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This article examines how the patronage of tumuli, belief in sacred geography, the institution of meditation halls, and the practice of mantra at these halls converged in Tamil Nadu at the turn of the 19th century to facilitate a pan-sectarian Tamil “consensus” on yoga in the literature of Sri Sabhapati Swami (Capāpati Cuvāmikaḷ, b. 1828). The article begins by analyzing the phenomenon of tumuli (Tamil jīva-camāti) among Sabhapati’s gurus in the line of Kumara Devar (Kumāratēvar), as well as his own students. It then shows how such a phenomenon was intertwined with the mythology of Agastya and the Tamil Siddhas via Sabhapati’s other guru line. Consideration is also given to the role of mantra in these tumuli and their accompanying “Meditation Halls” (maṭālayams). The article concludes by claiming that intersections between tumuli sites, yoga, and mantra warrant more attention given their ability to attract emotional investment and financial patronage from various levels of society.

Proto-Indo-European verbal morphology is generally described as consisting of at least a “thematic” and an “athematic” conjugation, which differ in whether or not a fixed vocalic piece adjacent to the root (traditionally known as “thematic vowel”) is present. This paper investigates the behavior of the outcomes of the thematic vowels in three ancient Indo-European languages: Sanskrit, Ancient Greek, and Latin. We show that, on the one hand, Latin thematic vowels are typically “ornamental”, in that they lack any morpho-syntactico-semantic information, and are used exclusively for classification purposes; on the other hand, Sanskrit and Ancient Greek thematic vowels are fully functional, in that they expone (at least) aspectual information. We argue for a diachronic account of such differential treatment of thematicity across the three languages, whereby the original functionality of such pieces, albeit fully preserved in Sanskrit, was gradually lost over time, and finally gave rise to the Latin verbal ornamental system.

The Singapore Stone was a large monolith present at the mouth of the Singapore River, clad with a faded inscription that was a point of interest for local and foreign antiquarians and other enthusiasts, as no person—native or otherwise—could decipher the meaning of its tongue. Tragically, the stone was blasted in 1848 by East India Company engineers as part of works to widen the mouth of the river. Only four fragments were saved; these were sent to Calcutta's Asiatic Society of Bengal and later placed in the custody of the Indian Museum. Today, only one fragment remains, which was returned to Singapore in 1919 and at present is displayed in the National Museum of Singapore. Over the past century and a half, there has been great interest in the fate of the lost fragments and in the mysterious inscription that the fragments hold. There have been various attempts at deciphering the Stone, with a variety of suggested interpretations and languages. This research paper compiles and documents both the physical journey of the fragments and the various attempts at deciphering them, aiming to comprehensively detail the Stone's origins and journey from its erection to its present residence while providing an analysis of the past attempts at decipherment and the future of this effort. [ABSTRACT FROM AUTHOR]

This chapter is an overview of the themes regarding the concept of śūnya ('void') in Indian thought, mainly mādhyamika, with reference to apoha semantic theory, and in relation with another couple of problematic relationships, the metaphoric use of words (diffused in the milieu of poetics) and the paradox of ineffability (current in Vedantic Brahmanical circles). Did the mathematical, the grammatical, or the Buddhist philosophical meaning of śūnya come first? The chapter tries to illustrate the great deal of debate current on this question, but does not offer a unique answer. [ABSTRACT FROM AUTHOR]

German Sanskrit scholars from the beginning of the 19th century addressed the problem of the kinship between the ancient Germans and Aryans – while romantic patriotism was gradually replaced by militant nationalism. After World War I racism, widespread not only in Germany, but also in other Western countries, became the essential element of the ideology of National Socialism. In the 30s all German scholars were forced to make compromises under the pressure of totalitarian power. However, only a few Sanskrit scholars can be called active supporters of the regime. They have different motives: from the frank careerism of Walter Wüst to the cautious conformism of Ludwig Alsdorf. Religious scholar Jakob Wilhelm Hauer claimed to be the prophet of the "Aryan Worldview", and Bernhard Breloer was passionate about plans of building a new social and political system, in which the individual is completely subordinate to the state. The anti-Semitic policies and political persecutions of the Nazi period had disastrous consequences for classical German Indology. [ABSTRACT FROM AUTHOR]

This paper explores the relationship between bird omens that occur in both the Sanskrit Gārgīyajyotiṣa Aṅga 42 and the Akkadian Šumma Ālu and related Cuneiform tablets. After an overview of the Sanskrit omens and their source, the study proceeds to compare the Indian and Mesopotamian bird omens with special reference to the omens of the crow in order to show that the series of Akkadian omens and Sanskrit omen verses share a common conceptual paradigm. A list of the different omen birds and animals mentioned in the Gārgīyajyotiṣa occurs in an appendix.

