Re: {भारतीयविद्वत्परिषत्} वर ्णाः पदं प्रयोगार्हानन्व� � ��¤ �तैकार्थबोधकाः
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N.R.Joshi
Apr 9, 2014, 12:14:45 PM4/9/14
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नमो विद्वद्भ्यः
-- Prof Joshi -
"In your book, “Theories of Language,” you listed “Yuktis” in connection with Medicinal terminology. How will you translate Yukti or Tantrayukti in English?"
---
तन्त्रयुक्तयः are there in अर्थशास्त्रम् , चरकसंहिता and सुश्रुतसंहिता । They are useful /essential in deciding the meaning .
So you may call युक्तयः as ' deciding factors of meaning' or 'devices for deciding the meaning' .
15 th अधिकरणम् of अर्थशास्त्रम् is styled तन्त्रयुक्तिः( जातौ एकवचनम्- Korada) ।
"तन्त्रयुक्तयः" - is the first सूत्रम् । Here is the commentary of म म गणपतिशास्त्री -
"तन्त्रयुक्तय इति । तन्त्रम् अर्थशास्त्रम् ; तदाश्रिता युक्तयः अभिधीयन्ते इति सूत्रार्थः’।
In वैद्यकम् (चरक & सुश्रुत) तन्त्रम् is वैद्यशास्त्रम् ।
So , depending on the context one has to decide as to whether तन्त्रयुक्तयः are in अर्थशास्त्रम् or चरक or सुश्रुत ।
Finally , तन्त्रयुक्तयः are 'deciding factors of meaning in a शास्त्रम्’ ।
Bhartrhari , in वाक्यकाण्ड of वाक्यपदीयम् has enumerated some deciding factors of meaning - संयोगो विप्रयोगश्च .... and the same are quoted in अलङ्कारग्रन्थाः ।
"शब्दार्थस्यानवच्छेदे विशेषस्मृतिहेतवः" - हरिः
The origin is in महाभाष्यम् - ’ अर्थात् प्रकरणाद्वा ’ (एकः पूर्वपरयोः6-1-84)
************
"At the end of your book there is Glossary. Could we call it Nighantu? "--
You may call it - it is a bilingual Nighantu.
************
"If we choose the English word, “term” for SamjnA, then SamjnAparibhAs’A would become Terminology" ---
A group of technical terms such as वृद्धि , गुण , समास, टि , घु , भ etc is called Terminology .
संज्ञा can be translated as Name or designation as it is common to all cultures .
परिभाषा - the term itself is technical and culture specific and as such it cannot / should not be translated -
अनियमे नियमकारिणी परिभाषा । (परिभाषा = blaming / admonishing - Patanjali)
It should be संज्ञापरिभाषम् ।
धन्यो’स्मि
Dr.Korada Subrahmanyam
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)
Skype Id: Subrahmanyam Korada
On Thu, Apr 3, 2014 at 9:54 PM, N.R.Joshi <gira...@juno.com> wrote:
April 3, 2014
Respected Scholars, Namaskar!
Dear Prof. S. Korada,
Thank you very much for detailed explanation. My confusion about ParibhAs’A was due to my exposure to scientific papers where terminology is listed at the end of the paper. Apte edictionary does mention terminology among many meanings of ParibhAs’A and adds, “In grammar an explanatory Sootra mixed up with the other Sootras of PANini, which teaches the method of applying them". This is also explained by you in reply to my question.
In your book, “Theories of Language,” you listed “Yuktis” in connection with Medicinal terminology. How will you translate Yukti or Tantrayukti in English?
At the end of your book there is Glossary. Could we call it Nighantu?
I have no problem in understanding SamjnA. You explained in your book ArthasamjnA and ShabdasamjnA.
If we choose the English word, “term” for SamjnA, then SamjnAparibhAs’A would become Terminology.
