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This article provides an annotated English translation and edition of the Sanskrit and Tibetan texts of Bhāviveka's (490/500-570) Madhyamakahṛdayakārikā 3.129cd-136 and of the Tibetan text of the Tarkajvālā thereon, which focus on the discussion of unconditioned entities (asaṃskṛta). The study is accompanied by an introduction that outlines the general themes of the third chapter, the specific topics within the examined section and various problematic aspects found in the Tarkajvālā exposition of Buddhist (Vaibhāṣika, Yogācāra) and non-Buddhist (Vaiśeṣika, Jain) doctrines and philosophies. The multitude of inaccuracies detected within the examined Tarkajvālā section cast doubt on its authenticity as a genuine work of Bhāviveka. It is hypothesized that the author of at least this portion of the Tarkajvālā might have been a young student who struggled to recall the fundamental doctrines of the schools he attempts to elucidate. [ABSTRACT FROM AUTHOR]

Sanskrit, one of the world's oldest languages, grammar plays major role in language translation, involving the structural arrangement of sentences through specific guidelines. Recently, there has been growing interest in the analysis of Sanskrit, particularly in translating the Bhagavad Gita into various languages. However, there is a lack of work validating the excellence of these English conversions. Advances in verbal models motorized by deep learning have not solitary facilitated conversions but also enhanced the sympathetic of languages and manuscripts through sentimentality examination. Despite these advancements, natural language processing (NLP) tasks such as machine conversion and sentimentality examination for Sanskrit have not been fully discovered, largely due to the scarcity of available data. To address these challenges, we present a sentiment analysis to predict the stress of Sanskrit texts using deep learning technique. We first perform the text preprocessing with the help of NLP transformer that considers word sequences to ascertain the accurate interpretation of words. Next, the XLNet based feature extraction is used to extracts meaningful features from the preprocessed results. We design the modified hyper spherical searching (MHSS) algorithm is used to selects the optimal features to reduce the dimensions. A dynamic dual-layer Q-learning (DDQL) model is present for sentiment analysis to classify the sentiments and predict the stress form Sanskrit text. We authenticate the effectiveness of the planned perfect using selected chapters and verses from the Bhagavad Gita across different translations. The proposed framework has demonstrated superior performance compared to existing methods for translation and sentiment classification. [ABSTRACT FROM AUTHOR]

The Mahāvairocana sūtra was translated into Chinese by the Indian monk Śubhakarasiṃha 善無畏 (637-735) and the Chinese monk Yixing 一行 (683-727), and Yixing also composed an elaborate commentary based on the teachings of Śubhakarasiṃha. Their efforts to introduce to China this key source for esoteric Buddhist doctrine and ritual offer us a remarkable case study of Buddhological translation. The two translators respond with particular flair to the perennial challenge of translating any Buddhist scriptures, namely, how to deal with foreign terms or phrases that might appear untranslatable. Looking at both the translation and commentary, we can observe how the two translators employed multiple strategies and frequently relied on commentary to clarify the multiple layers of meaning embedded in the source text. In particular, the polysemous Sanskrit word kalpa highlights the ingenuity of the two translators, as their interpretation of this term differs considerably from that implied in the Tibetan translation. Some of their specific choices in the translation had a substantial impact on the future of esoteric Buddhism in East Asia. [ABSTRACT FROM AUTHOR]

Dāsarapada-s are compositions of Haridāsa-s of Karnataka. The Haridāsa-s were mainly followers of Shri Madhwacharya, who considered themselves as servants of their Supreme Lord – Hari. They composed various compositions on subjects like devotion. Their teachings covered a wide spectrum of philosophy, religion, ritual, theology, social reformation, ethical conduct etc. The purpose of these songs was to teach the common man about devotion and philosophy. They are mainly composed in simple Kannada language and few in Sanskrit. Music was used as the medium to make these ideas reach people. These were set to music and people learnt it as songs. This paper attempts to study the adaptation of a Dāsarapada in Karnataka classical music and Sugama Saṅgīta version, and to examine the musical elements of the song in both these versions. This is a case study of the Dāsarapada “Nānēke baḍavanu, nānēke paradēśi”, which has two popular versions – the Karnataka classical music, sung by M. S. Subbulakshmi and Sugama Saṅgīta version, tuned by Mysore Anantaswamy and sung by Pushpa Jagadish which was released as part of MSIL geethegalu by Lahari Bhavageethegalu & Folk – T-Series. The scope of this paper is restricted to the study of the above-mentioned two versions and the other musical adaptations of this song are not considered for this study. Data for this study comprises of recordings of the two versions of this song. Analysis has been carried out based on the following parameters – structure, melodic features, rhythmic features, instruments, synchronization of music and meaning in Karnataka classical music and Sugama Saṅgīta. [ABSTRACT FROM AUTHOR]

