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Journal articles on the topic 'Sanskryt'

Author: Grafiati

Published: 24 April 2022

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1

M, Sankar. "Puthamithranar’s Morphological Theory." International Research Journal of Tamil 4, no. 1 (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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2

Bhalodia, Jitendra V. "Sanskrit Word Extraction." Indian Journal of Applied Research 2, no. 2 (2011): 95. http://dx.doi.org/10.15373/2249555x/nov2012/35.

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3

Adinarayanan, Sharada, Naren J, Sriranjanie P, and Vithya G. "Rule based POS Tagger for Sanskrit." International Journal of Psychosocial Rehabilitation 23, no. 1 (2019): 336–45. http://dx.doi.org/10.37200/ijpr/v23i1/pr190243.

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4

Pagniello, Frederick James, Siew-Yue Killingley, and Dermot Killingley. "Sanskrit." Language 73, no. 2 (1997): 442. http://dx.doi.org/10.2307/416069.

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5

Hastings, Adi. "Simplifying Sanskrit." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 13, no. 4 (2003): 499–513. http://dx.doi.org/10.1075/prag.13.4.03has.

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Sanskrit has long been a medium of scholarly, religious, and literary discourse throughout the South Asian subcontinent. But recently, several organizations, imagining Sanskrit as the future lingua franca and emblem of an ermergent Hindu nation, are attempting to turn Sanskrit into a truly “popular” language by encouraging the use of what they call “simple Sanskrit” in everyday conversational contexts. This essay examines several of the semiotic processes involved in simplifying Sanskrit. Specifically, it discusses first the ways in which simple Sanskrit is regularized in order to produce a language which bears many structural similarities to modern Indian vernaculars. Second, the essay turns to a discussion of what simple Sanskrit represents: Through simplification, Sanskrit becomes an icon for the purported democratizing goals of the spoken Sanskrit movement. Sanskrit also represents a tangible index for aspiring speakers, projecting backward to an archaic Golden Age, but also looking forward to an imagined future. These processes have important implications for understanding the role of language ideologies and their effects in the manufacture and maintenance of linguistic identities.

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6

Goodwin, Robert E., and V. K. Chari. "Sanskrit Criticism." Journal of the American Oriental Society 111, no. 3 (1991): 593. http://dx.doi.org/10.2307/604284.

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7

Melchert, H. Craig. "Sanskrit sardigrdi-." Journal of the American Oriental Society 122, no. 2 (2002): 325. http://dx.doi.org/10.2307/3087627.

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8

Mallette, Karla. "Sanskrit Snapshots." Comparative Studies of South Asia, Africa and the Middle East 38, no. 1 (2018): 127–35. http://dx.doi.org/10.1215/1089201x-4390039.

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9

Agus Siswadi, Gede, I. Made Surada та 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, № 2 (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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10

Mitruev, Bembya. "Revisiting a Sanskrit Translation of One Tibetan Text." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (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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11

P., SAPNA O. "V KRISHNAN THAMPI'S CONTRIBUTION TO THE NURTURE OF SANSKRIT IN KERALA." HARIDRA 2, no. 07 (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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12

Capitanio, Joshua. "Sanskrit and Pseudo-Sanskrit Incantations in Daoist Ritual Texts." History of Religions 57, no. 4 (2018): 348–405. http://dx.doi.org/10.1086/696568.

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13

Siswadi, Gede Agus. "Studi Bahasa Sanskerta: Sebagai Metode Belajar Agama Hindu." JAPAM (Jurnal Pendidikan Agama) 1, no. 1 (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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Ratna Erawati, Ni Ketut, and I. Made Wijana. "The Heritage Structure of Sanskrit Compound in Old Javanese Language: A Contrastive Linguistics Study." Udayana Journal of Social Sciences and Humanities (UJoSSH) 1, no. 1 (2017): 44. http://dx.doi.org/10.24843/ujossh.2017.v01.i01.p06.

