biruni in A Sentence

The absence of any reference by Al- Biruni to Sankaracharya is surprising.

Al- Biruni writes that the Indians called every standard work on astronomy a Siddhanta?

Sachau also suggests that Al- Biruni was probably using a commentary, not the text of the Gita.

In fact, at another place( p. 177) Al- Biruni himself writes this' Buddhodana, the son of Suddhodana.

The last- mentioned portion, as Sachau points out, is a translation of this chapter of Al- Biruni.

Sachau draws attention to the differences in the text used by Al- Biruni and the present Bhagwad Gita.

It may be noted that the list of Smriti books given by Al- Biruni is very important in one respect.

Al- Biruni writes that he had not seen any of his works but knew of him through the quotations given by Brahmagupta.

For the latter portion, information of a historical character( dynasty of the Shahs of Kabul) Al- Biruni does not, mention any written source.

It may, however, be pointed out that Al- Biruni writing some 12 years after the invasion uses the terms' city' and' town' for Bari.

Al- Biruni who uses the term as the name of a book seems to be referring to some book by a writer of this school.

Al- Biruni had a copy of this work, and Sachau suggests that' he( Al- Biruni) had it perhaps as a portion of this larger work?

Under the pumimant method of calculating the months, Bhadrapada which Al- Biruni mentions here would be inclusive of Asvin( Asvayuja), in which the festival is celebrated.

Arvind Sharma's‘Studies in Alberuni's India' has an entire chapter titled,‘Al Biruni and the Bhagavad Gita', which talks at length about Al Biruni's citation of the Holy book.

Al- Biruni writes,' In the book of Aryabhatta of Kusumpura we read that the mountain Meru is in Himavant the cold zone, not higher than a yojana.

In regard to the latter Al- Biruni points out that there were two persons named Aryabhatta; one known as' Aryabhatta the elder' and the other as' Aryabhatta of Kusumpura.

Al- Biruni does not mention specifically the name of Gaudapada, the preceptor of the great Sankaracharya, but Sachau suggests that Gauda the anchorite mentioned here may be identified with Gaudapada.

Al- Biruni often writes about the unreliability of such historic tradition, and on this topic particularly he admits that the historic chronology as given by him was not fully satisfactory.

Al- Biruni does not give any particulars about him except that he was the author of a treatise on Buddhism which Eranshahri( no. 3 above) had incorporated in his own book.

It is rather surprising that Al- Biruni does not give any biographical particulars about this apparently important personage at whose suggestion and for whose pleasure he prepared his great work on India.

Al- Biruni does not think very highly about the authenticity of Zarkan' s account but Sachau suggests that whatever brief information Al- Biruni gives about Buddhism is based on Zarkan' s book.

Al- Biruni expresses surprise as to why Varahamihira, who by his former explanation had' already revealed himself to us as a man who accurately knows the shape of the world' was repeating such notions?

Al- Biruni describes this festival as occurring' when the moon stands in the tenth station, Magha,' and goes on to add that' the moon' s entering this station falls near the time of the new moon?

Al- Biruni also criticises what he regards as the' scantiness of die knowledge of the Hindus regarding the motion of the fixed stars', and as an example of it he quotes an extract from Varahamihira' s Samhita.

It was commented upon by another scholar in the 16th century and this commentary is known as the Nyayabhashya The author of this commentary is unknown but Al- Biruni states here that it was written by Kapila.

They were defeated and suppressed by Sultan Mahmud( to which Al- Biruni is referring here) but regained their position after his death, and had to be suppressed again in 1175 by Sultan Muizuddin Muhammad Ghori 1173- 1206.

Al- Biruni explains the rule of the Khandakhadyika, which work was' preferred by the astronomers to all others' as also that of some other astronomical works and examines their application to the * gauge year adopted by him.

Mazumdar( Soao Economic History of Northein India,( 1030 1194 AD), 1960, p. 79) comments that Al- Biruni must have been stating the position as it was given in the ancient scriptures and not what actually obtained in the Hindu society at the time.

He writes that the traditions of Saunaka, often quoted by Al- Biruni( p. 233) were probably taken from the Vishnu Dharma He adds that the work may be the same as Vuhnu- Dharmottai a- Purana which' is said to have comprehended Brahmagupta' s Brahmasiddhanta?

For a discussion of the general problem of the authenticity of the Sanskrit texts used by Al- Biruni, and the identification of some of the works cited by him, see Dr J. Gonda,' Remarks on Al- Biruni' s Quotations from Sanskrit Texts', ACV, Pp. 111- 18.

