Navyavyakarana?

[Madhav M. Deshpande]

Dear BVP members,

     I am trying to find readable information regarding the concept of Navyavyakarana to assign to students to read.  I don't find any book in my library that contains the word navyavyakarana, nor do I find anything in the World Cat.  Google search gives only lists of institutions that offer degrees in Navyavyakarana.  I am aware that many Indian universities offer degrees in Navyavyakarana, but I have been unable to get hold of a degree syllabus online.  I have most of the original texts and commentaries from authors like Bhattoji, Kaundabhatta, Nagesa etc., but I am looking for something that I can assign to students to read to give them an idea of the difference between Prachina and Navya Vyakarana.  I would appreciate any suggestions from scholars.  These students know basic Sanskrit, but are not at a level sufficient to read grammatical commentaries in original.
     With best regards,

Madhav Deshpande
Professor of Sanskrit and Linguistics
University of Michigan
Ann Arbor, Michigan, USA

[Sharadatanaya]

The attached file may be useful but not directly

[Madhav M. Deshpande]

Dear Shri. Sharadatanaya,

     Thank you so much for this pdf (Siddhāntakaumudī-antyeṣṭi).  I had not seen this work.  Among the critiques of Bhaṭṭoji listed by this book, I have copies of the works of Jagannātha, Cakrapāṇi, Viśveśvara and Nāgeśa, but I have not seen Mauni Kṛṣṇa Bhaṭṭa's Manoramākhaṇḍana and Bhāskara Dīkṣita's Śabdakaustubhadūṣaṇa.  Were these ever published?  I would appreciate any information regarding these works.  The NCC lists a manuscript of Keśava's Manoramākhaṇḍana.  I have seen critiques of Bhaṭṭoji Dīkṣita by several Mādhva scholars, but they seem to focus more on rejecting his Advaitic work Tattvakaustubha, rather than being critiques of the Siddhāntakaumudī or Prauḍhamanoramā.  In any case, thanks for this book by Rajendranath Shastri.

Madhav Deshpande
Professor of Sanskrit and Linguistics

University of Michigan, Ann Arbor, Michigan, USA

[Veeranarayana Pandurangi]

Sir

it is the course in JRRSU.

प्राच्यव्याकरण आचार्यपूर्वार्धे

महाभाष्यम् 1-5

वाक्यपदीयम् ब्रह्मकाण्डः

आचार्योत्तरार्धे

महाभाष्यम् 7-8

परमलघुमञ्जूषा

नन्दिकेश्वकारिका

भूषणसारः

शब्दकौस्तुभः

प्रौढमनोरमा

नव्यव्याकरण आचार्यपूर्वार्धे

शब्देन्दुशेखऱः

भूषणसारः

परिभाषेन्दुः

नव्यव्याकरण आचार्योत्तरार्धे

शब्देन्दुशेखऱः

भाष्यं 1-4 आह्निक

वाक्यपदीयं ब्रह्मकाण्डः

व्युत्पत्तिवादः

प्राच्यव्याकरण शास्त्री

काशिका 1-8

शब्दकौस्तुभः

परिभाषेन्दुः

नव्यव्याकरण शास्त्री

सिद्धान्तकौमुदी

प्रौढमनोरमा

परमलघुमञ्जूषा

--
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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--

Veeranarayana N.K. Pandurangi
Head, Dept of Darshanas,
Yoganandacharya Bhavan,
Jagadguru Ramanandacharya Rajasthan Samskrita University, Madau, post Bhankrota, Jaipur, 302026. India

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)

http://jrrsanskrituniversity.ac.in/

http://jrrsanskrituniversity.ac.in/acd1.asp

https://groups.google.com/forum/?hl=en&fromgroups#!forum/bvparishat

[Nityanand Misra]

On Sunday, April 14, 2013 4:22:38 PM UTC+8, Sharadatanaya wrote:

The attached file may be useful but not directly

Thanks for the interesting work. A lot of insights, and a lot of laughing moments too. 

I believe Siddhantakaumudi, when used as a stepping stone for Mahabhashya and/or as a reference, is useful. Though memorizing the SK is not useful,  it is to be understood rather than memorized. In most traditions commentaries are to aid understanding and original texts are the ones which are memorized. 

