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Journal articles on the topic 'Sanskrit language'
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1
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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McCartney, Patrick. "Sustainably Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." Journal on Asian Linguistic Anthropology 2, no. 2 (April 1, 2020): 1–9. http://dx.doi.org/10.47298/jala.v2-i2-a1.
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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms ofhybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.
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M, Sivakumar. "Francis Whyte Ellis-The First Voice of Tamil Language Liberation." International Research Journal of Tamil 4, S-5 (August 25, 2022): 256–59. http://dx.doi.org/10.34256/irjt22s539.
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When it comes to the history of the Tamil language, it can be classified as being before Ellis and after Ellis. Before Ellis's Dravidian evidence came, the idea that Tamil originated from Sanskrit was deeply embedded in everyone's mind. For a long time, linguists in India have also been saying that the Tamil language originated from Sanskrit and that the Tamil language could not function independently without the help of Sanskrit. It was Ellis who liberated Tamil, which was thus regarded as a descendant of Sanskrit, from the chain of slavery, which was bound by the chain of slavery of Sanskrit. Based on linguistic theories, Ellis was the first to scientifically examine the long-held misconception that Tamil could not function independently without help, and to declare to the world that it was completely false and that South Indian languages, including Tamil, were unique. Ellis's Dravidian testimony is the starting point of the uniqueness of the Tamil language and its excellence.
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Brahmbhatt, Sanjaykumar K. "Biographical Literature in Modern Sanskrit Language." HARIDRA 2, no. 06 (September 25, 2021): 29–32. http://dx.doi.org/10.54903/haridra.v2i06.7733.
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Biographical literature in modem Sanskrit language Biographies of great people have been the source of modem Sanskrit literary creation. Many biographies are available in the form of epic, prose and champu kavyas in Sanskrit literature. There are two master pieces of biographies on the iron man of India, Sardar Vallabhbhai Patel written in modem Sanskrit language. These two master pieces are 'Lohpurusavadanam"by Dr. Shivprasad Bharadwaj and "Vallabhcharitam" by Dr. Satyapal Sharma. The first one is complete biography in the form of historical epic and the second one is a biography in the form of prose work. Key words: biography, creation, literature, modem Sanskrit, master pieces, epic and prose work.
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Pagniello, Frederick James, Siew-Yue Killingley, and Dermot Killingley. "Sanskrit." Language 73, no. 2 (June 1997): 442. http://dx.doi.org/10.2307/416069.
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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 (April 6, 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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Zaitsev, Ivan Alekseevich. "Sanskrit titles of two Pagan kings in Pali and Sanskrit inscriptions." Исторический журнал: научные исследования, no. 2 (February 2023): 42–53. http://dx.doi.org/10.7256/2454-0609.2023.2.39842.
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This article deals with the issue of recording royal titles in inscriptions in the languages ​​of the Indian cultural tradition: Sanskrit and Pali. Using the example of a study of sources, the phenomenon of using the notation of titles is demonstrated, taking into account the use of Sanskrit spelling norms in inscriptions in the Pali language written using the Mon script. Such a phenomenon is of a non-permanent, variable in nature, which indicates the absence of a clear standard for recording the royal title in Pagan. The significance of this phenomenon is betrayed by the fact that Pagan was a political center that was under the overwhelming influence of Theravada Buddhism, which suggested an orientation towards the Pali language as one of the main languages ​​of the canon and political culture. Possible reasons that prompted the Pagan rulers to use Sanskrit titles include the support of Brahmin cult shrines, which influenced the description of the figure of the ruler. The presence of such a phenomenon allows us to clarify some of the conclusions of historiography about the use of specific writing systems for recording texts in specific languages.
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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit Renaissance." Journal on Asian Linguistic Anthropology 1, no. 2 (April 1, 2019): 10–17. http://dx.doi.org/10.47298/jala.v1-i2-a2.
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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis,” ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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SUPARTA, IDA KADE. "IMPLEMENTASI SAMBHAṢAṆA DALAM UPAYA MENGEMBANGKAN KEMAMPUAN DASAR BERBAHASA SANSKERTA." GANEC SWARA 16, no. 2 (September 10, 2022): 1637. http://dx.doi.org/10.35327/gara.v16i2.329.
