essay on hospital in sanskrit language

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A3B Sanskrit Medical Literature

Tsutomu Yamashita, Department of Business Administration, Kyoto Gakuen University, Kyoto, Japan

• Published: 10 July 2018
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The chapter studies the medicine of ancient India, from the Vedic (Indo-European) period, ca 1500–500 bce , and later. The orthodox Vedic texts record scattered medical lore. Some of the medical ideas within the Vedas are as follows: The causes of diseases are mostly due to external supernatural forces. Therapy primarily involves magical procedures in which the chanting of mantras is essential. Several kinds of breath ( prāṇa ) circulate in the human body to maintain it.

on the Indian subcontinent, the oldest evidence of medicine is found in the Indus Valley civilization dating roughly 2600–1900 bce . However, based on archeological evidence, a direct connection between the medicine of this era and that of the later historical era still remains indistinct in a strict sense.

In the written records of the later historical era in India, evidence of medicine can be broadly broken into two categories. The first category: the medically related lore and activities found in fragments of religious texts and other literary works. The second category: the systematic medicine known as Āyurveda presented in specific medical texts written in Sanskrit.

1. Medicine in the Veda

The earliest textual evidence of medicine in India is found in the Veda (Vedic literature) dating roughly 1500–500 bce , which is included in the above mentioned first category. The Veda is a collective term for the texts of revelation, or śruti , which literally means “hearing” or “what is heard” from the gods. The word veda is a general noun that means “knowledge” in Sanskrit. The main body of the Veda consists of four kinds of corpora ( saṃhitā ) written in Vedic Sanskrit: the Ṛgvedasaṃhitā ; the Yajurvedasaṃhitā s, which contain the Kṛṣṇa Yajurveda and the Śukla Yajurveda ; the Sāmavedasaṃhitā ; and the Atharvavedasaṃhitā .

Of the four kinds of Vedic corpora, medically related lore is randomly recorded mainly in the Atharvavedasaṃhitā , and partly in the Ṛgvedasaṃhitā . Auxiliary Vedic texts from later periods also contain medical accounts in the descriptions of ritual practices and mythological stories ( Zysk 1985 ; Meulenbeld 2003–2004).

The medical knowledge found in the Veda, which are primarily religious texts, inevitably lacks unity, and it is difficult to recognize it as a systematic and rational medicine. Some of the medical ideas within the Veda can be roughly summarized as follows: The causal factors of diseases are mostly attributed to supernatural forces that come from outside the human body. Therapeutics is primarily associated with magical procedures in which chanting mantras plays an essential role. A wide range of anatomical vocabulary, likely gained through observation of ritual animal sacrifice, is found in places of the texts. Several kinds of breath ( prāṇa ) are believed to circulate in the human body in order to maintain it ( Filliozat 1975 ). The physiological and pathological theories of later systematic medicine are clearly not found in the Veda.

2. Āyurveda as a Systematic Medicine

After a long temporal gap from the era of the Veda, treatises and corpora specialized in medicine began to appear in India beginning centuries following the Christian era. These medical texts written in mainly Sanskrit are generically known as Āyurveda [a׃juruve׃də] (the knowledge of life). It must be noted that Āyurveda developed far later than the Veda, and that the texts of Āyurveda , despite the similarity in name Āyur- “ veda, ” are not formally included in the orthodox Veda.

The extant texts of Āyurveda , even those from the early stage, illustrate an almost completed knowledge of systematic medicine that likely developed through medical experiences and speculations garnered over the course of centuries. However, because few textual sources exist showing the gradual development of medicine from its rudimentary stages in the period between the Veda and the Āyurveda texts, it is difficult to trace the historical development of Āyurveda in the texts. It is nevertheless clear that the intricate structures contained within each voluminous corpus of Āyurveda suggest a complicated process of textual development in which not one but several authors revised the texts over a long time. This may reflect the complexity of historical development of Āyurveda as a systematic medicine. (For the medical treatises of an early date found in the Bower manuscript, see Hoernle [1893‒1912] 2011 and Wujastyk 2001 , 198‒209. For the relationship between the Buddhist canons and the Āyurveda texts, see Mitra 1985 and Zysk 1991.)

3. Relationships between Vedic Medicine and Āyurveda

Specialized medical texts written in Sanskrit reveal that Āyurveda had been developing as a systematic medicine within particular theoretical frameworks of which an essential part was diverted from philosophical concepts ( Dasgupta 1975 , 2:273‒436). In this regard, there is a distinct difference between medicine described in the Veda and that in the Āyurveda texts.

However, besides religious faith and the basic worldview, some vestiges of medical notions and terms from the Veda remain in the Āyurveda texts. For instance, physiological speculation regarding circulation of the several kinds of breaths ( prāṇa s) and other specific physiological terms (for example, rasa and ojas ) are commonly found in the Āyurveda texts. Some anatomical vocabulary found in the Vedic literature was also adopted in Āyurveda often with slight changes in meanings. The causal factors of several intractable diseases are attributed to supernatural forces. Religious rituals, especially the chanting of mantras that are limited to particular treatments, are also recommended in some Āyurveda texts ( Filliozat 1975 , 117‒160; Zysk 1985 , 10‒11).

In addition to these vestiges, we can find other remnants of the Veda, which might have been intentionally left, in the Āyurveda texts. For example, the word Āyur- “ veda ” was modeled after the orthodox Veda, and the word saṃhitā (corpus), which appears in the titles of the corpora of Āyurveda , as we see later, were apparently named after the Vedic saṃhitā s. In some medical texts (for example, the Suśrutasaṃhitā, Sūtrasthāna 1.6), Āyurveda itself is defined as an auxiliary division ( upāṅga ) of the Atharvaveda . The origin of Āyurveda is related to the Vedic gods in the mythical story found in some Āyurveda texts.

The likely explanation of these textual situations of Āyurveda at an early stage is that Āyurveda has been developed by contemporary physicians ( bhiṣaj ) as an empirical and systematic new medicine in Hindu society. During the long term of historical development of Āyurveda , specialized medical texts were being prepared within newly invented theoretical frameworks. However, to establish a position as a reliable medical system in Hindu society, it would need to develop under the authority of the Veda. Therefore, physicians would have had to intentionally write the texts of Āyurveda in a similar format to the Veda ( Chattopadhyaya 1979 ).

The corpora of Āyurveda from the early period consists of the Carakasaṃhitā [tʃæraka-sanhita:] (the corpus of Caraka), the Suśrutasaṃhitā [suʃruta-sanhita:] (the corpus of Suśruta), and the Aṣṭāṅgahṛdayasaṃhitā [aʃta:ŋga-fridaya-sanhita:] (the corpus of the eight branches’ essences). These corpora are known as the three major works ( Bṛhattrayī ) of Āyurveda .

The three minor works ( Laghutrayī ) of Āyurveda , which belong to the later period, consist of the Mādhavanidāna or Rogaviniścaya (the pathological treatise of Mādhavakara) ( Meulenbeld 1974 ), the Śārṅgadharasaṃhitā (the corpus of Śārṅgadhara), and the Bhāvaprakāśa (the treatise of Bhāvamiśra).

4. The Two Schools of Āyurveda and the Textual Formations

A mythical story of the origin of Āyurveda can be found in the beginning part of the Carakasaṃhitā ( Sūtrasthāna 1.3‒40). This story states that knowledge of Āyurveda , which had originally been created by the Lord Brahmā, was handed down by the gods Prajāpati and Aśvin and from them to the god Indra. Sage Bharadvāja, on behalf of humans, visited the god Indra to learn about Āyurveda and brought Āyurveda to the human world. Sage Bharadvāja then introduced Āyurveda to another sage, Punarvas Ātreya. Sage Ātreya in turn taught Āyurveda to his six disciples: Agniveśa, Bheḍa, Jatūkarṇa, Parāśara, Hārīta, and Kṣārapāṇi. It was the six disciples of Punarvas Ātreya who recorded their master’s teachings and compiled each corpus of Āyurveda .

Within the six disciples’ corpora, Agniveśa’s work, the Agniveśatantra is supposed to be the original form of the Carakasaṃhitā . The original Agniveśatantra no longer exists, but, after the original text was altered and compiled by revisers in different periods, it came down to us as the Carakasaṃhitā . Two revisers of the Carakasaṃhitā are known: Caraka and Dṛḍhabala. The Carakasaṃhitā ( Cikitsāsthāna 30.289‒290) reveals that Caraka could not complete his revision of the whole text. Another reviser, Dṛḍhabala, completed the work instead, adding the 17 chapters of the sixth section, and the last two sections. The medical corpus, the Carakasaṃhitā , was thus named for one of its revisers. The school of Āyurveda , as represented by the Carakasaṃhitā , is known as the Ātreya school. In addition to the Carakasaṃhitā , of the six disciples’ corpora of this school, Bheḍa’s corpus, the Bheḍasaṃhitā (or Bhelasaṃhitā ) still exists, though it is incomplete.

