Select Contents of Oriental Journals

Annals of Oriental Research, Vol. VI, Part 2 *C. Kunhan Raja – “Poetic Beauty” Discusses how Sanskrit writers view art as intrinsic to poetry and as an expression of beauty pervading Hindu civilization. *V. Raghavan – “Udāli’s Commentary on the Rāmāyaṇa” Identifies Udāli (likely Varadarāja) as the earliest known commentator on the *Rāmāyaṇa*, dated before the 13th century. Brahmavidyā (Adyar Library Bulletin), Vol. VII, Pt. 4 (Dec 1943) *C. Kunhan Raja – “The Śarvanukramaṇī-padyavivṛti” Describes a metrical version of Kātyāyana’s *Sarvanukramaṇī* expanded by an anonymous author. *Serial Publications include: *Bhaiṣajya-mañjarī* (Nanda Paṇḍita), *Nyāyakusumāñjali* (English trans.), *Jīvananāṭakam* (Ānandanṛisiṁha), *Tripadvibhūtimahānārāyaṇopaniṣad* (Eng. trans.), *Horāśākhāmṛta* (Varāhamihira), *Āryaśālistambasūtra* (Rājanītha Dindima). *K. Mādhava Krishna Sarma – “Padārtharatnamañjūṣā” A Vaisesika text of 317 verses by Kṛṣṇadeva. *H. G. Narahari – “A Rare Commentary on the Raghuvaṃśa” Mentions Śrīnatha’s *Raghuvaṃśa-ṭīkā*, explaining variant readings absent in standard editions. Bulletin of the School of Oriental and African Studies, Vol. XI, Pt. 1 *H. N. Randle – “An Indo-Aryan Language of South India: Saurashtra-bhāṣā” Describes the Saurashtra language spoken by textile workers of Madras, tracing its migration from Lāṭa and later influences from Rajasthani, Marathi, Telugu, and Tamil. *T. Burrow – “Dravidian Studies III: Developments of Indian *k* in Dravidian.” *L. D. Burnett – “A Note on an Early Indian Coin.” Reports a 1st-century B.C. coin from Lauria Nandangarh (Champaran) with a Brahmi legend naming an “Ārya Rāja,” likely a minor Videhan ruler. Journal of the Bihar Research Society, Vol. XXIX, Pt. III (Sept 1943) *P. C. Manuk – “The Patna School of Painting (19th Century).” Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XIX (1943) *H. D. Velankar – “Chandonuśāsana of Hemacandra.” Edits last four and a half chapters on Prākṛta metres. *P. V. Kane – “Uddyota on Vyavahāra.” Suggests *Niravadyavidyoddyota* is the same as *Uddyotana* cited in *Vyavahāranirṇaya*; Uddyota was likely a major jurist. Journal of the Ganganatha Jha Research Institute, Vol. I, Pt. 1 (Nov 1943) *R. Shama Sastry – “Kalpa or World-Cycle.” Argues “Kalpa” originally meant a 19-year eclipse cycle, not the vast 4.32 million-year period of later cosmology. *S. K. Belvalkar – “A Fake (‘Bhagavadgītā’) Manuscript.” Shows the so-called *Bhojapatri Gītā* (745 verses) is not genuine. *S. N. Sen – “Two Sanskrit Memoranda of 1787.” Reveals Sanskrit as lingua franca of India in 18th century through testimonial letters supporting Warren Hastings. *Hiriyanna – “Bhāskara’s View of Error.” Summarizes Bhāskara’s *Bhedābheda* doctrine—error arises from mistaking the adventitious for the essential. *S. K. De – “The Campū.” Explains the hybrid verse-prose form of Sanskrit narrative. *D. Bhattacharya – “The Location of Uḍḍiyāna.” Identifies Uḍḍiyāna with Vajrayoginī near Sabhar (Zahore) in East Bengal. Journal of Indian History, Vol. XXII, Pts. 2 & 3 (Aug–Dec 1943) *K. A. Nilakanta Sastri – “Aśokan Notes.” Examines the *Minor Rock Edicts*; disputes Aśoka’s dual monk-king role; defends Ceylon mission’s authenticity; rejects Kunāla story’s historicity. *S. M. Katre – “Dharmopaniṣad in Mahābhārata.” “Dharmopaniṣad” refers to esoteric duty-knowledge (*āpaddharma*). *K. Rama Pisharoti – “Vikramorvaśīyā—A Study.” *A. C. Perumallil – “The Apostles of Kalyāna.” Chronicles early Christian missions: St Bartholomew (~55 A.D.) and Pantænus (~190 A.D.) in western India. *Dasaratha Sarma – “The Imperial Pratīhāras: A Revised Study.” *S. Srinivasachari – “Tuluva Usurpation.” *P. N. Bhalla – “The Mother of the Company.” Biography of Munni Begam, consort of Nawab Mīr Jafar Khan of Murshidabad. Journal of Śrī Venkateśvara Oriental Institute, Vol. IV, No. 1 (Jan–Jun 1943) *Wilhelm Printz (tr. P. V. Rāmanujasvāmi) – “Bhāsa’s Prākrit.” Analyzes the dialectal features in dramas attributed to Bhāsa. *K. C. Varadachari – “Eros and Mystico-Religious Consciousness.” Studies Alvārs’ devotional eroticism, focusing on Tirumaṅgai’s *Mādal* poems. *N. Aiyaswami Sastri – “Gleanings from Nīlakeci.” Tamil Jain text defending Jainism against *Kundalakeci* and rival philosophies. *P. K. Gode – “New Evidence on Jagaddhara’s Date (A.D. 1275–1450).” *K. V. Nilameghacharya – “Is Nārāyaṇīya an Interpolation?” Concludes *Nārāyaṇīya* is genuine, consistent with *Bhagavad Gītā* and *Pāñcarātra*. *D. T. Tatacharya – Textual Correction in Śabarasvāmin’s Mīmāṃsā Bhāṣya. Revises *cakṣurādibhiḥ* → *kṣudrādibhiḥ* based on *Śāntarakṣita’s Tattvasaṃgraha*. Journal of the University of Bombay, Vol. XII, Pt. 2 (Sept 1943) *N. J. Shende – “Authorship of the Rāmāyaṇa.” Attributes the epic’s present seven-book form to the Bhṛgu-Aṅgiras tradition incorporating Brahmanic elements. *R. Sadasiva Aiyar – “The Rāmāyaṇa in the Light of Aristotle’s Poetics.” *A. N. Upadhye – “The Soricariṭṭa.” Describes the Prākrit *Sauricaritra* by Śītikāṇṭha. New Indian Antiquary, Vol. VI, No. 7 (Oct 1943) *Sadasiva L. Katre – “Dvijarājodaya: A Forgotten Dharma Nibandha.” Treatise on ritual timings (*Kāla*). Its author Dhīreśvara Miśra = teacher of Nīlakaṇṭha (Mahābhārata commentator). Prabuddha Bhārata, Nov 1943 *Jatīndra Bimala Chaudhuri – “Sanskrit Poet Rāmacandra Bhaṭṭa of Ayodhyā.” Identifies him (brother of Vallabha Ācārya) as author of *Kṛṣṇakuṭibālā-kāvya* and *Rasikārañjana*; patronised by Vīrasimha of Ayodhyā (16th c.). *Akṣaya Kumar Banerjea – “The Śiva-Śakti Cult of Yogī Gorakṣanātha.” Philosophical exposition of *Śiva* and *Śakti* as one absolute reality; multiplicity as emanation of divine power.

Summary reviewed by a volunteer editor.