Machine translation (MT) is a subfield of computer features that focuses on the automatic translation from one natural language into another without any human involvement. Due to native people interacting in a variety of languages, there is a great need for translating information between languages to send and communicate thoughts. However, they disregard the significance of semantic data encoded in the text features. In this paper, multimodal neural machine translation (MNMT) is proposed for Sanskrit-Hindi translation. The main goal of the proposed method is to fully utilize semantic text features on NMT architecture and to minimize testing and training time. The MNMT is validated on two different NMT architectures: recurrent neural network (RNN) and self-attention network (SAN). The MNMT method's efficacy is demonstrated by employing the dataset of Sanskrit-Hindi Corpora. Extensive experimental outcomes represent the proposed method's enhancement over baselines on both architectures. The existing methods, namely, English-to-Indian MT system, Sanskrit-Hindi MT system, and hybrid MT system are used to justify the efficacy of the MNMT method. When compared to the above-mentioned existing methods, RA-RNN respectively achieves a superior BLEU and METEOR of 80.5% and 75.3%, while the RA-SAN respectively achieves a superior BLEU and METEOR of 78.2% and 77.1%. [ABSTRACT FROM AUTHOR]

This paper aims to study the new energy of Sanskrit renaissance in Europe due to European voyages to India, followed by trade and then the construction of British India. It created a new social impetus to Sanskrit in India too, and the Indian intelligentsia, empowered by western education also began to examine texts written in the language. Interpretations came out in a pouring manner of these ancient texts, some locating them as the manufacturers of caste system, and some appreciating their contribution to science, literature, and philosophy and especially law. We have to re-understand how German intelligentsia interpreted and viewed these texts. The concept of nation in the age of nationalism, and its ideology of an imagined community with similar culture and shared beliefs has brought forth the necessity to enquire into the foundation of India’s modern identity, as perhaps, constructed by Oriental scholarship and the knowledge with new developments it brought forth. [ABSTRACT FROM AUTHOR]

Traditional grammars of Sanskrit briefly address the periphrastic use of the verbs i - 'go', car - 'move', ās - 'sit' and sthā - 'stand' plus participle or gerund, which convey the meaning 'to be continually/habitually x' (x = participle or gerund), but an in-depth analysis of this set of auxiliaries remains a desideratum. This paper specifically addresses the periphrasis formed with the posture verb sthā - 'stand'. I will investigate the diachronic development of this construction from the Rig-Veda to the Late Vedic period, and I will additionally offer a brief overview of the construction in the Epic Sanskrit language. On the basis of a large diachronically-oriented corpus, I will show that the Rig-Veda does not provide clear evidence of periphrases, whereas in Late Vedic periphrases with sthā - have unambiguously emerged. Furthermore, the data will be compared with the Avestan stā - periphrasis, showing that these two periphrases share certain affinities. This analysis aims to show that there exists a close relationship between this set of periphrases and the intensive category. [ABSTRACT FROM AUTHOR]

The article focuses on the intersections of Persian and Hindu cultural spheres in colonial India, highlighting how Persian literary traditions persisted even as colonial rule reshaped linguistic and religious boundaries. Topics include the publication of a Persianized Hindi work in the late 19th century, the role of Persian in shaping Hindu social reform efforts, and the evolving dynamics of Persian and Sanskrit languages amid rising religious and linguistic polarization.