I understand feeling of Sanskrit scholars to keep purity of Sanskrit expressions in respective fields. However I feel it is ok if we use the existing Sanskrit terms for modern scientific terms offering appropriate reasons (Anvarthaka SamjnA). Language grows by using it. Vaak yoga is Vaak viniyoga. Thanks. N.R.Joshi
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From: Subrahmanyam Korada <kora...@gmail.com>
To: "bvpar...@googlegroups.com" <bvpar...@googlegroups.com>
Subject: Re: {भारतीयविद्वत्परिषत्} वर ्णाः पदं प्रयोगार्हानन्व�¤ �तैकार्थबोधकाः
Date: Wed, 2 Apr 2014 11:38:12 +0530
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Date: Wed, 2 Apr 2014 11:38:12 +0530
Subject: Re: {भारतीयविद्वत्परिषत्} वर ्णाः पदं प्रयोगार्हानन्व�¤ �तैकार्थबोधकाःनमो विद्वद्भ्यःतैत्तिरीयोपनिषत् - शांकरभाष्यम् & बृहद्विवरणम् (विद्यारण्यः) , Lexicography , Modern Linguistics , अष्टाध्यायीProf NR Joshi -1; Taitiriya Upanisad, " VarNah Swarah, Maatraa Balam and Saama Santaanah". Please explain meanings of all three. Here are VarNas called Swara or Swaras are called VarNas? ----
तैत्तिरीयोपनिषत् is of three parts - सांहिती , वारुणी, याज्ञिकी ।In the प्रथमप्रपाठक , ie शिक्षावल्ली , संहिता is discussed , so it is called सांहिती।"शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम्। साम सन्तानः । इत्युक्तः शीक्षाध्यायः।"वर्णः = अकारादिः , स्वरः = उदात्तादिः , मात्राः = ह्रस्वदीर्घादिः ; बलम् = स्पृष्टत्वम् ईषत्स्पृष्टत्वम् इत्यादिः प्रयत्नः । साम = वर्णानां मध्यमवृत्या (अतिद्रुतत्वम् अतिविल्स्ंबितत्वं च परिहृत्य) यस्य यः कालः उचितः तावति काले तदुच्चारणं साम्यम् , तदेव सामशब्देन उच्यते । सन्तनः = पूर्वोत्तरवर्णसंहिता (परः सन्निकर्षः संहिता - पा सू)।The above six things are called शिक्षा and they are to be taught.2 Please differentiate between Vishesha Naama, Saamaanya naama and Samjnaa giving examples,---
समासः - is सामान्यनामतत्पुरुषः , बहुव्रीहिः etc is विशेषनाम (सामान्य precedes विशेष)संज्ञा -- संज्ञायते अनया इति संज्ञा ( name / designation) - वृद्धिः आदैच् (पा सू) - आ , ऐ, औ are called वृद्धि in my शास्त्रम् / अष्टाध्यायी।3 Could you please kindly explain Lemma or Lexeme in connection with Praatipadika?---
Lemma (Lexicography) - ' The entry(in a Dictionary) can be divided into two parts > The first part is called lemma and includes the head word , spelling and pronunciation as also grammatical information'(p111, An Introduction to Lexicography, Ram Adhar Singh, Central Insitute of Indian Languages, Mysore,1982)Lexeme (Modern Linguistics) The other variety of wordlike unit , which fulfills the expectation that "words" should always be grammatical forms is the 'lexeme'.The lexemes in the two-word sequence 'twenty-eighth" are twenty , eight and th.( p 169,171; A Course in Modern Linguistics , Hockett , 1976, Oxford, New Delhi)प्रातिपदिकम् -- अर्थवत् अधातुः अप्रत्ययः प्रातिपदिकम् (पा सू)here अर्थ is बौद्धार्थ , not the real thing - so वन्ध्यापुत्रः , गगनकुसुमम् etc also can be taken as प्रातिपदिक / nominal root .अत्यन्तासत्यपिह्यर्थे ज्ञानं शब्दः करोति हि -- श्लोकवार्तिकम् / खण्डनखण्डखाद्यम्घटं कुरु means बुद्धिस्थं घटं बाह्यस्थं कुरु ।4 Could Paribhashaa be called Grossary ---
एकदेशस्थिता शास्त्रभवने याति दीपताम्।परितो व्यापृतां भाषां परिभाषां प्रचक्षते ॥(quoted by Nagesa in उद्योत, समर्थः पदविधिः- 2-1-1)
just like a lamp in a house , which spreads light in all directions , a परिभाषा goes anywhere in the शास्त्रम् and helps in the interpretation .धन्यो’स्मि
--Dr.Korada Subrahmanyam
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)Skype Id: Subrahmanyam KoradaOn Sat, Mar 29, 2014 at 11:17 PM, N.R.Joshi <gira...@juno.com> wrote:March 29, 2014
Respected Scholars, Namaskar!
In connection with discussion on VarNas and Shabda, I have questions
Question 1; Taitiriya Upanisad, " VarNah Swarah, Maatraa Balam and Saama Santaanah". Please explain meanings of all three. Here are VarNas called Swara or Swaras are called VarNas?
Question 2 Please differentiate between Vishesha Naama, Saamaanya naama and Samjnaa giving examples,
Question 3 Could you please kindly explain Lemma or Lexeme in connection with Praatipadika?
