Is it Really Sanskrit You Are Speaking?
संस्कृत संवादः
वाग्देवतामाश्रये | 17th July 2024 | Mohit Dokania
Sanskrit is often referred to as a refined form of speech. But what makes it refined? This refinement comes from the precise rules of areas like phonology, word formation, and compounds established by our ancient scholars, foremost among them being Maharshi Panini. These scientific grammatical rules purify our speech by eliminating the impurities often found in everyday language. Remember, Vyakarana (grammar) is considered the most profound science of human speech.
However, some people have begun speaking Sanskrit based on their convenience, often ignoring these essential grammatical rules (Read : http://tinyurl.com/2qm9worc ). They justify this by claiming that since children speak incorrectly, it's acceptable for adults to do so too, or by arguing that the act of speaking is more important than maintaining purity. But if we speak Sanskrit without adhering to its grammar, how can we remove the impurities and refine our speech? Without this refinement, can it truly be called Sanskrit? Speech that is based solely on convenience or the influence of one's mother tongue is not genuine Sanskrit.
This trend is dangerous because it spreads like a virus. When you speak incorrectly, others may imitate you. Soon, a group of distorters emerges, who may even become teachers, influencers or media persons, further propagating incorrect Sanskrit. This distorts and exploits the reverence we hold for this divine language.
To preserve the purity of Sanskrit, we must strive to speak it correctly. As the saying goes, "One should learn a hundred words before uttering a single word." Let us honor this profound language by speaking it with accuracy and respect.
Radhika Karavadi
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Gudsoorkar A G
On 17 Jul 2024, at 15:02, संस्कृत संवादः <samskrit...@gmail.com> wrote:
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Aravinda Rao
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Murali k
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BVK Sastry (G-S-Pop)
Namaste
Sri Aravindrao is right in the observation <We have to aim at perfection, but it may take years.> Because samskruth teams have lost the bus for over 200 years in defending 'Social Outreach and Widespread use of ' Samskrutham as Vyavahara-Bhashaa' as advocated by Maharshi-Patanjali in Mahabhashya ( BCE period – whatever number one wants to put here!);and clear directive in Indian Constitution to use ‘Samskruth where necessary’.
The following quote is from Brittania.com [ https://www.britannica.com/topic/Sanskrit-language ]
There seems to be an imminent need to set a National Language Standards by Native Languages of Brahmi Family for the ‘Classical Languages of India (declared by European approach) in the broadest frame work of ‘Panini- Patanjali- Tolkappiyum – Agastyar- Vararuchi- Hemachandra’ standard grammars. Prakruts like Samskruth are not ‘ Dead- Classic- Out of Social Circulation languages at Bharath.
The latest onslaught going on is in ‘Techno-linguistics’ where ‘Samskrutham is good for Programming Computers’ (1984 driving thought) is getting force fitted over ‘ ASCII/ UNICODE BASE and Anglicized Programming Language’s pointing to the goal of A. I’ ? the dream of ‘ Panini- Computer’. And the most active groups in doing this is the Samskruth loving- Tech Proficient Indian teams, working under Corporate umbrellas.
I place below some thoughts on this issue, alongside my personal view; keeping open mind to receive suggestions from learned.
Issue -1: Definitional Mapping: Samskrutham or Sanskrit? : ( भाषायां)
What is ‘Speaking Sanskrit’ (वद – उच्यतां - संस्कृतम् ?) How it connects to ‘Speaking Samskrutham’ (वदतु संस्कृतम्)?
This needs a segmental pedagogic and modelling clarity on the following ( which at present is a mixed run):
1.1. Samskrutham (Panini Muni-Traya-Tradition) versus ‘Sanskrit’ - Post Colonial term via Monier Williams Lexicon.
1.2. What is being sought – taught – fought ? Speaking-Samskrutham or Speaking Conversational Sanskrit
संस्कृत-वचनम् / प्रति- वचनम् / अनु-वचनम् or संस्कृत-लोक- भाषा- व्यवहार -संभाषणम्
1.3: Can Speaking Sanskrit/ Samskrutham’ be imitated – simulated – modelled on the logic : ‘Sanskrit is a language like English; Corollary of which is :
Sanskrit can be taught like English’ ?? (Naturally or as a Foreign /Alien)with a different ‘learning- teaching pedagogy’?
A ‘Samskruth teacher’ is trainable on par with ‘English Teacher’ by ‘Sanskrit – standards’? to be a ‘Samskruth teacher’?
What is the fallacy ? Google and explore links that pop up on : < pedagogy of teaching English to first learners>.
The relevant one for further contemplation is: Developing Pedagogies: Learning the Teaching of English (unl.edu)
1.4. Is ‘संभाषण-संस्कृतं - the end of ‘Learning Exploration for Samskrutham’? SB says CLEARLY NO !
‘संभाषण-संस्कृतं - program is just a walk in to the door for freeing Fear- Phobias on Sanskrit.
