आन्ध्रशब्दचिन्तामणिः

[Mahamaho. Subrahmanyam Korada]

नमो विद्वद्भ्यः

आन्ध्रशब्दचिन्तामणिः ---

The above mentioned book was prescribed for us in भाषाप्रवीण  -- (name of a course of five years in Telugu to become a Telugu Pandit in a High School and considered 

on a par with Degree (B A) - Entrance 1 year , Preliminary 2 years and Final 2 years - includes साहित्यम् and व्याकरणम् in संस्कृतम् - विद्याप्रवीण for the same period was

also there for संस्कृतम् ) 1971 to 1975 .

The founders (first three) of Telugu Vyakaranam penned their works in Sanskrit and closely imitated the pattern in पाणिनीयव्याकरणम् -- सूत्रम् - वार्तिकम् - भाष्यम् ।

नन्नयभट्टारक / नन्नय्य / नन्नपार्य   compiled the सूत्रs , followed by अथर्वण’s कारिकाः followed by a vast commentary called अहोबलपण्डितीयम् by अहोबलपति -- all works

 in Sanskrit with examples in / from Telugu .

नन्नय , because of this work , got a title - वागनुशासनुडु । He was the first translator of महाभारतम् into Telugu (first two and half पर्वs only)  and was given the title - 

आदिकवि (earlier नन्नेचोड  was there) .

नन्नय was in the आस्थानम् of राजराजनरेन्द्र of 11th Century at राजमहेन्द्रवरम् (राजमहेन्द्रि -- Rajahmundry) in Andhra Pradesh . He belonged to वेगिनाडुशाखा of 

वैदिकब्राह्मणाः (I too belong to the same शाखा) ।

Slowly the above mentioned great works passed into oblivion .

बालव्याकरणम् is a replica of आन्ध्रशब्दचिन्तामणि  - by  परवस्तु चिन्नयसूरि (19th century , Chennapuri ) -- 

डुमुलवः प्रथमा  - डुमुवुलु  प्रथमा ।

द्रुताख्यो नः - नकारंबु द्रुतंबु ।

अनियमात् ग्राम्यम् - लक्षणविरुद्धंबगु भाष  ग्राम्यंबु

अथर्वणकारिका -- करकण्ठादयः हिताः --- (ग्राम्यंबु) आर्यव्यवहारंबुल दृष्टंबु ग्राह्यंबु (बालव्यकरणम्) ।

The above कारिका and सूत्रम् do follow the पाणिनिसूत्रम् -- ’ पृषोदरादीनि यथोपदिष्टम् ’ पा 6-3-109 , in which the concept of आर्याः - आर्यावर्त etc are  widely discussed . 

But the concept of आर्याः etc in Telugu cannot be equated in toto with the original available in महाभाष्यम् - पूर्वमीमांसा (आर्यम्लेच्छाधिकरणम्) - मनुस्मृति - अमरकोश etc .

In '80s I produced an M Phil on - The influence of Panini on Balavyakaranam .

प्रौढव्याकरणम् of बहुजनपल्लि सीतारामय्य was the last work .

CP Brown did good service to Telugu which includes a Dictionary .

I do not think व्यकरणम् of any other Indian vernacular is built on these lines .

धन्यो’स्मि

Dr.Korada Subrahmanyam
Adju.Professor , Dept of Heritage Science and Technology, IIT, Hyderabad

299 Doyen , Serilingampally, Hyderabad 500 019
Ph:09866110741

Skype Id: Subrahmanyam Korada

Blog: Koradeeyam.blogspot.in 

[Suresh Kolichala]

There are doubts whether  नन्नयभट्टारक is indeed the author of  आन्ध्रशब्दचिन्तामणिः There was no mention of  आन्ध्रशब्दचिन्तामणिः until the times of 16th century when Balasaraswati mentioned some yati came to his house and presented a copy of  आन्ध्रशब्दचिन्तामणिः for which Appakavi later wrote the commentary to make it famous.

