A Lasting Vision is dedicated to the Mirror of Literature (Kavyadarsa), a Sanskrit treatise on poetics composed by Dandin in south India (c. 700 CE), and to the treatise's remarkable career throughout large parts of Asia. The Mirror was adapted and translated into several languages spoken on the southern Indian peninsula (Kannada, Tamil) and on the Island of Sri Lanka (Sinhala, Pali), as well as in the Tibetan plateau far to the north (Tibetan, Mongolian). In all these receiving cultures it became a classical text and a source of constant engagement and innovation, often well into the modern era. It also travelled to Burma and Thailand, where it held a place of honor in Buddhist monastic education and intellectual life, and likely to the islands of Java and Bali, where it contributed to the production of literature in Old Javanese. There is even reason to believe that it reached China and impacted Chinese literary culture, although far more peripherally than in other parts of Asia. It also maintained a prominent position in Sanskrit learned discourses throughout the Indian subcontinent for at least a millennium. This multi-authored volume, organized by region and language, is the first attempt to chart and explain the Mirror's amazing transregional and multilingual success: what was so unique about this work that might explain its near-continental conquest, how was it transmitted to and received in these different environments, and what happened to it whenever it was being adopted and adapted.

A free open access ebook is available upon publication. Learn more at www.luminosoa.org. What are the pleasures of reading translations of South Asian literature, and what does it take to enjoy a translated text? This volume provides opportunities to explore such questions by bringing together a whole set of new translations by David Shulman, noted scholar of South Asia. The translated selections come from a variety of Indian languages, genres, and periods, from the classical to the contemporary. The translations are accompanied by short essays written to help readers engage and enjoy them. Some of these essays provide background to enhance reading of the translation, whereas others model how to expand appreciation in comparative and broader ways. Together, the translations and the accompanying essays form an essential guide for people interested in literature and art from South Asia.

First Words, Last Words charts an intense "pamphlet war" that took place in sixteenth-century South India. Yigal Bronner and Lawrence McCrea explore this controversy as a case study in the dynamics of innovation in early modern India, a time of great intellectual innovation. This debate took place within the traditional discourses of Vedic Hermeneutics, or Mimamsa, and its increasingly influential sibling discipline of Vedanta, and its proponents among the leading intellectuals and public figures of the period. Bronner and McCrea examine the nature of theoretical innovation in scholastic traditions by focusing on a specific controversy regarding scriptural interpretation and the role of sequence-what comes first and what follows later-in determining our interpretation of a scriptural passage. Vyasatirtha and his grand-pupil Vijayindratirtha, writers belonging to the camp of Dualist Vedanta, purported to uphold the radical view of their founding father, Madhva, who believed, against a long tradition of Mimamsa interpreters, that the closing portion of a scriptural passage should govern the interpretation of its opening. By contrast, the Nondualist Appayya Diksita ostensibly defended his tradition's preference for the opening. But, as this volume shows, the debaters gradually converged on a profoundly novel hermeneutic-cognitive theory in which sequence played little role, if any. First Words, Last Words traces both the issue of sequence and the question of innovation through an in-depth study of this debate and through a comparative survey of similar problems in Judaism, Christianity, and Islam, revealing that the disputants in this controversy often pretended to uphold traditional views, when they were in fact radically innovative.