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Journal articles on the topic 'Sanskrit language Sanskrit'
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Ramaswamy, Sumathi. "Sanskrit for the Nation." Modern Asian Studies 33, no. 2 (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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Houben, Jan E. M. "Linguistic Paradox and Diglossia: the emergence of Sanskrit and Sanskritic language in Ancient India." Open Linguistics 4, no. 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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Pagniello, Frederick James, Siew-Yue Killingley, and Dermot Killingley. "Sanskrit." Language 73, no. 2 (1997): 442. http://dx.doi.org/10.2307/416069.
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Hastings, Adi. "Simplifying Sanskrit." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 13, no. 4 (2003): 499–513. http://dx.doi.org/10.1075/prag.13.4.03has.
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Sanskrit has long been a medium of scholarly, religious, and literary discourse throughout the South Asian subcontinent. But recently, several organizations, imagining Sanskrit as the future lingua franca and emblem of an ermergent Hindu nation, are attempting to turn Sanskrit into a truly “popular” language by encouraging the use of what they call “simple Sanskrit” in everyday conversational contexts. This essay examines several of the semiotic processes involved in simplifying Sanskrit. Specifically, it discusses first the ways in which simple Sanskrit is regularized in order to produce a language which bears many structural similarities to modern Indian vernaculars. Second, the essay turns to a discussion of what simple Sanskrit represents: Through simplification, Sanskrit becomes an icon for the purported democratizing goals of the spoken Sanskrit movement. Sanskrit also represents a tangible index for aspiring speakers, projecting backward to an archaic Golden Age, but also looking forward to an imagined future. These processes have important implications for understanding the role of language ideologies and their effects in the manufacture and maintenance of linguistic identities.
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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 (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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Sudiana, I. Made. "PERSOALAN ORTOGRAFI PENYERAPAN KOSAKATA SANSKERTA DALAM BAHASA INDONESIA." Kadera Bahasa 2, no. 2 (2019): 57–71. http://dx.doi.org/10.47541/kaba.v2i2.54.
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Sanskrit has a different writing system with the Indonesian language. Sanskrit uses Devanagari characters, while the Indonesian uses Latin script. Indonesian absorbs much vocabulary from other languages; one of them is from Sanskrit. Differences in sound system and writing system cause problems in absorption. The issue that arises is how to write words that absorbed it. The writing system in the absorption is often problematic when a language does not recognize the sound of the source language. Sanskrit recognizes certain sounds that do not exist in Indonesian. Differences writing system would also cause problems in the orthography. Orthographic problems in Sanskrit vocabulary absorption into the Indonesian language includes writing fricative sounds, retroflex, consonant aspire. labiodental /v/ and bilabial /w/, schwa (pepet), and anusuara.
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Peyrot, Michaël. "The Sanskrit Udānavarga and the Tocharian B Udānastotra: a window on the relationship between religious and popular language on the northern Silk Road." Bulletin of the School of Oriental and African Studies 79, no. 2 (2016): 305–27. http://dx.doi.org/10.1017/s0041977x16000057.
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AbstractThe majority of the Sanskrit Buddhist manuscripts from the northern part of the Tarim Basin in present-day Xinjiang (China) were found in an area where the local languages Tocharian A and B were spoken. In this article, the interplay of Sanskrit, the religious language, and Tocharian, the popular language, is investigated based on the example of the relationship between the Sanskrit Udānavarga and the Tocharian B Udānastotra. To this end, a reconstruction of the text of the introduction to the Udānastotra is attempted, which forms the transition from the Udānavarga to the Udānastotra proper. It is argued that this Tocharian B text was found in otherwise Sanskrit manuscripts, which suggests that speakers of Tocharian preferred certain doctrinal texts in Sanskrit.
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RIBEIRO, FERNANDO ROSA. "Malay and Sanskrit." Modern Asian Studies 50, no. 1 (2015): 385–98. http://dx.doi.org/10.1017/s0026749x14000699.
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Collins’ book presents a comprehensive, if necessarily concise, approach to the issue of the relations between Sanskrit—very broadly conceived, including various South Asian languages and writing systems—and Malay, equally broadly conceived, as his work contains forays into other Austronesian languages such as Tagalog, Batak, Rejang, and so on. Collins is not a Sanskrit specialist. Besides, in such a comprehensive and succinct work, covering so many fields, it is inevitable that the author will occasionally fall short here and there, although this in no way detracts from the value of his book. In particular, there is a complex interlocution that the author weaves throughout his text with his intended audience (see below for details). Collins has in fact made a name for himself in Malay linguistics, and perhaps his best known work (extant both in English and Indonesian translation) isMalay, World Language: A Short History. In the book reviewed here, Collins largely taps into over a quarter of a century of his own research and publications in English, Malay, and Indonesian, as well as a plethora of centuries-old colonial works related to Nusantara, originally published in Spanish, Dutch, English, French, and German (he can apparently read in all these languages, bar perhaps Spanish). It is a very informative and delightful work, and it should be translated into English and made more widely known.
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Mishra, Satendra Kumar. "Sanskrit: Love is Language Lost." International Journal of Social Sciences and Humanities 1, no. 1 (2017): 13–18. http://dx.doi.org/10.21744/ijssh.v1i1.10.
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Nelson, Matthew. "Life in a Dead Language." Journal of World Literature 2, no. 4 (2017): 411–32. http://dx.doi.org/10.1163/24056480-00204004.
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Literature written in Sanskrit after the onset of British colonialism is sorely neglected. Modern Sanskrit, as it is often called, suffers from the bad image of being written in a dead language. Many of its writers would disagree with that image, but they would know that they are disagreeing. That defensiveness has come to shape their writing, a fact which I argue arises in response to the status of their work as an ultraminor literature, a status which was born with the formation of the “world literature” field and its elevation/absorption of classical Sanskrit at the expense of the latter’s perceived potential for contemporaneity.