Another school of Āyurveda is represented by the Suśrutasaṃhitā . Like the Carakasaṃhitā , the Suśrutasaṃhitā ( Sūtrasthāna 1.3‒21) contains a mythical story on the origin of Āyurveda . In this story, Dhanvantari, king of Kāṣī, who is an avatar of Lord Brahmā, imparts Āyurveda to his seven disciples. One of these disciples, Suśruta records this knowledge as a corpus called the Suśrutasaṃhitā . In the Suśrutasaṃhitā , the position of Ātreya in the Ātreya school is changed to Dhanvantari. The school is thus known as the Dhanvantari school of Āyurveda . This school specializes mainly in surgical treatments ( Śalya ).

The extant text of the Suśrutasaṃhitā also seems to have been created by authors and revisers from different historical periods. Ḍalhaṇa, who is one of the commentators on the Suśrutasaṃhitā , mentions one reviser’s name as Nāgārjuna (the Nibandhasaṃgraha on the Suśrutasaṃhitā, Sūtrasthāna 1.1‒2), but Ḍalhaṇa does not provide other details about this reviser.

5. The Carakasaṃhitā

The eight branches ( aṅga s) of Āyurveda are enumerated in the Carakasaṃhitā ( Sūtrasthāna 30.28), namely, (1) Kāyacikitsā : internal medicine; (2) Śālākya : treatments of diseases in the region from the neck up; (3) Śalyāpahartṛka : surgical treatments; (4) Viṣagaravairodhikapraśamana : treatments for toxins by animal and vegetative poisons; (5) Bhūtavidyā : demonology and mental disorders; (6) Kaumārabhṛtya : obstetrics, gynecology, and pediatrics; (7) Rasāyana : methods of longevity; (8) Vājīkaraṇa : methods concerned with aphrodisiacs. Of the eight branches, the Carakasaṃhitā primarily deals with (1) Kāyacikitsā : internal medicine, which is at the top of the list.

The textual structure of the Carakasaṃhitā does not follow the order of the eight branches. The eight sections ( sthāna s) are not branches but are ordered in this corpus from the perspective of educational effect. That is, if a student of Āyurveda learns it in order from the first to the final section, that student can reasonably gain an understanding of the whole picture of Āyurveda of the Ātreya school.

The eight sections of the Carakasaṃhitā are made up of 120 chapters. The outlines of the eight sections are as follows: The first section, Sūtrasthāna (30 chapters): general information and theories of the Ātreya school; foods, drinks, and drugs. The second section, Nidānasthāna (8 chapters): etiology and pathology of intractable diseases and mental disorders. The third section, Vimānasthāna (8 chapters): theories of diets; life circumstances; pathology; physiology; the study method and logics of Āyurveda . The fourth section, Śārīrasthāna (8 chapters): philosophical, anatomical, and embryological expositions on the human beings; obstetrics. The fifth section, Indriyasthāna (12 chapters): death of the human beings; signs of foretelling death. The sixth section, Cikitsāsthāna (30 chapters): methods of longevity ( Rasāyana ); methods concerned with aphrodisiacs ( Vājīkaraṇa ); pathologies and treatments of each disease. The seventh section, Kalpasthāna (12 chapters): preparations of emetic and purgative drugs; the systems of weights and measures. The eighth section, Siddhisthāna (12 chapters): applications of the various therapeutic measures.

Internal medicine ( Kāyacikitsā ) and its related subjects are dealt with throughout all the sections, and other branches are also partly illustrated. Approximately 1,100 medicinal plants’ names, including their synonyms, are found in the Carakasaṃhitā ( Singh and Chunekar 1999 , ix). These medicinal plants are mainly used as compound drugs.

The authors and revisers of the Carakasaṃhitā did not explicitly mention the dates of the text. According to G. Jan Meulenbeld, judging from the anteroposterior relationships of the related texts and facts found within these texts, Dṛḍhabala, who seems to have compiled the extant text of the Carakasaṃhitā , might belong to the period ca 300 to 500 ce (Meulenbeld 1999‒2002, IA:9‒200).

6. The Suśrutasaṃhitā

The eight branches ( aṅga s) of Āyurveda are also enumerated in the Suśrutasaṃhitā ( Sūtrasthāna 1.7). The contents of the eight branches are almost identical to those of the Carakasaṃhitā ’s, but the order is different. The branch of Śalya (surgical treatments) is at the top in the Suśrutasaṃhitā ’s list and is dealt with primarily in this corpus.

The Suśrutasaṃhitā consists of five main sections ( sthāna s) (120 chapters) and one supplemental section ( Uttaratantra ) (66 chapters). The five main sections cover the major subjects of the Dhanvantari school relating to surgery, and the supplemental section deals with other subjects. The outlines of the main and supplemental sections are as follows: The first section, Sūtrasthāna (46 chapters): general information and theories of the Dhanvantari school; foods, drinks, and drugs. The second section, Nidānasthāna (16 chapters): etiology and pathology of intractable diseases, and bone fractures. The third section, Śārīrasthāna (10 chapters): philosophical, anatomical, and embryological expositions on the human beings; obstetrics. The fourth section, Cikitsāsthāna (40 chapters): pathologies, treatments, and drugs related to diseases and wounds; methods of longevity ( Rasāyana ); methods concerned with aphrodisiacs ( Vājīkaraṇa ). The fifth section, Kalpasthāna (8 chapters): hygiene of foods and drinks; detoxification treatments ( Agadatantra ). The supplemental section, Uttaratantra (66 chapters): treatments of diseases of the region from the neck up ( Śālākya ); pediatrics ( Kaumārabhṛtya ); internal medicine ( Kāyacikitsā ); demonology and mental disorders ( Bhūtavidyā ); theory of tastes; the maintenance of health; the logic for academic work ( tantrayukti ); medical theories.

The third section ( Śārīrasthāna 5.47‒49) contains a noteworthy description of the methods of human dissection, written in a manner suggesting it was intended to educate surgeons (Zysk 1986). This description is quoted in a later medical text, the Aṣṭāṅgasaṃgraha ( Sūtrasthāna 34.38).

Although the date the Suśrutasaṃhitā was completed is unknown, judging from its contents, writing style, and relation to other texts, it is likely it was completed slightly later than the Carakasaṃhitā revised by Dṛḍhabala (Meulenbeld 1999‒2002, IA:203‒389).

7. The Aṣṭāṅgahṛ̣dayasaṃhitā

The Aṣṭāṅgahṛdayasaṃhitā consists of six sections ( sthāna s) (120 chapters in total). The outlines of the sections are as follows: The first section, Sūtrasthāna (30 chapters): introductory topics to Āyurveda ; regimens for a healthy life; foods, drinks, and drugs; the basic theories of Āyurveda regarding tastes; physiology; various therapies and surgical treatments. The second section, Śārīrasthāna (6 chapters): embryology, anatomy, and prognosis. The third section, Nidānasthāna (16 chapters): diagnosis, etiology, and pathology of intractable diseases. The fourth section, Cikitsāsthāna (22 chapters): treatments and drugs of diseases. The fifth section, Kalpasthāna (6 chapters): preparation of emetic and purgative drugs; pharmaceutics. The sixth section, Uttarasthāna (40 chapters): pediatrics ( Bāla ); demonology and mental disorders ( Graha or Bhūtavidyā ); treatments of diseases in the region from the neck up ( Ūrdhvabhāga ); surgical treatments ( Śalyā ); detoxification treatments ( Daṃṣṭrā ); methods of longevity ( Ajara ); methods concerned with aphrodisiacs ( Vṛṣan ).

The five main sections of the Aṣṭāṅgahṛdayasaṃhitā , like the Suśrutasaṃhitā , cover the major subjects; the last section deals with other minor subjects. While direct and indirect quotations from the Carakasaṃhitā and the Suśrutasaṃhitā often appear in the Aṣṭāṅgahṛdayasaṃhitā , the originalities and new position of this work are also distinguished in places. Although the Carakasaṃhitā and the Suśrutasaṃhitā are written in a combination of prose and verse, the Aṣṭāṅgahṛdayasaṃhitā is written solely in concise verses. The text seems to have been compiled, with some interpolations, to combine the teachings of the Ātreya and Dhanvantari schools of Āyurveda with the new knowledge of medicine. Thus, the Aṣṭāṅgahṛdayasaṃhitā is recognized as one of the three great works ( Bṛhattrayī ) of Āyurveda along with the Carakasaṃhitā and the Suśrutasaṃhitā .