Positional notation and related numerical manipulation techniques of Indian origin were introduced to Europe during the twelfth century through Arabic mediation and vividly described by Fibonacci as modus Indorum, the method of the Indians. This article aims to juxtapose Sanskrit and Latin texts to highlight the connections and differences between matrix and reflection in a complex cultural process of diffusion and assimilation. With reference to positional notation, this contribution examines a conceptual distinction between the graphical notion of position and a logical-classificatory principle hitherto perhaps not fully recognized, although present in the texts of both traditions. The thesis of a consequent diagrammatic conception of positional notation in its origins, as a system of rules relating graphical position and order of magnitude, is also advanced. [ABSTRACT FROM AUTHOR]

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Sanskrit is an ancient Indian language used in Buddhism, Jainism, and Hinduism, with a history of 3500 years old. Recognizing Sanskrit characters is still challenging due to the complexity of scripts, similar shapes for characters, and excessive symbols. Devanagari script belongs to the genre of Sanskrit language. Various techniques are implemented to recognize the characters in printed documents. The context in such natural images depicts a flexible appearance in an unconstrained environment which makes the text identification and character recognition process becomes more complex. Some factors like background complexity, orientation and size, lighting conditions, and text fonts become more challenging. The utilization of deep learning models is the best choice for solving the issues in recognition and classification processes. In this work, a new image pre-processing model is designed with the I-BOA method for the Devanagari language. Here, the input images are gathered from the publically available datasets. Here, the images are forwarded to the pre-processing image phase to get the images without the noisy text. The extracted images are fed to the classification stage for recognizing the character. It is performed by the Hybrid Deep Learning (HDL) approach with the help of DeepLabv3 and long short-term memory (LSTM) classifiers. Innovatively, the parameters of classifiers are tuned by the Improved Butterfly Optimization Algorithm (I-BOA). The accuracy of the proposed model was 15% higher than GWO-I-BOA-HDL, 11% higher than JA-I-BOA-HDL, 16% higher than TSA-I-BOA-HDL, and 12% higher than BOA-I-BOA-HDL. The simulation outcome revealed that the suggested method of character recognition model has better efficiency and is also achieved with high accuracy. [ABSTRACT FROM AUTHOR]

The Sanskrit language knows the use of iterative‐continuative periphrases which are so far mostly unexplored. The aim of this paper is to investigate the grammaticalization of the motion verbs i‐ 'go' and car‐ 'move' plus participle into auxiliary verbs, collecting data from the earliest attestations (c. 2nd millennium BC) to Late Vedic (c. 900–600 BC). I argue that in the earliest attestations there are no clear cases of periphrasis, but the motion verbs are combined with an extremely high percentage of intensive participles (with iterative Aktionsart). On the other hand, in Late Vedic i‐ 'go' and car‐ 'move' function as iterative‐continuative auxiliaries in composition with participial form. As I will show, this new periphrastic construction is one of the strategies to substitute the synthetic intensive category, which was slowly disappearing after the Early Vedic time. [ABSTRACT FROM AUTHOR]

This article presents the current situation of Sanskrit and the importance of Sanskrit in India. How is Sanskrit used in daily life in India and what is its role in the sub-continent's religions? There are some television channels in Sanskrit and in schools Sanskrit is a mandatory subject. It is one of the twenty-three official languages in India. Sanskrit is not a dead language because there are some villages where people use it in daily life, for example in school, university, worship, and especially on traditional occasions. It has a role like Greek or Latin have in European society. India has a special day celebrating Sanskrit, and a special week for Sanskrit. People have started to learn Sanskrit in German schools and in US schools. NASA also uses Sanskrit. It is possible in the future that computers will work in Sanskrit. Sanskrit is the language in which the Vedas, Upanishads, Puranas, and texts on ethics are written. It has been a language used in India for a very long time. Sanskrit is a classical and historical language of India. The corpus of Sanskrit literature encompasses a rich tradition of poetry and drama as well as scientific, technical, philosophical, and Hindu religious texts. The importance of Sanskrit is quite evident from its all-India scope. It goes without saying that it is the basis of most of the modern Indian languages. I give several opinions of Sanskrit of some of the greatest orientalists that the world has ever produced; I show the consensus of the opinions of men like Professor Max Müller, Veer Savarkar, Rajendra Prasad, and Mahatma Gandhi. These opinions show the cultural importance of Sanskrit in the life of India as the only language that can culturally integrate the entire country and the entire Hindu society. [ABSTRACT FROM AUTHOR]

