query lakshana grantha and lakshya grantha

[Aravinda Rao]

Dear sirs,

Can someone give the accepted English translations for the words lakshana grantha and lakshya grantha?

Aravinda Rao K

[Nagaraj Paturi]

There are no ready equivalent terms in English.

This exposes one of the weaknesses of the western literary /aesthetic analytic systems. 

Analytic text/ work and analysed text/work

descriptive text/work and described text/work

or some such terms can be coined newly. 

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

[Jaya Prakash]

https://en.wikipedia.org/wiki/Lakshana

Hello

 

 

Thank you & warm regards

U.N. Jaya Prakash Narayan Maiya,

IT Infrastructure Admin, IBM India Prv. Ltd,

Bangalore 560079.

Ph:8105879200

Mail: jayaprak...@gmail.com

[Nagaraj Paturi]

This wiki page 

1. does not help answer the question regarding translation

2. is full of mistakes such as  derived from the combination of words lakshya and kshana – means 'indication' or 'symptom

[Nagaraj Paturi]

Another attempt to coin:

lakshaNa grantha  = Characterising text/work 

lakshya grantha   =  Characterised text/work

[Nagaraj Paturi]

closest to the verb root 'laksh-'  of Sanskrit, in English, seems to be the verb root 'mark-'

lakshaNa = characteristic, feature has a synonym 'mark'

lakshaNa = the process of characterising has a synonym 'marking'

lakshaNa = the book resulting from or having for its content, the process of characterising. How to say this in in a single word in English? The closest seems to be characterising text/work. Can we say 'a marking text/work' ?

lakshya = aim, goal, target. What makes the root 'mark-' interesting is that we have usage of the noun 'mark' in the sense of 'target' also. Lakshya , in fact, is the target, focus  for characterising.    

lakshaNa = characteristic, feature is the meaning that is useful in the words for s'abda vritti suc as lakshaNaa vritti, and artha bhedas such as lakshyaartha etc. mark is a synonym of characteristic characteristc, feature etc., too. 

That is why I thought there is a great commonality between the semantics of the roots laksh- and mark-. But there is no usage of any derivative of mark- in the sense of a text/work resulting from or having for its content, the process of characterising. 

  

[rniyengar]

A simple answer from modern perspective: LakshaNa= Theory; Lakshya= Practice

As it happens with technical words, depending on the subject some further refinement may be done.

RNI

https://en.wikipedia.org/wiki/Lakshana

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

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Hello

 

 

Thank you & warm regards

U.N. Jaya Prakash Narayan Maiya,

IT Infrastructure Admin, IBM India Prv. Ltd,

Bangalore 560079.

Ph:8105879200

Mail: jayaprak...@gmail.com

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[Nagaraj Paturi]

The query was for words for granthas; lakshaNa grantha , lakshya grantha; what these granthas can be called in English is the query. 

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[Srinivasakrishnan ln]

From the point of view of linguistics, this contrast between lakṣya and lakṣaṇa is captured in English as that between  'descriptive' and 'prescriptive' linguistics. Thus we have descriptive and prescriptive grammars. 

In the Indian context, 'lakṣya' always refers  to śiṣṭaprayoga, usages of those who are considered worthy of emulation. 

In general linguistics, 'descriptive' might refer to a sentence, for example, which a native speaker would produce. The sense of śiṣṭaprayoga is there however in the lakṣya uccāraṇa of Standard English called RP (Received Pronunciation) English.

Hope this helps.

Srini

[Nagaraj Paturi]

lakshya is not descriptive. Descriptive is an adjective. lakshya is a noun. 

lakshaNa is not prescriptive. Prescriptive too is an adjective. lakshaNa is a  a noun of the gerund category. 

Word close to prescription in Sanskrit, in the context of linguistic analysis,is anus'aasana. 

[Srinivasakrishnan ln]

Well, don't go all prescriptive on me :) 

Paninian grammar is frequently described as a descriptive grammar of Sanskrit which goes with the 'lakṣyaikacakṣuṣka' characterization of the 3 sages of grammar. 

