Pronounciation of क वर्ग

K.N.RAMESH

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Sep 18, 2022, 2:06:22 PM9/18/22

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In paaniniya siksha came across this

जिह्वामूले तु कु„ए प्रोक्तो दन्त्योष्ठ्यो वः स्मृतो बुधैः ।
ए ऐ तु कण्ठतालव्या ओ औ कण्ठोष्ठजौ स्मृतौ ।। १८ ।।

How to do samanvay with अ-कु-ह-विसर्जनीयानां कण्ठ: ।

BVK Sastry (G-S-Pop)

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Sep 18, 2022, 11:36:25 PM9/18/22

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Namaste

On < How to do Samanvaya>: For What part ? on what aspect ? Why – For what utility –application (Prayoga- Viniyoga)?

- Articulation physiology (Ucchaarana)

- Auditory comprehension ( Shrvana-Grahana)

- Memory Map of input to internal storage associated memory (Smruti-Dharana / abhijnana)

- Clarity on boundary and bounding process of each unit of sound ( Vivkta- Pruthak-Varna –Grahana)

- Effort involved in unifying –combination ( Sandhi karya)

- Technicality of Place- position- effort on where sounds are generated / manifest (Stana-prayatna- viveka) ?

What makes me think and ask this clarification is important ?

The question seeks < samanvay > between two positional statements ‘inside of ‘ classical technical Samskruth sampradayas’: Shikhshaa and Vyakarana, both considered as ‘vedanga’.

The effort for < samanvay > needs (sam / sama – anu –aya) = ( = unified – balanced – source text aligned construction of given statements, per sources.

The sources use several technicalities and perspectives of analysis.

This issue is primarily addressed to ‘Shikshaa –Shaastra -specialist’ as a ‘question on clarity on sounds production and process classification’ to answer connecting ‘Shikshaa – Pratishaakhya’ to ‘Vedanga Vyakarana’.

What is ‘Shikshaa – Pratishaakhya’ to do with ‘Vedanga Vyakarana’? ‘Shikshaa- Pratishaakhya specialist is a PRIMARY Voice TRAINER and VOICE –CULTURE STANDARDS SETTING MASTER for ‘ Samskrutham used in VEDAS (YAJNIKA) and LOKA ( SHAASTRA – KAVYA -VYAVAHARA) . < See Patanjali : Dushtah shabdah……. Upadeshaah shuddhah pathyante > .

The question of ‘Varna-Akshara –Samanvaya’ is deliberated as ‘Samskruth Varna-Akshara – Upadesha (= Akshara- Abhyasa – Vaidika Samskara)’ .

This ‘ Samskara’ is the ‘Vedanga Shikshaa foundation of starting Samskruth learn- use and advance to Vyakarana- Shaastra’.

Akaharabhyaasa is total training on ‘How to make conscious, standardized pronunciation of ‘ sound –elementals’ of ‘Pada –Vakya’. The scope of aksharaabhyasa is to cover the entire range of primary sounds and processes needed to build the ‘Unified cluster ( Varna-akshara- gaNa) of sounds used in Chandas and Bhashaa / Daivee and Maanushee / Mantra and vyavahara – applications.

What we seem to have in our current period is ‘text running back to several millennia old historic tradition and practice’; which is generously sprinkled at least in the last three hundred years with a legacy history- theology – science coming out of ‘ Tower of Babble’ loaded on Panini -Sanskrit linguistics.

This is observable in many studies –researches of current period, widely used for early education of language learn –use, text-practice -ritual training, research analysis in machine interface modelling as ‘Character sets of (i) Indian Loka-akshar ( ii) Indic language families covering Praakrutha – apabhramsha – mlecchita using alien language mapping of physiology and sounds.

The cryptic statement < अ-कु-ह-विसर्जनीयानां कण्ठ:> tells the ‘Zero –Reference point in Human Physiology’ for analysis of these cluster –set of sounds.

The line < ए ऐ तु कण्ठतालव्या ओ औ कण्ठोष्ठजौ स्मृतौ > points to < Sandhi –Samjna > in Panini Vyakarana-sutras which is present in Shiva-sutras.

Regards

BVK Sastry

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Neelesh Bodas

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Sep 19, 2022, 12:35:18 AM9/19/22

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नमस्ते । This is a typical point of discussion when one learns शिक्षा । The common answer given here is that there is not much difference between the placement of जिह्वामूलम् and कण्ठ . That is, the bottom of the tongue is very close to the कण्ठ, and both the parts get used in the pronunciation of the कवर्ग । "जिह्वामूलीयस्यापि कण्ठमूलोच्चारणपरत्वात् न दोषाय" - Is how कल्पद्रुम clarifies. "जिह्वामूलपदस्य कण्ठमूलपरत्वात्" - is what वाचस्पत्यम् states. So it's just a matter of perspective. कौमुदी looks at it as "primary organ being कण्ठ", so it says अकुहविसर्जनीयानां कण्ठः । On the other hand शिक्षा looks at it as "primary organ being जिह्वामूलीय", so it says जिह्वामूले तु कुः प्रोक्तः ।

Thanks

Neelesh