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(Ghosh), Sumana Mallick. "Early Indian Languages: An Evolution Perspective." Asian Review of Social Sciences 7, no. 2 (2018): 57–61. http://dx.doi.org/10.51983/arss-2018.7.2.1432.
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Sound, signs or signals, gestures, urge of transferring higher levels of thinking and feelings and also exchange of ideas were the beginning of the formulation of languages despite the controversies in the origin of languages through the Speculative Theory, Signaling Theory, Mother tongue Hypothesis and so on. Civilization and progress have paved the origin of languages for communication and vice versa. Whatever been the reason and whenever been the time of development of language in this subcontinent or in the Earth, India always possesses a rich linguistic heritage. The Proto-Indo-Aryan language is the prime language of India followed by Old Indo-Aryan covering Vedic-Sanskrit, Classical-Sanskrit; Middle Indo-Aryans of Prakrit, Pali and Modern Indo-Aryan language. This analysis is an attempt to point out the origin of Vedic, Sanskrit, Prakrit, Pali and Dravidian languages and also these roles in the formulation of other languages and enrichment of in this subcontinent.
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Van Hal, Toon. "Protestant Pioneers in Sanskrit Studies in the Early 18th Century." Historiographia Linguistica 43, no. 1-2 (2016): 99–144. http://dx.doi.org/10.1075/hl.43.1-2.04van.
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Summary Sanskrit has played a notable role in the history of the language sciences. Its intensive study at the turn of the 19th century went hand in hand with the institutionalization of linguistics as an independent academic discipline. This paper endeavours to trace the earliest Sanskrit studies conducted by Protestant missionaries in Tranquebar (present-day Tharangambadi in Tamil Nadu) under the auspices of the Dänisch-Hallesche Mission from 1706 onwards. In contrast to some of their Jesuit colleagues, the Protestant missionaries did not leave us full-blown manuscript grammars. However, this does not imply that the Tranquebar missionaries had no interest in the sacred language of the Hindus. It was, of course, the primary concern of all missionaries to spread the word of Christ among the indigenous people. Hence, they placed an extremely high value on a firm command of the local vernacular languages. In the case of the Tranquebar missionaries, the study of both Portuguese and Tamil was, therefore, prioritized. In a second stage, however, many of the Tranquebar missionaries, once they had mastered the local vernaculars, gained interest in Sanskrit, which they frequently styled ‘Malabaric Latin’. Partly on the basis of unpublished manuscript sources, this paper (a) investigates why the Tranquebar missionaries were interested in Sanskrit in the first place, (b) surveys the numerous problems they had to overcome, and (c) studies their interaction with scholars working in Europe, from whom they received many incentives. In so doing, the paper investigates to what extent this 18th-century interest in Sanskrit reflects a fascination with the original traditional culture and religion of South India. In conjunction with this, the paper also examines to what extent this largely overlooked chapter in early Sanskrit philology may shed an indirect light on the specific role of Sanskrit in the institutionalization of linguistics.
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Hellwig, Oliver. "Dating Sanskrit texts using linguistic features and neural networks." Indogermanische Forschungen 124, no. 1 (2019): 1–46. http://dx.doi.org/10.1515/if-2019-0001.
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Abstract Deriving historical dates or datable stratifications for texts in Classical Sanskrit, such as the epics Mahābhārata and Rāmāyaṇa, is a considerable challenge for text-historical research. This paper provides empirical evidence for subtle but noticeable diachronic changes in the fundamental linguistic structures of Classical Sanskrit, and argues that Classical Sanskrit shows enough diachronic variation for dating texts on the basis of linguistic developments. Building on this evidence, it evaluates machine learning algorithms that predict approximate dates of composition for Sanskrit texts. The paper introduces the required background, discusses the relevance of linguistic features for temporal classification, and presents a text-historical evaluation of Book 6 of the Mahābhārata, whose historical stratification is disputed in Indological research.
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VERBOOM, A. "Towards a Sanskrit Wordparser." Literary and Linguistic Computing 3, no. 1 (1988): 40–44. http://dx.doi.org/10.1093/llc/3.1.40.
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Bhadwal, Neha, Prateek Agrawal, and Vishu Madaan. "A Machine Translation System from Hindi to Sanskrit Language using Rule based Approach." Scalable Computing: Practice and Experience 21, no. 3 (2020): 543–54. http://dx.doi.org/10.12694/scpe.v21i3.1783.
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Machine Translation is an area of Natural Language Processing which can replace the laborious task of manual translation. Sanskrit language is among the ancient Indo-Aryan languages. There are numerous works of art and literature in Sanskrit. It has also been a medium for creating treatise of philosophical work as well as works on logic, astronomy and mathematics. On the other hand, Hindi is the most prominent language of India. Moreover,it is among the most widely spoken languages across the world. This paper is an effort to bridge the language barrier between Hindi and Sanskrit language such that any text in Hindi can be translated to Sanskrit. The technique used for achieving the aforesaid objective is rule-based machine translation. The salient linguistic features of the two languages are used to perform the translation. The results are produced in the form of two confusion matrices wherein a total of 50 random sentences and 100 tokens (Hindi words or phrases) were taken for system evaluation. The semantic evaluation of 100 tokens produce an accuracy of 94% while the pragmatic analysis of 50 sentences produce an accuracy of around 86%. Hence, the proposed system can be used to understand the whole translation process and can further be employed as a tool for learning as well as teaching. Further, this application can be embedded in local communication based assisting Internet of Things (IoT) devices like Alexa or Google Assistant.
