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Journal articles on the topic 'Sanskrit literature'
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1
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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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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Hemraj Saini. "Modern Sanskrit Children's Literature." Knowledgeable Research: A Multidisciplinary Journal 1, no. 09 (May 1, 2023): 17–48. http://dx.doi.org/10.57067/kr.v1i09.75.
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In the modern poetry world, the use of the word 'literature' by the poets is considered in the sense of poetry. In the past, the noun 'poetry' actually used to express poet-action - kaveh karma kavyam.
In the modern context, the word 'literature' used in place of poetry has been used in three senses on the basis of evidence of practical experiments-
Firstly - on the evidence of 'Sahityapathonidhimanthannottham Kavyamritam Rakshat he Kavindra': The meaning of the word literature is very wide, that is, the word literature is also used in the meaning of all written oral literature.
Secondly - 'Sahitye Sukumarvastuni Dharvannayagrahagranthile', on the evidence of this statement of Shri Harsha, the word literature is used in the sense of a special 'poetry', a part of literature.
Thirdly - In 'Sahityavidyashramvarjiteshu.....' the word literature has been used in the combined sense of poetry and poetry.
In modern life, the word literature or poetry expresses the same feeling in Sanskrit... 'Sahiten Bhavah Sahityam'. In fact, 'poetry' or 'literature' is defined in different contexts from ancient poets to modern poets. In the context of literature, Acharya Bhamah of Kavyashastra has the opinion that- “Shabdharthau sahitau kavyam.”1
That is, the meaning of the meaning is poetry. The association of semantics is visible in practical sentences and sentences based on classical or scientific thinking. But the association of poetry is different from this. In fact, the feeling of Bhamaha word meaning which is called literature is an excellent quality of co-feeling. That association should be such that on the one hand the reader receives derived opinion in various purusharths, as well as the hearty child, the young man i.e. the poetry connoisseur gets joy and happiness.
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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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Shah, Shalini. "Poetesses in Classical Sanskrit Literature." Indian Journal of Gender Studies 15, no. 1 (January 2008): 1–27. http://dx.doi.org/10.1177/097152150701500101.
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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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C R, Lisha. "Influence of Sijokavyas of Harshadev Madhavan on Sanskrit Literature." International Journal of Science and Research (IJSR) 13, no. 3 (March 5, 2024): 1–4. http://dx.doi.org/10.21275/sr24215004103.
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Dr. Arun Kumar Nishad, Dr. Shikha Agnihotri and Shikharani. "Indian history as depicted in Sanskrit literature." Knowledgeable Research: A Multidisciplinary Journal 2, no. 10 (May 28, 2024): 82–87. http://dx.doi.org/10.57067/pn7ac465.
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The undertaking of writing historical texts is an important step in the development of Sanskrit literature in the second millennium AD. The concept of history has also been introduced in our tradition through these texts. The meaning of the word Itihaas in Sanskrit is – Iti Ha Aas – What has been happening. The meaning of history is that which has already happened, and may continue to happen in the future also. Purana is their reinterpretation. In Nyayabhashya, Vatsyayana says that the subject of history is folklore. Which is called history in English. Literature has an important place among the means of knowing history. Sanskrit language and literature are important from historical point of view.
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Baruah, Ratul Bujar. "Glorification of Kamariipa in the Sati Jayamati: An apprisal." HARIDRA 2, no. 06 (September 25, 2021): 18–23. http://dx.doi.org/10.54903/haridra.v2i06.7731.
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Every part of India has its own contributions in the field of Sanskrit study. Assam known as Kamartipa in ancient and medieval period also contributed immensely towards the rich treasure of Sanskrit literature. There are various epigraphical and literary evidences which bear testimony of Assam's contributions towards Sanskrit literature. Sanskrit scholars of Assam exhibited there poetic skill in writing various forms of Kavyas. One of the notable contributions of Assam to Sanskrit literature is Safi Jayamafi of Bhavadev Bhagavati. His Safi Jayamafi is a Sanskrit Khandakavya of one hundred elegant verses. Here the poet depicts the glorious history of Kamartipa through the story of Gadapal).iJayamafi. The poet presents the glorious tradition of Kamartipa in a poetic style. The paper makes an attempt to analyze the glory of the land in the light of the Safi Jayamafi.
