To see the other types of publications on this topic, follow the link: Sanskrit and Hindi.
Journal articles on the topic 'Sanskrit and Hindi'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Sanskrit and Hindi.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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%.
8
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.
Full textAbstract:
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.
9
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.
Full text
10
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.
Full text
11
Mishra, Shubhankar. "Sanskrit as Medium of Cinematic Expression." Journal of Management & Public Policy 15, no. 1 (September 30, 2023): 61–65. http://dx.doi.org/10.47914/jmpp.2023.v15i1.005.
Full textAbstract:
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.
12
Rani, Sumita, and Dr Vijay Luxmi. "Direct Machine Translation System from Punjabi to Hindi for Newspapers headlines Domain." INTERNATIONAL JOURNAL OF COMPUTERS & TECHNOLOGY 8, no. 3 (June 25, 2013): 908–12. http://dx.doi.org/10.24297/ijct.v8i3.3402.
Full textAbstract:
Machine Translation System is an important area in Natural Language Processing. The Direct MT system is based upon the utilization of syntactic and vocabulary similarities between more or few related natural languages. The relation between two or more languages is based upon their common parent language. The similarity between Punjabi and Hindi languages is due to their parent language Sanskrit. Punjabi and Hindi are closely related languages with lots of similarities in syntax and vocabulary. In the present paper, Direct Machine Translation System from Punjabi to Hindi has been developed and its output is evaluated in order to get the suitability of the system.
13
McCartney, Patrick. "Sustainably Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." Journal on Asian Linguistic Anthropology 2, no. 2 (April 1, 2020): 1–9. http://dx.doi.org/10.47298/jala.v2-i2-a1.
Full textAbstract:
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.
14
Mishra, Ramesh C., Sunita Singh, and Pierre R. Dasen. "Geocentric Dead Reckoning in Sanskrit- and Hindi-Medium School Children." Culture & Psychology 15, no. 3 (August 17, 2009): 386–408. http://dx.doi.org/10.1177/1354067x09343330.
Full text
15
Koh, Taejin. "Development of Ergativity in Hindi: Passive Origin." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 8 (August 17, 2022): 01–07. http://dx.doi.org/10.31305/rrijm.2022.v07.i08.001.
Full textAbstract:
The diachronic analysis of ergativity in Indo-Aryan languages has been under a debate for a long period of time. The dispute is whether the ergativity exits in Indo-Aryan languages because of the historical change (passive origin) or is a matter of historical stability (already existed in the OIA). In this study, it is assumed that the passive construction historically gave rise to the ergative construction in Indo-Aryan languages. All Indo-Aryan elements of split ergativity arose as a result of a reanalysis of the –ta construction in Sanskrit as perfective aspect. This paper will demonstrate that how the markedness shift is allowed from the passive to the ergative in terms of syntactic structure.
16
Akram, Dr Muhammad, and Dr Ayesha Qurrat ul Ain. "The Impact of the Partition of India on the Study of Hinduism in the Urdu Language." ĪQĀN 2, no. 04 (June 30, 2020): 69–86. http://dx.doi.org/10.36755/iqan.v2i04.147.
Full textAbstract:
Religion, language, and race have been among the most crucial factors behind the formation of various national and communal identities in modern South Asian history. Just like the political division of British India, the complex interplay of these factors also culminated in a bifurcation of linguistic boundaries along the religious lines according to which Urdu became associated with Islam and Muslims. In contrast, Hindi became increasingly connected to the Hindu culture. These historical developments also affected the extent and nature of the academic materials on Hinduism in the Urdu language, which the present paper examines. The paper takes stock of different relevant materials. Then, it discusses how the changed socio-political realities quantitatively and qualitatively affected the works on Hinduism in the Urdu language as the majority of the Hindu scholars lost enthusiasm to write on their religion in Urdu considering its increased perception of being a Muslim language. Muslims in Pakistan, on the other hand, lost opportunities of everyday interaction with Hindus and easy access to the original Hindi and Sanskrit sources resulting in a considerable decline in Hindu studies on their part. Thus, the overall production of literature on Hinduism in the Urdu language declined sharply. By implication, the paper hints at how decisively socio-political and historical contexts bear on the pursuit of the academic study of religion.
17
Taylor, McComas. "How to Do Things with Sanskrit: Speech Act Theory and the Oral Performance of Sacred Texts." Numen 62, no. 5-6 (September 7, 2015): 519–37. http://dx.doi.org/10.1163/15685276-12341390.
Full textAbstract:
It is now half a century since J. L. Austin published his seminal workHow to Do Things with Words, in which he first articulated his theory of speech acts. Since thenhis core idea that verbal utterances convey more than what is simply implied by the words alone has become axiomatic. In this paperI will describe the use of Sanskrit verses in an oral tradition known in Hindi as aBhāgavata-kathā(“Divine narrative” or “Stories about God”)as practiced by teachers in the International Society for Krishna Consciousness (iskcon)popularly known as the Hare Krishna movement. Verses drawn from the important Hindu texttheBhāgavata-purāṇaform a key component of these eventsyet few if any in the audience are able to understand them directly. As part of an ongoing inquiry into power and authority within a Hindu epistemeI use speech act theory to explore the function of these verses. Bhāgavata performances are compared with qur’anic recitation in the Comoros and the recitation of certain Buddhist texts in MustangNepal. I argue that Sanskrit verses in this event have what Austin terms “perlocutionary” significance: that isthey have a meaning and a function other than that conveyed by the words alone. They enable the exponent to demonstrate publicly his statusto establish his authorityand prove his direct access to the text. The performance of Sanskrit verseseven though it may be semantically inaccessible to the audiencevalidates the oral discourse by tying it directly back to the authority of the original source text. Herespeech act theory is applied not to the semantic content of the utterancebut to the choice of language in which the utterance is made.
18
Mair, Victor H. "Buddhism and the Rise of the Written Vernacular in East Asia: The Making of National Languages." Journal of Asian Studies 53, no. 3 (August 1994): 707–51. http://dx.doi.org/10.2307/2059728.
