This article tells an intellectual history of Mammaṭa Bhaṭṭa’s Kāvyaprakāśa in the Benares-Centered Network of Sanskrit Learning from c. 1600–1750 CE. The core narrative proposed herein is that the discourse on Sanskrit Poetics reaches a bifurcated state by the 1400s and 1500s: the Kāvyaprakāśa commentarial tradition constitutes a distinct domain, wherein commentators debate exclusively among themselves on lower-order issues. This period of normalcy is ruptured by Appayya Dīkṣita, who effectively destabilizes the discourse, overhauling the conventional wisdom via his empiricist polemics (...) and via the importation of a new doxographical methodology from Vedānta in his magnum opus on Sanskrit Poetics, the Citramīmāṃsā. Shortly thereafter, Jayarāma Nyāyapañcānana, the Benares-based Naiyāyika from the East, substantially defends Mammaṭa’s system of poetic ornaments against Appayya’s polemics within his Kāvyaprakāśa commentary, marking the beginning of the bifurcation’s erosion. The tension of how to resolve Appayya’s system with Mammaṭa’s dominates the literature for the ensuing century, and commentators such as Kamalākara Bhaṭṭa, Bhīmasena Dīkṣita, and Nāgeśa Bhaṭṭa all champion defenses of the Kāvyaprakāśa’s authoritative and conservative system against Appayya. This tension culminates in the discourse’s last major treatise, the Alaṅkārakaustubha of Viśveśvara Paṇḍita, wherein Viśveśvara situates himself on a continuum with Jayarāma and defends the core contours of Mammaṭa’s system against Appayya and Jagannātha Paṇḍitarāja. Viśveśvara systematically utilizes the most up-to-date frameworks and positions of Nyāya, entailing radical transformations for the core terminology, standards of debate, and philosophical underpinnings in Sanskrit Poetics. The article concludes by way of contextualizing Jagannātha Paṇḍitarāja within this new narrative. (shrink)

This article examines Appaya Dīkṣita’s intellectual affiliation to Śivādvaita Vedānta in light of his well-known commitment to Advaita Vedānta. Attention will be given to his Śivādvaitanirṇaya, a short work expounding the nature of the Śivādvaita doctrine taught by Śrīkaṇṭha in his Śaiva-leaning commentary on the Brahmasūtra. It will be shown how Appaya strategically interprets Śrīkaṇṭha’s views on the relationship between Śiva, its power of consciousness and the individual self, along the lines of pure non-dualism. In this context, the hermeneutical role (...) of the daharavidyā doctrine will be considered with reference to Appaya’s Śivādvaita magnum opus, the Śivārkamaṇidīpikā. (shrink)

The study of textual reuse is of fundamental importance in reconstructing lost or partially lost texts, passages of which can be partly recovered through other texts in which they have been embedded. Furthermore, the study of textual reuse also provides one with a deeper understanding of the modalities of the production of texts out of previous textual materials. Finally, it constitutes a unique chance to reconsider the historicity of concepts such as “author”, “originality” and “plagiarism”, which do not denote really (...) existing universals, but have rather evolved—and still evolve—in different ways in different cultural milieus. After a general introduction and an analysis of the historical background of textual reuse in India and Europe, the essay attempts some general conclusions regarding the formulas introducing instances of textual reuse in Classical South Asian texts. (shrink)