Relevant bibliographies by topics / Sanskrit language

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

Academic literature on the topic 'Sanskrit language'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Sanskrit language"

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Dr. Nagalakshmi.S. "STATUS OF SANSKRIT IN THE MODERN WORLD." International Journal of Language, Linguistics, Literature, and Culture 02, no. 03 (2023): 50–53. http://dx.doi.org/10.59009/ijlllc.2023.0027.

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The Sanskrit language has made two great contributions to the development and progress of science in ancient India. The great grammarian Panini created classical Sanskrit, which enabled scientific ideas to be expressed with great precision, logic and elegance. Science requires precision and logic. In fact Sanskrit is not just one language there are several Sanskrits, what we call today is a panini’s Sanskrit also known as classical Sanskrit also known as laukik Sanskrit and this is what is taught in our schools and universities, and it is in this language that all our scientists wrote their great works. A written language like classical Sanskrit in which scholars could express and communicate ideas to other scholars living far away with great precision and clarify as thus absolutely necessary for the development of science and this is the great achievement of Panini.
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Baishy, Lalta Prasad. "Współczesna sytuacja sanskrytu." Gdańskie Studia Azji Wschodniej, no. 24 (December 2023): 277–82. http://dx.doi.org/10.4467/23538724gs.23.035.19031.

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The contemporary situation of Sanskrit This article presents the current situation of Sanskrit and the importance of Sanskrit in India. How is Sanskrit used in daily life in India and what is its role in the sub-continent’s religions? There are some television channels in Sanskrit and in schools Sanskrit is a mandatory subject. It is one of the twenty-three official languages in India. Sanskrit is not a dead language because there are some villages where people use it in daily life, for example in school, university, worship, and especially on traditional occasions. It has a role like Greek or Latin have in European society. India has a special day celebrating Sanskrit, and a special week for Sanskrit. People have started to learn Sanskrit in German schools and in US schools. NASA also uses Sanskrit. It is possible in the future that computers will work in Sanskrit. Sanskrit is the language in which the Vedas, Upanishads, Puranas, and texts on ethics are written. It has been a language used in India for a very long time. Sanskrit is a classical and historical language of India. The corpus of Sanskrit literature encompasses a rich tradition of poetry and drama as well as scientific, technical, philosophical, and Hindu religious texts. The importance of Sanskrit is quite evident from its all-India scope. It goes without saying that it is the basis of most of the modern Indian languages. I give several opinions of Sanskrit of some of the greatest orientalists that the world has ever produced; I show the consensus of the opinions of men like Professor Max Müller, Veer Savarkar, Rajendra Prasad, and Mahatma Gandhi. These opinions show the cultural importance of Sanskrit in the life of India as the only language that can culturally integrate the entire country and the entire Hindu society.
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Ramaswamy, Sumathi. "Sanskrit for the Nation." Modern Asian Studies 33, no. 2 (April 1999): 339–81. http://dx.doi.org/10.1017/s0026749x99003273.

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. . . the people of India love and venerate Sanskrit with a feeling which is next only to that of patriotism towards Mother India.Report of the Sanskrit Commission, 1956–57This essay raises the language question in its relationship to the wider problematic of the nationalization of pasts by focusing on the curious and puzzling status accorded to Sanskrit in the nationalization of the Indian past in this century. I use the words ‘curious’ and ‘puzzling’ deliberately, for the Sanskrit issue unsettles many well-entrenched assumptions about language and nationalism that circulate in scholarly circles and popular imagination. Just as crucially, Sanskrit's (mis)adventures in the past century or so, draw our attention to the troubling linguistic turns taken by the nationalization process in India with its disquieting complicity with colonial categories and certitudes. The concerns of this paper have thus been shaped by three related issues pertaining to language, nationalism, and modernity.
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Kharpude, Hriday S. "Sanskrit Programming Language." International Journal of Computer Trends and Technology 70, no. 4 (April 25, 2022): 13–18. http://dx.doi.org/10.14445/22312803/ijctt-v70i4p102.

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Vyas, Mina S. "Sanskrit in Modern Context: Exploring the use and revival of Sanskrit in contemporary society, including its role in education, literature, and arts." Revista Review Index Journal of Multidisciplinary 3, no. 2 (June 30, 2023): 01–10. http://dx.doi.org/10.31305/rrijm2023.v03.n02.001.

