[INDOLOGY] New article on Sanskrit

Sun Sep 18 20:41:06 UTC 2016

Nagaraj:

> But in Sanskrit it does not work that way.

If you'd want to revive Sanskrit as a spoken language, it would have to
work that way.

No sandhi in writing; absolutely minimal number of compounds.

2016-09-18 20:48 GMT+02:00 Nagaraj Paturi <nagarajpaturi at gmail.com>:

> Perhaps you have something like bon après-midi   in mind, where words are
> separated from each other in writing, but sandhi is applied during
> pronunciation only. But in Sanskrit it does not work that way.
>
> On Sun, Sep 18, 2016 at 11:55 PM, Nagaraj Paturi <nagarajpaturi at gmail.com>
> wrote:
>
>> Let us take the example of रामः च and रामः चरति ।
>>
>> For ease of communication, saying रामः चरति may seem better (than
>> रामश्चरति). But even for ease of communication, रामः च does not look good (
>> रामश्च is the only way you can say that) .
>>
>> But this question of ease of communication is only modern. रामश्चरति is
>> natural.
>>
>> Visandhika pronunciation turns out to be even 'wrong' in compound words
>> such as विद्युच्छक्तिः ( विद्युत् शक्तिः is not correct. )
>>
>> On Sun, Sep 18, 2016 at 2:53 PM, Artur Karp <karp at uw.edu.pl> wrote:
>>
>>> 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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>>>>
>>>
>>>
>>
>>
>> --
>> Nagaraj Paturi
>>
>> Hyderabad, Telangana, INDIA.
>>
>> Former Senior Professor of Cultural Studies
>>
>> FLAME School of Communication and FLAME School of  Liberal Education,
>>
>> (Pune, Maharashtra, INDIA )
>>
>>
>>
>>
>
>
>
> --
> 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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