Hope this helps, 

Srini

[Nagaraj Paturi]

lakshyaika chakshusa means siglemindedly focused on the actual usages of speech. Focused only on the actual usages of speech. The word for  the actual usages of speech here, is lakshya. 

When you go from rule to the cases affected by it, lakshya can be translated as example. 

When you go from the cases to the generalisation, rule arrived at from them, lakshya can be translated as (observed) usage. 

[Savita Sajjan]

  Respected  teachers,

  

||चरकसंहिता|| इन्द्रियस्थानम् - १. वर्णस्वरीयमिन्द्रियम्

 

विकृतिः पुनर्लक्षणनिमित्ता च, लक्ष्यनिमित्ता च, निमित्तानुरूपा च||६||

रिष्टाधिकाराधिकृतां विकृतिं विवेचयितुं सर्वानेव विकृतिभेदानाह- विकृतिरित्यादि||६||

 

तत्र लक्षणनिमित्ता नाम सा यस्याः शरीरे लक्षणान्येव हेतुभूतानि भवन्ति दैवात्; लक्षणानि हि कानिचिच्छरीरोपनिबद्धानि भवन्ति, यानि हि तस्मिंस्तस्मिन् काले तत्राधिष्ठानमासाद्य तां तां विकृतिमुत्पादयन्ति|७|

    Cakrapani Opinion-हेतुभूतानीति हेतुसदृशानि| तेन दैवमेव नखरेखापद्मादिसामुद्रिकोक्तलक्षणयुक्ते शरीरे राज्यधनगमनवधबन्धनादिरूपविकृतिप्राप्तौ हेतुः, लक्षणानि तु दैवनिमित्तानि बोधकमात्राणि, अत एव दैवादित्युक्तं; दैवं च प्राक्तनं [१४] कर्मोच्यते| विकृतिमुत्पादयन्तीत्यत्रापि दैवादिति योजनीयं; तेन, दैवबलादेव लक्षणानां राज्यधनवधबन्धनादिरूपविकृतिकर्तृत्वम्| तस्मिंस्तस्मिन् काले इत्यनेन लक्षणसूचितादृष्टपरिपाककाले नियतत्वं विकृतेर्दर्शयति| लक्षणासूचिताश्च [१५] राज्यादय इह पुरुषस्य कदाचिद्भवन्तोऽस्वाभाविका एवेति कृत्वा विकृतिशब्देनोच्यन्ते||७(१)||

 

लक्ष्यनिमित्ता तु सा यस्या उपलभ्यते निमित्तं यथोक्तं [१६] निदानेषु|७|

 

Cakrapani Opinion- यथोक्तं निदानेष्विति यथा- रूक्षादिसेवया वातादिप्रकोपरूपा विकृतिर्निदानोक्तेत्यर्थः||७(२)||

[nkswaran]

Yes.  LashaNa grantha is a work dealing systematically with the theory. It deals with all the aspects of the object of analysis = lakshya , like unique charecterstics, divisions, classification etc.

Lakshya is a case /specimen/illustrative example / object of analysis.

LashaNa and Lakshya are pairs, but LashaNa grantha and Lakshya grantha are not. Lakshya need not be a literary composition always.  It can be a word/object/performance etc.

Sent from my Samsung Galaxy smartphone.

-------- Original message --------

From: rniyengar <narayana...@gmail.com>

Date: 1/16/18 6:55 PM (GMT+05:30)

To: भारतीयविद्वत्परिषत् <bvpar...@googlegroups.com>

Subject: Re: {भारतीयविद्वत्परिषत्} query lakshana grantha and lakshya grantha

A simple answer from modern perspective: LakshaNa= Theory; Lakshya= Practice

As it happens with technical words, depending on the subject some further refinement may be done.

RNI

https://en.wikipedia.org/wiki/Lakshana

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

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Hello

 

 

Thank you & warm regards

U.N. Jaya Prakash Narayan Maiya,

IT Infrastructure Admin, IBM India Prv. Ltd,

Bangalore 560079.

Ph:8105879200

Mail: jayaprak...@gmail.com

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[nkswaran]

Lakshya need not be a literary composition always =  Lakshya need not always be a text.

[Nagaraj Paturi]

Thanks for confirming my views to the audience. 

