dissertation meaning in sanskrit

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Home > Dissertations > 18

Yale Graduate School of Arts and Sciences Dissertations

Patience and Forgiveness: The Meaning of Kṣānti (Pali: Khanti) in the Mahābhārata and the Pali Canon

Mansi Sunil Agrawal , Yale University Graduate School of Arts and Sciences Follow

Date of Award

Spring 2021

Document Type

Dissertation

Degree Name

Doctor of Philosophy (PhD)

Religious Studies

First Advisor

Granoff, Phyllis

This dissertation explores the meaning of the Sanskrit term kṣānti in the Mahābhārata and the Pali term khanti in the Pali Canon. There is considerable debate and confusion within the scholarly community as to what these terms mean, and scholars have chosen to translate the verbal root from which they derive using a wide range of terms: “ be patient,” “forgive,” “tolerate,” “endure,” “suffer,” “pardon,” “forbear,” “wait,” “allow,” “indulge,” and so on. Through a thorough and close examination of the Mahābhārata and the Pali Canon, this dissertation unveils the precise meanings of these terms in these texts. This dissertation will demonstrate that kṣānti had two distinct meanings in the Mahābhārata which were differentiated based on several factors - varṇa or caste, duration of practice, relationship with anger, classification as virtuous or dharma, and perception as a strength or weakness. On the other hand, khanti in the Pali canon, referred to a specific two-step psychological process – the negation of anger, followed by the cultivation of a positive feeling towards others, mettā. The dissertation then engages in a comparative analysis of the differing treatments of kṣānti and khanti in the Mahābhārata and Pali Canon, respectively, noting major differences, elements of intertextuality and hypothesizing their process of development. Through these findings, the dissertation will provide a comprehensive and nuanced understanding of the ideas of patience and forgiveness in these early Indian narrative texts.

Recommended Citation

Agrawal, Mansi Sunil, "Patience and Forgiveness: The Meaning of Kṣānti (Pali: Khanti) in the Mahābhārata and the Pali Canon" (2021). Yale Graduate School of Arts and Sciences Dissertations . 18. https://elischolar.library.yale.edu/gsas_dissertations/18

Since November 10, 2021

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Creation Mythology and Enlightenment in Sanskrit Literature

• Published: 12 August 2020
• Volume 48 , pages 751–766, ( 2020 )

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• Peter M. Scharf   ORCID: orcid.org/0000-0001-7814-7115 1 , 2  

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Accounts of creation in Sanskrit literature include a number of hymns in the R̥gveda principal among which are R̥V  10.72, 10.81–82, 10.90, 10.121, and 10.129. Later accounts appear in the Mānavadhārmaśāstra , the Mahābhārata , and purāṇas. Scholars generally describe these accounts as various, mutually inconsistent myths, or as superseded stages of philosophical thought. Even recent treatments of Indian cosmogony that praise the poetic subtlety and prowess of their composers consider their work as products of individual poetic imagination. Yet, despite the variety of expression in the various accounts, they appear to convey a consistent model of the origin of the world. Moreover, the model of the absolute and the first stages of creation mirror the descriptions of the development of enlightenment in foundational texts of Vedānta and systematic analyses of Yoga. The descriptions of creation may therefore rather be the result of the special insight of enlightened sages than the results of individual imagination.

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The neuter term bráhman has the vowel of the first syllable high-pitched; the masculine brahmán has that of the second syllable high-pitched. Scholars often write the masculine capitalized in the nominative singular Brahmā while they write the stem of the neuter without capitalization.

Hume ( 1971 , p. 184) translates ‘prayer’.

Keith ( 1925 , p. 433) refers to R̥V . 2.12.5 and 8.103.3 where reference is made to those who doubted Indra’s existence ( anindrā́h ), “But we are distinctly told that there were men who asked, ‘Who is Indra, who ever saw him?’ or asserted that he did not exist at all.”

Brown( 1965 , p. 30), “born of a lifeless egg” ( mr̥tāṇḍa ). Matsya Purāṇa 2.36: mr̥te ’ṇḍe jāyate yasmān mārtaṇḍas tena saṁsmr̥taḥ . Sāyaṇa on R̥V . 10.72.9: mr̥tād vyr̥ddhād aṇḍāj jātaṁ mārtāṇḍanāmānaṁ sūryam .

Macdonell ( 1897 , pp. 9, 10) describes the region as filled with light where the waters and soma are, and where the celestial fire is produced.

This passage appears also at Br̥hadāraṇyaka Upaniṣad 5.15.1 and with variation at Maitrī Upaniṣad 6.35.

These two paths are discussed at greater length in Br̥hadāraṇyaka Upaniṣad 6.2–3, Chāndogya Upaniṣad 5.3–10, Kauṣītakī Upaniṣad 1, and Aitareya Upaniṣad 2.

I appreciate the assistance of Youval Eliav in combing the Bhagavadgītā for relevant passages.

One could argue that according to Yoga the self and nature are here two. Or worse, one could argue that there are many puruṣa’s according to Yoga. Hence the character of kaivalya is not at all similar to the one unmanifest which becomes the conscious agent of creation as well as developing into the entities of nature. However, the multiplicity of puruṣas in Yoga depends upon a single sūtra (2.22), and it may be argued that this sūtra merely describes the perspective of an unenlightened self. An unenlightened self views individual bodies in nature as analogous to his own and considers that each has within it a conscious self like itself. But for the enlightened self, all of nature ceases to exist; there is no question of a second element, not to mention multiple selves housed in bodies within it. From the perspective of the enlightened, then, the state of kaivalya is indeed comparable to the first stage of creation described even in the more Vedānta-like accounts.

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Brown, W. N. (1931). The sources and nature of puruṣa in the the Puruṣasūkta, RV. 10.90. Journal of the American Oriental Society , 51 , 108–118.

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Indian Institute of Advanced Study, Rashtrapati Nivas, Shimla, Himachal Pradesh, 171005, India

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Scharf, P.M. Creation Mythology and Enlightenment in Sanskrit Literature. J Indian Philos 48 , 751–766 (2020). https://doi.org/10.1007/s10781-020-09437-y

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Published : 12 August 2020

Issue Date : September 2020

DOI : https://doi.org/10.1007/s10781-020-09437-y

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Macdonell, Arthur Anthony. A practical Sanskrit dictionary with transliteration, accentuation, and etymological analysis throughout . London: Oxford University Press, 1929. "The original edition of this dictionary was published by Messrs. Longmans, Green & co., and has been reproduced photographically with their consent."

The data conversion and presentation of this dictionary was sponsored by Columbia University with support from the former Columbia-Dharam Hinduja Center for Indic Research.

Data for this dictionary was most recently updated in March 2020.

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