Full textAbstract:
The vast majority of premodern chinese literature, certainly all of the most famous works of the classical tradition, were composed in one form or another of Literary Sinitic (hereafter LS,wen-yen[-wen], also often somewhat ambiguously called “Classical Chinese” or “Literary Chinese”). Beginning in the medieval period, however, an undercurrent of written Vernacular Sinitic (hereafter VS,pai-hua[-wen])started to develop. The written vernacular came to full maturity in China only with the May Fourth Movement of 1919, after the final collapse during the 1911 revolution of the dynastic, bureaucratic institutions that had governed China for more than two millennia. It must be pointed out that the difference betweenwen-yenandpai-huais at least as great as that between Latin and Italian or between Sanskrit and Hindi. In my estimation, a thorough linguistical analysis would show that unadulteratedwen-yenand purepai-huaare actually far more dissimilar than are Latin and Italian or Sanskrit and Hindi. In fact, I believe thatwen-yenandpai-huabelong to wholly different categories of language, the former being a sort of demicryptography largely divorced from speech and the latter sharing a close correspondence with spoken forms of living Sinitic.
19
Roy, Kumkum. "Handmaidens of History? Exploring English, Hindi and Sanskrit Textbooks for Schools." Contemporary Education Dialogue 14, no. 2 (July 2017): 122–40. http://dx.doi.org/10.1177/0973184917716990.
Full text
20
Kumar, Suchetan, and Karnika Shah. "Conservation and Digital Access of Available Rare Collections of Central Himalaya Region: A Study of Kumaun University." Indian Journal of Information Sources and Services 8, no. 1 (May 5, 2018): 27–34. http://dx.doi.org/10.51983/ijiss.2018.8.1.507.
Full textAbstract:
The main objective of the study is to conserve and preserve manuscripts/rare books available at DSB Campus, Kumaun University, Nainital, Uttarakhand, India. Eventually, digitized them and upload in digital repository software at G.B. Pant Library. A survey method is applied and twenty four (24) questionnaires are distributed to the twenty four (24) departments of DSB Campus, Kumaun University. In the survey, researcher got the total 53 rare books and 24 manuscripts from Zoology, Physics, Forestry, Sanskrit, and Hindi Departments. The manuscripts/rare books are not available in remaining nineteen (19) departments of this campus. Preventive and curative work is being done only in twenty four (24) manuscripts of Sanskrit Department, due to the scarcity of funds. After that the images was captured through camera then deciphering the manuscripts through subject expert and making digital repository of these rare documents in Dspace software. The result revealed that Zoology Department contains 44 (23008 folios) rare books of general zoology, entomology, fish and fisheries, genetics, invertebrates and amphibiology. Physics Department contains 1 (470 folios) rare books of spectroscopy. Forestry Department contains 3 (1208 folios) rare books of silviculture. Hindi Department contains 3 (500 folios) rare books aalochanaye and kavitaye and Sanskrit Department contains 24 (297 folios) manuscripts. The conservation process enrich the rare documents and digitization makes them global accessible. The purpose of this study is same and we have tried to make these said documents accessible within the library premises and save the rich heritage culture of Central Himalayan Region of Uttarakhand, India.
21
Rajpurohit, Dalpat Singh. "Defining a Tradition." Comparative Studies of South Asia, Africa and the Middle East 42, no. 2 (August 1, 2022): 381–87. http://dx.doi.org/10.1215/1089201x-9987866.
Full textAbstract:
Abstract Allison Busch's seminal work on the classical Hindi literature of Mughal India demonstrated how the composition of works of poetic theory (ritigranths) became a defining literary enterprise of vernacular court poets in the Mughal-Rajput milieu. Though firmly based in a Sanskrit worldview, Hindi intellectuals exhibited newness in their theorization of the art of poetic craft. Engaging with Busch's work on the ritigranth genre, this article demonstrates how the poet-scholars of Rajasthan who were experts in Brajbhasha and Marwari—or Hindi and Rajasthani, respectively, as they are largely understood today—theorized and created new knowledge systems to define their four-hundred-year-old Marwari literary culture. Keeping up with the theoreticians of Brajbhasha who blended Vaishnava bhakti (devotion) with poetic theory, the Rajasthani scholars placed their work in a multilingual literary culture that was increasingly expanding as India came under the knowledge regimes of colonialism.
22
Kakkar, Shruti. "NATURE OF AESTHETIC CLASSICAL THINKING IN SECULAR SANSKRIT LITERATURE." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 268–73. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3751.
Full textAbstract:
English: The Ramayana and the Mahabharata are considered epics, which are two representative texts of the advanced tradition of Indian literature. Their study gives the knowledge of the state of art prevailing at that time. By the time of "Ramayana" and "Mahabharata", there had been substantial development of painting, sculpture and architecture.
Hindi: रामायण और महाभारत को महाकाव्य माना जाता है जो भारतीय साहित्य की उन्नत परम्परा के दो प्रतिनिधि ग्रन्थ हैं। इनके अध्ययन से उस समय प्रचलित कला की स्थिति का ज्ञान होता है। ''रामायण'' और ''महाभारत'' काल तक चित्रकला, मूर्तिकला व वास्तुकला का पर्याप्त विकास हो चुका था।
23
Burba, D. "Transcription of Hindi Names and Terms in Ukrainian: Differences from Sanskrit Transcription." World of the Orient 2020, no. 2 (June 30, 2020): 113–26. http://dx.doi.org/10.15407/orientw2020.02.113.
Full text
24
Mishra, Ramesh C., and Pierre R. Dasen. "Development of Spatial Language and Cognition in Hindi- and Sanskrit-Medium Schools." Psychological Studies 58, no. 4 (December 2013): 446–55. http://dx.doi.org/10.1007/s12646-013-0232-8.
Full text
25
Bakker, Freek L. "The Birth of Jesus and Rama in Christian and Hindu Sacred Texts: An Exercise in New Comparative Theology." Exchange 39, no. 2 (2010): 121–46. http://dx.doi.org/10.1163/016627410x12608581119713.
