Linguistic Tradition List Api
Return list of all LinguisticTradition
GET /data/api/linguistictraditions/?format=api
[
{
"id": 6,
"name": "Alaṃkāraśāstra",
"description": "<p>The <em>Alaṃkāraśāstra</em> is the native tradition of Sanskrit poetics, rhetoric, and literary theory. It functions as a kind of grammar to the language of the <em>kāvya</em> literature (Bronner 2007). Some of the most important works in the <em>Alaṃkāraśāstra</em> are Bharata’s <em>Nāṭyaśāstra</em>, Daṇḍin’s <em>Kāvyādarśa</em> (c. 700 AD), and Ānandavardhana’s <em>Dhvanyāloka</em> (c. 850 AD). Some central concepts in this tradition include <em>rasa</em> ‘mood or sentiment’, <em>rīti</em> ‘style or way of composition’, <em>dhvani</em> ‘suggestion’, and <em>aucitya</em> ‘propriety’. Among the rhetorical devices discussed are <em>upamā</em> ‘simile’, <em>rūpaka</em> ‘metaphor’, <em>utprekṣā</em> ‘poetic fancy’, and <em>atiśayokti</em> ‘hyperbole’.</p>\r\n<p>The <em>Alaṃkāraśāstra</em> intersects with the Sanskrit grammatical tradition (<em>Vyākaraṇa</em>) in many aspects and builds upon such grammatical concepts as case, number, gender, as well as compounding techniques and syntactic structures in its own development of an independent analysis of poetic expressivity (Bronner 2007).</p>",
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{
"id": 2,
"name": "Apāṇinīya vyākaraṇa",
"description": "<p><em>Apāṇinīya vyākaraṇa</em> (non-Pāṇinian grammar) refers to the various Sanskrit grammatical traditions based on root texts other than Pāṇini’s <em>Aṣṭādhyāyī</em>. The extant non-Pāṇinian grammars are all post-Pāṇinian, and all stemming from the common era. A large number, if not all, of these grammars are modelled on the <em>Aṣṭādhyāyī</em> with innovations in mostly limited to terminology and arrangement of material. Some prominent non-Pāṇinian grammatical schools are the <em>Kātantra</em>, the <em>Cāndra</em>, the <em>Jainendra</em>, the <em>Śākaṭāyana</em>, and the <em>Sārasvata</em>. Śarvavarman’s <em>Kātantrasūtra</em> (possibly c. 50 AD) and Candragomin's <em>Candrasūtra</em> (c. 450 AD) are among the most influential non-Pāṇinian grammars. The <em>Kātantrasūtra</em> is a pedagogical and practical grammar for Sanskrit learners at the level of beginners; the <em>Candrasūtra</em> is a modified and updated version of the <em>Aṣṭādhyāyī</em>.</p>",
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"meta_created_datetime": "2021-06-23T08:39:59.767605+01:00",
"meta_lastupdated_datetime": "2022-11-15T09:25:40.670425Z",
"meta_firstpublished_datetime": "2021-06-23T08:39:59.767264+01:00",
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},
{
"id": 9,
"name": "Kośa",
"description": "<p><em>Kośa</em> is the native tradition of Sanskrit lexicography. The works in this tradition are primarily meant to help poets in composition. The earliest extant Sanskrit lexicographic work is the <em>Nighaṇṭu</em>, a list of Vedic words giving synonyms, rare words, deity names, etc. One of the most important and popular native Sanskrit lexicons is Amarasiṃha's <em>Amarakośa</em> (c. 500 AD), which is for the most part a thesaurus giving synonyms (mainly nouns, adjectives, and indeclinables) together with their gender.",
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"meta_created_datetime": "2021-07-07T06:19:38.839983+01:00",
"meta_lastupdated_datetime": "2022-11-15T09:25:55.766420Z",
"meta_firstpublished_datetime": "2021-07-07T06:19:38.839734+01:00",
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},
{
"id": 5,
"name": "Mīmāṃsā",
"description": "<p><em>Mīmāṃsā</em> is the native tradition of Vedic exegesis. It not only explains difficult Vedic passages but also, more importantly, provides general rules of interpretation. The foundational text of <em>Mīmāṃsā</em> is Jaimini’s <em>Mīmāṃsāsūtra</em> (c. 50 AD), a work mainly concerned with rules for systematically interpreting Vedic passages, leading to the investigation of linguistic, epistemological, exegetical, and deontic issues. The oldest extant commentary on the <em>Mīmāṃsāsūtra</em> is Śabarasvāmin’s <em>Śābarabhāṣya</em> (c. 400 AD), a work which is also polemical in nature, refuting opponents from Buddhism and Vyākaraṇa. <em>Mīmāṃsā</em> holds the view that the Veda is authorless and the words in the Veda constitute a reliable means of knowledge.",
"admin_notes": "",
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"meta_created_datetime": "2021-06-28T15:12:08.976059+01:00",
"meta_lastupdated_datetime": "2022-11-15T09:26:30.651413Z",
"meta_firstpublished_datetime": "2021-06-28T15:12:08.975687+01:00",
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{
"id": 3,
"name": "Nirukta/nirvacana",
