Source: http://everything.explained.today/Sanskrit/
Timestamp: 2019-04-18 21:12:03+00:00

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Revived: A few attempts at revival have been reported in Indian and Nepalese newspapers.
1,669 Nepalis in 2011 Nepal census reported Sanskrit as their mother tongue.
Also written in various Brahmic scripts.
Sanskrit (; in Sanskrit pronounced as /sə̃skr̩t̪əm/, Sanskrit: संस्कृतम्) is a language of ancient India with a documented history of nearly 3,500 years. It is the primary liturgical language of Hinduism; the predominant language of most works of Hindu philosophy as well as some of the principal texts of Buddhism and Jainism. Sanskrit, in its various variants and dialects, was the lingua franca of ancient and medieval India. In the early 1st millennium CE, along with Buddhism and Hinduism, Sanskrit migrated to Southeast Asia, parts of East Asia and Central Asia, emerging as a language of high culture and of local ruling elites in these regions.
The body of Sanskrit literature encompasses a rich tradition of philosophical and religious texts, as well as poetry, music, drama, scientific, technical and other texts. In the ancient era, Sanskrit compositions were orally transmitted by methods of memorisation of exceptional complexity, rigour and fidelity. The earliest known inscriptions in Sanskrit are from the 1st-century BCE, such as the few discovered in Ayodhya and Ghosundi-Hathibada (Chittorgarh). Sanskrit texts dated to the 1st millennium CE were written in the Brahmi script, the Nāgarī script, the historic South Indian scripts and their derivative scripts.   Sanskrit is one of the 22 languages listed in the Eighth Schedule of the Constitution of India. It continues to be widely used as a ceremonial and ritual language in Hinduism and some Buddhist practices such as hymns and chants.
The Sanskrit verbal adjective is a compound word consisting of sams (together, good, well, perfected) and krta- (made, formed, work). It connotes a work that has been "well prepared, pure and perfect, polished, sacred". According to Biderman, the perfection contextually being referred to in the etymological origins of the word is its tonal qualities, rather than semantic. Sound and oral transmission were highly valued quality in ancient India, and its sages refined the alphabet, the structure of words and its exacting grammar into a "collection of sounds, a kind of sublime musical mold", states Biderman, as an integral language they called Sanskrit. From late Vedic period onwards, state Annette Wilke and Oliver Moebus, resonating sound and its musical foundations attracted an "exceptionally large amount of linguistic, philosophical and religious literature" in India. The sound was visualized as "pervading all creation", another representation of the world itself, the "mysterious magnum" of the Hindu thought. The search for perfection in thought and of salvation was one of the dimensions of sacred sound, and the common thread to weave all ideas and inspirations became the quest for what the ancient Indians believed to be a perfect language, the "phonocentric episteme" of Sanskrit.
Sanskrit as a language competed with numerous less exact vernacular Indian languages called Prakritic languages (). The term prakrta literally means "original, natural, normal, artless", states Franklin Southworth. The relationship between Prakrit and Sanskrit is found in the Indian texts dated to the 1st millennium CE. Patanjali acknowledged that Prakrit is the first language, one instinctively adopted by every child with all its imperfections and later leads to the problems of interpretation and misunderstanding. The purifying structure of the Sanskrit language removes these imperfections. The early Sanskrit grammarian Dandin states, for example, that much in the Prakrit languages is etymologically rooted in Sanskrit but involve "loss of sounds" and corruptions that result from a "disregard of the grammar". Dandin acknowledged that there are words and confusing structures in Prakrit that thrive independent of Sanskrit. This view is found in the writing of Bharata Muni, the author of the ancient Natyasastra text. The early Jain scholar Namisadhu acknowledged the difference, but disagreed that the Prakrit language was a corruption of Sanskrit. Namisadhu stated that the Prakrit language was the purvam (came before, origin) and they came naturally to women and children, that Sanskrit was a refinement of the Prakrit through a "purification by grammar".
Mycenaean Greek (c. 1450 BCE) and Ancient Greek (c. 750 – 400 BC). Mycenaean Greek is the older recorded form of Greek, but the limited material that has survived has a highly ambiguous writing system. More important to the Indo-European studies is Ancient Greek, documented extensively beginning with the two Homeric poems (the Iliad and the Odyssey, c. 750 BC).