Full textAbstract:
AbstractOne of the most popular Christian holy days is Christmas, the celebration of the birth of Jesus Christ. Less well known, at least in the Western world, may be the Hindu festival of Ramnavmi, the celebration of the birth of Lord Rama. The central text of Christmas is Luke 2, which narrates the birth of Jesus while placing him in a certain context. The great text of Ramnavmi is the Ramcaritmanas, from which many verses are read during the ceremonies. The Ramcaritmanas is a Hindi version of the Sanskrit Ramayana epic and includes the birth story of Rama and his brothers.This article presents English translations of the texts narrating the births of Jesus and Rama, analyses these texts and compares their contents and finally draw some conclusions regarding the concept of incarnation found in these texts.
26
Ishraq, Mir Ragib, Nitesh Khadka, Asif Mohammed Samir, and M. Shahidur Rahman. "Towards Developing Uniform Lexicon Based Sorting Algorithm for Three Prominent Indo-Aryan Languages." ACM Transactions on Asian and Low-Resource Language Information Processing 21, no. 3 (May 31, 2022): 1–20. http://dx.doi.org/10.1145/3488371.
Full textAbstract:
Three different Indic/Indo-Aryan languages - Bengali, Hindi and Nepali have been explored here in character level to find out similarities and dissimilarities. Having shared the same root, the Sanskrit, Indic languages bear common characteristics. That is why computer and language scientists can take the opportunity to develop common Natural Language Processing (NLP) techniques or algorithms. Bearing the concept in mind, we compare and analyze these three languages character by character. As an application of the hypothesis, we also developed a uniform sorting algorithm in two steps, first for the Bengali and Nepali languages only and then extended it for Hindi in the second step. Our thorough investigation with more than 30,000 words from each language suggests that, the algorithm maintains total accuracy as set by the local language authorities of the respective languages and good efficiency.
27
Stein, Deborah. "Translating the Year 1299: On Reading Hindi, Sanskrit, Persian, and Arabic in English." Art in Translation 4, no. 1 (March 2012): 41–59. http://dx.doi.org/10.2752/175613112x13244611239791.
Full text
28
Mishra, Ramesh C., and Rajesh K. Jha. "Effect of Hindi, Sanskrit and Urdu medium schooling on spatial language and encoding." Journal of Cultural Cognitive Science 2, no. 1-2 (November 7, 2018): 9–20. http://dx.doi.org/10.1007/s41809-018-0014-x.
Full text
29
Gamit, Jayshree R. "Two Seminal Poems, Malalacharitam and Sayajigauravm Mahakavyam of Rabindra Kumar Panda." HARIDRA 2, no. 06 (September 25, 2021): 43–48. http://dx.doi.org/10.54903/haridra.v2i06.7735.
Full textAbstract:
Malalacharitam is a biographical poem written on Malala Yousufzai, a Pakistani activist passionately working for the Girls' education. This is written for children in Sanskrit. The language of this Charitakavya is simple and lucid. The poet has described that why she is called Malala. The poet writes about her childhood, her family and friends as well as her teachers. The torturing of Taliban is very nicely described. The poet also describes about the problems of women in Pakistan, the attack of Taliban to kill her and her survival and how Malala is working for the cause of education with courage. She is honoured with the Nobel prize and many other awards. There are also beautiful pictures of Malala in the poem which add additional beauty to the book. Dr. Sweta Prajapati has contributed Upodghata in Hindi describing entire life and struggle of Malala. The charitakavya is writen in very easy language.So it's useful for those who start to learn Sanskrit.
30
Panda, Aditya Kumar. "Translation as a Part of School Curriculum in Learning English Language." Language Circle: Journal of Language and Literature 12, no. 2 (April 24, 2018): 137–42. http://dx.doi.org/10.15294/lc.v12i2.14182.
Full textAbstract:
In India, the students, who are from mother-tongue medium schools, are well-acquainted with translation which has been a part in the language subjects. It has been an integral element of subject English and also for other language subjects like Hindi, Sanskrit at school. It has been used as an effective tool in learning English, though it has been in debate for the last decades for its use in some countries. This paper will discuss translation as a part of school curriculum in learning English, its limitation, challenges and current research on the same.
31
Bąkowski, Jacek. "Translation of Perso-Arabic loanwords from Hindi into Polish: A pilot study." Lodz Papers in Pragmatics 18, no. 2 (December 1, 2022): 289–302. http://dx.doi.org/10.1515/lpp-2022-0014.
Full textAbstract:
Abstract In contemporary literary Hindi there is an abundance of Perso-Arabic loanwords which often function similarly to words of Sanskrit origin. Despite their semantic proximity, each of them can have different connotational meanings and cultural associations. Furthermore, depending on the context, one of them will be preferred to the other. This situation can become an issue when translating from Hindi into Polish. In this paper, I will investigate whether these loanwords should be considered as a third language in translation. If this is the case, they make the text a multicultural one, and, thus, raise the question of how to translate them into Polish, being at the same time focused on a monolingual recipient and their cognitive comfort while not impoverishing and distorting the process of translation. Moreover, I will propose an approach which can be of assistance in achieving this goal, relying on French and Latin loanwords used in the Polish language.
32
Akram, Dr Muhammad, and Dr Ayesha Qurrat Ul-Ain. "ہندو مت پر اردو میں علمی مواد: ایک موضوعاتی کتابیات." ĪQĀN 3, no. 01 (February 1, 2021): 123–74. http://dx.doi.org/10.36755/iqan.v3i01.240.
Full textAbstract:
Three types of academic sources are crucial for understanding the Hindu tradition in our times: a) scriptures and the classical texts that are available mostly in Sanskrit b) works in the English language produced by orientalists, religious studies scholars, and some modern Hindu religious leaders themselves, and c) writings of colonial/post-colonial Hindu and Muslim scholars on Hinduism in Hindi/Urdu language that is understood by a vast majority of the population in South Asia. Many Hindu authors used to write on their religion in Urdu using the Perso-Arabic script in colonial India. Similarly, some Muslim authors also produced scholarly works on Hinduism in Urdu, which could open up better Hindu-Muslim understanding. However, Urdu ceased to be the medium of such writings when religion and language surfaced as two vital factors in national identity constructions in the changing sociopolitical milieu, a process through which the Urdu language became associated with Muslim culture and religion. As a result, the number of Urdu works on Hinduism decreased sharply after British India's partition along religious lines. Nevertheless, this body of Urdu literature is an essential part of the history of modern Hinduism. Keeping this in view, we have produced a comprehensive thematic bibliography of Urdu works on Hinduism, including books, dissertations, and journal articles, which would help preserve the history of the indigenous study of Hinduism in modern times.