"description": "<p><em>Nirukta/Nirvacana</em> is the native tradition of semantic derivation or etymology. It is traditionally regarded as one of the six ancillary Vedic disciplines (<em>vedāṅga</em>). The most important work in the <em>Nirukta/Nirvacana</em> tradition is Yāska’s <em>Nirukta</em> (possibly c. 550 BC), essentially a commentary on the <em>Nighaṇṭu</em>, a list of words mainly extracted from the <em>Ṛgveda</em>. The essential feature of the <em>Nirukta</em> is the semantic interpretation of words based on their derivation. For example, the <em>Nirukta</em> teaches that nouns are derived from verbs (<em>Nirukta</em> 1.12 <em>nāmāni ākhyātajāni</em>), such that a semantic derivation is essentially an elucidation of the link between the meaning of the noun and the underlying action of the verb. For instance, the noun <em>ap-/āp-</em> ‘water’ is associated with the verbal root √<em>āp</em> ‘to reach’ and is explained as ‘that which reaches something’.</p>",
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"meta_created_datetime": "2021-06-23T08:44:07.751596+01:00",
"meta_lastupdated_datetime": "2022-11-15T09:26:43.589827Z",
"meta_firstpublished_datetime": "2021-06-23T08:44:07.751327+01:00",
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},
{
"id": 10,
"name": "Nyāya",
"description": "<p><em>Nyāya</em> is the native tradition of logic and epistemology. Its foundational text is Gautama's <em>Nyāyasūtra</em> (c. 150 AD), which deals mainly with logic, epistemology, and the theory of debate. The <em>Nyāya</em> philosophy is primarily concerned with the conditions of valid thought and the means of acquiring true knowledge of objects (S.C. Chatterjee 1939).</p>\r\n<p>With regard to language, <em>Nyāya</em> entertains the view that language is the bearer of reality and is invented to express reality or <em>padārthas</em>. Each and every word must have a referent and cannot be used to express something unreal or absurd (Ghosh 2022). Hence there is no strict distinction between the sense of a word and its referent. In addition, <em>Nyāya</em> espouses the position that the relation between words and objects is conventional; meanings were assigned to words at some point in the past. Finally, unlike <em>Mīmāṃsā</em> which maintains that the Veda does not have an author, <em>Nyāya</em> adopts the view that the Veda has a trustworthy author, and the reliability of the Veda depends on the trustworthiness of its author. </p>",
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"meta_created_datetime": "2021-08-06T17:20:27.137928+01:00",
"meta_lastupdated_datetime": "2022-11-15T09:26:55.219336Z",
"meta_firstpublished_datetime": "2021-08-06T17:20:27.137670+01:00",
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{
"id": 7,
"name": "Prātiśākhya and śikṣā",
"description": "<p><em>Śikṣā</em> (literally ‘instruction’, particularly ‘instruction in reciting’) is the native tradition of phonetics, teaching proper articulation and pronunciation of Vedic texts. Traditionally counted as one of the six auxiliary Vedic disciplines (<em>vedāṅga</em>), it contains rules teaching sounds, accents, quantity, organs, enumeration, delivery, and euphonic combinations. One of the most influential <em>śikṣā</em> works is the <em>Pāṇinīyaśikṣā</em>. \r\nThe <em>prātiśākhyas</em>, for example, the <em>Ṛkprātiśākhya</em>, ascribed to Śaunaka, is a prātiśākhya work of the <em>Ṛgveda</em>, giving rules on correspondence between the <em>Ṛgveda</em> <em>saṃhitā</em> and <em>pada</em> recitations.</p>",
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"meta_created_datetime": "2021-06-29T22:57:43.481891+01:00",
"meta_lastupdated_datetime": "2023-08-13T11:07:38.403228+01:00",
"meta_firstpublished_datetime": "2021-06-29T22:57:43.481647+01:00",
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{
"id": 1,
"name": "Pāṇinīya vyākaraṇa",
"description": "<p><em>Pāṇinīya vyākaraṇa</em> (Pāṇinian grammar) refers to the Sanskrit grammatical tradition including and based on Pāṇini's grammar the <em>Aṣṭādhyāyī</em> (c. 400 BC). The <em>Aṣṭādhyāyī</em> is arguably the most important work in the ancient Indian grammatical tradition and one of the most significant works in Indian literary culture in general. A large number of <em>Aṣṭādhyāyī</em> commentaries and sub-commentaries were composed over more than two millennia, all of them belonging to the Pāṇinian tradition. In particular, the <em>Mahābhāṣya</em> of Patañjali (c. 150 BC), including the Vārttikas of Kātyāyana (perhaps c. 250 BC), comments on the Aṣṭādhyāyī and is a foundational work of the Pāṇinian tradition. Another of the most important works is Jayāditya and Vāmana's <em>Kāśikāvṛtti</em> (c. 600 AD), the oldest extant full commentary on the <em>Aṣṭādhyāyī</em>.</p>",
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"meta_created_datetime": "2021-06-16T11:05:13.689606+01:00",
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