The Vedic Sanskrit found in the Rigveda is distinctly more archaic than other Vedic texts, and in many respects, the Rigvedic language is notably more similar to those found in the archaic texts of Old Avestan Zoroastrian Gathas and Homer's Iliad and Odyssey. According to Stephanie W. Jamison and Joel P. Brereton – Indologists known for their translation of the Rigveda, the Vedic Sanskrit literature "clearly inherited" from Indo-Iranian and Indo-European times, the social structures such as the role of the poet and the priests, the patronage economy, the phrasal equations and some of the poetic meters. While there are similarities, state Jamison and Brereton, there are also differences between Vedic Sanskrit, the Old Avestan, and the Mycenaean Greek literature. For example, unlike the Sanskrit similes in the Rigveda, the Old Avestan Gathas lack simile entirely, and it is rare in the later version of the language. The Homerian Greek, like Rigvedic Sanskrit, deploys simile extensively, but they are structurally very different.
The early Vedic form of the Sanskrit language was far less homogenous, and it evolved over time into a more structured and homogeneous language, ultimately into the Classical Sanskrit by about the mid-1st-millennium BCE. According to Richard Gombrich – an Indologist and a scholar of Sanskrit Pāli and Buddhist Studies, the archaic Vedic Sanskrit found in the Rigveda had already evolved in the Vedic period, as evidenced in the later Vedic literature. The language in the early Upanishads of Hinduism and the late Vedic literature approaches Classical Sanskrit, while the archaic Vedic Sanskrit had by the Buddha's time become unintelligible to all except ancient Indian sages, states Gombrich.
The was not the first description of Sanskrit grammar, but it is the earliest that has survived in full. Pāṇini cites ten scholars on the phonological and grammatical aspects of the Sanskrit language before him, as well as the variants in the usage of Sanskrit in different regions of India. The ten Vedic scholars he quotes are Apisali, Kashyapa, Gargya, Galava, Cakravarmana, Bharadvaja, Sakatayana, Sakalya, Senaka and Sphotayana. The of Panini became the foundation of Vyākaraṇa, a Vedanga. In the, language is observed in a manner that has no parallel among Greek or Latin grammarians. Pāṇini's grammar, according to Renou and Filliozat, defines the linguistic expression and a classic that set the standard for the Sanskrit language. Pāṇini made use of a technical metalanguage consisting of a syntax, morphology and lexicon. This metalanguage is organised according to a series of meta-rules, some of which are explicitly stated while others can be deduced.
Sanskrit co-existed with numerous other Prakrit languages of ancient India. The Prakrit languages of India also have ancient roots and some Sanskrit scholars have called these Apabhramsa, literally "spoiled".  The Vedic literature includes words whose phonetic equivalent are not found in other Indo European languages but which are found in the regional Prakrit languages, which makes it likely that the interaction, the sharing of words and ideas began early in the Indian history. As the Indian thought diversified and challenged earlier beliefs of Hinduism, particularly in the form of Buddhism and Jainism, the Prakrit languages such as Pali in Theravada Buddhism and Ardhamagadhi in Jainism competed with Sanskrit in the ancient times.   However, states Paul Dundas – a scholar of Jainism, these ancient Prakrit languages had "roughly the same relationship to Sanskrit as medieval Italian does to Latin." The Indian tradition states that the Buddha and the Mahavira preferred Prakrit language so that everyone could understand it. However, scholars such as Dundas have questioned this hypothesis. They state that there is no evidence for this and whatever evidence is available suggests that by the start of the common era, hardly anybody other than learned monks had the capacity to understand the old Prakrit languages such as Ardhamagadhi.
