#sap institute in delhi

[foultaledeer]

SAP SCM Training

The extensive advantages of a widely used SAP ERP module have led to a substantial increase in demand for professionals in this field. As a result, numerous training institutes now offer SAP SCM Training programs, enabling individuals to pursue lucrative career opportunities and achieve significant advancements in their professional lives.

[ducatindia7]

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[narveymanvi]

SAP Online Training In India | Croma Campus

Croma Campus is one of the most reputable and well-known SAP Online Training in India. We provide the most effective SAP Online Training and certification at a reasonable price. We provide the most recent and up-to-date training course modules designed by industry experts.

[certificationcourse]

The intensive SAP SD course in Noida is extremely beneficial to those who are from financial or technical background. As the best SAP SD training institute in Noida, People click Aptron takes special focus in each student to make them highly demanding SAP professional. SAP SD being a crucial module of SAP ERP software actually integrate finance sector with technology and high profile companies are in dying need for such a system. With our SAP SD training in Noida, you can find highly-paid career opportunities in SAP. 

[metamatar]

In the age of Hindu identity politics (Hindutva) inaugurated in the 1990s by the ascendancy of the Indian People's Party (Bharatiya Janata Party) and its ideological auxiliary, the World Hindu Council (Vishwa Hindu Parishad), Indian cultural and religious nationalism has been promulgating ever more distorted images of India's past.

Few things are as central to this revisionism as Sanskrit, the dominant culture language of precolonial southern Asia outside the Persianate order. Hindutva propagandists have sought to show, for example, that Sanskrit was indigenous to India, and they purport to decipher Indus Valley seals to prove its presence two millennia before it actually came into existence. In a farcical repetition of Romanic myths of primevality, Sanskrit is considered—according to the characteristic hyperbole of the VHP—the source and sole preserver of world culture.

This anxiety has a longer and rather melancholy history in independent India, far antedating the rise of the BJP. [...] Some might argue that as a learned language of intellectual discourse and belles lettres, Sanskrit had never been exactly alive in the first place [...] the assumption that Sanskrit was never alive has discouraged the attempt to grasp its later history; after all, what is born dead has no later history. As a result, there exist no good accounts or theorizations of the end of the cultural order that for two millennia exerted a transregional influence across Asia-South, Southeast, Inner, and even East Asia that was unparalleled until the rise of Americanism and global English. We have no clear understanding of whether, and if so, when, Sanskrit culture ceased to make history; whether, and if so, why, it proved incapable of preserving into the present the creative vitality it displayed in earlier epochs, and what this loss of effectivity might reveal about those factors within the wider world of society and polity that had kept it vital.

[...] What follows here is a first attempt to understand something of the death of Sanskrit literary culture as a historical process. Four cases are especially instructive: The disappearance of Sanskrit literature in Kashmir, a premier center of literary creativity, after the thirteenth century; its diminished power in sixteenth century Vijayanagara, the last great imperial formation of southern India; its short-lived moment of modernity at the Mughal court in mid-seventeenth century Delhi; and its ghostly existence in Bengal on the eve of colonialism. Each case raises a different question: first, about the kind of political institutions and civic ethos required to sustain Sanskrit literary culture; second, whether and to what degree competition with vernacular cultures eventually affected it; third, what factors besides newness of style or even subjectivity would have been necessary for consolidating a Sanskrit modernity, and last, whether the social and spiritual nutrients that once gave life to this literary culture could have mutated into the toxins that killed it. [...]

One causal account, however, for all the currency it enjoys in the contemporary climate, can be dismissed at once: that which traces the decline of Sanskrit culture to the coming of Muslim power. The evidence adduced here shows this to be historically untenable. It was not "alien rule un sympathetic to kavya" and a "desperate struggle with barbarous invaders" that sapped the strength of Sanskrit literature. In fact, it was often the barbarous invader who sought to revive Sanskrit. [...]