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    Sanskrit and Old Javanese language are not cognate language. In a language comparative study, the language that has no geneologis relationship could be analyzed contrastively. In typological morphological, Sanskrit is classified into flective language, while the Old Javanese language is classified agglutinative languages. The aim of this writing is to describe and explain the grammatical process of Sanskrit compound word that orbed into Old Javanese. The data tabulation belonging to the compound words were analyzed explanative descriptively according to the nature of the data and the methods and techniques that relevant to the object of study. The methods and techniques used were framed into three stages, namely the data providing, data analysis, and presenting analysis. The theoretical basis of language comparison is similarity or semblance of form and meaning. Based on the analysis, the compound word in Old Javanese language largely derived from the Sanskrit in free base form or derivation form. The forms are borrowed intact and some are accompanied by grammatical processes in the Old Javanese. The similarity and resemblance of these forms are inherited as a loan. The Old Javanese compounding process has the structure: Sanskrit + Sanskrit, Sanskrit + Old Javanese, Old Javanese + Sanskrit. Grammatical processes that occurred are affixation appropriate rules of Old Javanese.   

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Baruah, Ratul Bujar. "Glorification of Kamariipa in the Sati Jayamati: An apprisal." HARIDRA 2, no. 06 (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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Brahmbhatt, Sanjaykumar K. "Biographical Literature in Modern Sanskrit Language." HARIDRA 2, no. 06 (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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17

Mesheznikov, Artiom, and Safarali Shomakhmadov. "The Updated Data on Sanskrit Manuscripts of the Serindia Collection (IOM, RAS): Perspectives of the Study." Written Monuments of the Orient 6, no. 2 (2021): 22–42. http://dx.doi.org/10.17816/wmo56800.

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This article presents the preliminary results of the study on the Sanskrit manuscripts of the Serindia Collection of the Institute of Oriental Manuscripts, RAS. Basing on the previous researches, as well as on the results of the efforts of the Sanskrit Group within Serindica Laboratory, the authors outline the structure and repertoire of the Sanskrit part of the Serindia Collection, supplementing it with the description of paleographic and codicological aspects of the Sanskrit manuscripts.

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18

Sahgal, Smita. "Gendered Construction of War in Sanskrit Epic, the Mahabharata." International Journal of Languages, Literature and Linguistics 5, no. 2 (2019): 71–75. http://dx.doi.org/10.18178/ijlll.2019.5.2.206.

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19

Mishra, Vimal, and R. B. Mishra. "Handling of Infinitives in English to Sanskrit Machine Translation." International Journal of Artificial Life Research 1, no. 3 (2010): 1–16. http://dx.doi.org/10.4018/jalr.2010070101.

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The development of Machine Translation (MT) system for ancient language like Sanskrit is a fascinating and challenging task. In this paper, the authors handle the infinitive type of English sentences in the English to Sanskrit machine translation (EST) system. The EST system is an integrated model of a rule-based approach of machine translation with Artificial Neural Network (ANN) model that translates an English sentence (source sentence) into the equivalent Sanskrit sentence (target sentence). The authors use feed forward ANN for the selection of Sanskrit words, such as nouns, verbs, objects, and adjectives, from English to Sanskrit User Data Vector (UDV). Due to morphological richness of Sanskrit, this system uses only morphological markings to identify Subject, Object, Verb, Preposition, Adjective, Adverb, Conjunctive and as well as an infinitive types of sentence. The performance evaluations of our EST system with different methods of MT evaluations are shown using a table.

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20

RIBEIRO, FERNANDO ROSA. "Malay and Sanskrit." Modern Asian Studies 50, no. 1 (2015): 385–98. http://dx.doi.org/10.1017/s0026749x14000699.

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Collins’ book presents a comprehensive, if necessarily concise, approach to the issue of the relations between Sanskrit—very broadly conceived, including various South Asian languages and writing systems—and Malay, equally broadly conceived, as his work contains forays into other Austronesian languages such as Tagalog, Batak, Rejang, and so on. Collins is not a Sanskrit specialist. Besides, in such a comprehensive and succinct work, covering so many fields, it is inevitable that the author will occasionally fall short here and there, although this in no way detracts from the value of his book. In particular, there is a complex interlocution that the author weaves throughout his text with his intended audience (see below for details). Collins has in fact made a name for himself in Malay linguistics, and perhaps his best known work (extant both in English and Indonesian translation) isMalay, World Language: A Short History. In the book reviewed here, Collins largely taps into over a quarter of a century of his own research and publications in English, Malay, and Indonesian, as well as a plethora of centuries-old colonial works related to Nusantara, originally published in Spanish, Dutch, English, French, and German (he can apparently read in all these languages, bar perhaps Spanish). It is a very informative and delightful work, and it should be translated into English and made more widely known.

