This article explores the significance of Sanskrit in education towards fostering character and personality development among students. Sanskrit, as a language, is deeply rooted in India’s cultural heritage and intellectual traditions, and its influence can be seen in various aspects of Indian life. By integrating Sanskrit education into the modern curriculum, we can leverage its unique benefits to enhance students’ emotional growth, self-awareness, focus, ethics, communication, critical thinking, tolerance, and social cohesion. Research has shown that the Yogic Education System, which emphasises value education, yoga, and character building, can have a positive impact on students’ cognitive and psychological development. Sanskrit literature, with its rich cultural and ethical teachings, can play a vital role in shaping students’ personalities and promoting traits like conscientiousness, emotional stability, and grit. The article also highlights the importance of promoting Sanskrit education through effective marketing strategies, similar to those used for minority languages like Irish and Hebrew. By applying the ZePA model, which targets different segments of the population to promote language adoption, we can create a sustainable market for Sanskrit education. Furthermore, the article emphasises the need for a holistic approach to education, combining the Modern Education System with the traditional Gurukul method. This integration can help students develop a strong foundation in values, motivation, and dharma (धर्म), leading to a more well-rounded personality. The use of technology, such as e-learning platforms and coding in Sanskrit, can make education more accessible and engaging, particularly for students in remote areas. By promoting Sanskrit in education, we can revitalise India’s cultural heritage and provide students with a unique advantage in the global market. Ultimately, this project aims to demonstrate the transformative power of Sanskrit in education in shaping the character and personality of students, enabling them to become valuable members of society.

Introduction

The trajectory of Sanskrit in India has been deeply influenced by Islamic rule, British colonial policies, and the efforts of Christian missionaries. Intellectual contributions originating from Sanskritic traditions—such as Aryabhata’s foundational work in calculus—were often assimilated by Western scholars, reinforcing a long-standing dominance over Sanskrit knowledge systems. Theories like the Aryan Invasion Theory and the Dravidian divide were sometimes shaped to align with colonial and religious ideologies. This article aims to explore the extensive research examining the linguistic features, phonetic clarity, and structured grammar of Sanskrit, which enable it to express complex philosophical, scientific, and poetic ideas. Additionally, it seeks to illuminate Sanskrit’s literary traditions, cultural significance, and philosophical contributions. The article also explores lesser-studied areas, such as the lives of modern Sanskrit speakers, its contemporary applications, and the language’s potential role in today’s technological, educational, and economic landscapes. Additionally, it highlights the need for enhanced collaboration among governmental, administrative, and institutional entities. Furthermore, it explores whether the global history of minority language development offers insights into expanding the influence of Sanskrit speakers, particularly within the context of India’s political and socio-economic challenges, or if these challenges are unique to India. Finally, it raises the question of whether Sanskrit needs deliberate promotion or if language development follows a more natural, organic course.

Research Questions

• How does Sanskrit develop character in its speakers?
• How does Sanskrit enrich its speakers with knowledge?
• How much livelihood can Sanskrit provide to its speakers, and what employability does it offer?

Character and Personality Development

Language, humanity’s greatest inheritance from our ancestors, serves as a conduit for transmitting teachings and experiences. Sanskrit, first documented in the Rigveda, was chosen by our forebears to record the Mahabharata and the Ramayana. It is likely that Sanskrit predates the Rigveda. Later, derivative languages such as Pali and Prakrit emerged from Sanskrit to educate the masses. Variations of Prakrit, including Hindi, were used to reach a broader audience. It is widely accepted that all modern North Indian languages trace their origins back to Sanskrit. Sanskrit has influenced modern Indian languages, Dravidian languages, and Urdu, fostering a unified national identity across diverse regions, crucial for a country with such varied cultural backgrounds. Like a banyan tree, Sanskrit has many branches called Prakrits, each with its own roots. All these branches originated from a single stem known as Sanskrit.

Teaching in Sanskrit promotes uniformity among students from different regions, posing fewer academic challenges compared to learning English. In the context of India’s educational landscape, Mahatma Gandhi, revered for his role in uniting the Indian masses through non-violence during the freedom struggle, esteemed Sanskrit as the bedrock of Indian language, literature, and cultural heritage. His views were shaped by the profound wisdom and insights encapsulated within Sanskrit literature (Dwivedi, 2014).