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G., Sujay, and Samarth Borkar. "Acoustics Speech Processing of Sanskrit Language." International Journal of Computer Applications 180, no. 38 (2018): 27–32. http://dx.doi.org/10.5120/ijca2018917017.
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Houston, Vyaas. "Sanskrit: A Sacred Model of Language." International Journal of Yoga Therapy 5, no. 1 (1994): 24–30. http://dx.doi.org/10.17761/ijyt.5.1.r3598353v1341823.
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What makes a language sacred is how we use it. If a language is used to discover the sacredness of life, it becomes a sacred language. Whether or not a language is sacred is also determined by who is using it. This in turn has a great deal to do with whether a language is being used consciously or unconsciously. We may use language consciously as an instrument to accomplish our real purpose in life, that is, to wake up and find out who we are; or we may find ourselves unconsciously programmed by language, using it to maintain patterns of a struggle for individual survival established by previous generations.
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Syeed, Sayyid Muhammad. "Islamization of Linguistics." American Journal of Islam and Society 3, no. 1 (1986): 77–87. http://dx.doi.org/10.35632/ajis.v3i1.2904.
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I. NON-ISLAMIC LINGUISTICS UNDER RELIGIOUSINFLUENCESLinguistics has been struggling under the stranglehold of religious beliefs,superstitions, and ethnocentrism for centuries. The role and nature of humanlanguages was perceived through the worldview preached by various religions.There have been claims for the divine origin of certain languages, conferringa special status on their speakers. Greeks, for example, believed that theirlanguage was superior to all other languages. It was the language spoken bythe Olympian gods. Theirs was the only language with regularity, rules, andmeaning; all other languages were arbitrary and meaningless, burburoi, whencethe modern English word “barbarian.”In India, where Panini (sixth century B.C.E.) wrote the first comprehensivegrammar of a human language, Sanskrit was believed to be the languageof gods and worthy to be studied and used by the high caste of Brahmansonly. The low-caste Hindus could not listen to the Sanskrit verses from theholy scriptures, and severe punishments were prescribed for such sacrilegiousacts. As late as 1912, the Muslim linguist, Mohammad Shahidullah, was deniedadmission to the master’s course in Sanskrit at the University of Calcutta.The Hindu professors of Sanskrit were shqcked at the possibility that a Muslimcould be allowed to read and hence defile the Vedas, the holy scriptures ofHindus. They bitterly opposed his admission.In the Judaeo-Christian world, too, similar unscientific views persisteduntil recently. Hebrew was God‘s own language, the language spoken in theheavens, the first language spoken on the earth and therefore the mother of ...
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Mishra, Satendra Kumar, and Srashti Srivastava. "Sanskrit: Loss of the Language of Love." International Journal of Linguistics, Literature and Culture 3, no. 2 (2017): 79. http://dx.doi.org/10.21744/ijllc.v3i2.413.
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The appearance of modern Indian languages marks the transition from the ancient to the middle ages in Indian History. They became the media of literature and the instruments of medieval thought. It is true that Sanskrit continued to be cultivated but with the downfall of Hindu principalities and the drying up of the sources of patronage, its importance rapidly diminished. It now became the language of orthodox religious literature and of philosophy but the days of its glory seems to be over. The cultural waves which began to sweep the country from the 12th century onwards left the rivers of Sanskrit dry and flowed through new ways. In spite of all setbacks, Sanskrit still commands the homage of the people and exercised a deep influence over the growth of new languages and literature but for the expression of living experience and thought its usefulness had ceased. Its Apabrahmsha form took over the lead gradually.
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Patil, Dinkarrao Amrutrao. "Ethnotaxonomy As Mirrored In Sanskrit Plant Names." Plantae Scientia 3, no. 5 (2020): 56–64. http://dx.doi.org/10.32439/ps.v3i5.56-64.
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The intellectual capacity of mankind for classifying natural objects and even abstract concepts is widely recognized. The rich diversity of the environment is described in sufficient details by the nomenclatural and classification systems even within ancient culture. Sanskrit is thought to be a mother of many other languages and a pristine treasure trove. Presently, it is not a language of any nation and hence remained morbid. Sanskrit literature is replete with references to plants and their utilities in ancient past. This rich Indian heritage still waits revealing its glory and secrets. The present author examined some common names of plants in Sanskrit semantically and taxonomically. The bases of coining names, roots of binomial nomenclature and scientific aspects of plant science in Sanskrit are unearthed and compared with modern phytotaxonomic systems. The merits and limits of developments are comparatively discussed highlighting elements of plant science. Studies on this line will also help earmark economic potential and ethnobotanical significance known to ancient Indians. Common plant names in Sanskrit are thus rich store-house of wisdom, knowledge, experiences and past observations of an ambient natural world.
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Mishra, Vimal, and R. B. Mishra. "Handling of Infinitives in English to Sanskrit Machine Translation." International Journal of Artificial Life Research 1, no. 3 (2010): 1–16. http://dx.doi.org/10.4018/jalr.2010070101.
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The development of Machine Translation (MT) system for ancient language like Sanskrit is a fascinating and challenging task. In this paper, the authors handle the infinitive type of English sentences in the English to Sanskrit machine translation (EST) system. The EST system is an integrated model of a rule-based approach of machine translation with Artificial Neural Network (ANN) model that translates an English sentence (source sentence) into the equivalent Sanskrit sentence (target sentence). The authors use feed forward ANN for the selection of Sanskrit words, such as nouns, verbs, objects, and adjectives, from English to Sanskrit User Data Vector (UDV). Due to morphological richness of Sanskrit, this system uses only morphological markings to identify Subject, Object, Verb, Preposition, Adjective, Adverb, Conjunctive and as well as an infinitive types of sentence. The performance evaluations of our EST system with different methods of MT evaluations are shown using a table.
