meanings of various letters in Paninian grammar

[dhaval patel]

Hi all,

I want to have a fair understanding of what all the letters in the Paninian grammar stand for.

If somebody can tell what are the meanings of the letters like 

छ, ड, घ ....

like what would be the difference between टाप्‌  and डाप्‌

what would ट, प mean here ?

and so on....

Dhaval

[Sadagopan V]

Davalji,

 

A beginner's suggestion: constant reference to K V Abhyankar's "A Dictionary of Sanskrit Grammar" will help. The book gives brief and clear explanations of grammatical terms including those of letters as mentioned in your mail

 

-- Sadagopan V

[hnbhat B.R.]

On Sat, Aug 20, 2011 at 9:35 PM, dhaval patel <drdhav...@gmail.com> wrote:

- 

I don't think any letters in Paninian Grammar have any lexical meaning, but many have technically assigned by Panini to them to suit the functions in the broader scheme of his Grammar. Generally all the words related to lexical items also do relate to the form of the words and they do not mean the sense conveyed by them. If he wants to convey specific meaning, he will do it with describing them and not directly use the words.

1-1-68 स्वं रूपं शब्दस्य अशब्दसंज्ञा काशिका शास्त्रे स्वम् एव रूपं शब्दस्य ग्राह्यं बोध्यं प्रत्याय्यं भवति, न बाह्यो ऽर्थः, शब्दसंज्ञां वर्जयित्वा। शब्देन अर्थावगतेरर्थे कार्यस्य असम्भवात् तद्वाचिनाम् शब्दानाम् सम्प्रत्ययो  मा भूदिति सूत्रम् इदम् आरभ्यते।

The words (used in the rules of AshTadhyayi)  

i.e. augmentations of letters with the suffixes are classified and listed below by Panini before he starts the description and actual use of them which are technically called इत्- generally called as अनुबन्ध = augmentations (to the suffixes, words etc.) 

1. उपदेशेऽज्-अनुनासिक इत् । । १,३.२  । ।

In the scheme, a nasal vowel is इत्;

For example, "अत इनि-ठनौ" which prescribes a suffix "इनि" by which we get the secondary derivative words ending in -in like करिन्, धनिन् - meaning having कर (the tusk - i.e.elephant), having धन (- having wealth, i.e. rich) etc. Here the last vowel "i" is termed इत्, but it doesn't find place in the actual form of the word. See the last rue in the end of this section, तस्य लोपः - it (the item listed as "इत्") is invisible (in the actual form of the word).  

2. हल्-अन्त्यम्  । । १,३.३  । ।

The finale consonant (हल् = consonants, अन्त्यम्) as you can see in the next suffix  ठ[न्], which by some other substitution ठ becomes इक, as in धनिकः  (in the above sense itself - one having wealth). 

[Except] 

न विभक्तौ तुस्माः   । । १,३.४  । ।

(But) not the (final consonants in ) तवर्ग (t, th, d, dh, n)  and "s" "m" in the case endings (are not designated as इत्).

Ex. रामान्, रामात् - etc. 

अम् in the accusative singular: सुहृद्+अम् - सुहृदम्। 

3. आदिर्ञि-टु-डवः   । । १,३.५  । ।

Initial ञि, टु, डु in the listing of verbs (धातुपाठ) (are termed as इत्).

Ex. [ञि] धृषा - धृष् >  धृष्टः।

 [टु]वेपृ - वेप् > वेपथुः - वेपते etc.