Classical term for such program is : बाल-बोध
Then how many more pedagogic options exist to बाल-बोध to qualify ‘संस्कृतं’ study?
Example: शास्त्र संस्कृतं -वेद संस्कृतं, काव्य संस्कृतं - विज्ञान संस्कृतं -योग संस्कृतं - मन्त्र संस्कृतं ... ... like
‘English of multiple scholarship and pedagogies.
What is Samskruth Language Proficiency frame work comparable to English ? ? Google and explore links that pop up on : < levels of English language proficiency> by European standards .
The relevant one for further exploration are :
https://preply.com/en/blog/english-language-levels/
Common European Framework of Reference for Languages - Wikipedia https://en.wikipedia.org/wiki/Common_European_Framework_of_Reference_for_Languages
The Common European Framework of Reference for Languages: Learning, Teaching, Assessment, abbreviated in English as CEFR, CEF, or CEFRL, is a guideline used to describe achievements of learners of foreign languages across Europe and, increasingly, in other countries. The CEFR is also intended to make it easier for educational institutions and employers to evaluate the language qualifications of candidates for education admission or employment. Its main aim is to provide a method of learning, teaching, and assessing that applies to all languages in Europe.
The CEFR was established by the Council of Europe between 1986 and 1989 as part of the "Language Learning for European Citizenship" project. In November 2001, a European Union Council Resolution recommended using the CEFR to set up systems of validation of language ability. The six reference levels (A1, A2, B1, B2, C1, C2) are becoming widely accepted as the European standard for grading an individual's language proficiency.
My Personal View -1 :
1.1: Samskrutham Standards are set by Munitraya tradition in two frames: ‘भाषा (लोक व्यवहार)+छन्दस्-(वाग्दर्शन-विनियोग)’.
1.2: Sanskrit Standards are by part of भाषा (लोक व्यवहार) in Social Conversation convenience. (लोक व्यवहार- संभाषणम् –
संवादः – प्रतिवादः)
1.3. Samskrutham Standards set by Munitraya tradition needs compliance in three modes:
- (1.1) As VEDANGA [ 60% of rule base]:Regulates Understanding- Application of ‘Mantra – Brahmana- Chandas’ in Yajna.
- (1.2) As ‘Pada-Shaastra’ – For ‘Refining Speakers ‘ Thought – Articulate -Expression Speech’
[भावाख्यानार्थं वक्ता लोक-वेद - प्रदत्तान् - संज्ञा - शब्दान् - यथा नियमं संस्कृत्य - विवक्षितार्थैक -वाचक -शब्द –
निर्मितिं कृत्वा - वाक्ये प्रयोगं करोति |
अथ-वा - वृद्ध-व्यवहार – काव्यज्ञ-शिक्षया अभ्यासं कृत्वा शब्दान् - अनुसृत्य / अनुकृतिं कुर्वन्- अनु-प्रयुङ्क्ते ]
- (1-3) As ‘Vak-Yoga’, the ‘ Varna- Akshara’ are used as ‘ Mantra – Beeja- Aksharas’ for ‘ Prakruti- Transformations’. [ Not
relevant for current discussion].
1.4. Sanskrit Standards are set by USAGE-CONTEXT, USER-CONVENEINCE, COMPARISON WITH OTHER LANGUAGE ECO SYSTEM.
Which in Indian context are Prakruts/ Desi / Apabhramsha; in global context – English, and many other languages.
[ Patanajli alludes to a discussion which may be relevant for quoting here: The user of language words does not go
to grammarian and ask for ‘Words’ to be delivered , like one going to a potters house/ shop and asking to
‘make a pot’ for a use. Grammarian needs to find a way to facilitate language-standardisation.
1.5. The job of a grammarian is not like a ‘Goblin’ ( Pishacha) to threaten away users, build-phobia’s in society from
Social accessing Language, in the name of ‘Purity’.
If ancient seers like Valmiki, Vyasa, Bharata, Acharyas - advocated ‘Public performance of
Ramayana Kavya – Vaachana, Mahabharata –Katha – Prasanga, Samskrutha- Dasha –Roopaka sampradaya,
Stotra – paatha as Samskruti Shikshana,
the intention seems to be clear.
Proliferate ‘Saadhu Shabda – Prayoga - Jnana’ and EDUCATE ‘ Poorva- suri- prayoga’ to Saamajikas’ on standards.
The standing example emulating this approach is done, all over India and aborad, at various places and institutions: Like Bharatiya Vidya bhavan, Surabharati sabha. …… Sanskrit Hindi Sahitya (archive.org)
Of course, Grammarians take all efforts to pick ‘A-paaniniya shabdas in Valmiki, Vyasa, Kalidasa,Bhatti, Magha..’ and
Highlight the care in use of language by the learned.
1.6: Samskrutha Bharati work is highly appreciated, relevant following footprints of established tradition of ‘Samskrutha- Baala-
Bodha’.
