Education in Ancient India c21: Abbreviations and Transliteration
Education in Ancient India c21
- Language
- English
Contents
- c21.s1 Abbreviations — 2 parts
- c21.s2 Transliteration — 24 parts
Abbreviations and Transliteration
Abbreviations
c21.s1.1
| A. D. S. | Āpastamba Dharma Sūtra |
| A. G. S. | Āpastamba Gṛihya Sūtra |
| A. N. | Aṅguttara Nikāya |
| Ait. Ar. | Aitareya Āraṇyaka |
| Alberuni | Sachau, Alberuni's India |
| Aś. Gr. S. | Āśvalāyana Gṛihya Sūtra |
| A. S. R. | Archæological Survey of India, Annual Reports, New Series |
| A. S. W. I. | Archæological Survey of Western India, Reports of. |
| A. V. | Atharvaveda |
| B. D. S. | Baudhāyana Dharma Sūtra |
| Bau. Gr. S. | Baudhāyana Gṛihya Sūtra |
| Beal, Life. | Life of Hiuen Tsiang |
| Bh. Gr. S. | Bhāradvāja Gṛihya Sūtra |
| Br. Up. | Bṛihadāraṇyaka Upanishad |
| Ch. Up. | Chhāndogya Upanishad |
| Dr. Gr. S. | Drāhyāyaṇa Gṛihya Sūtra |
| E. C. | Epigraphia Carnatica |
| E. I. | Epigraphia Indica |
| Elliot, History | Elliot's History of India, as told by its historians, Vols. I-2, London, 1870. |
| Go. Br. | Gopatha Brāhmaṇa |
| Go. Gr. S. | Gobhila Gṛihya Sūtra |
| Hi. Gr. S. | Hiraṇyakeśi Gṛihya Sūtra |
| I. A. | Indian Antiquity |
| I. M. P. | Inscriptions from Madras Presidency. |
| I.-tsing | Record of the Western World by I-tsing, edited by Takakusu |
c21.s1.2
J. A. S. B. Journal of the Asiatic Society of Bengal J.B.B.R.A.S. Journal of the Bombay Branch of the Royal Asiatic Society. J. B. O. R. S Journal of the Bihar and Orissa Research Society Jai. Gr. S. Jaimini Gṛihya Sūtra Jai. Up. Br. Jaimini Upanishad Brāhmaṇa K. M. Kāvyamīmānsā Kh. Gr. S. Khādira Gṛihya Sūtra Kū. P. Kūrma Purāṇa K. S. Kāṭhaka Saṃhitā Kss. Kathāsaritsāgara K. UP. Kaṭhopanishad Ma. Gr. S. Mānava Gṛihya Sūtra M. A. S. I. Memoirs of the Archæological Survey of India Mbh. Mahābhārata Mil. Pan. Milinda Pañha (S. B. E. edition) M. N. Majjhima Nikāya M. S. Maitrāyaṇīya Saṃhitā Mu. Up. Muṇḍakopanishad M. V. Mahāvagga N. S. Nītiśataka P. Gr. S. Pāraskara Gṛihya Sūtra Par. Ma. Mādhava's commentary on Parāśara Smṛiti P. M. Pūrva Mīmānsā Pr. Up. Praśnopanishad R. V. Ṛig-veda Sachau Alberuni's India, edited by Sachau Śānti P: Śānti Parvan of the Mahābhārata Sāraṅgada. P. Sāraṅgadhara Padhati Ś. Br. Śatapatha Brāhmaṇa S. B. E. Sacred Books of the East Series SCS. Smṛitichandrikā, Saṃskāra Kāṇḍa S. I. E. R. Annual Reports of South Indian Epigraphy. Tai. Ar. Taittirīya Āraṇyaka Tai. Br. Taittirīya Brāhmaṇa T. S. Taittirīya Saṃhitā Tai Up. Taittirīya Upanishad V. D. S. Vasiṣṭha Dharma Sūtra Va. Gr. S. Varāha Gṛihya Sūtra Vaj. Sam. Vājasaneya Saṃhitā Vi. Dh. S. Viṣṇu Dharma Sūtra or Viṣṇu Smṛiti VMS. Vīramitrodaya, Saṃskāra-prakāśa Watters, Watters, on Yuan Chwang’s Travels Yaj. Yājñavalkya-Smṛiti S. R. S. Subhāṣita-Ratna-Sandoha S. R. B. Subhāṣita-Ratna-Bhāṇḍāra
Transliteration
c21.s2.1
Current words like Brahmana, Vaishya or Shudra and modern names like Sivaji and Paithan are written usually without diacritical marks.
c21.s2.2
Sanskrit, Prākṛit and Pāli words are transliterated according to the following scheme.
c21.s2.3
आ ā ई ī ऊ ū ऋ ṛi विसर्ग ḥ ṅ च ch छ chh ञ ñ ट ṭ ठ ṭh ड ḍ ढ ḍh ण ṇ श ś ष sh स s ह h ळ ḷ क्ष kṣh ज्ञ jñ.
c21.s2.4
Sometimes the long vowel is denoted also by the mark ^ above it ; e. g. आ by â.
c21.s2.5
The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
c21.s2.6
These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
c21.s2.7
The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
c21.s2.8
By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
c21.s2.9
The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.
c21.s2.10
The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
c21.s2.11
These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
c21.s2.12
The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
c21.s2.13
By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
c21.s2.14
The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.
c21.s2.15
The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
c21.s2.16
These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
c21.s2.17
The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
c21.s2.18
By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
c21.s2.19
The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.
c21.s2.20
The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
c21.s2.21
These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
c21.s2.22
The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
c21.s2.23
By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
c21.s2.24
The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.