कुम्भकारः - कृत्
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Chitra Ravi
May 20, 2022, 3:18:13 PM5/20/22
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Namaste
कुम्भकारः - In this word, which कृत् प्रत्ययः is used to form कारः
Many thanks
Mohan Chettoor
May 20, 2022, 10:45:54 PM5/20/22
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कुम्भकारः -कुंभं करोति इति-
उपपद समासः
Mohan chettoor
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Chitra Ravi
May 21, 2022, 12:43:40 PM5/21/22
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Thankyou mahodaya
my question is
in कुम्भकारः , कुम्भ is सुबन्तम् and कारः is कृदन्त शब्दः |
कृ धातुना सह कस्य प्रत्ययस्य योजनेन "कारः इति" रूपं सिध्यति?
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Mohan Chettoor
May 22, 2022, 1:43:30 AM5/22/22
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The affix अण् comes after a verbal root when the object (or whatever sort it may be), is in composition with it (an an उपपद).
The object or karma is of three sorts, namely nivartya, vikarya and prapya.
The object which has a material cause, but such cause is however unexpressed in the sentence, is called nivartya object; as कुम्भम् करोति 'he makes a pot'; here मृत् 'mud' the material cause of कुम्भ is unexpressed, therefore, कुम्भ is nivartya object. Where the material cause itself is changed, by a modification, into something else, such an object is called vikarya object; as काण्डलावः 'the branch-cutter'. While the object which cannot be approached by any action, and is not affected by it, but is always constant, is called the prapya object; as a वेदाध्यायः 'the reading of Veda'; the Veda is always the same.
They will be illustrated by the following examples:- Of the first kind, we have कुम्भकारः 'a potter' and नगरकारः 'a city-builder'; of the second, we have काण्डलावः 'a branch-cutter' and शरलावः 'a reed-cutter'. Of the third, वेदाध्यायः 'the learning of Veda' and चर्चापाठः 'the reading of Charcha'. But compound nouns cannot be formed of such sentences as ग्रामं गच्छति 'he goes to the village', आदित्यं पश्यति 'he sees the sun', हिमवन्तं शृणोति 'he hears the Himavat'. The reason is that it is against the usage of the language to form nouns out of these.
The object which has a material cause, but such cause is however unexpressed in the sentence, is called nivartya object; as कुम्भम् करोति 'he makes a pot'; here मृत् 'mud' the material cause of कुम्भ is unexpressed, therefore, कुम्भ is nivartya object. Where the material cause itself is changed, by a modification, into something else, such an object is called vikarya object; as काण्डलावः 'the branch-cutter'. While the object which cannot be approached by any action, and is not affected by it, but is always constant, is called the prapya object; as a वेदाध्यायः 'the reading of Veda'; the Veda is always the same.
They will be illustrated by the following examples:- Of the first kind, we have कुम्भकारः 'a potter' and नगरकारः 'a city-builder'; of the second, we have काण्डलावः 'a branch-cutter' and शरलावः 'a reed-cutter'. Of the third, वेदाध्यायः 'the learning of Veda' and चर्चापाठः 'the reading of Charcha'. But compound nouns cannot be formed of such sentences as ग्रामं गच्छति 'he goes to the village', आदित्यं पश्यति 'he sees the sun', हिमवन्तं शृणोति 'he hears the Himavat'. The reason is that it is against the usage of the language to form nouns out of these.
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Chitra Ravi
May 22, 2022, 2:07:22 PM5/22/22
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Thankyou mahodya
अण् प्रत्ययस्य रूपं is not in krudanta rupa mala book.
Is there any link/book where I can find अण् रूपं for all dhatus ?
Many thanks
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