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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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Regier, Willis Goth. "Requiem for Sanskrit." World Literature Today 83, no. 2 (2009): 38–41. http://dx.doi.org/10.1353/wlt.2009.0224.
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Nambisan, R., and K. P. Skandhan. "Erogenous Zones: Described in Old Sanskrit Literature." Advances in Sexual Medicine 04, no. 02 (2014): 25–28. http://dx.doi.org/10.4236/asm.2014.42005.
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Lim Geundong. "Study on the Classical Literature of Sanskrit." Journal of South Asian Studies 15, no. 1 (June 2009): 99–117. http://dx.doi.org/10.21587/jsas.2009.15.1.005.
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Scharf, Peter M. "Creation Mythology and Enlightenment in Sanskrit Literature." Journal of Indian Philosophy 48, no. 4 (August 12, 2020): 751–66. http://dx.doi.org/10.1007/s10781-020-09437-y.
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Dr.Arun Kumar Nishad. "Dr. Navalata's contribution to modern Sanskrit literature." Knowledgeable Research: A Multidisciplinary Journal 2, no. 07 (February 29, 2024): 17–23. http://dx.doi.org/10.57067/kr.v2i1.215.
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Many poetesses have penned their poetry in the continuously flowing Sanskrit poetry stream from Aarsh epic to Adyavadhi period, whose brilliance has enlightened the literary world. The poetesses who created these poems, through their creations, tried to make the kind hearted readers happy, to equip them with proper wisdom and knowledge, to make them like them by creating beautiful pictures and by giving guidelines to the society, they tried to avoid its evils. Have done Among such poetesses, contemporary poetess ‘Dr. The name of Navalata is also noteworthy.
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Trynkowska, Anna. "Pigeons and Doves in Classical Sanskrit Literature." Acta Asiatica Varsoviensia 35 (2022): 263–80. http://dx.doi.org/10.60018/acasva.iplz3507.
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The main aim of the present study is to indicate the most salient elements of the image of pigeons and doves in Classical Sanskrit literature (kāvya). The author has identified three groups of such elements, which are dealt with in three separate sections of the paper: pigeons and doves are discussed as birds closely associated with humans, as well as symbols of love and sorrow. With the help of this information, in another section of the paper, selected kāvya stanzas featuring pigeons or doves are analysed in more detail.
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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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Bhattacharya, Sunayani. "How Not to Read like a Victorian: Reimagining Bankim’s Reader in Nineteenth-Century Bengali Novels." Comparative Literature 73, no. 1 (March 1, 2021): 84–109. http://dx.doi.org/10.1215/00104124-8738895.
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AbstractThis article examines the novels of the nineteenth-century Bengali author Bankimchandra Chattopadhyay in light of classical Sanskrit literature and the rasa theory and argues that practices of Sanskrit kāvya literature are as dominant in the structural and aesthetic elements of the Bengali novel as are Western forms of novel production. The arguments are located in the reader to suggest that Bankim’s novels train readers to read the Sanskrit past as encoded in the text and as coexisting with the westernized colonial present, albeit in a difficult relationship. The article pays particular attention to the novelist’s adaptation of two forms of Sanskrit prose, the kathā and the ākhyāyikā, and his exploration of the śṛngāra (erotic) rasa. While the Bengali novel emerges after the introduction of its Victorian counterpart, the former is a product of engagement with tensions foreign to the British novel. Exploring this alternative reading practice provides an opportunity to understand how Bengali and Sanskrit—in terms of literature and culture—are part of the lived experience of both Bankim and his nineteenth-century readers, and part of the aesthetic and ethical foundation of the early Bengali novel.