Language alone cannot impart character to its speakers. Sanskrit is like any other language, but it boasts a vast literature that encompasses the profound wisdom imparted by the rishis (ऋषयः) with their evolved consciousness. This literature includes works aimed at character development for all ages, such as the beloved children’s fables Panchatantra (पञ्चतन्त्र) and Hitopadesha (हितोपदेशः), which explore themes of dharma (धर्म), gods, goddesses, legends, politics, economics, and ethics. These stories provide students with a strong foundation and remain relevant in the 21st century. Modern technology offers significant potential for developing systems like the web-based interactive application created by the Special Centre for Sanskrit Studies at JNU. This multimedia application, developed under the DIT program of the Ministry of Information Technology, targets students aged 4 and above. For the sustainability of such systems, profitability is essential. This requires increased private sector involvement, supported by public demand and interest in learning Sanskrit. (Jha P.S., 2009)

Additionally, Sanskrit literature includes dramas incorporating dialogue, music, acting, and emotions for entertainment. The greatest works in Sanskrit are primarily poetic, a tradition continued by renowned poets like Srinivas Ratha, Ramakant Shukla, and many others. This literature often discusses religion. By providing moral guidance, community support, role models, ethical decision-making, resilience, and coping mechanisms, religion can influence students. However, it does not guarantee these outcomes, as the ability to apply this knowledge in the physical world varies from person to person. Prominent figures such as B.R. Ambedkar believed that widespread access to classical Sanskrit texts would ultimately dismantle the caste hierarchy and eliminate the false and harmful stereotypes associated with Dalits. (Bagai, 2021)

One might ask why we should use Sanskrit instead of its widespread English translation while still promoting culture and traditions. However, this approach would be limited because Sanskrit’s multiple layers of meaning often cannot be fully conveyed in English. Many Sanskrit words lack direct English equivalents. For example, Saguna (सगुण) does not mean “with qualities,” Nirguna (निर्गुण) does not mean “without qualities,” Atma (आत्मा) does not mean “soul,” maya (माया) does not mean “illusion,” kaivalya (कैवल्य) does not mean “salvation,” Agni (अग्नि) does not mean “fire,” Vayu (वायु) does not mean “air,” om (ॐ) does not mean “amen or ameen,” Itihas (इतिहास) does not mean “history,” and ahimsa (अहिंसा) does not mean “non-violence,” among others. Ahimsa (अहिंसा) comes from the Sanskrit ‘himsa,’ meaning violence, with ‘a indicating non-violence. Unlike its original connotation of minimising harm, Gandhi emphasised absolute non-violence (Malhotra & Babaji, 2020).

For example, the concept of Ghrita (घृत) in the Vedas has various interpretations, including ghee (clarified butter), what is heated, drips from the Gods, and inwardly, a stream of molten butter representing clarity of mind and awareness. This complexity, similar to how Tapas and meditation create a flowing clarity of thought, highlights the depth and nuance that translations often miss (Major General (Dr) G D Bakshi SM, 2021). Sanskrit literature has the potential to enhance students’ emotional growth and regulation, self-awareness, focus, ethics, communication, critical thinking, tolerance, and social cohesion. However, it does not guarantee these outcomes.

A study conducted at Dayalbagh Educational Institute has shown that there is a significant positive effect of the Yogic Education System on short-term memory, selective attention, and personality (Gunas or गुणाः) compared to the Modern Education System. It infuses the minds of students with सत्यं शिवं सुन्दरम,’ which means Truth, Goodness, and Beauty, and principles like ‘वसुधैव कुटुम्बकम्,’ which means ‘the world is indeed one family.’ Here, personality (Gunas or गुणाः) is assessed based on three parameters: Sattva (सत्त्व), Rajas (रजस्), and Tamas (तमस्). Sattva reflects gentle and controlled, Rajas represents violent and uncontrolled, and Tamas indicates dull and uncontrolled (Kumar, 2019).

