everything was done by UPA in their 10 year term while sleeping for last 65 years under congress serving one dynasty family by India while world developed in all the fields technology, medical, industrial , educational, science .......... China worked against India aggressively, pakistan took away land, butchered army sent dead body, had legislative members in parliament friendly to Pakistan and anti nationals. Anything positive implemented by current government UPA/Congress will claim they had done in dreams during their tenure.

The controversy created by the sickularists and the media where none existed shows to what extent these so called "secularists" and their media sycophants have a disdain for anything indian. German as third language was in violation of our laws, still these parties created an uproar when german was removed and sanskrit which is our original language was offered as a third language.

Sanskrit is a national language.

Apart from being our heritage , it has significant merits of its own.

It a well developed structured language.

Learning it teaches a student to develop higher order thinking. This is useful in all field, from Science and Math to philosophy.

A well developed brain, is the greatest asset an educational system can give to a child.

Modern Asian Studies

Modern Asian Studies /
Volume 39 / Issue 03 / July 2005, pp 683-723
Copyright © 2005 Cambridge University Press

Journal of Indian Philosophy

August 1996, Volume 24, Issue 4, pp 321-337

Sanskrit scholars and
pandits of the old school: The Benares Sanskrit College and the
constitution of authority in the late nineteenth century

Vasudha Dalmia

SCHOLARSHIP: Mark Pattison
ANTHONY GRAFTONThe American Scholar
Vol. 52, No. 2 (Spring 1983), pp. 229-236

Published by: The Phi Beta Kappa Society

A Companion to Sanskrit Literature By Sures Chandra Banerji

Traditionally, India holds the
unenviable position of the origin of leprosy. The disease is thought to
have then spread, via trade and war, to China, Egypt, and the Middle
East, and later to Europe and the Americas. From antiquity to modernity,
Indian society treated leprosy singularly with respect to custom and
law, a response shaped by both scientific knowledge and cultural
attitudes. India's future challenges in leprosy control include multiple
systems of medicine, stigma, and educational knowledge gaps. By looking
through the historical window of leprosy in India, we propose that
continued success in elimination and control requires a holistic
approach addressing these issues (Image 1).

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doi:10.1371/journal.pntd.0000113.g001

Leprosy in Ancient India

Early texts, including the Atharava Veda (circa 2000 BC) and the Laws of Manu
(1500 BC), mention various skin diseases translated as leprosy. The
Laws prohibited contact with those affected by leprosy and punished
those who married into their families, effectively ostracizing those
with the disease for their past sins [1]. The Sushruta Samhita (600 BC) recommended treating leprosy—or kushtha,
meaning “eating away” in Sanskrit—with oil derived from the chaulmoogra
tree; this remained a mainstay of treatment until the introduction of
sulfones [2].

In a
legend explaining chalmoogra oil's therapeutic origins, a king banished
for his leprosy was instructed to eat the curative seeds of this tree,
illustrating the cultural response to leprosy in antiquity: loss of
social position and expulsion, even of kings, from the community [3].
Ancient Indian society marginalized those with leprosy because of
several factors: its chronic, potentially disfiguring nature;
inconsistently effective therapy; association with sin; and the fear of
contagion. This combination endowed leprosy with a unique stigma that
persists today and resulted in its treatment with both seclusion and
medical therapy.

Leprosy in Colonial India

Soon
after their arrival, Europeans described the uncommon practice of
ritual suicide by those affected by leprosy, who were often assisted by
their families. Though Hinduism generally considers suicide a sin, for
leprosy it was not [4].
Christians too associated leprosy with sin. Struck by the scale of this
Biblical disease, Europeans, especially missionaries, singled it out
from a myriad of tropical infections. They often described the most
dramatic forms of disfiguring leprosy, evoking fear of an “imperial
danger”: leprosy reaching the British Isles. The public pressured the
colonial government for the segregation of people with leprosy.

Three
events over a 30-year period strengthened the argument for confinement.
First, the first leprosy census in 1872 quantified the problem: over
108,000 cases, for a prevalence of 54 cases/10,000 population.
Approximately 1% received organizational support, renewing the cries for
segregation to facilitate delivery of care [5]. Next, Hansen identified Mycobacterium leprae
in 1873 and postulated it as the etiologic, transmissible agent of
leprosy. Third, Father Damien, the Belgian missionary priest in Hawaii,
contracted leprosy and died in 1889, proving its contagiousness. These
events led to the popular consideration of leprosy as a widespread
contagious disease requiring containment.

In
response, the British government sent its Leprosy Commission (comprising
both physicians and administrators) to India to investigate. The
commission's report in 1891 concluded that “the amount of contagion
which exists is so small that it may be disregarded” [6].
Initially, the colonial government accepted these findings but, under
increasing popular pressure from England and within India, enacted the
Leprosy Act of 1898. This law institutionalized people with leprosy,
using segregation by gender to prevent reproduction. For the
self-sufficient individual with leprosy, segregation and medical
treatment were voluntary, but vagrants and fugitives from
government-designated leprosaria were subject to punitive action.
Charities and local governments in British India constructed many new
institutions for people with leprosy, providing combined social,
religious, and medical services. However, as predicted by the Leprosy
Commission, the lack of infrastructure prevented the Leprosy Act from
being strictly enforced. It was repealed in 1983 after the advent of
effective multi-drug therapy for leprosy.