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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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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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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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Gomez, Kashi. "Book review: Camillo A. Formigatti (with a foreword by Amartya Sen). 2019. A Sanskrit Treasury: A Compendium of Literature from the Clay Sanskrit Library." Contributions to Indian Sociology 57, no. 3 (October 2023): 398–401. http://dx.doi.org/10.1177/00699659231195324.
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Camillo A. Formigatti (with a foreword by Amartya Sen). 2019. A Sanskrit Treasury: A Compendium of Literature from the Clay Sanskrit Library. Oxford: Bodleian Library Publishing. 288 pp. Plates, notes, references, index. $80 (hardback—ISBN: 9781851245314).
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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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Kumar, Dr VP Udaya. "Concept of katha and akhyayika in sanskrit literature." International Journal of Sanskrit Research 7, no. 5 (September 1, 2021): 193–95. http://dx.doi.org/10.22271/23947519.2021.v7.i5d.1499.
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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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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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Wujastyk, Dagmar. "Making gems in Indian Alchemical Literature." History of Science in South Asia 11 (June 1, 2023): 1–21. http://dx.doi.org/10.18732/hssa98.
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This article examines the practice of producing factitious gems as described in Nityanātha’s Jewel Mine of Mercury (Rasaratnākara), a thirteenth to fifteenth-century alchemical work written in Sanskrit. It queries how this practice fits within the Indian alchemical discipline and explores its possible connections with other artisinal crafts.
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Goren-Arzony, Sivan. "Sweet, sweet language: Prakrit and Maṇipravāḷam in premodern Kerala." Indian Economic & Social History Review 58, no. 1 (January 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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Lidova, Natalia R. "Genre Typology of Drama in European and Sanskrit Literature." Studia Litterarum 9, no. 1 (2024): 10–29. http://dx.doi.org/10.22455/2500-4247-2024-9-1-10-29.
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The article examines the notion of drama as a genre category in European and ancient Indian theatrical theory. The analysis of ancient texts, foremost the treatise of the Nāṭyaśāstra, which can be considered the most authoritative primary source for the study of classical Indian poetics, forms the basis of the research. This paper identifies Sanskrit analogues of such fundamental concepts of Western literary theory as “drama,” “genre,” “performance,” “scenicism,” “literariness,” etc. The closest analogical to European definitions of drama and genre Sanskrit notions are investigated in depth. They are primarely nāṭya and prayoga — two terms used to define various performative aspects of the play. Another notion studied in the paper is rūpa, which originally stood for “scenario” and, later on, for textual and literary format of the staged play. Due to its universality, the same term functioned as the general definition of ten “exemplary” spectacular forms. Finally, the category of vṛtti is discussed, employed in the Nāṭyaśāstra for the characterization of stylistic features of early mysterial performances and, later on, of classical Sanskrit plays. The scope of the paper does not limit itself to bringing to light and discussing these various notions. The ultimate goal is to highlight the differences between Eastern and Western poetological systems and to point out fundamental issues arising from the non-critical use of European terminology when interpreting and investigating ancient Indian aesthetics.
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A., Patil D. "Amarsimha’s Amarkosa in the perspective of plant invasion in India and implications." International Journal of Agricultural Invention 4, no. 02 (October 4, 2019): 163–69. http://dx.doi.org/10.46492/ijai/2019.4.2.7.
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Amarsimhas Amarkosa (Namalinganusasanam) is an ancient Sanskrit thesaurus. It has bearing on teaching of Sanskrit but also includes information on nearly all facets of human life inclusive of Indian biodiversity. It is composed of Sanskrit verses which are replete with references to Sanskrit common plant names. The present author assessed these names and equated with Latin plant names and their respective families. This attempt deals only with the exotic plant species to decipher pant invasion in the erstwhile by consulting relevant taxonomic literature. A total of 64 species belong to 58 genera and 37 Angiospermic families. The data accrued is discussed in the light of plant invasion and implications in the then and present India.