33
Singh, Muskaan, Ravinder Kumar, and Inderveer Chana. "Corpus based Machine Translation System with Deep Neural Network for Sanskrit to Hindi Translation." Procedia Computer Science 167 (2020): 2534–44. http://dx.doi.org/10.1016/j.procs.2020.03.306.
Full text
34
Devi, Asha. "NATURE IN HINDI LITERATURE." International Journal of Research -GRANTHAALAYAH 3, no. 9SE (September 30, 2015): 1–3. http://dx.doi.org/10.29121/granthaalayah.v3.i9se.2015.3264.
Full textAbstract:
The love of nature of Hindi writers is well known. Poetry has been composed on nature in all times during the ancient, medieval and modern times. The famous cinematic poet Jayashankar Prasadji writes-Let me forget my sailor slowly - where in the uninhabited deep-tinged love story in the ears of Sagar-Lahiri-Ambar - Avni of Taj BabelThe poet has here pointed out the peace of man. Humanity is not noisy, nor does he want such an earth. Nature has loved human as (wave of ocean) and (abar). This is what it is like, why is it, who is destroying the unbreakable relationship between human and nature. What are the conditions that are making the earth persist? A terrible environmental crisis is looming over us all. What should we do now .We all know that in Indian culture, nature is like a necklace in the bracelet, but when the great crisis is showing the destruction of this culture, then our values of life, which teach us to love nature, should be cherished in Vedic era It is happening in the verses of the Vedas that we see the feeling of gratitude towards fire, sun, moon, air, water, earth, sky and clouds. Sanskrit literature is full of beautiful scenes of nature. There nature is companion, friend and its all.
हिंदी साहित्यकारों का प्रकृति-प्रेम सर्वविदित है। आदिकाल , मध्यकाल और आधुनिककाल सभी कालों में प्रकृति पर काव्य-रचनाऐं होती रहीं । प्रसिद्ध छायावादी कवि जयशंकरप्रसादजी लिखते हैं-ले चल मुझे भुलावा देकर मेरे नाविक धीरे-धीरे-जहाँ निर्जन में सागर-लहरी-अंबर के कानों में गहरी-निच्छल प्रेमकथा कहती हो--तज कोलाहल की अवनि कवि ने यहाँ मानव की शांतिप्रियता को इंगित किया है ।मानव कोलाहलप्रिय नहीं है, और न ही वह ऐसी धरती चाहता है।( सागर की लहर) और (अबंर) के रूप में प्रकृति ने भी मानव से प्रेम ही किया है ।आज विचारणीय विषय यह है कि फिर ऐसा क्या है, क्यों है, कौन है जो मानव और प्रकृति के अटूट संबंधों को तहस-नहस कर रहा है । वे कौन सी परिस्थितियाँ लगातार बनती रही हैं जो धरती विदीर्ण कर रही हैं । एक भयावह पर्यावरणीय संकट हम सब पर मँडरा रहा है । अब हमें क्या करना चाहिए ।हम सभी जानते हैं कि भारतीय संस्कृति में प्रकृति कंगन में नग की भाँति जडी है पर जब बड़ा संकट इस संस्कृति के विनाश का दिखाई दे रहा है तो ऐंसे में वैदिककाल से सँजोए हमारे जीवन-मूल्य, जो हमें प्रकृति से प्रेम करना सिखाते हैं, समाप्त हो रहे हैं वेदों की ऋचाओं में हमें अग्नि,सूर्य, चंद्र, वायु, जल, पृथ्वी, आकाश और मेघों के प्रति कृतग्यता का भाव दिखाई देता है । संस्कृत-साहित्य तो प्रकृति के मनोहारी दृश्यों से भरा पड़ा है ।वहाँ प्रकृति मानव की सहचरी,सखी और उसका सर्वस्व है ।
35
Sinha, Barnali Maiti, and Harshal Tare. "Phytochemical Screening of Asparagus racemosus Willd." INTERNATIONAL JOURNAL OF DRUG DELIVERY TECHNOLOGY 14, no. 01 (March 25, 2024): 224–29. http://dx.doi.org/10.25258/ijddt.14.1.33.
Full textAbstract:
Asparagus racemosus, popularly referred to as Shatavari in both Hindi and Sanskrit, is considered one of the greatest important therapeutic plants around. The use of A. racemosus as a galactotgogue and for preventing and treating stomach ulcers and dyspepsia is suggested in Ayurvedic writings. Additionally, it helps with inflammation, neurological disorders, liver problems, and even some viral infections. Phytochemical analysis of the extracts in this research indicated the presence of a variety of chemicals in extracts. According to the findings of a research that investigated the phytochemical properties of A. racemosus, this plant has the potential to be used in the development of novel medicines.
36
Lothspeich, Pamela. "The Mahābhārata as national history and allegory in modern tales of Abhimanyu." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 279–96. http://dx.doi.org/10.1017/s0041977x08000542.
Full textAbstract:
AbstractDuring a renaissance of Hindu mythology in the late colonial period, the Mahābhārata in particular was embraced as the essential account of the nation's ancient past. In the many literary retellings of the period, epic history is often recast as national history, even as the epic narratives themselves are inscribed with allegorical significance. Such is the case in the many poems and plays on the subject of Abhimanyu and his nemesis Jayadrath, including the most famous example in Hindi, Maithilisharan Gupta's narrative poem, Jayadrath-vadh (The slaying of Jayadrath, 1910). In this essay I situate Gupta's poem within the genre of paurāṇik or mythological literature and read the poem against the Abhimanyu-Jayadrath episode as found in the critical edition of the Sanskrit Mahābhārata to illustrate how Gupta both modernizes the poem and imbues it with nationalist ideology. I ultimately argue that Gupta's Abhimanyu is like a freedom fighter battling an imperial goliath, and his wife, Subhadra, a model for women dedicated to the cause. I also discuss some of the subsequent literature on Abhimanyu which was inspired by Gupta's classic work, and which also re-envisions the story in terms of contemporary political circumstances.
