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1
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.
2
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.
3
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.
4
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.
5
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.
6
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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Baishy, Lalta Prasad. "Współczesna sytuacja sanskrytu". Gdańskie Studia Azji Wschodniej, nr 24 (grudzień 2023): 277–82. http://dx.doi.org/10.4467/23538724gs.23.035.19031.
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The contemporary situation of Sanskrit This article presents the current situation of Sanskrit and the importance of Sanskrit in India. How is Sanskrit used in daily life in India and what is its role in the sub-continent’s religions? There are some television channels in Sanskrit and in schools Sanskrit is a mandatory subject. It is one of the twenty-three official languages in India. Sanskrit is not a dead language because there are some villages where people use it in daily life, for example in school, university, worship, and especially on traditional occasions. It has a role like Greek or Latin have in European society. India has a special day celebrating Sanskrit, and a special week for Sanskrit. People have started to learn Sanskrit in German schools and in US schools. NASA also uses Sanskrit. It is possible in the future that computers will work in Sanskrit. Sanskrit is the language in which the Vedas, Upanishads, Puranas, and texts on ethics are written. It has been a language used in India for a very long time. Sanskrit is a classical and historical language of India. The corpus of Sanskrit literature encompasses a rich tradition of poetry and drama as well as scientific, technical, philosophical, and Hindu religious texts. The importance of Sanskrit is quite evident from its all-India scope. It goes without saying that it is the basis of most of the modern Indian languages. I give several opinions of Sanskrit of some of the greatest orientalists that the world has ever produced; I show the consensus of the opinions of men like Professor Max Müller, Veer Savarkar, Rajendra Prasad, and Mahatma Gandhi. These opinions show the cultural importance of Sanskrit in the life of India as the only language that can culturally integrate the entire country and the entire Hindu society.
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Melchert, H. Craig. "Sanskrit sardigrdi-". Journal of the American Oriental Society 122, nr 2 (kwiecień 2002): 325. http://dx.doi.org/10.2307/3087627.
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Goodwin, Robert E., i V. K. Chari. "Sanskrit Criticism". Journal of the American Oriental Society 111, nr 3 (lipiec 1991): 593. http://dx.doi.org/10.2307/604284.
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Mallette, Karla. "Sanskrit Snapshots". Comparative Studies of South Asia, Africa and the Middle East 38, nr 1 (1.05.2018): 127–35. http://dx.doi.org/10.1215/1089201x-4390039.
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Hastings, Adi. "Simplifying Sanskrit". Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 13, nr 4 (1.12.2003): 499–513. http://dx.doi.org/10.1075/prag.13.4.03has.
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Sanskrit has long been a medium of scholarly, religious, and literary discourse throughout the South Asian subcontinent. But recently, several organizations, imagining Sanskrit as the future lingua franca and emblem of an ermergent Hindu nation, are attempting to turn Sanskrit into a truly “popular” language by encouraging the use of what they call “simple Sanskrit” in everyday conversational contexts. This essay examines several of the semiotic processes involved in simplifying Sanskrit. Specifically, it discusses first the ways in which simple Sanskrit is regularized in order to produce a language which bears many structural similarities to modern Indian vernaculars. Second, the essay turns to a discussion of what simple Sanskrit represents: Through simplification, Sanskrit becomes an icon for the purported democratizing goals of the spoken Sanskrit movement. Sanskrit also represents a tangible index for aspiring speakers, projecting backward to an archaic Golden Age, but also looking forward to an imagined future. These processes have important implications for understanding the role of language ideologies and their effects in the manufacture and maintenance of linguistic identities.
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Arun Kumar Nishad. "Modern Sanskrit poetry and Other than Sanskrit words". Knowledgeable Research: A Multidisciplinary Journal 1, nr 08 (1.04.2023): 53–67. http://dx.doi.org/10.57067/pprt.2023.1.08.53-67.
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There has been trade in India since the Rig Vedic period. It is mentioned in the situation that the watery horses, powerful chariots and woolen clothes of the Indus region were famous all over the world. The Atharvaveda has only one Sukta in the name of Vanijya Sukta - Descriptions of sea visits are also found in Jataka stories and Buddhist stories. Business reasons are used to visit the traders of one country to another country. He (traders) had to teach the dialect of that country for their thoughts and purchasing and purchasing goods. The Harappans were identified as very good marine sailors. The Dakyard found in Lothal, Gujarat is very concrete evidence of the maritime trade being done during that time. The people of the Harappan civilization established contacts with the countries of Oman, Bahrain, and West Asia. Since the Harappan period, cloth has been continuously one of the major items of Indian trade. According to Hagel- “India is known as the land of ambitions in history. Their (traders) this reconciliation result was that each other's languages got so much that they started being used in colloquial just like Hindi-Sanskrit and gradually made their grip to literary disciplines.