Not all SK and LSK teachers discourage from memorizing Ashtadhyayi. The brilliant commentary Sridharamukhollasini in Hindi by Govind Prasad Sharma on the LSK throughout focusses on memorizing the Sutra order of Ashyadhyayi and the forms (useful again in this age), but not on memorizing the commentary itself. 

At several places in the book the criticism has gone hilariously overboard - the claim that nobody gave any importance to SK till Bhattoji locked up and physically bashed (मरम्मत being the term used) Jnanendra Saraswati and let him go only when he promised to compose a commentory (Tattvabodhini) is one such example of imagination running wild. :) Then being Arya Samajis, the authors have to assail Bhattoji for calling Pratyahara Sutras as Maheshwara Sutras. 

Even if one believes in their criticism of the SK, the blame must go to the creator of Prakriya Kaumudi for being the first work which changed the order of Paninian Sutras and organizing them as Prakaranas (which is no small achievement in itself). 

[Shankarji Jha]

Speechless thanks for your excellent inputs. Please categorically list the works belonging to Praacheena and Navya Vyaakaranas being studied nowadays. With regards,

Shankarji Jha,
Professor of Sanskrit,
Deptt of Sanskrit,
Panjab University,
Chandigarh-160014, INDIA

---

Date: Mon, 15 Apr 2013 21:21:49 -0700
From: nmi...@gmail.com
To: bvpar...@googlegroups.com
CC: nmi...@gmail.com
Subject: {भारतीयविद्वत्परिषत्} Re: Navyavyakarana?

[Shankarji Jha]

Please provide a clear list of the works belonging to Praacheena and Navya Vyaakaranas. With regards,

Shankarji Jha,
Professor of Sanskrit,
Deptt of Sanskrit,
Panjab University,
Chandigarh-160014, INDIA

---

Date: Tue, 16 Apr 2013 00:22:57 +0530
Subject: Re: {भारतीयविद्वत्परिषत्} Navyavyakarana?
From: veer...@gmail.com
To: madha...@gmail.com
CC: bvpar...@googlegroups.com

[narayanan er]

Sir,

I have seen the list given by Professor Pandurangi. I failed to follow the criteria in labelling works as prācīna vyākaraṇa and navya vyākaraṇa, as some of the same texts are found repeated for the courses of bachelor degrees post degrees. There are discussions on the view points among the scholars; i.e. for instance, the rapratyahara is to be imagined on not on the basis of the sixth Mahesvarasutra: laṇ, and there are the rapratyaharamaṇdana and rapratyaharakhaṇdana (uphold & refute). Then for the support of each views the Mahabhashya comments are brought on to the picture, as the rules like: उरण्रपरः, अतो ल्रान्तस्य etc. As I had raised a question on रप्रत्याहारप्रयोजनम् three years ago, and Professor H N Bhat had replied on that. Here is the link:

https://groups.google.com/forum/?fromgroups#!msg/bvparishat/Z0gQpwOS6sc/d7UtvjwUOvYJ

Here we see navyas and pracinas comment differently on the same issue.

I feel that the difference of opinion on the issue of "what really Panini had intended", and the debate on different view points as the new ideologists and the traditional ideologists.

So, as Professor Jha requested, we have classify the authors as new ideologists and the traditional ideologists.

Regards,

Narayanan 

---

From: Shankarji Jha <shanka...@hotmail.com>
To: Veeranarayana Pandurangi <veer...@gmail.com>
Cc: Bharatiya Vidvat parishad <bvpar...@googlegroups.com>
Sent: Tuesday, 16 April 2013 1:44 PM
Subject: RE: {भारतीयविद्वत्परिषत्} Navyavyakarana?

[Sharadatanaya]

Sri Charudeva Sastry opposes Bhattoji in many cases, for instance his
order of sutras in sanhita prakarana is not effective.

no need to blame prakriyasarvasa because until that nobody was stopped
the method of astdhyayi learning.

