सेट्, अनिट्, वेट्
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narayanan er
Oct 17, 2011, 6:42:31 AM10/17/11
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Respected Scholars,
Here are those 11 Karikas provided in the Kashika regarding सेट्, अनिट् and वेट् that we discussed on the Sutra
एकाच उपदेशेऽनुदात्तात् (७.२.१०) काशिका-
अनिट्स्वरान्तो भवतीति दृश्यतामिमांस्तु सेटः प्रवदन्ति तद्विदः।
अदन्तमॄदन्तमृतां च वृङ्वृञौ श्वुडीङिवर्णेष्वथ शीङ्श्रिञावपि।।१।।
गणस्थमूदन्तमुतां च रुस्नुवौ क्षुवं तथोर्णोतिमथो युणुक्षवः।
इति स्वरान्ता निपुणं समुच्चितास्ततो हलन्तानपि सन्निबोधत।।२।।
शकिस्तु कान्तेष्वनिडेक इष्यते घसिश्च सान्तेषु वसिः प्रसारिणी।
रभिस्तु भान्तेष्वथ मैथुने यभिस्ततस्तृतीयो लभिरेव नेतरे।।३।।
यमिर्ञमन्तेष्वनिडेक इष्यते रमिश्च यश्च श्यनि पठ्यते मनिः।
नमिश्चतुर्थो हनिरेव पञ्चमो गमिश्च षष्ठः प्रतिषेधवाचिनाम्।।४।।
दिहिर्दुहिर्मेहतिरोहती वहिर्नहिस्तु षष्ठो दहतिस्तथा लिहिः।
इमेऽनिटोऽष्टाविह मुक्तसंशया गणेषु हान्ता प्रविभज्य कीर्तिताः।।५।।
दिशिं दृशिं दंशिमथो मृशिं स्पृशिं रिशिं क्रोशतिमष्टमं विशिम्।
लिशिं च शान्ताननिटः पुराणगाः पठन्ति पाठेषु दशैव नेतरान्।।६।।
रुधिः सराधिर्युधिबन्धिसाधवः क्रुधिक्षुधी शुद्ध्यतिबुद्ध्यती व्यधिः।
इमे तु धान्ता दश येऽनिटो मतास्ततः परं सिद्ध्यतिरेव नेतरे।।७।।
शिषिं पिषिं शुष्यतिपुष्यती त्विषिं विषिं श्लिषिं तुष्यतिदुष्यती द्विषिम्।
इमान् दशैवोपदिशन्त्यनिड्विधौ गणेषु षान्तान् कृषिकर्षती तथा।।८।।
तपिं तिपिं चापिमथो वपिं स्वपिं लिपिं लुपिं तृप्यतिदृप्यती सृपिम्।
स्वरेण नीचेन शपिं छुपिं क्षिपिं प्रतीहि पान्तान् पठितांस्त्रयोदश।।९।।
अदिं हदिं स्कन्दिभिदिच्छिदिक्षुदीन् शदिं सदिं स्विद्यतिपद्यती खिदिम्।
तुदिं नुदिं विद्यति विन्त इत्यपि प्रतीहि दान्तान् दश पञ्च चानिटः।।१०।।
पचिं वचिं विचिरिचिरञ्जिपृच्छतीन् निजिं सिचिं मुचिभजिभञ्जिभृज्जतीन्।
त्यजिं यजिं युजिरुजिसञ्जिमज्जतीन् भुजिं स्वजिं सृजिमृजी विद्ध्यनिट्स्वरान्।।११।।
अनिट्स्वरान्तो भवतीति दृश्यतामिमांस्तु सेटः प्रवदन्ति तद्विदः।
अदन्तमॄदन्तमृतां च वृङ्वृञौ श्वुडीङिवर्णेष्वथ शीङ्श्रिञावपि।।१।।
गणस्थमूदन्तमुतां च रुस्नुवौ क्षुवं तथोर्णोतिमथो युणुक्षवः।
इति स्वरान्ता निपुणं समुच्चितास्ततो हलन्तानपि सन्निबोधत।।२।।
शकिस्तु कान्तेष्वनिडेक इष्यते घसिश्च सान्तेषु वसिः प्रसारिणी।