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21

Ganeev, B. T. "NULLIFICATION IN SANSKRIT." Vestnik Bashkirskogo universiteta 7, no. 2 (2018): 500. http://dx.doi.org/10.33184/bulletin-bsu-2018.2.43.

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22

Chung, Kwang. "Hangul and Sanskrit." Journal of Korean Linguistics 96 (December 31, 2020): 59–107. http://dx.doi.org/10.15811/jkl.2020..96.002.

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23

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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Kichenassamy, Satyanad. "Translating Sanskrit Mathematics." Aestimatio: Sources and Studies in the History of Science 1 (April 30, 2021): 183–204. http://dx.doi.org/10.33137/aestimatio.v1i1.37625.

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A discussion of Jean Michel Delire’s Les mathématiques de l’autel védique. Le Baudhāyana Śulbasūtra et son commentaire Śulbadīpikā. Published Online (2021-04-30)Copyright © 2021 by Satyanad Kichenassamy Article PDF Link: https://jps.library.utoronto.ca/index.php/aestimatio/article/view/37625/28621 Corresponding Author: Satyanad KichenassamyUniversity of Reims Champagne–ArdenneE-Mail: satyanad.kichenassamy@univ-reims.fr

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Madaan, Vishu, and Prateek Agrawal. "Anuvaad." International Journal of Social Ecology and Sustainable Development 13, no. 1 (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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26

Sudiana, I. Made. "PERSOALAN ORTOGRAFI PENYERAPAN KOSAKATA SANSKERTA DALAM BAHASA INDONESIA." Kadera Bahasa 2, no. 2 (2019): 57–71. http://dx.doi.org/10.47541/kaba.v2i2.54.

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Sanskrit has a different writing system with the Indonesian language. Sanskrit uses Devanagari characters, while the Indonesian uses Latin script. Indonesian absorbs much vocabulary from other languages; one of them is from Sanskrit. Differences in sound system and writing system cause problems in absorption. The issue that arises is how to write words that absorbed it. The writing system in the absorption is often problematic when a language does not recognize the sound of the source language. Sanskrit recognizes certain sounds that do not exist in Indonesian. Differences writing system would also cause problems in the orthography. Orthographic problems in Sanskrit vocabulary absorption into the Indonesian language includes writing fricative sounds, retroﬂex, consonant aspire. labiodental /v/ and bilabial /w/, schwa (pepet), and anusuara.

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27

Peyrot, Michaël. "The Sanskrit Udānavarga and the Tocharian B Udānastotra: a window on the relationship between religious and popular language on the northern Silk Road." Bulletin of the School of Oriental and African Studies 79, no. 2 (2016): 305–27. http://dx.doi.org/10.1017/s0041977x16000057.

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AbstractThe majority of the Sanskrit Buddhist manuscripts from the northern part of the Tarim Basin in present-day Xinjiang (China) were found in an area where the local languages Tocharian A and B were spoken. In this article, the interplay of Sanskrit, the religious language, and Tocharian, the popular language, is investigated based on the example of the relationship between the Sanskrit Udānavarga and the Tocharian B Udānastotra. To this end, a reconstruction of the text of the introduction to the Udānastotra is attempted, which forms the transition from the Udānavarga to the Udānastotra proper. It is argued that this Tocharian B text was found in otherwise Sanskrit manuscripts, which suggests that speakers of Tocharian preferred certain doctrinal texts in Sanskrit.

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Sharma, Indu. "आत्महीनता पर गायत्री साधना का प्रभाव". Dev Sanskriti Interdisciplinary International Journal 18 (31 липня 2021): 34–39. http://dx.doi.org/10.36018/dsiij.v18i.223.

