panini
subrahmanyam korada
Namo vidvadbhyah
I may be permitted by Dr Joshi and Dr Sastri to post my response on BVP as many scholars will come to know the points and may offer comments .
An important suggestion – please do not look the following discussion from the point of view of Western Linguistics , which is insipid and undependable .
VyAkara.nam is compiled by Yogis with the help of Yogabalam and therefore impeccable .
Pa tanjali enumerated the chief purposes of Vyakaranam in Paspas’A – rak.sohAgmalaghvasandehA.h prayojanam .
When one gets Vaidikas’abdas from Vedas and Laukikas’abdas from Loka (s’i.s.taloka of AryAvarta ) what is the necessity of VyAkara.nam ?
Rak.sA , i.e. VedAnAm rak.sA and Laghu = to get thousands of s’abdas thru a simple device (laghunA upAyena mahato mahata.h s’abdaughAn pratipadyeran ) .
Laukikas’abdas are also to be protected ( from natural change) and without a constant form and meaning of S’abda it is a futile exercise to compile a VyAkara.nam -(Paspas’A)- siddhe s’abdArthasambandhe lokato’rthaprayukte s’abdaprayoge s’Astre.na dharmaniyama.h (KAtyAyanavArtikam) –
nAnarthikAm imAm kas’cid vyavasthAm kartumarhati I
tasmAnnibadhyate s’i.s.tai.h sAdhutvavi.sayA sm.rti.h II(VakyapadIyam 1-29)
S’bda is used for communication , i.e. here s’abda is VAkyam ( or MahAvAkyam depending on the length of meaning to be conveyed) .
But sentences that are used , being used and going to be used are infinite in number . Therefore .R.sis had come down to Padam . Even Padas are infinite in number . So there should be a device by which one , without going to the catalogue of words (PratipadapA.tha). can get the Padas .
The device is – prak.rti – pratyaya – vibhAga . Offer a single Prak.rti and many Pratyayas – kAryam , kartavyam, kAri.h , kara.nIyam, kriyA, kara.nam, karma, kartA, kAra.nam, kArakam , kartum , k.rtvA, karoti, kari.syati, kAram kAram, k.rti.h , kArayAmAsa etc.
The origin of this terminology goes back to Veda – GopathabrAhma.nam – omkAram p.rcchAma.h , ko dhAtu.h ? kim prAtipadikam ? .. ka.h pratyaya.h ? …
Earlier to PA.nini , there were PrAtis’Akhyas of different Vedas and VyAkara.nams of Lasukikas’abdas .
PA.nini , with his unparalleled ‘Yogabalam’ compiled ‘A.s.tAdhyAyI’ , which takes care of Laukikas’abdas and the Vaidikas’abdas of 1137 S’Akhas . And that’swhy PA.ninIyam only is called VedAngam .
There is a single Spho.tas’abda and the same is ‘vyAk.rta’ by different sages differently –
Yadekam prakriyAbhedai.h bahudhA pravibhajyate I
tadvyAkara.namAgamya param brahmadhigamyate II (VAkyapadIyam 1-22)
Rama.ha , bhavati –
PA.nini – rAma + s ; bhU + a = ti .
S’Aka.tAyana – rAma + ru ; bhU + ati
S’Akalya – rAma + ri : bhava + ti
anvAkhyAnAni bhidyante s’abdavyutpattikarmasu I
bahUnAm sambhave’rthAnAm nimitam kincidi.syate II (VP 2-170)
vairavAsi.s.thagiris’A stathaigArikAdaya.h I
kais’cit kathancidAkhyAtA nimittAvadhisankarai.h II (171)
yathA patha.h samAkhyAnam v.rk.savalmIkaparvatai.h I
aviruddham gavAdInAm bhinnais’ca sahakAribhi.h II (172)
kais’cinnirvacanam bhinnam giratergarjatergame.h I
gavatergadatervApi gaurityatrAnudars’itam II (174)
gaurityeva svarUpAdvA gos’abdo go.su vartate I
vyutpAdyate na vA sarvam kais’ciccobhayathocyate II (175)
AnvAkhyAnam (vyutpatti) may differ from VaiyAkara.na to VaiyAkara.na, but the Padam is the same The word ‘gau.h’ is analysed differently and some (like Aukthikya ) argued that gos’bda denotes the meaning ‘gau.h’ there need not be any ‘vyutpatti’ .
