Gotowe bibliografie tematyczne / Sanskrit

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Gotowa bibliografia na temat „Sanskrit”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 29 lipca 2024

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Artykuły w czasopismach na temat "Sanskrit"

Dr. Nagalakshmi.S. "STATUS OF SANSKRIT IN THE MODERN WORLD". International Journal of Language, Linguistics, Literature, and Culture 02, nr 03 (2023): 50–53. http://dx.doi.org/10.59009/ijlllc.2023.0027.

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The Sanskrit language has made two great contributions to the development and progress of science in ancient India. The great grammarian Panini created classical Sanskrit, which enabled scientific ideas to be expressed with great precision, logic and elegance. Science requires precision and logic. In fact Sanskrit is not just one language there are several Sanskrits, what we call today is a panini’s Sanskrit also known as classical Sanskrit also known as laukik Sanskrit and this is what is taught in our schools and universities, and it is in this language that all our scientists wrote their great works. A written language like classical Sanskrit in which scholars could express and communicate ideas to other scholars living far away with great precision and clarify as thus absolutely necessary for the development of science and this is the great achievement of Panini.

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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit Renaissance". Journal on Asian Linguistic Anthropology 3, nr 2 (1.04.2021): 1–18. http://dx.doi.org/10.47298/jala.v3-i2-a1.

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A puzzle in Sanskrit’s sociolinguistic history is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) viewed the ‘Sanskrit Renaissance’ as a brahmins’ attempt to combat these invaders. Ostler (2005) attributed Sanskrit victory to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The early-CE public appearance of Sanskrit as a sudden event hypothesis is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests ... that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis,” ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial is his claim that kāvya literature was foundational to this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic, as he ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most importantly, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.

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Vyas, Mina S. "Sanskrit in Modern Context: Exploring the use and revival of Sanskrit in contemporary society, including its role in education, literature, and arts". Revista Review Index Journal of Multidisciplinary 3, nr 2 (30.06.2023): 01–10. http://dx.doi.org/10.31305/rrijm2023.v03.n02.001.

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This research explores the use and resurgence of Sanskrit in modern culture with an emphasis on its functions in the fields of education, literature, and the arts. Over the ages, the spoken form of Sanskrit, an ancient Indo-European language famed for its religious, philosophical, and literary literature, gradually declined. However, in recent years, there have been persistent attempts by academics and enthusiasts to restore Sanskrit's importance in a number of fields. This study investigates the use of Sanskrit in contemporary education, including its use in colleges and universities, as well as the difficulties and possibilities associated with teaching and studying this ancient language. The research also looks at the impact of Sanskrit on modern literature and the arts, including classical dance, music, and theatre. Additionally, it explores the language's function in religious and philosophical discourse, illuminating its importance in the preservation and dissemination of spiritual and philosophical literature. The article examines Sanskrit's distinctive linguistic traits and its contributions to contemporary linguistic research, especially its importance in the reconstruction of Proto-Indo-European and comparative linguistics. The study also emphasises the role of technology in text preservation and dissemination, as well as the digital resources accessible for studying Sanskrit and exploring its literary riches. It emphasises the necessity for ongoing efforts to conserve and develop this ancient language as an important cultural and intellectual asset in the modern world by reflecting on the difficulties and chances for Sanskrit in the future.

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Ramaswamy, Sumathi. "Sanskrit for the Nation". Modern Asian Studies 33, nr 2 (kwiecień 1999): 339–81. http://dx.doi.org/10.1017/s0026749x99003273.

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. . . the people of India love and venerate Sanskrit with a feeling which is next only to that of patriotism towards Mother India.Report of the Sanskrit Commission, 1956–57This essay raises the language question in its relationship to the wider problematic of the nationalization of pasts by focusing on the curious and puzzling status accorded to Sanskrit in the nationalization of the Indian past in this century. I use the words ‘curious’ and ‘puzzling’ deliberately, for the Sanskrit issue unsettles many well-entrenched assumptions about language and nationalism that circulate in scholarly circles and popular imagination. Just as crucially, Sanskrit's (mis)adventures in the past century or so, draw our attention to the troubling linguistic turns taken by the nationalization process in India with its disquieting complicity with colonial categories and certitudes. The concerns of this paper have thus been shaped by three related issues pertaining to language, nationalism, and modernity.

