Shivine sutre
Nikolaj Korbar
pANinijeve knjige aSTAdyAyI, koja ne pokazuje na bozanski izvor kakvih
spisa, ali pokazuje na sofisticiranost Indijske misli u ono vrijeme (po
modernim naucnicima pANini je ziveo izmedzu 700 - 400 BC, ali s obzirom
da je pANini, kao Newton, stajao na ramenima velikana, moze se datum
sasvim sigurno pomaknuti unazad).
Ali pocnimo mitologijom:
------------------------
http://www.freeindia.org/dynamic/modules.php?name=Content&pa=showpage&pid=103&page=17&
Extending the World's Knowledge
Shiva, who is Mahadeva or the Greatest God, is also known as Sarvajna
and Vageesha. Sarvajna means one who knows all, Omniscient. Vageesha is
the lord of knowledge. Parvati had, during her days as a student,
learnt the material as will as the spiritual branches of knowledge
through well-qualified teachers. Still she had the desire to learn
more. She was not only proud that her husband was Sarvajna, but also
had the learner's curiosity to know more. Through her own learning she
desired the spread of knowledge the arts and the intellect all over the
world. In Shiva's assembly, not only Parvati but the angels and other
divine beings as well as sages learnt wisdom by listening to the
educative stories, the morals and doctrines, and histories and poems,
narrated by Shiva. The one who requested Him to narrate all those was
Parvati.
Parvati learnt the Sanskrit language and grammar from Shiva. The rules
of grammar taught by Shiva are famous as "Maheshwara Sutras. " Later a
sage by the name of Panini publicized them on the earth. It is well
known as Panini's Grammar ('Paniniya Vyakarana').
...
------------------------
http://www.dlshq.org/religions/ganesh_krishna.htm
LORD GANESA--THE REMOVER OF OBSTACLES
By
SRI SWAMI KRISHNANANDA
...
You know the interesting story as to how Panini, the originator of
Sanskrit grammar, received knowledge from Lord Siva. He was supposed to
be the dullest of the students in a group that was studying from a Guru
in Taxila, Taksha Shila. There were other very intelligent boys. Panini
was the most stupid, the least intelligent, very much belittled and
made fun of by the colleagues in the class. He was deeply hurt that he
was being cowed down by other colleagues and that he could not
understand anything that the teacher said. Almost in a desperate mood
of disgust with everything, he went to the forest and deeply
contemplated on Lord Siva. He prayed: "O Lord! Bless me with
Knowledge." It is said that Lord Siva appeared before him, danced and
revolved His Dakka or Damaru fourteen times, and the following fourteen
sounds were made: "1. Aiun, 2. Rlrk, 3. Aowng, 4. Ai ouch, 5. Ha ya va
rat, 6. Lan, 7. Na ma nga na nam, 8. Jha bhanj, 9. Gha dha dhash, 10.
Ja ba ga da das, 11. Kha pha chha tha tha cha ta tav, 12. Ka pay, 13.
Sa sha sar, and 14. Hal. All this constitutes the very essence of
Sanskrit grammar. These sounds, meaningless as they may appear to us,
became the foundation of Sanskrit grammar and Sanskrit literature.
...
------------------------
Inace te Shivine (ili Maheshvarine) sUtre nalaze se na pocetku
pANinijeve knjige o gramatici. Evo pocetak knjige (ovoga puta, za
razliku od gore, u doslednjoj 'znanstvenoj' transliteraciji iz
devanAgarI pisma):
o3m paramAtmane namaH
Priklon vrhunskom Atmanu (dusi).
atha zabdAnuzAsanam
Sljede (atha) objasnjenje, upute (anushAsana) o rijecima (shabda).