Showing 1 to 30 of 31 results

biruni in A Sentence

The absence of any reference by Al- Biruni to Sankaracharya is surprising.

Al- Biruni writes that the Indians called every standard work on astronomy a Siddhanta?

Sachau also suggests that Al- Biruni was probably using a commentary, not the text of the Gita.

In fact, at another place( p. 177) Al- Biruni himself writes this' Buddhodana, the son of Suddhodana.

The last- mentioned portion, as Sachau points out, is a translation of this chapter of Al- Biruni.

Sachau draws attention to the differences in the text used by Al- Biruni and the present Bhagwad Gita.

It may be noted that the list of Smriti books given by Al- Biruni is very important in one respect.

Al- Biruni writes that he had not seen any of his works but knew of him through the quotations given by Brahmagupta.

For the latter portion, information of a historical character( dynasty of the Shahs of Kabul) Al- Biruni does not, mention any written source.

It may, however, be pointed out that Al- Biruni writing some 12 years after the invasion uses the terms' city' and' town' for Bari.

Al- Biruni who uses the term as the name of a book seems to be referring to some book by a writer of this school.

Al- Biruni had a copy of this work, and Sachau suggests that' he( Al- Biruni) had it perhaps as a portion of this larger work?

Under the pumimant method of calculating the months, Bhadrapada which Al- Biruni mentions here would be inclusive of Asvin( Asvayuja), in which the festival is celebrated.

Arvind Sharma's‘Studies in Alberuni's India' has an entire chapter titled,‘Al Biruni and the Bhagavad Gita', which talks at length about Al Biruni's citation of the Holy book.

Al- Biruni writes,' In the book of Aryabhatta of Kusumpura we read that the mountain Meru is in Himavant the cold zone, not higher than a yojana.

In regard to the latter Al- Biruni points out that there were two persons named Aryabhatta; one known as' Aryabhatta the elder' and the other as' Aryabhatta of Kusumpura.

Al- Biruni does not mention specifically the name of Gaudapada, the preceptor of the great Sankaracharya, but Sachau suggests that Gauda the anchorite mentioned here may be identified with Gaudapada.

Al- Biruni often writes about the unreliability of such historic tradition, and on this topic particularly he admits that the historic chronology as given by him was not fully satisfactory.

Al- Biruni does not give any particulars about him except that he was the author of a treatise on Buddhism which Eranshahri( no. 3 above) had incorporated in his own book.

It is rather surprising that Al- Biruni does not give any biographical particulars about this apparently important personage at whose suggestion and for whose pleasure he prepared his great work on India.

Al- Biruni does not think very highly about the authenticity of Zarkan' s account but Sachau suggests that whatever brief information Al- Biruni gives about Buddhism is based on Zarkan' s book.

Al- Biruni expresses surprise as to why Varahamihira, who by his former explanation had' already revealed himself to us as a man who accurately knows the shape of the world' was repeating such notions?

Al- Biruni describes this festival as occurring' when the moon stands in the tenth station, Magha,' and goes on to add that' the moon' s entering this station falls near the time of the new moon?

Al- Biruni also criticises what he regards as the' scantiness of die knowledge of the Hindus regarding the motion of the fixed stars', and as an example of it he quotes an extract from Varahamihira' s Samhita.

It was commented upon by another scholar in the 16th century and this commentary is known as the Nyayabhashya The author of this commentary is unknown but Al- Biruni states here that it was written by Kapila.

They were defeated and suppressed by Sultan Mahmud( to which Al- Biruni is referring here) but regained their position after his death, and had to be suppressed again in 1175 by Sultan Muizuddin Muhammad Ghori 1173- 1206.

Al- Biruni explains the rule of the Khandakhadyika, which work was' preferred by the astronomers to all others' as also that of some other astronomical works and examines their application to the * gauge year adopted by him.

Mazumdar( Soao Economic History of Northein India,( 1030 1194 AD), 1960, p. 79) comments that Al- Biruni must have been stating the position as it was given in the ancient scriptures and not what actually obtained in the Hindu society at the time.

He writes that the traditions of Saunaka, often quoted by Al- Biruni( p. 233) were probably taken from the Vishnu Dharma He adds that the work may be the same as Vuhnu- Dharmottai a- Purana which' is said to have comprehended Brahmagupta' s Brahmasiddhanta?

For a discussion of the general problem of the authenticity of the Sanskrit texts used by Al- Biruni, and the identification of some of the works cited by him, see Dr J. Gonda,' Remarks on Al- Biruni' s Quotations from Sanskrit Texts', ACV, Pp. 111- 18.

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