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Hussain, S. M. Alfarid, and Neelatphal Chanda. "Integrating Classical Language to Modern Media Platforms: A Multimodal Approach towards Mainstreaming Sanskrit." International Journal of Social Sciences and Management 4, no. 1 (2017): 5–8. http://dx.doi.org/10.3126/ijssm.v4i1.16337.
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This ancient language, considered to be the mother language of a majority of Indian languages, today appears to be fighting a losing battle with only about 14,000 people in India claiming Sanskrit as their mother tongue in a country of over 1.2 billion people, as the 2011 census data reveal. In an era increasingly engulfed by the forces of globalization amidst the debates surrounding linguistic homogenization and cultural neo-imperialism, mass media as well as various digital media platforms, including social media can contribute towards restoring the rich literary tradition of the Sanskrit language that defines the very essence of what we understand as ‘Indian culture.’ This paper argues that state-run public service broadcasters like Doordarshan and All India Radio, are obligated to create and transmit content that generate awareness about Sanskrit and its significance to modern Indian knowledge like Ayurveda, yoga, music, grammar, philosophy, Vedic mathematics etc. Yet, this paper argues that the public broadcasters should be careful not to create an arcane and pedantic programming structure meant exclusively for a select oligarchy of Sanskrit specialists, but should rather embark on creative programming formats that would actually attract the young people towards learning the language and understanding its relevance. The social media ecosystem reflects the continued dominance of English as a mode of communication, which implies the complex hegemonic processes that are at work. Yet, there is a growing population of people engaging in social media in their own respective languages. This paper argues that the egalitarian nature of social media coupled with the horizontal type of user-generated content flow architecture provides the perfect spawning ground for the preservation and promotion of Sanskrit in the 21st century society.Int. J. Soc. Sc. Manage. Vol. 4, Issue-1: 5-8
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Pandharipande, Rajeshwari. "The perfected language." English Today 7, no. 2 (1991): 7–10. http://dx.doi.org/10.1017/s0266078400005423.
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Misra, Anuj. "Persian Astronomy in Sanskrit." History of Science in South Asia 9 (January 15, 2021): 30–127. http://dx.doi.org/10.18732/hssa64.
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Starting from the late medieval period of Indian history, Islamicate and Sanskrit astral sciences exchanged ideas in complex discourses shaped by the power struggles of language, culture, and identity. The practice of translation played a vital role in transporting science across the physical and mental realms of an ever-changing society. The present study begins by looking at the culture of translating astronomy in late-medieval and early-modern India. This provides the historical context to then examine the language with which Nityānanda, a seventeenth-century Hindu astronomer at the Mughal court of Emperor Shāh Jahān, translated into Sanskrit the Persian astronomical text of his Muslim colleague Mullā Farīd. Nityānanda's work is an example of how secular innovation and sacred tradition expressed themselves in Sanskrit astral sciences. This article includes a comparative description of the contents in the second discourse of Mullā Farīd's Zīj-i Shāh Jahānī (c. 1629/30) and the second part of Nityānanda's Siddhantasindhu (c. early 1630s), along with a critical examination of the sixth chapter from both these works. The chapter-titles and the contents of the sixth chapter in Persian and Sanskrit are edited and translated into English for the very first time. The focus of this study is to highlight the linguistic (syntactic, semantic, and communicative) aspects in Nityānanda's Sanskrit translation of Mullā Farīd's Persian text. The mathematics of the chapter is discussed in a forthcoming publication. An indexed glossary of technical terms from the edited Persian and Sanskrit text is appended at the end of the work.
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Canevascini, Giotto. "On Latin mundus and Sanskrit muṇḍa". Bulletin of the School of Oriental and African Studies 58, № 2 (1995): 340–45. http://dx.doi.org/10.1017/s0041977x00010818.
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Thanks to its variety of meanings, the word mundus had already aroused the interest of classical authors. It is in fact widely attested throughout the history of the language both as an adjective and as a noun.The adjective mundus, -a, -um means primarily ‘propre, d’ où soigné, coquet, élégant’ (DELL, 420), but is it also found used in the rural language when the act of cleaning is involved as is proved by the occurrence in this context of the derived verbs commundō, emundō, and by the expression mundus ager. The definition given to the adjective as mundus quoque appellatur lautus et purus (in Festus, cf. DELL, 420) accounts for this particular meaning because we find expressions describing earth ready for farming as humus subacta et pura ‘earth (which has been) worked and cleaned’. The relevance and wide distribution of this meaning of the adjective in the spoken language is made apparent by the occurrence in the Romance languages of numerous derivatives, such as Italian mondo ‘cleaned, purified’ and mondare ‘to husk, thresh, weed’, or French monder ‘to clean by separating something impure’ and émonder ‘to remove dead branches, to lop a tree’.
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Zakharyin, Boris. "Sanskrit and Pāli Influence on Languages and Literatures of Ancient Java and Burma." Lingua Posnaniensis 55, no. 2 (2013): 151–58. http://dx.doi.org/10.2478/linpo-2013-0020.
