क्त-क्तवतु-विषयक-अर्थ सिद्धान्ताः।।

[Rishi Goswami]

।। श्रीहरिः ।।

प्रणमामि।।

भूतार्थवृत्तेः धातोर् निष्ठा स्यात्। केयं वृत्तिः विवक्षिता?
क्त-क्तवतू सिद्धक्रियावाचकौ स्तः अतः क्रियान्तरसापेक्षौ स्तः। मन्ये अत्र व्यापरः भूतार्थवृत्तौ नास्ति किन्तु फलमेव, व्यापारस्य तु वक्तृविवक्षानिर्भरत्वात् (अस्ति आसीत् इत्यादि विवक्षातः अध्याहार्यम् अतः)।

किन्तु तथापि, "रामः दृष्टवान्" इत्यादौ "रामः अपश्यत्" (दृष्टवान् आसीत्) इत्येव अर्थो गम्यते। न तु रामः दृष्टवान् अस्ति, इत्यादिः। यदि लिखितम् चेत् तदेव वर्तमानत्वबोधः। यथा "भोजनं पक्ववती अस्ति" इत्यादिवत् वर्त्तमानकालिकबोधो जायते अन्यथा तु व्यापारस्य अनुक्तत्वे भूतार्थस्य व्यापरस्यैव बोधो भवति।

सूत्रार्थे कस्य भूतार्थवृत्तौ निष्ठा स्यात्? फलस्य व्यापारस्य वा? क्तप्रत्यये मन्ये फलस्य, क्तवतौ व्यापारस्य। 【"भोजनं पक्वम्" इत्यत्र विक्लित्तिः समाप्ता इति फलस्य भूतार्थवृत्तिः गम्यते न तु व्यापरस्य। तथैव "भोजनं पक्ववान्" इत्यत्र मम तु विक्लित्तेः भूतार्थबोधः न जायते, अध्याहारं विनापि व्यापरस्यैव भूतार्थबोधो जायते। इयं मया केवलम् अनुमीयते/speculation अस्ति न तु मम निष्कर्षः/conclusion।】

क्त-क्तवत्वोः च कर्तरि प्रयोगे समानम् एव बोधः? अन्तर्भावितण्यर्थबोधः संभवति?
"देवक्याः कृष्णो जातः", अत्र जातवान् इत्यपि प्रयोगः तमेव अर्थंं बोधयति। किन्तु "सीता लवकुशौ जातवती" इत्यत्र 'जनितवती' इत्यर्थे क्तवतोः अन्तर्भावितण्यर्थत्वम् अथवा विवक्षया ण्यर्थत्वं संभवति?

नमस्काराः।
ऋषिः।

[Rishi Goswami]

Where can I get information on Kta and ktavatu suffixes?

Which part of Vakyapadiya or Bhushana Sara cannI find it? I'm interested in the lingusitic concept behind the rules, the usage and shabda Siddhantas are clear through Sutras.

[Nagaraj Paturi]

Dear Sri Rishi Goswami-ji,

1. One important observation I have with regard to this is that these gatavaan type forms have become frequent, almost regular replacements for agacchat type forms in Samskrita Bharati Sanskrit. 

2. The convenience in this, I think, is that in stead of person-number-gender criteria for the agacchat type forms, gatavaan type forms number-gender criteria only. There is a common -kta form such as gata- in all the forms such as gatavaan, gatavatee etc. Learning and remembering becomes easier than the entire table of  agacchat type forms. 

3. Coming to your question, the kridanta forms of this kind shift the focus/emphasis from the verb to the noun; kta , unambiguously to the karma kaaraka and ktavat ambibuously to katr and karmakaarakas. 

4. Your question seems to be around the ambiguity in ktavat forms.  

On Sat, Nov 16, 2019 at 6:11 PM Rishi Goswami <gris...@gmail.com> wrote:

Where can I get information on Kta and ktavatu suffixes?

Which part of Vakyapadiya or Bhushana Sara cannI find it? I'm interested in the lingusitic concept behind the rules, the usage and shabda Siddhantas are clear through Sutras.

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

Director,  Inter-Gurukula-University Centre , Indic Academy

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

BoS Veda Vijnana Gurukula, Bengaluru.

Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru

Former Senior Professor of Cultural Studies, 

FLAME School of Communication and FLAME School of  Liberal Education, 

Hyderabad, Telangana, INDIA.

 

 

 

[Rishi Goswami]

Thank you Mahodaya.

Namaskara _/\_

[Nagaraj Paturi]

Probably गतवान्   =  गतम्  + मतुप् 

Probably  गतम् here refers to कृतगमनव्यापारम्   

On Fri, Dec 6, 2019 at 9:46 AM Rishi Goswami <gris...@gmail.com> wrote:

Thank you Mahodaya.

Namaskara _/\_

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[Rishi Goswami]

गतो अस्य अस्ति इति गतवान् okay.

गतो नाम कृतगमनव्यापारः। okay.

Namami