Venimadhavasukla (author of praiskara darpana) also critisizes
bhattoji in some place in his kaumudikalpalathika (being commentary to
it)

On Apr 16, 2:39 pm, narayanan er <drernaraya...@yahoo.com> wrote:
> Sir,

> I have seen the list given by Professor Pandurangi. I failed to follow the criteria in labelling works as prācīna vyākaraṇa and navya vyākaraṇa, as some of the same texts are found repeated for the courses of bachelor degrees post degrees. There are discussions on the view points among the scholars; i.e. for instance, the rapratyahara is to be imagined on not on the basis of the sixth Mahesvarasutra: laṇ, and there are the rapratyaharamaṇdana and rapratyaharakhaṇdana(uphold & refute). Then for the support of each views the Mahabhashya comments are brought on to the picture, as the rules like: उरण्रपरः, अतो ल्रान्तस्य etc. As I had raised a question on रप्रत्याहारप्रयोजनम् three years ago, and Professor H N Bhat had replied on that. Here is the link:https://groups.google.com/forum/?fromgroups#!msg/bvparishat/Z0gQpwOS6...

> Here we see navyas and pracinas comment differently on the same issue.
>
> I feel that the difference of opinion on the issue of "what really Panini had intended", and the debate on different view points as the new ideologists and the traditional ideologists.
>
> So, as Professor Jha requested, we have classify the authors as new ideologists and the traditional ideologists.
> Regards,
> Narayanan
>
>
>
>
>
>
>
>
>
> >________________________________

> > From: Shankarji Jha <shankarji...@hotmail.com>
> >To: Veeranarayana Pandurangi <veera...@gmail.com>

> >Cc: Bharatiya Vidvat parishad <bvpar...@googlegroups.com>
> >Sent: Tuesday, 16 April 2013 1:44 PM
> >Subject: RE: {भारतीयविद्वत्परिषत्} Navyavyakarana?
>
> >Please provide a clear list of the works belonging to Praacheena and Navya Vyaakaranas. With regards,
>
> >Shankarji Jha,
> >Professor of Sanskrit,
> >Deptt of Sanskrit,
> >Panjab University,
> >Chandigarh-160014, INDIA
>
> >________________________________
> >Date: Tue, 16 Apr 2013 00:22:57 +0530
> >Subject: Re: {भारतीयविद्वत्परिषत्} Navyavyakarana?

> >From: veera...@gmail.com
> >To: madhavd...@gmail.com

> >CC: bvpar...@googlegroups.com
>
> >Sir
> >it is the course in JRRSU.
> >प्राच्यव्याकरण आचार्यपूर्वार्धे

> >महाभाष्यम् 1-5वाक्यपदीयम् ब्रह्मकाण्डः

>
> >आचार्योत्तरार्धे

> >महाभाष्यम् 7-8परमलघुमञ्जूषा

> >नन्दिकेश्वकारिका
> >भूषणसारः
> >शब्दकौस्तुभः
> >प्रौढमनोरमा
>
> >नव्यव्याकरण आचार्यपूर्वार्धेशब्देन्दुशेखऱः
> >भूषणसारः
> >परिभाषेन्दुः
>
> >नव्यव्याकरण आचार्योत्तरार्धेशब्देन्दुशेखऱः
> >भाष्यं 1-4 आह्निक
> >वाक्यपदीयं ब्रह्मकाण्डः
> >व्युत्पत्तिवादः
> >प्राच्यव्याकरण शास्त्री
> >काशिका 1-8
> >शब्दकौस्तुभः
> >परिभाषेन्दुः
> >नव्यव्याकरण शास्त्री
> >सिद्धान्तकौमुदी
> >प्रौढमनोरमा
> >परमलघुमञ्जूषा
>

> >On Sun, Apr 14, 2013 at 2:12 AM, Madhav M. Deshpande <madhavd...@gmail.com> wrote:
>
> >Dear BVP members,
>
> >>     I am trying to find readable information regarding the concept of Navyavyakarana to assign to students to read.  I don't find any book in my library that contains the word navyavyakarana, nor do I find anything in the World Cat.  Google search gives only lists of institutions that offer degrees in Navyavyakarana.  I am aware that many Indian universities offer degrees in Navyavyakarana, but I have been unable to get hold of a degree syllabus online.  I have most of the original texts and commentaries from authors like Bhattoji, Kaundabhatta, Nagesa etc., but I am looking for something that I can assign to students to read to give them an idea of the difference between Prachina and Navya Vyakarana.  I would appreciate any suggestions from scholars.  These students know basic Sanskrit, but are not at a level sufficient to read grammatical commentaries in original.
> >>     With best regards,
>
> >>Madhav Deshpande
> >>Professor of Sanskrit and Linguistics
> >>University of Michigan
> >>Ann Arbor, Michigan, USA
>
> >>--
> >>निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
> >>to subscribe go to the link below and put a request
> >>https://groups.google.com/group/bvparishat/subscribe
> >>To unsubscribe from this group, send email to
> >>bvparishat+...@googlegroups.com
> >>
> >>---
> >>You received this message because you are subscribed to the Google Groups "भारतीयविद्वत्परिषत्" group.
> >>To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+...@googlegroups.com.
> >>Visit this group athttp://groups.google.com/group/bvparishat?hl=en.