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प्रस्तुत शोध कार्य आचार्य श्रीराम शर्मा के द्वारा निर्देशित गायत्री साधना का आत्महीनता पर प्रभाव का अध्ययन करने के लिए किया गया है । जिसमें नियंत्रित प्रयोगात्मक समूह अभिकल्प प्रयोग कर 60 दिनों तक 45 मिनट का अभ्यास कराया गया । शोध कार्य में 17-25 आयु वर्ग के 120 (80 प्रयोगिक, 40 नियंत्रण) प्रतिदर्श का चयन देव संस्कृति विश्वविद्यालय, महिला व्यवसायिक शिक्षण संस्थान, पंजाब सिंध क्षेत्र इंटर कॉलेज और भरत मंदिर संस्कृत महाविद्यालय ऋषिकेश से कोटा प्रतिचयन विधि द्वारा किया गया है । प्रस्तुत परिणाम 0.01 स्तर पर सार्थक है जो यह दर्शाता है कि गायत्री साधना का आत्महीनता पर सकारात्मक प्रभाव पड़ता है ।  The present investigation was undertaken to study the effect of Gayatri Sadhana described by Acharya ShriRam Sharma on Self Inferiority. Practice was 45 minutes daily for a total duration of 60 days. Experimental control design was used. In this research 120 subjects (80 experimental, 40 control) were taken from Dev Sanskriti Vishwavidyalaya, Mahila Vyavsaik Shikshan Sansthan, Punjab Sindh kshetra Inter College and Bharat Mandir Sanskrit Mahavidyalaya of Rishikesh of age group 17 to 25 by quota sampling. Results were significant on 0.01 level that show Gayatri Sadhana has positive effect on self Inferiority.

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Truschke, Audrey. "Contested History: Brahmanical Memories of Relations with the Mughals." Journal of the Economic and Social History of the Orient 58, no. 4 (2015): 419–52. http://dx.doi.org/10.1163/15685209-12341379.

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Brahman Sanskrit intellectuals enjoyed a century of relations with the Mughal elite. Nonetheless, such cross-cultural connections feature only sporadically in Persian chronicles, and Brahmans rarely elaborated on their imperial links in Sanskrit texts. In this essay I analyze a major exception to the Brahmanical silence on their Mughal connections, theKavīndracandrodaya(“Moonrise of Kavīndra”). More than seventy Brahmans penned the poetry and prose of this Sanskrit work that celebrates Kavīndrācārya’s successful attempt to persuade Emperor Shah Jahan to rescind taxes on Hindu pilgrims to Benares and Prayag (Allahabad). I argue that theKavīndracandrodayaconstituted an act of selective remembrance in the Sanskrit tradition of cross-cultural encounters in Mughal India. This enshrined memory was, however, hardly a uniform vision. The work’s many authors demonstrate the limits and points of contestation among early moderns regarding how to formulate social and historical commentaries in Sanskrit on imperial relations.

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30

GYU, Reito. "Sanskrit Studies and Preservation of Sanskrit Palm・leaf Manuscripts in China." Journal of Research Society of Buddhism and Cultural Heritage 2010, no. 19 (2010): L117—L133. http://dx.doi.org/10.5845/bukkyobunka.2010.19_l117.

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31

Goodall, Dominic. "Un été sanskrit. Le 2e camp d'été international de sanskrit intensif." Bulletin de l'Ecole française d'Extrême-Orient 90, no. 1 (2003): 485–86. http://dx.doi.org/10.3406/befeo.2003.3626.

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32

Hellwig, Oliver. "Dating Sanskrit texts using linguistic features and neural networks." Indogermanische Forschungen 124, no. 1 (2019): 1–46. http://dx.doi.org/10.1515/if-2019-0001.

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Abstract Deriving historical dates or datable stratifications for texts in Classical Sanskrit, such as the epics Mahābhārata and Rāmāyaṇa, is a considerable challenge for text-historical research. This paper provides empirical evidence for subtle but noticeable diachronic changes in the fundamental linguistic structures of Classical Sanskrit, and argues that Classical Sanskrit shows enough diachronic variation for dating texts on the basis of linguistic developments. Building on this evidence, it evaluates machine learning algorithms that predict approximate dates of composition for Sanskrit texts. The paper introduces the required background, discusses the relevance of linguistic features for temporal classification, and presents a text-historical evaluation of Book 6 of the Mahābhārata, whose historical stratification is disputed in Indological research.