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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit Renaissance". Journal on Asian Linguistic Anthropology 1, nr 2 (1.04.2019): 10–17. http://dx.doi.org/10.47298/jala.v1-i2-a2.

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis,” ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.

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Houben, Jan E. M. "Linguistic Paradox and Diglossia: the emergence of Sanskrit and Sanskritic language in Ancient India". Open Linguistics 4, nr 1 (1.01.2018): 1–18. http://dx.doi.org/10.1515/opli-2018-0001.

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Abstract “We know that Middle Indian (Middle Indo-Aryan) makes its appearance in epigraphy prior to Sanskrit: this is the great linguistic paradox of India.” In these words Louis Renou (1956: 84) referred to a problem in Sanskrit studies for which so far no satisfactory solution had been found. I will here propose that the perceived “paradox” derives from the lack of acknowledgement of certain parameters in the linguistic situation of Ancient India which were insufficiently appreciated in Renou’s time, but which are at present open to systematic exploration with the help of by now well established sociolinguistic concepts, notably the concept of “diglossia”. Three issues will here be addressed in the light of references to ancient and classical Indian texts, Sanskrit and Sanskritic. A simple genetic model is indadequate, especially when the ‘linguistic area’ applies also to what can be reconstructed for earlier periods. The so-called Sanskrit “Hybrids” in the first millennium CE, including the Prakrits and Epics, are rather to be regarded as emerging “Ausbau” languages of Indo-Aryan with hardly any significant mutual “Abstand” before they will be succesfully “roofed,” in the second half of the first millennium CE, by “classical” Sanskrit.

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Bhalodia, Jitendra V. "Sanskrit Word Extraction". Indian Journal of Applied Research 2, nr 2 (1.10.2011): 95. http://dx.doi.org/10.15373/2249555x/nov2012/35.

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Pagniello, Frederick James, Siew-Yue Killingley i Dermot Killingley. "Sanskrit". Language 73, nr 2 (czerwiec 1997): 442. http://dx.doi.org/10.2307/416069.

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Bhattacharjee, Sebabrata. "Promotion of Sanskrit and Sanskritic Culture in India". International Journal of Scientific and Research Publications (IJSRP) 10, nr 12 (24.12.2020): 474–76. http://dx.doi.org/10.29322/ijsrp.10.12.2020.p10852.

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M, Sankar. "Puthamithranar’s Morphological Theory". International Research Journal of Tamil 4, nr 1 (30.12.2021): 130–43. http://dx.doi.org/10.34256/irjt22115.

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Language undergoes some changes over time. These changes contribute to the development of the language. Tamil Grammar texts including Agathiyam, Tolkappiyam, Yapparungalam, Yapparungalakarikai, Purapporul Venpamalai which appeared in Tamil have been grammarized according to the Tamil tradition. However, Veerasozhiyam, which appeared in the 11th century AD, is a slightly different grammar text from this tradition. In particular, the Sanskrit language is written following the grammatical tradition. The author of this text, Ponparri Kavalar Puthamithranar, has written with the thought that Sanskrit Language mother for all tamil words. This Text has five Chapters: Eḻuttu, col, poruḷ, yāppu, alaṅkāram. The comprehensive authority of this Text is the authority to say. It consists of Col Athikaram 55 Norpas: vēṟṟumaip paṭalam (9), upakārap paṭalam (6), tokaip paṭalam (8), tattitap paṭalam (8), tātup paṭalam (11), kiriyā patap paṭalam (13). This system of authority is also based on the grammar of the Sansktrit. This article is based on the Morphological theory of Puthamithranar, ‘Tamil language grammatical tradition and Sanskrit language grammatical tradition are combined’ the hypothesis is put forward and written.

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Rozprawy doktorskie na temat "Sanskrit"

Verhagen, Pieter Cornelis. "A history of Sanskrit grammatical literature in Tibet". Leiden : E. J. Brill, 1994. http://catalogue.bnf.fr/ark:/12148/cb356106379.

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Texte remanié de: Proefschrift--Rijksuniversiteit te Leiden, 1991. Titre de soutenance : Sanskrit grammatical literature in Tibet : a study of the Indo-Tibetan canonical literature on Sanskrit grammar and the development of Sanskrit studies in Tibet.