> >>For more options, visithttps://groups.google.com/groups/opt_out.

> >>
> >>
>
> >--
>
> >Veeranarayana N.K. Pandurangi
> >Head, Dept of Darshanas,
> >Yoganandacharya Bhavan,
> >Jagadguru Ramanandacharya Rajasthan Samskrita University, Madau, post Bhankrota, Jaipur, 302026. India
>
> >अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
> >तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
>
> >http://jrrsanskrituniversity.ac.in/
> >http://jrrsanskrituniversity.ac.in/acd1.asp
> >https://groups.google.com/forum/?hl=en&fromgroups#!forum/bvparishat
> >--
> >निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
> >to subscribe go to the link below and put a request
> >https://groups.google.com/group/bvparishat/subscribe
> >To unsubscribe from this group, send email to
> >bvparishat+...@googlegroups.com
> >
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> >For more options, visithttps://groups.google.com/groups/opt_out.

[Hnbhat B.R.]

I too endorse the view of Nityananda Mishra. Neither memorizing Ashtadhyayi nor SK rotten by heart will do any thing good, but only after digesting the systems individually and understanding the systems. The Bridge between the two systems of learning seems to be Nagesha Bhatta who wrote commentaries on both AS and SK and traditionally his words are considered as the final on Mahabhashya issues, by the followers of SK system.

One can easily list out many loopholes in the wide network of Mahabhashya as well as SK AND its commentaries and sub commentaries, which are a matter of concern for the traditional grammarians who can defend or offend anything with their intellectual supremacy. But criticizing any one of the systems seems not justified for learners or scholars trying to understand the difference of the systems.

It was Rupavatara, by a buddhist Dhrmakirti, to present the forms in the sections which equal to LS. And the commentatary Nyasa by Jindendra Buddhi, on Kashika on the other system, on Ashtadhyayi, also offers the prakriyA for the examples, given in Kashika much earlier than Prakriyakaumudi or rUpavatAra also probably. (I  am not sure of the date). The point is a reconciliation of both systems after digesting the systems was on its way at the time of Jinendra Buddhi himself.

There is a discussion on this poing what is Vyakarana, Navya Vyakarana, I think starts from Kaundabhatta's Bhushanasara, abridgement of VaiyakaraNabhuShaNa, probably following the suit of VyutpattivAda of Gadadhara. I mean, the Navyanyaya style of Parishkara, and presentation of VaiyakaraNaBhuShaNa.

  

​

[Madhav M. Deshpande]

I would like to thank all those who responded to my question regarding the division between prācīna and navya vyākaraṇa.  Like the view expressed by Shri H N Bhat, I believe that the navya phase of vyākaraṇa begins with the introduction of the language of navya-nyāya in grammatical works, especially those of Kauṇḍabhaṭṭa and Nāgeśa, and probably has little to do with the distinction between the Kāśikā method of studying Pāṇini in a textually linear fashion and the Prakriyā method that begins with Dharmakīrti's Rūpāvatāra and culminates in the work of Bhaṭṭojī.  I am especially interested in looking at all those places where Nāgeśa uses expressions like "Navyās tu" to distinguish his own views from those of earlier grammarians, often including Bhaṭṭojī and Kauṇḍabhaṭṭa.  The commentaries of Vaidyanātha in particular are very useful in identifying who Nāgeśa is referring to in his criticisms.  This use of "navya" is probably a much more specific use referring to Nāgeśa's own views as against those of other older grammarians, and has probably little to do with the use of navyanyāya terminology.  In any case, the discussion on the list has been very useful, and I wish to thank all responders.  With best wishes for the new year,

Madhav Deshpande
Professor of Sanskrit and Linguistics

University of Michigan, Ann Arbor, Michigan, USA