Another three studies show that the Yogic Education System is more effective in improving sustained attention of students, more effective in enhancing planning and execution skills in school students, and more effective in enhancing visual and verbal memory scores than the Modern Education System. (Rangan, Nagendra, & Bhatt, 2009) (2008) (2009). Additionally, research conducted in Varanasi on 10- to 15-year-olds revealed that students attending traditional Sanskrit-medium schools employed more geocentric language for spatial descriptions compared to their counterparts in Hindi-medium schools (Jha R. C., 2018).

The yogic education system is deeply intertwined with Sanskrit, as its foundational texts and terminologies are in Sanskrit, ensuring precise meanings and nuances for accurate practice and teaching. However, it’s important to note that these studies have limitations, such as comparing students from specific regions with numerous variables at play. Therefore, further research is warranted to comprehensively explore these findings.

In the context of education and employment, personality plays a critical role. The “Big Five” personality traits—Extraversion, Agreeableness, Conscientiousness, Neuroticism, and Openness to Experience—are essential in determining the success of individuals in finding and maintaining employment. Notably, Conscientiousness, characterised by organisation and responsibility, along with low Neuroticism, indicating emotional stability, are strong predictors of job acquisition and retention. In contrast, Extraversion and Agreeableness have a minimal impact on the duration of unemployment (Uysal & Pohlmeier, 2011).

Interestingly, Yogic Education in Sanskrit may contribute to the development of the Big Five personality traits through its structured and disciplined learning approach. The Yogic Education System’s rich cultural and ethical teachings, coupled with practices such as yoga and meditation, can enhance personality development. While more empirical research is needed to fully understand these effects, existing studies and theoretical insights indicate significant potential benefits in using Yogic Education to foster traits like Conscientiousness and emotional stability, thereby aiding in employment success. 

To enhance psychological well-being and foster grit, our educational approach should integrate the Modern Education System, which emphasises self-awareness and skill development through experiential and multidisciplinary learning, with the core principles of the Indian Knowledge System, particularly the traditional Gurukul method. The Gurukul system prioritises value education, yoga, and character building. Given that psychological well-being plays a crucial role in shaping an individual’s grit, a holistic education that combines the strengths of both systems is essential (Mishra & Aithal, 2023).

In India and across the world, scholars like Dr Archana Purushotham have demonstrated the feasibility of teaching subjects such as mathematics and science through Sanskrit at Agastya Gurukulam. Her work underscores a commitment to revitalising traditional Indian education via the gurukul model, exploring its effects on students’ cognitive and psychological development. Her approach combines Sanskrit instruction with English to enhance global competitiveness, alongside a local language to preserve cultural relevance. This holistic education model aims to instil values, motivation, and an understanding of dharma (धर्म) in students while also promoting Sanskriti by fostering samskaras (संस्काराः) that transform individuals into valuable members of society.

Sanskrit in Education

Sanskrit is mentioned 20 times in the National Education Policy (NEP) 2020, underscoring its significance. This emphasis raises intriguing parallels with Macaulay’s minutes, prompting consideration of whether NEP 2020, like Macaulay’s intent to introduce an English-based educational system in India, might similarly aim to establish Sanskrit more broadly across the country (M, 2024). Its study has expanded beyond traditional Pathshaalas, with notable growth among Scheduled Tribes, challenging its elite status (Bagai, 2021). Despite these efforts and increased funding, Sanskrit remains unpopular among the youth, primarily due to its limited modern applications, as evidenced by the data presented in Table 1, Table 2, and Table 3.

Table 1: All India Survey on Higher Education (AISHE) Report

Source: By Author based on data available at https://aishe.gov.in/aishe-final-report/, accessed on: 30th July 2024

Table 2: Lal Bahadur Shastri NSU Annual Reports

Source: By Author based on data available at https://www.slbsrsv.ac.in/university-corner/annual-reports, accessed on: 30th July 2024

Table 3: Central Sanskrit University Annual Reports

Source: By Author based on data available at https://www.sanskrit.nic.in/annual_report.php, accessed on: 30th July 2024

To promote the integration of Sanskrit across various domains and enhance research efforts, institutions such as the Central Sanskrit University, the Sanskrit Promotion Foundation, the Commission for Scientific and Technical Terminology, the Central Institute of Indian Languages, and the NCERT must collaborate effectively. These organisations should leverage existing cooperation mechanisms to compare Sanskrit with other languages, evaluate its influence on India’s language and education policies, and investigate its modern applications, with annual reports detailing progress in the development of Sanskrit.