Judging from the anteroposterior relationships of the texts, the extant version of the Aṣṭāṅgahṛdayasaṃhitā attributed to Vāgbhaṭa was likely completed after the Dṛḍhabala’s revision of the Carakasaṃhitā , and also slightly after the Suśrutasaṃhitā (Meulenbeld 1999‒2002, IA 393‒473).

In addition to the Aṣṭāṅgahṛdayasaṃhitā , a similar medical compendium known as the Aṣṭāṅgasaṃgraha [aʃta:ŋga-sangraha] (the compendium of the eight branches) is also attributed to Vāgbhaṭa. Whether the author of these two texts is the same Vāgbhaṭa or two persons with the same name is a matter of controversy among scholars, as is the textual relationship between the two medical works (Meulenbeld 1999‒2002, IA 477‒685).

8. The Physiological and Pathological Theories of Āyurveda

A notable characteristic of traditional Indian thought is its affinity for enumeration and hierarchical classification of various objects and phenomena in the universe. This tendency is commonly found in religious and secular texts as well, including the medical texts of India.

In the Sanskrit texts of Āyurveda , the physical constitutions and temperaments of human beings; diseases and their causal factors; foods, drinks, and drugs; life environments; and almost all things relating to human life are arranged topically, enumerated item by item, and classified according to hierarchy. The numbers and orders of these items have important implications when applying the results of classifications.

The three doṣa s (morbific entities or morbific agents considered to have analogical functions of wind, fire, and water in the human body) and the six rasa s (tastes and qualities of foods, drinks, and drugs; rasa literally means “essence”) are mainly applied as the primary criteria of these classifications in Āyurveda . The features and mutual reactions of each item and factor therefore become visible and are simplified in the analogical correlations of the doṣa s and the rasa s.

In the therapeutics of Āyurveda , the physician makes a diagnosis and decides the treatment method based on an analysis of the mutual reactions of each factor through classification of the patient’s original constitution, causal factors of disease, remedial measures, and drugs. The principle of treatment behind the Āyurveda is not unlike the Hippocratic formula: contraria contrariis curantur (the opposite is cured with the opposite).

The word doṣa literally means “defect” in Sanskrit, but in Āyurveda, doṣa becomes one of the bodily entities. The doṣa s are classified into three categories ( tridoṣa ): vāta, pitta , and kapha (or śleṣman ) often misleadingly translated as “wind,” “bile,” and “phlegm.” The three doṣa s have their own functions and original places associated with the elemental images of wind, fire, and water in the human body. They might be, more realistically, identified as the gaseous matter, digestive fluid, and viscid fluid respectively in the human body. In the contexts of traditional medicine, doṣa is often translated as “humor” by a careless association of the humoral theory of Greek medicine. However, in Āyurveda , at least, one of the doṣa s, vāta denotes a gaseous matter in the body, not a bodily fluid like a humor in Greek medicine.

When doṣa s maintain equilibrium in their quantities and qualities, the human body is considered healthy in the physiology of Āyurveda . Any disruption of balance in the doṣa s leads to disorders or diseases of the body and mind. The types and conditions associated with these disorders or diseases are mainly determined by which doṣa or doṣa s are involved, and how the doṣa or doṣa s are involved. In this regard, the three doṣa s act not only as fictional criteria of classification but also as actual entities or morbific agents in the body (Meulenbeld 2009; 2011).

Other bodily elements, besides the doṣa s, also play important parts in the physiology of Āyurveda . There are the seven bodily elements ( dhātu ) and waste products ( mala or kiṭṭa ). The seven bodily elements are nutrient fluid or essence of food and drink ( rasa ), blood ( rakta ), muscular tissue ( māṃsa ), fatty tissue ( medas ), bone ( asthi ), bone marrow ( majjā ), and generative element or semen ( śukra ). These seven bodily elements have their own functions and are linked together in this order. At first, digested foods and drinks are transformed into nutrient fluid ( rasa ) in the body. Then, a part of the nutrient fluid changes into the next element, blood ( rakta ). Thus, through linkage, a part of each dhātu continuously transforms into the next element. The serial order of the seven elements is significant in this process. When this transformative process runs in its normal order and state, the human body is in good condition. Waste products ( mala or kiṭṭa ) are produced during this process. When the seven bodily elements and the waste products maintain their normal quantities and qualities, they are assumed to contribute to keeping the human body in good condition.

In the physiology of Āyurveda , the concept of several channels (mainly, srotas, dhamanī, sirā , and nāḍī ) in the human body is also significant when it concerns the transfer and circulation of entities and breaths ( prāṇa s) in the human body. These channels are not directly envisaged as anatomical structures, but their existence running in every direction throughout the human body is envisaged. These channels are supposed to provide passages to the doṣa s, dhātu s, mala s, and prāṇa s. Thus, their interactions proceed dynamically through the network of channels in the human body. Furthermore, agni (fire) of the human body is considered to play a central role in the process of digestion and other bodily functions ( Jolly 1901 ; Kutumbiah 1969 ).

In this manner, the predominant theory of the physiology of Āyurveda can be construed as a kind of dynamic theory of fluids, gaseous matters, and fire in the human body depending on their mutual interactions.

9. Sanskrit Texts and Translations

Aṣṭāṅgahṛdayasaṃhitā: Aṣṭāṅgahṛdayam composed by Vāgbhaṭa . . . collated by Aṇṇā Moreśwara Kuṇṭe and Kṛṣṇa Rāmchandra Śāstrī Navare. Bhiṣagāchārya Hariśāstrī Parāḍakara Vaidya ed. 1939. 7th ed. Varanasi and Delhi: Chaukhambha Orientalia, 1982. English Translation: Vāgbhaṭa’s Aṣṭāñga Hṛdayam . Trans. K. R. Srikantha Murthy. 3 vols. Varanasi: Krishnadas Academy, 1991‒1995.

Aṣṭāṅgasaṃgraha: Śrīmad Vṛddhavāgbhaṭaviracitaḥ, Aṣṭāṅgasaṅgrahaḥ Induvyākhyāsahitaḥ . Anaṃta Dāmodara Āṭhavale ed. Puṇe: Maheśa Anaṃta Āṭhavale, 1980. English Translation: Aṣṭāñga Samgraha of Vāgbhaṭa . Trans. K. R. Srikantha Murthy. 3 vols. Varanasi: Chaukhambha Orientalia, 1995‒1997.

Bhelasaṃhitā: Bhela Saṁhitā . V. S. Venkatasubramania Sastri and C. Rajeswara Sarma eds. New Delhi: Central Council for Research in Indian Medicine & Homoeopathy, 1977. English Translation: Bhela-Saṃhitā . . . Trans. K. H. Krishnamurthy. Varanasi: Chaukhambha Visvabharati, 2000.

Carakasaṃhitā: The Charakasaṃhitā of Agniveśa revised by Charaka and Dṛiḍhabala . . . Vaidya Jādavaji Trikamji Āchārya ed. 1941. 4th ed. New Dehli: Munshiram Manoharlal, 1981. English Translation: Caraka-Saṃhitā, Agniveśa’s treatise refined and annotated by Caraka and redacted by Dṛḍhabala. Trans. Priyavrat Sharma. 4 vols. Varanasi and Delhi: Chaukhambha Orientalia, 1981‒1994.

Suśrutasaṃhitā: Suśrutasaṃhitā of Suśruta . . . Vaidya Jādavji Trikamji Āchārya and Nārāyaṇ Rām Āchārya, eds. 1938. 5th ed. Varanasi, Delhi: Chaukhambha Orientalia, 1992. English Translation: Suśruta-Saṃhitā . . . Trans. Priya Vrat Sharma. 3 vols. Varanasi: Chaukhambha Visvabharati, 1999‒2001.

Chattopadhyaya, Debiprasad.   Science and Society in Ancient India . Calcutta: Research India Publication, 1979 .

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Dasgupta, Surendranath.   A History of Indian Philosophy. 4 vols. 1922. Indian ed. Delhi,: Motilal Banarsidass, 1975 .

Filliozat, Jean.   La doctrine classique de la médecine Indienne, ses origines et ses parallèles grecs . 2nd ed. Paris: École française d’Extrême-Orient, 1975 .

Hoernle, A. F. Rudolf , ed. The Bower Manuscript, Facsimile Leaves, Nagari Transcript, Romanised Transliteration and English Translation with Notes . 1893‒1912. Reprint, New Delhi: Aditya Prakashan, 2011 .

Jolly, Julius.   Medicin. Grundriss der Indo-Arischen Philologie und Altertumskunde. III.10. Strassburg: Verlag von Karl J. Trübner, 1901 .