रभिस्तु भान्तेष्वथ मैथुने यभिस्ततस्तृतीयो लभिरेव नेतरे।।३।।
यमिर्ञमन्तेष्वनिडेक इष्यते रमिश्च यश्च श्यनि पठ्यते मनिः।
नमिश्चतुर्थो हनिरेव पञ्चमो गमिश्च षष्ठः प्रतिषेधवाचिनाम्।।४।।
दिहिर्दुहिर्मेहतिरोहती वहिर्नहिस्तु षष्ठो दहतिस्तथा लिहिः।
इमेऽनिटोऽष्टाविह मुक्तसंशया गणेषु हान्ता प्रविभज्य कीर्तिताः।।५।।
दिशिं दृशिं दंशिमथो मृशिं स्पृशिं रिशिं क्रोशतिमष्टमं विशिम्।
लिशिं च शान्ताननिटः पुराणगाः पठन्ति पाठेषु दशैव नेतरान्।।६।।
रुधिः सराधिर्युधिबन्धिसाधवः क्रुधिक्षुधी शुद्ध्यतिबुद्ध्यती व्यधिः।
इमे तु धान्ता दश येऽनिटो मतास्ततः परं सिद्ध्यतिरेव नेतरे।।७।।
शिषिं पिषिं शुष्यतिपुष्यती त्विषिं विषिं श्लिषिं तुष्यतिदुष्यती द्विषिम्।
इमान् दशैवोपदिशन्त्यनिड्विधौ गणेषु षान्तान् कृषिकर्षती तथा।।८।।
तपिं तिपिं चापिमथो वपिं स्वपिं लिपिं लुपिं तृप्यतिदृप्यती सृपिम्।
स्वरेण नीचेन शपिं छुपिं क्षिपिं प्रतीहि पान्तान् पठितांस्त्रयोदश।।९।।
अदिं हदिं स्कन्दिभिदिच्छिदिक्षुदीन् शदिं सदिं स्विद्यतिपद्यती खिदिम्।
तुदिं नुदिं विद्यति विन्त इत्यपि प्रतीहि दान्तान् दश पञ्च चानिटः।।१०।।
पचिं वचिं विचिरिचिरञ्जिपृच्छतीन् निजिं सिचिं मुचिभजिभञ्जिभृज्जतीन्।
त्यजिं यजिं युजिरुजिसञ्जिमज्जतीन् भुजिं स्वजिं सृजिमृजी विद्ध्यनिट्स्वरान्।।११।।
Narayanan
विद्वान् उदयनः(Vidwaan Udayana )
Oct 17, 2011, 7:14:58 AM10/17/11
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सिद्धान्तकौमुद्यामपि एतत्सम्बद्धाः कारिकाः वर्तन्त एव खलु ?
hnbhat B.R.
Oct 17, 2011, 7:26:42 AM10/17/11
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2011/10/17 विद्वान् उदयनः(Vidwaan Udayana ) <udayan...@gmail.com>
सिद्धान्तकौमुद्यामपि एतत्सम्बद्धाः कारिकाः वर्तन्त एव खलु ?
सत्यम्। तत्रापि वर्तन्त एव, एधधातुनिरूपणानन्तरम्, प्रसङ्गादिह अनुदात्ताः संगृह्यन्ते इति -
ऊदृदन्तैर्यौतिरु-क्ष्णु- .... इत्यादिभिरेकादशभिः श्लोकैः -
भाष्येऽनुक्ता नवेहोक्ता व्याघ्रभूत्यादिसम्मतेः॥११॥ इत्यन्तेन भागेन।
एते तु काशिकापठिता अनिट्कारिका इति भेदः।
एतेषां व्याख्या तु न्यासपदमञ्जर्योर्वर्तते एव। ततोऽवगन्तव्या विशेषाः। महाभाष्यादिपर्यालोचनया सिद्धान्तकौमुद्यां तु निरूपिताः।
Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
Research Scholar,
Ecole française d'Extrême-OrientCentre de Pondichéry
16 & 19, Rue Dumas
Pondichéry - 605 001
hnbhat B.R.