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Agus Siswadi, Gede, I. Made Surada i I. Made Wiguna Yasa. "STUDY OF SANSKRIT LEARNING AT DVĪPĀNTARA SAṀSKṚTAM FOUNDATION IN DENPASAR CITY". Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, nr 2 (26.11.2021): 230. http://dx.doi.org/10.25078/ijhsrs.v5i2.3044.
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<p>Sanskrit is the language used in the holy Vedic texts. To understand the contents of the Veda, it is very important to learn Sanskrit to know every meaning of the verse or mantra contained in the Veda scriptures. However, the existence of Sanskrit at this time has not been touched at all by Hindus and is very familiar with the use of Sanskrit. Sanskrit is only studied in institutions or colleges with Hindu nuances, so Hindus today have very little to know, let alone learn it. Besides that, Sanskrit is quite complex, there are many rules in learning it, so that Sanskrit is said to be a complex language and difficult to learn. The results of this study indicate the following points. First, the Sanskrit learning pattern at the Dvīpāntara Saṁskṛtam Foundation, starting in terms of tiered Sanskrit learning strategies, student center strategies, online Sanskrit learning strategies (patrālayadvārā Saṁskṛtam), learning methods using dialogue methods, storytelling methods as well as playing methods, learning media using image media and power point media, and using direct learning models Second, the problems faced in learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City are caused by two factors, namely problems from internal factors which include perceptions, attitudes and motivation as well as from external factors such as educators, learning climate and infrastructure Third, the implications of learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City include four aspects, namely: (1) cognitive domain, (2) affective domain, ( 3) psychomotor domain (4) literature and culture.</p>
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Mitruev, Bembya. "Revisiting a Sanskrit Translation of One Tibetan Text". Бюллетень Калмыцкого научного центра Российской академии наук 3, nr 19 (28.12.2021): 10–36. http://dx.doi.org/10.22162/2587-6503-2021-3-19-10-36.
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Introduction. Sanskrit was always perceived by followers of Tibetan Buddhism as the language of sutras and shastras, language of knowledge and culture. This resulted in that Sanskrit used to be extensively studied and taught. Tibetan clerical scholars could not only read Sanskrit but would make repeated attempts of composing original texts in this language. The to be examined Hundred Deities of Tushita guru yoga, a liturgical address to Je Tsongkhapa (1357–1419), is a rare phenomenon in Tibetan Buddhist literature — Tibetan-to-Sanskrit translation. This anonymous text was created approximately in 18th–19th centuries to further be transmitted in a number of xylographic editions across Mongolia and Buryatia up to the early 20th century. Goals. The article seeks to show the Tibetan-to-Sanskrit translation pattern and introduce it into scientific discourse along with due analysis. Materials. The study explores one xylographic Tibetan-to-Sanskrit edition of Hundred Deities of Tushita from Buryatia submitted by A. Kocharov. Results. The work concludes the Tibetan-to-Sanskrit guru yoga text contains multiple grammatical mistakes and inaccuracies when viewed from the perspective of standard Sanskrit. In some sentences the anonymous author does follow rules of Buddhist hybrid Sanskrit, while in others observes no established Sanskrit declension and conjugation norms.
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Fisher, Elaine M. "A Microhistory of a South Indian Monastery: The Hooli Bṛhanmaṭha and the History of Sanskritic Vīraśaivism". Journal of South Asian Intellectual History 1, nr 1 (12.04.2019): 13–47. http://dx.doi.org/10.1163/25425552-12340001.
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AbstractThis article explores neglected currents in Vīraśaiva intellectual history by way of narrating an institutional microhistory of a single monastic lineage, situated in the village of Hooli in northern Karnataka. The lineage of what is today known as the Hooli Bṛhanmaṭha exemplifies Vīraśaivism’s contribution to Sanskritic thought particularly through its close connection with the emergence of Śivādvaita as a philosophical school, best known for its expression in the writings of the sixteenth-century polymath Appayya Dīkṣita. As attested in understudied works of Sanskrit and Kannada, moreover, pontiffs of the Hooli lineage from the sixteenth century onward were actively involved in the early systematization of what is now the Pañcācārya Vīraśaiva community, a project that drew no hard and fast boundaries between Sanskrit and the vernacular, or śāstric philosophy and devotion.