a:iuN (a-i-u-N)
RlRk (R-lR-k)
eoG (e-o-G)
aiauc (ai-au-c)
hayavaraT (ha-ya-va-ra-T)
laN (la-N)
JamaGaNanam (Ja-ma-Ga-Na-na-m)
jhabhaJ (jha-bha-J)
ghaDhadhaS (gha-Dha-dha-S)
jabagaDadaz (ja-ba-ga-Da-da-z)
khaphachaThathacaTatav (kha-pha-cha-Tha-tha-ca-Ta-ta-v)
kapay (ka-pa-y)
zaSasar (za-Sa-sa-r)
hal (ha-l)
posle cega slijede pANinijeve sUtre. U zagradama sam razdelio sUtre na
posebna slova, tako da se mogu jasnije razluciti; za izgovor gledaj
poruku o sanskrtskim slovima i izgovoru na
http://groups-beta.google.com/group/hr.soc.religija/msg/9d2027ace786a179
message-ID <c97b5o$fhu$1...@server1.ouroboros.hr>
(osnovna pravila izgovaranja: G,J,N kao posebna vrsta n (posebne vrste
nasala); j kao dz (dž); c kao ch (c); T,D kao varijante t i d; y kao
j; S,z kao dvije razlicite vrste sh (š); konsonanti kojima sljedi 'h'
sa jakim pridahom)
Inace to je samo zbog transkripcije, u devanAgariju nema dvojbe, recimo
ovdje: http://ff.mum.edu/vedicreserve/vyakarana/asthadhyaya.pdf (prvih
par linija)
(a-jevi pored konsonanta su normalna stvar kod izgovaranja konsonanta u
Sanskrtu; kao sto mi kazemo a, be, ce... oni kazu ka, kha, ga, ...)
-----
Evo, mitologija kaze da su ove sUtre temelj Sanskrta i gramatike i
zvukovi Shivinog plesa i udaraca na bubanj; cak mozda i prvi zvukovi
kreacije kod Shivinog plesa (sad nemogu naci link koji bi to
potvrdzivao).
A mozda i stvarno imaju i kakvo dublje (mantricko?) znacenje; ali o
tome na zalost, ne mogu reci bilo sta konkretno...
Nikolaj Korbar
iz knjiga Georga Cardone. Istina nisu svi odlomci striktno o ovim
sUtrama, nego o raznim stvarima koje mi se cinijo interesantnim (i nisu
teske za razumijevanje), pa je poruka malo narastla... :(
George Cardona: pANini - A Survey of Research (1976)
George Cardona: Recent Research in pANinian Studies (1999)
I. INTRODUCTION
I treat in this volume research done on major school of Indian
grammarians, pANini's, the fundamental work of which is pANini's
grammatical treatise called the aSTAdhyAyI. Second in antiquity among
the works fully preserved in this school are the scolia, called
vArttikas (*), on pANinian rules by kAtyAyana. pataJjali's mahAbhASya,
the work of the third of the three sages (muni-traya) of the most
ancient period, deals both with kAtyAyana's vArttikas and also
independently with pANinian statements. ...
(*) iz rijecnika: explanatory or supplemental rule
III.1 pANini - THE aSTAdhyAyI
The aSTAdhyAyI, also called aSTaka, is a grammar of Sanskrit. It
consists of eight chapters, further divided into quarter-chapters, and
contains about 4000 rules, called sUtra, preceded by a catalog of
sounds itself subdivided into 14 groups and variously called
pratyAhAra-sUtras, shiva-sUtras, and maheshvara-sUtras. According to
tradition, this catalog of sounds was handed down to pANini by the lord
Shiva (maheshvara).
In these rules pANini refers to groups of verb and nominal bases in
various ways. These bases appear in two ancilliaries to the corpus of
rules, a catalog of (verbal) roots, called the dhAtu-pATha, and a
catalog of nominal bases called the gaNa-pATha. ...
III.1.3.1 EVIDENCE OF PRE-pANinian GRAMMARIANS
In the aSTAdhyAyI pANini mentions by name ten other persons, all
presumably grammarians. According to the commentators, pANini's
mentioning such other grammarians indicates that the operations in
question are optional; and the later grammarians indeed substituted 'vA
(or)' for names. When, however, a rule contains both the name of a
grammarian and an item such as 'vA' indicating that the operation in
question is optional, commentators then say that this name is stated
honoris causa. However, most modern scholars have recognised that
pANini's mention of other grammarians serves to convey difference in
usage; and when the name of another grammarian is coupled with a term
such as 'vA', the rule in question states an optional operation
recognised by that grammarian. In effect, these are mentions of
dialectal usages. ...