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Sims-Williams, Nicholas. "A Buddhist technical term in Christian Sogdian." Письменные памятники Востока 18, no. 3 (December 28, 2021): 32–36. http://dx.doi.org/10.17816/wmo77332.
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This article surveys the Indian (Sanskrit and Prakrit) loanwords used in the Christian literature in Sogdian, including some which have not been noticed previously. In particular, it discusses a possible borrowing of the Buddhist Sanskrit technical term citta-saṃtāna-, used in a Christian Sogdian text in the sense train of thought
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Mishra, Shubhankar. "Sanskrit as Medium of Cinematic Expression." Journal of Management & Public Policy 15, no. 1 (September 30, 2023): 61–65. http://dx.doi.org/10.47914/jmpp.2023.v15i1.005.
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This article is based on excerpts from address by Dr Shubhankar Mishra on the eve of World Sanskrit Day organized by Mahatma Gandhi Institute, Mauritius in collaboration with High Commission of India in Mauritius on 1 September 2023. His Excellency Prithvirajsing Roopun, President of Mauritius, graced the occasion as Chief Guest while Mrs K Nandini Singla High Commissioner of India in Mauritius was the guest of honour. In his address, Dr Mishra emphasized the significance Sanskrit as medium of cinematic expression while critiquing the evolution of Sanskrit cinema in India. Dr Mishra represents India in Mauritius as Deputy Secretary General at World Hindi Secretariat. He used the occasion to bolster the legacy of Sanskrit and emphasize the utility of this classical language in the post-modern world. Views of Dr Mishra hold ground as he has done Masters in Sanskrit from Delhi University and has undertaken doctoral research on representation of Sanskrit in Mass Media. He is also author of several books on Indian culture, art, and literature.
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Srika, M. "A Critical Analysis on “Revolution 2020” - An Amalgam of Socio- Political Commercialization World Combined with Love Triangle." SMART MOVES JOURNAL IJELLH 7, no. 10 (October 31, 2019): 6. http://dx.doi.org/10.24113/ijellh.v7i10.10255.
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Literature is considered to be an art form or writing that have Artistic or Intellectual value. Literature is a group of works produced by oral and written form. Literature shows the style of Human Expression. The word literature was derived from the Latin root word ‘Litertura / Litteratura’ which means “Letter or Handwriting”. Literature is culturally relative defined. Literature can be grouped through their Languages, Historical Period, Origin, Genre and Subject. The kinds of literature are Poems, Novels, Drama, Short Story and Prose. Fiction and Non-Fiction are their major classification. Some types of literature are Greek literature, Latin literature, German literature, African literature, Spanish literature, French literature, Indian literature, Irish literature and surplus. In this vast division, the researcher has picked out Indian English Literature. Indian literature is the literature used in Indian Subcontinent. The earliest Indian literary works were transmitted orally. The Sanskrit oral literature begins with the gatherings of sacred hymns called ‘Rig Veda’ in the period between 1500 - 1200 B.C. The classical Sanskrit literature was developed slowly in the earlier centuries of the first millennium. Kannada appeared in 9th century and Telugu in 11th century. Then, Marathi, Odiya and Bengali literatures appeared later. In the early 20th century, Hindi, Persian and Urdu literature begins to appear.
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Wojtilla, Gyula. "Sanskrit and Prakrit pāmara." Acta Orientalia Academiae Scientiarum Hungaricae 71, no. 1 (March 2018): 99–110. http://dx.doi.org/10.1556/062.2018.71.1.7.
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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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Subalalitha, Chinnaudayar Navaneethakrishnan, and Parthasarathi Ranjani. "A Unique Indexing Technique for Discourse Structures." Journal of Intelligent Systems 23, no. 3 (September 1, 2014): 231–43. http://dx.doi.org/10.1515/jisys-2013-0034.