This paper aims at analysing the perspectives of A. W. Schlegel's famous work Lectures on Dramatic Art. With the advent of science, literary artists and professors began to write the principles of writing and an urgency to work it out in an objective and scientific manner. Schlegel aims at tracing the way poetic styles shifted from classicism to Romanticism during the 19th century. European writing came under the influence of the Greeks and Latin works, later took influences from Christianised writings of various nations in Europe, inspired by Shakespeare's writings that broke away from the Greek and Latin model and again met with the Sanskrit texts from India. A great transformation took place amalgamating all these varied influences into a new type of writing, later termed as 'romantic' in nature. [ABSTRACT FROM AUTHOR]

In this paper, a novel method for analyzing the sentiments portrayed by Sanskrit text has been proposed. Sanskrit is one of the world's most ancient languages; however, natural language processing tasks such as machine translation and sentiment analysis have not been explored for it to the full potential because of the unavailability of sufficient labeled data. We solved this issue using a zero-shot learning-based cross-lingual sentiment analysis (CLSA) approach. The CLSA uses the resources from the source language to enhance the sentiment analysis of the target language having insufficient resources. The proposed work translates the text from Sanskrit, a language with insufficient labeled data, to English, with sufficient labeled data for sentiment analysis using a transformer model. A generative adversarial network-based strategy has been proposed to evaluate the maturity of the translations. Then a bidirectional long short-term memory-based model has been implemented to classify the sentiments using the embeddings obtained through translations. The proposed technique has achieved 87.50% accuracy for machine translation and 92.83% accuracy for sentiment classification. Sanskrit-English translations used in this work have been collected through web scraping techniques. In the absence of the ground-truth sentiment class labels, a strategy for evaluating the sentiment scores of the proposed sentiment analysis model has also been presented. A new dataset of Sanskrit text, along with their English translations and sentiment scores, has been constructed. [ABSTRACT FROM AUTHOR]

Sheldon Pollock's justly famous work on cosmopolitan orders and processes of vernacularization in the worlds of Latinity and Sanskrit invites questions of a comparative and global‐historical character. I will raise such questions in the context of the Persianate cosmopolitan order, especially as exemplified by the early modern Ottoman Empire, focusing on the wave of vernacularizations this empire witnessed in the seventeenth–eighteenth centuries. In this process of vernacularization, new vernacular forms of philological learning appear to have played a crucial role. Building on Bourdieu's work, I will try to analyze the Ottoman cosmopolitan as a pre‐modern form of linguistic domination, and vernacularization as a form of resistance. Moving beyond Bourdieu, I will be arguing for a genealogical approach that is alive to premodern non‐European philological traditions, and to the historically variable relation between (philological) knowledge and power. [ABSTRACT FROM AUTHOR]

This study investigate a number of selected Sanskrit loanwords in the Malay language that focus on the aspect of meaning. Research into meaning includes two types of changes, namely narrowing and expanding meaning. The etymology approach that have been devised by Collins (2003) is applied in this study. Study data were obtained through a dictionary compiled by Winstedt (1959) entitled An Unabridged Malay-English Dictionary. A total of 605 known Sanskrit vocabulary certainly existed in the Malay language. However, this study will analyze only seven selected word. The determination of data includes aspects of religion and belief based on an assessment of the meaning recorded in the dictionary. The analysis of this study shows that the borrowing of words from the Sanskrit language has caused the narrowing and expansion of meaning. Narrowing and expansion of meaning some words occurs when there is a change in the religious aspects and beliefs of the Malay community, that is from Hindu-Buddhist to Islam. Based on research, the spread of Islam not only contributed to the increase of Arabic vocabulary in Malay language, but also influenced the meaning of words due to the occurrence of contradictions from the point of view of belief values and teachings between Islam and Hindu-Buddhism. [ABSTRACT FROM AUTHOR]