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SAKUMA, Ruriko. "SANSKRIT MANUSCRIPTS OF THE SĀDHANAMĀLĀ". 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, School of Letters, Nagoya University), 2001. http://hdl.handle.net/2237/19221.

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Verhagen, Pieter Cornelis. "Sanskrit grammatical literature in Tibet : a study of the Indo-Tibetan canonical literature on Sanskrit grammar and the development of Sanskrit studies in Tibet /". [Leiden?] : P. C. Verhagen, 1991. http://catalogue.bnf.fr/ark:/12148/cb35502127q.

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KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (1) : ŚABDAKAUSTUBHA ON P.1.4.23 : Sanskrit Text an Annotated Translation". 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1996. http://hdl.handle.net/2237/19200.

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KARCZ, MUSIAL MARTA MONIKA. "Vijayāṅkā, Vikaṭanitambā, Avantisundarī – modern Sanskrit dramas of V. Raghavan in the context of contemporary Sanskrit literature". Doctoral thesis, Università degli Studi di Cagliari, 2022. http://hdl.handle.net/11584/340766.

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Vijayāṅkā, Vikaṭanitambā, Avantisundarī, collectively known as Prekṣaṇakatrayī, are three short Sanskrit plays written in the 20th century in Sanskrit by Venkataraman Raghavan – a distinguished Sanskrit scholar. Until now, there were no research projects or translations of any of these plays. The subject of Prekṣaṇakatrayī is the author’s portrayal of the imagined lives of three Sanskrit poetesses from the past. One of the most important issues of these plays is Sanskrit poetics, which was also a major area of scholarly interests of Dr. Raghavan. Therefore, in order to investigate these dramas properly, they have been studied within a broader context encompassing V. Raghavan’s academic achievements as well as the history of Sanskrit theory of literature. An outline of the dramatic output of Dr. Raghavan is also provided, which portrays him as a modern Sanskrit dramatist. The dissertation also tackles a problem of contemporary Sanskrit literature, which is a field somewhat neglected by scholars. Sanskrit has a very peculiar status. Although it is not commonly used as a spoken language, people still choose it as a medium of their literary creativity. The dissertation is also an attempt to take a stance in the discussion, whether Sanskrit can be considered a dead language, or whether there is still life in it.

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Kauṇḍabhaṭṭa, Deshpande Madhav. "The meaning of nouns : semantic theory in classical and medieval India /". Dordrecht ; Boston ; London : Kluwer academic publishers, 1992. http://catalogue.bnf.fr/ark:/12148/cb37062128q.

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WADA, Toshihiro. "ŚABDAKHAṆḌA OF THE NYĀYASIDDHĀNTAMUKTĀVALĪ : SANSKRIT TEXT". 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1995. http://hdl.handle.net/2237/19193.

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Fleming, Christopher. "Ownership and inheritance in Sanskrit jurisprudence". Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:8595158c-24db-4b69-9fe9-ac506b7b41bd.