Oct 17, 2011, 9:27:32 AM10/17/11
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एते तु काशिकापठिता अनिट्कारिका इति भेदः।
प्रमादाय विषीदामि, क्षमा याचे। उपरितने लेखने, एतास्तु इति परिष्कृत्य पठनीयमित्यभ्यर्थये विदुषः।
Dipak Bhattacharya
Oct 17, 2011, 11:12:05 AM10/17/11
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Dear Colleagues,
I pray my colleagues take the utterances in this mail lightly.
We were supposed to learn the list of aniṭ dhātus during our MA classes
while going through the sūtras in the Siddhānta Kaumudī meant for the Ātmanepada prakriyā. I remember,
now with amusement but at that time with chagrin, the utter despondency among
students not knowing how and why to handle these dry kārikās. To his credit the
great teacher thought that we would understand the SK just by hearing its
recitation from him. Naturally his fluent and non-stop recitation of the sūtras
without any explanation was actually no aid for us. My very close friend
Swaminath Pandey (later, as far as I know, university Professor in central UP) was very
nervous and came to my house with prayer for advice/help. One blind man led
another and the immediate result was further despondency. However, we were
saved by a friendly young part-time teacher who advised that the kārikās were
not needed for an explanation ekāca upadeśe’ nudāttāt but might be necessary
later for writing Sanskrit.
At the Calcutta University it was compulsory in those days to write answers
in Sanskrit. But somehow we did not need the list of kārikās.
Later, like all my colleagues, when the need for knowing if a dhātu at hand
was seṭ or aniṭ arose, there was a very simple and sure route to never failing
knowledge – the index of the Siddhānta-kaumudī which listed all the dhātus with
indication whether they were seṭ, aniṭ or veṭ.
I saw very very few university-trained scholars who had committed the list
to memory and did not use an index of the Dhātupāṭha for the requirements
regarding a root’s employment. But, to be fair, most of the traditionally
trained scholars I know, depend on the list -- which they got by heart in student
days – either from the Siddhānatakaumudī or from the Kāśikā.
Scholars might know that the seṭ roots drew little attention of earlier
Western linguists. Pāṇini's iṭ was called ‘the connecting vowel’ which none
tried to historically explain. Later, after the thirties, a discovery, that of
the lost consonants called laryngeals, drew the attention of scholars to
Pāṇini’s seṭ roots. For, linguists discovered with astonishment that it is a
lost laryngeal that generated the iṭ vowel enjoined by Pāṇini in ārdhadhātukasyeṭ
valādeḥ. However, they admire the list, but I saw none of them getting the said
kārikās by heart. They too take the easier and shorter route mentioned above.
At present independent lists are used in the West.
Sorry for troubling you
Best wishes
Dipak Bhattacharya
From: narayanan er <drerna...@yahoo.com>
To: BHARATIYA VIDVAT <bvpar...@googlegroups.com>
Sent: Monday, 17 October 2011 4:12 PM
Subject: {भारतीयविद्वत्परिषत्} सेट्, अनिट्, वेट्
--
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
narayanan er
Oct 18, 2011, 2:27:02 AM10/18/11
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Respected Scholars,
The Kashika Karikas on aniṭ is interesting not because of it is a list, but the way of its presentation makes the list attractive. Precisely those are constructed in beautiful vamshastham metre, and reciting them time and again provides happiness and once it got by-hearted it could be applied according to necessity, from one's memory. From the words of the Kashika writer like इति स्वरान्ता निपुणं समुच्चितास्ततो हलन्तानपि सन्निबोधत creates a feeling that a teacher's advice with at most affection to his
