There were reports of protests against the appointment of a Sanskrit professor from Benares Hindu University. It was said that the reason for this protest was that the professor was a Muslim.

From a young age, Feroz Khan learned Sanskrit in the tradition of his grandfather Ghafoor Khan and his father Ramadan Khan. Feroz, while interviewing a newspaper, said that when his grandfather sang hymns in Sanskrit, hundreds of applause began to swirl.

Feroz Khan’s father used to speak at the Goa Shala in the Bagaro village of Jaipur. Before coming to the Sanskrit Institute of Jaipur, Feroz attended a Sanskrit school in his village with a mosque and still has many Muslim students. The beauty of India is highlighted by such examples.
Language came into being before any religion or sect. But it is also true that over time, many languages have become associated with specific sects or groups.

This may also be due to the fact that different communities were developed in the specific area and religious scriptures were written in the same language that the religious or respected people of these religions used, and those languages are important to the cultural identity of these communities. Become part

The language of a community or community.

And perhaps that’s why there has been a tendency to associate Arabic-Persian with Islam. Similarly, Pali and Prakrit languages became recognizable of Buddhism and Jainism and became associated with the Punjabi Sikh community written in Garmkhi. But neither the blame goes to those languages nor to our ancestors.

The crime is in the name of the sectarians and the followers of the latter generation who strongly linked it with language.

As far as the promotion of languages is concerned in India, the Hindi or Indian language we speak today has a great deal of Arabic-Persian connection with Sanskrit in the open language. From Muslim rulers to rich Khusraw, Sufi poets and saints and poets of the Bhakti era, religious prejudices never accepted this prejudice.

There may be some exceptions. But generally, everyone learns and adapts to all languages. Translations of religious scriptures were also translated from one language to another.

The famous Hindi poet Ram Dhari Singh, ‘Dinkar’, in his famous book ‘Four Adhyayas of Sanskrit’, ie four chapters of civilization, has presented some interesting specimens of the verse written in the Tajiks of Arabic. Arabic and Sanskrit are written together in them. For example – ‘Sayyid Qabala, Ashraf Yoga, Khasaram Rudh Mudhododhaliya, Ketham Tudhutothodhidarnama’ etc. The great linguist of India, Dr. Sunita Kumar Chatterjee, wrote that by the end of the 16th century, all Indian Muslims had begun to view Persian as a foreign language and had fully accepted indigenous or indigenous languages.

Aurangzeb’s love for Sanskrit
Dinkar writes that in terms of dialogue, Muslim rulers were interested in Sanskrit words because Sanskrit words were more widely understood in this country. One of the interesting facts about this is that once Aurangzeb’s son, Muhammad Azam Shah, sent him some mangoes and requested to be named. Therefore, Aurangzeb named it ‘Sadharsa’ and ‘Rasnolas’.

It was probably from the time of Amir Khusraw (1253 – 1325) that the tendency of combining the two languages with poetry was beginning to appear. He repeatedly wrote one of his poems in Persian, the other in Burj Bhasha, and sometimes in Egypt, in Persian, and in another, in his native tongue, as his famous poem:

Slowly change the appearance, make sure the lights are on

Do not wear sunglasses, nor do you want to wear umbrellas

But when Rahim (Abdul Rahim Khanna Khan 1556 – 1627) came to compose such a khadi, he began to associate Sanskrit with the dialect.

Rahim’s Hindi couplets became very famous but they were very Sanskrit scholars. In addition to creating pure Sanskrit poetry in honor of the Lord Krishna of the Hindus, he wrote two books on Sanskrit theology of the Vedic age, the first being ‘Khet Kotukam’, and the second ‘Dantarashdevagoli’.

In this mixed language of the era, eighteenth-century poet and Naqib Bhakri Das wrote that in Burj language, all the poems are spoken but when Sanskrit and Persian are found and enjoyed.
But for a long time, Sanskrit scholars have been thinking of maintaining its purity and superiority and perhaps even trying to restrict it to a certain class.

At first Dalits (backward classes of Hindus) and later Muslims tried to keep it away. Therefore, it was disconnected from the larger society and could not be promoted over time.

And perhaps this is why the well-known simple poet of his time, Kabir, said, ‘Sanskrit is the water of wells, while there is still water flowing.’

What did Kabir say about Sanskrit?
Tulsi Das, a great scholar of Sanskrit, did not refrain from Arabic and Persian words, and so Bhakti Das praised Tulsi and Koi Gung for writing that there was a lucid language in their time.

Another famous poet was Rasakhan (real name – Syed Ibrahim Khan) Pathan, and he was a disciple of Vitthal Nath, the son of Vilbhachariya, a preacher of the Vilbh sect who followed the path of righteousness.

Rakshana’s god Krishna is known for his devotion and spent a long time in his life in Vrindavan. It is also said that he was a Sanskrit scholar and translated Bhagavad Gita into Persian.

It is also said that in keeping with Muslim devotees like Rakshana, the leading Hindi poet of India, Bhartiindu Harish Chandra had said, ‘Attack high caste Hindus on these Muslim Harijans’.

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