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This research explores the use and resurgence of Sanskrit in modern culture with an emphasis on its functions in the fields of education, literature, and the arts. Over the ages, the spoken form of Sanskrit, an ancient Indo-European language famed for its religious, philosophical, and literary literature, gradually declined. However, in recent years, there have been persistent attempts by academics and enthusiasts to restore Sanskrit's importance in a number of fields. This study investigates the use of Sanskrit in contemporary education, including its use in colleges and universities, as well as the difficulties and possibilities associated with teaching and studying this ancient language. The research also looks at the impact of Sanskrit on modern literature and the arts, including classical dance, music, and theatre. Additionally, it explores the language's function in religious and philosophical discourse, illuminating its importance in the preservation and dissemination of spiritual and philosophical literature. The article examines Sanskrit's distinctive linguistic traits and its contributions to contemporary linguistic research, especially its importance in the reconstruction of Proto-Indo-European and comparative linguistics. The study also emphasises the role of technology in text preservation and dissemination, as well as the digital resources accessible for studying Sanskrit and exploring its literary riches. It emphasises the necessity for ongoing efforts to conserve and develop this ancient language as an important cultural and intellectual asset in the modern world by reflecting on the difficulties and chances for Sanskrit in the future.
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Ratna Erawati, Ni Ketut, and I. Made Wijana. "The Heritage Structure of Sanskrit Compound in Old Javanese Language: A Contrastive Linguistics Study." Udayana Journal of Social Sciences and Humanities (UJoSSH) 1, no. 1 (February 27, 2017): 44. http://dx.doi.org/10.24843/ujossh.2017.v01.i01.p06.

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Sanskrit and Old Javanese language are not cognate language. In a language comparative study, the language that has no geneologis relationship could be analyzed contrastively. In typological morphological, Sanskrit is classified into flective language, while the Old Javanese language is classified agglutinative languages. The aim of this writing is to describe and explain the grammatical process of Sanskrit compound word that orbed into Old Javanese. The data tabulation belonging to the compound words were analyzed explanative descriptively according to the nature of the data and the methods and techniques that relevant to the object of study. The methods and techniques used were framed into three stages, namely the data providing, data analysis, and presenting analysis. The theoretical basis of language comparison is similarity or semblance of form and meaning. Based on the analysis, the compound word in Old Javanese language largely derived from the Sanskrit in free base form or derivation form. The forms are borrowed intact and some are accompanied by grammatical processes in the Old Javanese. The similarity and resemblance of these forms are inherited as a loan. The Old Javanese compounding process has the structure: Sanskrit + Sanskrit, Sanskrit + Old Javanese, Old Javanese + Sanskrit. Grammatical processes that occurred are affixation appropriate rules of Old Javanese.
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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit Renaissance." Journal on Asian Linguistic Anthropology 3, no. 2 (April 1, 2021): 1–18. http://dx.doi.org/10.47298/jala.v3-i2-a1.

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A puzzle in Sanskrit’s sociolinguistic history is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) viewed the ‘Sanskrit Renaissance’ as a brahmins’ attempt to combat these invaders. Ostler (2005) attributed Sanskrit victory to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The early-CE public appearance of Sanskrit as a sudden event hypothesis is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests ... that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis,” ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial is his claim that kāvya literature was foundational to this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic, as he ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most importantly, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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Sudiana, I. Made. "PERSOALAN ORTOGRAFI PENYERAPAN KOSAKATA SANSKERTA DALAM BAHASA INDONESIA." Kadera Bahasa 2, no. 2 (January 29, 2019): 57–71. http://dx.doi.org/10.47541/kaba.v2i2.54.

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Sanskrit has a different writing system with the Indonesian language. Sanskrit uses Devanagari characters, while the Indonesian uses Latin script. Indonesian absorbs much vocabulary from other languages; one of them is from Sanskrit. Differences in sound system and writing system cause problems in absorption. The issue that arises is how to write words that absorbed it. The writing system in the absorption is often problematic when a language does not recognize the sound of the source language. Sanskrit recognizes certain sounds that do not exist in Indonesian. Differences writing system would also cause problems in the orthography. Orthographic problems in Sanskrit vocabulary absorption into the Indonesian language includes writing fricative sounds, retroflex, consonant aspire. labiodental /v/ and bilabial /w/, schwa (pepet), and anusuara.
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M, Sankar. "Puthamithranar’s Morphological Theory." International Research Journal of Tamil 4, no. 1 (December 30, 2021): 130–43. http://dx.doi.org/10.34256/irjt22115.