Moreover, a proposal has been put forward to introduce a compulsory component of Sanskrit speaking in schools up to a certain grade, aiming for students to attain foundational proficiency in spoken Sanskrit along with a basic understanding of its written form. The examination format would prioritise oral and reading skills, thereby reducing the emphasis on isolated testing of individual words and phrases. Students would also be allowed to use Sanskrit dictionaries and handheld devices during exams, drawing on a strategy akin to Singapore’s approach to promoting Chinese. This ‘Understand First, Write Later’ method prioritises comprehension and reading over writing, paralleling Singapore’s ‘Recognise First, Write Later’ approach. Furthermore, it encourages educators to innovate in their teaching practices and incorporate Information Technology tools into their instruction (Tan, 2006). Schools would be classified according to students’ proficiency levels, creating a competitive atmosphere and bridging gaps in linguistic development across primary, secondary, and higher education levels. This proposal contrasts with the perspectives presented by Gibu Sabu M. (2024). Furthermore, the integration of e-learning platforms could aid in teaching fundamental Sanskrit components (Jha P.S., 2009).

Research findings should be systematically integrated into the curricula of both central and state education boards across India. By incorporating these insights into student textbooks, we can enhance students’ comprehension of Sanskrit’s distinct significance. A more comprehensive inclusion of Sanskrit in educational programs will help students appreciate its relevance to contemporary disciplines such as physics, chemistry, mathematics, medical science, and law. For instance, global and Indian research efforts, including pioneering works by The Kuppuswami Sastri Research Institute (KSRI) like Algebra in Sixteenth Century India and Caturyuga Calendar of Vaivasvata Manvantara (Puranic Chronicles), deepen our understanding of Indian history and its linguistic heritage, extending historical contexts back up to 300,000 years and offering profound insights into the Puranas.

Expanding Sanskrit’s role in technology and business sectors will enhance its practical applications, create job opportunities, and motivate individuals to learn the language for career advancement. Sanskrit’s integration into computer science is promising due to its precise noun declensions, which complement AI’s semantic models. Key areas of exploration include applications in natural language processing (NLP) and the development of a Sanskrit Large Language Model. Om Lang, the world’s first multilingual programming language, offers unique advantages across multiple domains. Although its adoption is limited, Om Lang has significant potential for education and reducing English dependency in programming. I suggest mandating its use in programming education. Emphasising the unique qualities of Sanskrit, which are often lost in translation, is essential for a full appreciation of its meanings and the cultural practices contributing to India’s distinctive identity and strength, similar to Japan’s approach to education.

“Nihonjinron” (or 日本人論), the Japanese discourse on national identity, suggests that Japan is culturally and linguistically homogeneous, a notion that has shaped the country’s language education policies. Although Japan is not truly homogeneous, the approach has been influential. A comparable approach can be adopted for Sanskrit in India, emphasising the notion that many regional languages, particularly in northern India, have their origins in Sanskrit. This fact should be emphasised to reinforce Sanskrit’s unique status as a unifying linguistic force in India.

Unlike the constructed homogeneity in Japan, the significance of Sanskrit in India genuinely reflects the nation’s cultural diversity and linguistic heritage. Sanskrit encapsulates the unique Indian spirit, a quality not found in other languages or their translations. Consequently, the global dissemination of Sanskrit, with its linguistic precision and depth, is essential for enhancing international understanding, much like Japan’s strategy.

Our objective should not be merely to use foreign languages to express distinctly Indian perspectives but to promote Sanskrit itself. By highlighting the limitations of relying on translations, we encourage learners to engage directly with Sanskrit. This approach ensures the language’s continued relevance and influence on a global scale.

“Kukosaika” (or 国際化), which focuses on promoting Japanese culture and viewpoints to protect national interests rather than transcending cultural boundaries, contrasts with “internationalisation.” A similar approach could be adopted for Sanskrit, reflecting a renewed sense of national pride and emphasising the importance of Sanskrit in the global context (Liddicoat, 2007).