According to Sanskrit linguist Madhav Deshpande, Sanskrit was a spoken language in a colloquial form by the mid 1st millennium BCE which coexisted with a more formal, grammatical correct form of literary Sanskrit. This, states Deshpande, is true for modern languages where colloquial incorrect approximations and dialects of a language are spoken and understood, along with more refined, sophisticated and grammatically accurate forms of the same language being found in the literary works. The Indian tradition, states Moriz Winternitz, has favored the learning and the usage of multiple languages from the ancient times. Sanskrit was a spoken language in the educated and the elite classes, but it was also a language that must have been understood in a more wider circle of society because the widely popular folk epics and stories such as the Ramayana, the Mahabharata, the Bhagavata Purana, the Panchatantra and many other texts are all in the Sanskrit language. The Classical Sanskrit with its exacting grammar was thus the language of the Indian scholars and the educated classes, while others communicated with approximate or ungrammatical variants of it as well as other natural Indian languages. Sanskrit, as the learned language of Ancient India, thus existed alongside the vernacular Prakrits. Many Sanskrit dramas indicate that the language coexisted with the vernacular Prakrits. Centres in Varanasi, Paithan, Pune and Kanchipuram were centers of classical Sanskrit learning and public debates until the arrival of the colonial era.
Though developed and nurtured by scholars of orthodox schools of Hinduism, Sanskrit has been the language for some of the key literary works and theology of heterodox schools of Indian philosophies such as Buddhism and Jainism. The structure and capabilities of the Classical Sanskrit language launched ancient Indian speculations about "the nature and function of language", what is the relationship between words and their meanings in the context of a community of speakers, whether this relationship is objective or subjective, discovered or is created, how individuals learn and relate to the world around them through language, and about the limits of language? They speculated on the role of language, the ontological status of painting word-images through sound, and the need for rules so that it can serve as a means for a community of speakers, separated by geography or time, to share and understand profound ideas from each other. These speculations became particularly important to the Mimamsa and the Nyaya schools of Hindu philosophy, and later to Vedanta and Mahayana Buddhism, states Frits Staal – a scholar of Linguistics with a focus on Indian philosophies and Sanskrit. Though written in a number of different scripts, the dominant language of Hindu texts has been Sanskrit. It or a hybrid form of Sanskrit became the preferred language of Mahayana Buddhism scholarship. One of the early and influential Buddhist philosopher Nagarjuna (~200 CE), for example, used Classical Sanskrit as the language for his texts. According to Renou, Sanskrit had a limited role in the Theravada tradition (formerly known as the Hinayana) but the Prakrit works that have survived are of doubtful authenticity. Some of the canonical fragments of the early Buddhist traditions, discovered in the 20th-century, suggest the early Buddhist traditions did use of imperfect and reasonably good Sanskrit, sometimes with a Pali syntax, states Renou. The Mahāsāṃghika and Mahavastu, in their late Hinayana forms, used hybrid Sanskrit for their literature. Sanskrit was also the language of some of the oldest surviving, authoritative and much followed philosophical works of Jainism such as the Tattvartha Sutra by Umaswati.
The Sanskrit language has been one of the major means for the transmission of knowledge and ideas in Asian history. Indian texts in Sanskrit were already in China by 402 CE, carried by the influential Buddhist pilgrim Faxian who translated them into Chinese by 418 CE. Xuanzang, another Chinese Buddhist pilgrim, learnt Sanskrit in India and carried 657 Sanskrit texts to China in the 7th-century where he established a major center of learning and language translation under the patronage of Emperor Taizong.  By the early 1st millennium CE, Sanskrit had spread Buddhist and Hindu ideas to Southeast Asia, parts of the East Asia and the Central Asia. It was accepted as a language of high culture and the preferred language by some of the local ruling elites in these regions. According to the Dalai Lama, the Sanskrit language is a parent language that is at the foundation of many modern languages of India and the one that promoted Indian thought to other distant countries. In Tibetan Buddhism, states the Dalai Lama, Sanskrit language has been a revered one and called legjar lhai-ka or "elegant language of the gods". It has been the means of transmitting the "profound wisdom of Buddhist philosophy" to Tibet.