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Language undergoes some changes over time. These changes contribute to the development of the language. Tamil Grammar texts including Agathiyam, Tolkappiyam, Yapparungalam, Yapparungalakarikai, Purapporul Venpamalai which appeared in Tamil have been grammarized according to the Tamil tradition. However, Veerasozhiyam, which appeared in the 11th century AD, is a slightly different grammar text from this tradition. In particular, the Sanskrit language is written following the grammatical tradition. The author of this text, Ponparri Kavalar Puthamithranar, has written with the thought that Sanskrit Language mother for all tamil words. This Text has five Chapters: Eḻuttu, col, poruḷ, yāppu, alaṅkāram. The comprehensive authority of this Text is the authority to say. It consists of Col Athikaram 55 Norpas: vēṟṟumaip paṭalam (9), upakārap paṭalam (6), tokaip paṭalam (8), tattitap paṭalam (8), tātup paṭalam (11), kiriyā patap paṭalam (13). This system of authority is also based on the grammar of the Sansktrit. This article is based on the Morphological theory of Puthamithranar, ‘Tamil language grammatical tradition and Sanskrit language grammatical tradition are combined’ the hypothesis is put forward and written.
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Houben, Jan E. M. "Linguistic Paradox and Diglossia: the emergence of Sanskrit and Sanskritic language in Ancient India." Open Linguistics 4, no. 1 (January 1, 2018): 1–18. http://dx.doi.org/10.1515/opli-2018-0001.

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

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

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Kumashiro, Fumiko. "Phonotactic interactions : a non-reductionist approach to phonology /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2000. http://wwwlib.umi.com/cr/ucsd/fullcit?p9963655.

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Majcher, Stephanie Amelia. "Becoming Sanskrit. A study of langauage and person in the Ṛgvedic Āraṇyakas." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/15965.

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In recent years, the topic of Sanskrit’s cultural significance has become increasingly subject to discussion as its high visibility in the identity politics of the modern Indian nation has combined with a general questioning of philological methods to generate a demand for revised approaches to historiography and textual analysis. The resulting developments successfully demonstrate the potential of retrieving a wide diversity of previously unsought information from Sanskrit texts, utilising these findings to grapple with the identification of the language with closed models of cultural elitism, and thereby establish the foundation of a wider understanding of Sanskrit in historical context. What these developments do not address, however, is the matter of how the composition and reception of linguistic materials are influenced by culturally specific understandings of language that are not universally applicable across cultures, and may indeed be incompatible with those familiar to modern scholars and around which a number of leading hermeneutic approaches have been built. This work argues, firstly, that the parameters currently ascribed to Sanskrit – the justifications of its specialised status, the focus on structure and style in definitions of genre, the treatment of revelation as static and non-subjective – are markedly narrower than those demonstrated in Vedic texts, and as such obscure the possibility of alternative phenomenological, language-based and non-elite explanations for Sanskrit’s ongoing appeal in South Asian religious culture. Secondly, it contends that understandings of language, ancient and modern alike, implicate deeply embedded conceptions of the relationship between language and the human subject, particularly as relates to the formation and refinement of personal identity – a matter which draws revelation and embodiment together in the provision of a living context for self-transformation. These two considerations will be explored through a close examination of the Ṛgvedic Āraṇyakas, since they provide an exemplary instance of the way that familiar approaches to Sanskrit must be adapted in accordance with the demands of texts if we are to retrieve their internal integrity and thereby reach a deeper understanding of what it means to become saṃskṛta.
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Sinha, Rajeshwari Mishka. "A history of the transmission of Sanskrit in Britain and America, 1832-1939." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610357.

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Szántó, Péter-Dániel. "Selected chapters from the Catuṣpīṭhatantra." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669874.

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Nair, Shankar Ayillath. "Philosophy in Any Language: Interaction between Arabic, Sanskrit, and Persian Intellectual Cultures in Mughal South Asia." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11258.