The trilingual system in Hong Kong, which includes Cantonese, Putonghua, and English, presents notable parallels to India’s three-language formula. Insights from Hong Kong’s language policies could inform the development of more effective Sanskrit language planning models in India. These models should address potential inequalities and consider the political implications associated with language promotion. The promotion of Sanskrit should be sensitive to regional identities and prioritise voluntary learning, encouraging engagement through positive reinforcement rather than coercion, in line with the preferences of educators, parents, and businesses (Bolton, 2011).

In 2021, 2.1% of Hong Kong residents aged 6 to 65 (excluding foreign domestic helpers) reported using Putonghua. In terms of language proficiency, 41.4% of respondents considered their Putonghua competence sufficient or fully sufficient for daily use, 33.3% rated it as average, and 25.3% found it insufficient. Among employed individuals aged 15 to 65, 26% prioritised learning Putonghua in 2021, a notable increase from 16.7% in 2018. Additionally, 42.8% of those enrolled in educational institutions expressed a willingness to study spoken Putonghua in their spare time, though this was a decrease from 49.4% in 2018 (Census and Statistics Department, 2024).

To enhance Sanskrit’s status similarly to the Welsh language’s boost through the 2016 ‘Cymraeg 2050’ policy, efforts should concentrate on increasing its visibility in public services and governance. Research should not only focus on the language itself but also explore how new Sanskrit speakers experience and engage with it. The graph in Figure 1 shows a slight increase in the number of Welsh speakers among young adults, accompanied by declines in both the older and younger age groups.

Figure 2: Percentage of the population aged 3 to 84 who are able to speak Welsh by year of age, 2011 and 2021

Source: https://www.gov.wales/sites/default/files/publications/2023-11/cymraeg-2050-a-million-welsh-speakers-annual-report-2022-23.pdf, accessed on: 30th July 2024

To assess Sanskrit’s current status in India, comparing it with the experiences of new Welsh speakers and their language sustainability efforts can provide valuable insights. This comparison can help formulate both broad and specific strategies, reflecting the complexities faced by Welsh policymakers in promoting their language across communities.

A crucial aspect of this study involves examining new speakers’ self-perceptions during significant life transitions, such as attending university, starting a career, forming relationships, or starting a family. Understanding these “mudes” and their associated social trajectories offers insights into how life changes affect engagement with Sanskrit.

In India, research into ‘Varna’ (वर्ण), ‘Jati’ (जाति), and ‘Ashrama’ (आश्रम) is essential to clarify their often-misinterpreted meanings. These concepts are closely related to social trajectories and should be addressed to counter historical misinformation that has historically divided the Indian subcontinent. Documenting these linguistic experiences will provide valuable insights for language planners and policymakers, highlighting obstacles to promoting Sanskrit.

Investing in longitudinal research to explore how different linguistic experiences impact these journeys is vital. Applying a similar approach to studying the effects of biographical changes on Sanskrit use in the Indian context could be highly beneficial (Hodges, 2024).

Education in Sanskrit

India’s linguistic diversity, with 22 recognised languages and thousands of mother tongues, makes promoting Sanskrit education challenging, even though it is relatively simple to learn.

The “ZePA” model, used in New Zealand to promote Māori, can help in advancing Sanskrit. ZePA stands for Zero – Passive – Active:

• Zero (Ze): Represents a segment of the population that neither uses nor supports the language, often showing resistance and intolerance.
• Passive (P): Represents a segment of the population that accepts the language to some degree, even if not proficient; their presence does not impede the language’s use.
• Active (A): Represents a segment of the population that actively supports and uses the language across various contexts.

Source: ZePA Model, Rewi & Rewi, 2015

The ZePA model offers a structured approach for promoting Sanskrit effectively. It outlines a progression from Zero (opposition) to Passive (acceptance) to Active (promotion). For example, an individual initially opposed to Māori might move to Passive after engaging with policy efforts, and eventually become Active by learning and advocating for the language. Progress within the Active phase involves achieving greater proficiency. Applied to Sanskrit, this model could support rightward shifts through initiatives similar to those used in the revival of Hebrew, such as the pamphlet “Don’t say …, say …,” which identified ninety-eight common language mistakes and provided correct alternatives (Kaufman, 2005). Specifically, efforts could focus on correcting common mispronunciations of Sanskrit words, such as pronouncing आयुर्वेदः as “aa-yur-vei-da,” आत्मा as “aath-ma,” धर्मः as “dharr-ma,” and कुण्डलिनी as “kun-da-lini.”