As far as the Pratyayas are concerned --
No doubt the complete word only conveys the meaning but in order to exhibit the analysis PA.nini compiles a Pratyaya keeping ‘lAghavam’ (brevity) in mind –
By appending or prefixing a Var.na as ‘it’ he can suggest something – V.rddhi or no V.rddhi , Gu.na or no Gu.na, Svara etc .
The idvar.na ruled by ‘halantyam’, ‘las’akvataddhite’ etc(
1-3-3,8) will get ‘lopa’ by ‘tasya lopa.h’(1-3-9) after serving the purpose.
.Nvul -- .nvult.rcau (P 3-1-133) – here in .nvul - ‘ .n’ is for V.rddhi by ‘aco’n.niti (7-2-115) , ‘l’ is for litsvara (pratyayAt pUrvam udAttam) by ‘liti’(6-1-163) , ‘vu’ becomes ‘aka’ by ‘yuvoranAkau’ (7-1-1) –
k.r + .nvul – k.r + vu – k.r + aka – kAr + aka – kAraka ( + sup – kAraka.h/kArikA/kArakam)
k.r + t.rc – here ‘c’ is for ‘antodAtta’ by ‘cita.h’ ( 6-1-160) , although there is no marker for Gu.na, it is effected by ‘sArvadhAtukArdhadhAtukayo.h’ (7-3-84) , Gu.na and V.rddhi in the place of ‘.r’ will be ‘rapara’ by ‘ura.n rapara.h’ (1-1-51) , ‘subAdi’ – kartA.
.du k.rn (kara.ne) - .du is for ‘ktri-pratyaya’ by ‘ .dvita.h ktri.h’(3-3-88, ktrermam nityam) and as a result we get the word ‘ k.rtrimam’ ; the ‘n’ (cavarga) is for ‘nitsvara’ by ‘nnityAdiarnityam’ (6-1-167) , i.e AdyudAtta
k.r + .nvul – k.r + vu – k.r + aka – kAr + aka – kAraka ( + sup – kAraka.h/kArikA/kArakam).
The ‘p’ s itsamjnA (s’ap, kyap, sup etc) is for ‘anudAtta’ by ‘anudAttau suppitau’ (3-1-4).
The ‘r’ (anIyar – tavyattavyAnIyara.h -3-1-96) is for ‘madhyodAtta ‘ by ‘upottamam riti’(6-1-214) – kara.nIyam .
The ‘t’ ( tavyat )is for Svaritam by ‘titsvaritam’ (6-1-182) – kartavyam .
The ‘k’ in ‘ktvA’ etc (not in Taddhita) is to arrest ‘Gu.na’ and V.rddhi’ by ‘kniti ca’ ( 1-1-5 ) – k.rtvA , bhuktvA .
In ‘pacAdi’ ( nandigrahipacAdibhyo lyu.ninyac.h, 3-1-134) we find ‘deva.t ‘ and the ‘.t’ is for effecting ‘nIp’ by ‘ .ti.d.dhA.nan…(4-1-15)- devY .
In Taddhitas , the ‘n’ (cavarga) ‘.n’ and ‘k’ are for ‘Adiv.rddhi’ by ‘taddhite.svacAmAde.h’ (7-2-117) and ‘kiti ca’ (7-2-118) –
Das’arathasya apatyam pumAn – das’aratha + in(ca) – by ‘ata in’(4-1-95) – dAs’arathi.h .
Parvatasya apatyam strI – parvata + a.n , by ‘tasyApatyam’ (4-1-92) –
pArvata – ‘striyAm’ nIp by ‘.tiddhA.nan…’94-1-15) – pArvaty .
dharmam carati – dharma + .thak , by ‘dharmam carati’ (4-4-41) –dhArmika.h .
‘Kvip’ etc are called ‘sarvalopi-pratyaya’ - then what is the purpose ?
In order to become a ‘PrAtipadikam’ by ‘k.rttaddhitasamAsAs’ca’ (1-2-46) some ‘k.rt’ has to be applied .
All this PrakriyA is ‘k.rtrima’ (artificial) and not real . But a best device to gain vocabulary .
The above analysis is called ‘alaukika’ , i.e. useful exclusively in S’Astram .
KArakas are meant to show that there is only six types of S’akti in the universe . Following usage they take place .
‘Gha’ (taraptamapau gha.h -1-1-22) etc are SamjnAs , so that there will be brevity .
dhanyo’smi
Namaste
Thanks for the mail. And the specific question.
1. In brief, the articulation of your question is a probe in to the design of the technicalities of Paninian Grammar. I make my effort in responding to this in a circuitous way, which i believe will address your training as a scientist.