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Capitanio, Joshua. "Sanskrit and Pseudo-Sanskrit Incantations in Daoist Ritual Texts". History of Religions 57, nr 4 (maj 2018): 348–405. http://dx.doi.org/10.1086/696568.
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Zakharov, Anton. "Sanskrit Legacy, The National Armed Forces, and Modern Political Culture of Indonesia". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, nr 2 (2023): 205. http://dx.doi.org/10.31857/s086919080024351-3.
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Despite seventy years of studying, the functioning of Sanskrit and Old Javanese loanwords in modern Indonesian remain understudied. There are a lot of Sanskrit loans in various spheres of modern Indonesian. Many Indonesian military units have Sanskrit names. There are famous Sanskrit loans for Indonesian official ideology Pancasila and for the Indonesian national emblem Garuda Pancasila. Many Indonesian orders, decorations and medals also have Sanskrit names, for example, the military orders Bintang Sakti, or the Sacred Star, and Bintang Dharma, or the Army Distinguished Service Star, instituted in 1958. The word for medal in Indonesian is satyalancana which is a Sanskrit loan compound. Military regional commands may have names of ancient polities or kings which are of Sanskrit origin. Perhaps, the most noteworthy examples are Military Regional Command II Sriwijaya in South Sumatra and Military Regional Command VI Mulawarman in Kalimantan/Borneo. Sriwijaya was a powerful Old Malay kingdom in the seventh–thirteenth centuries; its name means ‘Great or Glorious Victory’ in Sanskrit. Mulawarman was a ruler of an East Kalimantan kingdom in the area of modern Kutai in the fifth century. The paper examines the usage of Sanskrit loans in the National Armed Forces of Indonesia and in the Indonesian award system. Multiple examples of Sanskrit loans in these fields may reflect an emphasis of ancient common cultural heritage in a multi-ethnic and multi-religious society. At the same time, there is a flexible naming practice which is not restricted by Sanskrit loans. These words are used frequently but not exclusively.
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P., SAPNA O. "V KRISHNAN THAMPI'S CONTRIBUTION TO THE NURTURE OF SANSKRIT IN KERALA". HARIDRA 2, nr 07 (27.12.2021): 71–74. http://dx.doi.org/10.54903/haridra.v2i07.7774.
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The status of the Sanskrit in Indian society has changed over time. The unrequited efforts of linguists have played an important role in the preservation of this language. The establishment of the Thiruvananthapuram Sanskrit College was one of the major milestones in the study of the Sanskrit in Kerala. This article is about the intellectual life of V Krishnan Thampi who worked tirelessly to achieve the objectives of the Sanskrit College and how he transformed the Sanskrit College into a brilliant institution.
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RAMYAJIT SARKAR. "SANSKRIT EDUCATION IN BURDWAN DISTRICT: ANCIENT TIMES TO MODERN PERIOD". Knowledgeable Research: A Multidisciplinary Journal 2, nr 07 (29.02.2024): 5–13. http://dx.doi.org/10.57067/az595842.
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From earliest period, Burdwan district had been under the so called civilization. With expansion of the Aryan territory from Saptasindhu area to eastern India and thereafter some parts of southern India, Sanskrit language became a language of people, belonging to rich and upper castes. Chandrabarma’s Sanskrit inscription of 4th century A.D. on Susunia hill of Bankura district is the perhaps earliest proof of using Sanskrit in Burdwan region. During the reign of Sena dynasty in Bengal, Burdwan region saw a rise of using Sanskrit language which went on till nineteenth century with a large number of Sanskrit scholars flourished in this region and later by help of the local zamindar family of Burdwan. After independence of India, though Sanskrit language has been included in the syllabus and has been taught in schools, colleges and universities in Burdwan district along with other parts of West Bengal and India, apathy towards Sanskrit language has risen among students.
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Siswadi, Gede Agus. "Studi Bahasa Sanskerta: Sebagai Metode Belajar Agama Hindu". JAPAM (Jurnal Pendidikan Agama) 1, nr 1 (27.04.2021): 44. http://dx.doi.org/10.25078/japam.v1i1.2172.
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<em><span lang="EN">Sanskrit is the language of Veda or the language used to describe the holy word of God, so it is very important for Hindus to know about the language of Sanskrit before studying Veda. In addition, all the concepts contained in Hinduism are derived from Sanskrit. Thus, Sanskrit is the earliest and basic language that Hindus must master in order to deepen Vedic teachings. The Sanskrit learning method really determines the success of learning, so the learning method needs to be adapted to the character and needs of learning.</span></em>
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Ratna Erawati, Ni Ketut, i I. Made Wijana. "The Heritage Structure of Sanskrit Compound in Old Javanese Language: A Contrastive Linguistics Study". Udayana Journal of Social Sciences and Humanities (UJoSSH) 1, nr 1 (27.02.2017): 44. http://dx.doi.org/10.24843/ujossh.2017.v01.i01.p06.