Additionally, the introduction of Sanskrit words into North Indian languages, which share common linguistic roots with Sanskrit, could further encourage these rightward shifts with minimal resistance. Examples include using “औषधि” (medicine) instead of “दवा,” “रात्रि” (night) instead of “रात,” “आयुः” (age) instead of “उम्र,” “सर्व” (all) instead of “सभी,” and “चित्र” (picture) instead of “तस्वीर.”

In the ZePA Static state, there is no movement between the Zero, Passive, and Active positions. A favourable situation is indicated by a higher number of individuals in Passive and Active positions, while a predominance of Zero positions can impede language revitalisation.

The ZePA Left-shift represents a decline where the population moves from Active to Passive or from Passive to Zero, obstructing revitalisation efforts. The shift from Zero to Passive is particularly critical, as it involves changing attitudes and is essential for progress. Effective strategies should focus on specific areas for improvement, such as sustaining language engagement and promoting the transition from Zero to Passive. For example, Te Māngai Pāho employs the ZePA model to direct funding for Māori language programs, aiming to strategically target and shift the audience across different ZePA zones to address language needs effectively. Even shifting individuals to the Passive state is a significant success, as it allows for the possibility of further empowerment and engagement in both Passive and Active activities (Rewi & Rewi, 2015).

With keeping ZePA model in mind, akin to the Chinese language policy in Singapore, students should be divided into streams based on their proficiency levels in Sanskrit and learning the language at a different pace, with overall aim to encourage students to develop an abiding interest in Sanskrit and associated culture after leaving school, with a focus on. And giving opportunities to advanced students to develop fluency in all four language skills (speaking, writing, listening and reading) and enrolling them into a special elite program of a few hundred students to delve deeper into the Sanskrit language and culture.

Education alone is insufficient for the widespread adoption of Sanskrit; employment opportunities must also be considered. Typically, employment arises in response to demand for specific services, with supply adjusting accordingly. Similarly, the growth of Sanskrit is contingent on sufficient demand. While Sanskrit may not be widely used as a primary language of communication, it serves as a key medium for accessing knowledge embedded in ancient texts such as the Bhagavad Gita, Ramayana, Mahabharata, and Artha shastra. This demand exists both within India and internationally, particularly in fields like Ayurveda, where Sanskrit plays a vital role in medical education.

The research conducted in Gujarat suggests that students whose parents belong to higher occupational groups tend to have more positive attitudes toward Sanskrit compared to those from middle and lower occupational backgrounds. While the distinction between middle and lower groups is not statistically significant, students from higher occupational backgrounds consistently express more favourable perceptions of the language. Similarly, students from higher and middle socio-economic backgrounds show more positive attitudes toward Sanskrit than those from lower socio-economic groups, suggesting that individuals not primarily focused on employment may be more inclined toward learning Sanskrit. This disparity can be attributed to factors such as access to education, availability of resources, cultural capital, parental education, perceived prestige, career aspirations, institutional influence, and peer networks. Interestingly, no significant difference in attitudes toward Sanskrit was found between students of backward and non-backward classes, indicating that parental caste does not play a notable role. Furthermore, students’ academic performance does not appear to significantly influence their attitudes toward the language (Patel, 1992).

Initiatives like Project Udbhav, launched by the Indian Army to rediscover India’s Indic heritage in statecraft, strategy, and diplomacy through ancient texts, underscore the importance of Sanskrit as a repository of the Indian knowledge system. While Sanskrit may not currently offer robust employment opportunities in the way languages like English, Mandarin, or Japanese do, the supplementary knowledge encapsulated in its texts can provide a significant advantage. Therefore, a key question is whether Sanskrit can generate job opportunities comparable to other global languages. The answer is likely no, unless concerted efforts are made to market and promote its value effectively.