Sanskrit declined starting about and after the 13th-century.  This coincides with the beginning of Islamic invasions of the Indian subcontinent to create, thereafter expand the Muslim rule in the form of Sultanates and later the Mughal Empire. With the fall of Kashmir around the 13th-century, a premier center of Sanskrit literary creativity, Sanskrit literature there disappeared, perhaps in the "fires that periodically engulfed the capital of Kashmir" or the "Mongol invasion of 1320" states Sheldon Pollock. The Sanskrit literature which was once widely disseminated out of the northwest regions of the subcontinent, stopped after the 12th-century. As Hindu kingdoms fell in the eastern and the South India, such as the great Vijayanagara Empire, so did Sanskrit. There were exceptions and short periods of imperial support for Sanskrit, mostly concentrated during the reign of the tolerant Mughal emperor Akbar. Muslim rulers patronized the Middle Eastern language and scripts found in Persia and Arabia, and the Indians linguistically adapted to this Persianization to gain employment with the Muslim rulers. Hindu rulers such as Shivaji of the Maratha Empire, reversed the process, by re-adopting Sanskrit and re-asserting their socio-linguistic identity.   After Islamic rule disintegrated in the Indian subcontinent and the colonial rule era began, Sanskrit re-emerged but in the form of a "ghostly existence" in regions such as Bengal. This decline was the result of "political institutions and civic ethos" that did not support the historic Sanskrit literary culture.
Scholars are divided on whether or when Sanskrit died. Western authors such as John Snelling state that Sanskrit and Pali are both dead Indian languages. Indian authors such as M Ramakrishnan Nair state that Sanskrit was a dead language by the 1st millennium BCE. Sheldon Pollock states that in some crucial way, "Sanskrit is dead". After the 12th-century, the Sanskrit literary works were reduced to "reinscription and restatements" of ideas already explored, and any creativity was restricted to hymns and verses. This contrasted with the previous 1,500 years when "great experiments in moral and aesthetic imagination" marked the Indian scholarship using Classical Sanskrit, states Pollock.
Hanneder states that modern works in Sanskrit are either ignored or their "modernity" contested. According to Robert Goldman and Sally Sutherland, Sanskrit is neither "dead" nor "living" in the conventional sense. It is a special, timeless language that lives in the numerous manuscripts, daily chants and ceremonial recitations, a heritage language that Indians contextually prize and some practice.
There is an extensive overlap in the vocabulary, phonetics and other aspects of these New Indo-Aryan languages with Sanskrit, but it is neither universal nor identical across the languages. They likely emerged from a synthesis of the ancient Sanskrit language traditions and an admixture of various regional dialects. Each language has some unique and regionally creative aspects, with unclear origins. Prakrit languages do have a grammatical structure, but like the Vedic Sanskrit, it is far less rigorous than Classical Sanskrit. The roots of all Prakrit languages may be in the Vedic Sanskrit and ultimately the Indo-Aryan language, their structural details vary from the Classical Sanskrit. It is generally accepted by scholars and widely believed in India that numerous major modern Indic languages such as Punjabi, Hindi, Gujarati and Bengali have roots in Sanskrit in the broadest sense of the term,  and are the descendants of the Sanskrit language. Sanskrit, states Burjor Avari, can be described as "the mother language of almost all the languages of north India".
Sanskrit is a studied school subject, but scarcely spoken in contemporary India. In the 2001 Census of India, 14,135 Indians reported Sanskrit to be their first language. In the 2011 census, 24,821 people reported Sanskrit to be their first language.
According to the 2011 national census of Nepal, 1,669 people use Sanskrit as their first language.
Sanskrit shares many Proto-Indo-European language family features. The consonantal system is the same, though it systematically enlarged the inventory of distinct sounds. For example, Sanskrit added a voiceless aspirated "Th", to the voiceless "T", voiced "D" and voiced aspirated "Dh" found in PIE languages.
The most significant and distinctive phonological development in Sanskrit is vowel-merger, states Stephanie Jamison – an Indo-European linguist specializing in Sanskrit literature. The short ∗e, ∗o and *a, all merge as "a" (अ) in Sanskrit, while long ∗ē, ∗ō and *ā, all merge as long "ā" (आ). These mergers occurred very early and significantly impacted Sanskrit's morphological system. Some phonological developments in it mirror those in other PIE languages. For example, the labiovelars merged with the plain velars as in other satem languages. However, the secondary palatalization of the resulting segments is more thorough and systematic within Sanskrit, states Jamison. A series of retroflex dental stops were invented in Sanskrit to more thoroughly articulate sounds for clarity. For example, unlike the loss of the morphological clarity from vowel contraction that is found in early Greek and related southeast European languages, Sanskrit deployed ∗y, ∗w, and ∗s intervocalically to provide morphological clarity.