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Sanskrit and Old Javanese language are not cognate language. In a language comparative study, the language that has no geneologis relationship could be analyzed contrastively. In typological morphological, Sanskrit is classified into flective language, while the Old Javanese language is classified agglutinative languages. The aim of this writing is to describe and explain the grammatical process of Sanskrit compound word that orbed into Old Javanese. The data tabulation belonging to the compound words were analyzed explanative descriptively according to the nature of the data and the methods and techniques that relevant to the object of study. The methods and techniques used were framed into three stages, namely the data providing, data analysis, and presenting analysis. The theoretical basis of language comparison is similarity or semblance of form and meaning. Based on the analysis, the compound word in Old Javanese language largely derived from the Sanskrit in free base form or derivation form. The forms are borrowed intact and some are accompanied by grammatical processes in the Old Javanese. The similarity and resemblance of these forms are inherited as a loan. The Old Javanese compounding process has the structure: Sanskrit + Sanskrit, Sanskrit + Old Javanese, Old Javanese + Sanskrit. Grammatical processes that occurred are affixation appropriate rules of Old Javanese.
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Mesheznikov, Artiom. "Sanskrit Manuscripts of the Serindia Collection (IOM RAS) as Sources on the History of Buddhism in Khotan". Manuscripta Orientalia. International Journal for Oriental Manuscript Research 29, nr 2 (2023): 13–24. http://dx.doi.org/10.31250/1238-5018-2023-29-2-13-24.
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This paper provides the information about the study of the Sanskrit manuscript fragments kept in the Serindia Collection of the IOM RAS. Among the Buddhist handwritten rarities discovered in the 19th—20th centuries in so-called Serindia Sanskrit manuscripts are of particular importance. Sanskrit originals of Buddhist texts preserved in Central Asian manuscripts represent what little remained of the vast Sanskrit written heritage of ancient and early medieval Buddhism. Sanskrit manuscripts are highly valuable historical sources for studying the history of spread of Buddhism throughout Central Asia and the process of reception of the Indo-Buddhist culture outside India in the first millennium AD. The article focuses on the study of Sanskrit manuscripts, which circulated in Khotan. Among the manuscripts, which constitute the Sanskrit part of the Serindia Collection, written monuments related to Khotan are represented most extensively both in terms of quantity of fragments and volume of preserved texts. A comprehensive study of this part of the Serindia Collection made it possible to classify Sanskrit manuscripts in relation to external characteristics and repertoire, to outline chronologically traceable stages of spread of Buddhism in Khotan and to work out the periodization of the history of Buddhism in this Central Asian subregion.
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Kharpude, Hriday S. "Sanskrit Programming Language". International Journal of Computer Trends and Technology 70, nr 4 (25.04.2022): 13–18. http://dx.doi.org/10.14445/22312803/ijctt-v70i4p102.
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Kichenassamy, Satyanad. "Translating Sanskrit Mathematics". Aestimatio: Sources and Studies in the History of Science 1 (30.04.2021): 183–204. http://dx.doi.org/10.33137/aestimatio.v1i1.37625.
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A discussion of Jean Michel Delire’s Les mathématiques de l’autel védique. Le Baudhāyana Śulbasūtra et son commentaire Śulbadīpikā. Published Online (2021-04-30)Copyright © 2021 by Satyanad Kichenassamy Article PDF Link: https://jps.library.utoronto.ca/index.php/aestimatio/article/view/37625/28621 Corresponding Author: Satyanad KichenassamyUniversity of Reims Champagne–ArdenneE-Mail: satyanad.kichenassamy@univ-reims.fr
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Chung, Kwang. "Hangul and Sanskrit". Journal of Korean Linguistics 96 (31.12.2020): 59–107. http://dx.doi.org/10.15811/jkl.2020..96.002.
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Regier, Willis Goth. "Requiem for Sanskrit". World Literature Today 83, nr 2 (2009): 38–41. http://dx.doi.org/10.1353/wlt.2009.0224.
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RIBEIRO, FERNANDO ROSA. "Malay and Sanskrit". Modern Asian Studies 50, nr 1 (15.07.2015): 385–98. http://dx.doi.org/10.1017/s0026749x14000699.