A survey of companies using the Irish language, combined with in-depth interviews with seven firms and an industry expert, indicates that while customers may not frequently use minority languages themselves, they tend to appreciate businesses that do. This practice helps build customer loyalty and raises consumer awareness. These findings point to a broader marketing strategy that could also apply to Sanskrit, where emphasising its cultural significance could offer similar advantages.

Keynesian economics posits that demand must be stimulated. To establish a sustainable market for Sanskrit, generating interest is crucial. Furthermore, according to the previously mentioned ZePA model, an increasing number of individuals will shift to the right, leading more passively speaking Sanskrit speakers to promote the language to the “Zero” segment below them, while actively speaking Sanskrit speakers will engage with the two segments beneath that (Campbell, Bennett, & Stephens, 2009).

The “4Ps” of marketing—Product, Price, Promotion, and Place—can be effectively applied to promote Sanskrit, particularly among younger audiences. In terms of Product, Sanskrit can be presented as an appealing, relevant, and enjoyable language that fulfils both cultural and intellectual needs. Governments could further incentivise this by offering tax benefits to companies that incorporate Sanskrit into their operations, thus encouraging its usage. The concept of Price refers to the perceived value of the product. By making Sanskrit materials freely available, especially online, the perceived cost decreases, increasing accessibility. Promotion, on the other hand, focuses on creating compelling incentives for learning Sanskrit, particularly for children, through targeted media campaigns. Finally, Place addresses the distribution of Sanskrit resources. For instance, hospitals could distribute free Sanskrit resources to new mothers, fostering early exposure to the language. As Rhodri Williams, former chair of the Welsh Language Board, remarked, “We cannot expect to succeed in selling the benefits of the language without promoting it professionally” (Edwards, 2007).

Politics of Sanskrit

India has successfully maintained linguistic harmony while embracing its multilingualism, which also brings significant economic benefits. The country’s three-language policy supports this balance by providing individuals with the flexibility to learn multiple languages. However, raising Sanskrit to a status comparable to other major languages requires immediate and concerted efforts, including political backing.

Public opinion plays a critical role in shaping political decisions, yet discussions surrounding Sanskrit often remain limited. A survey of 8,360,881 individuals reveals that public sentiment may influence political efforts to restrict Sanskrit’s proliferation in certain regions. Given the linguistic diversity across Indian states, perceptions regarding the antiquity of languages vary significantly: 15% of respondents believe Tamil is the oldest language, 11% assert that Dravidian languages predate others, 17% support Tamil’s historical primacy, 23% consider Telugu older, 35% favour Kannada, and 50% regard Bengali as the most ancient. In contrast, northern India predominantly views Sanskrit as the foundational source of many contemporary languages.

Public opinion has also been used to justify limiting Sanskrit’s presence in society, often citing forms of discrimination or social stigma. For example, 45% of respondents attribute the marginalisation of Sanskrit to caste-based discrimination, 35% to broader marginalisation, and 39% to stereotyping. When asked why Sanskrit is perceived as elitist, 41% cited limited accessibility, 43% noted its association with the elite, 47% mentioned diverse accessibility challenges, 59% highlighted its link to privilege, and 57% regarded it as ancient and irrelevant. Furthermore, 65% of respondents agreed that stereotypes about Sanskrit’s utility persist, 69% pointed to a lack of practical applications, and 61% cited the perceived difficulty of learning the language.

When respondents were asked about the impact of other languages on Sanskrit education, 37% agreed that other languages overshadow Sanskrit in educational settings. On the question of the challenges Sanskrit faces, 39% pointed to cultural biases or a lack of interest, 33% to resistance from certain groups, 37% to insufficient administrative support, and 35% to “opposition from certain groups” (Roy & Swargiary, 2024).

Dr R. Nagaswamy’s scholarship plays a pivotal role in dispelling misconceptions about the Aryan Invasion Theory and Dravidianism, both of which remain unsubstantiated by concrete evidence. His research demonstrates that the Brahmi script, which emerged during the reign of Emperor Ashoka, evolved into various forms used across Sri Lanka, southern India, and Southeast Asia, eventually transforming into modern scripts. Early inscriptions found in Tamil Nadu contain references to both Tamil and northern Indian names, illustrating the historical coexistence of Tamil and Sanskrit communities and suggesting a longstanding cultural exchange (Nagaswamy, 2012).