disciples in an attractive tone. Personally I studied the Siddhantakaumudi partially, not grammar as main topic in my college days, and I liked दुह्याच्पदण्ड्रुधिप्रच्छिचिब्रूशासुजिमथ्मुषाम् rather than the sutra: अकथितं च because the previous one is versified in anushtubh and nice to recite as well. The beauty of the Bhattikavya, the Dhatukavya and the Vasudevavijaya is that the beauty and attraction of grammar lies on its presentation too. क्वचिद्धेनूः पयो दोग्धि types of examples in the Prakriyasarvasva too are so attractive. This is only my humble opinion. It will always be good when such important grammatical themes are presented in the metres like drutavilambita to express yamaka, whereas the dhatus sound similarly could be applied for anuprasa etc. The psychology of
गुडजिह्विकान्याय was relevant and people with their poetic talent applied them effectively to attract good students with a view to maintaining and conveying the system for generations. Even not being a grammarian my attention and attraction paid on these Karikas due to their metrical form, even I am not capable to understand the meaning of these Karikas without the help of grammarians. Dryness to any verse occurs if its intention is worst, as the Mahabhashaya Paspashahnika says: भ्राजा नाम श्लोकाः। अपि श्लोकाः प्रमाणम्? यदुदुम्बरवर्णानां घटीनां मण्डलं महत्। पीतं न गमयेत् स्वर्गं etc. Normally, one should not have attraction on such dry verses, or on पञ्च पञ्चनखा भक्ष्याः etc. The practice of
सस्वरवेदपाठ is a system of imitation, children not knowing the meaning imitate their tutor and apply as what they heard without books, whereas even the great Max Muller can hardly work without a manuscript. It is easy to sum up the idea in Karikas and see the Sankhyakarika in excellent maatrametre. By-hearted Karikas do the function of a pen drives of two inches which carry many GBs of electronic materials.
कारिकाभ्यो नमोऽस्तु।
Narayanan
Jagannatha s
Oct 18, 2011, 8:19:24 AM10/18/11
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AryAh., svasti /
Sri Narayanan beautifully described his joy in reading SAstric subjects composed in verses. So many times we marveled by the simplicity, efficacy, beauty and at the same time, firmness in style of san.grahakArikAs. After reading posting of the learned scholar, I remembered a half verse from daiva.
na vinA vr.ttabandhena vastu prAyen.a sugraham //
This daiva is a koSa of sarUpa dhAtus. It is composed in verses.(Another work of similar type is kavirahasya by bhat.t.ahalAyudha )
Author of daiva is purus.ottamadeva. LILASuka has written a commentary on it. The name of commentary is purus.akAra.
At present I don't have this work. So I can not recall the number of the verse quoted.
There is a san.grahakArikA on derivation of the word ajarghAh. Even though I could not understand its meaning fully I memorized it because I enjoy it while reciting !
gr.dher yalope lan-i ser ilope
haln-yAdilope rapare gun.e ca/
bhas.bhAvajaStve ca rurepharatve
d.hralopadIrghe ca bhaved ajarghAh. //
(siddhAntakaumudI ed. Panashikara Vasudevasharma. Nirnayasagara press Fourth edition 1908 p.422)
If I am correct, the composer of this verse is a scholar namely Dinakarasharma, the first editor of siddhAntakaumudI who supplied footnotes . Even this verse is printed in footnotes.
SJ
2011/10/18 narayanan er <drerna...@yahoo.com>
S P Narang
Oct 21, 2011, 8:12:55 AM10/21/11
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| Linguistically speaking: alhough Panini has done the difference between set. and anit., in the regional languages it has the variety of gun.a and Vr.ddhi also along with anunaasika and ananunaasika which is ignored by Panini. It is in the dialects like: Multani, Jhangi, Khanawal etc. which were known to Panini. why did he ignore the features, is to be investigated. Regards, spnarang --- On Mon, 10/17/11, narayanan er <drerna...@yahoo.com> wrote: |
S P Narang
Oct 21, 2011, 8:22:14 AM10/21/11
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| I have published a paper
Grammatical sources of Halayudha's Kavirahasya: Proc. AIOC. Varanasi, 1969, pp. 267-272 where I have used Daiva also for the comparison. |
Jagannatha s
Oct 21, 2011, 8:32:07 AM10/21/11
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Respected Sri S P Narang,
Thank you for this useful information.
I will try to get your paper published at the proceedings of All India Oriental Conference 1969.
SJ
2011/10/21 S P Narang <spna...@yahoo.com>
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