For instance, Ketana, who wrote āndhrabhāṣābhūṣaṇamu in the 13th century shows no familiarity of Nannaya's work. In fact, he claims he was the first one to formulate rules for Telugu:

సంస్కృత ప్రాకృతాది లక్షణముఁ జెప్పి

తెనుఁగునకు లక్షణముఁ జెప్ప కునికి యెల్లఁ
గవిజనంబుల నేరమి గాదు నన్ను
ధన్యుఁ గావింపఁ దలఁచినతలఁపుగాని

(sãskr̥ta prākr̥tādi lakṣaṇamũ jeppi
tenũgunaku lakṣaṇamũ jeppa kuniki yellã
gavijanambula nērami gādu nannu
dhanyũ gāvimpã dalãcinatalãpugāni)

Even Mudduraju Pedaramana who wrote commentary for Rāghavapāṇḍavīyam in the 16 century lists all the known Sanskrit and Telugu lakṣaṇa granthas but it doesn't include Nanayya's आन्ध्रशब्दचिन्तामणिः It is only after Appakavi's commentary on आन्ध्रशब्दचिन्तामणिः it becomes quoted everywhere.

Regards,

Suresh.

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[Narayan Prasad]

>

>There are doubts whether  नन्नयभट्टारक is indeed the author of  आन्ध्रशब्दचिन्तामणिः 

>There was no mention of  आन्ध्रशब्दचिन्तामणिः until the times of 16th century 

>when Balasaraswati mentioned some yati came to his house and 

>presented a copy of  आन्ध्रशब्दचिन्तामणिः 

>for which Appakavi later wrote the commentary to make it famous.

>

Thank you very much for this important information.

>

>For instance, Ketana, who wrote āndhrabhāṣābhūṣaṇamu in the 13th century shows no familiarity of Nannaya's work.

>

The title appears very much similar to कर्णाटकभाषाभूषणम् (c.1145 AD) in case of Kannada.

BTW, is there any English translation or Skt commentary of āndhrabhāṣābhūṣaṇamu ?

Regards

Narayan Prasad

[Narayan Prasad]

>

> I do not think व्याकरणम् of any other Indian vernacular is built on these lines.

>

Kannada has a rich grammatical tradition. Examples are: कर्णाटकभाषाभूषणम् (c.1145 AD) of नागवर्मा, शब्दमणिदर्पणम् (c.1260 AD) of केशिराज and कर्णाटकशब्दानुशासनम्  (1604 AD) of भट्टाकळंकदेव.

Regards

Narayan Prasad

[L Srinivas]

The grammatical traditions of Kannada, Telugu and Malayalam, though distinct from each other,  are rich indeed. In all these cases, the first grammar(s) came in Sanskrit, not in that particular language. Tamil is the sole exception to this. The first Tamil grammar, extant today,  was written in Tamil itself and it precedes the appearance of grammars in other south Indian languages by several centuries.  

Not sure when the first grammars of the living north Indian languages came to be written. Perhaps someone can write on this.

Thanks,

Srini

[Narayan Prasad]

>

>Not sure when the first grammars of the living north Indian languages came to be written. 

>Perhaps someone can write on this.

>

I know only about Hindi/Hindustani grammar.

It was written in 1698 by a Dutch - 

Ketelaar, Jean Josua, 1698. Instructie off Onderwijsinge Der Hindoustanse en Persiaanse talen, nevens hare declinatie en Conjugatie, als mede vergeleijkinge, der hindoustanse med de hollandse maat en gewighten mitsgaders beduijdingh eenieger moorse namen etc. Leckenauw. [Instruction or teaching of the Hindustānī and Persian languages, including their declension and conjugation also comparison of the Hindustānī with the Dutch measure and weights and the meaning of some Moorish names etc. By Jean Josua Ketelaar of Elbing Copied by Jsaacq van der Hoeve, of Utrecht at Lucknow AD 1698].

A recent PhD thesis ( by a Polish lady) on this topic appeared in 2018:

[Pytlowany, A. K.] Ketelaar rediscovered - The first Dutch grammar of Persian and Hindustani (1698)-2018

The manuscript of the above-mentioned Ketelaar's Hindustani grammar has been uploaded by Utrecht university.

https://www.uu.nl/en/special-collections/collections/manuscripts/modern-manuscripts/instructie-of-onderwijsinghe-der-hindoustanse-en-persiaanse-taalen-by-ketelaar

Regards

Narayan Prasad

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[Nagaraj Paturi]

The authorship and the date of Andhra Shabda Chinytamani "Andhras'abdachintamani" is a minor point. 

I think the focus here is on the Sutra technique of composing books. 

