Relevant bibliographies by topics / Sanskrit and Hindi

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Sanskrit and Hindi'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Sanskrit and Hindi"

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Madaan, Vishu, and Prateek Agrawal. "Anuvaad." International Journal of Social Ecology and Sustainable Development 13, no. 1 (January 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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Mukhopadhyay, Subhodeep. "Lost in Untranslatability: Ishvara, Allah and Interfaith Dialogue." June-July 2024, no. 44 (June 13, 2024): 1–9. http://dx.doi.org/10.55529/jlls.44.1.9.

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While translation plays a vital role in bridging intercultural gaps, it struggles to convey the exact meaning of certain ideas due to the unique characteristics and structures inherent in each language and the underlying social context. This difficulty is pronounced when translating between the language pair Hindi and Urdu, which, despite both originating from Khari Boli, have diverged significantly under the influences of Hinduism and Islam. In an Indian social context, the Arabic-origin Urdu word Allah is often equated with the Sanskrit-origin Hindi word Ishvara. However, this translation is problematic and can cause confusion because the Hindu idea of the divine, Ishvara, is fundamentally different from the Islamic concept of Allah. Building upon the theory of Sanskrit non-translatability proposed by Malhotra and Babaji, this paper argues for the existence of cultural untranslatability in the domain of Urdu-Sanskrit translation. Using a case study approach for the terms Ishvara and Allah, the paper concludes that specific religious terms should not be translated and makes the case that preserving precise linguistic categories is essential for meaningful inter-faith engagement.
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Mukhopadhyay, Subhodeep. "Lost in Untranslatability: Ishvara, Allah and Interfaith Dialogue." June-July 2024, no. 44 (June 13, 2024): 1–9. http://dx.doi.org/10.55529/10.55529/jlls.44.1.9.

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While translation plays a vital role in bridging intercultural gaps, it struggles to convey the exact meaning of certain ideas due to the unique characteristics and structures inherent in each language and the underlying social context. This difficulty is pronounced when translating between the language pair Hindi and Urdu, which, despite both originating from Khari Boli, have diverged significantly under the influences of Hinduism and Islam. In an Indian social context, the Arabic-origin Urdu word Allah is often equated with the Sanskrit-origin Hindi word Ishvara. However, this translation is problematic and can cause confusion because the Hindu idea of the divine, Ishvara, is fundamentally different from the Islamic concept of Allah. Building upon the theory of Sanskrit non-translatability proposed by Malhotra and Babaji, this paper argues for the existence of cultural untranslatability in the domain of Urdu-Sanskrit translation. Using a case study approach for the terms Ishvara and Allah, the paper concludes that specific religious terms should not be translated and makes the case that preserving precise linguistic categories is essential for meaningful inter-faith engagement.
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Bhadwal, Neha, Prateek Agrawal, and Vishu Madaan. "A Machine Translation System from Hindi to Sanskrit Language using Rule based Approach." Scalable Computing: Practice and Experience 21, no. 3 (August 1, 2020): 543–54. http://dx.doi.org/10.12694/scpe.v21i3.1783.

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Machine Translation is an area of Natural Language Processing which can replace the laborious task of manual translation. Sanskrit language is among the ancient Indo-Aryan languages. There are numerous works of art and literature in Sanskrit. It has also been a medium for creating treatise of philosophical work as well as works on logic, astronomy and mathematics. On the other hand, Hindi is the most prominent language of India. Moreover,it is among the most widely spoken languages across the world. This paper is an effort to bridge the language barrier between Hindi and Sanskrit language such that any text in Hindi can be translated to Sanskrit. The technique used for achieving the aforesaid objective is rule-based machine translation. The salient linguistic features of the two languages are used to perform the translation. The results are produced in the form of two confusion matrices wherein a total of 50 random sentences and 100 tokens (Hindi words or phrases) were taken for system evaluation. The semantic evaluation of 100 tokens produce an accuracy of 94% while the pragmatic analysis of 50 sentences produce an accuracy of around 86%. Hence, the proposed system can be used to understand the whole translation process and can further be employed as a tool for learning as well as teaching. Further, this application can be embedded in local communication based assisting Internet of Things (IoT) devices like Alexa or Google Assistant.
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Iwanek, Krzysztof. "‘Secularism’ as understood and interpreted by Hindu nationalists." Journal of Language and Politics 17, no. 4 (July 25, 2018): 533–51. http://dx.doi.org/10.1075/jlp.14020.iwa.