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Collins’ book presents a comprehensive, if necessarily concise, approach to the issue of the relations between Sanskrit—very broadly conceived, including various South Asian languages and writing systems—and Malay, equally broadly conceived, as his work contains forays into other Austronesian languages such as Tagalog, Batak, Rejang, and so on. Collins is not a Sanskrit specialist. Besides, in such a comprehensive and succinct work, covering so many fields, it is inevitable that the author will occasionally fall short here and there, although this in no way detracts from the value of his book. In particular, there is a complex interlocution that the author weaves throughout his text with his intended audience (see below for details). Collins has in fact made a name for himself in Malay linguistics, and perhaps his best known work (extant both in English and Indonesian translation) isMalay, World Language: A Short History. In the book reviewed here, Collins largely taps into over a quarter of a century of his own research and publications in English, Malay, and Indonesian, as well as a plethora of centuries-old colonial works related to Nusantara, originally published in Spanish, Dutch, English, French, and German (he can apparently read in all these languages, bar perhaps Spanish). It is a very informative and delightful work, and it should be translated into English and made more widely known.
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Ganeev, B. T. "NULLIFICATION IN SANSKRIT". Vestnik Bashkirskogo universiteta 7, nr 2 (2018): 500. http://dx.doi.org/10.33184/bulletin-bsu-2018.2.43.
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Baruah, Ratul Bujar. "Glorification of Kamariipa in the Sati Jayamati: An apprisal". HARIDRA 2, nr 06 (25.09.2021): 18–23. http://dx.doi.org/10.54903/haridra.v2i06.7731.
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Every part of India has its own contributions in the field of Sanskrit study. Assam known as Kamartipa in ancient and medieval period also contributed immensely towards the rich treasure of Sanskrit literature. There are various epigraphical and literary evidences which bear testimony of Assam's contributions towards Sanskrit literature. Sanskrit scholars of Assam exhibited there poetic skill in writing various forms of Kavyas. One of the notable contributions of Assam to Sanskrit literature is Safi Jayamafi of Bhavadev Bhagavati. His Safi Jayamafi is a Sanskrit Khandakavya of one hundred elegant verses. Here the poet depicts the glorious history of Kamartipa through the story of Gadapal).iJayamafi. The poet presents the glorious tradition of Kamartipa in a poetic style. The paper makes an attempt to analyze the glory of the land in the light of the Safi Jayamafi.
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Brahmbhatt, Sanjaykumar K. "Biographical Literature in Modern Sanskrit Language". HARIDRA 2, nr 06 (25.09.2021): 29–32. http://dx.doi.org/10.54903/haridra.v2i06.7733.
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Biographical literature in modem Sanskrit language Biographies of great people have been the source of modem Sanskrit literary creation. Many biographies are available in the form of epic, prose and champu kavyas in Sanskrit literature. There are two master pieces of biographies on the iron man of India, Sardar Vallabhbhai Patel written in modem Sanskrit language. These two master pieces are 'Lohpurusavadanam"by Dr. Shivprasad Bharadwaj and "Vallabhcharitam" by Dr. Satyapal Sharma. The first one is complete biography in the form of historical epic and the second one is a biography in the form of prose work. Key words: biography, creation, literature, modem Sanskrit, master pieces, epic and prose work.
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McCartney, Patrick. "Sustainably Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses". Journal on Asian Linguistic Anthropology 2, nr 2 (1.04.2020): 1–9. http://dx.doi.org/10.47298/jala.v2-i2-a1.
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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 ofhybrids 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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Mesheznikov, Artiom, i Safarali Shomakhmadov. "The Updated Data on Sanskrit Manuscripts of the Serindia Collection (IOM, RAS): Perspectives of the Study". Written Monuments of the Orient 6, nr 2 (9.02.2021): 22–42. http://dx.doi.org/10.17816/wmo56800.
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This article presents the preliminary results of the study on the Sanskrit manuscripts of the Serindia Collection of the Institute of Oriental Manuscripts, RAS. Basing on the previous researches, as well as on the results of the efforts of the Sanskrit Group within Serindica Laboratory, the authors outline the structure and repertoire of the Sanskrit part of the Serindia Collection, supplementing it with the description of paleographic and codicological aspects of the Sanskrit manuscripts.
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Mishra, Vimal, i R. B. Mishra. "Handling of Infinitives in English to Sanskrit Machine Translation". International Journal of Artificial Life Research 1, nr 3 (lipiec 2010): 1–16. http://dx.doi.org/10.4018/jalr.2010070101.