>From the above information it is proper to conclude that other
grammarians, predecessors or contemporaries of pANini, had, like him,
noted particular usages, of which pANini took notice in his own work.
...
III.1.5 THE SYSTEM OF aSTAdhyAyI
III.1.5.1a pANini's derivational system - generalities
pANini's grammar is descriptive, not prescriptive. The rules of the
grammar serve to derive forms which accord with correct usage. These
rules (sUtra) are also called lakSana 'characteristic, that by which
... is characterized' in that they serve as means to characterize, that
is, to explain by derivation, the forms of correct usage.
Basic to this derivational system is the distinction between bases
('prakRti') and affixes ('pratyaya'). The grammar provides for
introducting affixes after (*) bases under given conditions to derive
items terminating in verbal or nominal endings. These are called
'pada'. The bases themselves are of two types: verb roots ('dhAtu') and
nominal bases ('prAtipadika'). In addition, bases are either primitive
or derived (causatives, desideratives; denominatives; ...). Primitive
verb roots appear in a dhAtu-pATha and primitive nominal bases would
appear in a lexicon; the gaNa-pATha represents a partial lexicon of
items which undergo particular operations. ...
(*) 'after' ovdje znaci kasnije u derivaciji, a ne poslije baze; afiksi
nisu samo sufiksi, nego se mogu stavljati i prije baze (prefiksi) ili
unutar baze (infiksi).
III.1.5.1b pANini's system: studies of general aspects
pANini's substitution procedure has received renewed attention in
recent years. Particularly interesting are attempts to formalize
pANini's morphophonemic substitution rules. To my knowledge, this was
initiated by Staal (1965), whose notation has been adopted and refined
by Cardona (1969). Staal's initial effort is praiseworthy for its
attempt to clarify. However, his paper also contains elementary errors
and misrepresentations of what pANini said. Van Nooten has also
recently dealt with aspects of pANinian substitutions. In the latter
article (1970), he suggests a formulaic statement of replacements such
as "au -> o". He proposes to write "x + y -> z /C", which is to be
read, "In the context C, a successtion of elements x and y is replaced
by one element z." He does not, however, note the important fact that
pANini accounts for such replacements by the interesting stratagem of
making the substituends their own left and right contexts.
One particular replacement, zero, has attracted special attention. This
has been discussed by W. S. Allen (1955), who proposed that the
linguistic zero was known before the mathematical zero. Karunasindhu
Das (1984) has briefly discussed, with examples, the various types of
zero with which pANini operates, designated 'lopa, luk, shlu and lup'.
...
III.1.5.2c Types of rules
The major types of rules are:
- definitons (saMjJa-sUtra),
- metarules (paribhASA),
- headings (adhikAra-sUtra),
- operational rules (vidhi-sUtra),
- restrictions (niyama-sUtra),
- extension rules (atidesha-sUtra).
- negation rules (niSedha-sUtra).
III.1.5.3c Markers
pANini uses markers appended to items. He calls them 'it' and pANinIyas
refer to them also using the term 'anubandha'. Originally the grammar
was not transmitted in writing but recited. Therefore, the markers used
to appear as parts of the items which they characterize. In order,
then, to show which sounds are markers, pANini states a series of rules
(I.3.2-8). For example, I.3.2, ("upadeshe 'j anunAsika it" (*)) states
that nasalized (anunAsika) vowel (ac) in an item when it has been
introduced but has not yet entered into grammatical operation (upadeshe
(**)) in an 'it'. sUtra I.3.3 ("hal antyam") provides that the final
consonant (hal) of an item at the same stage (upadesha) is an 'it'.
(*) sandhi: lingvsticki termin, koji je dosao u lingvistiku iz Sanskrta
i oznacava promjene slova, koje se dogode zbog utjecaja predhodnih i
sledecih slova. Takve promjene mogu biti unutar rijeci - interni sandhi
(kod konjugacije recimo, kad dodamo korijenu odredzeni affix) ili kad
se rijeci sastavljaju u recenicu (eksterni sandhi). Takve promjene se
mogu zapisati ili biti samo na nivoju izgovora.
Primjeri sandhija u engleskom:
- kad se ne zapisuje: 'the' se izgovara razlicito, zavisno od sledece
rijeci (table, apple).
