Recent research on vyakarana shastra

[Neelesh Bodas]

Greetings to all scholars.

I am looking for some pointers (= groups / journals / individual contacts / papers etc) on the research associated with "शास्त्र" aspects of Paninian grammar.

I am curious about what scientific research goes on these days based on ashtadhyayi, kaumudi, bhasyam, paribhashasa, vartikas  etc. 

Just to be clear, I am not looking for any work that can be classified under "sanskrit computing / linguistic analysis using computers / automatic generation" etc.   I am also not looking for any work that is pure explanatory in nature. (E.g. translations or elaborations). 

Any help would be appreciated. 

Regards

Neelesh

[Nagaraj Paturi]

 Panini A Survey Of Research Mouton 1976 

by George Cardona

https://archive.org/details/CardonaGeorgePaniniASurveyOfResearchMouton1976GeorgeCardona/page/n1

https://archive.org/download/CardonaGeorgePaniniASurveyOfResearchMouton1976GeorgeCardona/Cardona-George-Panini-A-Survey-of-Research-Mouton-1976-George-Cardona.pdf

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Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

Director,  Inter-University Centre for Indic Knowledge Systems. 

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

[Neelesh Bodas]

On Sat, Dec 22, 2018 at 9:44 PM Nagaraj Paturi <nagara...@gmail.com> wrote:

 Panini A Survey Of Research Mouton 1976 

by George Cardona

https://archive.org/details/CardonaGeorgePaniniASurveyOfResearchMouton1976GeorgeCardona/page/n1

https://archive.org/download/CardonaGeorgePaniniASurveyOfResearchMouton1976GeorgeCardona/Cardona-George-Panini-A-Survey-of-Research-Mouton-1976-George-Cardona.pdf

This is awesome. Thanks indeed for sharing.

[Madhav Deshpande]

Dear Nagaraj Ji,

     While my Guru's 1976 book is excellent, it is 44 years old, and hence does not cover anything written since that date.  A more recent book of Cardona is "Recent Research in Pāṇinian Studies," published by Motilal Banarsidass in 1999.  That book too is now almost 20 years old, and a lot has been published since then.  Cardona's books may be a good beginning to become familiar with the various lines of research regarding Pāṇinian grammar.  One can then look for the more recent work by scholars like S.D. Joshi, J. A. F. Roodbergen, Paul Kiparsky, Jan Houben, Johannes Bronkhorst, Peter Scharf, Madhav Deshpande, Malhar Kulkarni, Amba Kulkarni, and Saroja Bhate to name a few.  Cardona's books are not mere bibliographies.  They contain a critique of the work of other scholars from his point of view.

Madhav M. Deshpande

Professor Emeritus

Sanskrit and Linguistics

University of Michigan

[Residence: Campbell, California]

On Sat, Dec 22, 2018 at 9:44 PM Nagaraj Paturi <nagara...@gmail.com> wrote:

[Neelesh Bodas]

On Sat, Dec 22, 2018 at 9:59 PM Madhav Deshpande <mmd...@umich.edu> wrote:

Dear Nagaraj Ji,

     While my Guru's 1976 book is excellent, it is 44 years old, and hence does not cover anything written since that date.  A more recent book of Cardona is "Recent Research in Pāṇinian Studies," published by Motilal Banarsidass in 1999.  That book too is now almost 20 years old, and a lot has been published since then.  Cardona's books may be a good beginning to become familiar with the various lines of research regarding Pāṇinian grammar.  One can then look for the more recent work by scholars like S.D. Joshi, J. A. F. Roodbergen, Paul Kiparsky, Jan Houben, Johannes Bronkhorst, Peter Scharf, Madhav Deshpande, Malhar Kulkarni, Amba Kulkarni, and Saroja Bhate to name a few.  Cardona's books are not mere bibliographies.  They contain a critique of the work of other scholars from his point of view.

Thank you Dr. Deshpande for a very useful advice. I will try to procure the 1999 book as well. 

[Girish Jha]

Dear Professor Deshpande,

I  am eager to know the title and name of the publication of that most recent work authored by Prof.S.D.Joshi and et al.Is it available in soft pdf?  If yes,what may be the link to it?To my knowledge Prof. Cardona's Recent Research............is.also not available on Archive.org.

Regards

sincerely

Girish K. Jha

Retd. University Professor

Dept of Sanskrit

Patna University

Residence : Kolkata-India

[shankara]

Sir,

'Recent Research in Paninian Studies' is available at Google Books.