It is generally accepted that the etymology of the Gāndhārī and Sanskrit official title guśura(ka) - has to be sought within the Iranian sphere, but the details remain debatable. In this article, I first give an overview of recently discovered evidence for an early sound change of * w - > * γ w - in some Iranian dialects from the Indo-Iranian borderlands. On this basis, I then propose to derive guśura(ka) - from a dialect form such as * γ wazurg / * γ wuzurg / * γ uzurg < * wazr̥ka - 'strong'. Two by-products of this article are a new Bactrian etymology for the Gāndhārī personal name G̱aṇavhryaka and some notes on the etymology of the Gāndhārī title sturaka -*. [ABSTRACT FROM AUTHOR]

This article examines how the patronage of tumuli, belief in sacred geography, the institution of meditation halls, and the practice of mantra at these halls converged in Tamil Nadu at the turn of the 19th century to facilitate a pan-sectarian Tamil "consensus" on yoga in the literature of Sri Sabhapati Swami (Capāpati Cuvāmikaḷ, b. 1828). The article begins by analyzing the phenomenon of tumuli (Tamil jīva-camāti) among Sabhapati's gurus in the line of Kumara Devar (Kumāratēvar), as well as his own students. It then shows how such a phenomenon was intertwined with the mythology of Agastya and the Tamil Siddhas via Sabhapati's other guru line. Consideration is also given to the role of mantra in these tumuli and their accompanying "Meditation Halls" (maṭālayams). The article concludes by claiming that intersections between tumuli sites, yoga, and mantra warrant more attention given their ability to attract emotional investment and financial patronage from various levels of society. [ABSTRACT FROM AUTHOR]

Reading a passage in the Sanskrit Mahābhārata —the attempted disrobing of Princess Draupadī after her senior husband has gambled her away (after losing all his wealth, his brothers and himself)—I suggest that we see in her attitude and angry words an expression of contempt. I explore how contempt is a concept that is not thematized within Sanskrit aesthetics of emotions, but nonetheless is clearly articulated in the literature. Focusing on the significance of her gendered expression of anger and contempt, and the positive acceptance of it in the text, I suggest that contempt can be understood as a transformative attitude in a woman (even a high-born one) towards iniquities in a patriarchal culture. [ABSTRACT FROM AUTHOR]

This self-reflective essay explores the wider implications of the BJP’s inauguration of the Ram Temple in Ayodhya, from the perspective of a scholar of Sanskrit and classical Indian religions. What questions does it raise about our relationship with history, heritage, decolonization and the politics of memory? How can one decolonize oneself and society by reclaiming tradition and heritage, without political agendas and misinterpretations of the past? The article argues for a critical, non-passive, creative, reclamation of tradition for the formation of a truly free decolonized political consciousness.

Introduction. The seal of Daichin Shasa-Byuja Khan holds a special place among those once owned by Kalmyk rulers and landlords. The seal was granted to the Kalmyk Khan Tseren-Donduk by the 7th Dalai Lama. It is uniquely distinguished by that this is the only royal seal to bear the title of its owner. Goals. The article aims to introduce sigillographic data from the seal of Tseren-Donduk into scientific circulation, reveal the meaning of the title ‘Daichin Shasa-Byuja Khan’, and propose a hypothesis of its origin. Materials and methods. The study analyzes letters of Tseren-Donduk to Saratov Voivode V. P. Beklemishev and Astrakhan Governor I. P. Izmailov stored at the National Archive of Kalmykia. The employed research methods are the comparative historical one and that of literary investigation. Results. The work introduces a translation of this title supplemented with a hypothesis of its origin. The former is exemplified by another monument of Tibetan sphragistics which has a legend in Sanskrit written in the ʼPhags-pa script . The paper clarifies the meaning of the title ‘Daichin Shasa-Byuja Khan’, articulates the legend on Tseren-Donduk’s seal, gives an example of a similar Tibetan seal, and also delivers a hypothesis on origins of the title.