- kad se zapisuje: 'a' ili 'an' opet zavisno od sledece rijeci.
U sanskrtu se svi sandhiji zapisuju (a ima ih puno!!!). Ako gledamo
neki tekst ili sUtru u sanskrtu, moramo, da bi dosli do pojedinih
rijeci neutralizirati sandhi promjene. Recimo 'maheshvara =
mahA-Ishvara' (sandhi pravilo "a,A + i,I -> e"). sUtra I.3.2 bez
sandhija glasi "upadeshe ac anunAsikaH it"
(**) upadesha - iz rijecnika "original enunciation (i.e. the original
form [often having an anubandha] in which a root, base, affix, augment,
or any word or part of a word is enunciated in grammatical treatises)
Markers are obviously not part of linguistic items as they are actually
used. They appear with items only in grammar. Hence, they are
unconditionally deleted, before items enter into operations. Rule I.3.9
(tasya lopaH) provides that a marker (tasya 'in place of that' (***))
is replaced by zero (lopa). ...
(***) tasya - genitive singular od 'ono'; doslovno znacenje 'od toga',
ali u skladu sa meta-pravilom da genitive u sUtrama oznacava
substituend možemo prevoditi sa 'in place of that'. Ili sa formulom
'it -> 0'.
Markers serve various purposes: to indicate that an item conditions or
undergoes certain operations or belongs to a certain class, to
distinguish homophonous units, to allow reference to a group of items
by means of a common referend. Moreover, markers are used in forming
abbreviations. A unit X followed by a marker M denotes not only itself
but also all items which are listed between X and M (I.1.71: Adir
antyena sahetA). For example, 'ac' is an abbreviation denoting 'a' and
the following sounds up to the marker 'c'.
pANiniyan use of sounds as metalinguistic markers is comparable to the
use of super- and subscripts in written grammars.
III.1.5.3d The grammar of pANini's metalanguage
pAnini uses three case forms for particular purposes. A locative form
is used to denote a right context of an operation (*), an ablative to
denote a left context, and a genitive to denote a substituend.
(*) uvjet koji mora biti izpunjen u recenici poslije substituenda, na
desnoj strani (koja slova ili rijec(i))
III.1.5.3f Quotation
In Sanskrit an item is of course used to denote its meaning. To refer
to a linguistic item itself, one uses the Sanskrit equivalent of
quotation marks, the particle 'iti': 'agniH - fire' but 'agnir iti -
"agni"'. However, pANini reverses this convention. He provides (I.1.68
svaM rUpaM shabdasyAshabda-saMjJA) that an item (shabda) serves to
denote itself (svaM rUpam) unless it is a technical term
(ashabda-saMjJA). This new convention is understandable. The grammar
states rules which generally concern the items themselves. For example,
rule VI.3.23 (agner Dhak) introduces the affix Dhak after a nominative
form of the item 'agni', not after 'fire'.
III.1.5.5b Studies of verbal and nominal derivatives - verb morphology
A form such as 'pacati' (kuha) in sentence 'devadatta odanam pacati'
(Devadatta kuha rizu) is derived as follows:
- The L-suffix 'laT' is introduced after 'pac' (verbal root from the
dhAtu-paTha). Two conditions apply for this affixation. One is common
to all L-suffixes: that an agent is to be denoted. The other condition
is particular to 'laT': this is introduced if the action is referred to
the present (vartamAna).
- all L-suffixes are replaced by verb endings or participial affixes,
divided into two major groups called 'parasmaipada' (aktiv) and
'Atmanepada' (medium). Each of these groups of endings consists of nine
endings distributed among three triplets of endings called 'prathama,
madhyama and uttama', third, second and first (*)person endings,
respectively, in western terminology. The first, second and third
ending of each triplet is further called ekavacana, dvIvacana and
bahuvacana (singular, dual and plural). Restrictive rules apply to
narrow the choice of ending to replace an L-suffix. Once these have
applied, one gets 'pac-ti', which contains the third person (prathama)
singular (ekavacana) ending 'ti'.
- The affix (sh)a(p) is then introduced after the root: pac-a-ti (3rd
person singular present).