Download link - https://books.google.co.in/books?id=5MOEttrZhbcC

regards
shankara

[Nagaraj Paturi]

Available here for purchase. 

[Nagaraj Paturi]

Introduction on Amazon sale page is as follows:

The present volume is a continuation of the bibliography and study presented in Panini, A Survey of Research, first published in the Netherlands (The Hague: Mouton and Co. 1976), subsequently published in India (Delhi: Motilal Banarsidass, 1980) and reprinted in 1997. The basic format adopted for the first survey is observed here: a bibliography of major work done since 1975, including materials which came to the author's knowledge up to December of 1997, is followed by his appraisal of this work with extensive references to primary sources which are the bases of scholarly discussions and notes.  

[Madhav Deshpande]

As far as I know, the multi-volume translation of the Aṣṭādhyāyī by S.D. Joshi and Roodbergen, published by the Sahitya Akademi, was his last published work.  It was not completed, and now both scholars are no more.  The last time I saw Professor Joshi alive, he gave me a few volumes of this translation. Among the Āhnikas of the Mahābhāṣya they translated, the Paspaśā volume was probably the last one.  Professor Saroja Bhate may have more up to date information regarding his publications. Shankara Ji may be able to check if any of these are available on line.  With best regards,

Madhav M. Deshpande

Professor Emeritus

Sanskrit and Linguistics

University of Michigan

[Residence: Campbell, California]

[Narayan Prasad]

<<I  am eager to know the title and name of the publication of that most recent work authored by Prof.S.D.Joshi and et al.Is it available in soft pdf?>>

<<As far as I know, the multi-volume translation of the Aṣṭādhyāyī by S.D. Joshi and Roodbergen, published by the Sahitya Akademi, was his last published work. ... if any of these are available on line.>>

All the 13 volumes of The Aṣṭādhyāyī by S.D. Joshi and Roodbergen are available here:

https://archive.org/search.php?query=Astadhyayi%20of%20Panini%2C%20S%20D%20Joshi

Regards

Narayan Prasad

[Ashok Aklujkar]

> On Dec 23, 2018, at 4:01 PM, Narayan Prasad <hin...@gmail.com> wrote:
>
> <<I am eager to know the title and name of the publication of that most recent work authored by Prof.S.D.Joshi and et al.Is it available in soft pdf?>>
>

> <<As far as I know, the multi-volume translation of the Aṣṭādhyāyī by S.D. Joshi and Roodbergen, published by the Sahitya Akademi, was his last published work. …

The last time I met Prof. S.D.Joshi, he told me that he had no intention of translating more parts of the Aṣṭādhyāyī. The reason was that he believed that his views on the remaining parts could be figured out from what he had already published — that he had given expression to everything he considered new/original or important. His view behind discontinuing the Mahābhāṣya translation was the same.

a.a.

[Madhav Deshpande]

Dear Narayan Prasad Ji,

Thank you for providing this link.  I have some of these volumes in print, but not the whole set.  I wish Professor Joshi had lived to complete the translation, but as Ashok Aklujkar says, he had stopped working on it at some point.  The last time I visited him in Pune, he was in no health to do any academic work.  

Madhav M. Deshpande

Professor Emeritus

Sanskrit and Linguistics

University of Michigan

[Residence: Campbell, California]

--

[Sivasenani Nori]

Actually, Prof. Joshi wrote his reason for discontinuing the work in one of the later volumes. It is to the effect that he, Prof. Joshi, came to realise that Patanjali does not understand Panini and hence there is no further point in studying Patanjali. 

Regards 

N Siva Senani 

[Venkatesh Murthy]

Namaste

If Patanjali does not understand Panini who is the final authority on Panini? Again we have to go to Siddhanta Kaumudi? They say if you read SK no need to read Patanjali's Mahabhashya. 

Regards

 

-Venkatesh

[jhakgirish]

Dear colleagues

I would like to clarify my personal view on 

Dr S.D.Joshi's statement that Patanjali didn't follow Panini is in no case acceptable.After Panini countless scholars came,studied and churned the Shastra all their lives.None of them felt in such a way.This very Grammar is called त्रिमुनि व्याकरणम्।

It is possible that they differ with each other

In views on certain points but Mr Joshi's statement surprised me.Strange.