Probability Proportional to Size with Replacement (PPSWR) Sampling offers an important role in the sampling theory. K. Joshi and M.B. Rajarshi (2017) proposed Modified Probability Proportional to Size with Replacement Sampling, which lead to the estimators with higher efficiency in case where data follow Zipf's Law. Hitopadesha, a linguistic corpus in Sanskrit language consists of some words having very high frequency than other words hence the data of word frequency follows Zipf's Law. In this paper, we illustrate the performance of MPPSWR Sampling to estimate the actual proportion of Indeclinable words of Hitopadesha and compare the estimators with PPSWR Sampling. [ABSTRACT FROM AUTHOR]

The Saraiki language is one of the ancient languages on the plain of the earth, and it is a sweet language, possessing a rich treasure of words and an abundant sea of organized and scattered literature. 1- The orientalists held that the Saraiki language originated from the language of the Aryan nation, which is called Sanskrit. 2- Some linguists and researchers of the Syriac language have argued that it is a branch of the Syriac language. This view was unique to the Saraiki researcher and investigator, Bashir Ahmed Al-Dhami, who believes that the Saraiki language is the first language emerging in the Sindh and did not branch out from any other language, and that the Sanskrit language has branched out from the waist of this language. The Arabic language has influenced the Saraiki language a lot in different directions, including: 1- Some Arabic alphabets were introduced to the Saraiki language, such as: Th, R, Z, T, Z, Z, G, Q. 2- The Arabic calligraphy was adopted and they started to write Saraiki in Naskh script. 3- The Arabic words and vocabulary have entered Saraiki, we can divide them into three sections, as will be clear in the following pages. This language has been affected by Arabic in terms of the origins and rules as well, and shares with it many wisdom and proverbs, so you will see all of this later. When I studied prominent effects of Arabic language on my mother tongue Seraiki I was impressed, therefore I thought it proper to collect these effects into an artical. So that the others may also benifit from it. [ABSTRACT FROM AUTHOR]

Sanskrit is an ancient language with a rich literary and cultural heritage, but it is not widely spoken today. However, its importance in understanding ancient Indian texts and culture has driven researchers to develop machine translation systems for Sanskrit to English. The goal of these systems is to automatically translate Sanskrit text into English, making it accessible to a wider audience. Language study and the use of human communication languages to interact with machines is a prominent research domain in Natural Language Processing [NLP]. The Sanskrit language being the oldest, we found that there is limited work done to include Sanskrit and its translation using NLP. In this study, we use NLP and Deep learning Transformer based attention mechanisms to translate Sanskrit to English. We have used a corpus dataset to train our model and reported 20% accuracy using the Bhagavad Gita dataset and 72% accuracy using the Bible dataset which can be considered a good standard. As we increase the number of lines in the dataset the Model gives better accuracy. We compared the Transformer Model and Long Short-Term Memory (LSTM) Model. Our model performs better than our previous models used to translate the Sanskrit language. They will also aid the linguistic community in saving the time-consuming process of Sanskrit to English translation. [ABSTRACT FROM AUTHOR]

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]

The article focuses on the transformative journey of meditation as a means to explore deeper states of consciousness. Topics include the shift from traditional travel to inner exploration, the mental clutter cleared through consistent meditation practice, and the profound bliss experienced in advanced states of Samadhi.

Siddhicandra's Bhanucandraganicarita (Biography of Bhanucandra, ca. 1620s) enacts a stunning development in Sanskrit historiography. The text's title bills it as a biography of a Jain mendicant, a standard genre of Jain-authored works. But, in fact, the text treats cross-cultural relations between Jain ascetics and Mughal elites as its main subject. It is arguably the first Sanskrit text to focus specifically and exclusively on Mughal contexts. This literary and historiographical choice is all the more noteworthy because of the text's carefully delineated approach to negotiating between Sanskrit, Jain, and Mughal cultural norms. Throughout the work Siddhicandra depicts the Mughals as steeped in Sanskrit literary culture while showing himself to be fluent in a Persianate cultural zone. In the tradition of Sanskrit writing on Indo-Persian political figures, which was several hundred years old by the early seventeenth century, the Bhanucandraganicarita marks a moment when the Mughals ceased to be other in any identifiable way, except as offering a new cultural context for Jain self-expression. [ABSTRACT FROM AUTHOR]