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Abstract This article focuses on how Hindu nationalists interpret the term ‘secularism’ in Hindi. I will refer to two Hindi translations of ‘secularism’: dharmnirpekṣtā and panthnirpekṣtā. The first one means indifference towards religion and the second indifference towards communities. My main point is that the Hindu nationalists’ strategy of referring to old, Sanskrit meanings of dharm (which means ‘law’ and ‘order’ aside ‘religion’ and other concepts) make it possible for them to criticise dharmnirpekṣtā and choose panthnirpekṣtā instead. Their position is that the state can only be indifferent to communities and not to dharm, as the latter would also mean being indifferent to ‘law’ and ‘order’. Such an approach helps the Hindu nationalists to claim to be in agreement with the idea of secular Indian state on one hand and promote their religion-linked ideology on the other.
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LOTHSPEICH, PAMELA. "The Radheshyam Ramayan and the Sanskritizationof Khari Boli Hindi." Modern Asian Studies 47, no. 5 (March 25, 2013): 1644–77. http://dx.doi.org/10.1017/s0026749x1100045x.

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AbstractThis paper charts the linguistic shifts in a popular iteration of the story of Lord Ram, commonly known as the ‘Radheshyam Ramayan’ (composed in the first quarter of the twentieth century), across four versions of the text published in the devanāgarī script, between 1939 and 1969. It argues that the author, Radheshyam Kathavachak, likely revised his text over the course of many years, in large part to bring its language closer to śuddh (pure) Hindi on the Hindi-Urdu spectrum—a labour that was in the service of the Hindi language movement, if not also Hindu nationalism. Whilst the language in the 1939 printing is a mixed register of Hindi-Urdu, by 1959, the language has undergone a process of ‘Sanskritization’. That is, much of the vocabulary of Persian and Arabic origin, and also much vocabulary associated with the Braj tradition, have been replaced with words from Sanskrit. The progressive editing of text also shows a deep concern for the standardization and occasionally, elevation of literary Hindi, and simultaneously, the correction of defects in meter and style. The example of Kathavachak's ‘many Radheshyam Ramayans’ offers insight into the timing and pace of the Sanskritization of Hindi letters, suggesting that for some, the process may have been more protracted and anguished than is often thought.
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Kammar, Prashanth, Parashuram Baraki, Sunil Kumar Ganganayaka, Manjunath Swamy Byranahalli Eraiah, and Kolakaluri Lakshman Arun Kumar. "Sanskrit to Hindi language translation using multimodal neural machine translation." Indonesian Journal of Electrical Engineering and Computer Science 34, no. 2 (May 1, 2024): 1235. http://dx.doi.org/10.11591/ijeecs.v34.i2.pp1235-1245.

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Machine translation (MT) is a subfield of computer features that focuses on the automatic translation from one natural language into another without any human involvement. Due to native people interacting in a variety of languages, there is a great need for translating information between languages to send and communicate thoughts. However, they disregard the significance of semantic data encoded in the text features. In this paper, multimodal neural machine translation (MNMT) is proposed for Sanskrit-Hindi translation. The main goal of the proposed method is to fully utilize semantic text features on NMT architecture and to minimize testing and training time. The MNMT is validated on two different NMT architectures: recurrent neural network (RNN) and self-attention network (SAN). The MNMT method’s efficacy is demonstrated by employing the dataset of Sanskrit-Hindi Corpora. Extensive experimental outcomes represent the proposed method’s enhancement over baselines on both architectures. The existing methods, namely, English-to-Indian MT system, Sanskrit-Hindi MT system, and hybrid MT system are used to justify the efficacy of the MNMT method. When compared to the above-mentioned existing methods, RA-RNN respectively achieves a superior BLEU and METEOR of 80.5% and 75.3%, while the RA-SAN respectively achieves a superior BLEU and METEOR of 78.2% and 77.1%.
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Arun Kumar Nishad. "Modern Sanskrit poetry and Other than Sanskrit words." Knowledgeable Research: A Multidisciplinary Journal 1, no. 08 (April 1, 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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Mishra, Piyush, and Jainendra Shukla. "Research Proposal Paper on Sanskrit Voice Engine: Convert Text-to-Audio in Sanskrit/Hindi." International Journal of Computer Applications 70, no. 26 (May 31, 2013): 30–34. http://dx.doi.org/10.5120/12233-8457.

