Doubt on 'avagraha'
Preeti Shukla
Preeti Shukla.
Nagaraj Paturi
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Prakash Raj Pandey
Avagraha as I have understood, denotes that there is an elision of अ due to sandhi, so when we see कथ्यतेऽष्टमः, we understand that as कथ्यते अष्टमः.
In some books, an avagraha is used to denote a deergha sandhi, so बहुधात्ममूर्तिम् is written as बहुधाऽऽत्ममूर्तिम् .
(Both of these examples are from Durga Saptashati, published by Gitapress.)
Khandakara, in Shukla Yajurveda (Madhyandiniya Samhita), is used when the following word begins with a vowel, and you have to invariably pause for a moment at the point.
मनसस्पतऽइमन्देव (२।२१)
एवास्मिसोस्मि (२।२८) -- (एव अस्मि सः अस्मि)
Best,
Prakash
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Prakash Raj Pandey
Avagraha as I have understood, denotes that there is an elision of अ due to sandhi, so when we see कथ्यतेऽष्टमः, we understand that as कथ्यते अष्टमः.
In some books, an avagraha is used to denote a deergha sandhi, so बहुधात्ममुर्तिम् is written as बहुधाऽऽत्ममूर्तिम् .
(Both of these examples are from Durga Saptashati, published by Gitapress.)
Khandakara, in Shukla Yajurveda (Madhyandiniya Samhita), is used when the following word begins with a vowel, and you have to invariably pause for a moment at the point.
मनसस्पतऽइमन्देव (२।२१)
एवास्मिसोस्मि (२।२८) -- (एव अस्मि सः अस्मि)
Best,
Prakash
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Nagaraj Paturi
1) अवग्रहः avagrahaḥ (p. 241)
अवग्रहः avagrahaḥ 1 Separation of the component parts of a compound, or of other grammatical forms. -2 The mark or interval of such a separation; समासेऽवग्रहो ह्रस्वसमकालः. -3 The syllable or letter after which such separation occurs, छन्दस्यृदवग्रहात् P.VIII.4.26. -4 A hiatus, absence of sandhi (as in धिक् तां च तं च मदनं च इमां च मां च instead of चेमां च) Bh.2.2. -5 The mark (ऽ) used to mark the elision of अ after ए and ओ. -6 Withholding of rain, drought, failure of rain; वृष्टिर्भवति शस्यानामवग्रहविशोषिणाम् R.1.62; रावणावग्रहक्लान्तमिति वागमृतेन सः 10.48; नभोनभस्ययोर्वृष्टिमवग्रह इवान्तरे 12.29; वृषेव सीतां तदवग्रहक्षताम् Ku.5.61. -7 An obstacle, impediment, hindrance, restraint; संसार˚ Māl.1 the bonds of fetters of worldly existence; प्रसह्य रक्षोभिरवग्रहं च Rām.; see अनवग्रह and निरवग्रह. -8 A herd of elephants -9 The forehead of an elephant; A part of the elephant's face, the flat level place in the middle of the elephant's forehead which joins the lower parts of the two Kumbhas; Mātaṅga L.5.6. -10 Nature, original temperament. -11 A sort of knowledge, a false idea. -12 Punishment (opp. अनुग्रह); अनुग्रहावग्रहयोर्विधाता Śi.1.71. -13 An imprecation, a term of abuse. -14 An iron hook with which elephants are driven. -15 Obstinate insistance; obstinacy; कर्मण्यवग्रहधियो भगवन्विदामः Bhāg.4.7.27.
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Nagaraj Paturi
BVK Sastry (G-S-Pop)
Namaste
Sharing some thoughts on < symbol 'ऽ' known as avagraha or khandaakaara? … any specific mention of the use of this symbol as avagraha or khandaakaara? >
Following information may be useful in this regard.
1. The sign called < Avagraha / khanda – akaara> is a scripting symbol, a convention : A marker and pointer to the proper pronunciation of SAMSKRUTH sequence of words fulfilling a condition; TO ESTABLISH the proper meaning and text construction along with Prosody needs.
It also means : < Invoking [sign called < Avagraha / khanda – akaara> ] is NOT a fancy intellectual jugglery for argument sake; CAUTION TO BE MADE.
It also means : IF [sign called < Avagraha / khanda – akaara> ] is ABUSED FOR INTELLECTUAL FANCIFUL CONSTURCTION - INVOCATION, Panini Sutras cannot be understood properly. [This trend of Avagraha – Convenient invoking is a fancy exercise, considered as intellectual ingenuity by some academicians and Philosophers; Including the arguments carrying highest pitch in explaining ‘Upanishad Maha-Vakyas’ and Gita verses. No Comments.
It also means: The VOICE TRADITION IS PRIMARY AND OVERIRDES THE ‘ EURPOEAN MODEL OF SCRIPT- PRIMARY AUTHENTICITY’ in Samskrutham.
2. Even Patanjali Bhashya - ‘Vak-Yoga related Rik / Yastu prayungthe kushalah , shabdaan yathavat vyavahara-kaale ……. Vak-yoga-vit dushyati naapashabdaih’ invokes <Avagraha / khanda – akaara> to provide an alternate reading explanation < A-Vak-yoga-vit > and expands on it.