Question 4 Could Paribhashaa be called Grossary
Thanks. N.R.Joshi
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Subject: Re: {भारतीयविद्वत्परिषत्} वर्णाः पदं प्रयोगार्हानन्वितैकार्थबोधकाः
Date: Sat, 29 Mar 2014 18:18:41 +0530
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Subject: Re: {भारतीयविद्वत्परिषत्} वर्णाः पदं प्रयोगार्हानन्वितैकार्थबोधकाः--नमो विद्वद्भ्यःPlease help to translate "वर्णाः पदं प्रयोगार्हानन्वितैकार्थबोधकाः" ----- Marcis
Before we discuss the above definition please bare a couple of things in mind --वर्णः , प्रकृतिः, पदम् , वाक्यम् , अवान्तरवाक्यम् , महावाक्यम् , परा , पश्यन्ती, मध्यमा , वैखरी , ध्वनिः , शब्दप्रमाणम् etc (धातुर्वै शब्दः - महाभाष्यम्) - are referred to by the term शब्दः , which is untranslatable (already said under प्रकृतिः, प्रत्ययः etc).ध्वनिर्वर्णाः पदं वाक्यम् इत्यास्पदचतुष्टयम् ।यस्याः सूक्ष्मादिभेदेन वाग्देवीं तामुपास्महे ॥ सरस्वतीकण्ठाभरणम् of भोजराजः
Panini says वाक्यम् is a शब्दसंज्ञा - वचो’शब्दसंज्ञायाम् 7-3-67
( वाच्यः etc are अर्थसंज्ञाः) ।
वर्णः ---- वैखरी - are शब्दसंज्ञाः । Depending on the context we decide the meaning.
If one translates' शब्द ' then there will be problem with back-translation also.
We come across a number of words which are to be adapted rather than try for a rendering - योगः , धर्मः , पुण्यः , उपनयनम् etc. and such words have already found their way into English Dictionaries .Terms which are culture specific and pregnant with meaning should not be translated - includes Philosophy .There are four kinds of शब्दाः , following प्रवृत्तिनिमित्तम् - जाति - गुण - क्रिया -संज्ञाशब्दाः ।One may offer an explanation in parenthesis for संज्ञाशब्दाः and should not try for translation for obvious reasons - रामः ( रमन्ते अस्मिन् योगिनः) ।वर्ण cannot be letter / syllable / phoneme etc.वर्णः - अक्षरम् -- is discussed in BVP.According to Modern Linguistics - Phoneme is a unit of language , without meaning and it cannot be used independently .--" but this does not mean that we must necessarily pronounce p in exactly the same way every time , and we do not ""it most constantly be remembered that a phoneme in a given language is defined only in terms of its differences from the other phonemes of the same language " ---- Hockett in A course in Modern Linguisticsअक्षराणां अकारो’स्मि - भगवद्गीता 10-33Sometimes it is only अच् , sometimes it can be अच्+हल् etc.वर्णं वाहुः पूर्वसूत्रे - महाभाष्यम् ।Even शब्दनित्यत्वम् does not come in the way --According to वैयाकरणाः it is कूटस्थनित्यत्वम् / प्रवाहनित्यत्वम् |According to मीमांसकाः it is प्रत्यभिज्ञानित्यत्वम् ( औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धः - पू मी सू 1-1-4 )औत्पत्तिक इति नित्यं ब्रूमः (शाबरभाष्यम्)|I shall under some other heading discuss the six types of Sabda and 18 types of Artha .******"वर्णाः पदं प्रयोगार्हानन्वितैकार्थबोधकाः।" -----Visvanatha (unnecessarily) went to define a पदम् in his work साहित्यदर्पणः ।There are three commentaries (may be more) - विश्वप्रिया and लोचना are just like टुप्टीका , ie very brief , and do not go into detailsA टीका / विवृति of रामचरण-तर्कवागीश-भट्टाचार्य (1902, Jawaji , Bombay) is a good commentary .वर्णाः स्वरव्यञ्जनरूपाः ।प्रयोगार्हाश्च ते अनन्वितैकार्थबोधकाश्च ।Author himself explains - "प्रयोगार्हेति प्रातिपदिद्कस्य व्यवच्छेदः" --व्यवच्छेदः = elimination - by the word प्रयोगार्ह , 'प्रातिपदिकम्’ is eliminated .प्रातिपदिकम् is nominal root and this covers (उपलक्षणम्) the verbal root , धातु , also."अनन्वितेति वाक्यमहावाक्यद्योः" (व्यवच्छेदः)- the word अनन्वित eliminates वाक्यम् and महावक्यम् - not having mutual connection either between / among पदानि or अवान्तरवाक्यनि ।