Kutumbiah, P.   Ancient Indian Medicine. Rev. ed. Bombay: Orient Longmans, 1969 .

Meulenbeld, G. Jan.   The Mādhavanidāna and Its Chief Commentary Chapters 1‒10 . Leiden: E. J. Brill, 1974 .

———. A History of Indian Medical Literature. 5 vols. Groningen: Egbert Forsten, 1999‒ 2002 .

———. “ Āyurveda and Atharvaveda : Their Interrelationship in the Commentaries on the Kauśikasūtra .” Studia Asiatica, International Journal for Asian Studies 4 ‒ 5 (2003‒ 2004 ): 289‒312.

———. “Some Neglected Aspects of Ayurveda or the Illusion of a Consistent Theory.” In Mathematics and Medicine in Sanskrit , ed. Dominik Wujastyk , 105–117. Delhi: Motilal Banarsidass, 2009 .

———. “The Relationships between Doṣa s and Dūṣya s: A Study on the Meaning(s) of the Root murch-/mūrch*.” Electronic Journal of Indian Medicine 4 ( 2011 ): 35–135.

Mitra, Jyotir.   1985 . A Critical Appraisal of Āyurvedic Material in Buddhist Literature, with Special Reference to Tripiṭaka . Varanasi: Jyotiralok Prakashan, 1985.

Singh, Thakur Balwant , and K. C. Chunekar . Glossary of Vegetable Drugs in Brhattrayī. 2nd ed. Varanasi: Chaukhamba Amarabharati Prakashan, 1999 .

Wujastyk, Dominik.   The Roots of Āyurveda, Selections from Sanskrit Medical Writings. Rev. ed. New Delhi: Penguin, 2001 .

Zysk, Kenneth G.   Religious Healing in the Veda, with Translations and Annotations of Medical Hymns from the Ṛgveda and the Atharvaveda and Renderings from the Corresponding Ritual Texts . Transactions of the American Philosophical Society Held at Philadelphia for Promoting Useful Knowledge. Vol. 75, Part 7. Philadelphia: the American Philosophical Society, 1985 .

———. “ The Evolution of Anatomical Knowledge in Ancient India, with Special Reference to Cross-cultural Influences. ” Journal of the American Oriental Society 106.4 ( 1986 ): 687‒705.

———. Asceticism and Healing in Ancient India, Medicine in the Buddhist Monastery. New York and Oxford: Oxford University Press, 1991 .

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अस्पताल पर संस्कृत निबंध (Essay on Hospital in Sanskrit) अस्माकं नगरे एकः चिकित्सालयः अस्ति। तत्र चिकित्सकः रुग्णान्‌ उपचारित। जनाः चिकित्सार्थम्‌ आग

अस्पताल पर संस्कृत निबंध : अस्माकं नगरे एकः चिकित्सालयः अस्ति। तत्र चिकित्सकः रुग्णान्‌ उपचारित। जनाः चिकित्सार्थम्‌ आगच्छन्ति। तत्र परिचारिका रुग्णान्‌ परिचरति। सा तेभ्यः औषधम् ददाति। अत्र सामान्यचिकित्सया सह शल्यचिकित्सायाः व्यवस्था, रोगिणाम् आवासाय व्यवस्था चापि आसीत्। आर्थिकदुर्बलानां चिकित्सा अत्र निश्शुल्का भवति। प्रख्याताः वैद्याः अत्र सेवारुपेण कार्यं कुर्वन्ति।  वैद्यः उपनेत्रं धृतवान् । वैद्यः घटीयन्त्रं धरति । पार्श्वे नलिका शोभते । अतीव व्यवदायिक्यः हृदयचिकित्साः, मूत्रपिण्डचिकित्साः च अत्र विनाशुल्कं कुर्वन्ति। अतः प्रतिदिनं सहस्रशः जनाः चिकित्सार्थम् आगच्छन्ति।

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Associate Professor. S. P. Molligoda

Faculty of indigenous medicine, university of colombo.

• Awards and Grants
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The concept of health in Sanskrit medical literature and its utility to modern world

• Research with abstracts

.Molligoda, S.P. , (2016. 11.4) The concept of health in Sanskrit medical literature and its utility to the modern world, Department of Sanskrit, University of Kelaniya,  Sri Lanka

Essay on Sanskrit Language

This is an "Essay on Sanskrit language", written in Sanskrit.

संस्कृतभाषा इति विषये संस्कृते निबन्धः।

संस्कृत भाषा पर निबंध।

English and Hindi translation is also given for better understanding.

This essay can be referenced by school students and Sanskrit learners.

Table of Contents

संस्कृतभाषा।

संस्कृतभाषा मम प्रिया भाषा अस्ति। संस्कृतभाषा विश्वस्य प्राचीनतमा भाषा अस्ति। सर्वभाषासु सा श्रेष्ठतमा। संस्कृतभाषा देवभाषा इति मन्यते। सा गीर्वाणवाणी इति नाम्ना अपि प्रसिद्धा। सा सर्वभाषाणां जननी। सा अतीव सरला सरसा सुबोधा च​।

संस्कृतभाषायां विपुलं साहित्यं वर्तते। शास्त्रीयाः ग्रन्थाः अपि तस्यां विद्यन्ते। यथा – वेदाः, रामायणं, महाभारतं, पुराणानि, अर्थशास्त्रं, मनुस्मृतिः आदिशास्त्राणि च​। बहवः कवयः संस्कृते नैकाः रचनाः अरचन्। संस्कृतभाषा भारतदेशस्य ऐक्यं साधयति। सर्वेषु प्रदेशेषु जनाः संस्कृतभाषां सम्मानयन्ति।

एषा भाषा सङ्गणकेभ्यः उपयुक्ता इति शास्त्रज्ञाः मन्यन्ते। अस्याः गौरवं विदेशेषु अपि अस्ति। “जर्मनी” इति देशे अपि अस्याः अतीव प्रभावः। संस्कृतभाषायाः सूक्तयः अस्माकं जीवने मार्गदर्शनं कुर्वन्ति। संस्कृतभाषा जीवनस्य संस्कारेषु प्रयुज्यते।

भारतीयसंस्कृतेः मुख्यः आधारः संस्कृतभाषा अस्ति।

संस्कृतं विना नैव संस्कृतिः। जयतु संस्कृतम्।

saṃskṛtabhāṣā।

saṃskṛtabhāṣā mama priyā bhāṣā asti। saṃskṛtabhāṣā viśvasya prācīnatamā bhāṣā asti। sarvabhāṣāsu sā śreṣṭhatamā। saṃskṛtabhāṣā devabhāṣā iti manyate। sā gīrvāṇavāṇī iti nāmnā api prasiddhā। sā sarvabhāṣāṇāṃ jananī। sā atīva saralā sarasā subodhā ca​।

saṃskṛtabhāṣāyāṃ vipulaṃ sāhityaṃ vartate। śāstrīyāḥ granthāḥ api tasyāṃ vidyante। yathā – vedāḥ, rāmāyaṇaṃ, mahābhārataṃ, purāṇāni, arthaśāstraṃ, manusmṛtiḥ ādiśāstrāṇi ca​। bahavaḥ kavayaḥ saṃskṛte naikāḥ racanāḥ aracan। saṃskṛtabhāṣā bhāratadeśasya aikyaṃ sādhayati। sarveṣu pradeśeṣu janāḥ saṃskṛtabhāṣāṃ sammānayanti।

eṣā bhāṣā saṅgaṇakebhyaḥ upayuktā iti śāstrajñāḥ manyante। asyāḥ gauravaṃ videśeṣu api asti। “jarmanī” iti deśe api asyāḥ atīva prabhāvaḥ। saṃskṛtabhāṣāyāḥ sūktayaḥ asmākaṃ jīvane mārgadarśanaṃ kurvanti। saṃskṛtabhāṣā jīvanasya saṃskāreṣu prayujyate।

bhāratīyasaṃskṛteḥ mukhyaḥ ādhāraḥ saṃskṛtabhāṣā asti।

saṃskṛtaṃ vinā naiva saṃskṛtiḥ। jayatu saṃskṛtam।

The Sanskrit language is my favourite language. It is the oldest language in the world. It is the greatest of all languages. Sanskrit is believed to be the language of the Gods. It is also known by the name of “Girvanavani”. It is the mother of all languages. It is very simple, easy to understand, and beautiful.

There is plenty of literature in Sanskrit. Sanskrit has many scriptures. Like – The Vedas, the Ramayana, the Mahabharata. the Puranas, the Arthashatra, the Manusmriti, etc. Many poets have written their works in Sanskrit. The unity of India is maintained by this language. Sanskrit is respected by people from all Indian states.