Regards

Girish K.Jha

Retd University Professor

Dept of Sanskrit

Patna Univ.

Residence: Kolkata-India

Sent from my Samsung Galaxy smartphone.

[Shrikant Jamadagni]

Dear scholars

Can someone who has studied prof.s.d.joshi's works let us know why the prof felt so strongly about patanjali? Any examples?

Thanks.

Sent from Yahoo Mail on Android

[Sivasenani Nori]

Please see his translations of Mahabhashya.

Regards 

N Siva Senani 

[Nagaraj Paturi]

Bhartrihari classifies students of vyaakaraNa (probably the classification applies to students of all s'aastras) :  1. aagamaanusaari 2. svatarkaanusaari 

[Neelesh Bodas]

On Sun, Dec 23, 2018 at 8:20 PM Nagaraj Paturi <nagara...@gmail.com> wrote:

Bhartrihari classifies students of vyaakaraNa (probably the classification applies to students of all s'aastras) :  1. aagamaanusaari 2. svatarkaanusaari 

प्रज्ञाविवेकं लभते भिन्नैरागमदर्शनैः । कियद्वा शक्यमुन्नेतुं स्वतर्कमनुधावता ॥

[Malhar Kulkarni]

Dear All, 

I quote below from the preface of the first volume of the translation of the  Aṣṭādhyāyī  by S.D.Joshi and J. A. F. Roodbergen: 

"When we started the Mahābhāṣya- project in 1967...our idea was that we would be able to understand Pāṇini better through studying Patañjali. But we have come to the conclusion that, apart from introducing a great deal of extraneous matter, especially from Mīmāṁsā sources, in the interpretation of  the Pāṇini-sutras,  Patañjali is often at a loss, how to construe  Pāṇini's intention. Therefore  Patañjali's opinions can never replace our independent judgement regarding the interpretation of  Pāṇini, especially in the matter of anuvṛtti and nivṛtti, and of conflict- resolving procedures.  Patañjali can only act as a guide to be critically followed, not as a final authority regarding the interpretation of the Aṣṭādhyāyī. We have also come to the conclusion that to some extent, the Kāśikāvṛtti has preserved an authentic  Pāṇinian tradition, independent of and different from the one followed by and established by Patanjali and his grammatical sources. 

These and similar considerations have led us to terminate our Mahābhāṣya project."

I hope this quote helps this discussion. 

with salutations to all,

On Mon, Dec 24, 2018 at 9:42 AM Sivasenani Nori <sivas...@gmail.com> wrote:

--

Malhar Kulkarni,
Department of Humanities and Social Sciences,
IIT Bombay, Powai, Mumbai-400076.
mal...@iitb.ac.in

[Narayan Prasad]

<<They say if you read SK no need to read Patanjali's Mahabhashya.>>

Who are they ? Generally those who have not studied Panini in the Astadhyayi order and hence do not understand anything of Panini. Grapes are sour for them !

[Neelesh Bodas]

On Mon, Dec 24, 2018 at 4:25 AM Narayan Prasad <hin...@gmail.com> wrote:

<<They say if you read SK no need to read Patanjali's Mahabhashya.>>

Who are they ? Generally those who have not studied Panini in the Astadhyayi order and hence do not understand anything of Panini. Grapes are sour for them !

There was a period when Kaumudi's popularity was on the peak and the कौमुदी-अध्ययन-पद्धति superseded everything else. This must have lead to the kaarika - कौमुदी यदि कण्ठस्था वृथा भाष्ये परिश्रमः। कौमुदी यद्यकण्ठस्था वृथा भाष्ये परिश्रमः॥

Incidentally, a similar karika is known for Padamanjari as well - अधीते हि महाभाष्ये व्यर्था सा पदमञ्जरी । It does not mean Padamanjari is useless, it means that Padamanjari echos everything from bhashyam.

Such kaarikas are to be seen more like "praising the corresponding book / author" rather than telling a universal truth.

 

On Monday, 24 December 2018 08:23:25 UTC+5:30, Venkatesh Murthy wrote:

Namaste

If Patanjali does not understand Panini who is the final authority on Panini? Again we have to go to Siddhanta Kaumudi? They say if you read SK no need to read Patanjali's Mahabhashya. 