Open Access
Historical Profiles and Perspectives

The Stigmatization of Leprosy in India and Its Impact on Future Approaches to Elimination and Control

Jesse T. Jacob

Carlos Franco-Paredes

Citation: Jacob JT,
Franco-Paredes C (2008) The Stigmatization of Leprosy in India and Its
Impact on Future Approaches to Elimination and Control. PLoS Negl Trop
Dis 2(1):
e113.
doi:10.1371/journal.pntd.0000113

Academic Editor: Charles King, Case Western Reserve University School of Medicine, United States of America

Published: January 30, 2008

Copyright:
© 2008 Jacob, Franco-Paredes. This is an open-access article
distributed under the terms of the Creative Commons Attribution License,
which permits unrestricted use, distribution, and reproduction in any
medium, provided the original author and source are credited.

Funding: This
work was supported by a grant from the Global Health Institute of Emory
University. The funders had no role in the study design, data
collection and analysis, decision to publish, or preparation of the
manuscript.

Competing interests: Dr. Franco-Paredes serves as an associate editor (Clinical Symposia) for PLoS Neglected Tropical Diseaes.

The Future of Electronic Journals.
Varian, Hal R.
It
is widely expected that a great deal of scholarly communication will
move to an electronic format. This paper speculates about the impact
this movement will have on the form of scholarly communication. In order
to understand how journals might evolve, the paper begins with a look
at the demand and supply for scholarly commutation today, as well as the
first-copy costs of academic journals. Two other costs are then
mentioned: archiving and yearly costs-per-article read. A discussion on
re-engineering journal production and the impact of re-engineering on
costs savings follows. Further savings of electronic distribution on
shelf-space, monitoring, information searches, and supporting materials
are then outlined. The paper concludes that when all academic
publication is electronic: (1) publications will have much more general
forms; (2) new filtering and refereeing mechanisms will be used; and
(3) archiving and standardization will remain a problem. A model for
electronic publishing is also presented. (Contains 12 references.) (AEF)
Descriptors: Cost Effectiveness, Costs, Electronic Journals, Electronic Publishing, Faculty Publishing, Higher Education, Information Dissemination, Information Storage, Information Technology, Nonprint Media, Printed Materials, Publications, Publishing Industry, Scholarly Communication, Scholarly Journals, Standards

Journal of Indian Philosophy

October 2002, Volume 30, Issue 5, pp 431-439

Introduction: Working Papers on Sanskrit Knowledge-Systems on the Eve of Colonialism

Sheldon Pollock

The Thirteen Principal Upanishads: Translated from the Sanskrit with an ...

A Sanskrit-English Dictionary: Etymologically and Philologically Arranged ... By Sir Monier Monier-Williams

The Other Tongue: English Across Cultures edited by Braj B. Kachru

From Current Studies in Linguistics

A Reader on the Sanskrit Grammarians

By J F. Staal

Overview

The achievements of Pānini and the
Indian grammarians, beginning nearly 2500 years ago, have never been
fully appreciated by Western scholars—partly because of the great
technical difficulties presented by such an inquiry, and partly because
relevant tutorial articles have been confined to obscure and
inaccessible publications.

This book makes available to linguists and Sanskritists a collection
of the most important articles on the Sanskrit grammarians, and provides
a connected historical outline of their activities. It covers studies
and fragments ranging from early 7th-century accounts of the
grammarians—recorded by Buddhist pilgrims from China and Tibet, by
Muslim travelers from the Near East, and by Christian missionaries—to
some of the best articles that have appeared during the last century and
a half.

Chapters in the book cover the foundation of Sanskrit studies in the
West laid by British scholars working in India and including the
detailed and accurate information provided by Henry Thomas Colebrooke;
the linguistic evaluations of Pānini by von Schlegel and von
Humboldt; the work of Bhandarkar and of Kielhorn; William Dwight
Whitney's low evaluation of the "native" grammarians; and the
philological work of modern Western, Indian, and Japanese scholars.

The editor observes that materials in the Reader reveal
problems tackled by the Sanskrit grammarians which closely parallel
developments in contemporary linguistics. He has provided historical and
linguistic commentary and bibliographic data in the introductions and
notes that accompany each selection. Articles are in their original
English, German, and French. Texts or passages in Chinese, Tibetan,
Arabic, Sanskrit, Latin, and Greek have, for the most part, been
translated into English, and all Sanskrit passages have been translated
into the Latin alphabet.

If you are so smart, translate my following Sanskrit passage:

काश्मिरराज्यराजपुरुषाः भ्रष्ठाः। काश्मिरराज्ये अभिवृध्दीकार्याणि स्थगितानि। अत्रस्थाः सर्वपक्शनेतारः दुक्वन्तः। जनान् विस्मरंतः अभिवृध्दीकार्याणि नेव चक्रुः। भ्रष्टाचारनिरताःएते स्वकार्याणि साधवंतः जनान् नेव परिगणितवंतः।

Bunch of Idiots. Sanskrit language died when it was reconstructed from native group of languages, usually called 'Prakrit. Prakrit also died due to various reasons, not related to the death of Sanskrit. The most common language, created artificially is Urdu. It could be written in any known Indian scripts, say Devnagari, Tamil, Telugu, Kannada, Malayalan but not Bengali, as Bengali language, due to their crazy pronunciation cannot make Urdu understandable in the market place.

Learn Sanskrit before farting about it. Idiot!

...and I am Sid Harth

Is that the reason why you rarely use your brain!!!
sanskrit is awesome... this and that....
but where can it be used? call center? programming? medicine? job? communicate? fly kites?
the main reason why students were learning German was because they could go to Germany and learn professional courses like medicine and engineering for free. Yes you read it correct it is FREE.