The context was Indica's symposium on the Art and Science of Sutras and the sharing of a Sanskrit talk by Dr Sivakumari Katuri on how Chinnaya Suri's Balavyakaranamu follows the Sutra technique and what are the Paniniyan techniques used in its composition. 

Prof. Korada added a point that are known to the scholarly circles of Classical Telugu studies, but may not be known to the outside world  through his post :

The Sutra technique was already employed in an older book Andhra Shabda Chintamani "Andhras'abdachintamani"

Interestingly, the book is written in Sanskrit but covers the Vyakarana of Telugu. 

Chinnaya Suri closely follows this work , at times even just translates the Sanskrit Sutras into Telugu, in his Balavyakaranamu. 

Prof. Korada also added, " In '80s I produced an M Phil on - The influence of Panini on Balavyakaranam ." 

which is important in the context of Dr Katuri's excellent Sanskrit talk. 

--------------------------------------------------------------------------------------------------------------------------------------

Andhra Shabda Chintamani "Andhras'abdachintamani" that is available at

https://archive.org/details/in.ernet.dli.2015.372267/page/n31/mode/2up

https://archive.org/download/in.ernet.dli.2015.372267/2015.372267.Andhra-Shabda.pdf

has Elakuchi Balasaraswati's own Telugu " translation " (his own expression, but in fact, his work is a detailed commentary) of the Sanskrit work. 

The Sanskrit work is in Arya verses. 

But Elakuchi Balasraswati in his commentary , splitsa each of this verses into Sutras. 

That is another interesting aspect of the book. 

Sutras being embedded as verses. 

From the point of view of Indica's symposium theme that came from the incessantly creative brain of Sri Hari Kiran Vadlamani garu, 

this aspect of Andhra Shabda Chintamani

is really amazing .

Elakuchi himself shares his understanding that the work is by Nannaya through his words

The court poet of first Aliya Rama Rayalu and later of Tirumala Rayalu, Murti Kavi, who is popularly known as Bhattu Murti and has the title Raarajabhushanudu in his 16th century work Vasucharitramu refers to Nannaya as Vaaganus'aasanuDu (The word used by Prof. Korada) 

Nannaya refers to himself as Vipulas'abas'aasanuDu. That is the word used by Elakuchi also. That expression might have just meant 'one with a mastery over vast vocabulary" not the author of a grammar. 

But Bhattu Murti's word Vaganushasanudu certainly means the author of a grammar work. 

So Murti Kavi too seems to have the impression that Nannaya authored a grammar book. 

So idea that Nannaya authored Andhra Shabda Chintamani "Andhras'abdachintamani" seems to have been in vogue from the 16th century at least. 

To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/99065566-dbb8-45c6-860f-b6735ade6d02n%40googlegroups.com.

--

Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

Senior Director, IndicA

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS Kavikulaguru Kalidasa Sanskrit University, Ramtek, Maharashtra

BoS Veda Vijnana Gurukula, Bengaluru.

Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru

BoS Rashtram School of Public Leadership

Editor-in-Chief, International Journal of Studies in Public Leadership

Former Senior Professor of Cultural Studies, 

FLAME School of Communication and FLAME School of  Liberal Education, 

Hyderabad, Telangana, INDIA.

 

 

 

[Nagaraj Paturi]

A wikipedia page https://en.wikipedia.org/wiki/Appa-kavi#Appakav%C4%AByamu

has the following to say about the role of Appakaviyamu in the narrative of Nannaya authoring Andhra-shabda-chintamani .

Even this page attributes the origin of the narrative to Balasaraswateeyamu, Elakuchi Balasaraswati's commentary to Andhra-shabda-chintamani .

It adds a wild guess that  'Andhra-shabda-chintamani is an imaginary work,^[1] and was probably fabricated by Bala-sarasvati himself.^[5] 

During modern scholarship, these wild guesses conjecturing fabrication of the work by the one who claims a 'discovery' of a manuscript not known till then, themselves formed into a modern tradition.  when Manavalli Ramakrishna Kavi brought out Kumara Sambhavamu by Nannechodudu, Prof. Korlapati Srirama Murti made a similar conjecture and wrote a whole book in support of his conjecture. 

But Murti Kavi referring to Nannaya as Vaaganus'aasanuDu shows that the belief that Nannaya authored a grammar work is older than Elakuchi Balasaraswati .

