A Dictionary that Provides Native Kannada Synonyms for Sanskrit Words

A Sanskrit-Kannada dictionary 'Samskṛta Padagaḷige Kannaḍaddē Padagaḷu', co-authored by Dr D N Shankara Bhat, Y Bharat Kumar and myself was released on the 5th of August. There are several Sanskrit-Kannada dictionaries that are already available. But this dictionary is different from all of those in several ways.

The Kannada synonyms provided in the dictionary are native Kannada words. In other Sanskrit-Kannada dictionaries, one can see mostly Sanskrit words as Kannada equivalents. For example, in one such dictionary, 'buddhi' and 'prajne' are provided as Kannada equivalents of the Sanskrit word 'Dhi'. But interestingly, both these 'Kannada synonyms' are in fact Sanskrit words. Similarly, in providing 'yuvati' for 'taruni' and 'svikara' for 'parigrahana', one can see that the Kannada synonyms provided are actually Sanskrit words.

To an average reader it would be impossible to know which of the synonyms are actually native Kannada words and which ones among them are of Sanskrit origin. This new dictionary will be of great help to such a reader who would want to know native Kannada words.

It is well known that Kannada authors use plenty of loan words, especially those of Sanskrit origin, that are not easily comprehensible to an average Kannada reader. This is particularly true for scientific literature in Kannada. In science and technology, there is always the need to coin new words. Whenever there is such a need to coin a new word to describe a new invention or a new scientific concept, Kannada authors have mostly resorted to Sanskrit. Such a practice has made the scientific vocabulary hard to comprehend.

Such words are not only difficult to understand but also coining such new words to express newer and more advanced concepts becomes increasingly difficult. As a result it affects the overall educational progress of the language community. In other words, using familiar native Kannada words to build vocabulary in any subject will only help increase comprehensibility in general, and gradually improve the levels of education overall.

In fact, there are two schools of thought. One, as mentioned above, believes in resorting to Sanskrit to build new words. The other believes in borrowing vocabulary from English. But to a common Kannada reader or student, both English and Sanskrit are unfamiliar and hence any vocabulary built based on either of these languages will only make the concepts difficult to comprehend. Most of the readers would be forced to rote learn, than understand. Therefore it makes a lot of sense to construct new words in Kannada, which is easily comprehensible.

The book has about twenty five thousand Kannada words, provided with examples of usage in sentences and other word forms. To people interested in using native Kannada words and to those interested in building and coining new words in Kannada, the dictionary will give a good idea on an approach to coin and use native Kannada words.

Linguistic Chauvinism: The True Face of the Language of National Integration

Hindi academics and writers, a hundred and thirteen of them, from different parts of India have reportedly written a letter to the Prime Minister Narendara Modi and the Home Minister Rajnath Singh urging them not to entertain any requests to add 'Hindi dialects' into the Eighth Schedule of the Constitution.

A professor who teaches in the Hindi department of the Calcutta University says

Eighth schedule means independent identity of a language. What will remain of Hindi if its key dialects are recognized as separate languages? The only reason Hindi has its status as official language is that it has the highest number of speakers

Well, what can you say of such a statement? Cunningness, lies, falsehoods and falsifications...

Dialects of Hindi?

Bhojpuri, Maithili, Awadhi, Rajasthani, and several more are termed as dialects of Hindi. They are spoken across a vast stretch of landmass across the northern plains and together account for a little more than 40% of all of India's population. But the fundamental question - are they really dialects of Hindi?

To answer this question let us understand what Hindi is. Hindi or Standard Hindi is the modern literary form of Khariboli, which is spoken in the western parts of today's Uttar Pradesh. It was standardized in the 19th century with a heavy borrowing of vocabulary, especially technical and administrative, from Sanskrit. In its spoken form, essentially it is nothing but Khariboli.

Awadhi, which neighbors Khariboli, has been in parallel existence for ages. The famous Ramacharitamanas of Tulsidas, that is now appropriated as ancient Hindi work, is in fact written in Awadhi. Linguists group Awadhi in the Eastern subdivision of Indo-Aryan languages, while Khariboli, is grouped in the Western. How can a language be considered a dialect of another language that belongs to a different linguistic division?

Like Awadhi, Bhojpuri, Maithili, Magahi, which are often termed as dialects all belong to the Eastern division. In comparison with Khariboli, Rajasthani languages fall under a completely different zone of Indo-European languages, and linguistically are much farther away. Their linguistic proximacy leans more towards Gujarati and Khandeshi - a language spoken in parts of Northern Maharashtra - than towards Hindi.

So, in reality, a large number of northern Indian languages wrongly deemed dialects of Hindi, are distinct languages belonging to different linguistic zones and divisions under the Indo-Aryan language family.

Cooked-up Numbers

We often hear that Hindi is the largest spoken language in India, and that its native speakers number more than 40% of India's population. This huge number becomes possible when many such independent languages are brought under the Hindi hood as its dialects. As per this GoI's website, more than 49 languages were considered as dialects of Hindi in the 2001 census.

Movements in Bihar and Rajasthan, over the past several years, have been demanding their languages, Bhojpuri and Rajasthani respectively, be recognized as independent ones and be included under Schedule Eight. Their demand is well-grounded and it is their right to get their due. So if it is so fair, why are Hindi academics crying foul?

Hindi Fanaticism

The answer lies in Hindi fanaticism. It is this fanaticism that has ensured the declaration of Hindi as the sole official language of the Union, with constitutional sanction to impose the language on all of India's peoples, even if they are unwilling. Constitutional sanction does not only imply that a few academics or a section of people believe in Hindi fanaticism. It also clearly exposes the imperialist attitude of the Delhi establishment. 

Fanaticism has also slyly made sure to build a false association of Hindi with Indian nationalism. Such a false association was built on the myth that most of India (read it northern India) speaks Hindi as its native language. As large as 40%. And to add to it, it was propagated that another large portion of the population understands Hindi and it makes all the more sense for the remaining 'minuscule' population to learn and use the language. This way all Indians could communicate freely, and achieve 'national integration'. Sounds Utopian, but reality is far different.

Now that the speakers of Hindi 'dialects' are increasingly becoming aware of their rights the threat to this utopia, built on myths, appear imminent. This is so plainly evident in the professor's statement in which he questions what will be left of Hindi now? Clearly they are threatened by the developments in Bihar and Rajasthan, two prominent states of the Hindi belt.

Language Rights Vital for the Union

To a Hindi fanatic, it is fine to deny the right to identity and recognition to language communities. It is all fine if speakers of these languages are denied their right to education in their language. Denying their right to administrative use of their language is not a serious issue. After all, it is a small sacrifice in return. It is the same logic that is applied on language communities of the South and elsewhere too. Hindi in administration is imposed on them. What else justifies the official language status to Hindi alone in a union where hundreds of languages are spoken?

It is good to see an increased linguistic awareness in people. It is good for the Union of India, as a whole as well. For, we cannot have a stable union with a vast section of the population being denied their basic linguistic human rights for long. It will shatter us some day. So, in the interest of the union and in acceptance of people's linguistic rights, the union should accord them the due recognition.  In a democracy people's rights are far more important than Hindi-chauvinistic intentions of the Delhi establishment and people with similar beliefs in the academia.