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AbstractSutra is a form of text representation that has been used in both Tamil and Sanskrit literature to convey information in a short and crisp manner. Nanool, an ancient Tamil grammar masterpiece has used sutras for defining grammar rules. Similarly, in Sanskrit literature, many of the Shāstrās have used sutras for a concise representation of their content. Sutras are defined as short aphorisms, formulae-like structures that convey the complete essence of the text. They act as indices to the elaborate content they refer to. Inspired by their characteristics, this article proposes an indexing mechanism based on sutras for discourse structures built using rhetorical structure theory (RST) and also using Sangati, a concept proposed in Sanskrit literature. The indices identified by the indexer are ideal for question answering (QA), summary generation, and information retrieval (IR) systems. The indexer has been tested on IR system using 1000 Tamil language text documents. A performance comparison has also been made with one of the existing RST-based indexing technique.
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Fiveyskaya, Anastasia, and Anastasia Guria. "Reworking of a Pre‑Literary Plot in the Literary Jātaka: the Case of Haribhaṭṭa's Hastī‑Jātaka." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 28, no. 1 (June 2022): 12–22. http://dx.doi.org/10.31250/1238-5018-2022-28-1-12-22.
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The article focuses on the comparison of a literary Sanskrit jataka with its possible Pali prototype. Haribhatta, who wrote another Jataka‑mala one or two centuries after Arya Sura, is generally believed to be Kalidasa's contemporary. Our research is devoted mainly to the approaches of a Sanskrit kavya poet handling a pre‑literary source story. We studied Haribhatta's tale of the elephant Bodhisattva (partly based on Pali jataka 514, Chaddanta‑jataka), focusing on his reworking of the plot and on the comparison of style of the two texts. The plot reworking was analyzed within the framework of narratology, revealing a deliberate artistic composition in the later Sanskrit text. The style of the Jataka‑mala bears semblance to Kalidasa's poetry, as well as to some other court Sanskrit literature works.
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Kakkar, Shruti. "NATURE OF AESTHETIC CLASSICAL THINKING IN SECULAR SANSKRIT LITERATURE." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 268–73. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3751.
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English: The Ramayana and the Mahabharata are considered epics, which are two representative texts of the advanced tradition of Indian literature. Their study gives the knowledge of the state of art prevailing at that time. By the time of "Ramayana" and "Mahabharata", there had been substantial development of painting, sculpture and architecture.
Hindi: रामायण और महाभारत को महाकाव्य माना जाता है जो भारतीय साहित्य की उन्नत परम्परा के दो प्रतिनिधि ग्रन्थ हैं। इनके अध्ययन से उस समय प्रचलित कला की स्थिति का ज्ञान होता है। ''रामायण'' और ''महाभारत'' काल तक चित्रकला, मूर्तिकला व वास्तुकला का पर्याप्त विकास हो चुका था।
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Prasad, M. G. "Perspectives on sound in Sanskrit literature on natural philosophy." Journal of the Acoustical Society of America 85, S1 (May 1989): S147. http://dx.doi.org/10.1121/1.2026791.
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Kumari, Sangeeta. "Ashwamedh Yagya: In the Context of Laukik Sanskrit Literature." Interdisciplinary Journal of Yagya Research 7, no. 1 (May 21, 2024): 25–27. http://dx.doi.org/10.36018/ijyr.v7i1.122.
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Yagya is a recognized and ancient Vedic worship practice in India and is considered the father of Indian culture. Therefore, the concept of Yagya has been beautifully and sweetly expressed in both Vedic literature and Laukik Sanskrit literature. In ancient times, ordinary Yagyas played an important role in internal refinement and self-purification, while Mahayagyas were conducted to purify social life. However, when the need arose for the complete reconstruction of the nation and the environment, the tradition of Ashwamedh Yagya began on a global scale. Ashwamedh is a grand spiritual experiment that enhances the happiness, peace, and prosperity of the nation. According to Pt. Shriram Sharma Acharya, "'Ashwa' symbolizes the large-scale evils in society, and 'Medha' signifies the eradication of all evils and flaws from their roots. Ashwamedh Yagya is associated with the Gayatri mantra for ecological balance and the purification of the spiritual environment." According to the Taittiriya Brahmana, Ashwamedh Yagya also aids in nation-building.
