Sanskritize

"In India, gao, gauri, govinda, have relation to Kine." The 1st and 3rd have, but the other (meaning white, fair), none whatever, though the only one to his [Edward Moor's] purpose (and that but in sound), which is to Sanskritize Cuarius, a local epithet of Neptune as worshipped at Cierium in Thessaly!

One feels further inclined to derive the Sanskrit amśa, a portion, from the aforesaid pañchu, añju, as a Sanskritising of a popular word.

Taking the old form of the name, ‘Bâdâvi’, which we meet with as far back as Śaka 622 (a.d. 700–1), the interchange of letters,—‘vá’ with ‘bá’; ‘tá’ with ‘dá’; and ‘pi’ with ‘vi’,—is natural enough, whether we take ‘Bâdâvi’ as a Prâkṛit corruption of the Sanskṛit ‘Vâtâpi’, or whether we take ‘Vâtâpi’ as a name already known in Sanskṛit literature and therefore used as the nearest approach towards Sanskṛitizing a Dravidian name.

The New Testament was translated in 1818 into this Dialect in the Nágari Character, and much Sanskritised.

Both imaginary words are no doubt the result of an unhappy attempt to Sanskritise a Prâkrit nippalâva by scribes unacquainted with the Sanskrit palâva (Pâli palâpa).

Sometimes Prakrit words were wrongly Sanskritised. Reference may be made in this connection to utkṛṣṭi derived from Prakrit ukkuṭṭhi (Sanskrit utkrośa) meaning 'wailing'. Similar is the case with ḍheṅku-kaḍḍhaka and nīla-ḍumphaka which appear to have been imperfectly Sanskritised.

The Avacūrī Sanskritises the first verse in this verse as Sudayavacchakathā and it seems to be Svayambḥū's epic on Śūdraka [...].

Note that this work, in contrast to the lhan thabs, sanskritizes Rin chen dpal more properly as "Ratna shri".

The period when Sanskrit began to spread itself over India cannot be determined any more than the era of the immigration of the people who spoke it. We can only determine the following points: [...] (2) to the north, the Sanskrit or its dialects prevailed as far as the Himalaya and the Indian Caucasus; (3) to the east, in the time of Aśoka, as far as the region of the Brahmaputra, though this region was not entirely Sanskritized; [...]

The Tamils and Hindus use a dialect full of Sanskrit words; and the modern Sinhalese with a view to beautify language, do not assimilate sounds, and shorten expressions, but Sanskritize our ancient simple language.

Of late years there has, however, been a strong tendency to Sanskritise the written Bengali, so much so that the Bengali of our school books had begun to differ widely from the language spoken and understood by an intelligent but unlettered man from the streets.

Literary Bengali of prose, during the greater part of the 19th century, was thus a doubly artificial language; and, with its forms belonging to Middle Bengali, and its vocabulary highly Sanskritised, it could only be compared to a 'Modern English' with a Chaucerian grammar and a super-Johnsonian vocabulary, if such a thing could be conceived.

Since Hindi became the official language of the Indian Union, the processes started at the beginning of the century to "Sanskritize" and "sanitize" it have intensified in the sense that the words and expressions of Persian, Arabic, and Urdu origin have been, and are still being, removed and substituted by new words. The decision to intensively "Sanskritize" Hindi, in spite of the explicit directive of the constitution that Hindi should draw on other Indian languages as well in addition to borrowing primarily from Sanskrit, has led to undesirable consequences for Hindi and Urdu today—linguistically, socially, and politically.

After the Maráṭhás had put down the Mahomedans and established their sway, they always used the Mahomedan era, sometimes along with, but often without, the Śaka, notwithstanding the efforts of Shiváji to Sanskṛitize his Durbar.

In the hope of making the book accessible to a nonspecialist audience, I have tried to de-Sanskritize it as far as possible. […] For when castes rise in both status and power by Sanskritizing, texts fall in status but rise in (readership) power by de-Sanskritizing.

Their [...] desire to Sanskritize themselves, comes by identifying themselves with a surrounding socio-religious elite and high cultural values.

Srinivas himself observed situations when lower castes attempting to observe upper-caste practices were subjected to censure and punishment from upper castes initially. However, to sanskritize successfully calls upon more pragmatic measures, which include the changing socio-economic and political context. Groups that have been able to sanskritize tend to have a significant population, and other sources of power.