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A., Patil D. "Amarsimha’s Amarkosa in the perspective of plant invasion in India and implications." International Journal of Agricultural Invention 4, no. 02 (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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Siswadi, Gede Agus, Kadek Aria Prima Dewi PF та I. Made Arsa Wiguna. "Integrasi Pendidikan Agama Hindu Dalam Pembelajaran Bahasa Sanskerta Pada Yayasan Dvīpāntara Saṁskrtam". Jurnal Penelitian Agama Hindu 3, № 1 (2019): 57. http://dx.doi.org/10.25078/jpah.v3i1.817.

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<p><em>Hindu religious education which has been carried out in the realm of formal, non-formal and informal education. The Dvipantara Samskrtam Foundation which is a non-formal education institution is able to integrate Hindu religious education with Sanskrit learning, not only in the cognitive domain, but also in the affective and psychomotor domains. There are a number of problems to be discussed in this study: 1) What is the form of Sanskrit learning at the Dvipantara Samskrtam Foundation? 2) What problems are faced in learning Sanskrit on the Dvipantara Samskrtam Foundation? Sanskrit in the Dvipantara Samskrtam Foundation. The results of this study indicate: 1) The form of Sanskrit learning in the Dvipantara Samskrtam Foundation can be seen in terms of the learning process, which includes a learning approach using socio-emotional approaches, active learning interactions from educators, students, students and students educators, components in the interaction of learning by using media images, hand gestures, using direct learning models (direct instruction), 2) Problems faced include factors such as perception, attitude, and motivation, while external factors include educators, climate learning, and infrastructure. 3) Integration of Hindu religious education in Sanskrit learning on the Dvipantara Samskrtam Foundation includes: cognitive, affective domains, and psychomotor domains.</em></p>

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Patil, Dinkarrao Amrutrao. "Ethnotaxonomy As Mirrored In Sanskrit Plant Names." Plantae Scientia 3, no. 5 (2020): 56–64. http://dx.doi.org/10.32439/ps.v3i5.56-64.

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The intellectual capacity of mankind for classifying natural objects and even abstract concepts is widely recognized. The rich diversity of the environment is described in sufficient details by the nomenclatural and classification systems even within ancient culture. Sanskrit is thought to be a mother of many other languages and a pristine treasure trove. Presently, it is not a language of any nation and hence remained morbid. Sanskrit literature is replete with references to plants and their utilities in ancient past. This rich Indian heritage still waits revealing its glory and secrets. The present author examined some common names of plants in Sanskrit semantically and taxonomically. The bases of coining names, roots of binomial nomenclature and scientific aspects of plant science in Sanskrit are unearthed and compared with modern phytotaxonomic systems. The merits and limits of developments are comparatively discussed highlighting elements of plant science. Studies on this line will also help earmark economic potential and ethnobotanical significance known to ancient Indians. Common plant names in Sanskrit are thus rich store-house of wisdom, knowledge, experiences and past observations of an ambient natural world.

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Sarma, Sreeramula Rajeswara. "A Monumental Astrolabe Made for Shāh Jahān and Later Reworked with Sanskrit Legends." Medieval Encounters 23, no. 1-5 (2017): 198–262. http://dx.doi.org/10.1163/15700674-12342247.

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Abstract When the astrolabe was introduced in India around the eleventh century, it was received with great enthusiasm. While the Muslims continued the Middle Eastern tradition of the study and manufacture of the astrolabe, the Hindus and Jains, who did not read Arabic, composed manuals on the astrolabe in Sanskrit, produced astrolabes with Sanskrit inscriptions, and also occasionally added Sanskrit legends to the Arabic/Persian astrolabes. A very large astrolabe, which is thoroughly reworked in this manner with Sanskrit legends, is the subject of this paper. During the process of reworking the name of the original maker of the astrolabe, the date of its manufacture, and other such details got effaced. But on the basis of the internal evidence, it will be argued that the astrolabe was originally produced between 1648 and 1658 by Ḍiyāʾ al-Dīn Muḥammad of Lahore for the Mughal Emperor Shāh Jahān. The study continues with a technical description of the components of the astrolabe, in which an attempt will be made to record all the original Arabic inscriptions and the subsequent engravings in Sanskrit.