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Abstract This paper describes the linguistic and cultural influence of India on the countries of Indo-China in the 5th to 15th centuries A D. It is shown that India’s penetration into South-East Asia took the forms of Late Brahmanism ~ Early Hinduism and of Buddhism. Indian settlers were promoting different variants of Sanskrit written culture in Java. Differences between culturally dominant Sanskrit, the language of the Indian migrants, and the orally used Austronesian languages of Java were great; as a result of interaction between the two there appeared highly Sanskritized versions of Old Western Javanese (Kavi) and later also of Old Balinese. Between the 7th and 15th centuries a great number of literary texts in Kavi were created in Java. The influx of Indian culture into ancient Burma, realized mostly by the land-route and only partially by sea, implied two main waves differing linguistically: the Sanskrit-bound wave and the P āli-bound one. Under the influence of Sanskrit and numerous texts in Sanskrit a Mon script based on the Indian brāhmī was developed in Upper Burma in the 9th century; later on it became the national system of writing, in use even today. The starting point for the history of Pāli epigraphy and literature in Burma was 1058 AD when Theravāda Buddhism was proclaimed the state religion of the Pagan kingdom. In the 11th to 15th centuries a great number of works in different fields of knowledge appeared in Burma. T he language used in them was a creolized Pāli/Burmese resulting from the intensive linguistic interaction between Pāli and Sanskrit on one hand and the vernaculars on the other. The most important stages in the development of this language and of literary activity in it are characterized.
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Akeyipapornchai, Manasicha. "Translation in a Multilingual Context: The Mixture of Sanskrit and Tamil Languages in Medieval South Indian Śrīvaiṣṇava Religious Tradition." Journal of South Asian Intellectual History 2, no. 2 (2020): 153–79. http://dx.doi.org/10.1163/25425552-12340016.
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Abstract In this paper, I investigate South Asian multilinguality by focusing on the medieval South Indian Śrīvaiṣṇava religious tradition (originated in the tenth century CE), which employ Sanskrit, Tamil, and Maṇipravāḷa, a hybrid language comprising both Sanskrit and Tamil, in their composition. Through the lens of translation and hybridity, I propose to complicate the recent scholarship on the Sanskrit and vernacular languages (e.g., Pollock and interlocutors) and also respond to the scholarly call for research that addresses the distinctive history of South Asian multilinguality. In particular, it explores the use of multiple linguistic media by one of the most significant Śrīvaiṣṇava theologians, Vedāntadeśika (c. 1268–1369 CE), in his Rahasyatrayasāra. The Rahasyatrayasāra which deals with soteriological and ritual aspects of the Śrīvaiṣṇavas was composed in Maṇipravāḷa and furnished with Sanskrit and Tamil opening and concluding verses. Through the investigation of the Maṇipravāḷa content in relation to the verses in the Rahasyatrayasāra, I argue that Maṇipravāḷa can be considered translation as it brings the Sanskrit and Tamil streams of the tradition together into a single context that can accommodate both. For a multilingual community like the Śrīvaiṣṇavas, Maṇipravāḷa, which represents translation into a hybrid, makes possible the collective religious identity.
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Bright, William, and Madhav M. Deshpande. "Sanskrit & Prakrit: Sociolinguistic Issues." Language 71, no. 4 (1995): 837. http://dx.doi.org/10.2307/415766.
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Norman, K. R. "Sanskrit & Prakrit. Sociolinguistic Issues." Lingua 97, no. 1 (1995): 94–99. http://dx.doi.org/10.1016/0024-3841(95)90018-7.
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Sarma, Sreeramula Rajeswara. "A Monumental Astrolabe Made for Shāh Jahān and Later Reworked with Sanskrit Legends." Medieval Encounters 23, no. 1-5 (2017): 198–262. http://dx.doi.org/10.1163/15700674-12342247.
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Abstract When the astrolabe was introduced in India around the eleventh century, it was received with great enthusiasm. While the Muslims continued the Middle Eastern tradition of the study and manufacture of the astrolabe, the Hindus and Jains, who did not read Arabic, composed manuals on the astrolabe in Sanskrit, produced astrolabes with Sanskrit inscriptions, and also occasionally added Sanskrit legends to the Arabic/Persian astrolabes. A very large astrolabe, which is thoroughly reworked in this manner with Sanskrit legends, is the subject of this paper. During the process of reworking the name of the original maker of the astrolabe, the date of its manufacture, and other such details got effaced. But on the basis of the internal evidence, it will be argued that the astrolabe was originally produced between 1648 and 1658 by Ḍiyāʾ al-Dīn Muḥammad of Lahore for the Mughal Emperor Shāh Jahān. The study continues with a technical description of the components of the astrolabe, in which an attempt will be made to record all the original Arabic inscriptions and the subsequent engravings in Sanskrit.
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Bhoyar, Sonali, Sneha Chandankar, Saroj Tirpude, Namrata Chouragade, and Abhishek Joshi. "Importance of Sanskrit Language in Learning Ayurveda." International Journal of Current Research and Review 12, no. 16 (2020): 73–75. http://dx.doi.org/10.31782/ijcrr.2020.121615.
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Ogura, Satoshi. "In This Corner of the Entangled Cosmopolises: Political Legitimacies in the Multilingual Society of Sultanate and Early Mughal Kashmir." Journal of Persianate Studies 12, no. 2 (2020): 237–60. http://dx.doi.org/10.1163/18747167-12341338.
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Abstract This essay explores the forms of political legitimacy claimed by Muslim sultans and received by their Muslim and non-Muslim subjects in sultanate and early Mughal Kashmir. The establishment of the Shahmirid sultanate in 1339 marked the beginning of a new multilingual situation where Sanskrit and Persian were both used as official languages. In such a situation, presentation of the Shahmirids’ political legitimacy took different forms depending on the language in which it was made. Shahmirid sultans declared their Indic legitimacy in Sanskrit and Islamic legitimacy in Persian. A polyglot chose the Indic legitimacy to praise the contemporary sultan in his Sanskrit writing with full knowledge of the Islamic legitimacy claimed by the same sultan. In such a situation, a ruler’s action that was deeply linked with his claim of legitimacy, e.g., Akbar’s sun-veneration could be interpreted differently by the observers depending on the language used to express their interpretations.