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The development of Machine Translation (MT) system for ancient language like Sanskrit is a fascinating and challenging task. In this paper, the authors handle the infinitive type of English sentences in the English to Sanskrit machine translation (EST) system. The EST system is an integrated model of a rule-based approach of machine translation with Artificial Neural Network (ANN) model that translates an English sentence (source sentence) into the equivalent Sanskrit sentence (target sentence). The authors use feed forward ANN for the selection of Sanskrit words, such as nouns, verbs, objects, and adjectives, from English to Sanskrit User Data Vector (UDV). Due to morphological richness of Sanskrit, this system uses only morphological markings to identify Subject, Object, Verb, Preposition, Adjective, Adverb, Conjunctive and as well as an infinitive types of sentence. The performance evaluations of our EST system with different methods of MT evaluations are shown using a table.
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Madaan, Vishu, i Prateek Agrawal. "Anuvaad". International Journal of Social Ecology and Sustainable Development 13, nr 1 (styczeń 2022): 1–14. http://dx.doi.org/10.4018/ijsesd.295088.
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Machine Translation is best alternative to traditional manual translation. The corpus of Sanskrit literature includes a rich tradition of philosophical and religious texts as well as poetry, music, drama, scientific, technical and other texts. Due to the modernization of tradition and languages, Sanskrit is not on everyone's lips. Translation makes it convenient for users to understand the unknown text. This paper presents a language Machine Translation System from Hindi to Sanskrit and Sanskrit to Hindi using a rule-based technique. We developed a machine translation tool 'anuvaad' which translates Sanskrit prose text into Hindi & vice versa. We also developed bi-lingual corpora to deal with Sanskrit and Hindi grammar rules and text applied rule based method to perform the translation. The experimental results on different 110 examples show that the proposed anuvaad tool achieves overall 93% accuracy for both types of translations. The objective of our work is to ensure confidentiality and multilingual support, which can be tedious and time consuming in case of manual translation.
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Sudiana, I. Made. "PERSOALAN ORTOGRAFI PENYERAPAN KOSAKATA SANSKERTA DALAM BAHASA INDONESIA". Kadera Bahasa 2, nr 2 (29.01.2019): 57–71. http://dx.doi.org/10.47541/kaba.v2i2.54.
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Sanskrit has a different writing system with the Indonesian language. Sanskrit uses Devanagari characters, while the Indonesian uses Latin script. Indonesian absorbs much vocabulary from other languages; one of them is from Sanskrit. Differences in sound system and writing system cause problems in absorption. The issue that arises is how to write words that absorbed it. The writing system in the absorption is often problematic when a language does not recognize the sound of the source language. Sanskrit recognizes certain sounds that do not exist in Indonesian. Differences writing system would also cause problems in the orthography. Orthographic problems in Sanskrit vocabulary absorption into the Indonesian language includes writing fricative sounds, retroflex, consonant aspire. labiodental /v/ and bilabial /w/, schwa (pepet), and anusuara.
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Peyrot, Michaël. "The Sanskrit Udānavarga and the Tocharian B Udānastotra: a window on the relationship between religious and popular language on the northern Silk Road". Bulletin of the School of Oriental and African Studies 79, nr 2 (6.04.2016): 305–27. http://dx.doi.org/10.1017/s0041977x16000057.
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AbstractThe majority of the Sanskrit Buddhist manuscripts from the northern part of the Tarim Basin in present-day Xinjiang (China) were found in an area where the local languages Tocharian A and B were spoken. In this article, the interplay of Sanskrit, the religious language, and Tocharian, the popular language, is investigated based on the example of the relationship between the Sanskrit Udānavarga and the Tocharian B Udānastotra. To this end, a reconstruction of the text of the introduction to the Udānastotra is attempted, which forms the transition from the Udānavarga to the Udānastotra proper. It is argued that this Tocharian B text was found in otherwise Sanskrit manuscripts, which suggests that speakers of Tocharian preferred certain doctrinal texts in Sanskrit.
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Dr. Shreeja Tripathi Sharma. "META-NARRATIVE OF SANSKRIT IN INDIAN ENGLISH WRITINGS". International Journal of Innovations in Engineering Research and Technology 11, nr 2 (17.02.2024): 44–48. http://dx.doi.org/10.26662/ijiert.v11i2.pp44-48.
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Sanskrit has been the primary language and the receptacle of sublime expressions in early India. The language became an object of engagement for Indologists and Orientalists who began a series of translations of Sanskrit works in English and initiated an association that subsequently culminated in form of Indian English Writings. The gradual absorption of English in Indian culture became partly accountable for rendering original works of Sanskrit inaccessible due to incomprehensibility as well as distortions in translations and cultural misrepresentations. Yet, it was also the chief reason why crucial works of the Sanskrit tradition survived. It is in this context that this research paper analyses Sanskrit as an enduring source of influence in the genesis of the canonical tradition of Indian Writings in English.