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Pandey, Rajneesh Kumar, and Girish Nath Jha. "Error Analysis of SaHiT - A Statistical Sanskrit-Hindi Translator." Procedia Computer Science 96 (2016): 495–501. http://dx.doi.org/10.1016/j.procs.2016.08.114.

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Dissertations / Theses on the topic "Sanskrit and Hindi"

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Carroll, Tahira. "Eye Behavior While Reading Words of Sanskrit and Urdu Origin in Hindi." BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6293.

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Hindi and Urdu are two branches of the same language sometimes known as Hindustani. They are divided by orthography and geography but when spoken are sometimes indistinguishable. Both have contributed loanwords that have now been completely assimilated into the language. The question of how the eye behaves during Hindi reading when it encounters Urdu loanwords has not been focused on extensively in prior research. The main purpose of this thesis is to document the eye behavior during reading Sanskrit-based words and Urdu loanwords in Hindi. We place fifteen word pairs consisting of one target Hindi Sanskrit-based word and its Urdu loanword equivalent in different sentences. Native Hindi speakers participate to read Hindi sentences containing either Urdu loanwords or the Sanskrit root word in Hindi. To quantify the differences in reading Hindi and Urdu loanwords in Devanagari (Hindi script) sentences we use an eye tracking methodology, which is used to measure eye movements of a participant during reading. We discover very distinctive eye behavior during reading of Urdu loanwords in comparison to reading Hindi Sanskrit-based words. Analysis also shows an interaction in eye behavior due to language and frequency.
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Azevedo, Amandine d'. "Cinéma indien, mythes anciens, mythes modernes : résurgences, motifs esthétiques et mutations des mythes dans le film populaire hindi contemporain." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030126.

