The goal of this paper is to discuss the lexical borrowings from Sanskrit, Persian, and English into Marathi in the context of the following questions: (a) whether or not the loans get fully nativized in the borrowing language, i.e. whether or not the linguistic processes of the borrowing language treat the loans and the native stock alike; (b) if a language borrows from more than one language, then, whether the loans from one language get more nativized than those from others; and (c) what the explanation is for the hierarchy of nativization of loans from different languages. This paper makes three claims: first, loans are not completely nativized in Marathi, i.e. certain linguistic processes treat the loans differently from the native Marathi stock. Second, there is a hierarchy of nativization of loans from Sanskrit, Persian, and English into Marathi. The degrees of nativization differ with each language; for example, in Marathi, while Sanskrit loans are fully nativized, Persian and English are less nativized. Third, this hierarchy is explainable on the basis of the attitude of the Marathi speakers toward Sanskrit, Persian, and English.

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The use of English in rituals in the Hindu diaspora in the US is a major change for the religion, since English is excluded from Hindu rituals in India. This paper demonstrates that: (a) this change has impacted the structure of English and the system of Hinduism; (b) Hindu saints, the ‘authority’ in Hinduism, sanction this change; (c) the media further promotes it; and (d) it impacts the degree of functional load and transparency for the languages of rituals while creating di‐systems, or mixed codes with two systems of thought. The implications of this discussion for the theory of language change, maintenance and loss of language will be presented.