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WRIGHT, J. C. "The Pali Subodhālankāra and Dandin's Kāvyādarśa." Bulletin of the School of Oriental and African Studies 65, no. 2 (2002): 323–41. http://dx.doi.org/10.1017/s0041977x02000125.

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The only notable works on poetics and prosody that survive in Pali are the Subodhālankāra (comprising, in effect, Kārikā and Vrtti) and Vuttodaya. They have been ascribed to the twelfth-century Sinhalese monk Sangharakkhita and described, almost from the outset, as ‘dependent upon Sanskrit models’ and ‘based entirely upon Sanskrit prosody’ respectively. Indeed the Vrtti names a ‘Dandi’ as its basic source. The Pali Text Society's 2000 edition of the Subodhālankāra, complete with two versions of the Vrtti, compiled by P. S. Jaini, has registered many, but by no means all of the parallel passages in Dandin's Kāvyādarśa, the seminal manual of Sanskrit poetic theory. The present article seeks to show that the Pali texts depend rather on earlier Middle Indian traditions of rhetoric and poetics, coupled with theories adumbrated in Nātyaśāstra. It is reasonably certain that the basic Pali material, especially as presented in the version with ‘Abhinavatīkā’, has been drawn upon by the author of the Sanskrit Kāvyādarśa; and there is evidence that the ‘Porānatīkā’ has been superficially influenced by the Sanskrit text. The material goes far to explain classical Sanskrit notions of Alamkāra, Rasa and Dhvani. The Pali prosody Vuttodaya seems to have been equally baselessly maligned, and should take its place along with surviving vestiges of Prakrit prosody as the fundamental link between Vedic and classical theory.

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DESHPANDE, Lata. "DEVELOPMENT OF SANSKRIT LEXICOGRAPHY." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 2 (2000): 1132–30. http://dx.doi.org/10.4259/ibk.48.1132.

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Murali, N., R. J. Ramasreee, and K. V. R. K. Acharyulu. "Kridanta Analysis for Sanskrit." International Journal on Natural Language Computing 3, no. 3 (2014): 33–49. http://dx.doi.org/10.5121/ijnlc.2014.3304.

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Pollock, Sheldon. "The Death of Sanskrit." Comparative Studies in Society and History 43, no. 2 (2001): 392–426. http://dx.doi.org/10.1017/s001041750100353x.

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Ramaswamy, Sumathi. "Sanskrit for the Nation." Modern Asian Studies 33, no. 2 (1999): 339–81. http://dx.doi.org/10.1017/s0026749x99003273.

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. . . the people of India love and venerate Sanskrit with a feeling which is next only to that of patriotism towards Mother India.Report of the Sanskrit Commission, 1956–57This essay raises the language question in its relationship to the wider problematic of the nationalization of pasts by focusing on the curious and puzzling status accorded to Sanskrit in the nationalization of the Indian past in this century. I use the words ‘curious’ and ‘puzzling’ deliberately, for the Sanskrit issue unsettles many well-entrenched assumptions about language and nationalism that circulate in scholarly circles and popular imagination. Just as crucially, Sanskrit's (mis)adventures in the past century or so, draw our attention to the troubling linguistic turns taken by the nationalization process in India with its disquieting complicity with colonial categories and certitudes. The concerns of this paper have thus been shaped by three related issues pertaining to language, nationalism, and modernity.

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VERBOOM, A. "Towards a Sanskrit Wordparser." Literary and Linguistic Computing 3, no. 1 (1988): 40–44. http://dx.doi.org/10.1093/llc/3.1.40.

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Wojtilla, Gyula. "Sanskrit and Prakrit pāmara." Acta Orientalia Academiae Scientiarum Hungaricae 71, no. 1 (2018): 99–110. http://dx.doi.org/10.1556/062.2018.71.1.7.

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Vajpeyi, Ananya. "The Return of Sanskrit." World Policy Journal 33, no. 3 (2016): 45–50. http://dx.doi.org/10.1215/07402775-3713113.

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Staal, Frits. "The sanskrit of science." Journal of Indian Philosophy 23, no. 1 (1995): 73–127. http://dx.doi.org/10.1007/bf01062067.