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Le cinéma populaire indien est à la fois un lieu de création de mythes filmiques puissants et un univers qui interagit avec un autre corpus, celui des mythes et des épopées classiques, plus particulièrement le Ramayana et le Mahabharata. Si ces derniers ont souvent été l’objet d’adaptations, surtout dans les premières décennies du cinéma indien, le cinéma contemporain compose des rapports complexes et singuliers vis-à-vis des héros et de leurs hauts faits. Les mythes traditionnels surgissent au détour d’un plan, à la manière d’une résurgence morale, narrative et/ou formelle, tout comme – dans un mouvement inverse – le cinéma cherche ces mêmes mythes pour consolider son imaginaire. Ce travail sur les relations entre mythe et cinéma croise le champ de la politique et de l’Histoire. Les mouvements pour l’Indépendance, la Partition, les tensions intercommunautaires s’insinuent dans le cinéma populaire. La présence des mythes dans les films peut devenir une fixation esthétique des traumatismes historico-politiques. La difficulté de représenter certains actes de violence fait qu’ils viennent parfois se positionner de manière déguisée dans les images, modifiant irrémédiablement la présence et le sens des références mythologiques. Les mythes ne disent ainsi pas tout le temps la même chose. Ces résurgences mythologiques, qui produisent des mutations et des formes hybrides entre les champs politique, historique, mythique et filmique, invitent par ailleurs à un décloisonnement dans l’analyse de la nature et des supports des images. Ainsi, des remarques sur la peinture s’invitent dans le cours de la recherche aussi naturellement que des œuvres d’art contemporain, des photographies ou l’art populaire du bazar. Un champ visuel indien, large et métissé, remet en scène constamment des combinaisons entre l’arrière-plan et l’avant-plan, entre la planéité et la profondeur de champ, entre l’ornementation d’un décor et son abandon. Le cinéma populaire, traversé par la mémoire des mythes et des formes, devient le creuset d’un renouveau esthétique
Indian popular cinema is both a place of filmic mythical creation and a universe interacting with previous bodies of work; the classical myths and epics, and especially the Ramayana and the Mahabharata. Although the latter have often been adapted, especially in the early decades of Indian cinema, contemporary cinema builds complex and attitudes towards heroes and their achievements. Traditional myths appear in a shot, in the manner of a moral, narrative and/or formal resurgence. In an opposite movement, this cinema seeks those same myths to strengthen its imagination. Working on the relations between myth and cinema, one has to cross the political and historical field, for Independence movements, Partition and inter-community tensions pervade popular cinema. Myths in movies can become an aesthetic fixation of historical-political traumas. The challenge of some representation of violent acts explain that they sometimes hide themselves in images, irreversibly altering the presence and meaning of mythological references. Therefore, myths don't always tell the same story. Those mythological resurgences, producing mutations and hybrid forms between the political, historical, mythical and film-making fields, also invite a de-compartmentalisation when we analyse the nature of the images and the mediums that welcome them. Our study naturally convenes notes on painting, as well as contemporary art, photography or bazaar popular art. A broad and mixed Indian visual field constantly recombines background and foreground, flatness and depth of field and ornemented and neglected sets. Popular cinema, moved by the memory of myths and forms, becomes the breeding ground of an aesthetic revival
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Vassie, R. "Persian interpretations of the Bhagavadgita in the Mughal period : with special reference to the Sufi version of #Abd al-Raham Chishti." Thesis, SOAS, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241699.

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Cover, Jennifer Joy. "Bodhasar̄a by Narahari an eighteenth century Sunskrit treasure /." Connect to full text, 2008. http://hdl.handle.net/2123/4085.

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Thesis (Ph. D.)--University of Sydney, 2008.
Title from title screen (viewed March 11, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Indian Sub-Continental Studies. Includes bibliographical references.
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Bernardi, Elisabetta <1984&gt. "Pandita Ramabai, the High-Caste Hindu woman who gave voice to Indian women’s appeal The most controversial Indian woman of her times, Sanskrit scholar, social reformer, Christian convert who tried to improve women’s life with her unique life path." Master's Degree Thesis, Università Ca' Foscari Venezia, 2020. http://hdl.handle.net/10579/17113.

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The work focuses on the incredible figure of Pandita Sarasvati Ramabai, an Indian woman who between the end of the 19th century and the beginning of the 20th century devoted her life to give voice to the Indian women’s oppression, denouncing in particular the appalling conditions of Hindu child widows. She can be considered a pioneer in the Indian feminist discourse for her interest and dedication to the cause of child brides and widows, especially with the publication of her famous work The High-Caste Hindu Woman in 1887, which described the conditions of young girls and women in Indian society and the creation of educational institutions for girls in India, which are nowadays active. Her conversion to the Christian faith during her sojourn in England, caused her ostracization from the Indian social reforming field and a fierce criticism by her fellow reformers. By tracing her eventful life, this work tries to give a brief but comprehensive portrait of this woman and her work as Sanskrit scholar, social reformer, Christian convert and missionary, who left an important mark and legacy in the social and educational field for Indian women.
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Bednar, Michael Boris. "Conquest and resistance in context: a historiographical reading of Sanskrit and Persian battle narratives." Thesis, 2007. http://hdl.handle.net/2152/2995.

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Bednar, Michael Boris 1969. "Conquest and resistance in context : a historiographical reading of Sanskrit and Persian battle narratives." 2007. http://hdl.handle.net/2152/13170.

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Bordeaux, Joel. "The Mythic King: Raja Krishnacandra and Early Modern Bengal." Thesis, 2015. https://doi.org/10.7916/D8736PS3.