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Adinarayanan, Sharada, Naren J, Sriranjanie P i Vithya G. "Rule based POS Tagger for Sanskrit". International Journal of Psychosocial Rehabilitation 23, nr 1 (20.02.2019): 336–45. http://dx.doi.org/10.37200/ijpr/v23i1/pr190243.
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Mishra, Shubhankar. "Sanskrit as Medium of Cinematic Expression". Journal of Management & Public Policy 15, nr 1 (30.09.2023): 61–65. http://dx.doi.org/10.47914/jmpp.2023.v15i1.005.
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This article is based on excerpts from address by Dr Shubhankar Mishra on the eve of World Sanskrit Day organized by Mahatma Gandhi Institute, Mauritius in collaboration with High Commission of India in Mauritius on 1 September 2023. His Excellency Prithvirajsing Roopun, President of Mauritius, graced the occasion as Chief Guest while Mrs K Nandini Singla High Commissioner of India in Mauritius was the guest of honour. In his address, Dr Mishra emphasized the significance Sanskrit as medium of cinematic expression while critiquing the evolution of Sanskrit cinema in India. Dr Mishra represents India in Mauritius as Deputy Secretary General at World Hindi Secretariat. He used the occasion to bolster the legacy of Sanskrit and emphasize the utility of this classical language in the post-modern world. Views of Dr Mishra hold ground as he has done Masters in Sanskrit from Delhi University and has undertaken doctoral research on representation of Sanskrit in Mass Media. He is also author of several books on Indian culture, art, and literature.
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Adnyana, Putu Eka Sura. "PENYERAPAN FONOLOGI BAHASA SANSKERTA DALAM TEKS ADIPARWA". Pangkaja: Jurnal Agama Hindu 25, nr 1 (31.03.2022): 1–10. http://dx.doi.org/10.25078/pjah.v25i1.976.
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Acculturation of Indian culture with the archipelago has occurred in the past. Old Javanese language is a very important language in the development of literary works in the archipelago. Kawi language is very much absorbed from Sanskrit, but Kawi language does not imitate Sanskrit grammar. One of them is the absorption of sound or Sanskrit phonology which can be found in the Adiparwa text. The type of research carried out is qualitative research based on data in the Adiparwa text using research methods and techniques. Data collection techniques based on literature study on Adiparwa text, note-taking techniques, through qualitative data analysis. Such data from the literature is then analyzed and presented descriptively. The data is taken from the abbreviated Adiparwa Zoetmulder (2005) text (APZ) and the abbreviated Sankerta Dictionary (KBS). Language contact between Sanskrit and Old Javanese/Kawi which resulted in the sound absorption process. Sound absorption includes 1) Sanskrit absorption experiencing an increase in sound, 2) Sanskrit absorption experiencing a reduction in sound 3) Sanskrit absorption experiencing a change in sound symbolization. In the absorption of Sanskrit on sound changes, it is known that several changes were found, such as: 1) Changes in the sound symbol /v/ to /w/ and changes in the symbol /ṛ/ to /rè/. 2) Change the sound /u/ to /o/ or vice versa. 3) Change the sound /j/ to sound /k/. 4) Change the sound /i/ to /ī/. 5) Change the sound /ī/ to /i/ and 6) Change the sound /a/ to /ā/.
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SUPARTA, IDA KADE. "IMPLEMENTASI SAMBHAṢAṆA DALAM UPAYA MENGEMBANGKAN KEMAMPUAN DASAR BERBAHASA SANSKERTA". GANEC SWARA 16, nr 2 (10.09.2022): 1637. http://dx.doi.org/10.35327/gara.v16i2.329.
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The view of sanskrit as a dead language and a language that is difficult to learn is not completely correct and must slowly be eliminated. Awareness to increase the existence of sanskrit has been initiated in several parts of the world by making it a daily communication language. The basic learning of sanskrit which is initiated at this time places more emphasis on communication skills, not on the grammatical structure. Learning is packaged more effectively and efficiently through the sambhaṣaṇa (conversation) method by applying simple grammar or communication patterns. Conversation is a very common method in learning other languages, but it has become a new design in teaching sanskrit. Thus, this study was conducted to analyze and develop the concept of implementing the sambhaṣaṇa method in relation to developing basic sanskrit language skills. This research was conducted through a qualitative approach by presenting the data descriptively. The results showed that the application of the sambhaṣaṇa (conversation) method was very effective and efficient in developing basic sanskrit language skills. Learning sanskrit through the sambhaṣaṇa method begins with the introduction of objects and activities in the surrounding environment. Sanskrit conversation material can be arranged in the form of special themes that are relevant to the daily lives of students. During the learning process, the teacher has the task of correcting errors that arise from conversations practiced by students. The success of the learning is determined by the motivation of the students, the competence of the teacher, the intensity of the exercise, and the vocabulary mastered by the students.