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This dissertation examines three contemporaneous religious philosophers active in early modern South Asia: Muhibb Allah Ilahabadi (d. 1648), Madhusudana Sarasvati (d. 1620-1647), and the Safavid philosopher, Mir Findiriski (d. 1640/1). These figures, two Muslim and one Hindu, were each prominent representatives of religious thought as it occurred in one of the three pan-imperial languages of the Mughal Empire: Arabic, Sanskrit, and Persian. In this study, I re-trace the trans-regional scholarly networks in which each of the figures participated, and then examine the various ways in which their respective networks overlapped. The Chishti Sufi Muhibb Allah, drawing from the Islamic intellectual tradition of wahdat al-wujud, engaged in "international" networks of Arabic debate on questions of ontology and metaphysics. Madhusudana Sarasvati, meanwhile, writing in the Hindu Advaita-Vedanta tradition, was busy adjudicating competing interpretations of the well-known Sanskrit text, the Yoga-Vasistha. Mir Findiriski also took considerable interest in a shorter version of this same Yoga-Vasistha, composing his own commentary upon a Persian translation of the treatise that had been undertaken at the Mughal imperial court. In this Persian translation of the Yoga-Vasistha alongside Findiriski's commentary, I argue, we encounter a creative synthesis of the intellectual contributions occurring within Muhibb Allah's Arabic milieu, on the one hand, and the competing exegeses of the Yoga-Vasistha circulating in Madhusudana's Sanskrit intellectual circles, on the other. The result is a novel Persian treatise that represents an emerging "sub-discipline" of Persian Indian religious thought, still in the process of formulating its basic disciplinary vocabulary as drawn from these broader Muslim and Hindu traditions.
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Bose, Mandakranta. "The evolution of classical Indian dance literature : a study of the Sanskritic tradition." Thesis, University of Oxford, 1990. http://ora.ox.ac.uk/objects/uuid:07f89602-1892-4fa5-9d77-767a874597ef.

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The most comprehensive view of the evolution of dancing in India is one that is derived from Sanskrit textual sources. In the beginning of the tradition of discourse on dancing, of which the earliest extant example is the Natyasastra of Bharata Muni, dancing was regarded as a technique for adding the beauty of abstract form to dramatic performances. An ancillary to drama rather than an independent art, it carried no meaning and elicited no emotional response. Gradually, however, its autonomy was recognized as also its communicative power and it began to be discussed fully in treatises rather than in works on drama or poetics-a clear sign of its growing importance in India's cultural life. Bharata's description of the body movements in dancing and their interrelationship not only provided the taxonomy for all subsequent authors on dancing but much of the information on its actual technique. However, Bharata described only what he considered to be artistically the most cultivated of all the existing dance styles, leaving out regional and popular varieties. These styles, similar in their basic technique to Bharata's style but comprising new types of movements and methods of composition, began to be included in later studies. By the 16th century they came to occupy the central position in the accounts of contemporary dancing and coalesced into a distinct tradition that has remained essentially unchanged to the present time. Striking technical parallels relate modern styles such as Kathak and Odissi to the later tradition rather than to Bharata's. The textual evidence thus shows that dancing in India evolved by assimilating new forms and techniques and by moving away from its early dependency on drama. In the process it also widened its aesthetic scope beyond decorative grace to encompass emotive communication. Beauty of form was thus wedded to the matter of emotional content, resulting in the growth of a complex art form.
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Mehta, Arti. "How do fables teach? reading the world of the fable in Greek, Latin and Sanskrit narratives /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3297125.

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Thesis (Ph.D.)--Indiana University, Dept. of Classical Studies, 2007.
Title from dissertation home page (viewed Sept. 25, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0602. Adviser: Eleanor W. Leach.
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Hunt, Amanda. "Investigating smara : an erotic dialectic." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33290.

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This thesis is an investigation of smara. Smara is a Sanskrit word and means memory and desire. It has no equivalent in the English language and so the attempt to understand smara becomes both a linguistic and an ontological task.
The reader is introduced to the similarities and idiosyncrasies between Western and Indian notions of memory and desire and then invited into the search for the junction between memory and desire in Indian thought.
Analysis of anthropological and philosophical texts as well as a semantic mapping of Kalidasa's masterpiece entitled Sakuntala: The Ring of Recollection, reveals not only the co-existence of memory and desire in smara but also the notion of smara as a process.
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Seneviratne, Rohana Pushpakumara. "The revival of Sphoṭa in early modern Benares : Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:39f21276-bd98-4a20-94f1-383b49194bf3.