Time was a problem in medieval South Asia. It was – among other things – a medical problem that philosophers and physicians set out to solve. The complexities of medical practice – which entailed considering an almost infinite set of variables and combinations – meant that no normal person could possibly derive the principles of medicine in a single lifetime. There was too much to know and too little time. This meant that medical practitioners had to rely on the words of other people to carry out their cures. Practicing medicine depended on trusting the proper authorities. This article follows the arguments of two philosophers employed in royal courts in the 9th century – Jayanta Bhaṭṭa and Ugrāditya – who constructed arguments about how to relate to the textualized past of medicine in Sanskrit. Both scholars accepted that the temporalities of knowledge necessitated that medicine was originally propounded by an omniscient individual. But they disagreed on who counted as an authority and on the value of the Sanskrit medical classics. The article uses these scholars to show the temporalities of medicine in pre-colonial South Asia as multiple, shifting and contested. Moving beyond binaries of historical and mythic time in colonial and pre-colonial South Asia, this article attends to the work of medieval scholars to explicate the multiple rhythms of time that existed side-by-side prior to the epistemic violence of colonialism and the rise of modern Ayurveda.

The attempts to decypher classical Indian culture and civilization belong to a rich tradition and involve two main components: texts and practices. While the practices found their true way in the Western world only in the second half of the XXth century, the efforts for the translation and cultural understanding of the texts are much older. In the collection of the Manuscript Cabinet of the National Library of Romania, there are a few manuscripts concerning Sanskrit: the first one is a xerocopy of a typewritten translation that Mihai Eminescu, Romania's national poet, made after a treatise about Sanskrit by Franz Bopp (a specialist in comparative linguistics). The words written with Indian characters were reproduced by hand. Another book, a printed one, but it may be considered a facsimile, contains in their integrality photographs of two dried palm tree leaf manuscripts containing two versions in Devanagari script from the text Dashabhumikasutra, apart of the long Buddhist sutra Avatamsakasutra; the third one is a very fragile dried palm tree leaf manuscript, with the leaves bound together in the middle by a thin thread, drawn through a small hole; its script is probably old Khmer. The first two can constitute, in extremis, a Sanskrit grammar study set, as well as an applied such study set, and they also illustrate the extraordinary diversity of documents from the collection of the Manuscript Cabinet of the National Library of Romania. [ABSTRACT FROM AUTHOR]

Hindu civilizationism is more than a century old phenomenon that has been steadily gaining strength. Its recent amalgam with populism has made it ascendant, popular, and mainstream in India. This paper explores how Hindu civilizationism is not only an essential part of the Hindutva and BJP's narrative but also the mainstay of several government policies. The "other" of the BJP's populist civilizationist rhetoric are primarily Muslims and Muslim civilization in India and the aim is to make India "vishwaguru" (world leader) again after 1200 years of colonialism. The evidence of this heady mixture of civilizationism and populism is numerous and ubiquitous. This paper analyzes topics such as Akhand Bharat, the golden age, denigrating Mughals, Hindutva pseudoscience, and Sanskrit promotion to highlight the evidence. [ABSTRACT FROM AUTHOR]

One of the structures denoting the future in Sanskrit is the so-called -tā́-future, based on an agent noun and a present tense copula. Typologically, this grammaticalization path is unique. In this paper, this astonishing fact is tied to another unique feature of hysterotone -tŕ̥-nouns, their situative semantics, which forces a presupposition relating the event depicted by the noun to another event taken from the context. In ambiguous contexts, this relation could be (re-)interpreted by hearers as one between the event and the speech act itself. The grammaticalization, then, is hearer-based and triggered by semantic reanalysis. The process is essentially identical to phonemicization. The scenario developed in this paper thus further strengthens the position that grammaticalization is ontologically not distinct from other types of language change based on speaker–hearer interaction. [ABSTRACT FROM AUTHOR]