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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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Patil, Dinkarrao Amrutrao. "Ethnotaxonomy As Mirrored In Sanskrit Plant Names." Plantae Scientia 3, no. 5 (September 15, 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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Petrocchi, Alessandra. "Medieval Literature in Comparative Perspective." Journal of Medieval Worlds 1, no. 2 (June 2019): 57–76. http://dx.doi.org/10.1525/jmw.2019.120004.
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This paper provides a textual comparison of selected primary sources on medieval mathematics written in Sanskrit and medieval Latin for the first time. By emphasising literary features instead of purely mathematical ones, it attempts to shed light on a neglected area in the study of scientific treatises which concerns lexicon and argument strategies. The methodological perspective takes into account the intellectual context of knowledge production of the sources presented; the medieval Indian and Latin traditions are historically connected, in fact, by one of the most fascinating episodes in the history of knowledge transfer across cultures: the transmission of the decimal place value system. This cross-linguistic analysis compares and contrasts the versatile textuality and richness of forms defining the interplay between language and number in medieval Sanskrit and Latin works; it employs interdisciplinary methods (Philology, History of Science, and Literary Studies) and challenges disciplinary boundaries by putting side by side languages and textual cultures which are commonly treated separately. The purpose in writing this research is to expand upon recent scholarship on the Global Middle Ages by embracing an Eastern literary culture and, in doing so, to promote comparative studies which include non-European traditions. This research is intended as a further contribution to the field of Comparative Medieval Literature and Culture; it also aims to stimulate discussion on cross-linguistic and cross-cultural projects in Medieval Studies.
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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Prometheus, Sembian and Sibi." ATHENS JOURNAL OF PHILOLOGY 8, no. 3 (July 30, 2021): 157–80. http://dx.doi.org/10.30958/ajp.8-3-1.
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The Prometheus myth in Greek literature deals primarily with the theft of fire. The mythological story unwinds such events as the sacrificial thigh bone, God’s corporal punishment, and the eating of flesh by an eagle. A link with the Oceanus race and with the continent of Asia is also seen. Interestingly resemblances with this myth can be seen in some ancient literary sources from Tamil and Sanskrit languages. The Tamil myth of ‘Sembian’ and the Sanskrit myth of ‘Sibi’ also have resemblances with the Greek myth of Prometheus. The parallels seen between these myths are examined here. Keywords: comparative study, Indian, myth, Prometheus, Sanskrit, Sembian, Sibi, Tamil
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Mesheznikov, Artiom. "Sanskrit Manuscripts of the Serindia Collection (IOM RAS) as Sources on the History of Buddhism in Khotan." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 29, no. 2 (2023): 13–24. http://dx.doi.org/10.31250/1238-5018-2023-29-2-13-24.
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This paper provides the information about the study of the Sanskrit manuscript fragments kept in the Serindia Collection of the IOM RAS. Among the Buddhist handwritten rarities discovered in the 19th—20th centuries in so-called Serindia Sanskrit manuscripts are of particular importance. Sanskrit originals of Buddhist texts preserved in Central Asian manuscripts represent what little remained of the vast Sanskrit written heritage of ancient and early medieval Buddhism. Sanskrit manuscripts are highly valuable historical sources for studying the history of spread of Buddhism throughout Central Asia and the process of reception of the Indo-Buddhist culture outside India in the first millennium AD. The article focuses on the study of Sanskrit manuscripts, which circulated in Khotan. Among the manuscripts, which constitute the Sanskrit part of the Serindia Collection, written monuments related to Khotan are represented most extensively both in terms of quantity of fragments and volume of preserved texts. A comprehensive study of this part of the Serindia Collection made it possible to classify Sanskrit manuscripts in relation to external characteristics and repertoire, to outline chronologically traceable stages of spread of Buddhism in Khotan and to work out the periodization of the history of Buddhism in this Central Asian subregion.
