Before wrapping up Part 1 (Pāda 1) of the first book (adhyāya), let us just look at the final sutras that we summed up in the last post:
1.1.73 vŗddhir yasyācām ādistadvŗddham
Parsing of words:
vŗddhih (1/1, nominative singular: ‘long vowels, vŗddhi’) yasya (6/1, genitive, singular: ‘whose’) acām (6/3. Genitive, plural: ‘of the vowels, aC’) ādih (1/1, nominative singular: ‘initial, first’) tad (1/1” ‘that’) vŗddham (1/1)
Paraphrase (vŗtti):
Acām (of the vowels, aC) madhye (in the midst of) yasya (whose) vŗddhi-samjñaka (a vŗddhi letter) ādi-bhūtah (first occurring) tat śabda-rūpam (that word-form) vŗddha- samjñam (a vŗddha-term) bhavati (is).
That is, a word in which a vŗddhi letter (a long vowel ā or diphthong ai or au, see Post 2 here) occurs as the first of its vowels (aC, see the Pratyahara page here), is called a vŗddham. This technical term, or samjñam, is given for convenience in other rules.
Sharma (Vol.2, p. 73):
“That item, the first of whose vowels is a vŗddhi, is termed vŗddha”.
Vasu (Vol.1, p.66):
“That word, among the vowels of which the first is a vŗddhi, is called vŗddham”.
These words may come to have the said vŗddhi letter as a result of a rule application or derivation (tad-bhāvita), or by itself (a- tadbhāvita). Examples of the former (derived forms) include aupagavah, aupagavīyah from upagu, a name. Examples of the latter (naturally occurring) are the words śālīyah (‘that which pertains to a house, śālā’), and mālīyah (‘that which is found in a garland, mālā’), where the vŗddhi letter ā is already contained. These forms are derived as per sutra 4.2.115, and will come in handy in other rules.
The next is:
1.1.74 tyadādīni ca
Parsing:
Tyad- ādīni (1/3, nominative plural: ‘tyat and following words’) ca (0, particle: ‘and’).
(vŗddham, by anuvŗtti, ellipsis, from #73)
The import is:
Tyad-ādīni (tyat and following) śabda-rūpāņi (word-forms) vŗddha- samjñāni ( vŗddha-terms) bhavanti (are) ca (also).
Sharma (Vol.2, p.74) gives the list of ‘tyad etc.’, which are a part of the sarvādīni (sarva and following) words that were defined as sarvanāman (‘pronoun’), see post 16 here. Some of these are reproduced below, along with the forms derived by rule based on their being defined as vŗddha words (without having a vŗddhi letter as the first among their vowels).
Tyad ‘he, she, it’ → tyadīyam ‘his, etc.’
Tad ‘he, that’ → tadīyam ‘his’
Etat ‘this’ → etadīyam ‘this one’s’
Idam ‘this’ → → idamīyam ‘this one’s’
Adas ‘that’ → adasīyam ‘that one’s’
Yuşmad ‘you’ → tvadīyam ‘yours’
Asmad ‘I’ → → asmadīyam ‘mine’
Bhavat ‘you (polite)’ → bhavadīyah ‘yours (polite)’
Kim ‘what, who’ → kimīyam ‘whose’
The final sutra of part 1 (the first Foot or Quarter, Pāda) of Book 1 is the following:
1.1.75 eŋ prācām deśe
(yasyācām ādistadvŗddham from #73)
This says that
eŋ (1/1, nominative singular: ‘the letters e, o’) yasya ācām (‘of whose vowels’) ādih (‘first’) tat (‘that’) prācām (6/3, possessive, singular: ‘of eastern’) deśe (7/1, locative, singular: ‘in a country’) vŗddha- samjñam (termed vŗddha) bhavati (‘is’).
This extends the vŗddha definition to eastern place-names, that have –e- or –o- as the first of the vowels, rather than the vŗddhi vowels ā or ai, au. Examples include
bhojakața → bhojakațīyah ‘a resident of Bhojakața’
Presumably, these formations will be altered if the place is not in the eastern country. Perhaps a resident of Roma would be a romakah, not a romīyah!