 [डु] डुपच[ष्] - पच् - पक्त्रिमम्। पचति 

4. षः प्रत्ययसय   । । १,३.६  । ।

The initial ष in a suffix (प्रत्यय) (इत्): 

Ex. बहुव्रीहौ सक्थ्यक्ष्णोः स्वाङ्गात् षच्॥

In बहुव्रीहि - compound, the words सक्थि, and अक्षि take [ष्]अ[च्].

like: विरूपाक्षः (विरूप+अक्षि + अ > अक्ष्[इ]+अ>अक्ष)

5. चु-टू   । । १,३.७  । ।

The initial consonants belonging to the groups च-वर्ग (च, छ, ज, झ, ञ), ट-वर्ग (ट,ठ,ड,ढ,ण) (termed as इत्)

Ex. The feminine suffixes, टाप्, डाप्, चाप् - affixed to the words to get corresponding feminine gender forms:

अज - अजा (अज + [ट्]आ [प्]; etc. In all, the ट्, ड्, च् are elided in the form.

सीमन् - सीमा (सीमन्+[ड्]आ[प्];

This word is in form itself in feminine gender. But it takes this suffix. Ending in consonant "n" and ending in "आ" with this suffix. Hence, declined in both ways:

सीमा, सीमे/सीमानौ - सीमाः/सीमानः (the second alternative form is ending in consonant).

चाप् - कोसलस्य अपत्यं स्त्री - कौसल्या-

कौसल्य+[चाप्] > कौसल्या;

Of the other consonants, ठ is substituted with इक, ढ by एय, छ > ईय. So these suffixes do not comply with these rules. 

The remaining are the suffixes,  झि, झ suffixes for verbal conjugation, in both the झ् is substituted by अन्त् and we get पठ+अन्त्+इ - पठन्ति; एधन्ते etc. वस्+झ > वसन्त > वसन्तः;

6. ल-श-क्वतद्धिते   । । १,३.८  । ।

The initial ल्, श्, कवर्ग (क, ख,ग, घ, ङ) (designated as इत्)

with the Exception:

of those suffixes designated as तद्धित

Ex. The participle forming suffix ल्यु -

नन्द्+ल्यु > नन्द्+[ल्]यु > (यु > अन) > नन्दनः;

वद्+ल्यु > वदनम्। etc. 

श् - शस् - सुहृद्+[श्]अस् > सुहृदः (the final स् becomes visarga)

कवर्ग - 

ज्ञा+क > ज्ञः;

वद्+खच् - प्रियंवदः;

जि + ग्स्नु - जि+[ग्]स्नु > जिष्णुः

लिख् + घञ् - लेखः;

The feminine suffix ङीप् [ङ्]ई[प्] - 

पाञ्चाल . पाञ्चाली; etc.

There are suffixes, like लुक्, श्लु, and लुप् 

which are zero morpheme suffixes. Instead of saying lopa, these are used to denote the loss of any suffix. All the letters are lost, either by included in one or other of the above categories in these three. 

 Exception to the above:

of those suffixes designated as तद्धित suffixes:

- 

वाच् + ग्मिन् - वाग्मीन् - वाग्मी; (orator, eloquent in speech)

केर+ल > केरलः having Kera-s coconut trees - )

वटु + क > वटुकः - (small boy)

बहु+शस् - बहुशः  mostly. or in most cases;

etc. does not disappear in their secondary derivative suffixes (तद्धित-suffixes).

The above meaning is the result of the suffixes.

तस्य लोपः । । १,३.९  । ।

Its lost (the item termed as इत् by the above rules will be invisible in the actual formation of the word).

The above is the general scheme. Many more would be found in the total corpus of nearly 3000 rules and it would be a content for a single book to collect and explain all the augmentations as already worked out by some scholars. "Anuandha" all types of augmentations. The above I have listed only those called इत् and their purpose in the derivation of actual forms of the words with them. The augmentation of specific letters serve different purposes of other functions too. For example;

चूटू - The initial letters of the two categories for obvious purpose they are elided in the actual form. But they have some other functions too which are called for by affixing the specific letters. For example, च् augmentation has relation to some operation governing the accentuation system in the Vedic scheme of words accents. Others augmentation of घ् -

in the participle forming suffix: as it is elided, it warrants the application of the rule "चजोः कुः घिण्ण्यतोः" which prescribes the final च् and ज् of the stem/root to which it is affixed, substituted by कवग. i.e. k, and g corresponding to them.

