Kindly oblige by sparing your valuable time to comment on my write-up about अष्टाध्याय्यां संज्ञाः
S. L. Abhyankar
अभ्यंकरकुलोत्पन्नः श्रीपादः ।
"श्रीपतेः पदयुगं स्मरणीयम् ।"
Venkatakrishna Sastry
Namaste Abhyankar ji
Thanks for sharing an excellent resoruce on the topic अष्टाध्याय्यां संज्ञाः.
Here below are my submissions on the document. ( I wont call this as comment or criticism; This is more sharing of thought-perspective . May be it is the way I was groomed in to the Samskruth texts). This study takes significance because the term ' संज्ञाःoccurs 76 times in the main sutras in different contexts, communication and process significnaces. Not every instance is Panini created, not every instance is limited to vyakarana, not every instance is fully commented for its 'shadnaga' significance by the later grammarians ( and much less by colonial linguists). The loss of techniclaity of a term in a discipline lends to a total misunderstanding and bad construction of traiditon provided by Panini-Patanjali-Yaska as ' Vag-yoga: Samskrutham'.
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1. (SB) One does not find in अष्टाध्यायी, classification of सूत्राणि, the way they are classified by later grammarians in six types - १ संज्ञासूत्राणि २ परिभाषासूत्राणि ३ अधिकारसूत्राणि ४ विधिसूत्राणि ५ नियमसूत्राणि ६ अतिदेशसूत्राणि It is contended that संज्ञासूत्राणि are 91 out of total 3983 सूत्राणि.
BVK Sastry: Paninian text is not a text in isolation. ‘Panini- Samjnas’ need to be reorganized by inheritance from poorvacharyas, by cross discipline lending from Shikshaa and Nirukta, and Panini created as Vedanga Vyakarana specifics. Later grammarians presume that this understanding comes as pre-qualification studies. The clarity is provided by ashtadhyayi commentaries as and where needed to the extent needed.
This triggers a need to study ‘Panini’ in the ‘Shadanga-Vedanga’ framework, which is the core thinking of tradition, as ‘Vak-Yoga’. This perspective of study seems to have underground in Bharath itself by 17th century, by the time of onset of colonial perspective of vedic studies. What was sacred was made profane and sacrilege by breaking the integrity of living tradition. Evidence stands out in the interpretation of Sayana Madhava by Max muller. The vedic word (vaidika pada) gets interpreted in a shifted frame work. This is not about whom to put on cross for this. The focus is to be recovering the ‘ Shadanga Vedanga sampradya backdrop of Veda and Vednaga studies. This backdrop could help to figure out and organize ‘ Panini- Samjnas’ – by inheritance, by cross discipline lending and Panini created; and clean up Panini studies.
Panini text is a continuum of associated vyakarana sampradaya of Poorvacharyas, covering ‘Chandas’ and ‘Bhashaa’. The Samjnas come as an inheritance in the discipline. The new ones created by Panini are specific to Panini.
Panini text is integral with rest of the vedangas: specifically Shikhsaa and Nirukta. Therefore the Samjnas in Panini come as an cross-discipline inheritance.
Later grammarians seem to keep the ‘Teaching tradition of Ashtaadhyayi’ and keep limited observations in commentary on ‘Shadanga- related explanation’ .
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2. (SB) सुप्तिङन्तं पदम् (१-४-१४) defines that whatever has सुप् or तिङ् at its ending is a पदम्.
BVK Sastry: Can we say: Any word that is marked as ‘ Samskruth Word ( vaidika- laukika) ’ needs to be an output of a ( alaukika- laukika/ apaurusheya- paurusheya Vyakarana process : pratyaya- yoga –prakriyayaa nishpannam padam) ; and so explainable . The corollary would be: Failure to get this compliance fails the test of a given word getting the title :’Samskrutham Padam’. This seems to me to be the technicality of ‘ roopa-Vyutpatti; shabda- nirvachana’.
The concept of ‘ Samjnaa- pramaana’ in तदशिष्यं संज्ञाप्रमाणत्वात् । (1-2-53) may need a special deliberation in this context.
‘Samjnaa – pramanatva ’ as the meaning of the base unit(prakruti – artha samketa/ samjnaa, as given ) needs to be distinguished from the technicality of ‘technical convention and process designator ‘(paaribhaashia samjnaa). I Request your help to understand this better.
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3. (SB) संज्ञा gives a clear and comprehensive understanding. Donald Trump is संज्ञा of Donald Trump, because it gives a clear and comprehensive understanding of the person Donald Trump.
BVK Sastry: Would it be better to say ' Donal Trump' is a 'samketa' , a pointer to the designated, than the technical 'samjnaa'., like ' President' which applies to any one who ocupies a post through a process'?
येन उच्चारितेन ककुद-खुर -विषाणिनां संप्रत्ययो भवति - स शब्दः This is all inclusive definition. गौः गोणी गोता .. would be user preference to deviate from standard form, for a practical convenience, ease of usage. It could be a ' abhidhaana, naama-karana' to identify a thing, a person, a process, a class uniquely.