>LashaNa and Lakshya are pairs, but LashaNa grantha and Lakshya grantha are not.

Yes, you are right. Pairing up LashaNa and Lakshya is regular and is found often. Pairing up LashaNa grantha and Lakshya grantha is rare. But need for such pairing, rarely though, may arise. 

Dr K Aravinda Rao garu is currently working on Ramayana. My guess is that his question is in that context. 

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[Aravinda Rao]

Thanks a lot for the pool of ideas. I learnt about the descriptive and prescriptive grammars.

I had this doubt regarding the lakshya grantha when I was giving talks on Valmiki's Ramayana and was realizing that there are so many insights into political strategies. Texts such as Arthashastra, Kamandaka Nitisara etc, came later, presumably and hence, Ramayana could be called a lakshya grantha and Kamandaka etc, as lakshana granthas. 

I was venturing with translations such as analytical work and demonstrative work. 

Aravinda Rao K

On Tue, Jan 16, 2018 at 7:50 PM, nkswaran <nksw...@gmail.com> wrote:

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[Shrikant Jamadagni]

I think you are looking in the wrong language especially w.r.t a technical word.

One needs to check with someone who knows Greek/Latin.

Shrikant Jamadagni
Bengaluru

RNI

https://en.wikipedia.org/wiki/ Lakshana

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Hello

 

 

Thank you & warm regards

U.N. Jaya Prakash Narayan Maiya,

IT Infrastructure Admin, IBM India Prv. Ltd,

Bangalore 560079.

Ph:8105879200

Mail: jayaprak...@gmail.com

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[Nagaraj Paturi]

Oh, the pair lakshya grantha and lakshaNa grantha can not be used in that sense. 

One may say, ' lakshyas = examples for the lakshaNas in the s'aastra granthas dealing with political strategies and the like can be seen in the narrative action portions of Ramayana', if that is what is intended to be said. 

Mentioning 'narrative action portions' is necessary because there are non-narrative portions of the book where the 'theory' is directly mentioned as part of conversations in the form of upades'a. 

If that is not what is intended to be said, if what is intended to be said is that kaarya , narrative action in Ramayana, has / instructs / exemplifies - political strategies other than /in addition to - those in the s'aastragranthas, then this lakshya - lakshaNa way of saying does not fit here. 

[Nagaraj Paturi]

If you are not connecting Ramayana and books like Artha s'aastra , Kaamandaka etc. , if you are not pairing them up, as lakshya grantha and lakshaNa grantha to each other, then you can say that Ramayana is a book of lakshyas and Artha s'aastra , Kaamandaka etc. , are books of lakshaNa. 

If you are aim is to bring out the distinction between these two kinds of books in communicating a similar content, -that aim is a laudable one- in that case, to say that Ramayana is a book that communicates through lakshyas = cases, while books like Artha s'aastra , Kaamandaka etc. communicate through lakshaNa is fine. So without mentioning any lakshya-lakshaNa relationship between the two, you can say that Ramayana is a book of lakshyas and books like Artha s'aastra , Kaamandaka etc. are books of lakshaNa. In that sense, you can say that Ramayana is lakshya grantha and books like Artha s'aastra , Kaamandaka etc. are lakshaNa granthas. 

[Ashok Aklujkar]

The main point made so far (which I take to be: ‘lakṣya is more like ’subject matter, domain,’ not necessarily a particular text being explained/supported, an object text’) is in keeping with the discussion under the Vārttika "lakṣya-lakṣaṇe vyākaraṇam" found in the introductory part of Patañjali’s Vyākaraṇa-mahābhāṣya.

The juxtaposing of lakṣya and lakṣaṇa found in the specified context may have had its origin in the Vārttika tradition, just as the later (roughly 15th-18th century A.D.) juxtaposing of lakṣyaika-cakṣuṣka and lakṣaṇaika-cakṣuṣka found in the tradition of the Pāṇinīyas.

a.a.