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An account of theories of ownership (svatva) and inheritance (daya) in Sanskrit jurisprudence (Dharmashastra). This thesis concerns the development of the concept of ownership (svatva) in Sanskrit jurisprudential literature (Dharmaśāstra) and in Sanskrit philosophical literature (Mīmāṃsā and Navya-Nyāya) between the 11th and 19th centuries CE. Scholastic Sanskrit literature (Śāstra) boasts one of the world's most detailed and sustained inquiries into the philosophical nature - and legal incidents - of ownership. Classical jurists, ritual hermeneutists and logicians who wrote in Sanskrit engaged in often acrimonious debates: about what ownership is, about how one becomes an owner, about who can be an owner (and who can be owned), and about where to draw the line between Śāstric injunctions and the facts of the empirical world. In what follows, I examine the mutual relationship between shifting philosophical theories of ownership and juridical models of inheritance (dāya) at four watershed moments in Indian intellectual history: the compilation of Vijñāneśvara's Ṛjumitākṣarā (12th Century); the emergence of the university of Navadvīpa (1514); the Brāhmaṇasabhās of the Kāśiviśveśvara temple in Vārāṇasī (1600-1669); and the creation of Anglo-Hindu Law (1772-1825). I argue that different Dharmaśāstric models of inheritance - in which families held property in trusts or in tenancies-incommon - emerged in tandem with related developments in the philosophical understanding of ownership in the Sanskrit text -traditions of hermeneutics and logic. I demonstrate that, contrary to recent work on the subject, one can talk meaningfully about regional 'schools' of precolonial (indeed, even colonial) Sanskrit jurisprudence to the extent that one can identify consistent lines of argument that were strongly associated with specific academic institutions, scholastic lineages and disciplinary techniques in different regions of India. The thesis makes contributions that will be of use to specialized scholars of Sanskrit knowledge systems and to legal historians in a number of ways. First, the thesis reconstructs the intricacies of the evolution of ownership in a collection of hitherto unexamined textual material. Second, it posits a greater connection between Sanskrit jurisprudence and philosophy than understood previously. Third, it connects the scholastic study of ownership with the self-fashioning and competitive agendas of Brāhmaṇa lineages in early modern university towns such as Mithilā, Navadvīpa and Vārāṇasī. Finally, it problematizes the fashionable truism of a profound epistemic rupture between pre-colonial Sanskrit jurisprudence and colonial Anglo-Hindu law. The thesis suggests a need for a shift in the contemporary scholarly approach to Dharmaśāstra away from inherently flawed considerations of the obvious disjunctures between Dharmaśāstra and positive, Anglo-American 'law,' and militates for an intellectual historical approach to Dharmaśāstra as an expert, scholastic, form of jurisprudence. In doing so, the thesis opens up new possibilities for Sanskrit textual history, Indian legal history and comparative jurisprudence.

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KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (2) : ŚABDAKAUSTUBHA ON P.1.4.24 [Apādāna (1)] : Sanskrit Text an Annotated Translation". 名古屋大学文学部インド文化学研究室 (Department of Indian Studies, School of Letters, University of Nagoya), 1997. http://hdl.handle.net/2237/19209.

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Ciotti, Giovanni. "The representation of Sanskrit speech-sounds : philological and linguistic historiographies". Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608079.

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Książki na temat "Sanskrit"

Coulson, Michael. Sanskrit. Wyd. 3. Chicago: Contemporary Books, 2006.

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H, Killingley D., red. Sanskrit. München: LINCOM Europa, 1995.

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Klaus, Mylius, i Mylius Klaus, red. Sanskrit-Deutsch, Deutsch-Sanskrit: Wörterbuch. Wiesbaden: Harrassowitz, 2005.

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Chandra, Lokesh. Tibetan-Sanskrit dictionary. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1992.

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Filliozat, Pierre-Sylvain. Le Sanskrit. Paris: Presses universitaires de France, 1992.

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Shukla, Chitra P. Sanskrit prahasanas. Vallabh Vidyanagar: Sardar Patel University, 1987.

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Paṭela, Gautama Vā. Sanskrit culture. Redaktor Jhā Candrabhūṣaṇa. Delhi: New Bharatiya Book Corp., 2011.

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Daalen, L. A. van. Valmiki's Sanskrit. Delhi: Motilal Banarsidass Publishers, 2004.

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Sinha, Biswajit. Sanskrit theatre. New Delhi: Raj Publications, 2005.

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Michael, Kelly. Vintage Sanskrit. Calcutta: Writers Workshop, 1992.

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Części książek na temat "Sanskrit"

Cardona, George, i Silvia Luraghi. "Sanskrit". W The World's Major Languages, 390–408. Third edition. | Milton Park, Abingdon, Oxon ; New York, NY : Routledge, [2018] | “First edition published by Croom Helm 1987.”: Routledge, 2018. http://dx.doi.org/10.4324/9781315644936-22.

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Dwivedi, Amitabh Vikram. "Sanskrit (Saṃskṛt)". W Hinduism and Tribal Religions, 1–6. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_508-1.

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Kochhar, Rajesh. "European Sanskrit". W Sanskrit and the British Empire, 54–71. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003205128-4.

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Kochhar, Rajesh. "Colonial Sanskrit". W Sanskrit and the British Empire, 18–53. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003205128-3.

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Kochhar, Rajesh. "Jesuit Sanskrit". W Sanskrit and the British Empire, 4–17. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003205128-2.

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Dwivedi, Amitabh Vikram. "Sanskrit (Saṃskṛt)". W Hinduism and Tribal Religions, 1407–12. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_508.