On Mon, Dec 24, 2018 at 6:53 AM Sivasenani Nori <sivas...@gmail.com> wrote:

Actually, Prof. Joshi wrote his reason for discontinuing the work in one of the later volumes. It is to the effect that he, Prof. Joshi, came to realise that Patanjali does not understand Panini and hence there is no further point in studying Patanjali. 

Regards 

N Siva Senani 

--

[K S Kannan]

+

anadhIte mahAbhAs"ye vyarthA sA padaman"jarI

--

Dr. K.S.Kannan

Academic Director, Swadeshi Indology.

Nominated Member, IIAS, Shimla.

Member, Exec Committee, Indian Institute of World Culture, Bangalore.

Member, BoS, Chinmaya University.

Member, BoS, University of Hyderabad.

Former Professor, CAHC, Jain University, Bangalore.

Former Director, Karnataka Samskrit University, Bangalore.

Former Principal, Evening College, Samskrit University, Bangalore.

Former Head, Dept. of Sanskrit, The National Colleges, Bangalore.

[L Srinivas]

Dear All,

Has there been any professional critique of the views cited below of Prof(s) SD Joshi and JAF Roodbergen? I'd be obliged for any relevant references.

Thanks,

Srini

[Narayan Prasad]

<<अनधीते महाभाष्ये व्यर्था सा पदमञ्जरी।>>

Thank you, sir. This makes sense.

Regards

Narayan Prasad

[Madhav Deshpande]

Other than Mahamahopadhyaya Vasudeva Shastri Abhyankar who produced the only complete [Marathi] translation of the entire Mahābhāṣya, Professor S.D. Joshi was the other recent scholar who had studied the Mahābhāṣya most closely and had produced nearly a dozen volumes of exquisite translation and commentary on Patañjali's Mahābhāṣya.  However, as an independent mind, he often disagreed with the conclusions of Patañjali, and his translations of the Mahābhāṣya and the translation of the Aṣṭādhyāyī occasionally express these disagreements with Patañjali.  His disagreements with Patañjali are not based on his disregard for Patañjali, but on his intense study of Patañjali.  If Patañjali disagrees with Katyāyana and rejects numerous rules of Pāṇini, that freedom to think got limited in later grammarians under the rule: uttarottaram munīnām prāmāṇyam.  Even the great Bhartr̥hari occasionally disagrees with Patañjali and says: इदं न्यायविदो भाष्यकारस्याप्ययुक्तमिव लक्ष्यते । I have not seen a review of Professor Joshi's views, but he was certainly not alone in disagreeing with Patañjali.  One is free to disagree with Professor Joshi's views, or anyone else's views.  All I would say is that it is inappropriate to assume that Professor Joshi was ignorant of the Mahābhāṣya.  I studied the Mahābhāṣya with Professor Joshi, as did Ashok Aklujkar, Saroja Bhate, Malhar Kulkarni [?] and many others.  While there were only two hours a week in the schedule of the University of Pune, Professor Joshi made us come to his home every single day for a reading.  I would invite scholars to examine his views in a scholarly way, and agree or disagree with his views, but not brush them aside with casual comments.  Scholarship contained in his 25 volumes on Pāṇini and Patañjali deserves more than casual comments.  With best regards,

Madhav M. Deshpande

Professor Emeritus

Sanskrit and Linguistics

University of Michigan

[Residence: Campbell, California]

[ushavishnuvamsi]

इदं चर्चासूत्रं "any scientific study on panini" इत्युपक्रान्तम् । का तत्र scientific इत्यनेन विवक्षा?  किं,  पाणिनीयमधिकृत्यान्यत्रान्वेषणमिति? पाणिनीयस्यैव सम्प्रदायानुरोधि व्याख्यानं तृणाय मत्वा एकदेशमात्रपर्यालोडनेन यत्किञ्चित् प्रतिलोमं यत्कथ्यते तदिति वा?  साम्प्रदायिकैरस्मदादिभि: क्रियमाणमालोचनं unscientific इति वा ?  यत्किञ्चिदांगलभाषया (शास्त्रभक्तिं दूरत: क्षिप्त्वा) secular भावेन भाष्याकारादीन् प्रमाणभूतान् अपि आचार्यान् बालानिव वीक्ष्य उत्तमासनमध्यास्य व्युत्पादनमिति वा?  