The Sangam Age, spanning from the 1st or 2nd century BCE to the 1st or 2nd century CE, produced over 2,400 Tamil poems organised according to principles aligning with those outlined in the Bharatanatyashastra. These works are divided into two primary categories—Aham and Puram, both terms derived from Sanskrit. Aham corresponds to the concept of Shringara (discussing singing and dancing) in northern Indian traditions, while Puramis are parallelly found in the Rig Veda.

Similarly, the four classical goals of human life in Sanskrit philosophy— धर्मः (righteousness), अर्थः (prosperity), कामः (desire), and मोक्षः (liberation)—have equivalents in Tamil: Aram (or அறம்), Porul (or பொருள்), Inbam (or இன்பம்), and Veedu (or வீடு). These parallels indicate a shared intellectual framework expressed through different linguistic forms. The convergence of ideas across Tamil and Sanskrit traditions underscores a dynamic cultural exchange between the two languages throughout history (Nagaswamy, 2023).

Telugu and Malayalam have both been shaped by linguistic influences, with Telugu primarily impacted by a Prakrit superstratum and Malayalam showing a stronger Sanskrit influence. Despite these differences, both languages exhibit convergence due to the widespread impact of Sanskrit, and their grammatical traditions have evolved within the broader framework of Sanskrit cosmopolitanism. This underscores their significant reliance on Sanskrit and challenges prevailing public assumptions about their linguistic independence (Sreekumar, 2015). Bengali similarly evolved from Magadhi Prakrit, while Kannada also reflects the enduring influence of Sanskrit on its linguistic and phonetic systems. Acknowledging these unique linguistic identities, while respecting Sanskrit’s foundational role, is essential to promoting both linguistic equity and cultural appreciation (MALLIKARJUN, 2015). Although the association of Sanskrit with caste-based biases has been previously debunked, it remains the responsibility of educational institutions to raise awareness about overcoming marginalisation, stereotypes, and resistance against the language. Furthermore, government policies must ensure that such misconceptions are not perpetuated within the educational system.

Conclusion

Political focus on Sanskrit and Prakrit often lacks substance, prioritising symbolic gains over real progress. Effective change demands targeted investment and strategic annual planning, aligning with the ZePA model to support genuine Sanskrit acceptance and growth, using the model to direct funding for language programs. While India’s multilingualism provides an economic advantage, it also poses challenges in promoting and marketing Sanskrit. Insights from the revival and growth of minority languages such as Hebrew, Irish, Japanese, and Putonghua offer valuable perspectives on supporting linguistic heritage. Sanskrit offers a foundation for uniform education among students due to its profound influence as the root of Indian languages, literature, and culture. It serves as a cornerstone, deeply embedded in the cultural heritage and intellectual traditions of India. Compared to other languages, this language offers unique benefits, such as improvements in short-term memory, selective and sustained attention, and enhanced planning and execution skills. It also positively influences personality traits—referred to as ‘Gunas’ (or गुणाः)—which may contribute to employability. This language encapsulates a rich literary tradition that integrates elements of music, drama, emotion, dharma (धर्म), mythology, politics, economics, ethics, philosophy, religion, and warfare, all of which have been passed down through generations by rishis. Promoting Sanskrit in education requires prioritising comprehension over memorisation. Students should focus on understanding the language before advancing to writing, as regulations now mandate Sanskrit education. Schools can improve spoken Sanskrit skills by addressing common errors and creatively engaging students. Evaluating schools based on their Sanskrit instruction quality and dividing students by proficiency will support more effective learning, with advanced students pursuing deeper studies. Digital Sanskrit education has the potential to broaden access, including in remote areas. Government support for these programs is crucial to preserving Sanskrit, especially as hybrid languages like ‘Hinglish’—a blend of Hindi and English—continue to grow in popularity. Integrating technology, including coding, is vital for all students. The development of platforms like Om Lang demonstrates how technology can modernise and sustain Sanskrit education across subjects, making implementation feasible.

Title Image Courtesy: YouTube

Disclaimer: The views and opinions expressed by the author do not necessarily reflect the views of the Government of India and Defence Research and Studies

References

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