Thus, you get with the same suffix -

पच् + घञ् - पाच्+अ > पाकः;

भुज्+घञ् - भोज्+भोगः

रज् - रागः etc.

This would give the idea of explaining each and every augmented letters, would be amount to studying the original work of Panini अष्टाध्यायी itself. Books and Dictionaries can give some partial explanations only. There are exceptions to the above general rules either by modification, extention, emendation by subsequent writers.

 

Sorry for the lengthy message. Ignore this, if found too much boring.

With regards

--
Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
Research Scholar,

Ecole française d'Extrême-OrientCentre de Pondichéry

16 & 19, Rue Dumas

Pondichéry - 605 001

[SL Abhyankar]

नमो नमः श्रीमन् "डॉ. धवल पटेल"-महोदय !
केषामपि अक्षराणां अर्थः तु भवत्येव, यथा 'न' नकारार्थि । 'अ' अपि नकारार्थी प्रत्ययः 'यथा असत्यम्' । पश्यताम् पाणिनी-सूत्रं - अ प्रत्ययात् (३-३-१०२) ।
अस्ति अन्यदपि पाणिनीसूत्रं - अकः सवर्णे दीर्घः (६-१-९७) । अत्र 'अकः' इति स्वराः अ इ उ ऋ लृ । एतद्विश्लेषणम् शिवसूत्राधारेण । शिवसूत्रेषु (१) अ इ उ ण् (२) ऋ लृ क् । अतः अकः इति 'अ'-तः आरभ्य 'क्'-पर्यन्ताः सर्वे वर्णाः । संधि-नियमेषु अ + अ = आ । 'अ'-कारः सवर्णे दीर्घः । तथैव इ-उ-ऋ-लृ-वर्णानाम् ।
एताविधानि पाणिनी-सूत्राणि शिवसूत्राधारेण रचयितानि इति दृश्यते ।
अत एव कथ्यते - अनधीते महाभाष्ये व्यर्था सा पदमञ्जरी । अधीते तु महाभाष्ये व्यर्था सा पदमञ्जरी ॥ पश्यताम् मम संस्कृताध्ययने पञ्चनवतितमम्  (९५) पाठम् ।
भवतु ।
सस्नेहम्
अभ्यंकरकुलोत्पन्नः श्रीपादः ।
"श्रीपतेः पदयुगं स्मरणीयम् ।"

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[hnbhat B.R.]

धन्यवादाः श्रीपादमहोदयाः,

स्पष्टीकरणार्थम्।

व्याकरणे तु - 

"स्वं रूपं शब्दस्याशब्दसंज्ञा" इति पाणिनिना कण्ठत एवोक्तम्, शब्दस्य स्वं रूपमेव गृह्यते व्याकरणे, ये शास्त्रे संज्ञाशब्दास्तान् विना इति।

व्याकरणे संजा अपि पाणिनिनैव निर्दिष्टाः, यथा वृद्धिपदेन - न समृद्धिरूपः प्रसिद्धः अर्थः गृह्यते, न वा "वृद्धि" इति शब्दस्वरूपम्। किं तु "वृद्धिः आद्, ऐच्" इति पाणिनिना परिभाषिता वर्णाः दीर्घ आकारः, ऐ, औ इति स्वरा एव गृह्यन्ते। तेन "वृद्धिः एचि" इति सूत्रेण अवर्णाद् ए-ओ परे, वृद्धि-शब्दो न भवति, किं तु, ऐकारः, औकारो वा यथासंख्यं भवति। इयं शास्त्रपरिभाषा।

2011/8/22 SL Abhyankar <sanskr...@gmail.com>

नमो नमः श्रीमन् "डॉ. धवल पटेल"-महोदय !
केषामपि अक्षराणां अर्थः तु भवत्येव, यथा 'न' नकारार्थि । 'अ' अपि नकारार्थी प्रत्ययः 'यथा असत्यम्' । पश्यताम् पाणिनी-सूत्रं - अ प्रत्ययात् (३-३-१०२) ।
अस्ति अन्यदपि पाणिनीसूत्रं - अकः सवर्णे दीर्घः (६-१-९७) । अत्र 'अकः' इति स्वराः