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Goren-Arzony, Sivan. "Sweet, sweet language: Prakrit and Maṇipravāḷam in premodern Kerala". Indian Economic & Social History Review 58, № 1 (2021): 7–27. http://dx.doi.org/10.1177/0019464620980905.
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This paper studies the connections between Prakrit and early Maṇipravāḷam literature from premodern Kerala. Maṇipravāḷam (literally, ‘gems and corals’) is the emic term for a dominant part of Kerala’s premodern vernacular literature, binding together Kerala’s local language and Sanskrit. As a highly Sanskritised register of a Dravidian language, Maṇipravāḷam has generally been viewed as having been inspired and influenced by either Sanskrit or Tamil literature, grammar, and poetics. This paper, however, highlights a rarely discussed aspect: the role of Prakrit in shaping both Maṇipravāḷam literature and theory. I discuss the relation between Prakrit and Maṇipravāḷam in two connected ways: first, by considering the similarities between the practices themselves, especially in terms of their themes and aesthetics; and second, by examining the implicit ways in which Maṇipravāḷam theory, as it is presented in the Līlātilakam, Kerala’s first grammar and work on poetics, is structured on Prakrit materials or on Sanskrit materials dealing with Prakrit.
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Bhaskararao, Peri, and Arpita Ray. "Telugu." Journal of the International Phonetic Association 47, no. 2 (2016): 231–41. http://dx.doi.org/10.1017/s0025100316000207.
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Telugu (tel) belongs to the Dravidian family of languages and is spoken by 7.19% of the population of India (Census of India 2001b). At different stages of its development over centuries, the vocabulary of Telugu has been considerably influenced by various languages, such as Sanskrit, Prakrit,2 Perso-Arabic and English. A major consequence of this influence is that the phonemic system of Telugu has been extended by additional sets of sounds. Thus, the aspirates /pʰ bʱ tʰ dʱ ʈʰ ɖʱ ʧʰ ʤʱ kʰ ɡʱ/ and fricatives /ʃ ʂ h/, absent in the native phonemic system, entered the language through Sanskrit borrowings. Similarly, /f/ entered the language through Perso-Arabic and English borrowings. Some of the sounds from Perso-Arabic and English sources were nativized, for example, Perso-Arabic and English phoneme /ʃ/ was rendered as /ʂ/, which had already entered the language through borrowings from Sanskrit/Prakrit; Perso-Arabic phonemes /qx ɣ z/ were rendered as /kkʰ ɡ ʤ/ respectively; and the English phoneme /θ/ was rendered as /tʰ/. English borrowings also resulted in re-phonemicization. In native Telugu vocabulary, [ɛ] and [ӕː] are allophones of /e/ and /eː/ respectively, but they acquire phonemic status when words borrowed from English are included in the total vocabulary of the language.
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Christie, Jan Wisseman. "The Medieval Tamil-language Inscriptions in Southeast Asia and China." Journal of Southeast Asian Studies 29, no. 2 (1998): 239–68. http://dx.doi.org/10.1017/s0022463400007438.
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Early inscriptions written in Indian languages and scripts abound in Southeast Asia. Literacy in the very early states of Southeast Asia — aside from the portion of north Vietnam annexed by China — began with the importing, by local rulers, of modified cults of Buddhism or Hinduism, and the attendant adoption of Sanskrit or Pali language for the writing of religious texts. Later, in the seventh century, a broader range of texts began to appear on permanent materials, written in indigenous languages. Given the importance of religion in spearheading the development of indigenous literacy in Southeast Asia, it is not surprising that the north Indian languages of Sanskrit and Pali have had considerable long-term impact upon the linguistic and intellectual cultures of Southeast Asia.
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D’Avella, Victor B. "Recreating Daṇḍin’s Styles in Tamil". Cracow Indological Studies 22, № 2 (2020): 17–41. http://dx.doi.org/10.12797/cis.22.2020.02.02.
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In Sanskrit poetics, the defining characteristics of poetry, its very life breath, are the guṇas, ‘qualities’. They make up the phonetic and syntactic fabric of poetic language without which there would be nothing to further to ornament. Many of these intimate features are by necessity specific to the Sanskrit language and defined in terms of its peculiar grammar including phonology and morphology. In the present article, I will describe what happens to four of these guṇas when they are transferred to the Tamil language in the Taṇṭiyalaṅkāram, a close adaptation of Daṇḍin’s Kāvyādarśa. I wish to demonstrate that the Tamil Taṇṭi did not thoughtlessly accept the Sanskrit model but sought, in some cases, to redefine the qualities so that they are meaningful in the context of Tamil grammar and its poetological tradition. A partial translation of the Tamil text is included.
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Rogers, David E. "The influence of Pānini on Leonard Bloomfield." Historiographia Linguistica 14, no. 1-2 (1987): 89–138. http://dx.doi.org/10.1075/hl.14.1-2.11rog.
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Summary Leonard Bloomfield’s synchronic grammatical works were heavily nfluenced by the sixth century B.C. Indian grammarian Pānini. Word for-mation, compounds, suppletion, zero, form-classes, and generality and specificity in Bloomfield’s Language, Eastern Ojibwa, and The Menomini Language are correlated with their counterparts in Pānini’s grammar of Sanskrit. Selections from a manuscript of Bloomfield’s translation and annotation of the Kasika, a traditional Sanskrit work on Pānini’s grammar, provide concrete evidence for the influence of Panini on Bloomfield.