So the authority to invoke < < Avagraha / khanda – akaara>> needs to come from ‘Shihstas’ and NOT ‘Errant Scholars’.
3. Going back to Panini Sutras itself, ( which is at least a good five centuries historic time line before Patanjali !> Following two Panini -rules may be relevant to explore. [ And explanation provided by Bhattoji Deekshita stands as an anchor of continuity of Samskruth Grammarian standards.
Which also means – Irrespective of the scripting sign, the VOICING OF SMAKSRUTH WORDS WHEN CERTAIN PRE-CONDITIONS ARE FULFILLED demands the ‘PRESENCE AND Recognition of Unicode < 0905> as ‘ Technically present substitute for Devanagari symbol <अ>; The ‘ऽ‘ gets a separate visual representation in Unicode as :< 093D - ऽ >.
The pre-condition is < Padaanta >.
काशिका-वृत्तिः
एङः पदान्तादति ६।१।१०९
एङ् यः पदान्तः तस्मादति परतः पूर्वपरयोः स्थाने पूर्वरूपम् एकाद्शो भवति। अग्ने ऽत्र। वायो ऽत्र। अयवादेशयोरयम् अपवादः। एङः इति किम्। दध्यत्र। मध्वत्र। पदान्तातिति किम्? चयनम्। लवनम्। अति इति इम्। वायो इति। भानो इति। वायविति। भानविति। तपरकरणम् इति किम्? वायवायाहि।
लघु-सिद्धान्त-कौमुदी
एङः पदान्तादति ४३, ६।१।१०५
पदान्तादेङोऽति परे पूर्वरूपमेकादेशः स्यात्। हरेऽव। विष्णोऽव॥
काशिका-वृत्तिः
सर्वत्र विभाषा गोः ६।१।१२२
सर्वत्र छन्दसि भाषायां च अति परतो गोः एङ् प्रकृत्या भवति विभाषा। गो ऽग्रम्, गो अग्रम्। छन्दसि अपशवो वा अन्ये गोअश्वेभ्यः पशवो गोअश्वान्।
लघु-सिद्धान्त-कौमुदी
सर्वत्र विभाषाः गोः ४४, ६।१।११८
लोके वेदे चैङन्तस्य गोरति वा प्रकृतिभावः पदान्ते। गोअग्रम्, गोऽग्रम्। एङन्तस्य किम्? चित्रग्वग्रम्। पदान्ते किम्? गोः॥
न्यासः
सर्वत्र विभाषा गोः। , ६।१।११८
बाल-मनोरमा
सर्वत्र विभाषा गोः ८७, ६।१।११८
सर्वत्र विभाषा। पदान्तादित्यनुवर्तते। "प्रकृत्यान्तः पाद"मित्यतः "प्रकृत्ये"त्यनुवर्तते। प्रकृत्या=स्वभावेन निर्विकारस्वरूपेणाऽवतिष्ठते इत्यर्थः। "यजुष्युर" इत्यतो यजुषीति निवृत्तं। तत्सूचनाय "सर्वत्रे"त्युपात्तम्। तेन लोके वेदे चेति लभ्यते। तदाह--लोक इत्यादि। प्रकृतिभाव इति। स्वभावेनावस्थानमित्यर्थः। एवं च पूर्वरूपमवादेशश्च न। गो-अग्रमिति प्रकृतिभावे रूपम्। पूर्वरूपे गोऽग्रमिति। अत्र एङ इत्यप्यनुवर्तते। ततश्चैकदेशविकृतमनन्यवद्भवतीति न्यायेन चित्रग्वग्रमित्यत्र नातिप्रसङ्गः। हे चित्रगोऽग्रमित्यत्रापि न प्रकृतिभावः, प्रतिपदोक्तस्यैवैङो ग्रहणात्। प्रकृते च "ह्यस्वस्य गुण" इत्योकारस्य लाक्षणिकत्वात्। गोरिति। गो असिति स्थिते गो इत्योकारस्य पदान्तत्वाऽभावान्न प्रकृतिभावः। नचैवमपदान्तत्वादेङः पदान्तादिति पूर्वरूपमपि दुर्लभमिति वाच्यम्, अत एव "ङसिङसोश्चे"ति तत्र पूर्वरूपारम्भात्।
4. The type foundry usage of < ऽ> for Avagraha is a technology convention. Type printed books seem to use it; manuscripts and Handwritten documents seem to be slack on this.
5. Should the < avagraha> be considered as a ‘SANDHI – PRE CONDIITONED / Pre CONDIITONING SYBOL ‘ ?? and explain as < there is an elision of अ due to sandhi > The < avagraha> pronunciation mode is NOT conditioned by ‘SANDHI- Technicality’ as the rule examples show clearly. The < avagraha> pronunciation mode is CERTAINLY conditioned by ‘SAMHITAA- PROXIMITY SEQUENCE OF PRONUNICATION OF WORDS’ AND IS LOCKED TO INTENTION OF SPEAKER / NEEDS OF PROSODY.
6. And An Extended observation : Should < avagraha> denote only one specific < Hrasva- अ > ? My feeling is <AVAGRAHA> is extendable to cover All 18 forms of ‘ अ’ > ; the use of two / three < ऽ ऽ ऽ > is also seen in print. Well needs more study. Sections to explore:
I hope this helps.
Regards
BVK Sastry
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