[Neelesh Bodas]

On Mon, Dec 24, 2018 at 10:00 AM ushavishnuvamsi <ushavis...@gmail.com> wrote:

इदं चर्चासूत्रं "any scientific study on panini" इत्युपक्रान्तम् । का तत्र scientific इत्यनेन विवक्षा?  किं,  पाणिनीयमधिकृत्यान्यत्रान्वेषणमिति? पाणिनीयस्यैव सम्प्रदायानुरोधि व्याख्यानं तृणाय मत्वा एकदेशमात्रपर्यालोडनेन यत्किञ्चित् प्रतिलोमं यत्कथ्यते तदिति वा?  साम्प्रदायिकैरस्मदादिभि: क्रियमाणमालोचनं unscientific इति वा ?  यत्किञ्चिदांगलभाषया (शास्त्रभक्तिं दूरत: क्षिप्त्वा) secular भावेन भाष्याकारादीन् प्रमाणभूतान् अपि आचार्यान् बालानिव वीक्ष्य उत्तमासनमध्यास्य व्युत्पादनमिति वा?  

अपरस्मिन् चर्चासूत्रे मान्या सरोजाभाटेवर्या अवोचत्   - "आधुनिकपण्डिताः तदशिष्यम्... इत्यस्मात् आरभ्य पञ्च सूत्राणि अपाणिनीयानि सन्ति इति मन्यन्ते"। एतत् पठित्वा जिज्ञासा समुत्पन्ना यत् सूत्राणि /  भाष्यवाक्यानि / व्याख्यानानि अधिकृत्य कीदृशम्  आधुनिकसंशोधनं  प्रचलति इति । "scientific" इत्यस्य अयमेवाशयः । अत्र पाश्चिमात्याः / पौर्वात्याः उत आङ्ग्लभाषिकाः / संस्कृतभाषिकाः उत  साम्प्रदायिकाः / असाम्प्रदायिकाः एतादृशः कोऽपि भेदः न अपेक्षितः । संशोधनस्य क्षेत्रे किं किं निर्मीयतेऽद्यतनकाले इत्येव विषयः ।

अपि च, मम प्रश्नस्य उत्तरम्  आचार्यनागराजवर्यस्य आचार्यमाधवदेशपाण्डेवर्यस्य सन्देशौ पठित्वा पूर्वमेव प्राप्तम् ।        

            

सादरम् 

नीलेशः

[Narayan Prasad]

<<I have some of these volumes in print, but not the whole set.>>

BTW, I have only volume ix. I had to purchase it in 2002 for my article "Asiddhavadatrābhāt: its Treatment in the post-Pāṇinian Systems of  Sanskrit Grammar", because the BORI library did not have it then and I had to present this article at the 41st session of AIOC, held at Puri in Dec. 2002. By chance, Prof. Joshi was also present during this session. He was also requested by the Section President to present his views on P.6.4.22.

This article was published in: "Journal of the Oriental Institute, Baroda, Vol. 50, Nos.1-4, Sep.-June 2000-2001 Issue, pp.43-54." 

But I do not have its hard copy. If anybody has access to this issue of JOIB, I would request him to give me a scanned copy.

Thanks and regards

Narayan Prasad

[ushavishnuvamsi]

नम: । आधुनिकै: शास्त्रे बहुधा परीक्षा विहिता,  विशिष्य एस्डिजोषिप्रभृतिभि: । प्राचीनैरपि सूक्ष्मतरपरीक्षा: कृता एव । परं प्राचीना: पाणिनिप्रभृतिषु भक्त्यतिशयवशात्पराभूता इव । "इव" । प्रायो नवीनै: नवीनविचारप्रस्तावनिमित्तयशोलिप्सुभि:  वस्त्वेकदेशमात्रालम्बनै: शोध: क्रियते । शोध: क्रियताम् । ते हि सहसा शोधफलं पक्वं मन्यमाना: प्रस्तुवते । तदेवेतरैरेकदेशिभि: प्रमाणतयोद्ध्रियते प्राय आधुनिकेषु प्रकरणेषु । एतदसाधु । ईदृशं scientific इति पदं नार्हति । स्वर्गीयजोषि-किपार्स्कि-रूड्बर्गन्-प्रभृतिभिरुपस्थापितं नित्यान्तरङ्गविषयकं शोधमाधृत्य मदीय: शोधप्रबन्ध उपाधिनिमित्त आसीत् । शोधलेखनेषु तेषां शैली नारोचत मे । मम वा एष दोष: स्यात् । ते हि मध्येलेखं पाणिनिं कात्यायनं भाष्यकारादींश्च प्रशंसन्ति स्म । कथमेकदेशिन: शास्त्रकृतं नाम प्रशंसेयु: ।।

--

[Srinivasakrishnan ln]

Yes, of course. One fully appreciates that Prof Joshi was among the  greatest modern scholars of Sanskrit grammar. But if he found 'it acceptable, or rather necessary, to disagree with the conclusions reached by Patañjali', did others find it necessary to critique his views? After all, that's both the modern and the traditional method, isn't it? 