Other forms are derived by a similar procedure. The particular
operations to be performed depend on the L-suffix introduced. For
example, L-suffix 'laG' is introduced if an action is refered to the
past (bhUta) excluding the day on which one is speaking (anadyatana
'excluding today'). After the restrictive rules are applied to provide
a particlar ending 'ti', the '-i' of this ending is deleted, since it
derives from 'laG' and an affix 'a' is added before the root:
'a-pac-a-t' (3rd person singular imperfect).
(*) doslovna znacenja: prathama (puruSa) - prva (osoba)
madhyama (puruSa) - srednja (osoba)
uttama (puruSa) - najvisa (osoba)
Tako imamo za glagol 'pac':
pac + lakAra /denotes an agent (lakAra = L-suffix)
-> pac + l(aT) /present
-> pac + ti(p) /l -> ti(p) 3rd pers sing aktiv
-> pac + (sh)a(p) + ti(p) /(*)
-> pac + a + ti /it -> 0 (***)
= pacati (on/ona/ono kuha)
pac + lakAra /denotes an agent (lakAra = L-suffix)
-> pac + l(aG) /past excluding today
-> pac + ti(p) /l -> ti(p) 3rd pers sing aktiv
-> pac + (sh)a(p) + ti(p) /(*)
-> pac + (sh)a(p) + t(p) /Ti -> 0 (**) kod svih L-suffixa sa
markerom G
-> a + pac + (sh)a(p) + t(p) /prefix kod L-suffixa sa markerom G
-> a + pac + a + t / it -> 0 (***)
= apacat (on/ona/ono je kuhao (***))
(*) isto postoji kontekst ali je malo kompliciraniji
(**) 'Ti' je tehnicki termin, koji oznacava dio rijeci od poslednjeg
vokala do kraja rijeci
(***) Markeri se brisu odmah kad se primjeni njihovo znacenje. Tako su
gornje derivacije malo pojednostavljene; naime marker (p) oznacava
odredzeni naglas na tom slogu (anudatta) sto nisam opisivao u
derivaciji (nije ni Cardona) i redosljed bi trebalo biti: pac + l(aT)
(primjenimo znacenje markera (aT) - present) -> pac + l -> pac + ti(p)
(primjenimo znacenje markera (p) - naglas na i) -> pac + ti -> ...).
III.1.5.7b Comparisons with modern systems and techniques
pANinijas such as pataJjali refer to pANini's grammar as a
'shabdAnushAsana' - '(treatise on) instruction (concerning the
formation of correct) words. Earlier scholars such as Wackernagel
(1896), and more recently, Thieme (1956) considered, that the grammar
dealt exclusively with word formation, to the exclusion of syntax. In
fact, however, pANini operates with a syntactic system, as has been
recognised more recently, Cardona (1967), Joshi (1969). Al-George
agrees with Wackernagel that pANini's principal aim was to provide for
a word analysis, but he also notes that pANini's kAraka system (*)
implies a sentence analysis. I think some subtlety is requires here. It
cannot be denied that pANini does deal with syntactic relations and
relations among certain kinds of sentences. On the other hand, it is
also patent that his basic derivational procedure consists in
introducing affixes to bases, so that he also deals essentially with
the relations among padas (bases with affixes) which constitute
sentences. This is important for appreciating the limits of his
syntactic and semantic interests (III.1.5.1b).
(*) kArakas: apAdAna (removal), saMpradAna (recipient), karaNa
(instrument), adhikaraNa (locus), karman (object), kartR (agent), and a
special type of agents, a causal agent (hetu) - oznacuju
sklonove/padeze.
Ananthanarayana (1970) compared pANini's grammar with case grammar.
Though case grammar is indeed possibly the closest modern analog to
pANini's system, there are nevertheless important differences between
the two. Cardona (1974) has briefly sketched one difference: the notion
of subject is absent from pANini's system. In my opinion, pANini's
approach differs in an essential way from case grammar. In the latter,
one is forced to posit surface categories as subject or others,
depending on the "surface phenomena" if individual languages. This is
motivated, I think, in the first instance because the deep
syntactico-semantic categories such as Agent, Object, have in this
system, to be defined in purely semantic terms. This requirement is, in
turn motivated by another attitude, namely that the grammarian is
seeking to posit universal categories of language. It is, I think,
clear that pANini did not define his kAraka categories in purely
semantic terms. Nor is there any evidence to suggest that they were
seeking to posit universal categories of language. There aim was
straitforward: to give a set of rules, which account for correct
Sanskrit usage. ...