37
Lutgendorf, Philip. "The View from the Ghats: Traditional Exegesis of a Hindu Epic." Journal of Asian Studies 48, no. 2 (May 1989): 272–88. http://dx.doi.org/10.2307/2057378.
Full textAbstract:
The most popular book in northern India is a Hindi retelling of the ancient tale of Prince Rām and his wife, Sītāa, composed in about A.D. 1574 by the poet-saint Tulsīdās of Banaras. Throughout a vast region with a population of more than three hundred million people, this epic of some fourteen-thousand lines has come to be regarded not only as a great masterpiece of literature but also as a religious work of the highest inspiration—a status recognized by nineteenth-century British scholars who labeled it "the Bible of North India." To its audience it is known by several names: simply the Rāmāyaṇ(borrowing the title of the Sanskrit archetype that, for Hindi speakers, it has largely supplanted); the Tulsī Rāmāyaṇ(invoking its author); and also the Mānas(The lake), which is a condensation of its true title, Rāmcaritmānas(The lake of the acts of Rām). Encountering the last name for the first time, a reader from another culture might be puzzled by its central metaphor: why should the image of a lake be so closely associated with this celebrated saga of virtue, heroism, and devotion?
38
M. Joshi, Aditi, and Sanjay G. Patel. "An Ancient Number Recognition using Freeman Chain Code with Deep Learning Approach." Computer Science & Engineering: An International Journal 12, no. 1 (February 28, 2022): 9–18. http://dx.doi.org/10.5121/cseij.2022.12102.
Full textAbstract:
Sanskrit character and number documents have a lot of errors. Correcting those errors using conventional spell-checking approaches breaks down due to the limited vocabulary. This is because of high inflexions of Sanskrit, where words are dynamically formed by Sandhi rules, Samasa rules, Taddhita affixes, etc. Therefore, correcting OCR documents require huge efforts. Here, we can present different machine learning approaches and various ways to improve features for ameliorating the error corrections in Sanskrit documents. Simulation of Sanskrit dictionary for synthesizing off-the-shelf dictionary can be done. Most of the proposed methods can also work for general Sanskrit word corrections and Hindi word corrections. Handwriting recognition in Indic scripts, like Devanagari, is very challenging due to the subtitles in the scripts, variations in rendering and the cursive nature of the handwriting. Lack of public handwriting datasets in Indic scripts has long stymied the development of offline handwritten word recognizers and made comparison across different methods a tedious task in the field. In this paper, a new handwritten word dataset will be released for Devanagari, IIIT-HW-Dev to alleviate some of these issues. This process is required for successful training of deep learning architecture, availability of huge amounts of training data is crucial, as any typical architecture contains millions of parameters. A new method for the classification of freeman chain code using four-connectivity and eight-connectivity events with deep learning approach is presented. Application of CNN LeNet-5 is found to be suitable to get results in this cases as the numbers are formed with curved lines In contrast with the existing FCC event data analysis techniques, sampled grey images of the existing events are not used, but image files of the three-phase PQ event data are analysed by taking the advantage of the success of the deep learning approach on imagefile-classification. Therefore, the novelty of the proposed approach is that image files of the voltage waveforms of the three phases of the power grid are classified. It is shown that the test data can be classified with 100% accuracy. The proposed work is believed to serve the needs of the future smart grid applications, which are fast and taking automatic countermeasures against potential PQ events.
39
F.P., Mohsina, Aamir Quazi, Faheem I. P., Anuradha M., Mohammad Mukim, and Abhinandan Patil. "Botanical, Ethnopharmacological, Phytochemical & Pharmacological Standards of Plant Ichnocarpus frutescens." Research & Review: Drugs and Drugs Development 4, no. 1 (February 19, 2022): 1–12. http://dx.doi.org/10.46610/rrddd.2022.v04i01.001.
Full textAbstract:
The plant Ichnocarpus frutescens belongs to family Apocynaceae, commonly known as ‘Black creeper’ (In Odia: Syamolota; Hindi: Kali-dudhi, Krishna sariva; Sanskrit: Syamalata, Sariva). It is native to India, China, Java, Ceylon, Southeast Asia, and northern Australia. It is a large, evergreen, woody climbing plant. In India, tribes used this plant as a substitute of Indian Sersaparilla (Hemidesmus indicus). Phytochemical investigation indicates that plant belong to various category viz. phytosterol, triterpenes, flavonoids and various other phenolic compounds. Pharmacological activities of different parts of the plant reported include anti-urolithiasis, hepatoprotective, antioxidant, analgesic, antipyretic, anti-inflammatory, antidiabetic, antihyperlipidemic and antitumor activity etc. The presented review article aims to highlight a brief and comparative data on botanical, ethnopharmacological, phytochemical & pharmacological standards of plant Ichnocarpus frutescens.
40
Srika, M. "A Critical Analysis on “Revolution 2020” - An Amalgam of Socio- Political Commercialization World Combined with Love Triangle." SMART MOVES JOURNAL IJELLH 7, no. 10 (October 31, 2019): 6. http://dx.doi.org/10.24113/ijellh.v7i10.10255.
Full textAbstract:
Literature is considered to be an art form or writing that have Artistic or Intellectual value. Literature is a group of works produced by oral and written form. Literature shows the style of Human Expression. The word literature was derived from the Latin root word ‘Litertura / Litteratura’ which means “Letter or Handwriting”. Literature is culturally relative defined. Literature can be grouped through their Languages, Historical Period, Origin, Genre and Subject. The kinds of literature are Poems, Novels, Drama, Short Story and Prose. Fiction and Non-Fiction are their major classification. Some types of literature are Greek literature, Latin literature, German literature, African literature, Spanish literature, French literature, Indian literature, Irish literature and surplus. In this vast division, the researcher has picked out Indian English Literature. Indian literature is the literature used in Indian Subcontinent. The earliest Indian literary works were transmitted orally. The Sanskrit oral literature begins with the gatherings of sacred hymns called ‘Rig Veda’ in the period between 1500 - 1200 B.C. The classical Sanskrit literature was developed slowly in the earlier centuries of the first millennium. Kannada appeared in 9th century and Telugu in 11th century. Then, Marathi, Odiya and Bengali literatures appeared later. In the early 20th century, Hindi, Persian and Urdu literature begins to appear.