The Vedas are said to be not a human creation (apauruṣeya), but Revelation imparted to the Vedic sages who have put it down in inspired verses. Vedas’ words are therefore divine and eternal, and thus extensively praised. Vāc, the Vedic word, is eulogised in several hymns, among which Vāk Sūkta (X.125) is by far the most illustrative of all. In some teachings of the Upanishads, Vāc is equated to Brahman alongside other interpretations. When analysing the nature of the word, centuries later, philosophers and grammarians refer to it as śabda, and no longer as Vāc, the latter remains somehow confined to a rather poetical and mystical reality. Yet, the idea of the eternal and divine character of the scriptures is superimposed on the Sanskrit language also, despite certain historical change remarks on the grammarians' side. In the 5th century CE, Bhartṛhari displays a genuine linguistic and philosophical thought of the folding and unfolding of Reality and its understanding as Word-Principle (brahman śabda-tattva). From an auxiliary science of preserving the correct forms of the Vedas, Sanskrit grammar acquires a hermeneutical role and empowers itself as a way to salvation, an idea supported by previous evidence of grammar's role in producing celestial happiness (abhyudaya), merit and righteousness (dharma). I seek in this paper to analyse and point out the strongholds that underpin Sanskrit as a divine language and how continuity and change coexist to support over millennia this undaunted approach.

Introduction. Tibetan literature includes a separate class of commentaries to mantras which can be identified as commentaries to tantric texts. This paper examines A Brief Explanation of the Meaning of the Root Mantra of Vajrakīlaya [Titled] ‘The Heart Essence from an Old Man [Who] Holds Knowledge of the Old Translations School’ by Dongak Chokyi Gyatso (1903–1957). The text is viewed as a typical commentary on a Buddhist mantra with special attention be paid to elements of the Vajrakīlaya mantra as objects of analysis. Goals. The article aims to introduce the commentary to the Vajrakīlaya mantra into scientific circulation and provide insight into meanings of elements within a Buddhist mantra as such. Materials. The study explores A Brief Explanation of the Meaning of the Root Mantra of Vajrakīlaya contained in the second volume (za) of Collected Works by Tulku Sungrab from Nyenmo Monastery (Tib. snyan dgon sprul sku gsung rab pa’i gsung ‘bum) published in three volumes by the Sichuan People’s Publishing House (tib. si khron mi rigs dpe skrun khang) in Chengdu, 2006. The Collected Works are included in volumes 21–23 (zha, za, ’a) of the Golog Ancient Books Collection (Tib. mgo log dpe rnying dpe tshogs). Results. The study presents a brief biography of Dongak Chokyi Gyatso, examines the meaning of deity Vajrakīlaya’s name, translates and transliterates A Brief Explanation of the Meaning of the Root Mantra of Vajrakīlaya.

Copper-plate grants were issued in large numbers by pre-modern South Asian royal courts as legally binding documents recording ownership over land revenue. The textual layout of an inscription, and the positioning and size of certain elements, was linked to ritual dimensions inherent in the transaction and to ancient techniques of legal validation. Using the grant now known as IO-19 as an example, the author shows how textual layout can also reveal the complex and multi-stage processes involved in the production of such grants.

In the early eighteenth century, a husband and co-wife trio undertook a household project in Maratha-ruled Tanjavur. These migrants from the Western Deccan jointly authored a set of Sanskrit commentaries invested in the idea of 'Maharashtrianness'. The unusual authoring of a Sanskrit commentary by these women alongside their husband exemplifies broader changes that were taking place in Sanskrit intellectual circles in early modern South India. Tracing new formulations of regional identity, changing ideologies of gender, and shifts in the very labour of Sanskrit intellectual production, I demonstrate how new avenues of access to Sanskrit emerged for women in early modern South India. These new avenues of access were facilitated by the growing importance of the household as a site of cultural production and the rise of new regional courts in the Karnatak and Coromandel Coast regions. [ABSTRACT FROM AUTHOR]

This paper offers an extended introduction to the Kavikaṇṭhapāśa (or "Leash for Poets"), an anonymous text on the metaphysical qualities of poetry. By way of an annotated translation of key passages, the essay argues that the Kavikaṇṭhapāśa was likely composed sometime in the twelfth or thirteenth century, and that it is closely connected to the earliest Tamil pāṭṭiyal s. This suggests that it is one of the earliest witnesses to the metaphysical analysis of poetry in the Deccan and southern India. [ABSTRACT FROM AUTHOR]

