Between politics, faith and culture: the ‘rebirth’ of Sanskrit in socialist Nepal

The language was ‘sanctioned’ during the Vedic ceremony marking the election of 36-year-old Balendra Shah as prime minister. Enrolment at Nepal Sanskrit University is rising significantly. A process underway across South Asia, driven by economic necessity, spiritual aspirations and political change. Free education, meals and accommodation for students from low-income backgrounds.

Kathmandu (AsiaNews) - In a sense ‘sanctioned’ by the Vedic ceremony that celebrated the election of the young (36-year-old) Balendra Shah as Prime Minister on 27 March, the Sanskrit language has for some time been witnessing a strong resurgence of interest both culturally and for its practical use, not necessarily confined to the Hindu religious practice with which it is generally associated.

It might seem paradoxical that this is happening under a socialist-inspired government and in a country seeking a path to progress hitherto limited by many environmental and socio-political factors, as well as by the persistence of the caste system and other identity-defining elements rooted in Hinduism and the variety (and diversity) of indigenous traditions.

Contrary to expectations and bucking the trend of the recent past, enrolment at Nepal’s Sanskrit University (Nepal Sanskrit University), founded 40 years ago, and at schools offering a curriculum inspired by the Hindu tradition (gurukul) is rising significantly, exceeding available places. What might seem to some like a nostalgic return actually reflects the complexity of the country’s reality and its instability, which are driving a search for identity and roots.

This is an ongoing process across much of South Asia, driven by economic necessity, spiritual aspirations and political change. It is also – and this should not be overlooked – linked to the revival and study of Hinduism’s cultural, scientific and technological traditions, fostered in India by successive Hindu-inspired and nationalist governments led since 2014 by Prime Minister Narendra Modi.

It is no coincidence that the Sanskrit University is based in the southern region of Nepal, bordering India, where there is a significant proportion of Indian residents, as well as Nepalese who are more influenced by tradition and, in many cases, by Hindu radicalism.

However, the challenge of reconciling tradition and modernity stems from a number of factors, not least the reaction to decades of national education policies that marginalised tradition by associating it with the most harmful and discriminatory aspects of the Brahmanical Hindu tradition, as well as the Maoist insurgency from 1996 to 2006 and the subsequent educational policies of Marxist-inspired governments.

Today, the ‘rediscovery’ of Sanskrit – used in the composition of the Vedas, the oldest texts of Hinduism, but which has subsequently evolved, particularly in the fields of the arts and technology, whilst retaining the same Devanagari alphabet (‘script of the gods’) still used today for various Neo-Indian languages including Nepali – does not necessarily have religious motivations.

A practical use lies at the heart of the ‘Sanskrit renaissance’, which also stems from the demand for officiants—traditionally the custodians of this language—both within the country and abroad, given the growing migrant population.

Furthermore, it should not be overlooked that in a country where vast areas of poverty still exist, the provision of free education, meals and accommodation by gurukuls for less well-off students is an incentive. At the same time, interest in Sanskrit studies is also growing across a wide range of subjects, often associated with philosophy and psycho-physical practices such as yoga or ancient Indian medicine, which are attracting a growing number of foreigners to Nepal.

The risk of turning this into a fad or a necessity rather than a tool for knowledge is present and has been highlighted by many, who stress that to transform this renewed interest into a genuine renaissance, it is necessary to overcome the dichotomy between traditionalism and modernity. The aim is to make the ancient language a tool for intellectual and critical knowledge open to all, transcending the traditional boundaries of origin, gender and caste.