अत्रापि "सवर्णे" इति वर्णशब्दस्य न सजातीय इति केवलमर्थः, किं तु "तुल्यास्यप्रयत्नः सवर्णः" इति परिभाषित एव गृह्यते, न सवर्णविवाहे, असवर्णविवाहे वा यथा सवर्णशब्दः प्रयुज्यते। 

धन्यवादाः पुनः, प्रसिद्धस्य श्लोकस्य व्याख्यानाय।

-- 

[hnbhat B.R.]

2011/8/22 SL Abhyankar <sanskr...@gmail.com>

नमो नमः श्रीमन् "डॉ. धवल पटेल"-महोदय !

 

केषामपि अक्षराणां अर्थः तु भवत्येव, यथा 'न' नकारार्थि । 'अ' अपि नकारार्थी प्रत्ययः 'यथा असत्यम्' ।

न सत्यम् इति असत्यम्,  न विद्यते असत्यम् ययोस्तौ इति नासत्यौ - अश्विनी-सुतौ

नैकम्, अनेकम्, इति। 

`तत्सादृश्यमभावश्चतदन्यत्वं तदल्पता। अप्राशस्त्यं विरोधश्च नञर्थाः षट् प्रकीर्तिताः।' 

इति षडर्था निरूपिताः प्राचीनैः, न-कारस्य सादृश्याद्यर्थेषु; पाणिनीयास्तु - 

"न-लोपो नञः" इति समासे न-कारस्य लोपेन न सत्यम् - असत्यम् इति निरूपयति, न पुनः अ-कारः नकारार्थि इति प्राचीन-कोशेषु च न दृश्यते।

"तस्मत् नुडचि" इति समासे, स्वरादेः शब्दात् पूर्वम्, लुप्तनकाराद् अकारात् पूर्वम्, पुनः नकारः आक्षिप्यते, न-एक - अनेक, न अश्वः - अन्-अश्वः  > अनश्वः इति। अ

अनुदरा कन्या इत्यादौ अल्पत्वादयः अर्थाः प्रकरणादूह्याः। "सर्वे सर्वार्थवाचकाः’ इति, "सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः" इति च व्याकरणे प्रसिद्धम्।

 

-- 

[धनंजय वैद्य <deejayvaidya@yahoo.com>]

Excellent introduction to इत्-markers by Bhat mahodaya.

In today's world with printing and writing being common, a modern
पाणिनि-like grammarian would use asterisks, typographical symbols etc
instead of इत्-markers. For example, a modern dictionary may list the
verb कृ thus:
कृ*#
and have endnotes in the dictionary
*All verbs marked with * have forms -त्रिम (In this instance कृत्रिम)
# All verbs marked # are used with आत्मनेपद terminations if the agent
gets the benefit of the verb-action, but परस्मैपद terminations if the
benefit of the action goes to someone else. (In this instance कुरुते,
करोति, respectively)

The modern dictionary writer does this, because there is no chance
that someone is going to get confused that *, # etc, are actually
part of the verb, because they do not represent any normal संस्कृत
sounds.

In पाणिनि's time, the book was transmitted orally. So instead of
typographical symbols, he chose syllables and sounds that any संस्कृत
speaker would hear as "weird", nor normal संस्कृत sounds. These
function the same as the asterisks and other symbols in today's
dictionaries and computer programs.

So for the listing of the verb कृ , one orally memorizes thus:

(डु)कृ(ञ्)

And elsewhere in the book, the notes are given:
*(डु) All verbs marked with *(डु) have forms -त्रिम (In this instance
कृत्रिम)
#(ञ्) All verbs marked #(ञ्) are used with आत्मनेपद terminations if
the agent gets the benefit of the verb-action, but परस्मैपद
terminations if the benefit of the action goes to someone else. (In
this instance कुरुते, करोति, respectively)

The इत्-markers are pure footmpte markers are are not short forms for
longer words. After using the footnote, no trace of the marker is left
in the final word forms.