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van der Veer, Peter. "Does Sanskrit Knowledge Exist?" Journal of Indian Philosophy 36, no. 5-6 (2008): 633–41. http://dx.doi.org/10.1007/s10781-008-9038-8.

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Misra, Anuj. "Persian Astronomy in Sanskrit." History of Science in South Asia 9 (January 15, 2021): 30–127. http://dx.doi.org/10.18732/hssa64.

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Starting from the late medieval period of Indian history, Islamicate and Sanskrit astral sciences exchanged ideas in complex discourses shaped by the power struggles of language, culture, and identity. The practice of translation played a vital role in transporting science across the physical and mental realms of an ever-changing society. The present study begins by looking at the culture of translating astronomy in late-medieval and early-modern India. This provides the historical context to then examine the language with which Nityānanda, a seventeenth-century Hindu astronomer at the Mughal court of Emperor Shāh Jahān, translated into Sanskrit the Persian astronomical text of his Muslim colleague Mullā Farīd. Nityānanda's work is an example of how secular innovation and sacred tradition expressed themselves in Sanskrit astral sciences. This article includes a comparative description of the contents in the second discourse of Mullā Farīd's Zīj-i Shāh Jahānī (c. 1629/30) and the second part of Nityānanda's Siddhantasindhu (c. early 1630s), along with a critical examination of the sixth chapter from both these works. The chapter-titles and the contents of the sixth chapter in Persian and Sanskrit are edited and translated into English for the very first time. The focus of this study is to highlight the linguistic (syntactic, semantic, and communicative) aspects in Nityānanda's Sanskrit translation of Mullā Farīd's Persian text. The mathematics of the chapter is discussed in a forthcoming publication. An indexed glossary of technical terms from the edited Persian and Sanskrit text is appended at the end of the work.

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Kulikov, Leonid. "The Sanskrit -yet-Optative. A Formation Not Yet Recorded in Sanskrit Grammars." Wiener Zeitschrift für die Kunde Südasiens 50 (2009): 27–68. http://dx.doi.org/10.1553/wzksls27.

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Kim, Sungsook, and Daegong Kang. "Some problems and suggestions in Sanskrit or P?li notation." Korea Journal of Buddhist Professors 27, no. 01 (2021): 151–68. http://dx.doi.org/10.34281/kabp.27.1.7.

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Van Hal, Toon. "Protestant Pioneers in Sanskrit Studies in the Early 18th Century." Historiographia Linguistica 43, no. 1-2 (2016): 99–144. http://dx.doi.org/10.1075/hl.43.1-2.04van.

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Summary Sanskrit has played a notable role in the history of the language sciences. Its intensive study at the turn of the 19th century went hand in hand with the institutionalization of linguistics as an independent academic discipline. This paper endeavours to trace the earliest Sanskrit studies conducted by Protestant missionaries in Tranquebar (present-day Tharangambadi in Tamil Nadu) under the auspices of the Dänisch-Hallesche Mission from 1706 onwards. In contrast to some of their Jesuit colleagues, the Protestant missionaries did not leave us full-blown manuscript grammars. However, this does not imply that the Tranquebar missionaries had no interest in the sacred language of the Hindus. It was, of course, the primary concern of all missionaries to spread the word of Christ among the indigenous people. Hence, they placed an extremely high value on a firm command of the local vernacular languages. In the case of the Tranquebar missionaries, the study of both Portuguese and Tamil was, therefore, prioritized. In a second stage, however, many of the Tranquebar missionaries, once they had mastered the local vernaculars, gained interest in Sanskrit, which they frequently styled ‘Malabaric Latin’. Partly on the basis of unpublished manuscript sources, this paper (a) investigates why the Tranquebar missionaries were interested in Sanskrit in the first place, (b) surveys the numerous problems they had to overcome, and (c) studies their interaction with scholars working in Europe, from whom they received many incentives. In so doing, the paper investigates to what extent this 18th-century interest in Sanskrit reflects a fascination with the original traditional culture and religion of South India. In conjunction with this, the paper also examines to what extent this largely overlooked chapter in early Sanskrit philology may shed an indirect light on the specific role of Sanskrit in the institutionalization of linguistics.

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