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The view of sanskrit as a dead language and a language that is difficult to learn is not completely correct and must slowly be eliminated. Awareness to increase the existence of sanskrit has been initiated in several parts of the world by making it a daily communication language. The basic learning of sanskrit which is initiated at this time places more emphasis on communication skills, not on the grammatical structure. Learning is packaged more effectively and efficiently through the sambhaṣaṇa (conversation) method by applying simple grammar or communication patterns. Conversation is a very common method in learning other languages, but it has become a new design in teaching sanskrit. Thus, this study was conducted to analyze and develop the concept of implementing the sambhaṣaṇa method in relation to developing basic sanskrit language skills. This research was conducted through a qualitative approach by presenting the data descriptively. The results showed that the application of the sambhaṣaṇa (conversation) method was very effective and efficient in developing basic sanskrit language skills. Learning sanskrit through the sambhaṣaṇa method begins with the introduction of objects and activities in the surrounding environment. Sanskrit conversation material can be arranged in the form of special themes that are relevant to the daily lives of students. During the learning process, the teacher has the task of correcting errors that arise from conversations practiced by students. The success of the learning is determined by the motivation of the students, the competence of the teacher, the intensity of the exercise, and the vocabulary mastered by the students.
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(Ghosh), Sumana Mallick. "Early Indian Languages: An Evolution Perspective." Asian Review of Social Sciences 7, no. 2 (August 5, 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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Hastings, Adi. "Simplifying Sanskrit." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 13, no. 4 (December 1, 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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Siswadi, Gede Agus. "Studi Bahasa Sanskerta: Sebagai Metode Belajar Agama Hindu." JAPAM (Jurnal Pendidikan Agama) 1, no. 1 (April 27, 2021): 44. http://dx.doi.org/10.25078/japam.v1i1.2172.
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<em><span lang="EN">Sanskrit is the language of Veda or the language used to describe the holy word of God, so it is very important for Hindus to know about the language of Sanskrit before studying Veda. In addition, all the concepts contained in Hinduism are derived from Sanskrit. Thus, Sanskrit is the earliest and basic language that Hindus must master in order to deepen Vedic teachings. The Sanskrit learning method really determines the success of learning, so the learning method needs to be adapted to the character and needs of learning.</span></em>
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RAMYAJIT SARKAR. "SANSKRIT EDUCATION IN BURDWAN DISTRICT: ANCIENT TIMES TO MODERN PERIOD." Knowledgeable Research: A Multidisciplinary Journal 2, no. 07 (February 29, 2024): 5–13. http://dx.doi.org/10.57067/az595842.
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From earliest period, Burdwan district had been under the so called civilization. With expansion of the Aryan territory from Saptasindhu area to eastern India and thereafter some parts of southern India, Sanskrit language became a language of people, belonging to rich and upper castes. Chandrabarma’s Sanskrit inscription of 4th century A.D. on Susunia hill of Bankura district is the perhaps earliest proof of using Sanskrit in Burdwan region. During the reign of Sena dynasty in Bengal, Burdwan region saw a rise of using Sanskrit language which went on till nineteenth century with a large number of Sanskrit scholars flourished in this region and later by help of the local zamindar family of Burdwan. After independence of India, though Sanskrit language has been included in the syllabus and has been taught in schools, colleges and universities in Burdwan district along with other parts of West Bengal and India, apathy towards Sanskrit language has risen among students.
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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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Syeed, Sayyid Muhammad. "Islamization of Linguistics." American Journal of Islam and Society 3, no. 1 (September 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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Na Songkhla, Angsana, and Ilangko Subramaniam. "Consonant Changes in Words Borrowed From Sanskrit to Thai and Patani Malay." International Journal of Linguistics 13, no. 5 (October 8, 2021): 92. http://dx.doi.org/10.5296/ijl.v13i5.18957.