- - -

There is another class of short-forms that पाणिनि uses. There are
actually longer sounds that end up in words, but for ease of
memorization some short-forms are used in the rule book. The long
forms are also given once within पाणिनि's book, after that short forms
are used again and again. This is also done in modern technical books.
For example, in my mathematics book there is a note early on that "e -
base of natural logarithms", "i - square root of negative 1", etc.
After that throughout the book only the symbols "e" "i" are used for
convenience. In fact, the long forms have to come to my mind if I ever
have to apply the formulas. But you cannot deny the convenience of the
short forms.

Such are the पाणिनीय short forms फ् छ् झ् etc.
फ -> आयन,
झ् -> अन्त्
etc.

- - -
Now the specific example from the original query:

> like what would be the difference between टाप्‌ and डाप्‌
> what would ट, प mean here ?

ट् ड् प् are all इत्-markers
प्‌ refers to the स्वर not being strong-on-its-own for this
termination. (The original word's स्वर, before adding the termination
determines the feminine word's स्वर. Usually, the termination gets to
determine the स्वर of the new word formation.)
ड् refers to the fact that if the original word ends with a consonant,
that consonant and its prior vowel are to be deleted before addition
of the termination,
सीमन्+(ड्)आ(प्) = सीम् - (delete अन्) + आ = सीमा
ट् here is to distinguish this termination from डाप् चाप् as needed.
(In चाप् , च् specifies that the newly formed word's final स्वर is
उदात्त.)

- - -

Hope this helps.

Regards,

धनंजय

On Aug 22, 2:30 am, "hnbhat B.R." <hnbha...@gmail.com> wrote:

> On Sat, Aug 20, 2011 at 9:35 PM, dhaval patel <drdhaval2...@gmail.com>wrote:
>
>
>
>
>
>
>
>
>
> > Hi all,
> > I want to have a fair understanding of what all the letters in the Paninian
> > grammar stand for.
> > If somebody can tell what are the meanings of the letters like
>
> > छ, ड, घ ....
>
> > like what would be the difference between टाप्‌  and डाप्‌
>
> > what would ट, प mean here ?
>
> > and so on....
>
> > Dhaval
>
> > -
>
> I don't think any letters in Paninian Grammar have any lexical meaning, but
> many have technically assigned by Panini to them to suit the functions in
> the broader scheme of his Grammar. Generally all the words related to
> lexical items also do relate to the form of the words and they do not mean
> the sense conveyed by them. If he wants to convey specific meaning, he will
> do it with describing them and not directly use the words.
>

> 1-1-68 *स्वं रूपं शब्दस्य* अशब्दसंज्ञा काशिका शास्त्रे स्वम् एव रूपं शब्दस्य

> *Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
> **Research Scholar,
> *

[Vasu Srinivasan]

bhat mahodaya

 
thanks for a detailed explanation.

dhananjaya-varya

dhanyavaadaH, yes this helps. I was also looking for the characteristics of it-markers and their commonality.

In addition to what you have described, for eg टित् means some modification in the beginning,  कित् means modification in the end (aadyantau Takitau). In णिच् the presence of "Nit" indicates a vriddhi (10th gana, causative) etc.

Is there a comprehensive list of the characteristics of "it" and pratyaya-s ? (like a detailed analysis of all "it" and pratyaya-s).

Regards,
Vasu Srinivasan
-----------------------------------
vagartham.blogspot.com
vasya10.wordpress.com

2011/8/22 धनंजय वैद्य <deejay...@yahoo.com> <deejay...@gmail.com>

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[धनंजय वैद्य <deejayvaidya@yahoo.com>]

Because you are talking of details of the metalanguage (or algorithm
language), this gets slowly more complex.