This is critical to get entry and paradigm shift that prevail around for
‘Samskruth Aspirants to engage with Samskrutham in the traditional way;
Samskruth Bharati – ‘Sambhashanam’ - approach is distinctly different from ‘Samskruth Aspirants engaging
Samskrutham /Sanskrit like in Colonial Mode, as ‘ Classical / Foreign / alien language/ language of ritual- prayer- faith’.
Samskruth Bharati advocates the classical model of Samskruth Study by Panini Bhashaa framework, after initial walk
through to get rid of ‘ Phobia- Fears of Samskrutham’, which got bloated by colonial anglo-phobic -pedagogy.
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Issue -2: If ‘SANSKRIT’ comparable to Latinized Vision-Version of SAMSKRUTHAM, then why are Samskruth Teams not watching
the ‘ LATIN - LANGUAGE STANDARDIZATION MODEL : Classical and New Social ? Why align to Hebrew ?
My Personal View -2 :
SAMSKRUTHAM is NOT ANY VARIANT OUTCOME OF A ‘PROTO/ PRAKRUTH’ Language !
SAMSKRUTHAM is ROOT-MOTHER SEED of SANSKRIT/PRAKRUTH/ Dramidam/ DESI / Apabhramsha/ Mleccha.
Here is a link to explore and relevant extract from the resource:
Standard And Non-Standard Latin | Journal of Classics Teaching | Cambridge Core
Readers would do well to keep in mind at all times the following distinctions when reading this article: standard/classical and non-standard; native and non-native speaker; literate and illiterate. I use ‘second’ and ‘foreign’ interchangeably of a language, as any distinction that may be made is not relevant in the context of a world in which there were no nation-states (or notions of political correctness). If I were to prefer one to the other it would be ‘foreign’: native speakers of Latin regarded everyone else but Greek-speakers as foreigners, or, as they called them, barbari. The foreigners came to have a higher regard for Latin than the native speakers of Latin had for their languages; but unlike the British in more recent times the latter never sought to impose their language on the former, nor even to encourage its adoption by them.
The Cambridge Handbook of Language Standardization
Standardization is the selection of one variant among others. It may concern any aspect of language use – pronunciation, orthography, morphology, syntax, the lexicon – and can occur within any social group, from the family to international organizations. Language policy is a conscious choice regarding a language or a linguistic feature. Such a choice, made by some social authority, is then implemented through language policy. State intervention may depend on calls for efficiency or calls for equality. Each policy and each plan for implementation is situated within a specific historical context. We trace two national histories often represented as being at opposite ends of the spectrum: the centralized power of the state in France and the decentralized power distributed to states and smaller governmental units in the USA. There are as many histories as there are languages and language varieties.
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Regards
BVK Sastry
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Rājeśvara Rāv Bhaṇḍāru
After following the author's several discussions, I do remember one proverb in Telugu: 'అమ్మ పెట్టదు, అడుక్కుతిన్నివ్వదు (amma peṭṭadu, aḍukkutinnivvadu).' It means 'the mother won't feed the child and not let the child beg for food.'
Before blaming Samskrita Bharati, one should understand the situation of Samskritam at that time and now. SB did groundbreaking work for the spread of Samskritam. It did not make any order or policy for learning or teaching Samskritam. It voluntarily offered free classes or courses for a noble cause. Uprooting Samskritam started over 1000 years ago and it was mostly removed from general education over 100 years ago. Reviving it is not a simple task.
An applied linguistic approach is essential in such cases, involving new techniques, simplification, utmost dedication, and determination. This is what Samskrita Bharati has done. If anyone is expecting the same Samskritam as that of a thousand years ago, they should wait for at least 100 years. 35 or 40 years is not enough. Now, most of us rely on the models of second and third language acquisition for learning Samskritam.
Actually, we all should try to create native Sanskrit-speaking communities. We do not use any language aid for teaching the first language. Such an environment is to be created for Samskritam.
I do believe that SB's contribution is vital in this effort. SB has created many communities for speaking. These large communities are the pillars of the next communities.
After a couple of generations, the strength of the natural Samskritam-speaking community will emerge. This is a task of centuries. Meanwhile, we should not blame and criticize anyone (at least those who are trying for a noble cause) among ourselves.
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संस्कृत संवादः
संस्कृत संवादः
Radhika Karavadi
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Rājeśvara Rāv Bhaṇḍāru
Thank you for your response. I appreciate your commitment to protecting Sanskrit from degradation.
In earlier emails, it appeared that the degradation of Samskritam was attributed to SB's work. Therefore, I aimed to highlight the significant work done by Samskrita Bharati in the context of reviving and promoting Sanskrit. I believe their approach, which includes offering free classes and creating speaking communities, is vital in this challenging task. This was not a major reason for the degradation of Samskritam.
Thank you
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Nagaraj Paturi
The person with Samskrita Samvadah mail id shared his name in some of the mails, though it would have been ideal to share it in every mail when a non personal name id is used.
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Nagaraj Paturi
Nagaraj Paturi
Mohit Dokania