The cardinal vowels (svaras) i (इ), u (उ), a (अ) distinguish length in Sanskrit, states Jamison. The short a (अ) in Sanskrit is a closer vowel than ā, equivalent to schwa. The mid vowels ē (ए) and ō (ओ) in Sanskrit are monophthongizations of the Indo-Iranian diphthongs ∗ai and ∗au. The Old Iranian language preserved *ai and ∗au. In contrast, in Sanskrit, they are inherently long. The vocalic liquid *r̥ in Sanskrit is a merger of PIE ∗r̥ and ∗l̥. Additionally, Sanskrit invents a long-r̥ and uses it in a few analogically generated morphological categories.
Sanskrit invented symmetric consonantal phoneme structure based on how the sound is articulated, though the actual usage of these sounds conceals the lack of parallelism in the apparent symmetry possibly from historical changes within the language. The glides and liquids regularly alternate with vowels in Sanskrit, for example, i ≈ y; u ≈ v ([w]); r̥ ≈ r ; l̥ ≈ l, states Jamison.
Sanskrit created a series of retroflex stops. All the retroflexes in Sanskrit are in "origin conditioned alternants of dentals, though from the beginning of the language they have a qualified independence", states Jamison.
The voiceless aspirated series is also an invention in Sanskrit but significantly rarer in use than the other three.
While Sanskrit invented and organized sounds for expression beyond those found in the PIE language, it retained many features found in the Iranian and Balto-Slavic languages. An example of a similar process in all three, states Jamison, is the retroflex sibilant .s being the automatic product of dental s following i, u, r, and k (mnemonically “ruki”).
The internal sandhi rules are more intricate and account for the root and the canonical structure of the Sanskrit word. These rules anticipate what are now known as the Bartholomae's law and Grassmann's law. For example, states Jamison, the "voiceless, voiced, and voiced aspirated obstruents of a positional series regularly alternate with each other (p ≈ b ≈ bh; t ≈ d ≈ dh, etc.; note, however, c ≈ j ≈ h), such that, for example, a morpheme with an underlying voiced aspirate final may show alternants with all three stops under differing internal sandhi conditions". The velar series (k, g, gh) alternate with the palatal series (c, j, h), while the structural position of the palatal series is modified into a retroflex cluster when followed by dental. This rule create two morphophonemically distinct series from a single palatal series.
The root structure has certain phonological constraints. Two of the most important constraints of a "root" is that it does not end in a short "a" (अ) and that it is monosyllabic. In contrast, the affixes and endings commonly do. The affixes in Sanskrit are almost always suffixes, with exceptions being the augment "a-" added as prefix to past tense verb forms and the "-na/n-" infix in single verbal present class, states Jamison.
According to Ruppel, verbs in Sanskrit express the same information as other Indo-European languages such as English. Sanskrit verbs describe an action or occurrence or state, its embedded morphology informs as to "who is doing it" (person or persons), "when it is done" (tense) and "how it is done" (mood, voice). The Indo-European languages differ in the detail. For example, the Sanskrit language attaches the affixes and ending to the verb root, while the English language adds small independent words before the verb. In Sanskrit, these elements co-exist within the word.
Sanskrit originated in an oral society, and the oral tradition was maintained through the development of early classical Sanskrit literature. Some scholars such as Jack Goody suggest that the Vedic Sanskrit texts are not the product of an oral society, basing this view by comparing inconsistencies in the transmitted versions of literature from various oral societies such as the Greek, Serbian and other cultures, then noting that the Vedic literature is too consistent and vast to have been composed and transmitted orally across generations, without being written down. These scholars add that the Vedic texts likely involved both a written and oral tradition, calling it "parallel products of a literate society".
Sanskrit has no native script of its own, and historical evidence suggests that it has been written in various scripts on a variety of media such as palm leaves, cloth, paper, rock and metal sheets, at least by the time of arrival of Alexander the Great in northwestern Indian subcontinent in 1st millennium BCE.