The article focuses on comparative political theory (CPT) inspired by political theory Eurocentric diagnosis, and mentions focus of Indologists on forays of India into Sanskrit to study a culture. Topics discussed include focus on the issue of translational fidelity, traditional India afflicted by gender discrimination making symbol of oppression, and problems facing Brāhmaṇa ideologues striving to systematize and rationalize varna system.

The article focuses on the distraction of neo-hinduism and challenges of studies of the philosopher Swami Vivekananda. Topics discussed include book "The Limits of Scripture: Vivekananda's Reinterpretation of the Authority of the Vedas" that focuses on label of neo-Vedanta to Vivekananda, Western secular and Christian ideas plagiarized by Vivekananda recasting in Sanskrit terminology, and agreement of teacher following Vivekananda about harmony between since and Hindu tradition.

With the advent of technology, electronic dictionaries have become an important variety of available tools for learning languages. Our research team developed an online learner's dictionary, named eRječnik, with basic entries for learning Hindi and Sanskrit, next to those for Japanese, Korean, and Chinese. This e-tool was developed with reference to two key elements: (1) an analysis of existing e-dictionaries and their structure, and (2) an analysis of the dictionary usage habits among students enrolled in a language class of one of the abovementioned languages, as well as among learners who had finished their studies. The goal of this study was to analyze data and develop an e-dictionary that can help students study their respective languages. As a result, a free learner's e-dictionary that can incorporate student input has been designed, allowing cross-language searches as well as comparative searches between several languages. The article presents an overview of a student survey that was conducted as a preliminary step to the building of eRječnik. [ABSTRACT FROM AUTHOR]

We investigate how children in the Sri Lankan Tamil Hindu/Saiva faith community in London learn and use Sanskrit alongside Tamil and/or English and other multimodal and embodied resources to communicate with the Divine.The data were collected as part of a 3-year multi-sited collaborative team ethnography documenting how migrant children become literate in faith settings.The data consist of participant observations across religious education classes, the Temple, and the home, and interviews with the key participant child, Chantia, her brother and the Chief priest at the Temple. The analysis focuses on instances in the data where sacred language learning and performance are thematised. In addition, we analyse a digital video recording of Chantia’s daily morning prayers using transvisuals.Learning Sanskrit consists of integrating a limited set of Sanskrit religious texts and practices, such as key religious concepts, mantras, and poetic verses in children’s evolving religious repertoire and is embedded in children’s everyday religious socialisation across contexts. Chantia unites and syncretises a range of conventionalised semiotic resources, including religious texts in Sanskrit to communicate with the Divine and personalise her act of worship.Children’s religious repertoires are learned, deployed, adapted, and expanded differently depending on the affordances of the socio-cultural context. Chantia’s meaning-making process is much more complex than the rigid categorisation of the different modal resources she deploys, forming an integrated system of communication.Our conceptualisation of Sanskrit sacred language learning is anchored on a multilingual and multimodal perspective that does not privilege Sanskrit over other (sacred) languages nor linguistic over non-linguistic resources.Our paper extends current critique of logocentric perspectives in applied and sociolinguistics to the examination of religious repertoires that are often driven by a communication hierarchy positioning sacred languages at the top and other aspects of communication as secondary. [ABSTRACT FROM AUTHOR]