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This thesis examines the revival of the sphoṭa doctrine in early modern Benares and Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa as an influential work in that revival. The sphoṭa doctrine is the richest contribution of the grammarians to the philosophy of language, but its semantic significance was not highlighted until late, because its theological implication was stronger. Śeṣakṛṣṇa was a renowned Sanskrit grammarian who flourished in sixteenth-century Benares. He also wrote poetry and Dharmasastric works, and played an important role as a juridical authority. Despite his illustrious career, Śeṣakṛṣṇa encountered criticism for his works from contemporary critics. The only work he wrote solely on the philosophy of language was the Sphoṭattvanirūpaṇa. As the first discrete work on sphoṭa by a grammarian, the Sphoṭattvanirūpaṇa represented an important landmark in the later expositions of the doctrine of sphoṭa particularly because it renewed the later grammarians' interest in sphoṭa, which then resulted in a series of individual works of a similar sort. The revival of the sphoṭa doctrine in early modern Benares coincided with that of the philosophy of language, which was caused by a number of social and intellectual factors in different proportions and phases. Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa emerged on the eve of that revival, and can be recognized as a pioneer work in terms of its revitalization of the grammarians' interpretation of sphoṭa after a period of dormancy, and its influence on later works on sphoṭa.
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Books on the topic "Sanskrit language"

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

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Dikshita, Sadananda. Sanskrit as a modern language. Puri: Sanskrit Academy of Research for Advanced Society through Vedic and Allied Tradition of India, 1995.

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Das, Karunasindhu. Sanskrit language, grammar, and meaning. Kolkata: Sanskrit Pustak Bhandar, 2009.

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Das, Karunasindhu. Sanskrit language, grammar, and meaning. Kolkata: Sanskrit Pustak Bhandar, 2009.

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Louis, Renou. A history of Sanskrit language. Delhi: Ajanta Book International, 2004.

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Stenzler, Adolf Friedrich. Primer of the Sanskrit language. [London]: School of Oriental and African Studies, University of London, 1992.

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

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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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Sharma, Sita Ram. Development of Sanskrit literature and Sanskrit teaching. New Delhi: Pearl Pub. House, 1998.

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Perry, Edward Delavan. A Sanskrit primer. London: Linguasia, 1991.

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Book chapters on the topic "Sanskrit language"

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Biltoo, Anil K. "The Sanskrit language." In First Steps Towards Sanskrit, 6–19. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429325434-2.

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Gopal, Madhav, and Girish Nath Jha. "Resolving Anaphors in Sanskrit." In Human Language Technology Challenges for Computer Science and Linguistics, 83–92. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-14120-6_7.

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Rodrigues, Hillary P. "Vedic religion and the Sanskrit language." In Introducing Hinduism, 26–57. 2nd ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003347576-2.

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Jha, Girish Nath, Madhav Gopal, and Diwakar Mishra. "Annotating Sanskrit Corpus: Adapting IL-POSTS." In Human Language Technology. Challenges for Computer Science and Linguistics, 371–79. Berlin, Heidelberg: Springer Berlin Heidelberg, 2011. http://dx.doi.org/10.1007/978-3-642-20095-3_34.

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Aussant, Émilie. "Classifications of words in ancient Sanskrit grammars." In Studies in the History of the Language Sciences, 97–110. Amsterdam: John Benjamins Publishing Company, 2016. http://dx.doi.org/10.1075/sihols.126.08aus.

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Chand, Sunita. "Sanskrit as Inter-Lingua Language in Machine Translation." In Lecture Notes in Electrical Engineering, 27–34. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-1540-3_3.

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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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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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Bubenik, Vit. "31. Berthold Delbrück and his Contemporaries on ‘Tempora’ in Sanskrit." In The Emergence of the Modern Language Sciences, 153. Amsterdam: John Benjamins Publishing Company, 1999. http://dx.doi.org/10.1075/z.emls2.14bub.

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Bahadur, Promila. "Multilingual Machine Translation Generic Framework with Sanskrit Language as Interlingua." In International Conference on Intelligent Computing and Smart Communication 2019, 271–85. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-15-0633-8_26.