The earliest known rock inscriptions in Sanskrit date to the first century BCE, and the Junagadh rock inscription of Rudradaman I (c. 150 AD) "represents a turning point" as it is a more "extensive record in the poetic style" of "high Classical Sanskrit". They are in the Brāhmī script, which was originally used for Prakrit, not Sanskrit. It has been described as a paradox that the first evidence of written Sanskrit occurs centuries later than that of the Prakrit languages which are its linguistic descendants. In northern India, there are Brāhmī inscriptions dating from the third century BCE onwards, the oldest appearing on the famous Prakrit pillar inscriptions of king Ashoka. The earliest South Indian Sanskrit inscriptions in Tamil Brahmi, written in Pallava script and later Grantha, belong to the first half of the first millennium CE. The rounded shapes of the Pallava script along with Sanskrit migrated with the Tamils to southeast Asia, where it spread and ultimately evolved into Mon-Burmese, Khmer, Thai, Laos, Sumatran, Celebes, Javanese and Balinese scripts.
Brahmi evolved into a multiplicity of Brahmic scripts, many of which were used to write Sanskrit. Roughly contemporary with the Brahmi, Kharosthi was used in the northwest of the subcontinent. Sometime between the fourth and eighth centuries, the Gupta script, derived from Brahmi, became prevalent. Around the eighth century, the Śāradā script evolved out of the Gupta script. The latter was displaced in its turn by Devanagari in the 11th or 12th century, with intermediary stages such as the Siddhaṃ script. In East India, the Odia alphabet, and the Bengali alphabet, were used.
See main article: Devanagari transliteration and International Alphabet of Sanskrit Transliteration. Since the late 18th century, Sanskrit has been transliterated using the Latin alphabet. The system most commonly used today is the IAST (International Alphabet of Sanskrit Transliteration), which has been the academic standard since 1888. ASCII-based transliteration schemes have also evolved because of difficulties representing Sanskrit characters in computer systems. These include Harvard-Kyoto and ITRANS, a transliteration scheme that is used widely on the Internet, especially in Usenet and in email, for considerations of speed of entry as well as rendering issues. With the wide availability of Unicode-aware web browsers, IAST has become common online. It is also possible to type using an alphanumeric keyboard and transliterate to Devanagari using software like Mac OS X's international support.
See main article: Sanskrit grammar.
See also: Vedic Sanskrit grammar.
Over 90 weeklies, fortnightlies and quarterlies are published in Sanskrit. Sudharma, a daily newspaper in Sanskrit, has been published out of Mysore, India, since 1970, while Sanskrit Vartman Patram and Vishwasya Vrittantam started in Gujarat during the last five years. Since 1974, there has been a short daily news broadcast on state-run All India Radio. These broadcasts are also made available on the internet on AIR's website.  Sanskrit news is broadcast on TV and on the internet through the DD National channel at 6:55 AM IST.
Sanskrit is the sacred language of various Hindu, Buddhist, and Jain traditions. It is used during worship in Hindu temples throughout the world. In Newar Buddhism, it is used in all monasteries, while Mahayana and Tibetan Buddhist religious texts and sutras are in Sanskrit as well as vernacular languages. Jain texts are written in Sanskrit,  including the Tattvartha sutra, Ratnakaranda śrāvakācāra, the Bhaktamara Stotra and the Agamas.
Indonesia: In Indonesia, Sanskrit are usually widely used as terms and mottoes of the armed forces and other national organizations (See: Indonesian Armed Forces mottoes). Rastra Sewakottama (राष्ट्र सेवकोत्तम; People's Main Servants) is the official motto of the Indonesian National Police, Tri Dharma Eka Karma(त्रीधर्म एक कर्म) is the official motto of the Indonesian Military, Kartika Eka Paksi (कार्तिक एक पक्षी; Unmatchable Bird with Noble Goals) is the official motto of the Indonesian Army, Adhitakarya Mahatvavirya Nagarabhakti (अधीतकार्य महत्ववीर्य नगरभक्ती; Hard-working Knights Serving Bravery as Nations Hero") is the official motto of the Indonesian Military Academy, Upakriya Labdha Prayojana Balottama (उपकृया लब्ध प्रयोजन बालोत्तम; "Purpose of The Unit is to Give The Best Service to The Nation by Finding The Perfect Soldier") is the official motto of the Army Psychological Corps, Karmanye Vadikaraste Mafalesu Kadachana (कर्मण्येवाधिकारस्ते मा फलेषु कदाचन; "Working Without Counting The Profit and Loss") is the official motto of the Air-Force Special Forces (Paskhas), Jalesu Bhumyamcha Jayamahe (जलेशु भूम्यं च जयमहे; "On The Sea and Land We Are Glorious") is the official motto of the Indonesian Marine Corps, and there are more units and organizations in Indonesia either Armed Forces or civil which use the Sanskrit language respectively as their mottoes and other purposes. Although Indonesia is a Muslim-majority country, it still has major Hindu and Indian influence since pre-historic times until now culturally and traditionally especially in the islands of Java and Bali.