पदसमूहः वक्यम् , अवान्तरवाक्यसमूहः महावक्यम् - subject to आकाङ्क्षा -योग्यता - आसत्ति ।"एकेति साकाङ्क्षानेकपदवाक्यानाम् "(व्यवच्छेदः) - what he says is - there is a group of words as well as a group of sub-sentences (अवान्तरवक्यनि) which have got आकाङ्क्षा only , ie neither योग्यता nor आसत्ति is there - so although there is अनन्वितार्थबोधकत्वम् such a group cannot be called a पदम् ।"अर्थबोधका इति कचटतपेत्यादीनम् "(व्यवच्छेदः) -- a single वर्ण like क च etc cannot be a पदम् as it cannot express any meaning ."वर्णाः इति बहुवचनम् अविवक्षितम्" -- there can be एकवर्णं and द्विवर्णं पदम् ।So -- वर्णाः , which are fit for usage , other than वाक्यम् and महावाक्यम् , other than a group of पदानि or अवान्तरवाक्यानि having आकाङ्क्षा only , and meaningful are called पदम् ।*******Bonus Info --the above definition of a पदम् is व्यभिचारदोषजुष्टम् --when you say अनन्वित - not only वाक्य and महावाक्य but समास has also to be taken into consideration as the words in a समास are अन्वित --नीलोत्पलम् - is a पदम् with मुख्यार्थ ।श्वेतः ( in the sentence श्वेतः धावति , with two meanings) -- श्वेतः as well as श्वा इतः - with लक्ष्यार्थ ।So there is अव्याप्ति ( under-application , ie not covering a genuine example ).The author offers an example - ’क्षीरोदजावसतिजन्मभुवः प्रसन्ना ’ for पदगतक्लिष्टत्वम् (7 th परिच्छेदः) and this is a समास which is considered as a पदम् ।If you say एकार्थ , what about घटौ घटाः - द्वयर्थबहुत्वबोधकशब्दाः?There are other problems , which we cannot discuss here (too lengthy).The commentator , रामचरण offers another definition --’असमासाङ्गसुप्तिङ्तल्लोपयुक्प्रकृतिः’सुप्तिङन्तं पदम् (पाणिनिसूत्रम्) is the best.****Another example for वाक्यम् , offered by विश्वनाथ , ie शून्यं वसगृहं विलोक्य ...., is untenable .It is to be taken as an example of महावाक्यम् ।Mimamsakas take a वाक्यम् , wherein there is (are) क्त्वान्त / ल्यबन्त as a महावाक्यम् --I have discussed this in महावाक्यविचारः --मुखं व्यादाय स्वपिति ( he is sleeping with his mouth open) is considered as a महावाक्यम् in शाबरभाष्यम् ।Same is the case with रक्तः पटो भवति ।Under स्वादुमि णमुल् , Katyayana and Patanjali discuss - व्यादाय स्वपिति ।धन्यो’स्मि--
Dr.Korada Subrahmanyam
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)Skype Id: Subrahmanyam KoradaOn Sat, Mar 29, 2014 at 12:55 AM, Ashok Aklujkar <ashok.a...@gmail.com> wrote:Only part II added to Appendix A by the editors of the revised and enlarged edition of Apte's _The Practical ..._, Dictionary_ (has the word "var.nav.rtta" p 14 and p. 28 at the end of the third volume). This part is said to be a reproduction of Prof. H.D. Velankar's _Jayadaaman_, to which I have no access. In the earlier versions of Apte's dictionary part II is not found. Nor is "var.nav.rtta" found in what would now call part I. The common practice is to use "ak.sara-ga.na-v.rtta" for what the editors of the revised and enlarged edition give under "var.nav.rtta".
On 2014-03-27, at 11:24 PM, Nityanand Misra wrote:
> I know of the appendix on Sanskrit prosody in the dictionary by V S Apte which uses वर्ण in the sense of a sound consisting of one vowel (syllable in English) - the entire section on वार्णिक वृत्तs organizes metres into headings like "चार वर्णों के चरण वाले वृत्त" (Metres with each foot consisting of four syllables), etc.
>
> Apte V.S. (2007), Sanskrit-Hindi Kosh Raj Sanskaran, ISBN 9788120820975, pp. 1186-1198.
> http://books.google.com/books?id=bsSZ27z5fSYC&pg=1200
a.a.
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निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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