This article deals with literary lists in ornate prose sections (gadya) of Maṇipravāḷam literature from premodern Kerala. Rather than viewing such lists as informative texts, I focus on their aesthetic quality, as literary creations that evoke a sense of the spectacular particularity of the local, the tangible, and the mundane. The main case study is a fourteenth-century market description that enumerates more than 250 objects, including grain, fish, cloth, medicinal items, flowers, and perfumes. The list creates a sense of excess in its use of both an actual image of abundance (Kerala is described as a vibrant commerce center) and a parallel image of linguistic abundance, with Malayalam, the local language, placed center stage. [ABSTRACT FROM AUTHOR]

This article centers on vṛtta (syllable-counting) and jāti (mora-counting) meters in the eleventh-century classical Telugu text Mahābhāratamu by Nannaya Bhaṭṭa. In particular, we focus on Nannaya's use of sīsamu , a lengthier jāti meter that is emblematic of classical Telugu poetry beginning with Mahābhāratamu. We analyze Nannaya's use of sīsamu in various sections in the text and suggest that Nannaya employs the lengthy sīsamu for its flexibility, either to advance the plot of his epic retelling or to provide a lengthy description of a particular figure or an object seen by a character in their surrounding landscape. Through his reliance on Telugu meters such as sīsamu , as well as the mora-counting meter kandamu and prose (vacanamu), Nannaya's Mahābhāratamu advances a vernacular aesthetics, one that exists within and outside the boundaries of Sanskrit metrical frameworks. [ABSTRACT FROM AUTHOR]

Time was a problem in medieval South Asia. It was, among other things, an epistemic and a medical problem that philosophers and physicians set out to solve. The complexities of medical practice, which entailed considering an almost infinite set of variables and combinations, meant that no normal person could possibly derive the principles of medicine in a single lifetime. There was too much to know and too little time. This meant that medical practitioners had to rely on the words of other people to carry out their medicine. Practicing medicine depended on trusting the proper authorities. This article follows the arguments of two philosophers employed in royal courts in the ninth century--Jayanta Bhatia and Ugrāditya--who constructed arguments about how to relate to the textualized past of medicine in Sanskrit. Both scholars accepted that the temporalities of knowledge necessitated that medicine was originally propounded by an omniscient individual. But they disagreed on who counted as an authority and on the value of the Sanskrit medical classics. The article uses these scholars to show the temporalities of medicine in pre-colonial South Asia as multiple, shifting and contested. Moving beyond binaries of historical and mythic time in colonial and pre-colonial South Asia, this article attends to the work of medieval scholars to explicate the multiple rhythms of time that existed side-by-side prior to the epistemic violence of colonialism and the rise of modern Ayurveda. [ABSTRACT FROM AUTHOR]

Yoga has accommodated its female public while holding on to its ancient Indic roots to authenticate its modifications. This paper argues that the motivations to authenticate innovative yoga practices through Sanskrit texts and terminology has changed gradually and interculturally. This research is based on textual analysis of Iyengar Yoga works of literature and interviews with 37 Iyengar Yoga teachers worldwide. While during the first half of the 1900s, teaching yoga to women was a relatively new practice that needed a justification, today, as women are the majority of yoga practitioners and teachers, such justification is not needed. However, claims of authentication through Sanskritization persist. This time, Sanskrit texts and terminology are used by yoga teachers to cultivate meaning, a sense of belonging, and confidence. [ABSTRACT FROM AUTHOR]