Thanks and Regards,

Srini

Srini

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[Narayan Prasad]

<<I would invite scholars to examine his views in a scholarly way, and agree or disagree with his views, but not brush them aside with casual comments.>>

In his Introduction to व्याकरण-महाभाष्य : समर्थाह्निक (पा॰2.1.1), Prof. Joshi has listed the purpose of the extensive commentary on Panini (see the attached figure). Of special interest will be to see the purpose no. (i) and (ii):

(i) to defend पाणिनि where alterations and additions proposed by कात्यायन appear to be unreasonable.

(ii) to examine independently the rules and views of पाणिनि which are left unnoticed by कात्यायन.

Regards

Narayan Prasad

[ushavishnuvamsi]

सम्प्रदायो नाम सा कुल्या यया शास्त्रकृतामभिप्रायो मुखान्मुखं कर्णात् कर्णमप्रतिघातं प्रवहति । तया शास्त्रपद्धतिं यथावधिगम्य महात्मना जोषिपादेन नागेशेनेव परिष्कार उद्भावित: । सोपि सम्प्रदाय एव । ये पुनरनुपास्य गुरून् अविदित्वा शास्त्रगतिरीती रभसप्रयुक्ता: किञ्चिदाचक्षीरन् न तत् साधु मन्यामहे । भाष्यकारोप्याह -"यो ह्युत्सूत्रं कथयेन्नादो गृह्येते"ति ।।

[K S Kannan]

tat-tad utpreks"amANAnAm

      purANair Agamair vinA |

anupAsita-vRddhAnAm

      vidyA nAtiprasIdati||

- iti khalv AhuH

[Ashok Aklujkar]

> On Dec 24, 2018, at 6:31 AM, L Srinivas <lns2...@gmail.com> wrote:
> Has there been any professional critique of the views cited below of Prof(s) SD Joshi and JAF Roodbergen? I'd be obliged for any relevant references.

My great indebtedness to Prof. S.D. Joshi did not come in the way of expressing disagreement with his view of the role Patañjali played in the history of Pāṇinian grammar. I should also gratefully note that Joshi never took my disagreement with him personally and continued to treat me like a friend till the end of his life.

(In the Poona/Pune of the late 1950s and early 1960s, I was extremely fortunate to come across many teachers who attached greater value to evidence and arguments than to continued acceptance of their own views in scholarly community. I found Joshi to be the foremost among such teachers.)

I hope to write one day a critique specifically of how Joshi viewed Patañjali’s place in the development of Pāṇinian grammar. Until then, the following piece may be taken as a sample of why and how I disagree with him:

[Srinivasakrishnan ln]

Thanks, Prof Aklujkar, for your kind response and the reading materials. 

Srini

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Part 2 of the same article was printed so inaccurately in the inaugural issue of a journal that the issue was withdrawn and the project of publishing the journal was given up.  I am attaching that part here in the form of a pdf of my typescript. 

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Eventually, I may publish the two parts together as a single essay/monograph.

a.a.

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[L Srinivas]

Thank you very much, sir. 

Frequently one reads something and one's set on a train of thought. One's always cognizant of Prof Joshi's glorious lineage going all the way back to Nāgeśa himself. How can one forget that even now, given Prof Deshpande mentioned both Mm VS Abhyankar and Prof Joshi in the same post?

One also remembers that Prof Joshi himself refers to his collaborator, Mr Jouthe Roodbergen, as his student friend, Prof Dandekar as his teacher and Prof DHH Ingalls as his guru. (Acknowledgments to Vyākaraṇa-Mahābhāṣya, Samarthāhnika, CASS, Pune). 

Even the dullest mind may discern twin parampara's here. It's in this context that my original query was posed. 