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Ryan, Kevin. "Attenuated Spreading in Sanskrit Retroflex Harmony." Linguistic Inquiry 48, no. 2 (2017): 299–340. http://dx.doi.org/10.1162/ling_a_00244.
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Drawing on a two-million-word corpus of Sanskrit, the article documents and analyzes two previously unrecognized generalizations concerning the morphoprosodic conditioning of retroflex spreading ( nati). Both reveal harmony to be attenuated across the left boundaries of roots (i.e., between a prefix and a root or between members of a compound), in the sense that while harmony applies across these boundaries, when it does so, it accesses a proper subset of the targets otherwise accessible. This attenuation is analyzed here through the “ganging up” of phonotactics and output-output correspondence in serial Harmonic Grammar. The article also simplifies the core analysis of the spreading rule, primarily through recognizing FLAPOUT, an articulatorily grounded constraint.
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D'Avella, Victor B. "KārakaTheory in theVīracōḻiyamand its Sanskrit Antecedents". Histoire Epistémologie Langage 39, № 2 (2017): 65–88. http://dx.doi.org/10.1051/hel/2017390204.
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Acharya, Eka Ratna. "Ranjana Numeral System: A Brief Information." Journal of the Institute of Engineering 13, no. 1 (2018): 221–24. http://dx.doi.org/10.3126/jie.v13i1.20370.
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The Ranjana script, which is also known as Kutila or Lantsa, is one of the many alphabets derived from the Brahmi script. This numesmetic inscription was developed 2216 years ago, so its time period was along the 199 BC and it was popular from 11th century AD and was used until the mid-20th century in Nepal and India. It is popularly used by Nepali in the Newari language. This script also known as Lantsa, for writing the Sanskrit titles of books which have been translated from Sanskrit to Tibetan for decoration in temples and mandalas. There were few texts printed with alternating lines in Sanskrit in the Lantsa script followed by a Tibetan translation. There were many original Sanskrit manuscripts written in Lantsa preserved in Newar community in Nepal. Others were destroyed lack of its preservation. In addition, the Ranjana script was used mainly for decoration by Buddhists.Journal of the Institute of Engineering, 2017, 13(1): 221-224
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Hellwig, O. "Etymological trends in the Sanskrit vocabulary." Literary and Linguistic Computing 25, no. 1 (2009): 105–18. http://dx.doi.org/10.1093/llc/fqp034.
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Salomon, Richard, and Walter Harding Maurer. "The Sanskrit Language: An Introductory Grammar and Reader." Journal of the American Oriental Society 120, no. 3 (2000): 494. http://dx.doi.org/10.2307/606046.
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Sommer, Łukasz. "“Sanskrit has guided me to the Finnish language”." Historiographia Linguistica 43, no. 1-2 (2016): 145–73. http://dx.doi.org/10.1075/hl.43.1-2.05som.
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Summary Herman Kellgren (1822–1856) was a Finnish Orientalist and national activist. He lived and worked at a time when the cultural and intellectual life of Finland was still dominated by Swedish, while Finnish, the majority language, was just beginning to make its way into the sphere of high culture and education. At an early stage of his career, Kellgren published several works on the Finnish language, in which national engagement meets fascination with Sanskrit. His accounts of Finnish are clearly evaluative; they seek to raise interest in Finnish and promote its prestige, both at home and abroad. One of the more significant inspirations discernible in his works on Finnish was the language philosophy of Wilhelm von Humboldt (1767–1835). One of the challenges of the endeavor to describe Finnish in Humboldtian terms was determining the status of Finnish within Humboldtian hierarchies of language perfection – hierarchies which clearly favored inflection (as exemplified by Sanskrit) as a grammatical procedure and disfavored agglutination which is characteristic for Finnish. In his efforts to remain true to the spirit of Humboldt, and to present Finnish in a positive light, Kellgren insisted on labeling it as inflected rather than agglutinative.
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Uma, B. "The Structural Compression of Kāvyprakāsa and Taṇṭiyalaṅkāra". Shanlax International Journal of Arts, Science and Humanities 7, № 4 (2020): 84–90. http://dx.doi.org/10.34293/sijash.v7i4.2318.
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Tolkāppiyam, the first extant work of Tamil grammar covers the descriptions on the ‘Rhetoric Grammar’ (aṇiyilakkaṇam; figures of language) under the chapter simile. Later on, In ‘Vīracōḻiyam’ which is one of the five grammatical thoughts of Tamil, (Eḻuttu, Col, Poruḷ, Yāppu, Aṇi) the rhetoric aspects of the language was described as following Sanskrit work ‘kāviyātarca’. Subsequently, more works such as Taṇṭiyalaṅkāra, Māṟāṉalaṅkāram, Toṉṉūl Viḷakkam, Muttuvīriyam were written based on the Sanskrit rhetorical conventions. Though the rhetoric works in Tamil were written on the basis of Sanskrit rhetoric aspects, it would have been authored in the Tamil context. Considering the requirement of a comparative research to understand this, the present study proposes to analyses the Sanskrit work ‘Kāvyprakāsa’ written in 11thAD and Tamil work ‘Taṇṭiyalaṅkāra’ written in 12thAD. Noteworthy, both the books were authored in the same time period. This work is comparing the structure of the rhetoric grammatical work of kāvyaprakāsa in Sanskrit and Taṇṭiyalaṅkāra in Tamil. Kāvyaprakāsa divided into ten chapter (ullāsa) and comprises three parts, the kārikās (the stanzas), the vrutti (the explanatory prose gloss), and the examples. This book has 143 rules for poetics. Taṇṭiyalaṅkāram is the earliest complete rhetoric grammar of Tamil written by Dandi. He explains ‘Taṇṭiyalaṅkāram’ under ‘Potuvaṇiyiyal’ (common rhetoric), ‘Poruḷaṇiyiyal’ (rhetoric meaning) and ‘Collaṇiyiyal’ (rhetoric terms). I would like to look at the internal structure and external structure of both texts. Internal structure will deals with auspicious verse, purpose of poetry, divisions of poetry, poetry defects, poetry gunās and rhetoric terms. The chapter divisions will be considering as external structures.