1. Your question: < Panini uses strange names to Pratyayas like Nvul, Kvip, matup,ghu, ghac,lyap etc. When these Pratyayas are applied the resultant form is entirely different with only fraction of the pratyaya left. What is the logic behind giving such strange name to pratyayas? And moreover different grammarians gave new names to pratyayas of Panini. >
My response:
a) Paninian notation for the pratyayas are looked at by me as 'Language Communication Coding Operators /Fixers /Firmers for a given user input base, according to user intention and capability of the given base to have these enhancements integrated over it and still yield a 'Singular unique technical 'Padam' covered under the rule : 'Sup-Tingantham padam'. In technical words, the design issues of prakruti, prakriya, samarthya and niyama operate.
b) The given user input base (- technically called as Prakruti / Pratipadika / Dhatu and the like ) ; which could be
b-1) 'given as primary, integral unit without any pre-processing ( lokatah),
b-2) Given as 'Gana / Dhatu patha et al ( technically given as a ready defined primary input
b-3) Given as an intermediary stage input undergoing further process of communication enhancement (- of the Samasa, Krit, Taddhita, Samasa, Sanaadi et al.)
c) In order to cover the various aspects of Communication expression in a Truthful way (Satya-vachana) and firm-stable standard of out put good for transmission-decoding properly ( Nityataa- Niyama baddhataa) - there is a need for technicalities of grammar rule processing. Therefore, the 'Pratyayas' carry unique branded 'Grammar defined technical names' . This is analogous to the defined words and command- code symbols carrying a unique name in Artificial /programming languages. Example: The sign # has a certain process value in Java; and a different value in C; the open and closed braces [... ] or { .... } have a certain specificity within the 'given programming language'.
d) The debates related to : Did Panini invent these things for the first time, was it revealed to him , he borrowed it from a previous tradition and modified /codified further - are all research issues.
e) What is clear from the Vyakarana tradition is : How and which Pratyaya is to be used on a given base for the goal of user specified communication-expression? And when these are 'processed', what kind of a ' linguistic chemistry operates on phonemes - meanings- over all word structure - what further the intermediary and final output is capable of or not '.
f) The deliberations are covered under the technicalities of ' vivakshaatah kaarakaani / pratyaani bhavanti' + pratyaya maalaa prakarana + rules of 'Pratyayasyopari pratyayah' -
. Dr. Korada is the right person who would be able to explain these authoritatively and with references.
g) When I wrote about 'Anubandha karana' issues from Paninian perspective way back around 2003-5 in our first interaction, also touching upon your question 'What is Samskrutham? A language like other worldly languages like English etal for social communication or Is Samskrutham an artiificial construction which humans learned on par with 'other languages'. I was using the 'Design paradigm of Human Expression' (Abhivyakti) and Decoding of the ' heard sequence of sounds' which are constructed as a given langauge snetence with words-affixes -relations.
This 'perceived- constructed - arificiality of Pada-pratya-parkriyaa vibhaaga' is analyzed in its spiritual dimension as 'Sphota' leading to 'Vyakarana Darshana'. Whether sphota
is a reality or concoted thing - differences in perception leads to the Shabda-Brahma approach or the 'Apoha theroy'- leading to Buddhist portal .
This 'perceived- constructed - artificiality of Pada-pratya-parkriyaa vibhaaga' is analyzed in its literary dimension as ' Kaavya-Rasa' ' leading to ' Alamkara Shaastra /Dhvani Siddhanta'. Whether Dhvani /Vyanjanaa is to be ascribed to units of words (- which in this case could be Varna / Dhvan-maa :: Unit Sound / Phoneme), If so how much of the meaning goes where and how is 'Shabda-Shakti Prakashana' debates. Each school of Philosophy ( darshana shaastra) has its unique propositions.
In any given case, these explanations are far deeper than Chomskian model or psycho analytical / socio-linguistic model of ' Meaning from a word -sentence'.