Bests,

Srini

[K S Kannan]

 Kielhorn too, it may be remembered in passing, considered himself a part of the vaiyAkaraNa tradition,

and did some extraordinary work. I have a faint remembrance of reading his words somewhere long ago,

to the effect that none could deem that the vyAkaraNa tradition was dead at least as long as he was alive.

[Nagaraj Paturi]

Thanks Prof. Aklujkar for sharing.

One more example for your differing with respect. 

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Part 2 of the same article was printed so inaccurately in the inaugural issue of a journal that the issue was withdrawn and the project of publishing the journal was given up.  I am attaching that part here in the form of a pdf of my typescript. 

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Eventually, I may publish the two parts together as a single essay/monograph.

a.a.

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[Subrahmanyam Korada]

नमो विद्वद्भ्यः

 did others find it necessary to critique his views?  

                                                                                              ---- Vid Srinivasakrishnan

I know Pro S D Joshi well - he was one of the adjudicators of my Ph D Thesis , महावाक्यविचारः ।

He used to come to Visakhapatnam (I was in Andhra University) to his relative's(daughter?) house and

send word for me .

He was raising some difficult issues in Panini and asking for my opinion -- the only thing with Prof Joshi

is that he wants things to be in वाच्यमर्यादा ,  which is not the case with शास्त्रs --

इह इङ्गितेन चेष्टितेन  निमिषितेन महता  वा सूत्रनिबन्धेन  आचार्याणामभिप्रायो लक्ष्यते -- महाभाष्यम् , न मु ने 8-2-3

Those who want to study / explain / comment on - महाभाष्यम् should keep in mind this , especially the

term - लक्ष्यते । You cannot simply read a सूत्रम् and interpret just like you do in the case of a लौकिकवाक्यम्।

भाष्याब्धिः क्व अतिगंभीरः - कैयटः ।

In my opinion ( rather it is a fact) one should study other दर्शनs also, especially पूर्वमीमांसा and 

 न्यायवैशेषिक, to understand the profound meaning of महाभाष्यम् - 

This is what is done by Hari in वाक्यपदीयम् -- he suggests -----

प्रज्ञा विवेकं लभते भिन्नैरागमदर्शनैः ।

कियद्वा शक्यमुन्नेतुं स्वतर्कमनुधावता ?  वा प , वा कां (end)

एकं शास्त्रमधीयानः न विद्यात् शास्त्रनिश्चयम् -- सुश्रुतसंहिता ( अ 1)

If you want to explain -- भिन्नेष्वभिन्नं छिन्नेष्वच्छिन्नं सामान्यभूतम् -- you have to quote --

जात्याकृतिव्यक्तयस्तु पदार्थः -- न्यायसूत्रम् and

आकृतिः क्रियार्थत्वात् -- मीमांसासूत्रम् (आकृत्यधिकरणम् )

Under न मु ने , Patanjali explains thru an example as to how  a lot of meaning is effectively encoded --

एतदेव ज्ञापयत्याचार्यः ’ भवत्यत्र नाभाव ’ इति --- अथवा द्विगता अपि हेतवो भवन्ति ...-- तथा वाक्यान्यपि द्विगतानि दृश्यन्ते

... अथवा वृद्धकुमारीवाक्यवदिदं द्रष्टव्यम् । तद्यथा - वृद्धकुमारी इन्द्रेण उक्ता ’ वरं वृणीष्वे’ ति , सा वरमवृणीत -

- ’ पुत्रा मे बहुक्षीरघृतमोदनं कांस्यपात्र्यां भुञ्जीरन् इति । न च तावदस्याः पतिर्भवति , कुतः पुत्राः ? कुतो वा गावः ? 

कुतो धान्यम् ?

 तत्र अनया एकेन वाक्येन पतिः पुत्रा गावो धनम् इति सर्वं सङ्गृहीतं भवति ।

एवमिहापि ने’सिद्धत्वप्रतिषेधं ब्रुवता नाभावो’पि सङ्गृहीतो भवति ।

In पस्पशा , Patanjali explains what is व्याख्यानम् --

ननु च तदेव सूत्रं विग्रुहीतं व्याख्यानं भवति । न केवलं चर्चापदानि व्याख्यानम् - वृद्धिः आत् ऐच् इति । किं तर्हि ? 