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Southeast Asia was under Indian influence for more than a thousand years so that the traces of Indian civilization can be determined from a lot of evidence. The entry of Indian civilization in this region has shown that Sanskrit has merged with Thai, the national language of Thailand, and Patani Malay, the mother tongue language of Thai Malays who live in the deep south of Thailand. Borrowing is a process of language contact and language change that can happen in all languages and is not limited to borrow in the same language family or the same type of language. All of them belong to different family trees. Sanskrit is a member of the Indo-European language family, whereas the Thai language is accepted to Tai-Kadai and Patani Malay belongs to the Austronesian language family. This study aims to study consonant changes of shared Sanskrit loanwords in Thai and Patani Malay. This research employed qualitative methodology. Data were collected from documentaries. The findings showed that changes in consonant phonemes occurred in both languages according to phonological adaptations such as deletion, insertion, voicing, devoicing, and substitution.
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Mishra, Satendra Kumar. "Sanskrit: Love is Language Lost." International Journal of Social Sciences and Humanities 1, no. 1 (February 17, 2017): 13–18. http://dx.doi.org/10.21744/ijssh.v1i1.10.
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Gautam, Vinayshil. "Sanskrit As a Source Language." Abhigyan 32, no. 3 (December 2014): i—ii. http://dx.doi.org/10.1177/097023852014030i.
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Bhadwal, Neha, Prateek Agrawal, and Vishu Madaan. "A Machine Translation System from Hindi to Sanskrit Language using Rule based Approach." Scalable Computing: Practice and Experience 21, no. 3 (August 1, 2020): 543–54. http://dx.doi.org/10.12694/scpe.v21i3.1783.
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Machine Translation is an area of Natural Language Processing which can replace the laborious task of manual translation. Sanskrit language is among the ancient Indo-Aryan languages. There are numerous works of art and literature in Sanskrit. It has also been a medium for creating treatise of philosophical work as well as works on logic, astronomy and mathematics. On the other hand, Hindi is the most prominent language of India. Moreover,it is among the most widely spoken languages across the world. This paper is an effort to bridge the language barrier between Hindi and Sanskrit language such that any text in Hindi can be translated to Sanskrit. The technique used for achieving the aforesaid objective is rule-based machine translation. The salient linguistic features of the two languages are used to perform the translation. The results are produced in the form of two confusion matrices wherein a total of 50 random sentences and 100 tokens (Hindi words or phrases) were taken for system evaluation. The semantic evaluation of 100 tokens produce an accuracy of 94% while the pragmatic analysis of 50 sentences produce an accuracy of around 86%. Hence, the proposed system can be used to understand the whole translation process and can further be employed as a tool for learning as well as teaching. Further, this application can be embedded in local communication based assisting Internet of Things (IoT) devices like Alexa or Google Assistant.
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Putu Eka Sura Adnyana, I Nyoman Suarka, Relin D.E, and Ni Nyoman Suryani. "HINDU THEO-LINGUISTICS: SANSKRIT AS THE LANGUAGE OF HINDU THEOLOGY IN LONTAR BHUWANA SANGKSEPA." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 8, no. 1 (May 31, 2024): 77–87. http://dx.doi.org/10.25078/vidyottama.v8i1.2496.
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Sanskrit has its prestige for the narrators, thus encouraging the narrators to use Sanskrit terminology and Sanskrit vocabulary in the process of composing Kawi literature. One of the types of literature referred to and contains philosophical, religious, and life values is the Tutur text. Bhuwana Sangksepa is a speech text that uses two languages, namely Sanskrit and Old Javanese, in the content of the text. This paper uses the theory of Theo-linguistics which is an interdisciplinary theory, that etymologically comes from the words theology and linguistics. In addition, to support data acquisition in data collection, it is also combined with interview techniques. Interview techniques are often referred to as interviews. The method of analyzing language research data is the agih method (distributional method) and the translational pairing method. The analyzed data will then be presented using formal and informal methods. Lontar Bhuana Sangkṣepa is one of the important lontar that contains the teachings of Hinduism (Siwatattwa). The text of Lontar Bhuana Sangkṣepa contains a dialog between Bhaṭāra Śiwa and Bhaṭāri Uma accompanied by Bhaṭāra Kumara. Lontar Bhuana Sangkṣepa consists of 128 śloka of Sanskrit with Old Javanese. Lontar Bhuwana Sangkṣepa can be understood as one of the oldest lontars, but after lontar Bhuwana Kośa and Jñana Siddhanta. The texts included in this category are most likely the oldest because as a benchmark for the use of Sanskrit śloka contained in the text, they reflect the situation at a time when Sanskrit texts were still circulating in the archipelago and the language was still actively used and well understood by scholars. The implementation of Sanskrit in śloka through Old Javanese/Kawi language commentary that contains Hindu theological teachings, namely: Bhaṭāra Śiwa, Iṣṭa Dewatā, Sṛṣti Bhuwana Agung, Śūnya, Swara-Wyañjana, Smarana, Nirbāṇa/Nirvāṇa, and Pralaya.