41
Sawant, Sakshi S., Aparna S. Shirkande, Neha V. Shinde, and Sharanya S. Rao. "OCR Of Devanagari Script Using CNN." Journal of Optical Communication Electronics 9, no. 2 (May 23, 2023): 1–10. http://dx.doi.org/10.46610/jooce.2023.v09i02.001.
Full textAbstract:
Devanagari script is widely used across India. It forms many languages like Hindi, Marathi, Nepali and Sanskrit languages. As the Devanagari characters are similar to the hindi character the national language of India. It is important to recognize the characters to understand the message that particular tries to tell. The automatic character recognition system is thus developing for the Devanagari script. The character recognition process converts an image of a character into machine-readable format also its English corresponds. In this paper, we are using Convolutional Neural Network for developing the character recognition system. Convolutional neural network learns directly from data. It is a type of Deep learning neural network architecture. CNN is useful as it does not require any human intervention and performs the identification of important features on its own. The proposed paper uses a CNN algorithm applied to a dataset of 49 characters of Devanagari script. The dataset contains of total 4018 Images. The algorithm of the Convolutional Neural Network is applied to train the dataset. The input image to be predicted is first preprocessed and then the model predicts the output result. The system is designed in Jupyter Lab using Python. The Convolutional Neural Network model's overall accuracy is 98%.
42
Ramdayal Jatav. "Traditional and Ethno-botanical study of Tinospora cardifolia with references to Guna district (M.P.)." International Journal of Science and Research Archive 8, no. 1 (January 30, 2023): 210–13. http://dx.doi.org/10.30574/ijsra.2023.8.1.0027.
Full textAbstract:
Tinospora cordifolia is a very popular shrub of India. Its whole parts like root, stem and leaves are used in Ayurvedic medicine. It belongs to the family menispermaceae. It has known as heart leaved moon seed plant in English, Guduchi in Sanskrit and Giloy in hindi. It is known for its immense application in the treatment of various diseases in the traditional Ayurvedic literature. Tinospora cordifolia is widely used shrub in folk and Ayurvedic systems of medicine for anti-diabetes, anti-periodic, anti-spasmodic, anti-inflammatory, anti-oxidant, anti-allergic, anti-laprotic, anti-neoplastic activities, anti-stress, anti-malerial high cholesterol, allergic rhinitis, upset stomach, gout, lymphoma and other cancers, rheumatoid arthritis, hepatitis, peptic ulcer disease , fever, gonorrhea, syphilis and have power to boost the immune system maximum.
43
GOLOB, Nina. "Foreword." Acta Linguistica Asiatica 6, no. 2 (December 28, 2016): 5. http://dx.doi.org/10.4312/ala.6.2.5.
Full textAbstract:
With the year winding down, when people tend to reflect on their accomplishments in the past months, we dare offer miscellaneous to boast the broadness that ALA has been gaining. This number of the ALA journal thus includes different views on a language, a variety of different methodologies used and languages discussed, as well as several applicable fields the research outcomes take us to. LI Wenchao in her work "Adjective Distribution in Modern Mongolian" investigates a scalar structure of adjective distribution in Mongolian to find out that, compared to Japanese, English, French, Mongolian only tolerates inherent resultatives. Jasmina BAJRAMI's article "Speech level shift in Japanese and Slovene" is a part of her PhD thesis, which she has just submitted to University of Ljubljana. In it she discusses formality and politeness in general, as well as the extent and the ways they are executed in a Japanese and Slovene conversation. "Interpretation of Daba Script: Gemu from Wujiao Villag" written by XU Duoduo is a result of a fieldwork research on the Daba script found in the Daba Calendar entitled Gemu, which origins in Wūjiǎo village, the province of Sichuan. Nina GOLOB conducted a bidirectional perception experiment entitled "L1 Prosodic Interference: the Case of Slovene Students of Japanese", in which she evaluates L1 prosodic interference in recognizing (lexical) accent place in declaratives and interrogatives.An interesting project report on the successful implementation of the e-learning system for Japanese, Korean, Hindi and Sanskirt comes from Croatia. Written by Sara LIBRENJAK, Kristina KOCIJAN, and Marijana JANJIĆ it is entitled "Improving Students' Language Performance Through Consistent Use of E-Learning: An Empirical Study in Japanese, Korean, Hindi and Sanskrit". Last but not least is a technical note by Qasier ABBAS "Semi-Semantic Annotation: A Guideline for the URDU.KON-TB Treebank POS Annotation", in which the author proposes annotation guidelines of semi-semantic parts of speech for the URDU.KON-TB treebank.
44
Taylor, Sharmila, and Himani Gupta. "CHANGES IN MUSIC COURSES REQUIRED AT PRESENT TIME: IN THE CONTEXT OF SCHOOL EDUCATION SYSTEM." International Journal of Research -GRANTHAALAYAH 3, no. 1SE (January 31, 2015): 1–3. http://dx.doi.org/10.29121/granthaalayah.v3.i1se.2015.3405.
