[INDOLOGY] New article on Sanskrit

Sun Sep 18 09:23:52 UTC 2016

भिन्नै रागमदर्शनैः भिन्नै स्स्वतर्ककृतदर्शनै र्न खलु!

-aiḥ or -air before bhinnais?

Have pity on me and remove my doubts,

Artur

PS. Being a Pole and a habitual user of an inflected language, I'd tend to
write:

bhinn*ai**ḥ* ...darśan*ai**ḥ* ...bhinn*ai**ḥ  .*..darśan*ai**ḥ*

In languages such as Polish (and other Slavic languages) the rules how
word-endings are to be pronounced when in contact with other words (-*air*,
*-air*,  *-ais*, *-air*) do not interfere with the rules of writing.

phonological vs. phonetic

2016-09-18 10:23 GMT+02:00 Nagaraj Paturi <nagarajpaturi at gmail.com>:

> भिन्नै रागमदर्शनैः भिन्नै स्स्वतर्ककृतदर्शनै र्न खलु!
>
> On Sun, Sep 18, 2016 at 12:49 PM, Jan E.M. Houben <jemhouben at gmail.com>
> wrote:
>
>> Dear Ananya,
>> Thanks for sharing this valuable argument and position, which not only
>> deserves close and critical attention of Sanskritists all over the world,
>> it also deserves to be translated, at least for its main outlines, into
>> Hindi, Urdu and especially Sanskrit, in order to reach those most directly
>> concerned.
>>
>> Let us take one out of numerous important points in your argument:
>> “It's [Sanskrit is] part of everything that has to be fought over
>> to protect the diversity and inclusiveness of India, its secular state
>> and its
>> egalitarian Constitution.”
>> How to say this in Sanskrit?
>> Several possibilities, here is my proposal:
>> संस्कृतं भागमेव सर्वस्य योधनीयवस्तुनः,
>> भारतस्य नानाविधत्व-व्यापकत्व-लौकिकत्वानां च तत्साम्यलक्षितसंविधानस्य च
>> रक्षणार्थम् ।
>>
>> After all, why should we systematically refuse to speak the language of
>> those about whom we are discussing ? Nevertheless, in Sanskrit studies this
>> is exactly what has been going on since at least the beginning of the 19th
>> century.
>> And was it not precisely the exclusive focus on the archival function and
>> the systematic neglect of the communicative function of Sanskrit which
>> contributed significantly to its antiquarianization and to the complete
>> marginalization of contemporaneous carriers of the Sanskrit tradition?
>> Q: Was Sanskrit then a living language or means of communication when it
>> was discovered by westerners ? R: A crucial personality is here Melputtūr
>> Nārāyaṇa Bhaṭṭa : on the one hand he argued, in the beginning of the 17th
>> century, for a liberal approach to Sanskrit grammar and gives a Pāṇinian
>> grammar of “living” Sanskrit
>> -- see “Pāṇinian grammar of living Sanskrit”: www.academia.edu/28515426
>> --
>> on the other hand he was aware of westerners who show both lack of
>> respect and curiosity for Brahmins (tantudhārin) and their teachings (C.
>> Rajendran 2008: 64 referring to Prabandhamañjarī ed. N.P. Unni p. 295-296).
>> In order to deal AT ONCE with the lack of awareness of Sanskrit and its
>> precious heritage outside India (not counting the very small number of
>> specialists dispersed over a few academic institutions) AND the danger of
>> its one-sided excess within India, I propose to invoke the regulatory
>> concept of “ideodiversity” (मत-विविधता, which, within cultural and
>> intellectual evolution, is or could be what “biodiversity” जैव-विविधता is
>> within biological evolution):
>> see my article “La ideodiversidad como valor planetario”
>> which recently appeared in: Eadem utraque Europa : revista de historia
>> cultural e intelectual,
>> Año 12, No. 17, Agosto 2016, ISSN 1885-7221, pp. 11-42, trilingual
>> summary at
>> www.academia.edu/28565726
>> The entire article can be briefly summarized in Sanskrit by referring to
>> the view of Bhartrhari
>> prajñā vivekaṁ labhate bhinnair āgama-darśanaiḥ |
>> kiyad vā śakyam unnetuṁ svatarkam anudhāvatā ||
>> (view of Bhartrhari as formulated probably by his student: note, in
>> addition to other arguments, the exceptional and unnecessary metrical
>> clumsiness in pāda a ; to write a metrically more smooth pāda a would not
>> have been that difficult, for instance : prajñā vivekitāṁ yāti)
>>
>> Best wishes,
>> Jan
>>
>>
>>
>>
>>
>> *Jan E.M. HOUBEN*
>>
>> Directeur d’Études
>>
>> Sources et histoire de la tradition sanskrite
>>
>> *École Pratique des Hautes Études*
>>
>> *Sciences historiques et philologiques *
>>
>> 54, rue Saint-Jacques
>>
>> CS 20525 – 75005 Paris
>>
>> johannes.houben at ephe.sorbonne.fr
>>
>> https://ephe-sorbonne.academia.edu/JanEMHouben
>>
>> www.ephe.fr
>>
>>
>> On 15 September 2016 at 14:27, Ananya Vajpeyi <vajpeyi at csds.in> wrote:
>>
>>> Dear Colleagues,
>>>
>>> The fall issue of World Policy Journal, titled "History's Ghosts", is
>>> just out.
>>>
>>> The issue published by Duke University Press journals, is now live
>>> online <http://www.worldpolicy.org/journal/fall2016>, and here is a direct
>>> link <http://wpj.dukejournals.org/content/33/3/45.full> to my article
>>> in it, titled "The Return of Sanskrit".
>>>
>>> The Return of Sanskrit
>>> How an Old Language Got Caught up in India’s New Culture Wars
>>>
>>> Indian scholar Ananya Vajpeyi examines the way the ruling Bharatiya
>>> Janata Party is using Sanskrit to advance a Hindu supremacist agenda. She
>>> argues that academics need to step out of the ivory tower and resist the
>>> government’s manipulation of this ancient language.
>>>
>>> Thanks and all best,
>>>
>>> Ananya Vajpeyi. 
>>>
>>>
>>> --
>>>
>>> *Ananya Vajpeyi *
>>> *Fellow*
>>> *Centre for the Study of Developing Societies*
>>> *29 Rajpur Road, Civil Lines*
>>> *New Delhi 110054*
>>> *e: vajpeyi at csds.in <vajpeyi at csds.in>*
>>> *ext: 229*
>>>
>>>
>>>
>>>
>>>
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>>
>>
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>
>
>
> --
> Nagaraj Paturi
>
> Hyderabad, Telangana, INDIA.
>
> Former Senior Professor of Cultural Studies
>
> FLAME School of Communication and FLAME School of  Liberal Education,
>
> (Pune, Maharashtra, INDIA )
>
>
>
>
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