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T, Sivachitra. "Vaishnava theories Sangam Literature." International Research Journal of Tamil 4, SPL 2 (January 24, 2022): 8–11. http://dx.doi.org/10.34256/irjt22s22.
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Tamil language has many special features. One of them is the charity done to Tamil by all religions. Tamil is a language that has been singularly praised by six different religions namely Jainism, Buddhism, Veganism, Vaishnavism, Islam and Christianity. In the history of Tamil literature, Sangam literature can be considered as a secular literature. Thoughts about God are prevalent in Sanskrit literature. But they did not all grow in isolation. Doctrines about God have developed on the basis of department. The literatures of Thirumurukaaruppadi, Paripadal and kalithogai do not become religious literatures as they refer to the gods. They refer only to the theological doctrines of the people of that time. The Sangam literature reveals that religious thought is intertwined with people's lives.
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Pokhrel, GovindaPrasad. "Study of the Ātmā [Soul] in Sanskrit and Nepali Literature." Rupantaran: A Multidisciplinary Journal 6, no. 01 (July 29, 2022): 39–51. http://dx.doi.org/10.3126/rupantaran.v6i01.46985.
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This research article entitled A Study of Ātmā [Soul] as God in Sanskrit and Nepali Literature deals with the general concept of the Ātmā[Soul] which is called God too. The research questions are what is Ātmā and how it exists in the body of the organisms. The researcher mentions the following objectives for this study: 1.to define the Ātmā [Soul] 2.to study how it exists in the body of the organisms. This research follows qualitative method. Descriptive, comparative and deductive methodology is used in it. Nepali and some Sanskrit literary figures are studied in it and the researcher mentions how far they have gone to study about the Soul in their works. The literary figures have pointed out about the sense in the living beings and this sense is called psyche, Soul, Consciousness etc.The researcher also tries to show the universal Soul and its grandeur. Soul is called God because it is immortal and wide.
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Boddupalli, Raghava S. "Lexical Botany in Amarakośa." Journal of South Asian Studies 8, no. 1 (April 17, 2021): 31–37. http://dx.doi.org/10.33687/jsas.008.01.3388.
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Sanskrit literature abounds in lexicons. Amarakośa is the most celebrated and authoritative ancient thesaurus of Sanskrit. There are references to various lexicons in many ancient Sanskrit texts, but none of these except for Dhanvantari’s and Amarasiṃha’s are extant. Between the two, the latter’s work Nāmaliṇgānuśāsana popularly known as Amarakośa is very familiar to every student of Sanskrit. The actual name of the book ‘Nāmaliṇgānuśāsana’ means instruction concerning nouns and gender. It is divided into three kāṇḍas (volumes). Eachkāṇḍa is divided into Vargas depending on the subject they deal with. A list of more than 220 plants is mentioned with all the synonyms in the four Vargas. The plants that are revealed in the Amarakośacan be classified into huge trees, edible fruit trees, shrubs, herbs, creepers, water plants, grasses, pulses, cereals, wild cereals and others. Plants that are generally used for incensing, perfumery and cosmetics for human consumption are mentioned in the Manuṣhya Varga. In the Vaiśyavarga crops of commercial value are included.
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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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Pāsādika, Bhikkhu. "Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule, Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt." Buddhist Studies Review 16, no. 1 (June 15, 1999): 119–21. http://dx.doi.org/10.1558/bsrv.v16i1.14688.
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Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule, Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt. Im Auftrage der Akademie der Wissenschaften in Göttingen herausgegeben von Heinz Bechert. 10 Lieferung: kukkura/gandu-praticchadana - bearbeitet von Michael Schmidt und Siglinde Dietz. Vandenhoeck & Ruprecht, Göttingen 1998. I-III, 81, 160 pp. DM 54.