उदाहरणं -प्रत्युदाहरणं-वाक्याध्याहारः- इत्येतत्समुदितं व्याख्यानं भवति।

_____________________________________________

In the Introduction to Telugu Translation of Vakyapadiyam (Brahmakanda and Vakyakanda) , 1974,

some statements made by Prof Joshi in his " स्फोटनिर्णय of Kaundabhatta , with English Translation ",

are quoted and refuted ---

1. Hari , nowhere said  _ स्फोटः ध्वनीनां पूर्ववर्ती , अखण्डः , स्वगतभेदरहितः , अर्थस्फोरकः ।

2.Hari said this much  - स्फोटः शब्दोच्चारकाङ्गभूतैः स्थानकरणैः व्यज्यते ।

3.The problem is due to the thinking that the meaning of स्फोट and that of the definition of शब्द (येनोच्चारितेन...)

of Patanjali are one and the same .

4.Hari nowhere employed the term स्फोट in the sense of ' अर्थवती वाक् ’ ।

5.Hari's opinion is -- ध्वनि  is heard , it is connected with the perishable body , स्फोट  is a जातिवाचक

that is formed from the sounds emanated from the body .

But base of the above said concepts is available in a subtle form in Hari's words --

1.द्वौ शब्दात्मानौ नित्यः कार्यश्चेति । कैश्चिन्नित्यमिति द्ष्टः कैश्चिदनित्य इति । अथवा जातिर्व्यक्तिश्चेति  । अथवा स्फोटो

ध्वनिश्च । 

                           --- महाभाष्यदीपिका p 13

2.वर्णपदवाक्यविषयाः प्रयत्नविशेषसाध्याः ध्वनयः वर्णपदवाक्याख्यान्  स्फोटान् पुनःपुनराविर्भावयन्तः बुद्धिष्वारोपयन्ति।

                                          --- वृत्तिः , श्लो 82 , ब्रह्मकाण्डः , वा प

____________________________________________

The fact is that Hari clearly says ( ब्रह्म. 44 ) --

द्वावुपादानशब्देषु शब्दौ शब्दविदो विदुः ।

एको निमित्तं शब्दानां अपरो’र्थे प्रयुज्यते ॥

The meaning of स्फोट and the definition of शब्द ( येनोच्चारितेन...) are one and the same ---

शब्दार्थप्रत्ययानाम् इतरेतराध्यासात्  सङ्करः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् -- योगसूत्रम् , 3-17

Refuting Patanjali is no sin -- Sriharsha , in खण्डनखण्डखाद्यम् , refuted Panini's  नदीसंज्ञा and 

पदसंज्ञा  simply to exhibit his command on तर्क  । But he could not offer a single सूत्रम्  on a 

par with Panini . One is free to do a matching work to Panini / Patanjali .

Vid Neelesh ---

you may refer to महावाक्यविचारः ( online ) wherein the original method of teaching of Panini

(प्रक्रिया and आर्थिकम् ) is restored .

Four Vrittis in Panini (available online ) gives you some important insights into the concept of 

Vritti , with authority .

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 Korada

Blog: Koradeeyam.blogspot.in 

On Tue, Dec 25, 2018 at 2:56 PM L Srinivas <lns2...@gmail.com> wrote:

[L Srinivas]

Thanks for sharing, Prof Subrahmanyam. 

I'm much obliged,

Srini

[Neelesh Bodas]

On Tue, Dec 25, 2018 at 5:37 AM Subrahmanyam Korada <kora...@gmail.com> wrote:

Vid Neelesh ---

you may refer to महावाक्यविचारः ( online ) wherein the original method of teaching of Panini

(प्रक्रिया and आर्थिकम् ) is restored .

Four Vrittis in Panini (available online ) gives you some important insights into the concept of 

Vritti , with authority .

Namaste Prof. Korada,  I read this message just today. Apologies for replying late. Thank you very much for the two books. 

Just for the future reference, I am pasting the links of both the books so that future readers may download them from here directly. Both are authored by Respected Prof. Korada.

महावाक्यविचारः (PhD thesis) - https://docs.google.com/viewer?a=v&pid=forums&srcid=MTQyNTE0MTcxODQxNzMxMDM3MDQBMDg4NzY2ODA4NjY5ODg3MTQ4ODYBRERjSy1HeDVDWWdKATAuMQEBdjI&authuser=0

Four vrittis in Panini - https://ia600801.us.archive.org/1/items/FourVrittisInPaniniKoradaSubrahmanyam/Four%20Vrittis%20in%20Panini%20-%20Korada%20Subrahmanyam.pdf