Scientists believe that this language is suitable for computers. This language is respected in foreign countries too. It has importance in Germany too. The axioms and proverbs in Sanskrit give us guidance on how to live our life. Sanskrit is used in all religious events.

Sanskrit is the main support of Indian culture.

Without Sanskrit, there is no culture. Greatness to Sanskrit.

संस्कृतभाषा मेरी प्रिय भाषा है। संस्कृतभाषा विश्व की सबसी प्राचीन भाषा है। वह सभी भाषाओं में श्रेष्ठ है। संस्कृतभाषा देवभाषा मानी जाती है।

वह “गीर्वाणवाणी” इस नाम से भी प्रसिद्ध है। वह सारी भाषाओं की जननी है। वह बहुत सरल​, सरस और सुबोध है।

संस्कृतभाषा में बहुत साहित्य है। शास्त्रीय ग्रंथ भी इस भाषा में लिखे ग​‍ए हैं। जैसे – वेद, रामायण, महाभारत, पुराण, अर्थशास्त्र, मनुस्मृति, इत्यादि ग्रंथ। बहुत कवियों ने संस्कृतभाषा में अनेक रचनाएँ की है। संस्कृतभाषा से भारतदेश का ऐक्य साध्य होता है।सर्व प्रदेशों में लोग संस्कृतभाषा का सम्मान करते हैं।

यह भाषा संगणक के लिए उपयुक्त है, ऐसा शास्त्रज्ञ मानते हैं। विदेशों में भी इस भाषा का गौरव किया जाता है। जर्मनी देश में भी इसका बहुत प्रभाव है। संस्कृत भाषा की सूक्तियाँ हमारे जीवन में मार्गदर्शन करती हैं। संस्कृतभाषा का जीवन के संस्कारों में प्रयोग किया जाता है।

भारतीय संस्कृति का संस्कृतभाषा मुख्य आधार है।

संस्कृत के बिना संस्कृति नहीं है। संस्कृतभाषा की जय हो।

Importance of Machines

Importance of Art

Republic Day of India

Examination

Pandita Ramabai

Teachers Day

The Experience of Covid

Essay on Ganeshotsav

Importance of Indian Festivals

Importance of Discipline

Importance of Sports

Nutritious Diet

Books My Friend

Mahatma Gandhi

Lokmanya Tilak

Importance of Knowledge

Makar Sankranti

Indian National Flag

Importance of Cleanliness

Importance of Exercise

Importance of Water

Summer Season

Rainy Season

My favourite Teacher

Indian Independence Day

Raksha Bandhan

International Yoga Day

World Environment Day

River Ganga

Abdul Kalam

Goddess Saraswati

Festival of Holi

Shri Krishna

Shri Ganesha

Other Interesting Sections

Learn about Sanskrit Axioms which is a statement or proposition which is regarded as being established, accepted, or self-evidently true.

Learn about Sanskrit Proverbs which are a short, well-known saying, stating a general truth or piece of advice.

Learn about Shloka or shlokas in Sanskrit which consists of four padas of 8 syllables each, or of two half-verses of 16 syllables each.

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The Importance of Sanskrit in Indian Education

This is Part I of two-part series on Sanskrit in Indian Education. To read part II, please click here .

Reality-Check 

If you are an Indian reading this essay in English, then it is likely that you are (a) not representative of the average Indian, and (b) alienated from your Indic mother-tongue. The 2011 Census shows that only 10.67% of Indians speak English as either their first, second, or third language. As English-speaking Oxford students and academics discussing Indic languages, we must remember that we do not represent the average Indian. This is because a majority of Indians attend non English medium schools i.e. schools in which non-language subjects such as physics, mathematics, and geography are taught in the student’s mother-tongue (“Household Social Consumption on Education in India”, p. 100). A good test of whether you are alienated from your Indic mother-tongue is to try to formulate your knowledge of Newton’s laws of motion, quadratic equations, and the physical characteristic of plateaus in your mother-tongue (without cheating by whole-scale borrowing of English words!). While the average Indian student educated in his mother-tongue can do this quite easily, English-educated Indians alienated from their mother-tongues (such as you and I) cannot.

Confronted with the growing status of English as an international lingua franca, however, more and more Indian parents are sending their children to English-medium schools. Furthermore, despite their statistical prominence, all Indian languages seem to be in a state of decline. This is shown by their dearth of innovative and impactful scholarly writing as well as by the influx of numerous English words in daily conversation.

Why study Sanskrit?

Having briefly described our current linguistic reality, especially the existential crisis facing all Indian languages, I will now discuss the reasons for learning Sanskrit.

Sanskrit was the lingua-franca of sciences such as mathematics, astronomy, and medicine in pre-modern India. To quote Field’s Medallist David Mumford’s review of Kim Plofker’s excellent book Mathematics in India:

“Did you know that Vedic priests were using the so-called Pythagorean theorem to construct their fire altars in 800 BCE?; that the differential equation for the sine function, in finite difference form, was described by Indian mathematician-astronomers in the fifth century CE?; and that “Gregory’s” series π/4 = 1−1/3 +1/5 − … was proven using the power series for arctangent and, with ingenious summation methods, used to accurately compute π _in southwest India in the fourteenth century?” (Mumford 385)

It is an indictment of our education system that most of these remarkable achievements are never mentioned in our textbooks, both in English and in Indian languages. If we want to gain an accurate understanding of the scientific and technological achievements of Indian civilisation, a knowledge of Sanskrit is essential since virtually all pre-modern Indian scientists such as Caraka, Suśruta, Āryabhaṭa, Varāhamihira, Bhāskara II, and Mādhava composed their scientific treatises in Sanskrit. Unfortunately, instead of celebrating these real scientists and their real scientific achievements, certain sections of Indian society continuously concoct fake achievements such as aeroplanes in the Rāmāyana and nuclear fusion in the Vedas. It is obvious that such nonsense is motivated by a deep insecurity about the past. However, as a response to these false claims, many English-educated Indians refuse to believe that there was anything resembling science in ancient India. Like Englishmen, many Indians have been ‘educated’ to view ancient India as a dark period of primitive superstition. If we reflect on this polarisation of opinion, we realise that a lack of knowledge of Sanskrit is the common denominator uniting people on both sides. A sound knowledge of Sanskrit would provide a student with the tools necessary to critically examine claims about Indian intellectual history and arrive at his/her own conclusions. This conclusion would inevitably follow the Buddhist middle-path (Pāli majjhimā paṭipadā): ancient Indians made numerous scientific advancements but were neither omniscient nor utterly ignorant. Teaching Sanskrit is the best way to expose students to the richness of the scientific, philosophical, and practical knowledge-systems of Indian civilisation.

b) Literature

Many of the foundational stories of Indian civilisation which still delight us today have their roots in Sanskrit literature: the story of Rāma and Sīta in the Rāmāyana , the fratricidal tragedy of the Mahābhārata , or Kṛṣṇa’s childhood and his love-affairs with  gopīs in the Bhāgavatapurāṇa . If religion and science isn’t your cup of tea, despair not! Most of Sanskrit literature is actually descriptions of beautiful sunrises, terrifying wars, and sweet love-making. Consider, for example, the lament of a yakṣa separated from his beloved:

tvām ālikhya praṇayakupitāṃ dhāturāgaiḥ śilāyām ātmānaṃ te caraṇapatitaṃ yāvad icchāmi kartum | asrais tāvan muhur upacitair dṛṣṭir ālipyate me krūras tasminn api na sahate saṃgamaṃ nau kṛtāntaḥ || (Kālidāsa’s Meghadūta verse 2.45)   I paint you, angry with affection, on this stone using minerals as colours. As soon as I seek to add myself, fallen at your feet, to the picture, My eyes become smudged with incessant tears. O, how cruel is fate, Since it does not allow the two of us to unite Even in a painting!

Sanskrit literature is filled with millions of such verses: verses which capture the deepest and most secret feelings of the human heart. Besides these tender verses, Sanskrit literature possesses rare examples of literary genius. For example, the 12th century poet Kavirāja’s Rāghavapāṇḍavīya simultaneously narrates the stories of the  Rāmāyana and Mahābhārata using Sanskrit’s seemingly infinite possibility for punning! If students wish to make this rich world of feeling, beauty, and literary genius a part of their life, then they must learn Sanskrit.

c) Language

Sanskrit is a grammatically perfect language with ten verbal-classes, eight cases, three numbers, and three genders (Jones 28). Sanskrit is one of the most well-structured and concise languages in the world. Consider the following English sentence: "I went to the shop to buy sugar".