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RIBEIRO, FERNANDO ROSA. "Malay and Sanskrit." Modern Asian Studies 50, no. 1 (July 15, 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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Mitruev, Bembya. "Revisiting a Sanskrit Translation of One Tibetan Text." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (December 28, 2021): 10–36. http://dx.doi.org/10.22162/2587-6503-2021-3-19-10-36.
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Introduction. Sanskrit was always perceived by followers of Tibetan Buddhism as the language of sutras and shastras, language of knowledge and culture. This resulted in that Sanskrit used to be extensively studied and taught. Tibetan clerical scholars could not only read Sanskrit but would make repeated attempts of composing original texts in this language. The to be examined Hundred Deities of Tushita guru yoga, a liturgical address to Je Tsongkhapa (1357–1419), is a rare phenomenon in Tibetan Buddhist literature — Tibetan-to-Sanskrit translation. This anonymous text was created approximately in 18th–19th centuries to further be transmitted in a number of xylographic editions across Mongolia and Buryatia up to the early 20th century. Goals. The article seeks to show the Tibetan-to-Sanskrit translation pattern and introduce it into scientific discourse along with due analysis. Materials. The study explores one xylographic Tibetan-to-Sanskrit edition of Hundred Deities of Tushita from Buryatia submitted by A. Kocharov. Results. The work concludes the Tibetan-to-Sanskrit guru yoga text contains multiple grammatical mistakes and inaccuracies when viewed from the perspective of standard Sanskrit. In some sentences the anonymous author does follow rules of Buddhist hybrid Sanskrit, while in others observes no established Sanskrit declension and conjugation norms.
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Pandharipande, Rajeshwari. "The perfected language." English Today 7, no. 2 (April 1991): 7–10. http://dx.doi.org/10.1017/s0266078400005423.
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Talukdar, Mayna. "A Study on the Sanskrit Literature of Mughal Period: A Window Pointing View." Dhaka University Studies 79, no. 1-2 (December 30, 2023): 1–14. http://dx.doi.org/10.62296/dus202212001.
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Abstract: The current paper illustrates the Sanskrit poets and writers and their works that emerged during the Mughal Period. Sanskrit language and literature have been practiced since the ancient age. Although the popularity had its share of downfall when Pal dynasty had taken over, it revived again when the Sen Dynasty came to power. It was then when the Mughals who put out the stifled literature into the light during their reign. They highlighted the Sanskrit literature and patronized poets and writers who delved deep into the language. Their works were preserved in order to help the language prosper. Although the Mughals were from another religion, they admired the dissimilarities between Sanskrit and the language they practiced. This resulted in a revolution. Their open mindedness opened a new door into the future for Sanskrit language and literature. This paper is an attempt to depict the works that were composed during the era of the Mughals.
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Sura Adnyana, Putu Eka. "TEKS ADIPARWA DALAM KAJIAN SOSIOLINGUISTIK: KONTAK BAHASA SANSKERTA DALAM BAHASA JAWA KUNA." Kalangwan Jurnal Pendidikan Agama, Bahasa dan Sastra 13, no. 1 (March 31, 2023): 90–98. http://dx.doi.org/10.25078/kalangwan.v13i1.2425.
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The adjustment of the grammar system as a result of language contact can be seen in the literature in Old Javanese, namely the Adiparwa book. The Adiparwa book is a literary work in prose that is unique by using two languages, namely Old Javanese and Sanskrit sloka quotes. sociolinguistics and linguistics have the same research methods, both are always based on empirically collected results that are applied to data, and conclusions are drawn inductively. Language contact occurs at the grammatical level, where only the syntactic field includes the presence of phrases with a pattern of Sanskrit structures. d) vocabulary field found 363 types of use of Sanskrit vocabulary in the Adiparwa text. e) the semantic field includes cultural absorption (semantic expansive), the formation of new meanings (semantic additives), and changes in meaning values (semantic replasive). The factors causing the integration of Sanskrit into Old Javanese in the Adiparwa text are two intralingual factors and extra lingual factors.