पद-प्रक्रिया नाम प्रकृति शब्दानां प्रत्यय संस्कारेण पदत्वापादनम् . This is process focused output.
शब्दानुशासनम् इति सुप्-तिङ्-युक्तानां , सुप्-तिङ्-आदि- प्रत्यय -प्रक्रिया द्वारा निष्पन्नानां , विभक्ति-कारकाऽन्वय-समनन्वय योग्यानां ,पदरूपतया परिणामं प्राप्तवतां संस्कृत-वाक्ये प्रयोगार्हाणां , पदानां निर्माणाय नियमानुशासनम् । This is total picture of what a 'word : पद in वाक्य would be. सुप्-तिङन्त-चयो वाक्यम्, क्रिया वा कारकान्विता ; इहान्वयमुखेनैव सर्वं व्याख्यायते मया - techniclity.
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Regards
BVK Sastry
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Narayan Prasad
S. L. Abhyankar
Venkatakrishna Sastry
Namaste
On Revised ediiton of document: Some more submisisons:
1. (SB- Revised): Note, प्रत्याहारः is not a पाणिनीया संज्ञा, not a संज्ञा coined by पाणिनि.
When studying अष्टाध्यायी and commentaries on अष्टाध्यायी, it would help to be clear about which one is a पाणिनीया संज्ञा and which one is coined by later commentators.
BVK Sastry( 21 May 2020): 'Pratyahara' is a technical samjnaa, drawn in to Panini grammar commentary by later grammarians ( starting from Patanjali -?) to provide a pointer to Vak-Yoga perspective of studying Samskrutham. Pratyahara is a Yogaanga. So is Vyakarana a 'Vedanga / Vak-yoga- anga'. Vak-Yoga sampradaya of studying Panini is the origin for getting to the technical term' pratyaahaara' by later commentators. How to use this for langauge in general is explained . The upaasanaa/ Practice application is taught only through initiation. Therefor Pratyaahra is a Vak-yoga- sampradaya- Munitraya approved Samjnaa.
The langauge addresed by Panini is given several nomenclatures and classifications, depending upon the need.
The names are NOT synonyms and replaceable or Translatable or even substitutable.
What it means is that there are multiple perspectives to understand- learn-use - benefit ' from the study of langauge: Samskrutham'.
Each name is provider of a Yoga-Perspective of Analysis- Visioning Langauge.
Historically we seem to have lost many of these 'Tradiitonal and Yoga' perspectives of 'Samskruth -Langauge-Study'.
Historically, Post Colonial period, the major lens being used to study Sanskrit as a language is 'HISTORICAL SOCIAL LANGUAGE PERSPECTIVE'. All other views are trashed!
Out of many names for Langauge addressed by Paninian Sutras is , 'Vak-Yoga' . This is the Vedic name forSamskrutham. Amarakosha does not list this word-entry.
The 'later grammarians' refer to thes 'Vak-Yoga' tradition in a remote way.
This traidition is locked in technicalities of Yoga-Upanishads ; and 'Aagama- Tantras' contains secret- instructions of Vedanga Vyakarana, for Veda-Saadhanaa/ Ishwara Pranidhana/ Swadhyaya/ Mantra-yoga'. This is part of ' Muni-Traya' tradition ( Muni is a Moksha-parayana, a technical definiiton from Gita: 5-28: yatendriya-mano-buddhir , munir moksha-parayanah, vigateccha-bhaya-krodho yah sada mukta eva sah.). What is being debated as ' Tamils' is technically a 'Siddha bhashaa / Guhya- bhashaa/ encrypted Samskruth useful for Siddhas. Post this phase, the same set of instructions need a decoding using the techniclaity of Sthita-prajna bhashaa, Samaadhi-bhashaa ( Gita:2-54: स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।। The term ' muni' also comes in second chapter of Gita 2-69. )
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2. (SB- Revised): This etymological detail of the word शब्दः underscores the need to understand संज्ञा-s in अष्टाध्यायी from their etymological aspect. Actually study of Vedas can be a complete study only when they are studied by all six aspects षडङ्गाभ्यासः, शिक्षा phonetics निरुक्त etymology छन्द prosody ज्योतिष् auspicious time कल्प ritual व्याकरणम् grammar. Another view of षडङ्गाभ्यासः is study of संहिता the text, पद the words, क्रम syntax, निरुक्त etymology, छन्द phonetics and phonology and व्याकरणम् grammar. The study can and should go further to delve deeper into भावार्थः, which are sort of summarized in the उपनिषदः. So, study of Vedas should also include study of उपनिषदः i.e. of भावार्थः. This logic applies to the study of any Sanskrit text.
BVK Sastry( 21 May 2020): Thanks for endorsing the need to get back to 'Shadanga Vedanga ' model of studying Samskrutham.
The process of getting to the meaning of the samskruth term is called ' NIRUKTI/ ARTHA NIRVACHNA'. The final meaning so derived is called 'YOGAARTHA'.
The final application for ' upa-yoga' is called ' VINIYOGA'. Dr. Yadu has introduced this concpet in many earlier posts and I have added my part of notes on this.
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I hope this helps
Regards
BVK Sastry
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