Samskrita Bharati is an organisation working for Sanskrit revival. The "All-India Sanskrit Festival" (since 2002) holds composition contests. The 1991 Indian census reported 49,736 fluent speakers of Sanskrit. Sanskrit learning programmes also feature on the lists of most AIR broadcasting centres. The Mattur village in central Karnataka claims to have native speakers of Sanskrit among its population. Inhabitants of all castes learn Sanskrit starting in childhood and converse in the language. Even the local Muslims converse in Sanskrit. Historically, the village was given by king Krishnadevaraya of the Vijayanagara Empire to Vedic scholars and their families, while people in his kingdom spoke Kannada and Telugu. Another effort concentrates on preserving and passing along the oral tradition of the Vedas, is one such organisation based out of Hyderabad that has been digitising the Vedas by recording recitations of Vedic Pandits.
Haryana state has over 24 Sanskrit colleges offering education equivalent to bachelors degree, additionally masters and doctoral level degrees are also offered by the Kurukshetra University and Maharshi Dayanand University.
St James Junior School in London, England, offers Sanskrit as part of the curriculum.  In the United States, since September 2009, high school students have been able to receive credits as Independent Study or toward Foreign Language requirements by studying Sanskrit, as part of the "SAFL: Samskritam as a Foreign Language" program coordinated by Samskrita Bharati. In Australia, the Sydney private boys' high school Sydney Grammar School offers Sanskrit from years 7 through to 12, including for the Higher School Certificate.
For nearly 2,000 years, Sanskrit was the language of a cultural order that exerted influence across South Asia, Inner Asia, Southeast Asia, and to a certain extent East Asia. A significant form of post-Vedic Sanskrit is found in the Sanskrit of Indian epic poetry—the Ramayana and Mahabharata. The deviations from in the epics are generally considered to be on account of interference from Prakrits, or innovations, and not because they are pre-Paninian. Traditional Sanskrit scholars call such deviations ārṣa (आर्ष), meaning 'of the ṛṣis', the traditional title for the ancient authors. In some contexts, there are also more "prakritisms" (borrowings from common speech) than in Classical Sanskrit proper. Buddhist Hybrid Sanskrit is a literary language heavily influenced by the Middle Indo-Aryan languages, based on early Buddhist Prakrit texts which subsequently assimilated to the Classical Sanskrit standard in varying degrees.
Sanskrit has also influenced Sino-Tibetan languages, mostly through translations of Buddhist Hybrid Sanskrit. Many terms were transliterated directly and added to the Chinese vocabulary. Chinese words like Chinese: 剎那 chànà (Devanagari: क्षण 'instantaneous period') were borrowed from Sanskrit. Many Sanskrit texts survive only in Tibetan collections of commentaries to the Buddhist teachings, the Tengyur.
Many Sanskrit loanwords are also found in Austronesian languages, such as Javanese, particularly the older form in which nearly half the vocabulary is borrowed. Other Austronesian languages, such as traditional Malay and modern Indonesian, also derive much of their vocabulary from Sanskrit. Similarly, Philippine languages such as Tagalog have some Sanskrit loanwords, although more are derived from Spanish. A Sanskrit loanword encountered in many Southeast Asian languages is the word bhāṣā, or spoken language, which is used to refer to the names of many languages. English also has words of Sanskrit origin.Sanskrit has also influenced the religious register of Japanese mostly through transliterations.These were borrowed from Chinese transliterations.