P. 979 Comm.: Varro, I ling i .VII 66 (I give firstly the text by de Melo, and then I correct the wrong punctuation by de Melo with the correct punctuation by G.-Sch.) de Melo: I Claudius scribit i axitiosas I demonstrari "consuplicationes" i . P. 171: De Melo writes that Varro is wrong because he confused the ending I um i of I denarium i meaning thousand I denarii i , originally a genitive I mille denarium i > I mille denariorum i , "and this ending confuses Varro : However, Varro was not confused: Varro, I ling i .IX 85 Goetz-Schöll I in ipsis uocabulis ubi additur certus numerus in miliariis aliter atque in reliquis dicitur: nam sic loquontur, "hoc mille denarium", non 'hoc mille denari i // I denariorum i L.Spengel I denarii i B F b , also de Melo reads I denariorum //, et 'haec duo milia denarium, non "duo milia denariorum" i . De Melo had at his disposal a good or excellent knowledge of Indo-European linguistics, perhaps a little reduced only in Hittite, but the Indo-European linguistics and the collection of roots concerns only indirectly Varro and shows a little of the prehistory of Latin and how much richer our linguistic science is in comparison with that of Varro. Here de Melo did not remind us that an IE etymology of I fundus/fundamentum i from a root I bh-udh i - (as supposed by de Melo from DV 250) has been discouraged by both Ernout-Meillet and Walde-Hofmann (Ernout and Meillet 1959: 261f. "On ne peut même affirmer que I f- i du Latin repose sur I bh i -: car on a des forms à I dh- i initial: v.sl. P. 38: De Melo here attributes to Sabine [78]: 142) something Sabine never said, probably because of a misunderstanding produced by the word order de Melo used: "neither in Greek grammar nor in Latin it is the goal of etymology to find the "true meaning" of words ([78]: 142) . [Extracted from the article]

Kumārila Bhaṭṭa is commiĴ ed to svatah pr ̣ āmān ya, ̣ or the “intrinsic validity” principle, on which agents are entitled to take their cognitions as knowledgeevents unless confronted by defeaters. It is argued that, despite recent work arguing otherwise, this principle—as understood by an important Mīmāṃ sā philosopher, Pārthasārathi Miśra—is not an instance of the KK principle, the idea that if one knows that p one thereby also knows that they know p, nor would Kumārila be commiĴ ed to that principle on other grounds. [ABSTRACT FROM AUTHOR]

The logical analysis of Nāgārjuna's (c. 200 CE) catuṣkoṭi (tetralemma or four-corners) has remained a heated topic for logicians in Western academia for nearly a century. At the heart of the catuṣkoṭi, the four corners' formalization typically appears as: A, Not A (¬A), Both (A &¬A), and Neither (¬[A∨¬A]). The pulse of the controversy is the repetition of negations (¬) in the catuṣkoṭi. Westerhoff argues that Nāgārjuna in the Mūlamadhyamakakārikā uses two different negations: paryudāsa (nominal or implicative negation) and prasajya-pratiṣedha (verbal or non-implicative negation). This paper builds off Westerhoff's account and presents some subtleties of Nāgārjuna's use of these negations regarding their scope. This is achieved through an analysis of the Sanskrit and Tibetan Madhyamaka commentarial tradition and through a grammatical analysis of Nāgārjuna's use of na (not) and a(n)- (non-) within a diverse variety of the catuṣkoṭi within the Mūlamadhyamakakārikā. [ABSTRACT FROM AUTHOR]

The Yogācāra School presents the seventh consciousness as the internal mental faculty of the sixth consciousness. According to the Hīnayāna tradition, the internal faculty is called manas, so the complete compound word referring to the seventh consciousness is manovijñāna. Thus, in the Yogācāra system the seventh and sixth consciousnesses are both named manovijñāna. In order to resolve the confusion of the homonyms, one of them must be adjusted. Based on the Tibetan term, nyon yid rnam par shes pa, some scholars recently claimed that the seventh consciousness could be called kliṣṭamanas. However, in the Cheng Weishi Lun, Xuanzang proposed that the seventh consciousness is also reasonably named akliṣṭamanas when referring to the pure Buddha, and therefore it is better to simply term the seventh consciousness "manas". On the other hand, some Indian ancient Yogācāra theorists suggested that the word manovijñāna should be used to name the seventh consciousness, while the sixth consciousness would in that case be called dharmavijñāna. However, that solution was rejected by Cheng Weishi Lun. Through contextual analysis, utilizing the method of the Indian Śāstra of Vaiyākaraṇa, this article puts forward an innovative way to solve the difficult problem of homonymity: denoting the seventh consciousness as pradhānamanovijñāna (最勝末那識) based on the unique meaning of manas advocated by Yogācāra School itself. [ABSTRACT FROM AUTHOR]