[Nagaraj Paturi]

Hari uses the word lakshaNa s'aastra as a synonym for vyaakaraNa s'aastra:

कायवाग्बुद्धिविषया यॆ मलाः समवस्थिताः /

चिकित्सालक्षणाध्यात्म- शास्त्रैस् तॆषां विशुद्धयः // वाक्य_१।१७४ //

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[Nagaraj Paturi]

My older posts on descriptive-prescriptive views on Paniniyam:

https://groups.google.com/forum/#!msg/bvparishat/HWKIPJQF5_4/mkNLj-x0CQAJ;context-place=forum/bvparishat

particularly

https://groups.google.com/d/msg/bvparishat/HWKIPJQF5_4/DVgPDmJXCQAJ

https://groups.google.com/d/msg/bvparishat/HWKIPJQF5_4/8Qn5Znt4CQAJ

https://groups.google.com/d/msg/bvparishat/HWKIPJQF5_4/jRbSYgKpCQAJ

[Dr.BVK Sastry(G-MAIL)]

Namaste

 

Two clarifications reuested.

 

1. Prof. A.A.:    ‘"lakṣya-lakṣaṇe vyākaraṇam"  - Is there only one way to resolve this compound ?  

                        Can it also  be resolved to give  the  meaning  ‘ Vyakarana is as much its own lakshya and it is also its own lakshanam’.

                        For the Sutras inherently need to obey  what the sutras provide as a rule. 

                       For example : stoschunaschuH  has to follow the schutva, from its own directive; it can not invoke the authority  from an outside discipline.   

                        i.e. Vyakarana is  a shaastra which is  its own lakshya and also its own  lakshana. ( sva-lakshanam).

 

2. Prof. Paturi:  On Hari’s quoted sloka:     IF the anvaya  from this reference be :    यॆ मलाः    -  कायवाग्बुद्धिविषया समवस्थिताः  - तॆषां विशुद्धयः चिकित्सालक्षणाध्यात्म- शास्त्रैः     

 

                      a)   Can a table like the one below be explained  for each aspect that emerges  out of this from the context of  ‘ Hari’s  Vakyapadeeya  dealing with  Grammar of Samskrutham’?   

    

	Kaaya –vishaya malAH	Vak- Vishaya   malAH	Buddhi vishaya malAH
-Chikitsaa Shaastra	Kaaya –vishaya-Chikitsaa Shaastra	Vak- Vishaya  -Chikitsaa Shaastra	Buddhi vishaya-Chikitsaa Shaastra
- Lakshana Shaastra	Kaaya –vishaya- Lakshana Shaastra	Vak- Vishaya - Lakshana Shaastra	Buddhi vishaya- Lakshana Shaastra
-Adhyatma Shaastra	Kaaya –vishaya-Adhyatma Shaastra	Vak- Vishaya   -Adhyatma Shaastra	Buddhi vishaya -Adhyatma Shaastra
TRADITIONAL SHAASTRA VIDYAA	= Shareera –Shaareeraka Shaastra ( = Vedanta Darshana; Upaveda as Ayurveda)	= Vedanga Vak-Yoga Vyakarana Shaastra  (=  Shabda Brahma Darshana)	= Buddhi-Yoga Shaastra ( Gita 10-10:  tesam satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti te   )

 

                     

 

 

 

                        

 

 

 

                     b)  Am I  ‘ thinking out of traditional  explanation’ in seeing  these as  extension of thoughts from  Hari , going beyond ‘Vyakrarana -Vedanta darshana (Bhashaa / Philosophy of

                          Langauge)   

                           to Ayurveda and Yoga ?  following the  patanjali -prayers chanted in yoga  resonating 17th chapter of Gita which speaks of ‘Shareera – Vak- Manas’ model of Tapas for  

                            purification and freedom from three Gunas ? Is there any expanded explanation in ‘Hari’s  text or tradition  to suggest or reject this  approach ?

 

P.S. This to me is the explanation of  ‘Vak-Yoga’ the Sacred Spiritual Linguistics , the name of ‘Samskrutham’,  referred to by Patanjali drawing the authority from  Rigveda, as  mentioned  in Mahabhashya.  A tradition which has been damaged by projecting it as  ‘Social, historical linguistics, of a land and community, fit only for prayers and conversation’.