Satyagraha, an opera by Philip Glass, uses texts from the Bhagavad Gita, sung in Sanskrit.  The closing credits of The Matrix Revolutions has a prayer from the Brihadaranyaka Upanishad. The song "Cyber-raga" from Madonna's album Music includes Sanskrit chants, and Shanti/Ashtangi from her 1998 album Ray of Light, which won a Grammy, is the ashtanga vinyasa yoga chant. The lyrics include the mantra Om shanti. Composer John Williams featured choirs singing in Sanskrit for Indiana Jones and the Temple of Doom and in .  The theme song of Battlestar Galactica 2004 is the Gayatri Mantra, taken from the Rigveda. The lyrics of "The Child In Us" by Enigma also contains Sanskrit verses.
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Book: Salomon, Richard. Indian Epigraphy a Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the other Indo-Aryan Languages. Oxford University Press. New York. 1998. 978-0-19-535666-3. 7, 86.
Book: Jack Goody. The Interface Between the Written and the Oral. 1987. Cambridge University Press. 978-0-521-33794-6. 110–121.
The Ayodhyā and Hāthībādā-Ghosuṇḍī (near Chittorgarh) stone inscriptions: Book: Salomon, Richard. Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the other Indo-Aryan Languages. Oxford University Press. 1998. 978-0-19-535666-3. 86–87.
Book: Salomon, Richard. Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the other Indo-Aryan Languages. Oxford University Press. 1998. 978-0-19-535666-3. 89.
News: 21 November 2007. Tamil Brahmi script in Egypt. The Hindu.
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Book: Abhyankar. Kashinath. A Dictionary of Sanskrit Grammar. 1986. Maharaja Sayajirao University. Baroda.
Book: Prajapati. Manibhai. Post-independence Sanskrit literature: a critical survey. 2005. Standard publishers India. New Delhi. 1.
Book: Ranganath. S. Modern Sanskrit Writings in Karnataka. 2009. Rashtriya Sanskrit Sansthan. New Delhi. 1st. 978-81-86111-21-5. 28 October 2014. 7.
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Book: Haspelmath, Martin. Loanwords in the World's Languages: A Comparative Handbook. De Gruyter Mouton. 724. 3110218437.
Jose G. Kuizon. 1964. The Sanskrit Loan-words in the Cebuano-Bisayan Language. Asian Folklore Studies. 23. 1. 111–158. 10.2307/1177640. 1177640.
Sak-Humphry, Channy. The Syntax of Nouns and Noun Phrases in Dated Pre-Angkorian Inscriptions. Mon Khmer Studies 22: 1–26.
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2277–4106. Upadhyay. Pankaj. Jaiswal. Umesh Chandra. Ashish. Kumar. TranSish: Translator from Sanskrit to English-A Rule based Machine Translation. International Journal of Current Engineering and Technology E-ISSN. 2014.
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News: Viswanathan. Trichur. S.. 4 April 2013. Tale of two villages. The Hindu.
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Book: Friedrich Max Müller. A History of Ancient Sanskrit Literature So Far as it Illustrates the Primitive Religion of the Brahmans. 1859. Williams and Norgate. 1.
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Book: Thomas R. Trautmann. Aryans and British India. 4 March 2012. 2004. Yoda Press. 978-81-902272-1-6. 161.
Book: Oberlies, Thomas. A Grammar of Epic Sanskrit. Walter de Gruyter. Berlin New York. 2003. 3-11-014448-4. xxvii–xxix.
Book: Edgerton, Franklin. Buddhist Hybrid Sanskrit grammar and dictionary. Motilal Banarsidass. Delhi. 2004. 81-215-1110-0.
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Book: William S.-Y. Wang. Chaofen Sun. The Oxford Handbook of Chinese Linguistics. 2015. Oxford University Press. 978-0-19-985633-6. 5–6.
Book: Gulik, R. H.. Siddham: an essay on the history of Sanskrit studies in China and Japan. International Academy of Indian Culture and Aditya Prakashan. New Delhi. 2001. 978-81-7742-038-8. 5–133.
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Doval. Nikita. 24 June 2013. Classic conversations. The Week. https://web.archive.org/web/20141031153553/http://week.manoramaonline.com/cgi-bin/MMOnline.dll/portal/ep/theWeekContent.do?contentId=14371440&programId=1073755753&tabId=2&BV_ID=%40%40%40&categoryId=-203181. 31 October 2014. yes.
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This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article "Sanskrit".

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