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Raja Krishnacandra Ray (1710-1782) was a relatively high-ranking aristocrat in eastern India who emerged as a local culture hero during the nineteenth century. He became renowned as Bengal's preeminent patron of Sanskrit and as an ardent champion of goddess worship who established the region's famous puja festivals, patronized major innovations in vernacular literature, and revived archaic Vedic sacrifices while pursuing an archconservative agenda as leader of Hindu society in the area. He is even alleged in certain circles to have orchestrated a conspiracy that birthed British colonialism in South Asia, and humorous tales starring his court jester are ubiquitous wherever Bengali is spoken. This dissertation explores the process of myth-making as it coalesced around Krishncandra in the early modern period, emphasizing the roles played by classical ideals of Hindu kingship and print culture as well as both colonial and nationalist historiography.
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Books on the topic "Sanskrit and Hindi"

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1950-, Jain S., ed. Students Sanskrit-English-Hindi and English-Sanskrit Hindi dictionary. Delhi: New Bharatiya Book Corp., 2007.

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1917-, Tripāṭhī Rāmasāgara, ed. The Concise Sanskrit dictionary: Sanskrit-Hindi-English. New Delhi: Meharchand Lachhmandas Publications, 1990.

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Prakash, Shastri Ved, and Pandey Shashi Kant, eds. Neeta Hindi-English dictionary (Hindi-English-Sanskrit). New Delhi: Neeta, 2002.

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1924-, Bhāradvāja Śivaprasāda, ed. Saṃskr̥ta-Hindi-Aṅgrezī śabdakośa =: Sanskrit-Hindi-English dictionary. Dillī: Anila Prakāśana, 2002.

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1924-, Bhāradvāja Śivaprasāda, ed. Saṃskr̥ta-Hindi-Aṅgrezī śabdakośa =: Sanskrit-Hindi-English dictionary. Dillī: Anila Prakāśana, 2002.

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Singh, Yogendra. Dictionary of Pāli-Sanskrit-Hindi-English. Lucknow: International Research Institute of Buddhist Studies, 2011.

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1924-, Bhāradvāja Śivaprasāda, ed. Rādhā Saṃskr̥ta-Hindī-Aṅgrejī śabdakośa =: Radha Sanskrit-Hindi-English dictionary. Naī Dillī: Rādhā Pablikeśansa, 2004.

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Jain, Vijay K., ed. Ācārya Samantabhadra’s Stutividyā (In Sanskrit and Hindi): (Jinaśataka). Degradun, India: Vikalp Printers, 2020.

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Ḍô, Miśra Śivakumāra, Miśra Ājāda, Miśra Śailakumārī, and Ganganatha Jha Kendriya Sanskrit Vidyapeetha., eds. Pañjābī-Saṃskr̥ta śabdakośa =: Punjabi-Sanskrit glossary. Ilāhābāda: Gaṅgānātha Jhā Kendrīya Saṃskr̥ta Vidyāpīṭha, 1987.

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Das, Madhvacharya. Sanskrit grammar handibook for students without a Hindi backgroud. [United States?]: M. Das, 1996.

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Book chapters on the topic "Sanskrit and Hindi"

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Shukla, Preeti, Devanand Shukl, and Amba Kulkarni. "Vibhakti Divergence between Sanskrit and Hindi." In Lecture Notes in Computer Science, 198–208. Berlin, Heidelberg: Springer Berlin Heidelberg, 2010. http://dx.doi.org/10.1007/978-3-642-17528-2_15.

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Goyal, Pawan, and R. Mahesh K. Sinha. "Translation Divergence in English-Sanskrit-Hindi Language Pairs." In Lecture Notes in Computer Science, 134–43. Berlin, Heidelberg: Springer Berlin Heidelberg, 2008. http://dx.doi.org/10.1007/978-3-540-93885-9_11.

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Bhadwal, Neha, Prateek Agrawal, and Vishu Madaan. "Bilingual Machine Translation System Between Hindi and Sanskrit Languages." In Communications in Computer and Information Science, 312–21. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-15-0108-1_29.

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Singh, Muskaan, Ravinder Kumar, and Inderveer Chana. "GA-Based Machine Translation System for Sanskrit to Hindi Language." In Lecture Notes in Electrical Engineering, 419–27. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-13-2685-1_40.