III.1.5.8e Conclusion
pANini's grammar has been evaluated from various points of view. After
all these different evaluations, I think the grammar merits asserting,
with Bloomfield (1933), that it is "one of the greatest monuments of
human intelligence".
(ovdje Cardona prestane opisivati pANinijevu gramatiku (i istrazivanja
nje), i pocnije sa opisom istrazivanjima kAtyAyaninih 'vArttika' i
pataJjalijevog komentara 'mahA-bhASya', usporedzuje pANinijevu
gramatiku s ostalim skolama: foneticarima (shikSa), leksikografima
(nirukta), gramaticima drugih skola (pratishakye); opisuje kasnije
komentare pANinija, i druge radove o semantici i filozofiji gramatike
(s cime pocinje vec pataJjali u svom komentaru).
Nikolaj Korbar
a-i-u-N
R-lR-k
e-o-G
ai-au-c
ha-ya-va-ra-T
la-N
Ja-ma-Ga-Na-na-m
jha-bha-J
gha-Dha-dha-S
ja-ba-ga-Da-da-z
kha-pha-cha-Tha-tha-ca-Ta-ta-v
ka-pa-y
za-Sa-sa-r
ha-l
Primjeniti moramo dvije pANinijeve sUtre:
I.1.71 Adirantyena sahetA (svaM rupaM)
Pocetni element (AdiH) sa konacnim 'it' slovom (saha-itA),
oznacava sve elemente (svaM rupam) do poslednjeg elementa (anyena).
I.3.3. halantyam (upadeshe)
U originalnom obliku, konacni konsonant je 'it'.
Slova u sUtrama svakako su 'originalni oblici', to je neki elementi
zapisani u gramatickom tekstu. Poslednja slova u tim sUtrama su markeri
('it'). Ako uzmemo neko slovo, koje nije marker i pored njega zapisemo
marker, s time mislimo sva slova od tog prvog do poslednjeg prije
markera.
Tako je 'ac' skup svih vokala, od 'a' do poslednjeg slova izpred 'it'
slova 'c' (ignorirajuci kod toga sve predhodne markere, koje se brisu),
znaci 'ac' je skup {a, i, u, r, lR, e, o, ai, au} i ujedno ime tog
skupa. Sukladno:
hal - svi konsonanti: {ha, ya, va, ra, la, ... sa}
aic = {ai, au}
eG = {e, o}
ik = {i, u, R, lR}
yaN = {ya, va, ra, la}
...
Iz ovoga slijedi, da su Shivine sUtre neko prikladno uredzenje slova
sanskrta, koje je primjereno za konstrukciju raznih skupova, potrebnih
za operacije u gramatici. pANini upotrebljava oko 45 razlicitih
skupova.
sUtre I.1.71 i I.3.3 nigdje ne pominju bas 'slova', nego su sasvim
generalne i mogu djelovati nad bilo kojim listama. I stvarno pANini
upotrebljava istu metodu za pravljenje skupova kod drugih lista; recimo
kode liste affiksa za imenice (sup), affiksa za glagol (tiG)...
singular dual plural
sup = {
s(u), au, (j)as; <- nominativ
am, au(T), (sh)as; <- akuzativ
(T)A, bhyAm, bhis; <- instrumental
(G)e, bhyAm, bhyas; <- dativ
(G)as(i), bhyAm, bhyas; <- ablativ
(G)as, os, Am; <- genitiv
(G)i, os, su(p) } <- lokativ
Prikladna za onu 'malu' demonstraciju je sUtra VI.1.77, koje definira
jedno sandhi pravilo:
VI.1.77 iko yaNaci
bez sandhija - ikaH yaN aci
ikaH - genitiv od ik (substituend)
yaN - nominativ (s cime se substituend mjenja)
aci - lokativ od ac (right context, uvjet na desnoj strani 'ik')
Doslovni prijevod uz postivanje meta-pravila za genitiv i lokativ:
"Na mjestu od 'ik' ispred 'ac' (je, dodze) 'yaN'".