The prolixity of this eight-word English sentence is evident in the use of filler words such as ‘to’ and ‘the’. Expressing the same thought in a modern Indian language such as Hindi, one would say: " मैं चीनी खरीदने के िलए दुकान गया ।"

Though this Hindi sentence is one word shorter than its English counterpart, it is equally prolix. Suppose one were to express the same thought in Sanskrit: śarkarāyāḥ krayāya vipaṇim agaccham.

We need only four words! In addition to its intrinsic grammatical beauty, a knowledge of Sanskrit will help a student learn other Indian languages more easily since most Indian languages, including Tamil, borrow a large number of loanwords from Sanskrit. I am reminded of my north-Indian friend’s hilarious attempt to order hot water at a restaurant in Karnataka. When he asked for ‘ garam pānī ’ in Hindi, everyone was baffled. However, as soon as he asked for the Sanskritic ‘ uṣṇa jala ’, he got what he wanted! Besides aiding in the comprehension of Indian languages, Sanskrit constitutes ideal preparation for those interested in learning Greek and Latin. This is because these Western classical languages share not only grammatical structure but also numerous cognate words with Sanskrit. Thus, Sanskrit is not only grammatically beautiful but also an ideal gateway to learning other Indian and Indo-European languages.

Sanskrit Pedagogy

Having (hopefully) persuaded you of the beauty and relevance of Sanskrit, I must now turn to three intractable practical questions: (i) How should Sanskrit be incorporated into our school curriculum? (ii) How should Sanskrit teaching deal with the controversies surrounding Sanskrit? (iii) How can teachers make Sanskrit learning easier and more enjoyable?

As far as the first question is concerned, National Education Policy (NEP) 2020 hits the nail on the head:

“Sanskrit will thus be offered at all levels of school and higher education as an important, enriching option for students, including as an option in the three-language formula.” (NEP 2020: 14)

It is significant that NEP 2020 does not argue that Sanskrit should be made compulsory. Any attempt to impose Sanskrit on students is doomed to fail since many students prefer learning another Indian language instead of Sanskrit. However, as NEP 2020 states, Sanskrit should be made available as an option that can be chosen as one’s second or third language. In this respect, NEP 2020 significantly improves on NEP 1986 which, unfortunately, said virtually nothing about the role of Sanskrit in Indian education (NEP 1986. Furthermore, NEP 2020’s explicit mention of the importance of other classical languages such as Tamil and Kannada shows its commitment to preserving and re-invigorating the classical in these dreary post-modern times (NEP 2020 14-15). However, good intentions do not change the world unless accompanied by concrete action. Sanskrit is currently not offered as a language option in most private and government schools, including in the school of this essay’s author. Indeed, most of my Sanskrit-speaking friends actually learnt Sanskrit from traditional paṇḍitas outside the formal academic system. Though Sanskrit should not be made compulsory as a language, all students should be exposed to Sanskrit literature and knowledge-systems in translation. This will expand the student’s horizon beyond the confines of modern languages.

Given the divisiveness of our times, the teaching of Sanskrit will undoubtedly involve numerous controversies. The two most obvious points of contention are the content of the syllabus and the socio-political history of Sanskrit. One can mitigate the first difficulty by insisting on a curriculum grounded in the reading of original Sanskrit texts rather than secondary scholarship. Instead of presenting students with a particular narrative of Indian history, students should be allowed to develop their own understanding of the past through a careful reading of Sanskrit texts. With regard to the alleged discriminatory and elitist nature of Sanskrit, NEP 2020 constitutes a wonderful anti-dote. If successfully implemented, NEP 2020 will open up the study of Sanskrit to interested students from all religions, castes, races, and cultures. It is imperative that students from diverse social backgrounds are made to feel welcome in the modern Sanskrit classroom.

As far as Sanskrit pedagogy is concerned, the need of the hour is qualified teachers who can make language learning enjoyable. Too often, learning Sanskrit involves drowning in a sea of meaningless paradigms to be memorised. This approach ends up detracting students who would have otherwise enjoyed reading Sanskrit texts. Like other Indian languages, Sanskrit should be taught using a combination of everyday conversation and textual study. Crucially, teachers should treat Sanskrit as a language of daily life rather than as a dead language of ancient manuscripts. Such an approach will make students internalise and cherish Sanskrit instead of merely treating it as a scoring subject to achieve better grades. And, hopefully, this study of Sanskrit will create modern Indians who feel proud of their heritage and strive to live up to its demanding ethical ideals:

manasi vacasi kāye puṇyapīyūṣapūrṇās tribhuvanam upakāraśreṇibhiḥ prīṇayantaḥ| paraguṇaparamāṇūn parvatīkṛtya nityaṃ nijahṛdi vikasantaḥ santi santaḥ kiyantaḥ|| (Bhartṛharı̍'s Śatakatraya verse 1.79)   Filled with pure nectar in mind, speech, and body, Pleasing creatures in all three worlds by continuously helping them, Transforming another’s atom-like good quality into a mountain, Always blossoming in their own hearts, How many such good people are there?

Bibliography

“Bhartṛharı̍'s Śatakatraya.” Göttingen Register of Electronic Texts in Indian Languages (GRETIL), http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/5_poetry/5_subhas/bh... .

“Household Social Consumption on Education in India.” National Statistical Office, Ministry of Statistics and Programme Implementation, Government of India, July 2017-June 2018. http:// www.mospi.nic.in/sites/default/files/publication_reports/ Report_585_75th_round_Education_final_1507_0.pdf.

Jones, Sir William. Discourses delivered before the Asiatic Society: and miscellaneous papers, on the religion, poetry, literature, etc., of the nations of India. Printed for C. S. Arnold: 1824. “Kālidāsa’s Meghadūta.” Göttingen Register of Electronic Texts in Indian Languages (GRETIL), http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/5_poetry/2_kavya/meg... .

Plofker, Kim. Mathematics in India. Princeton: Princeton University Press, 2009. Page of 4 5 Mumford, David. “Mathematics in India: Reviewed by David Mumford,” Notices of the American Mathematical Society vol. 57, no. 3 (2010): 385-390.

“National Education Policy 1986.” Ministry of Human Resource Development, Government of India. https://www.education.gov.in/sites/upload_files/mhrd/files/upload_docume... .

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Suggested Citation:  Shree Nahata. 2021. 'The Importance of Sanskrit in Indian Education', Think Pieces Series No. 16. Education.SouthAsia ( https://educationsouthasia.web.ox.ac.uk/ ). 

Sanskrit in Modern Context: Exploring the use and revival of Sanskrit in contemporary society, including its role in education, literature, and arts

• Prof. Dr. Mina S. Vyas Associate Professor, Shri P. K. Chaudhari Mahila Arts College, Sector- 7, Gandhinagar, Gujarat

This research explores the use and resurgence of Sanskrit in modern culture with an emphasis on its functions in the fields of education, literature, and the arts. Over the ages, the spoken form of Sanskrit, an ancient Indo-European language famed for its religious, philosophical, and literary literature, gradually declined. However, in recent years, there have been persistent attempts by academics and enthusiasts to restore Sanskrit's importance in a number of fields. This study investigates the use of Sanskrit in contemporary education, including its use in colleges and universities, as well as the difficulties and possibilities associated with teaching and studying this ancient language. The research also looks at the impact of Sanskrit on modern literature and the arts, including classical dance, music, and theatre. Additionally, it explores the language's function in religious and philosophical discourse, illuminating its importance in the preservation and dissemination of spiritual and philosophical literature. The article examines Sanskrit's distinctive linguistic traits and its contributions to contemporary linguistic research, especially its importance in the reconstruction of Proto-Indo-European and comparative linguistics. The study also emphasises the role of technology in text preservation and dissemination, as well as the digital resources accessible for studying Sanskrit and exploring its literary riches. It emphasises the necessity for ongoing efforts to conserve and develop this ancient language as an important cultural and intellectual asset in the modern world by reflecting on the difficulties and chances for Sanskrit in the future.

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Importance of Sanskrit Language

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People’s Linguistic Survey of India, Volume 36

Shakuntala Gawde

srishti singh

Sanskrit is the language in which Vedas, Upanishads, Puranas, ethics and several other man language in India for a longer period of time. Sanskrit is a classical 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. Sanskrit continues to be widely used as a ceremonial language in Hindu religious rituals ancient scriptures are transcribed. If we look in history, it was a widely spoken common in the forms of hymns and mantras. Spoken Sanskrit is still in use in a few traditional institutions in India, and there are many attempts at revival. Language is dynamic and so is time. With passing time and emergence of several other languages, Sanskrit started loosing its dominancy but it showed complete tolerance towards all.