"आद्यन्तौ टकितौ ।" speaks of the characteristics of टित् कित् for आगमs
not प्रत्यय. The प्रत्यय terminations beging governed by the rule
परश्च, are always AFTER the word form to which they are described to
be attached. How can you tell which is आगम and which is प्रत्यय ? My
guess is that all matters from chapters 3-5 in the aShTAdhyAyI are
प्रत्यय.

In प्रत्ययs कित् prevents गुण and वृद्धि changes to the stem.

I would also like a good reference list of the इत्-markers :-) I will
check if one of my books has a cheat-sheet. The introductory volume to
the mahAbhAShya translated in marAThI has a table (introduction
written by the late mahAmahopAdhyAya K.V. Abhyankar.). But my memory
is that the section is only meant to be explanatory, not
comprehensive.

धनंजय

On Aug 22, 12:44 pm, Vasu Srinivasan <vasy...@gmail.com> wrote:
> bhat mahodaya
>
> thanks for a detailed explanation.
>
> dhananjaya-varya
>
> dhanyavaadaH, yes this helps. I was also looking for the characteristics of
> it-markers and their commonality.
>
> In addition to what you have described, for eg टित् means some modification
> in the beginning,  कित् means modification in the end (aadyantau Takitau).
> In णिच् the presence of "Nit" indicates a vriddhi (10th gana, causative)
> etc.
>
> Is there a comprehensive list of the characteristics of "it" and pratyaya-s
> ? (like a detailed analysis of all "it" and pratyaya-s).
>
> Regards,
> Vasu Srinivasan
> -----------------------------------
> vagartham.blogspot.com
> vasya10.wordpress.com
>

> 2011/8/22 धनंजय वैद्य <deejayvai...@yahoo.com> <deejayvai...@gmail.com>

> ...
>
> read more »

[Vasu Srinivasan]

thanks for correcting on the आगमs vs प्रत्यय

Just to add details about "characterstics of it, pratyaya"... what we study now is more like a top-down approach. we take panini sutras and analyze to see what it means and where it applies.

i was looking for a bottom-up approach of how panini may have done it.

(this is my guess) - For eg panini might have taken all the vibhakti-endings for all the shabda-s and come up with a few common pratyayas. Then abstract them to a fewer common pratyaya-s and finally to one pratyaya (say ~gas or ~gis). Then notes the differences to reach the actual vibhakti in "offset" sutras (eg from s to visarga). The pratyaya possibly offers the shortest distance to a destination for majority of the scenarios. Reading the characteristics of it-s & pratyaya-s will give a glimpse of that.

2011/8/22 धनंजय वैद्य <deejay...@yahoo.com> <deejay...@gmail.com>

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[धनंजय वैद्य <deejayvaidya@yahoo.com>]

Your guess about bottom-up approach is probably correct.

भर्तृहरि (many centuries after पाणिनि) explains in detail, पतञ्जलि
(just a few centuries after पाणिनि) explains in passing, that the
rules of grammar are deduced by अन्वय व्यतिरेक i.e., the observations
of similarities and differences. And then the similarities are
abstracted (अपोद्धार) into mental constructs. (It is sentences, and
not mental constructs that have "reality" that can be used for
meaningful conversations.)

For example, a child observes two adults conversing:
"Bring a cow" says the elder; the younger adult performs the action,
and the child observes it.
At another time, the elder says "Bring a horse"; the younger adult
performs the action, and the child observes it.

It is only after the child has heard and seen both, that the child
realizes that the sound of "bring-a" was similar in both situations.
Also there was something similar in the actions performed. So whatever
the child observed to be similar in the two actions, that is impressed
on the child as the meaning of "Bring-a"
Whatever the child observes that was different in the two situations,
that is impressed on the child as the meaning of "cow" and "horse",
respectively.
And so on, for the rest of the language with a lifetime of observation
of similarities and differences.