ili
{i, u, r, lR} -> {y, v, r, l} /ako ik-u slijedi vokal
Treba postivati jos dva pravila:
sUtra VI.1.101 definira sandhi, kad je vokal iste kvalitete kao sledeci
vokal (mogu biti razlicite duzine), tada oboje substituiramo s dugim
vokalom (recimo a,A + a,A = A).
sUtra I.3.10 definira jedno meta-pravilo za substitucije: ako termini
koji oznacavaju stare i nove elemente imaju isti broj elemenata, oni se
zamenjivaju po redu (prvi sa prvim, drugi sa drugim, itd...)
Tako dobimo:
i -> y /ako sljedi vokal (osim i,I)
u -> v /ako sljedi vokal (osim u,U)
R -> r /ako sljedi vokal (osim R,RR)
lR -> l /ako sljedi vokal (osim lR)
Primjer tog sandhija:
tri + ambaka = tryambaka (koji ima tri oci, three-eyed; ime Shive)
Nikolaj Korbar
imenice' ili 'nominal stem'-a. Kod nas je baza odmah nominativ singular
(recimo slon), ali sanskrit ima, kao kod glagolskih korijena, i posebne
baze kojim se i kod nominativa doda sufiks.
Za bazu 'gaja (slon)' koja zavrsava na '-a', moramo postivati jos sUtru
VIII.3.102:
VIII.3.101 ataH dIrgha yaJi (sarvadhAtuke)
Na mjestu od 'a' ('ataH', genitive od 'at', koje znaci slovo 'a') je
dugi vokal (dIrgha; to jest 'A') ako slijedi sarvadhAtuka affix
(sarvadhAtuke, lokativ od sarvadhAtuka) koji pocinje sa yaJ (yaJi,
lokativ od yaJ)
yaJ = {ya, va, ra, la, Ja, ma, Ga, Na, na, jha, bha}
VIII.3.102 supi ca (yaJi)
I ispred sup affixa, koji pocinju sa yaJ.
'ca' znaci 'i' i s time uvodi operaciju iz prosle sutre, koja se
takodze dogodi, ako slijedi 'sup' affix (supi, lokativ od sup)
a -> A / ako slijedi sarvadhAtuka affiks na {y, ...}
a -> A / ako slijedi sup affiks na {y, ...}
Znaci:
gaja + bhyas
-> gajA + bhyas
= gajAbhyas (slonovima)
A kako je dativ plural kod rijeci 'rAjan' (kralj)? Prvo primjenimo
sUtru VIII.2.7
VIII.2.7 na-lopaH prAtipadikAntasya
Lopa (brisanje) n-ja (na-lopa) je na kraju (antasya) baze
(prAtipadika).
Znaci:
rAjan + bhyas /n -> 0
-> rAja + bhyas
Sad 'rAja' završava na '-a' i mogli bi primjeniti pravilo VIII.3.102
-> rAja + bhyas
-> *rAjA + bhyas = *rAjAbhyas
Ali to NIJE pravilno. Prica je malo kompliciranija, ali u osnovi je
stvar u tome, da se 'rAja' NE zavrsava sa '-a' nego sa 'lopom', to jest
gramaticko nulo: 'rAja0' i zato se ne moze primjeniti pravilo
VIII.3.102.
Znaci:
-> rAja0 + bhyas
= rAja0bhyas
= rAjabhyas (kraljevima)
Nikolaj Korbar
>uttama (puruSa) - najvisa (osoba)
'uttama' stvarno znaci 'najvisa' ali znaci i 'poslednja' i to znacenje
mi se cini primjerenim ovdje:
uttama (puruSa) - poslednja (osoba)
znaci prva, srednja i poslednja (kod nas treca, druga, prva)
> apacat (on/ona/ono je kuhao (***))
ovdje bi trebale biti četiri zvjezde a ne tri i posebna primjedba o
mogučoj (?) uporabi imperfekta i u prijevodu (3rd person singular
imperfect) u hrvatskom/srbskom.