--------------------------------------------------------------------------------------------------------------------

https://en.wikipedia.org/wiki/Appa-kavi#Appakav%C4%AByamu

Appa-kavi's Appakavīyamu is a work on grammar, and scholars Velcheru Narayana Rao and David Shulman call him "perhaps the most influential grammarian in Telugu". Only two chapters of this text survive - those on phonology and metrics.^[1]

In his introduction to Appakavīyamu, Appa-kavi narrates the following legend: when he was living in the Kamepalli village in the Palnadu region (probably in present-day Guntur district^[4]), he had declared his intention to write a book. One evening, in the Shaka year 1578 (1656 CE), he worshipped Krishna and talked to scholars about the Puranas before going to sleep. That night, the god Vishnu appeared in his dream, and told him that the earlier poet Nannaya had composed a Sanskrit-language work on Telugu grammar, with help of Narayana-bhatta. This work, titled Andhra-shabda-chintamani ("Magic Jewel of Telugu Words"), contained five chapters with 82 verses in the Arya metre. Using the rules outlined in this book, Nannaya composed Mahabharata, the first poem in the Telugu language. Bhimana, who was jealous of Nannaya, stole and destroyed Andhra-shabda-chintamani by throwing it in the Godavari River. Since no Telugu grammar rules now survived, a well-known poet from Dakshavati made a rule that a poet should use a word only if it is attested in Nannaya's Mahabharata. The subsequent great poets, such as Tikkana, adhered to this rule. Tatana (Vellanki Tatam Bhattu who wrote Sulakshana-saramu) and Nutana-Dandi (Ketana) covered a little Telugu grammar, but their works were not comparable to that of Nannaya. Unknown to others, King Rajaraja-narendra's son Saranga-dhara, an immortal siddha, had memorized Nannaya's grammar. He gave a written copy of Nannaya's work to Bala-sarasvati near Matanga Hill (at Vijayanagara), and Bala-sarasvati wrote a Telugu gloss (commentary) on the work. Vishnu told Appa-kavi that next morning, a Brahmin from Matanga Hill would visit him and give him a copy of Nannaya's work. Vishnu asked Appa-kavi to elaborate Nannaya's work in Telugu language. Appa-kavi's maternal relatives, who included noted authors, convinced him to write the book. He then composed Appakavīyamu, and dedicated the book to Vishnu.^[1]

A similar legend about Nannaya's purportedly lost work appears in Yelakuchi Bala-sarasvati's Bala-sarasvatiyamu, which Appa-kavi describes as the basis of his own commentary. While some of the grammatical sutras in Appa-kavi's work may be from Nannaya's time, Andhra-shabda-chintamani is an imaginary work,^[1] and was probably fabricated by Bala-sarasvati himself.^[5] Although Appa-kavi describes his work as a commentary, it is really an original work. Appa-kavi's legend about the loss and recovery of Nannaya's purported work is either an embellished version of the legend mentioned in Bala-sarasvatiyamu or a fuller version of an existing legend. Ahobala-panditiya (also known as Kavi-shiro-bhushana), a Sanskrit commentary on Andhra-shabda-chintamani, also retells this story, and notes the discrepancies between the works of Bala-sarasvati and Appa-kavi.^[1]

[Nagaraj Paturi]

Karṇātaka Bhāṣā Bhūṣaṇa

https://archive.org/details/KartakaBhBhaa/page/n55/mode/2up
https://archive.org/download/KartakaBhBhaa/Kar%E1%B9%87%C4%81taka_bh%C4%81%E1%B9%A3%C4%81_bh%C5%AB%E1%B9%A3a%E1%B9%87a.pdf

This is also in the form of Sanskrit sutras. 

This is older than Andhra Bhasha Bhushanamu. 

There is a possibility of Andhra Bhasha Bhushanamu taking its inspiration for its name from this Kannada work. 

But Andhra Bhasha Bhushanamu. is not in Sanskrit nor in the Sutra form. 

Andhra Bhasha Bhushanamu. is in Telugu verses. 

[Narayan Prasad]

>

>But Andhra Bhasha Bhushanamu. is not in Sanskrit nor in the Sutra form. 

>

>Andhra Bhasha Bhushanamu. is in Telugu verses. 

>

The शब्दमणिदर्पणम् (c.1260) of केशिराज is a comprehensive Kannada grammar in the कारिका form in Kannada in कंद छन्द.

Regards

Narayan Prasad

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