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Kumar, Anil, Vipul Mittal i Amba Kulkarni. "Sanskrit Compound Processor". W Lecture Notes in Computer Science, 57–69. Berlin, Heidelberg: Springer Berlin Heidelberg, 2010. http://dx.doi.org/10.1007/978-3-642-17528-2_5.

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Biltoo, Anil K. "The Sanskrit verb". W First Steps Towards Sanskrit, 124–39. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429325434-8.

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Biltoo, Anil K. "The Sanskrit word". W First Steps Towards Sanskrit, 87–99. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429325434-6.

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Biltoo, Anil K. "The Sanskrit noun". W First Steps Towards Sanskrit, 100–123. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429325434-7.

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Streszczenia konferencji na temat "Sanskrit"

Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit “Renaissance”". W GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.2-3.

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses". W GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.

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Anoop, C. S., i A. G. Ramakrishnan. "Automatic Speech Recognition for Sanskrit". W 2019 2nd International Conference on Intelligent Computing, Instrumentation and Control Technologies (ICICICT). IEEE, 2019. http://dx.doi.org/10.1109/icicict46008.2019.8993283.

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Bahadur, P., A. Jain i D. S. Chauhan. "English to Sanskrit machine translation". W the International Conference & Workshop. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1980022.1980161.

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Deshmukh, Vaidehi, i Arti Khaparde. "Intelligent Sanskrit translator using NLP". W ICIEI 2023: 2023 The 8th International Conference on Information and Education Innovations. New York, NY, USA: ACM, 2023. http://dx.doi.org/10.1145/3594441.3594465.

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Raulji, Jaideepsinh K., i Jatinderkumar R. Saini. "Generating Stopword List for Sanskrit Language". W 2017 IEEE 7th International Advance Computing Conference (IACC). IEEE, 2017. http://dx.doi.org/10.1109/iacc.2017.0164.

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Sreedeepa, H. S., i Sumam Mary Idicula. "Interlingua based Sanskrit-English machine translation". W 2017 International Conference on Circuit ,Power and Computing Technologies (ICCPCT). IEEE, 2017. http://dx.doi.org/10.1109/iccpct.2017.8074251.

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Gupta, Ashim, Amrith Krishna, Pawan Goyal i Oliver Hellwig. "Evaluating Neural Morphological Taggers for Sanskrit". W Proceedings of the 17th SIGMORPHON Workshop on Computational Research in Phonetics, Phonology, and Morphology. Stroudsburg, PA, USA: Association for Computational Linguistics, 2020. http://dx.doi.org/10.18653/v1/2020.sigmorphon-1.23.

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Krishna, Amrith, Pavan Kumar Satuluri i Pawan Goyal. "A Dataset for Sanskrit Word Segmentation". W Proceedings of the Joint SIGHUM Workshop on Computational Linguistics for Cultural Heritage, Social Sciences, Humanities and Literature. Stroudsburg, PA, USA: Association for Computational Linguistics, 2017. http://dx.doi.org/10.18653/v1/w17-2214.

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Kamadanova, Sofia S. "ROLE ORIENTATION OF SANSKRIT PAST PARTICIPLES WITH -(I)TA". W Проблемы языка: взгляд молодых учёных. Институт языкознания РАН, 2023. http://dx.doi.org/10.37892/978-5-6049527-1-9-4.

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This paper examines the role orientation of Sanskrit past participles with the suffix -(i)ta-. The ancient Indo-Aryan transitive perfect PPs have passive meaning normally implying orientation towards the patient (P-orientation). However, in certain cases the situation, being evidently different, requires special explanations. Speijer was the first who drew the linguists’ attention to rare Sanskrit PPs which could function not only passively but also actively. He found 8 corresponding verbal roots. In attempt to solve the problem the author has undertaken analysis of the material of the Sanskrit Digital Corpus (DCS) with more than 50,000 examples from the ancient Indian literature (fiction, religious, and philosophical texts). As a result of this work 3 more transitive verbal roots, the perfective participles from which can potentially have both patient- and agent-bound orientation, have been added to Speijer’s list. The analysis provided has also shown that those must be the spheres of semantics and pragmatics where the reasons for the specific usage of the forms mentioned are to be looked for.

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