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Romaschko, Sergej A. "Sprachwissenschaft, Ästhetik und Naturforschung Der Goethe-Zeit." Historiographia Linguistica 18, no. 2-3 (1991): 301–20. http://dx.doi.org/10.1075/hl.18.2-3.04rom.
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Summary In the emergence of comparative grammar at the beginning of the 19th century, Sanskrit played a crucial role. The manner in which Friedrich Schlegel (1772–1829) characterized the grammatical structure of this language in his Ueber die Sprache und Weisheit der Indier of 1808 was of great importance for the early phases of development of Indo-European linguistics. As is shown in this paper, the characteristics attributed to Sanskrit derived not only from F. Schlegel’s romantic views on language and literature, but were also influenced by his general philosophical and natural-science views which largely reflected the intellectual climate of the late 18th and early 19th century in Germany. During this period biology, physiology, and comparative anatomy experienced rapid progress, and the ‘organic’ concept of nature they espoused provided cognitive models for other disciplines, notably philosophy (cf. Kant’s Kritik der Urteilskraft of 1790), aesthetics, poetics, and linguistics. These natural-science concepts proved particularly fruitful within the romantic movement; they convinced F. Schlegel to see in Sanskrit a language whose organization resembled most perfectly the ideal Ursprache of Indo-European.
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Komala, Divya. "Lingayats and the Yearning for the ‘Language of the Gods’ in the 1910s–1940s." Indian Historical Review 48, no. 1 (2021): 108–30. http://dx.doi.org/10.1177/03769836211009733.
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Lingayats hold a distinct position in the history of Karnataka beginning with the cultural legacy from the twelfth century and continuing into the twentieth century for the prominent role in the non-Brahmin movement by deploying education as a means to achieve social mobility and to attain solidarity among the various sections of the diverse community. The possible loss of social status in the caste hierarchy in the late nineteenth century prompted Lingayat caste entities to embark on the legacy of Sanskrit scholarship that was eventually deployed to lay an unprecedented claim in Sanskrit education across the region of Kannada speaking territory. This study explores how the usage of Sanskrit for mass education by the Lingayat mathas enabled caste consolidation, by re-appropriating a Brahmanical language in Mysore state and to certain extent in the region of Bombay Karnataka. Through this exploration, it pushes us to re-consider the Brahmin-non-Brahmin binary, within which the history of education in the Mysore princely state is narrated from the late nineteenth century to the early twentieth century.
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Wujastyk, Dominik. "A Body Of Knowledge: The Wellcome Ayurvedic Anatomical Man And His Sanskrit Context." Asian Medicine 4, no. 1 (2008): 201–48. http://dx.doi.org/10.1163/157342109x423793.
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AbstractA widely-known painting currently in the Wellcome Library (Iconographic 574912i) depicts an anatomical view of the male human body according to the tenets of classical Indian medicine, or ayurveda. The painting is surrounded by text passages in the Sanskrit language on medical and anatomical topics. In this paper, the Sanskrit texts are identified, edited, translated and assessed. I establish a terminus a quo for the painting, and explore the relationship of text and image.
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Söderblom Saarela, Mårten. "Joshua Marshman and the Study of Spoken Chinese." T’oung Pao 106, no. 3-4 (2020): 401–57. http://dx.doi.org/10.1163/15685322-10634p05.
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Abstract Joshua Marshman, English Baptist missionary in India, spent the decade between 1805 and 1814 studying the Chinese language. Marshman’s unique vantage point in India makes him stand out among European Sinologists of his time. Marshman’s familiarity with Indian languages and the local traditions of studying them informed his speculative publications on Chinese. Learning Chinese from a native informant was not enough for him. He thought that only through a mastery of both Sanskrit and Mandarin could the Chinese language be really comprehended and put to use by foreign missionaries and scholars alike. This article examines Marshman’s course of study and his publications on the Chinese language. It argues that although Marshman’s hope to forge a hybrid, Sanskrit-infused Sinology appeared as a dead end in his time, he was right to focus on the importance of foreign contacts in the formation of the modern Chinese language.
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Griffiths, Arlo. "The Sanskrit Inscription of Śaṅkara and Its Interpretation in the National History of Indonesia". Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 177, № 1 (2021): 1–26. http://dx.doi.org/10.1163/22134379-bja10014.
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Abstract It is a well-known fact that Sanskrit had a relatively shorter and less prolific lifespan in the epigraphy of Indonesia, particularly in the Javanese epigraphic record, than in that of other Southeast Asian regions. All the more precious, therefore, are the rare opportunities to add a Sanskrit inscription to the historical record of Java and learn more of how the Sanskrit language was deployed on the island to represent events recorded for posterity. In this article, I offer my edition and interpretation of the inscription referred to in Indonesian publications as Prasasti Sankhara (sic, with kh), that is, the Inscription of Śaṅkara; debunk the entirely unfounded interpretation which it has received in successive reprints and editions of the greatly influential Sejarah nasional Indonesia (National history of Indonesia); and show the real historical interest of this inscription.
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Peyrot, Michaël. "More Sanskrit – Tocharian B bilingual Udanavarga fragments." Indogermanische Forschungen 113, no. 2008 (2008): 83–125. http://dx.doi.org/10.1515/9783110206630.83.
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