One of these was the internal debilitation of the political institutions that had previously underwritten Sanskrit, pre-eminently the court. Another was heightened competition among a new range of languages seeking literary-cultural dignity. These factors did not work everywhere with the same force. A precipitous decline in Sanskrit creativity occurred in Kashmir, where vernacular literary production in Kashmiri-the popularity of mystical poets like Lalladevi (fl. 1400) notwithstanding-never produced the intense competition with the literary vernacular that Sanskrit encountered elsewhere (in Kannada country, for instance, and later, in the Hindi heartland). Instead, what had eroded dramatically was what I called the civic ethos embodied in the court. This ethos, while periodically assaulted in earlier periods (with concomitant interruptions in literary production), had more or less fully succumbed by the thirteenth century, long before the consolidation of Turkish power in the Valley. In Vijayanagara, by contrast, while the courtly structure of Sanskrit literary culture remained fully intact, its content became increasingly subservient to imperial projects, and so predictable and hollow. Those at court who had anything literarily important to say said it in Telugu or (outside the court) in Kannada or Tamil; those who did not, continued to write in Sanskrit, and remain unread. In the north, too, where political change had been most pronounced, competence in Sanskrit remained undiminished during the late-medieval/early modern period. There, scholarly families reproduced themselves without discontinuity-until, that is, writers made the decision to abandon Sanskrit in favor of the increasingly attractive vernacular. Among the latter were writers such as Kesavdas, who, unlike his father and brother, self-consciously chose to become a vernacular poet. And it is Kesavdas, Biharilal, and others like them whom we recall from this place and time, and not a single Sanskrit writer. [...]

The project and significance of the self-described "new intellectuals" in the sixteenth and seventeenth centuries [...] what these scholars produced was a newness of style without a newness of substance. The former is not meaningless and needs careful assessment and appreciation. But, remarkably, the new and widespread sense of discontinuity never stimulated its own self-analysis. No idiom was developed in which to articulate a new relationship to the past, let alone a critique; no new forms of knowledge-no new theory of religious identity, for example, let alone of the political-were produced in which the changed conditions of political and religious life could be conceptualized. And with very few exceptions (which suggest what was in fact possible), there was no sustained creation of new literature-no Sanskrit novels, personal poetry, essays-giving voice to the new subjectivity. Instead, what the data from early nineteenth-century Bengal-which are paralleled every where-demonstrate is that the mental and social spheres of Sanskrit literary production grew ever more constricted, and the personal and this-worldly, and eventually even the presentist-political, evaporated, until only the dry sediment of religious hymnology remained. [...]

In terms of both the subjects considered acceptable and the audience it was prepared to address, Sanskrit had chosen to make itself irrelevant to the new world. This was true even in the extra-literary domain. The struggles against Christian missionizing, for example, that preoccupied pamphleteers in early nineteenth-century Calcutta, took place almost exclusively in Bengali. Sanskrit intellectuals seemed able to respond, or were interested in responding, only to a challenge made on their own terrain-that is, in Sanskrit. The case of the professor of Sanskrit at the recently-founded Calcutta Sanskrit College (1825), Ishwarachandra Vidyasagar, is emblematic: When he had something satirical, con temporary, critical to say, as in his anti-colonial pamphlets, he said it, not in Sanskrit, but in Bengali. [...]

No doubt, additional factors conditioned this profound transformation, something more difficult to characterize having to do with the peculiar status of Sanskrit intellectuals in a world growing increasingly unfamiliar to them. As I have argued elsewhere, they may have been led to reaffirm the old cosmopolitanism, by way of ever more sophisticated refinements in ever smaller domains of knowledge, in a much-changed cultural order where no other option made sense: neither that of the vernacular intellectual, which was a possible choice (as Kabir and others had earlier shown), nor that of the national intellectual, which as of yet was not. At all events, the fact remains that well before the consolidation of colonialism, before even the establishment of the Islamicate political order, the mastery of tradition had become an end in itself for Sanskrit literary culture, and reproduction, rather than revitalization, the overriding concern. As the realm of the literary narrowed to the smallest compass of life-concerns, so Sanskrit literature seemed to seek the smallest possible audience. However complex the social processes at work may have been, the field of Sanskrit literary production increasingly seemed to belong to those who had an "interest in disinterestedness," as Bourdieu might put it; the moves they made seem the familiar moves in the game of elite distinction that inverts the normal principles of cultural economies and social orders: the game where to lose is to win. In the field of power of the time, the production of Sanskrit literature had become a paradoxical form of life where prestige and exclusivity were both vital and terminal.