1. Introduction The history of Baital Pachisi Sanskrit goes back to ancient India and even to the Pahlavi language era. This book is the ninth part of the twelfth book of the Hindu antiquity, Kata Sarit Sagara, compiled in the 11th century by Somadua at the request of Suryabati, Queen of Kashmir, to entertain her granddaughter. Kata Sarit Sagara is a summary of Varihat Kata, a sixth-century AD poem by Gonadieh. To compose this poem, Gonadieh used the language of Paisachi which originates in the Pahlavi language. Baital stories were first translated into Persian by Mullah Ahmad in the years (823/875 - 1420/1470). Tohfatol-Majales and Baital Ajam are two Persian translations of this work, the first of which was translated by Raj Karn in 1103 AH and the second by Madhu Kishan before 1245 AH. The introduction of this ancient work and its Persian translations is important, as they are representatives of Persian translations of Sanskrit works and examples of fiction prose style of the twelfth and thirteenth centuries AH. Baital Pachisi is one of the works related to the classical literature of ancient India, which, in addition to its twenty-five legendary and folk stories, has many deep moral and philosophical concepts; however, this work and its Persian translations, as representatives of the Persian translations of Sanskrit works, have remained unknown and they have not been mentioned even among the list of Persian manuscripts. For this reason, the present study tries to find out the ancient background of the work, the main authors, the subject of the stories, the connection between the Paishachi language and the Pahlavi language, the time of the arrival of these stories in Europe. The translations and the Persian versions are examined as well. 2. Methodology This article is done by using a descriptive-analytical method. Data was collected by using library resources. While examining the original sources, the authors studied the works on Baital Pachisi. 3. Discussion One of the translations of Baital Pachisi is a book called "Baital Ajam". This book was translated into Persian before the year (1828- 29 AD / 1245 AH) by Maharaja Madhu Kishan, son of Raja Raj Kishan Bahadur, son of Maharaja Nib Kishan Bahadur; due to his untimely death, however, the translation was continued by his younger brother, Indra Kishan Bahadur. Due to his skill in Persian language, Indra Kishan added an introduction and three other stories to it and finally finished it in 1840-41 AD / 1256 AH. In the current edition of Bital Ajam used in this research, it is mentioned, in the history section, that this translation was made between the years (1245-1256), and due to the diligence and correction of Ghazi Sheikh Zafar Hossein Anwar Puri, it was printed in the year 1247 AH in the "Dar al-Amara" of Calcutta, by Muhammadan printing press. In terms of appearance, this manuscript has 330 pages and the pages are numbered. Six of its pages (pages 3-8) are missing. Each page has 16 lines, but in many pages, the final lines and some words are omitted. The book has 25 stories. The first story is the preface of the book. At the end of the book, a typo is attached, which is not free of mistakes. Anecdotes are full of readable legends about kings and women. In these stories, the kings are, more than anything else, obsessed with the beauty and cunningness of women, who, generally, in this book, do not have a positive position and are often obsessed with relationships with men who are treacherous and unfaithful. In terms of literary features, figures of speech are used more than normal in this book, especially such figures as simile, metaphor, irony, comparison of adjectives, and the sequence of addition. The use of these arrays reaches its peak at the beginning of each story. In the linguistic realm, the use of Arabic words and terms and the phonological process of Abdal is remarkable. 4. Conclusion Baital Pachisi is a Sanskrit work and has twenty-five stories, all of which narrated by a Baital (demon or dead body). This work is rooted in ancient Indian beliefs, and its legendary and seemingly folk stories express deep philosophical and moral concepts about mortal human life. Richard Burton has attributed Baital Pachisi to Bhavabhuti, an Indian sage of the 8th century AD, but the historical background of this work shows that it has its roots in the ancient Indian stories, "Katha Sarit Sagara" and "Brhat Katha". Burton's statement, therefore, needs to be investigated in another research. Baital Pachisi is actually the ninth part of the twelfth book of "Katha Sarit Sagara", but it is not clear who basically separated these twenty-five stories from the collection of "Katha Sarit Sagara" and called it "Baital Pachisi". The "Katha Sarit Sagara" itself consists of eighteen books and one hundred and twenty-four chapters, composed in the 11th century AD by Somadeva at the request of Suryavati, the queen of Kashmir, for the entertainment of her grandson, Harsha Deva and it is a summary of a more ancient work called "Brhat Katha" or "Vrihat Katha". Composed in the 6th century AD and in seven hundred thousand lines by a Brahmin named Gunadhya, Vrihat Katha was presented to King Peratishtana; the king, however, rejected it, and Gunadhya wrote all its lines, except for one hundred thousand. He has burned the bit. In Katha Sarit Sagara, Somadeva interpreted Gunadhya language as "the language of Paishachi or the language of demons", which shows that it was probably Pahlavi language and had become extinct and unusable before Katha Sarit Sagara, the Ajenna language. In the article "The home of Paishachi", Stephen Kenno has examined different views of grammarians and linguists about the Aryan and non-Aryan origin of the Paishachi dialect. The study of this work and the proof of the Aryan origin of this dialect need further research. Katha Sarit Sagara's stories were introduced to the West almost at the same time as their collection and inspired European short stories and epic legends; its "Five Verse Tales of a Demon" (Baital Pachisi), especially, was very well-received and translated into English, German, French, Greek, Italian, etc. The twenty-five stories of Baital Pachisi, together with other stories of the Katha Sarit Sagara collection, were translated into Persian during the time of Sultan Zainul Abdin Kashmiri (823 AH/875 AH1420/1470 AH) by Molla Ahmad under the title "Darya-ye- Asmar" or "Behar al-Asmar"; probably this translation was lost, and later, Mostafa bin Khaleghdad Abbasi and Molla Abd al-Qadir Badooni took the effort to translate the stories of Katha Sarit Sagara into Persian. [ABSTRACT FROM AUTHOR]