The fact is that there should have been something parallel at all in
the two actions. If not, the child is not likely to try to divide the
sound-stream into parts. For example, if the two situations were "pit
bull" (a kind of dog) and "total bull" (an expression of disgust)
there is nothing similar in the situations so, there is no motivation
to divide the sounds and try to find a meaning for "bull".

Similarly for dividing words into stems and terminations. And then for
grouping terminations. And so forth.

However, it is acknowledged by संस्कृत grammarians that unlike the
understanding of sentences that are associated with actions, the
division of sentences into words, and of words into stems and
terminations is only a formal exercise of mental abstractions, with no
guarantee of the conclusions being "real".

The only reason that पाणिनि is so popular is that his system is very
compact. I.e., similarities and differences have been observed, and
similarities compiled into categories to the maximum extent possible.
Every time similar elements of the world (of language) are gathered up
into a single entity, this makes the description of the world (of
language) more compact. Language is so vast, that without compact
descriptions, if we tried to describe by enumeration expression-by-
expression, even a whole lifetime would be insufficient :-)

On Aug 22, 1:21 pm, Vasu Srinivasan <vasy...@gmail.com> wrote:
> thanks for correcting on the आगमs vs प्रत्यय
>
> Just to add details about "characterstics of it, pratyaya"... what we study
> now is more like a top-down approach. we take panini sutras and analyze to
> see what it means and where it applies.
>
> i was looking for a bottom-up approach of how panini may have done it.
>
> (this is my guess) - For eg panini might have taken all the vibhakti-endings
> for all the shabda-s and come up with a few common pratyayas. Then abstract
> them to a fewer common pratyaya-s and finally to one pratyaya (say ~gas or
> ~gis). Then notes the differences to reach the actual vibhakti in "offset"
> sutras (eg from s to visarga). The pratyaya possibly offers the shortest
> distance to a destination for majority of the scenarios. Reading the
> characteristics of it-s & pratyaya-s will give a glimpse of that.
>

> 2011/8/22 धनंजय वैद्य <deejayvai...@yahoo.com> <deejayvai...@gmail.com>

> ...
>
> read more »

[venetia ansell]

This is a very interesting discussion. Dhananjaya-mahodaya I really like the way you have explained how the it markers and other abbreviations/acronyms work.  It took me a long time to grasp this concept when I started learning vyakarana - had I had access to an explanation like yours I would have understood much faster.

 

I have an electronic copy of Abhyankar's dictionary of Sanskrit grammar (which in fact I think someone had sent via this group) - it is a large file so if anyone would like a copy please let me know and I will upload to a file sharing site. It is a djvu file but I am going to try and convert to pdf.

 

His dictionary is a useful resource but is very detailed and I think covers all grammatical traditions and acaryas. I was in fact thinking of trying to put together a simple list of all terms (saMjnAs) found in the Asthadhyayi with reference to the sutra in question (where such exists) to help me with my own vyakarana studies.  If anyone would be interested in this, please let me know and I would be happy to send it across.

 

PS - someone asked about how to know whether it is a pratyaya or Agama - the sutra just before parashca is pratyayaH (3.1.1) and its anuvRtti continues I think until the end of the fifth adhyaya, so that all particles mandated between the third and fifth adhyayas are pratyayas.  I am not sure if there is an equivalent adhikara sutra for Agamas - I only know that there are two sutras instructing us where to place Agamas, one is Adyantau Takitau as already mentioned and the other is midaco'ntyAtparaH (a mit Agama comes directly after the final vowel).  I also wonder whether there is an adhikara sutra for Adeshas, does anyone know?

2011/8/23 धनंजय वैद्य <deejay...@yahoo.com> <deejay...@gmail.com>

> ...
>
> read more »

[hnbhat B.R.]