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Conference papers on the topic "Sanskrit language"

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

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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Gupta, Ved Kumar, N. Tapaswi, and S. Jain. "Knowledge representation of grammatical constructs of Sanskrit Language using rule based Sanskrit Language to English Language machine translation." In 2013 International Conference on Advances in Technology and Engineering (ICATE 2013). IEEE, 2013. http://dx.doi.org/10.1109/icadte.2013.6524744.

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

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Aralikatte, Rahul, Neelamadhav Gantayat, Naveen Panwar, Anush Sankaran, and Senthil Mani. "Sanskrit Sandhi Splitting using seq2(seq)2." In Proceedings of the 2018 Conference on Empirical Methods in Natural Language Processing. Stroudsburg, PA, USA: Association for Computational Linguistics, 2018. http://dx.doi.org/10.18653/v1/d18-1530.

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Setyaningsih, Retno Wulandari. "A Sociology of Sanskrit Language: The Context of Women and Shudras." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.9-4.

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The language of the Dalits is one of the most crucial constituents in the distinctiveness of Dalit literature. The language disturbs the posture and orderliness of the status quo. That is to say, the language of the Dalits contest the standard language, which is the language used in higher educationa. Dalits being at a lower end of the caste hierarchy have been traditionally secluded from education, and for this reason their registers differ from those used by upper castes. Dalit literature exposes the discrimination the Dalits face and the oppressions that are committed on these communities. In India, an elder person is generally addressed with respect. But if the elder person is a Dalit, he would be addressed disrespectfully. The Dalits being at the lower end of the caste hierarchy have been kept from education thus influencing their language as different to language employed by the upper castes.
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Dave, Sushant, Arun Kumar Singh, Dr Prathosh A.P., and Prof Brejesh Lall. "Neural Compound-Word (Sandhi) Generation and Splitting in Sanskrit Language." In CODS COMAD 2021: 8th ACM IKDD CODS and 26th COMAD. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3430984.3431025.

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Gambhir, Pooja, Amita Dev, and Poonam Bansal. "Patterns of Vowel Production in the Speakers of Sanskrit Language." In 2022 25th Conference of the Oriental COCOSDA International Committee for the Co-ordination and Standardisation of Speech Databases and Assessment Techniques (O-COCOSDA). IEEE, 2022. http://dx.doi.org/10.1109/o-cocosda202257103.2022.9997868.

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Sreedeepa, H. S., and Sumam Mary Idicula. "Neural Network Based Machine Translation Systems for Low Resource Languages: A Review." In 2nd International Conference on Modern Trends in Engineering Technology and Management. AIJR Publisher, 2023. http://dx.doi.org/10.21467/proceedings.160.43.

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Machine translation of documents into regional languages has important role nowadays. Deep neural networks are used in neural machine translation (NMT), which is the process of converting a set of words from one source language to some other. It is a neural network-based, fully automated translation technique. Instead of just translating a word on its own, NMT takes into account the context in which a word is used to produce more accurate translation. Instead of starting with a set of established rules, the neural network in neural machine translation is in charge of encoding and decoding the source text. MT has several advantages as compared to the traditional translation techniques and approaches. Critical analysis of different approaches used for machine translation of low resource languages were done here. Deep learning based machine translation systems, transformer learning, transfer learning techniques are some of them. After the study it is concluded that nowadays NMTs developed by taking the advantages of Deep neural networks and transfer learning approaches. Gives better accuracy than other systems. Though it is a tedious task to convert one or multiple languages to another language with 100% of accuracy as manual translation, the machine translation systems developed with these techniques can score a remarkable accuracy. As there is a lack of large parallel corpora for most of the Indian languages, the translation process become more tedious. The role of transfer learning comes in this point. Transfer learning can improve translation of low resource languages, as it can use prior knowledge in translation of a separate language pair in machine translation. This is a work done for developing a translation system for low resource language pair like Sanskrit and Malayalam. There’re very less research works done in Sanskrit and Malayalam machine translation.
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Shaposhnikov, Alexander. "Common Slavic-Sanskrit comparisons of prefixal verbs and evolution of Common Slavic word-formation." In Slavic collection: language, literature, culture. LLC MAKS Press, 2019. http://dx.doi.org/10.29003/m.slavcol-2018/207-216.

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