          This looks to be foundation for constructing ‘ Samskrutham as ‘ Mantra –Brahmana Bhashaa’ in yoga works which is used for  ‘यॆ मलाः    -  कायवाग्बुद्धिविषया समवस्थिताः  - तॆषां चिकित्सालक्षणाध्यात्म- शास्त्रैः  विशुद्धयः’  to  build the entire edifice  of ‘ parihara’- remedial measures.  

  Appreciate your helpful inputs to understand Hari.

Regards

BVK Sastry

 

From: bvpar...@googlegroups.com [mailto:bvpar...@googlegroups.com] On Behalf Of Nagaraj Paturi
Sent: Wednesday, 17 January, 2018 12:11 AM
To: Bharatiya Vidvat parishad
Subject: Re: {भारतीयविद्वत्परिषत्} query lakshana grantha and lakshya grantha

 

Hari uses the word lakshaNa s'aastra as a synonym for vyaakaraNa s'aastra:

 

कायवाग्बुद्धिविषया यॆ मलाः समवस्थिताः /

चिकित्सालक्षणाध्यात्म- शास्त्रैस् तॆषां विशुद्धयः // वाक्य_१।१७४ //

On Tue, Jan 16, 2018 at 11:30 PM, Ashok Aklujkar <ashok.a...@gmail.com> wrote:

The main point made so far (which I take to be: ‘lakṣya is more like ’subject matter, domain,’ not necessarily a particular text being explained/supported, an object text’)  is in keeping with the discussion under the Vārttika "lakṣya-lakṣaṇe vyākaraṇam" found in the introductory part of Patañjali’s Vyākaraṇa-mahābhāṣya.

The juxtaposing of lakṣya and lakṣaṇa found in the specified context may have had its origin in the Vārttika tradition, just as the later (roughly 15th-18th century A.D.) juxtaposing of lakṣyaika-cakṣuṣka and  lakṣaṇaika-cakṣuṣka found in the tradition of the Pāṇinīyas.

a.a.

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

 

 

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

 

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

 

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

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[Nagaraj Paturi]

Interesting tabulation. 

Since there is a tradition of viewing the Ayurveda, VyaakaraNa and Yoga s'aastras as a set of three cleansing sciences, this verse has been viewed as referring to the same. 

In the beginning of the work itself, Hari says:

तद् द्वारम् अपवर्गस्य वाङ्मलानां चिकित्सितम् /

पवित्रं सर्वविद्यानाम् अधिविद्यं प्रकासतॆ // वाक्य_१।१४ // 

Hence, he seems to have only वाङ्मलचिकित्सा in his mind in the कायवाग्बुद्धिविषया verse also. 

Interesting to note from this verse is the word  a(a)dhyaatma s'aastra in reference to Yoga s'aastra. 

In any case, 

I completely agree with your vaag yoga view of Samskrutam. 

I was giving a talk on divinity of Sanskrit recently at Goa as part of the first ever Indic Thought Festival. 

I was arguing that 'divinity' of Sanskrit should not be viewed in the lines of Abrahamic religious ideas such as "God said, 'let there be light! there was light!'  ". Many linguistics books dealing with theories of origin of language have been saying that India has a divine origin theory of language which is that goddess Sarasvati created language. I have always been puzzled at this. Wherefrom do these books get these stories? 

I said that we have two things in the Vedic tradition:

Language as a phenomenon itself is divine. 

Sanskrit is useful for aadhyaatmika saadhana because it encapsulates in itself the sanskaara of the Rishis and the Dharma of the s'ishTas. 

You have been using the word vaagyoga in reference to this spiritual practice incorporated in Sanskrit, that Hari elaborates in his Vaakyapadeeyam. 

That is the divinity in our view. 

All our devatas (not gods , we don't have gods) are with us to be experienced by us, to interact with us, all the time. Speech, particularly Sanskrit speech is one such. 

Thanks for giving me an opportunity to share these views.  

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

 

 

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

 

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

 

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

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[Achyut Karve]

Dear BVK Sastryji,

' Can it also  be resolved to give  the  meaning  ‘ Vyakarana is as much its own lakshya and it is also its own lakshanam’.