I think the discussion has turned into the philosophy of language via theories of language from Panini's Metalanguage. I do not make any addition, but point out to the two books written on the subject long ago:

1. Panini's metalanguage - Hartmut Scharfe (American Philosophical Society, 1971)

2. Indian Theories of Meanig, by K Kunjunni Raja,ALS 91, 1969 (3rd Edn)

3. The Word and The World  - by BK Matilal, OUP, 1990.

 I don't want fill in the message boxes with the contents wanting books to have a least glance. Regarding the view of the basis of Paninian classification, this has been discussed in the introduction - It is the shortest way of deducing general principle behind the formation of the words and exceptions to them noted at a place easy to handle the whole scheme of the words used in the language. It is called उत्सर्ग (Generalization) and अपवाद (Exceptions). In addition to these, the rules are classified into six types by their function:

 

सञ्ज्ञा च परिभाषा च विधिर्नियम एव च ।

अतिदेशोऽधिकारश्च षड्विधम् सूत्रंलक्षणम् ॥

This explains the general scheme of Paninian Grammar. This is sorting is based on the functions of the सूत्र-s. Hence there is no mention of these terms in his rules, except आदेश-प्रत्यययोः which casually means substitution for any word, syllable etc.   Hope this explains the question of Venetia. The simple differentiation between the आदेश and आगम are explained with the maxim शत्रुवदादेशः, मित्रवदागमः - any letter prescribed as substitution, replaces the original one for which it is prescribed, like an enemy dethrones the original ruler. The आगम augmentation is just comes in like a guest and stays with it, to which is prescribed. 

The most of the संज्ञा-s are explained in the first Chapter with परिभाषा-s in अष्टाध्यायी. सिद्धान्तकौमुदी explains them in suitable topics संज्ञा, and परिभाषा sections, gathering from different parts. 

Regarding कित् - in the previous post,

In suffixes generally, "आद्यन्तौ टकितौ" holds good in आगम-s. It has other functions too. When a कित् suffix is added, it prohibits गुण and वृद्धि to which it is prescribed in primary suffixes. For example, कृ + [k]ta - कृतः here it prohibits the गुणः, which was applicable in the case of तृच्.  कृ+तृ - कर्तृ - कर्ता; by virtue of the rule "सार्वधातुकार्धधातुकयोः" as both being आर्धधातुक - suffixes, warrant गुण. But in the case of तद्धित secondary suffixes, the same कित्, warrants वृद्धि to the initial vowel of the word to which a कित् suffix is affixed. Thus, पुरोहितस्य भावः - पुरोहित + य[क्] - पौरोहित्य - पौरोहित्यम्.

And so on, there are many interlinked functions related with the augmented letters to suffixes.

So knowing fairly the function and purpose of them will amount to the study of complete अष्टाध्यायी which is certainly beyond the scope of some messages in this thread. As Dhananjay remarked, Abhyankar's dictionary gives an outline of them only.

-- 

Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,

Research Scholar,

[Eddie Hadley]

Dr,

 

==>

The words (used in the rules of AshTadhyayi)

i.e. augmentations of letters with the suffixes are classified and listed below by Panini before he starts the description and actual use of them which are technically called इत्- generally called as अनुबन्ध = augmentations (to the suffixes, words etc.)

 

 

1. उपदेशेऽज्-अनुनासिक इत् । । १,३.२ । ।

 

In the scheme, a nasal vowel is इत्;

 

For example, "अत इनि-ठनौ" which prescribes a suffix "इनि" by which we get the secondary derivative words ending in -in like करिन्, धनिन् - meaning having कर (the tusk - i.e.elephant), having धन (- having wealth, i.e. rich) etc. Here the last vowel "i" is termed इत्, but it doesn't find place in the actual form of the word. See the last rue in the end of this section, तस्य लोपः - it (the item listed as "इत्") is invisible (in the actual form of the word).

 

2. हल्-अन्त्यम् । । १,३.३ । ।

 

==>

 

All things come to those that wait.

 

Thank you,

 

    Eddie

 

 

 

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[dhaval patel]

very delighted to see the responses to the query,

I have benifited a lot..

Thanks everyone for detailed discussion

Dr. Dhaval

--