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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 (January 23, 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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Adnyana, Putu Eka Sura. "PENYERAPAN FONOLOGI BAHASA SANSKERTA DALAM TEKS ADIPARWA." Pangkaja: Jurnal Agama Hindu 25, no. 1 (March 31, 2022): 1–10. http://dx.doi.org/10.25078/pjah.v25i1.976.
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Acculturation of Indian culture with the archipelago has occurred in the past. Old Javanese language is a very important language in the development of literary works in the archipelago. Kawi language is very much absorbed from Sanskrit, but Kawi language does not imitate Sanskrit grammar. One of them is the absorption of sound or Sanskrit phonology which can be found in the Adiparwa text. The type of research carried out is qualitative research based on data in the Adiparwa text using research methods and techniques. Data collection techniques based on literature study on Adiparwa text, note-taking techniques, through qualitative data analysis. Such data from the literature is then analyzed and presented descriptively. The data is taken from the abbreviated Adiparwa Zoetmulder (2005) text (APZ) and the abbreviated Sankerta Dictionary (KBS). Language contact between Sanskrit and Old Javanese/Kawi which resulted in the sound absorption process. Sound absorption includes 1) Sanskrit absorption experiencing an increase in sound, 2) Sanskrit absorption experiencing a reduction in sound 3) Sanskrit absorption experiencing a change in sound symbolization. In the absorption of Sanskrit on sound changes, it is known that several changes were found, such as: 1) Changes in the sound symbol /v/ to /w/ and changes in the symbol /ṛ/ to /rè/. 2) Change the sound /u/ to /o/ or vice versa. 3) Change the sound /j/ to sound /k/. 4) Change the sound /i/ to /ī/. 5) Change the sound /ī/ to /i/ and 6) Change the sound /a/ to /ā/.
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Mishra, Satendra Kumar, and Srashti Srivastava. "Sanskrit: Loss of the Language of Love." International Journal of Linguistics, Literature and Culture 3, no. 2 (March 13, 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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Madaan, Vishu, and Prateek Agrawal. "Anuvaad." International Journal of Social Ecology and Sustainable Development 13, no. 1 (January 2022): 1–14. http://dx.doi.org/10.4018/ijsesd.295088.
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Machine Translation is best alternative to traditional manual translation. The corpus of Sanskrit literature includes a rich tradition of philosophical and religious texts as well as poetry, music, drama, scientific, technical and other texts. Due to the modernization of tradition and languages, Sanskrit is not on everyone's lips. Translation makes it convenient for users to understand the unknown text. This paper presents a language Machine Translation System from Hindi to Sanskrit and Sanskrit to Hindi using a rule-based technique. We developed a machine translation tool 'anuvaad' which translates Sanskrit prose text into Hindi & vice versa. We also developed bi-lingual corpora to deal with Sanskrit and Hindi grammar rules and text applied rule based method to perform the translation. The experimental results on different 110 examples show that the proposed anuvaad tool achieves overall 93% accuracy for both types of translations. The objective of our work is to ensure confidentiality and multilingual support, which can be tedious and time consuming in case of manual translation.
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Van Hal, Toon. "Protestant Pioneers in Sanskrit Studies in the Early 18th Century." Historiographia Linguistica 43, no. 1-2 (June 24, 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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G., Sujay, and Samarth Borkar. "Acoustics Speech Processing of Sanskrit Language." International Journal of Computer Applications 180, no. 38 (May 17, 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 (January 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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Dr. Shreeja Tripathi Sharma. "META-NARRATIVE OF SANSKRIT IN INDIAN ENGLISH WRITINGS." International Journal of Innovations in Engineering Research and Technology 11, no. 2 (February 17, 2024): 44–48. http://dx.doi.org/10.26662/ijiert.v11i2.pp44-48.
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Sanskrit has been the primary language and the receptacle of sublime expressions in early India. The language became an object of engagement for Indologists and Orientalists who began a series of translations of Sanskrit works in English and initiated an association that subsequently culminated in form of Indian English Writings. The gradual absorption of English in Indian culture became partly accountable for rendering original works of Sanskrit inaccessible due to incomprehensibility as well as distortions in translations and cultural misrepresentations. Yet, it was also the chief reason why crucial works of the Sanskrit tradition survived. It is in this context that this research paper analyses Sanskrit as an enduring source of influence in the genesis of the canonical tradition of Indian Writings in English.
