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The largest part of Sri Lankan literature was written in the Sinhala language, but there is a considerable number of works in other languages used in Sri Lanka over the millennia (including Tamil, Pāli, and English). However, the languages used in ancient times were very different from the language used in Sri Lanka now.
Maratht Laghu Katha-Sangrah Marathi Short Stories Various authors 1992 Lachman Hardwani Yuga Jo Antu Yuganta: Marathi Epic Irawati Karve: 1995 Shyam Jaisinghani Chani Chani Marathi Novel C. T. Khanolkar: 1996 Laxman Bhatia ‘Komal’ Pan Chhan Jo Parlao Patjhar Ki Awaz Urdu Short stories Qurratulain Hyder: 1997 Hiro Shewkani Sindhi Adaba Jee ...
In many cases, the Laghu-Prabandha-Saṅgraha version appears to be the oldest, being simpler, less polished, and more archaic in language. [5] This does not mean that the compiler of the Laghu-Prabandha-Saṅgraha was the original writer of the stories: he may have borrowed the stories from older literature or oral tradition. [6]
Laghu Parashari, also known as Jataka Chandrika, is an important treatise on Vimshottari dasha system and is based on Bṛhat Parāśara Horāśāstra.Written in Sanskrit in the usual Sloka format, it consists of forty-two verses divided into five chapters.
Sanskrit prosody or Chandas refers to one of the six Vedangas, or limbs of Vedic studies. [1] It is the study of poetic metres and verse in Sanskrit. [1] This field of study was central to the composition of the Vedas, the scriptural canons of Hinduism; in fact, so central that some later Hindu and Buddhist texts refer to the Vedas as Chandas.
Katha (or Kathya) is an Indian style of religious storytelling, performances of which are a ritual event in Hinduism. It often involves priest -narrators ( kathavachak or vyas ) who recite stories from Hindu religious texts , such as the Puranas , the Ramayana or Bhagavata Purana , followed by a commentary ( Pravachan ).
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When Mañjula later visited the king, he asked the king to test him and the pupil by making them write another text on the same day, in the king's custody. Mañjula then wrote the present-day Laghu-mānasa, while the pupil was unable to write anything. The king banished the pupil, rewarded Mañjula, and popularized the latest Laghu-mānasa. [4] [5]