Full textAbstract:
Education is a natural process of human life and education has an important place in human life. It is very important for a human being to get education to fulfill the needs of his life. But to get information about a subject only by reading any books can not be considered the full meaning of education, but to remember, contemplate, understand its meaning and use it successfully in life, education in the right way is.Literal meaning of education - "The Hindi word for education is derived from Sanskrit teaching, which means to learn or to learn. Another word from the same Sanskrit teaching of Sanskrit is also made, which means to teach. Education and teaching in its original sense may have similar meanings, as both words are formed from a single metal, but the term education is now used in the combined sense of both learning and teaching. '
शिक्षा मानव जीवन की एक स्वाभाविक प्रकिया है और मानव जीवन में शिक्षा का महत्त्वपूर्ण स्थान है। मानव को अपने जीवन की आवश्यकताओं की पूर्ति हेतुु शिक्षा प्राप्त करना अति आवश्यक है। परन्तु केवल किन्हीं पुस्तकों को पढ़कर किसी विषय की जानकारी प्राप्त कर लेने को ही शिक्षा का पूर्ण अर्थ नहीं माना जा सकता बल्कि उस प्राप्त जानकारी का स्मरण करना, मनन करना, उसका अर्थ समझना तथा उसका उपयोग सफलता पूर्वक जीवन में करना ही सही मायनों में शिक्षा है।शिक्षा का शाब्दिक अर्थ - ‘‘हिन्दी का शिक्षा शब्द संस्कृत की शिक्षा धातु से बना है, जिसका अर्थ है सीख अथवा सीखना। संस्कृत की इसी शिक्षा धातु से एक अन्य शब्द शिक्षण भी बना है, जिसका अर्थ है सिखाना। अपने मूल अर्थ में शिक्षा और शिक्षण के समान अर्थ हो सकते हैं, क्योंकि दोनों शब्द एक धातु से ही बने हैं, परन्तु शिक्षा शब्द अब सीखने और सिखाने दोनों के संयुक्त अर्थ में प्रयोग किया जाता है।‘
45
Saini, Naresh Singh. "Importance of the teachings of Shri Krishna in Bhishma Parva of Sanskrit literature Mahabharata." RESEARCH HUB International Multidisciplinary Research Journal 11, no. 2 (February 29, 2024): 36–39. http://dx.doi.org/10.53573/rhimrj.2024.v11n2.006.
Full textAbstract:
This study examines the significance of Shri Krishna's teachings in the Bhishma Parva of the Mahabharata within Sanskrit literature. It focuses on the Bhagavad Gita, where Krishna imparts essential spiritual and philosophical wisdom to Arjuna. These teachings, addressing concepts of duty, righteousness, and the nature of reality, are crucial for understanding the ethical and moral foundations of the epic. By analyzing Krishna's discourse, the research highlights how these lessons guide characters and readers towards self-realization and dharma. This study underscores the enduring relevance of Krishna's teachings in shaping the philosophical landscape of Sanskrit literature. Abstract in Hindi Language: यह अध्ययन संस्कृत साहित्य में महाभारत के भीष्म पर्व में श्री कृष्ण के उपदेशों के महत्व की जांच करता है। इसका मुख्य ध्यान भगवद गीता पर है, जहां कृष्ण अर्जुन को महत्वपूर्ण आध्यात्मिक और दार्शनिक ज्ञान प्रदान करते हैं। ये उपदेश कर्तव्य, धर्म और वास्तविकता की प्रकृति के अवधारणाओं को संबोधित करते हैं, जो महाकाव्य की नैतिक और नैतिक नींव को समझने के लिए महत्वपूर्ण हैं। कृष्ण के उपदेशों का विश्लेषण करके, यह शोध इस बात पर प्रकाश डालता है कि कैसे ये पाठ पात्रों और पाठकों को आत्म-साक्षात्कार और धर्म की ओर मार्गदर्शन करते हैं। यह अध्ययन संस्कृत साहित्य के दार्शनिक परिदृश्य को आकार देने में कृष्ण के उपदेशों की स्थायी प्रासंगिकता को रेखांकित करता है। Keywords: श्री कृष्ण के उपदेश, भीष्म पर्व, महाभारत, भगवद गीता
46
Kazmi, Sarah Syed. "THE HISTORY OF REPRESENTATION IN THE INDIAN SUBCONTINENT: THE GENESIS OF A NEW LINGUA FRANCA." Pakistan Journal of Social Research 04, no. 04 (December 31, 2022): 757–62. http://dx.doi.org/10.52567/pjsr.v4i04.889.
Full textAbstract:
The South Asian Subcontinent has experienced invasions from different directions. In the ancient period we see Sanskrit and Pali, Prakrit and proto -Hindi languages evolve. With the advent of the Muslim conquerors, Persian the cultural language of the Ajam, became the court and official language. There was a natural intermingling of both peoples with different language tradition and a local dialect first called Hindavi emerged. The word Urdu meant Cantonment in Turkish. Where exactly in South Asia Urdu began to be used and recognized has become a matter of scholarly contention, which is traced here. The British invasion and the subsequent foundation of Fort William in Calcutta in 1800 led to the dissemination of both Urdu and Hindi and the political interplay of languages. This article delves into the role of the colonial power in promoting a language or a set of languages. It further dilates as to how lending a religious veneer to a certain language by design can further bolster its power positioning, particularly if the language is common among the lower denomination of the economic strata. Urdu was variously known as Hindavi, Deccani and the later more exalted epithet; Urdu i Mualla. The Islamization of Urdu and the Sanskritization of Hindi unravel efforts aimed at bifurcating languages along socio-religious lines preponderantly by the colonial agency. Thus, the apparent patronage for indigenous languages on the part of the Orientalists turned out to be a colonial venture driven by the ulterior motive to prolong colonial foothold in the Indian Subcontinent and to mitigate chances of rebellion. The article deliberates upon the making of a new lingua franca in the then Subcontinent which was home to a host of multicultural and multiethnic communities. Keywords: Lingua Franca, Hindavi, Urdu i Mualla, Deccani, Fort William College, Multicultural, Multiethnic, Sanskritizarion, Islamization, Marginalization.
47
Saini, Naresh Singh. "Role of Hanuman Ji in the context of search for Sita in Sanskrit Literature." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 4 (April 15, 2024): 241–44. http://dx.doi.org/10.31305/rrijm.2024.v09.n04.028.
