Sanskrit is a member of the Indo-Iranian sub-family of the Indo-European family of languages. Its closest ancient relatives are the Iranian languages Old Persian and Avestan. Within the wider Indo-European language family, Sanskrit shares characteristic sound changes with the Satem languages (particularly the Slavic and Baltic languages), and also with Greek.
In order to explain the common features shared by Sanskrit and other Indo-European languages, many scholars have proposed migration hypotheses asserting that the original speakers of what became Sanskrit arrived in what is now India and Pakistan from the north-west some time during the early second millennium BCE. Evidence for such a theory includes the close relationship of the Indo-Iranian tongues with the Baltic and Slavic languages, vocabulary exchange with the non-Indo-European Finno-Ugric languages, and the nature of the attested Indo-European words for flora and fauna.
The earliest attested Sanskrit texts are Hindu texts of the Rigveda, which may be located in the Greater Punjab region and adjacent Afghanistan, and dated to the mid-to-late second millennium BCE. No written records from such an early period survive. However, scholars are confident that the oral transmission of the texts is reliable: they were ceremonial literature whose correct pronunciation was considered crucial to its religious efficacy.
From the Rigveda until the time of Pāṇini (fl. 4th century BCE) the development of the Sanskrit language may be observed in other Hindu texts: the Samaveda, Yajurveda, Atharvaveda, Brahmanas, and Upanishads. During this time, the prestige of the language, its use for sacred purposes, and the importance attached to its correct enunciation all served as powerful conservative forces resisting the normal processes of linguistic change.
The oldest surviving Sanskrit grammar is Pāṇini's Aṣṭādhyāyī ("Eight-Chapter Grammar"). It is essentially a prescriptive grammar, i.e., an authority that defines (rather than describes) correct Sanskrit, although it contains descriptive parts, mostly to account for some Vedic forms the use of which had become rare in Pāṇini's time.
The term "Sanskrit" was not thought of as a specific language set apart from other languages, but rather as a particularly refined or perfected manner of speaking. Knowledge of Sanskrit was a marker of social class and educational attainment in ancient India and the language was taught mainly to members of the higher castes, through close analysis of Sanskrit grammarians such as Pāṇini. Sanskrit, as the learned language of Ancient India, thus existed alongside the Prakrits (vernaculars), which evolved into the Middle Indic dialects, and eventually into the contemporary modern Indo-Aryan languages.
Vedic Sanskrit Main article: Vedic Sanskrit Sanskrit, as defined by Pāṇini, had evolved out of the earlier "Vedic" form. Beginning of Vedic Sanskrit can be traced as early as around 1500 BCE (accepted date of Rig-Veda).[citation needed] Scholars often distinguish Vedic Sanskrit and Classical or "Paninian" Sanskrit as separate 'dialects'. Though they are quite similar, they differ in a number of essential points of phonology, vocabulary, and grammar and syntax. Vedic Sanskrit is the language of the Vedas, a large collection of hymns, incantations (Samhitas), theological discussions, and religio-philosophical discussions (Brahmanas, Upanishads) which are the earliest religious texts of the Hindu religion. Modern linguists consider the metrical hymns of the Rigveda Samhita to be the earliest, composed by many authors over centuries of oral tradition. The end of the Vedic period is marked by the composition of the Upanishads, which form the concluding part of the Vedic corpus in the traditional compilations. Around the mid 1st millennium BCE, Sanskrit began the transition from a first language to a second language of religion and learning, marking the beginning of the Classical period.
Classical Sanskrit For nearly 2,000 years, a cultural order existed that exerted influence across South Asia, Inner Asia, Southeast Asia, and to a certain extent, East Asia. A significant form of post-Vedic Sanskrit is found in the Sanskrit of the Hindu Epics-the Ramayana and Mahabharata. The deviations from Pāṇini in the epics are generally considered to be on account of interference from Prakrits, or "innovations" and not because they are pre-Paninean. Traditional Sanskrit scholars call such deviations aarsha (आर्ष), or "of the rishis", the traditional title for the ancient authors. In some contexts, there are also more "prakritisms" (borrowings from common speech) than in Classical Sanskrit proper. Buddhist Hybrid Sanskrit is a Middle Indic literary language based on early Buddhist prakrit texts which subsequently assimilated to the Classical Sanskrit standard in varying degree.
According to Tiwari (1955), there were four principal dialects of classical Sanskrit: paścimottarī (Northwestern, also called Northern or Western), madhyadeśī (lit., middle country), pūrvi (Eastern) and dakṣiṇī (Southern, arose in the Classical period). The predecessors of the first three dialects are even attested in Vedic Brāhmaṇas, of which the first one was regarded as the purest (Kauṣītaki Brāhmaṇa, 7.6).
Decline See also: Termination of spoken Sanskrit There a number of sociolinguistic studies of spoken Sanskrit which strongly suggests that in this oral use it is limited and is not developing. Based on this, some suggest that Sanskrit had become 'dead', but the distinction is not clearly understood, as Pollock (2001) describes it in comparison with the "dead" language of Latin:
Both died slowly, and earliest as a vehicle of literary expression, while much longer retaining significance for learned discourse with its universalist claims. Both were subject to periodic renewals or forced rebirths, sometimes in connection with a politics of translocal aspiration… At the same time… both came to be ever more exclusively associated with narrow forms of religion and priestcraft, despite centuries of a secular aesthetic.
The decline of Sanskrit use in literary and political circles was likely due to a weakening of the political institutions that supported it, and to heightened competition with vernacular languages seeking literary-cultural dignity. There was regional variation in the forcefulness of these vernacular movements and Sanskrit declined in different ways across the subcontinent. For example, in some areas Kashmiri was used along side of Sanskrit as the language of literature after the 13th century, and Sanskrit works from the Vijayanagara Empire failed to circulate outside their place and time of composition; by contrast, works in Telugu and Kannada flourished.
But despite this presumed "death" of Sanskrit and the literary use of vernacular languages, Sanskrit continued to be used in literary cultures in India, and those who could read vernacular languages could also read Sanskrit.[21] But the "death" meant that Sanskrit was not used to express changing forms of subjectivity and sociality embodied and conceptualized in the modern age.[21] Instead, it was reduced to "reinscription and restatements" of ideas already explored, and any creativity in Sanskrit was restricted to religious hymns and verses.
European scholarship See also: Sanskrit in the West and Sanskrit revival European scholarship in Sanskrit, begun by Heinrich Roth (1620-1668) and Johann Ernst Hanxleden (1681-1731), is regarded as responsible for the discovery of the Indo-European language family by Sir William Jones. This scholarship played an important role in the development of Western linguistics.[citation needed]
Sir William Jones, speaking to the Asiatic Society in Calcutta (now Kolkata) on February 2, 1786, said:
The Sanskrit language, whatever be its antiquity, is of a
wonderful structure; more perfect than the Greek, more copious
than the Latin, and more exquisitely refined than either, yet
bearing to both of them a stronger affinity, both in the roots of
verbs and in the forms of grammar, than could possibly have been
produced by accident; so strong, indeed, that no philologer could
examine them all three, without believing them to have sprung
from some common source, which, perhaps, no longer exists.