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Pathak, Kumar Nripendra, and Girish Nath Jha. "Challenges in NP Case-Mapping in Sanskrit Hindi Machine Translation." In Information Systems for Indian Languages, 289–93. Berlin, Heidelberg: Springer Berlin Heidelberg, 2011. http://dx.doi.org/10.1007/978-3-642-19403-0_50.

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Davison, Alice. "Adjunction, features and locality in Sanskrit and Hindi/Urdu correlatives." In Language Faculty and Beyond, 223–62. Amsterdam: John Benjamins Publishing Company, 2009. http://dx.doi.org/10.1075/lfab.1.10dav.

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Bakarola, Vishvajit, and Jitendra Nasriwala. "Attention-Based Neural Machine Translation Approach for Low-Resourced Indic Languages—A Case of Sanskrit to Hindi Translation." In Smart Systems: Innovations in Computing, 565–72. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-2877-1_52.

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Sethi, Nandini, Amita Dev, and Poonam Bansal. "Self-attention-Based Deep Learning Approach for Machine Translation of Low Resource Languages: A Case of Sanskrit-Hindi." In Lecture Notes in Electrical Engineering, 85–92. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-99-7077-3_9.

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Dimitrova, Diana. "The “Indian” Character of Modern Hindi Drama: Neo-Sanskritic, Pro-Western Naturalistic, or Nativistic Dramas?" In Theology and Literature, 173–83. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_11.

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Allen, Michael S. "Niścaldās and Hindi Vedānta." In The Ocean of Inquiry, 37–56. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197638958.003.0003.

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This chapter shows how Niścaldās’s choice to write in the vernacular is more significant than it might seem, entailing issues of scriptural authority, the path to liberation, claims to the uniqueness of Sanskrit, śāstric prohibitions of vernacular works, and the connections between language and community. The chapter also argues that the widely accepted “Sanskrit vs. vernacular” binary is too limiting. In fact, Niścaldās was heir to two classical traditions: a classical Sanskrit tradition and a classical Hindi tradition, both of which can be contrasted with the ordinary vernacular of Niścaldās’s day. Finally, the chapter traces sources and models for The Ocean of Inquiry, drawing attention to a much wider, largely unexplored tradition of Hindi Vedānta to which Niścaldās was responding.
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Conference papers on the topic "Sanskrit and Hindi"

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In 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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Sethi, Nandini, Amita Dev, and Poonam Bansal. "Multimodal Machine Translation for Sanskrit-Hindi: An Empirical Analysis." In 2022 4th International Conference on Artificial Intelligence and Speech Technology (AIST). IEEE, 2022. http://dx.doi.org/10.1109/aist55798.2022.10064790.

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Singh, Muskaan, Ravinder Kumar, and Inderveer Chana. "Neuro-FGA Based Machine Translation System for Sanskrit to Hindi Language." In 2019 International Conference on Innovative Sustainable Computational Technologies (CISCT). IEEE, 2019. http://dx.doi.org/10.1109/cisct46613.2019.9008136.

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Sreejith, C., M. Indu, and P. C. Reghu Raj. "N-gram based algorithm for distinguishing between Hindi and Sanskrit texts." In 2013 Fourth International Conference on Computing, Communications and Networking Technologies (ICCCNT). IEEE, 2013. http://dx.doi.org/10.1109/icccnt.2013.6726777.

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Kumar, Rashi, and Vineet Sahula. "Word Translation using Cross-Lingual Word Embedding: Case of Sanskrit to Hindi Translation." In 2022 2nd International Conference on Artificial Intelligence and Signal Processing (AISP). IEEE, 2022. http://dx.doi.org/10.1109/aisp53593.2022.9760564.

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Kumar, Rashi, and Vineet Sahula. "Word Translation using Cross-Lingual Word Embedding: Case of Sanskrit to Hindi Translation." In 2022 2nd International Conference on Artificial Intelligence and Signal Processing (AISP). IEEE, 2022. http://dx.doi.org/10.1109/aisp53593.2022.9760564.

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