Your theories related to 'Fixed meaning from firm phonemic units and fixated meaning for specific upasargas - fall some where in this domain. Due to the plurality of views available, you are free to mix and match to construct your new propositions.
f) This is the area , which at present Vinay Jha's views on 'Panchaga' related are coming up. and my proposal is to have the right platform for such debate: Which is a proposed University of Samskrutham at US. The logic of 'deliberations call for scholarship. The logistics of Platform building calls for entrepreneur ship and mobilization of support. I am the bridge in between at this point; and probably making a lead-thinking, asking for support.
g) For a moment think: You are proud of your 'Doctorate studies and related achievements -publications-papers from an Institution which was established by some one else for supporting an excellence in material science studies - may be limited to one aspect of material sciences',; This got you a prestigious job opening, livelihood and credentials. You went after seeking advanced knowledge.
h) Now, applying the same thought process, don't we need an Institution platform and logistics which brings credentials and support advanced studies in an area which has given us a 'Primary Spiritual Identity / National / Heritage identity' and deliver the excellence of traditions to the subsequent generations ? The 'tradition which provided you a primary identity with a primary name followed by sir-name 'Narayana- Joshi' ? How would feel to be recognized as a' Ph.D holder from a University of Samskrutham' for your interdisciplinary analytical deliberaions /contributions / building an approach on a traditional subject as relevant for todays needs ? This does not have to be tagged on 'Joshi-Sastry as a Brahmana name'! What is needed is enterprise- mobilization of resources-strategy-planning-execution. 'Willingness to get up-speak and share the vision and goal.
This is where 'Maha-Bharata' need to inspire 'Bharata, the glorious tradition which redefined Veda as 'Fifth veda' in the context of Gita and gave a name identity to 'We the people of India' needs to go for 'Jaya, Shreeh, Vijaya, Bhooti' :: Win, Wealth, Victory, Prosperity of auspicious nature. Incidentally Jaya- Vijaya are also the primary door keepers of 'Vaikuntha', where Narayana resides with 'Lakshmi'.
I hope I have provided the needful lead. Please interact further on this with Dr.Korada. I am copying this mail with respectful request to Dr.Korada to review my notes here and correct me if i have missed any thing.
Regards
BVK Sastry
On Tue, Jan 4, 2011 at 7:11 AM, gira...@juno.com <gira...@juno.com> wrote:
Jan. 3, 2011
Dear Dr. BVK Sastry, Namaste!
It seems that you are having good discussion with Shree Vinaya. Since subject of different Vyakaranas has appeared in your discussion, I have to add this. I read two books (1) Historical Survey of Ancient Indian Grammars by Sures Chandra Banerji and (2) Technical Terms and Technique of Sanskrit Grammar by Kshitish chandra Chatterji. The first book offers good information on grammars before and after Panini. Definitely things have changed from before Panini to time of Panini.
The second book describes variety of different technical terms used by grammarians other than Panini.In Harinamamrita grammar, Vishnu's different names are used as grammatical technical terms.
Keeping these things aside, Dr. BVK Sastry, you are familiar with Mahabhashya and As'taadhyaayi. I have a question for you. Panini uses strange names to Pratyayas like Nvul, Kvip, matup,ghu, ghac,lyap etc. When these Pratyayas are applied the resultant form is entirely different with only fraction of the pratyaya left. What is the logic behind giving such strange name to pratyayas? And moreover different grammarians gave new names to pratyayas of Panini. Could you kindly help me please? Thanks. N.R.Joshi.
____________________________________________________________
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--RegardsDr. B V Venkatakrishna Sastry
(G-Mail)I am on travel to India between Dec 15- till end Jan with limited time for computer access. I will certainly respond back; but there could be some dealy, which please bear and excuse. Please dont leave any voice mail on my cell phone for the time being!
Note:1. The E-mail < sas...@hua.edu> is active. 2. Hindu University of America restored domain name is www.hua.edu is active.
--
Prof.Korada Subrahmanyam
Professor of Sanskrit,
CALTS,
University of Hyderabad 500046
Ph:09866110741(R),91-40-23010741,040-23133660(O)
SUDHAKARA SHERMAA
THERE WERE NINE SYSTEMS OF SANSKRIT GRAMMAR. PANINI"S IS
ONE AMONG THEM . YOU MAY READ HISTORY OF SANSKRIT GRAMMAR BY
YUDHISTIRA MIMAMSAKA( IN HINDI ). USING DIFFERENT PRATYAYAS SHALL
NOT AFFECT THE SADUTVA & THE MEANING OF THE PADAM. ANY SYSTEM OF
VYAKARANA FRAMES THE RULES TO PROTECT THE FORM OF ALREADY EXISTING
WORDS. REMEMBER THAT WORDS & THEIR MEANINGS ARE ETERNAL.
>
>
> --
> अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
> ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
> तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।
> निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
>
hn bhat
--
Dr. Hari Narayana Bhat B.R.
EFEO,
PONDICHERRY