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Sanskrit enjoys a place of pride among Indian languages in terms of technology solutions that are available for it within India and abroad. The Indian government through its various agencies has been heavily funding other Indian languages for technology development but the funding for Sanskrit has been slow for a variety of reasons. Despite that, the work in the field has not suffered. The following sections do a survey of the language technology R&D in Sanskrit and other Indian languages. The word `Sanskrit' means "prepared, pure, refined or prefect". It was not for nothing that it was called the `devavani' (language of the Gods). It has an outstanding place in our culture and indeed was recognized as a language of rare sublimity by the whole world. Sanskrit was the language of our philosophers, our scientists, our mathematicians, our poets and playwrights, our grammarians, our jurists, etc. In grammar, Panini and Patanjali (authors of Ashtadhyayi and the Mahabhashya) have no equals in the world; in astronomy and mathematics the works of Aryabhatta, Brahmagupta and Bhaskar opened up new frontiers for mankind, as did the works of Charak and Sushrut in medicine. In philosophy Gautam (founder of the Nyaya system), Ashvaghosha (author of Buddha Charita), Kapila (founder of the Sankhya system), Shankaracharya, Brihaspati, etc., present the widest range of philosophical systems the world has ever seen, from deeply religious to strongly atheistic.

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The Paper claims that all the languages of the world had originated from Sanskrit spoken for centuries. Some examples are given to prove the claim.

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Today Mother India is in tears to see its greatest heritage " Sanskrit " sinking into oblivion as only 14135 people have been found to be associated with Sanskrit as their native language. Hence, the objective of this study is to explore all the major affective factors that attributed to the decay of Sanskrit and putting this most revered language in deplorable condition and doleful state. In attaining the stated objective, the study employed unstructured interview (with 15 Sanskrit scholars) and content analysis as two primary data gathering tools. As for data analysis, the study used descriptive statistics and analytic induction. The study revealed 12 affective factors that caused degeneration of Sanskrit. Five of them are worth mentioning here. (i) Subjugation of Indian Philosophy, (ii) Lack of Career Prospect (iii) Confinement of Sanskrit to Brahmins, (iv) Political Bias, and (v) Spreading Myths about Complexity of Sanskrit.

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Sanskrit language is one of the oldest languages of the universe. The language is known as mother of Nepali language. Now, the condition of Sanskrit language in Nepal is questionable. The situation of this language is similar to the endangered languages although a separate university has been established there for its preservation and promotion. This paper analyzes the issue why Sanskrit language is facing a similar situation as other endangered languages of Nepal and what are the circumstances of Sanskrit language in Nepal and how is Nepal Sanskrit University working for the preservation of Sanskrit language.

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Language changes constantly, a fact that becomes most noticeable when we read texts a few centuries old. In comparing earlier and later forms of any language we find various types of phonological, morphological, syntactic, grammatical and semantic changes. There are many approaches used to study the language because language is a piece that is of multi factorial importance and has its range of participation in many fields, so persons try to understand it from different disciplines to investigate into the concerned point of knowledge. Each and every word in a language passes through a long journey of time. So it represents a specific tone and meaning of a sanskriti. Thus study about language denotes the cultural aspects of any place. It also shows the process how the general usage and trends affect other cultures. This paper is based on the comparative analysis of the two approaches-Genealogical and Typological. Genealogical approach is somewhat genetic in nature based on time period and Typological approach is based on different types used in different languages. Both the approaches have some advantages while some week points to understand. In this paper effort is done to understand and to investigate the comparative notions and their usefulness in the study of different languages and the cultural aspects of a particular lingual region.

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Essay on sanskrit language (1022 words).

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Essay on Sanskrit Language!

Sanskrit has been instrumental in lending continuity to Indian civilisation. In its heyday it was spoken and used in all regions of India including the Dravidian south. While Tamil has maintained a more or less independent literary tradition, all other languages in India have taken freely from Sanskrit vocabulary and their literature is permeated with the Sanskrit heritage.

Sanskrit is perhaps the oldest language in the world to be recorded. Classical Sansktrit, which developed from the Vedic times, held sway from about 500 BC to about AD 1000. In independent India it is listed among the languages of the Eighth Schedule of the Constitution though it is not the official language of any state.

The hymns of the Rig-Veda bear the seeds of Sanskrit literature. Orally handed down for long, these hymns not only served the purpose of religion but also were a common literary standard for the Aryan groups in India. After 1000 BC, there developed an extensive prose literature devoted to ritual matters—the Brahttmnas; but in these too there are examples of story-telling, terse and abrupt in style.

The next milestone in the history of Sanskrit is the Grammar of Panini— the Ashtadhyayi. The form of the Sanskrit language as described by him became accepted universally and was fixed for all time. Probably, around the time Panini was codifying the Sanskrit language, the practice of writing had begun.

In the field of secular literature Sanskrit epic poetry (mahakavya) was the next most important development. The story of the Mahabharata was handed down orally for at least a thousand years after the battle it celebrates before becoming relatively fixed in writing. Dvaipayana or Vyasa is seen as the first to have sung of this fearsome struggle of his own time.

Vaisampayana later elaborated the epic; Lomaharsana and Ugrasravas are supposed to have recited the complete Mahabharata which scholars call itihasa. The story of the battle of eighteen days between the Kauravas and the Pandavas on the battlefield of Kurukshetra and the victory of the righteous was probably composed in the epic form not earlier than about 100 BC.

The Ramayana, traditionally ascribed to Valmiki whom Bhavabhuti and others call the ‘first kavi’, is considered to have been composed around the first century BC. On the face of it, it is the story of the adventures of Rama, but involved in this story are unforgettable conflicts of human passions.

Asvaghosa’s epics (first century AD) are the earliest epics now available to show the full-fledged kavya technique. His Buddhacharita and Saundarananda present the Buddhist philosophy of the shallowness of the world through the delights of poetry—the ornament of language and meaning. Later, in the fifth century AD, came Kalidasa with his Kumarasambhava which gives the story of the origin of Kartikeya, son of Shiva, and Raghuvamsa, a portrait gallery of the kings of Rama’s line, illustrating the four ends, virtue, wealth, pleasure and release, pursued by different rulers.

To the sixth century belongs Bharavi whose epic Kiratarjuniya presents a short episode from the Mahabharata as a complete whole. Rich description and brilliant characterisation are matched by a heroic narrative style.

Sanskrit literature shows a wide variety of forms and types. The katha tradition is exemplified in the Panchatantra, apparently written in the fourth century AD by Vishnusharman whose country was the Vakataka Empire (in the Deccan).

Bana’s Kadambari (7th century AD) is a novel about the timidities and missed opportunities of youth leading to tragedy. In the eleventh century we have Goddhala’s Udayasundari, a romantic novel. The critic King Bhoja’s Sringaramanjari is an entertaining ‘illustrating novel’ on the various types of love.

Somadeva’s Kathasaritsagara is a huge collection of stories skilfully narrated. Kshemendra’s illustrating novels are bitter satires on corrupt bureaucracies and deceit and vice. Some of his works are Kalavilasa, Darpadalana and Desopadesa.

The use of Sanskrit prose for scientific, technical and philosophical purposes is first exemplified by Patanjali’s Mahabhashya, a commentary on Katyayana’s Vartikas on Painin’s grammar. After this time, and during the early centuries of the Christian era, much technical and scientific literature came into being, Aryabhata and Bhaskara wrote on mathematics and astronomy, Charaka and Susruta on medicine, and Kautilya on politics and administration.

Literary criticism is another field in which Sanskrit literature is rich. The oldest work of Indian literary criticism is Bharata’s Natya Shastra. Bhamaha (5th century AD) is the earliest individual critic whose work is available; he sets out the genres as drama, epic, lyric, prose biography and (usually prose) novel besides discussing literary expression and what makes it beautiful. Dandin (7th century AD) adds to the genre campu or narration in mixed prose and verse, which became quite popular later.

Vemana, Rudrata, Anandavardhana, Kuntaka, Udbhata, Lollata and Dhananjaya are just some well- known critics who have analysed and enriched the world of literary concepts. Bhoja (11th century) is one of the greats among Indian critics, giving us the largest number of references and quotations and showing a fine taste in selection and comment.

The pre-eminence of Sanskrit was first seriously threatened by the Muslim invasions around AD 1200. However, the tradition of Sanskrit literature continued strongly and the number of Sanskrit works composed and preserved during this period is considerable. Rajasthan, Odisha as well as the south continued the Sanskrit literary tradition.

Some writers of note are Amarachandra, Someswara, Balachandra, Vastupala, Princess Ganga, Ahobala, Dindima and Gopala. The Kerala king Manaveda wrote the play Krishnagiti which is the prototype of Kathakali but with songs in Sanskrit. There were also satirical monologues and comedies, some of the famous writers being Nilakantha and Venkatadhvarin.