The article "José León Herrera: In Memoriam" presents the life and academic background of José León Herrera, an outstanding Peruvian philologist and indologist. Born in Lima in 1930, Herrera studied at the Colegio Italiano and later entered the Universidad Católica del Perú and the Universidad Nacional Mayor de San Marcos. During his career, he specialized in classical languages and Sanskrit, and made important translations of Sanskrit texts into Spanish. Additionally, he obtained a scholarship to study indology at the University of Paris, where he continued his education in philosophy and Indian languages. After completing his studies, he moved to Germany in 1962, where he worked in a factory and later obtained a scholarship at the Goethe Institute to study the German language. Subsequently, he enrolled at the University of Tübingen to study Indology and Comparative History of Religions. In 1965, he moved to India with a UNESCO scholarship to study Indian Philosophy and Sanskrit. He returned to Peru in 1966 and began teaching at the Universidad Nacional Mayor de San Marcos and the Pontificia Universidad Católica del Perú. Throughout his career, he conducted research, published theses and translations, and was recognized for his work in promoting Japanese culture in Peru. The article pays tribute to Dr. José León Herrera, an outstanding Peruvian scholar and philologist. It mentions his contribution to the translation of religious texts from India, as well as his mastery of several languages and deep knowledge of Indian culture. His teaching work and his humility and willingness to share knowledge are also highlighted. Although he is no longer physically present, his legacy endures. [Extracted from the article]

This article aims to provide some basic examples of the application of 'Navya-Nyāya Formal Language' (NL). NL consists in a method for formalizing Navya-Nyāya technical language and inferences. Derived especially from the works of Matilal, Staal, and Ganeri and conceived primarily as a hermeneutical tool, NL expands the expressive power of its forerunners, in particular in terms of handling complex relations and remaining faithful to the original Navya-Nyāya--style Sanskrit formulations. An extensional set-based approach and non-predicative relational syntax are adopted here, proposing solutions to deal with quantification shift. A thumbnail sketch of a relational formalistic inference is also provided. [ABSTRACT FROM AUTHOR]

In South Asian societies, nationalist projects have often relied on cultural symbols drawn from varied native traditions for their legitimacy claims. In a multi-ethnic society like India, with a multitude of narratives about collective pasts, it becomes difficult for such projects to achieve a multi-symbol congruence that is deemed necessary. The schools are key sites where such complex interplay of the production of locality (region) and national identity can be examined. Schools located in the state of Assam afford a vantage point to examine the vexed relation between the national and the regional imaginaries. The article draws on materials collected from a school affiliated to the Vidya Bharati Trust located in Assam. The Trust and the schools run by it have been extensively examined for their focus on promoting a certain ideology of nationalism which is based on the cultural supremacy of Hindu symbols. However, the branches of such schools in Assam carry a distinct regional character in their endorsement of regional icons and of Assamese language. This article examines the dynamics of nation, religion and region within educational spaces in the deployment of visual images and in the curricular materials used in a school named after Sankardeva. [ABSTRACT FROM AUTHOR]

This essay argues that the rise and circulation of large numbers of Sanskrit literary anthologies as well as story traditions about poets in the second millennium together index important changes in the 'author-function' within the Sanskrit literary tradition. While modern 'empirical authorship' and external referentiality in Sanskrit has long been deemed 'elusive'by Western scholarship, the new forms of literary production in the second millennium suggest a distinct new interest in authorship among wider literary communities. This new 'author-function' indexed a shift in the perceptions of literary production and the literary tradition itself. Focusing on the famous sixteenth-century work known as the Bhojaprabandha as both an anthology as well as a storybook about poets, this essay further argues that the paradigmatic courts of kings like Vikramāditya and Bhoja (but particularly the latter), placed not in historical time but in an archaic temporality, became the mise en scène for the figure of the poet in the second-millennium literary imagination. They were courts where the finest poets of the tradition appeared and where their virtuosity could be savored and reflected upon by generations of readers. [ABSTRACT FROM AUTHOR]