Full textAbstract:
This research explores the pivotal role of Hanuman Ji in the search for Sita as depicted in Sanskrit literature, particularly in the Ramayana. Analyzing key texts, the study examines Hanuman's characteristics, actions, and his significance in the narrative. Hanuman's journey, his encounters, and his devotion to Lord Rama are highlighted to understand his contribution to Sita's rescue. This research underscores Hanuman's embodiment of courage, loyalty, and intelligence, illustrating his integral role in the epic. Through a detailed textual analysis, the study reveals how Hanuman's search for Sita enriches the moral and spiritual dimensions of Sanskrit epic tradition. Abstract in Hindi Language: इस शोध में संस्कृत साहित्य, विशेष रूप से रामायण में सीता की खोज में हनुमान जी की महत्वपूर्ण भूमिका का अन्वेषण किया गया है। मुख्य ग्रंथों का विश्लेषण करते हुए, अध्ययन हनुमान के गुणों, कार्यों और कथा में उनके महत्व की जाँच करता है। हनुमान की यात्रा, उनके अनुभव और भगवान राम के प्रति उनकी भक्ति को उजागर किया गया है ताकि सीता की मुक्ति में उनके योगदान को समझा जा सके। यह शोध हनुमान के साहस, वफादारी और बुद्धिमत्ता के प्रतीक को रेखांकित करता है, जो महाकाव्य में उनकी महत्वपूर्ण भूमिका को दर्शाता है। विस्तृत पाठ्य विश्लेषण के माध्यम से, अध्ययन यह प्रकट करता है कि सीता की खोज में हनुमान का योगदान संस्कृत महाकाव्य परंपरा के नैतिक और आध्यात्मिक आयामों को कैसे समृद्ध करता है। Keywords: हनुमान जी, सीता, संस्कृत साहित्य
48
Jangid, Preeti, and Ashok Kumar Gupta. "Investigation of women's plight in Madhu Kankariya's novel 'Sej Per Sanskrit'." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 1 (January 16, 2024): 65–69. http://dx.doi.org/10.31305/rrijm.2024.v09.n01.008.
Full textAbstract:
Women have such a close relationship with literature, art and philosophy that it is not possible to imagine civilization in its absence. In the Puranas and Sanskrit epics, women have been portrayed in a very dignified manner. In ancient Indian texts, woman has got a very proud place and she has been given the status of a goddess. Later, with the change in circumstances, the society's attitude towards women also changed. While in the Vedic era, women had a very honorable place, after that the dignity of women continued to be devalued. The woman who was a goddess now became a human being. Gradually the male-dominated society started forgetting its ancient ideals. Now woman has become a mere victim for man. The man continued to enjoy his freedom and the woman remained confined to the confines of taboos.
Abstract in Hindi Language: साहित्य, कला और दर्शन से स्त्री का इतना घनिष्ठ सम्बन्ध रहा है कि उसके अभाव में सभ्यता की कल्पना संभव नहीं है। पुराणों और संस्कृत महाकाव्यों में स्त्री अत्यन्त गरिमामयी रुप में चित्रित हुई है। प्राचीन भारतीय ग्रन्थों में स्त्री को अत्यन्त गौरवपूर्ण स्थान प्राप्त हुआ है तथा उसे देवी के समान स्थान दिया गया है। आगे चलकर परिस्थितियों में परिवर्तन के साथ स्त्री के प्रति समाज के दृष्टिकोण में भी परिवर्तन आता गया। जहाँ वैदिक युग में स्त्री को अत्यन्त गौरवपूर्ण स्थान मिला था, वहीं उसके बाद स्त्री के गौरव का निरन्तर अवमूल्यन होता रहा। जो स्त्री देवी थी अब वह मानवी बनकर रह गई। धीरे-धीरे पुरुष-प्रधान समाज अपने प्राचीन आदर्शों को भूलने लगा। अब पुरुष के लिए स्त्री मात्र भोग्या रह गई। पुरुष अपनी स्वच्छन्दता का उपभोग करता रहा तथा स्त्री वर्जनाओं की परिधि में क़ैद रही।
Keywords: अस्मिता, पितृसत्तात्मक समाज, उदारीकरण, सांस्कृतिकि बोध, नियन्ता, आर्थिक नियति।
49
Vanina, E. Yu. "Modernization of the sacred: two Ramayana novels (a historian’s view)." Orientalistica 5, no. 2 (June 29, 2022): 243–64. http://dx.doi.org/10.31696/2618-7043-2022-5-2-243-264.
Full textAbstract:
Ramayana, the ancient Indian epic, has been for many centuries a source of religious, social, ethical and aesthetical values for many Indians, primarily Hindus. Apart from the classical Sanskrit version attributed to Valmiki, there have been hundreds of literary, folkloric, visual, dramatic (later on film, animation and TV) variants. Their creators reworked and reconstructed the story, sometimes changing it beyond recognition, up to the emergence of ‘anti-Ramayanas’, thus answering the questions from and catering for the needs of various regional, religious, socio-cultural and political groups. Thus, they adjusted the sacred story to the perceptions of the changing times, trying to make the storyline and personages deeds more adequate to the values of a given epoch. This process has been continuing up to nowadays; the article discussing it, using as a case study two modern Ramayana novels, one in Hindi and one in English.
50
Patil, Koumudi. "Shape of the Design Worldview: Does Language Inform the Design Sense?" Design Issues 40, no. 3 (2024): 88–104. http://dx.doi.org/10.1162/desi_a_00769.
Full textAbstract:
Abstract This article explores the possibility of interpreting the Banarasi design worldview of play and toys, as expressed in the Banarasi language in a community of toy designers in India. The author explored the Banarasi concept of play and toy design from the analysis of vernacular vocabulary and etymology from dictionaries, encyclopedias, and oral transcriptions of formal and informal interviews of toy designers, patrons, and shopkeepers. Besides Banarasi, Hindi (a dialect spoken in Banaras), Sanskrit (an ancient Indian language), and English (a language influencing Banarasi) vocabularies were also analyzed. The timeline of various words used to denote toys or their use revealed a pattern of change in the conception of a toy and its physical manifestation. This culture-specific meaning of toys as extended to rituals and ceremonies, their seasonality, and craftsmanship of local materials, broadens the definition of Banarasi khilona (toys) from ludic experience to a cultural representation.