This is more than epitomised in the Maheshwar Sutras which is the least understood part of the Ashtadhyayi.

It is true that the duality of the lakshya and lakshanam can only be transcended through Yoga.

It is unfortunate that modern scholarship believes or takes the letter to be more revealing than the spirit. 

With regards,

Achyut Karve

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

 

 

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

 

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

 

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

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[Sivasenani Nori]

On 17 January 2018 at 22:53, Achyut Karve <achyut...@gmail.com> wrote:

Dear BVK Sastryji,

' Can it also  be resolved to give  the  meaning  ‘ Vyakarana is as much its own lakshya and it is also its own lakshanam’.

The following may be of some interest here. ​The Vartikakaara after discussing as to what Vyakaranam is, came to the conclusion that it consists of both lakshya and lakshanam, and wrote the vaartika (refer to Paspasahnika, nearer the end) ​लक्ष्यलक्षणे व्याकरणम्। However the Bhashyakaara re-established that Sutram alone is Vyakaranam, by stating अथवा पुनरस्तु सूत्रम्। and then resolving the objections against Sutra alone being Vyakaranam.

The view that Vyakarana is its own lakshanam applies only to the subset of rules, namely samjna, paaribhasha and atidesa Sutras. Following the maxim प्राधान्येन व्यपदेशः (naming is based on importance), since vidhi and allied sutras (like niyama and pratishedha) are the important ones in Vyakarana, it is appropriate to call Vyakaranam as Lakshanasastra only.

Regards

N. Siva Senani

[G S S Murthy]

Often, in works on Chandas, a verse is both lakshya and lakshana.

Thanks and regards,

Murthy 

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My web site : http://murthygss.tripod.com/index.htm
and also my Sanskrit blog :

http://simplesanskrit.blogspot.com/

http://gssmurthy.blogspot.com

[K S Kannan]

So with many definitions of alankara-s

[S P Narang]

laksana= analysis of a discipline

laksya =creative work based on a discipline

On Tuesday, January 16, 2018, 5:05:26 PM GMT+5:30, Jaya Prakash <jayaprak...@gmail.com> wrote:

This message is eligible for Automatic Cleanup! (jayaprak...@gmail.com) Add cleanup rule | More info

https://en.wikipedia.org/wiki/Lakshana

On Tue, Jan 16, 2018 at 4:16 PM, Nagaraj Paturi <nagara...@gmail.com> wrote:

There are no ready equivalent terms in English.

This exposes one of the weaknesses of the western literary /aesthetic analytic systems. 

Analytic text/ work and analysed text/work

descriptive text/work and described text/work

or some such terms can be coined newly. 

On Tue, Jan 16, 2018 at 4:05 PM, Aravinda Rao <karav...@gmail.com> wrote:

Dear sirs,

Can someone give the accepted English translations for the words lakshana grantha and lakshya grantha?

Aravinda Rao K

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

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Hello

 

 

Thank you & warm regards

U.N. Jaya Prakash Narayan Maiya,

IT Infrastructure Admin, IBM India Prv. Ltd,

Bangalore 560079.

Ph:8105879200

Mail: jayaprak...@gmail.com

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[G S S Murthy]

Normally, in Alankarashastras first half is lakshana and the second half is lakshya.

Regards,

Murthy

[kapoor kapil]

In Mahabhasya, Paspasahnika defines vyakarna as a laksana+laksya+uddharana+pratyuddharana 'suksama grantha', in which:

          laksana = 'rule/marker',

          laksya   = 'object of rules/markers=object language',

          uddharana = 'example'

          pratyuddharana = 'counter-example'.

My regards to all 

kapil kapoor

[kapoor kapil]

may add that 'rules' alone do not constitute 'complete/operational grammar' as the rules make sense only in terms of the language-usage on which they operate - hence Panini composed and included Dhatupatha, Ganapatha and Linganusasa (complete/typical enumerations) as part of the system of Astadhyayi (besides the sutrapatha-internal lists of 'upasarga, nipata,vibhaktis, pratyayas' besides the 4th sutrapatha-external text, Pratyahara-sutra. 

regards

kapil kapoor

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