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GYU, Reito. "Sanskrit Studies and Preservation of Sanskrit Palm・leaf Manuscripts in China". Journal of Research Society of Buddhism and Cultural Heritage 2010, nr 19 (2010): L117—L133. http://dx.doi.org/10.5845/bukkyobunka.2010.19_l117.
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Goodall, Dominic. "Un été sanskrit. Le 2e camp d'été international de sanskrit intensif". Bulletin de l'Ecole française d'Extrême-Orient 90, nr 1 (2003): 485–86. http://dx.doi.org/10.3406/befeo.2003.3626.
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Zaitsev, Ivan Alekseevich. "Sanskrit titles of two Pagan kings in Pali and Sanskrit inscriptions". Исторический журнал: научные исследования, nr 2 (luty 2023): 42–53. http://dx.doi.org/10.7256/2454-0609.2023.2.39842.
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This article deals with the issue of recording royal titles in inscriptions in the languages ​​of the Indian cultural tradition: Sanskrit and Pali. Using the example of a study of sources, the phenomenon of using the notation of titles is demonstrated, taking into account the use of Sanskrit spelling norms in inscriptions in the Pali language written using the Mon script. Such a phenomenon is of a non-permanent, variable in nature, which indicates the absence of a clear standard for recording the royal title in Pagan. The significance of this phenomenon is betrayed by the fact that Pagan was a political center that was under the overwhelming influence of Theravada Buddhism, which suggested an orientation towards the Pali language as one of the main languages ​​of the canon and political culture. Possible reasons that prompted the Pagan rulers to use Sanskrit titles include the support of Brahmin cult shrines, which influenced the description of the figure of the ruler. The presence of such a phenomenon allows us to clarify some of the conclusions of historiography about the use of specific writing systems for recording texts in specific languages.
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Truschke, Audrey. "Contested History: Brahmanical Memories of Relations with the Mughals". Journal of the Economic and Social History of the Orient 58, nr 4 (9.07.2015): 419–52. http://dx.doi.org/10.1163/15685209-12341379.
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Brahman Sanskrit intellectuals enjoyed a century of relations with the Mughal elite. Nonetheless, such cross-cultural connections feature only sporadically in Persian chronicles, and Brahmans rarely elaborated on their imperial links in Sanskrit texts. In this essay I analyze a major exception to the Brahmanical silence on their Mughal connections, theKavīndracandrodaya(“Moonrise of Kavīndra”). More than seventy Brahmans penned the poetry and prose of this Sanskrit work that celebrates Kavīndrācārya’s successful attempt to persuade Emperor Shah Jahan to rescind taxes on Hindu pilgrims to Benares and Prayag (Allahabad). I argue that theKavīndracandrodayaconstituted an act of selective remembrance in the Sanskrit tradition of cross-cultural encounters in Mughal India. This enshrined memory was, however, hardly a uniform vision. The work’s many authors demonstrate the limits and points of contestation among early moderns regarding how to formulate social and historical commentaries in Sanskrit on imperial relations.
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Borovsky, Andrei, Elena Rakovskaya i Inna Karteeva. "Study of the Correlation Between Toponyms of the Irkutsk Region and Sanskrit Words". Bulletin of Baikal State University 32, nr 3 (8.11.2022): 610–22. http://dx.doi.org/10.17150/2500-2759.2022.32(3).610-622.
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The study considered the theory of correlation between sets of composite index objects. Index objects are letters of the alphabet, compound objects are words. The theory is used to find a correlation between the toponyms of the Irkutsk region and the words of the ancient language — Sanskrit. Toponyms grouped according to the names of settlements (in the amount of 1 145), rivers (141) and mountains (451) have been studied. Toponyms are compared with the vocabulary of the Sanskrit dictionary, consisting of 1 100 words. The study found a correlation between Buryat and Evenk toponyms and words from Sanskrit at the level of 62–65 %. We discussed the historical reasons for the appearance of words from Sanskrit in Eastern Siberia. We have given a large number of examples of the connection between Buryat and Evenki toponyms with words from Sanskrit and the Old Russian language.