The period of British rule exercised an unfavourable influence on Sanskrit. In spite of the appearance of English and the increasing use of modern Indian languages, however, literary composition in Sanskrit has continued on a moderate scale down to the present time.

An important use to which the Sanskrit language is put at present is as a source of vocabulary for the modern languages. Sanskrit is able to provide, on a large scale, new technical terms which the modern languages are unable to find in their own resources.

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Importance of Sanskrit Essay , Article , Speech

Importance of Sanskrit : Whatever we have learned about our country; its traditions, ethics, beliefs has come from the primary language of India – Sanskrit . It has come down to us as a legacy and has told a bunch of stuff about the times of yore. Sanskrit is the only language which has preserved its pristine clarity. It is the language of the ancient India which tells us about the Vedic period and its civilizations . The name comes from the root word – sam-skar meaning – to put together or compose.

About Sanskrit Language

Sanskrit is also referred as a refined and sophisticated way of speech.  It is the prime and the most sacred language of Hinduism. This is the only language used to perform all the ritual rites in major ceremonies like prayers, weddings and other spiritual activities . Shlokas, Mantras and Hymns are recited in Sanskrit as it is said to be the most sacred and pure language. Sanskrit is known as the deva- bhasha , meaning Lord of languages and in India it is regarded as the mother of all the languages across the globe.  There is a chance that it is one of the oldest languages on the earth. This language is known as more perfect than Greek, more copious than Latin and more refined than either.  Sanskrit is regarded as the most scientific language and the perfect vehicle of communication by connoisseurs like – Pandit Jawaharlal Nehru , Mohandas Karamchand Gandhi , Max Mueller , Mrs. Indira Gandhi and Sir William Jones to name a few. It differentiates itself as the only language which has built in method of pronunciation, word formation and grammar.

Mother of All Languages ( Importance of Sanskrit )

This language has significantly contributed to the entire world in many ways. It has given some very vital root words to the English language and mostly all the Indian languages including- Marathi, Gujarati, Tamil and Bengali. It has an astounding vocabulary – having 96 words for a single feeling – love . This tells that it is a language of love and humanity, peace and tranquillity. It is also called the language of heart. Whatever be the emotion one wishes to display – devotion, love, affection, fear, threat, anger, compassion, benevolence, admiration, surprise the most appropriate words of Sanskrit can flow like a gushing stream. No wonder, it is the oldest surviving literature in the world!

Base of Sanskrit Language

Sanskrit is based on root syllables and words. It is the only language which is derived from a root, as no other language has this characteristic it can be said that Sanskrit is probably the origin of verbal and written communication. The greatest epics of the Indian history are written in this language like- The Ramayana and Mahabharata. Mahabharata qualifies as the world’s largest epic with over 100000 verses. It is also recommended as the top language for use in Computational Linguistics and Artificial Intelligence by NASA . Sanskrit’s grammar is so great that no other language can match up.

Current Scenario About Sanskrit Language

The current status of the Sanskrit language is pitiable. The mother language needs special and urgent security. This is because of the acute fondness of the youth towards the European languages. The idea that this is a step towards transformation has made us think Sanskrit is an obsolete language. This is our responsibility to bring back the language which is the foundation of communication. For this we require to take some actions. We need more and more schools to teach Sanskrit and have some best quality Sanskrit teachers which tell the students about its- origin, importance and use so that they may understand their mother tongue well and have basic command on it.  Even higher education should be encouraged in this particular language that students get deeper knowledge about the language which has given birth to almost all the languages across the globe.

• Why is Sanskrit said to be the mother of many languages?
• Why should we be interested in Sanskrit
• What is the importance of Sanskrit ?

संस्कृत भाषाया महत्त्वम् निबंध- Essay on Importance of Sanskrit in Sanskrit Language

In this article, we are providing information about Importance of Sanskrit Language in Sanskrit- संस्कृत भाषाया महत्त्वम् निबंध, Essay on Importance of Sanskrit in Sanskrit Language, संस्कृत भाषा पर निबंध in sanskrit

संस्कृतम् भारतस्य विश्वस्य च पुरातनतमा भाषा। अन्यास भाषाणां तथा पुरातनं साहित्यमद्य नोपलभ्यते यथा पुरातनं संस्कृतसाहित्यम् । विश्वस्य पुरातनतमो ग्रन्थः ऋग्वेदः संस्कृतभाषयैव निबद्धः । इयमतीव वैज्ञानिकी भाषा, अस्या पाणिनिमुनिप्रणीतं व्याकरणमतीव वैज्ञानिकं यस्य साहाय्येन अद्यापि वयं तान् पुरातनग्रन्थान् अवबोधुं शक्नुमः ।

संस्कृतमेव हि भारतम् । यदि वयं प्राचीन भारतमर्वाचीनं वापि भारतं ज्ञातुमिच्छामः तह नास्ति संस्कृतसमोऽन्य उपायः । भारतीयजनस्य अद्यापि यत् चिन्तनं तस्य मूलं प्राचीनसंस्कृतवाङ्मये दृश्यते । यदि च तत् चिन्तनं वयं नूतनविज्ञानाभिमुख कर्तुमिच्छामस्तह तस्य मूलं पृष्ठभूमि च अविज्ञाय विच्छिन्नरूपेण कतु न शक्नुमः। यदि वयमिच्छामो यत् भारतीयजनः परिवर्तनम् आत्मसात् कुर्यात् तदा तेन परिवर्तनेन आत्मरूपेण संस्कृतिमयेन संस्कृतमयेन च भाव्यम् ।।

संस्कृतस्य शब्दाः सर्वासु भारतीयभाषासु कासुचित् वैदेशिकभाषासु च प्रयुज्यन्ते । अतः यदि वयं भारतीयजनानामेकीभावं,  तेषां भाषागतम् अभेदं सौमनस्यं च इच्छामः तदा संस्कृतज्ञानेनैव तत सम्भाव्यते । संस्कृतं सर्वाः-भारतीयभाषाः सर्वं जनमानसं च एकसूत्रेण संयोजयति । प्राचीनभारतीयेतिहासस्य भूगोलस्य च समीचीनं चित्रं संस्कृताध्ययनं विना असम्भवम् ।

संस्कृतसाहित्यम् अति समृद्धं विविधज्ञानमयं च वर्तते । अत्र वैदिकं ज्ञानमुपलभ्यते, यस्य क्वचिदपि साम्यं नास्ति । महाभारतं तु विश्वकोशरूपमस्ति । रामायणशिक्षाः दिशि दिशि प्रचरिताः। उपनिषद्भिर्वैदेशिकैरपि विद्वद्भिः शान्तिः प्राप्ता। कालिदासादीनां काव्यानाम् उत्कर्षस्य तु कथैव का। चरकसुश्रतयोरायुर्वेदः, भारद्वाजस्य विमानशास्त्रम्, कणादस्य परमाणुविज्ञानम्, गौतमस्य तर्कविद्या, शुल्बसूत्राणां ज्यामितिविज्ञानम्, आर्यभटस्य खगोलशास्त्रम् इत्येवमादीनि अनेकानि विज्ञानानि शास्त्राणि च संस्कृतभाषोपनिबद्धान्येव । अद्यापि राजनीतिविषये शासनतन्त्रविषये च कौटिल्यस्य अर्थशास्त्रं मनुस्मृतिश्च मार्गप्रदर्शके स्तः ।

वयं भारतीयाः । अस्माभिः स्वकीयं गौरवमयं वाङ्मयमधीत्यैव तदाधारे भविष्यनिर्माणं कर्तव्यं, तदैवात्मोत्कर्षः सम्भाव्यते। स च उत्कर्षः आत्माधिष्ठितो हृदयग्राही वास्तविकोन्नतिकारी भविष्यति । यानि राष्ट्राणि स्वगौरवं न विस्मरन्ति तान्येव सफलतायाश्चरमोत्कर्ष प्राप्नुवन्ति ।

# Essay on Sanskrit Language in Sanskrit # Sanskrit Essays in Sanskrit Language

# Sanskrit Ka Mahatva in Sanskrit Language

दीपावली संस्कृत निबंध- Essay on Diwali in Sanskrit

ध्यान दें – प्रिय दर्शकों Essay on Importance of Sanskrit in Sanskrit Language आपको अच्छा लगा तो जरूर शेयर करे ।

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• Grammar test. Then all candidates complete an advanced grammar test to prove their language proficiency.
• Writing task. Finally, we ask them to write a small essay on a required topic. They only have 30 minutes to complete the task, and the topic is not revealed in advance.
• Interview. The final stage is a face-to-face interview, where our managers test writers' soft skills and find out more about their personalities.

So we hire skilled writers and native English speakers to be sure that your project's content and language will be perfect. Also, our experts know the requirements of various academic styles, so they will format your paper appropriately.

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