The Death of Sanskrit, Sheldon Pollock, Comparative Studies in Society and History, Vol. 43, No. 2 (Apr., 2001), pp. 392-426 (35 pages)

[empowerittrainings]

Best SAP SF EC Time Management Certification training

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[oxfordaccounting]

Oxford School of Accounting is a Hindustan Soft Education Ltd unit, an ISO-certified and NSDC training partner company. We have trained more than one lakh students since our inception in 1997 and have five branches throughout Delhi. Courses Offered:- Tally Prime, E Accounting, BUSY Accounting Software, Advanced Excel, SAP Fico, Power BI, MS Office and Advanced Excel with POER BI, and Advanced Excel with Power BI.

Call us – 9540127373, 9810735296. WhatsApp – 8287299204

Oxford School of Accounting is a Hindustan Soft Education Ltd unit, an ISO-certified and NSDC training partner company. We have trained more than one lakh students since our inception in 1997 and have five branches throughout Delhi. Courses Offered:- Tally Prime, E Accounting, BUSY Accounting Software, Advanced Excel, SAP Fico, Power BI, MS Office and Advanced Excel with POER BI, and Advanced Excel with Power BI.

Call us – 9540127373, 9810735296. WhatsApp – 8287299204

[oxfordinstitutesblog]

           Best Computer courses  

Oxford Software Institute is a Hindustan Soft Education Ltd unit, an ISO-certified and NSDC training partner company. We have trained more than one lakh students since our inception in 1997 and have five branches throughout Delhi.

Courses Offered

Graphic Designing

VFX and 2D Animation

E Accounting

BUSY Accounting Software

MS Office

SAP Fico

Power BI

Software and Full Stack Development

Web Designing and Development

Centres

Laxmi Nagar :- E 354, Nirman Vihar, Near Nirman Vihar Metro Station, Delhi – 110092

Pitampura :- 365 Kohat Enclave, Near Kohat  Metro Station, Delhi - 110034

South Extension :- E 10, Part – I,  Near South Ext. Metro Station, Delhi - 110049

Rajouri Garden :- A 4, Vishal enclave,  Near Rajouri Garden Metro Station, Delhi - 110027

GTB Nagar :- 2244, Hudson Lane, Near GTB Nagar Metro Station, Delhi – 110009

Call us – 9540127373, 9810735296. WhatsApp – 8287299204

Visit: https://www.oxfordinstitute.in/

[foultaledeer]

SAP SCM Training Institute in Delhi

The extensive utilization of this technology by numerous companies across various industries has resulted in a significant surge in demand for professionals skilled in this field. Consequently, it is highly advisable to contemplate enrolling in the SAP SCM Training Institute in Delhi in order to acquire industry-relevant expertise and attain certification as an SAP SCM professional.

[ducatindia7]

Ducat India offers a comprehensive ERP SAP training course in Delhi that equips individuals with the required knowledge and skills to become proficient SAP professionals. However, we believe that there is an opportunity to provide more detailed information about the course to help businesses and individuals make informed decisions about their SAP training needs.

[certificationcourse]

The intensive SAP SD course in Noida is extremely beneficial to those who are from financial or technical background. As the best SAP SD training institute in Noida, People click Aptron takes special focus in each student to make them highly demanding SAP professional. SAP SD being a crucial module of SAP ERP software actually integrate finance sector with technology and high profile companies are in dying need for such a system. With our SAP SD training in Noida, you can find highly-paid career opportunities in SAP. 

[iicsinstitute]

Best E- accounting Institute in Delhi

The Indian Institute of Computer Science (IICS) is widely recognized as the best e-accounting institute in Delhi. Known for its comprehensive and industry-relevant courses, IICS provides top-tier training in e-accounting, equipping students with the necessary skills to excel in the digital accounting landscape. The e-accounting course at IICS covers a broad spectrum of topics, including computerized accounting, financial management, GST compliance, payroll management, and the use of leading accounting software like Tally, QuickBooks, and SAP.

IICS stands out due to its state-of-the-art infrastructure, featuring modern computer labs and the latest accounting software, which ensures a practical and immersive learning experience. The curriculum is designed by industry experts and is continuously updated to keep pace with the latest advancements and regulatory changes in the accounting field. This ensures that students are well-prepared to meet the demands of the industry.

Indian Institute of Computer Science 4574, 15, 1st floor, Padam Chand Marg, Parda Bagh, Daryaganj, New Delhi, Delhi, 110002 09540299944

[raza342]

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