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Copyright of Indialogs, Spanish Journal of India Studies is the property of Universitat Autonoma de Barcelona and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Machine Translation is a mechanism of transforming text from one language to another with the help of computer technology. Earlier in 2018, a machine translation system had been developed by the authors that translate Sanskrit text to Universal Networking Language expressions and was named as SANSUNL. The work presented in this paper is an extension of SANSUNL system by enhancing POS tagging, Sanskrit language processing and parsing. A Sanskrit stemmer having 23 prefixes and 774 suffixes with grammar rules are used for stemming the Sanskrit sentence in the proposed system. Bidirectional long short-term memory (Bi-LSTM) and stacked LSTM deep neural network models have been used for part of speech tagging of the input Sanskrit text. A tagged dataset of around 400 k entries for Sanskrit have been used for training and testing the neural network models. Proposed Sanskrit context-free grammar has been used with CYK parser to perform the parsing of the input sentence. Size of the Sanskrit-Universal Word dictionary has been increased from 15000 to 25000 entries. Approximately 1500 UNL generation rules have been used to resolve the 46 UNL relations. Four datasets UC-A1, UC-A2, Spanish server gold standard dataset, and 500 Sanskrit sentences taken from the general domain have been used for validating the system. The proposed system is evaluated on BLEU and Fluency score metrics and has reported an efficiency of 95.375%. [ABSTRACT FROM AUTHOR]

Friedrich Schlegel hails from a prestigious German academic family and was an Indologist like his famous brother August Wilhelm Schlegel who founded the concept of Romanticism in Germany. Sanskrit played a major role in German society in shaping aesthetics and literary styles and helped the new field of study of comparative philology. The Danish government had sent German missionaries to Malabar region and these missionaries took back a lot of knowledge about Tamil Nadu and Kerala, but these early works lost their prominence in German academia. Instead, Sanskrit took over as a leading and influential phenomenon. This paper tries to study Friedrich Schlegel's important treatise "On the Language and Wisdom of the Indians" and understand if there are any reasons for the shift from Malabar languages to Sanskrit. [ABSTRACT FROM AUTHOR]

This paper endeavors to look at the conflicts expressed by modern Indian poets in their effort to craft a new poetics by using English to express Indian thoughts and emotions in an Indian setting. Another important issue that merits investigation is the contribution of these Indian poets to the English language and the extent to which they have been successful in not only indigenizing it but also extending its boundaries in terms of style and content to say what it has never been used for before and in a manner which combines the traditions of English and native Indian languages. Finally, it is of interest to examine the dialogue the poets have among themselves and their poetic ancestors. The two poets who have been taken up for detailed analysis are Jayanta Mahapatra (1928-) and Attipate Krishnaswami Ramanujan (1929-1993). Both of these poets belong to the same generation, so a collocation of their poetry yields very interesting insights. At the same time, since both of them come from different parts of India and have distinct linguistic and cultural legacies, their poetic dilemmas and resolutions merit juxtaposition. [ABSTRACT FROM AUTHOR]

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This dataset is a model for handwritten text recognition (HTR) of Sanskrit and Newar Nepalese manuscripts in Pracalit script. This paper introduces the state of the field in Newar literature, Newar manuscripts, and HTR engines. It explains our methodology for developing the requisite ground truth consisting of manuscript images and corresponding transcriptions, training our model with a PyLAia engine, and this model’s limitations. This dataset shared on Zenodo can be used by anyone working with manuscripts in Pracalit script, which will benefit the fields of Indology and Newar studies, as well as historical and linguistic analysis.