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Bhaskararao, Peri, and Arpita Ray. "Telugu." Journal of the International Phonetic Association 47, no. 2 (July 14, 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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Canevascini, Giotto. "On Latin mundus and Sanskrit muṇḍa." Bulletin of the School of Oriental and African Studies 58, no. 2 (June 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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Habib, Irfan. "Secular Sciences in an Era of Cultural Change: India, 1206–1526—A Survey." Studies in People's History 9, no. 2 (October 13, 2022): 149–61. http://dx.doi.org/10.1177/23484489221120038.
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The establishment of the Delhi Sultanate, 1206, marked the infusion of a new cultural stream to which the religiously neutral term ‘Persianate’ is now attached. Indeed, it added to Sanskrit another language of learning in India, namely, Persian. The change, however, was not just one of an addition to India’s list of literary languages. There was a recognisable extension of knowledge (and area of reflection) alongside the intrusion of an external language. The present article attempts a survey of the developments in different aspects of science (including practical activity related to it) during the period of the Sultanate (1206–1526), considered in two parts, according to the respective languages of the texts, namely, Sanskrit and Persian.
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Agus Siswadi, Gede, I. Made Surada, and I. Made Wiguna Yasa. "STUDY OF SANSKRIT LEARNING AT DVĪPĀNTARA SAṀSKṚTAM FOUNDATION IN DENPASAR CITY." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, no. 2 (November 26, 2021): 230. http://dx.doi.org/10.25078/ijhsrs.v5i2.3044.
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<p>Sanskrit is the language used in the holy Vedic texts. To understand the contents of the Veda, it is very important to learn Sanskrit to know every meaning of the verse or mantra contained in the Veda scriptures. However, the existence of Sanskrit at this time has not been touched at all by Hindus and is very familiar with the use of Sanskrit. Sanskrit is only studied in institutions or colleges with Hindu nuances, so Hindus today have very little to know, let alone learn it. Besides that, Sanskrit is quite complex, there are many rules in learning it, so that Sanskrit is said to be a complex language and difficult to learn. The results of this study indicate the following points. First, the Sanskrit learning pattern at the Dvīpāntara Saṁskṛtam Foundation, starting in terms of tiered Sanskrit learning strategies, student center strategies, online Sanskrit learning strategies (patrālayadvārā Saṁskṛtam), learning methods using dialogue methods, storytelling methods as well as playing methods, learning media using image media and power point media, and using direct learning models Second, the problems faced in learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City are caused by two factors, namely problems from internal factors which include perceptions, attitudes and motivation as well as from external factors such as educators, learning climate and infrastructure Third, the implications of learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City include four aspects, namely: (1) cognitive domain, (2) affective domain, ( 3) psychomotor domain (4) literature and culture.</p>
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P., SAPNA O. "V KRISHNAN THAMPI'S CONTRIBUTION TO THE NURTURE OF SANSKRIT IN KERALA." HARIDRA 2, no. 07 (December 27, 2021): 71–74. http://dx.doi.org/10.54903/haridra.v2i07.7774.
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The status of the Sanskrit in Indian society has changed over time. The unrequited efforts of linguists have played an important role in the preservation of this language. The establishment of the Thiruvananthapuram Sanskrit College was one of the major milestones in the study of the Sanskrit in Kerala. This article is about the intellectual life of V Krishnan Thampi who worked tirelessly to achieve the objectives of the Sanskrit College and how he transformed the Sanskrit College into a brilliant institution.
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Zakharyin, Boris. "Sanskrit and Pāli Influence on Languages and Literatures of Ancient Java and Burma." Lingua Posnaniensis 55, no. 2 (December 1, 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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Christie, Jan Wisseman. "The Medieval Tamil-language Inscriptions in Southeast Asia and China." Journal of Southeast Asian Studies 29, no. 2 (September 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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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 (January 2, 2020): 237–60. http://dx.doi.org/10.1163/18747167-12341338.
Full textAbstract:
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.