Having worked valiantly through the entire first Pāda, I propose to make a diversion by taking up one of the variations, the Siddhanta-kaumudi of Bhattoji Dikshita or even the light version, the Laghu-siddhanta-kaumudi of Vardaraja. There are at least two incentives to do this. One is to see whther there are alternate arrangements of the ideas presented in the sutras ((and obviously there are); for instance, why doesn’t Panini put the sutras dealt with in this post right after the definition of vŗddhi (the first sutra, 1.1.1, to be exact)? It would be interesting to see what the other authors do: indeed, it will be seen that Panini’s first sutra is not the first sutra in their alternative arrangements.
The second purpose is to re-discover the sutras of Panini’s first quarter, with a fresh insight due to the different sequencing of ideas. A related benefit would be to cover a lot of sutras from different parts of Panini’s work, which will hopefully give an accelerated view of the great grammarian’s opus, and make it that much more enlightening when we come back to Panini.
1.1.73 vŗddhir yasyācām ādistadvŗddham
Parsing of words:
vŗddhih (1/1, nominative singular: ‘long vowels, vŗddhi’) yasya (6/1, genitive, singular: ‘whose’) acām (6/3. Genitive, plural: ‘of the vowels, aC’) ādih (1/1, nominative singular: ‘initial, first’) tad (1/1” ‘that’) vŗddham (1/1)
Paraphrase (vŗtti):
Acām (of the vowels, aC) madhye (in the midst of) yasya (whose) vŗddhi-samjñaka (a vŗddhi letter) ādi-bhūtah (first occurring) tat śabda-rūpam (that word-form) vŗddha- samjñam (a vŗddha-term) bhavati (is).
That is, a word in which a vŗddhi letter (a long vowel ā or diphthong ai or au, see Post 2 here) occurs as the first of its vowels (aC, see the Pratyahara page here), is called a vŗddham. This technical term, or samjñam, is given for convenience in other rules.
Sharma (Vol.2, p. 73):
“That item, the first of whose vowels is a vŗddhi, is termed vŗddha”.
Vasu (Vol.1, p.66):
“That word, among the vowels of which the first is a vŗddhi, is called vŗddham”.
These words may come to have the said vŗddhi letter as a result of a rule application or derivation (tad-bhāvita), or by itself (a- tadbhāvita). Examples of the former (derived forms) include aupagavah, aupagavīyah from upagu, a name. Examples of the latter (naturally occurring) are the words śālīyah (‘that which pertains to a house, śālā’), and mālīyah (‘that which is found in a garland, mālā’), where the vŗddhi letter ā is already contained. These forms are derived as per sutra 4.2.115, and will come in handy in other rules.
The next is:
1.1.74 tyadādīni ca
Parsing:
Tyad- ādīni (1/3, nominative plural: ‘tyat and following words’) ca (0, particle: ‘and’).
(vŗddham, by anuvŗtti, ellipsis, from #73)
The import is:
Tyad-ādīni (tyat and following) śabda-rūpāņi (word-forms) vŗddha- samjñāni ( vŗddha-terms) bhavanti (are) ca (also).
Sharma (Vol.2, p.74) gives the list of ‘tyad etc.’, which are a part of the sarvādīni (sarva and following) words that were defined as sarvanāman (‘pronoun’), see post 16 here. Some of these are reproduced below, along with the forms derived by rule based on their being defined as vŗddha words (without having a vŗddhi letter as the first among their vowels).
Tyad ‘he, she, it’ → tyadīyam ‘his, etc.’
Tad ‘he, that’ → tadīyam ‘his’
Etat ‘this’ → etadīyam ‘this one’s’
Idam ‘this’ → → idamīyam ‘this one’s’
Adas ‘that’ → adasīyam ‘that one’s’
Yuşmad ‘you’ → tvadīyam ‘yours’
Asmad ‘I’ → → asmadīyam ‘mine’
Bhavat ‘you (polite)’ → bhavadīyah ‘yours (polite)’
Kim ‘what, who’ → kimīyam ‘whose’
The final sutra of part 1 (the first Foot or Quarter, Pāda) of Book 1 is the following:
1.1.75 eŋ prācām deśe
(yasyācām ādistadvŗddham from #73)
This says that
eŋ (1/1, nominative singular: ‘the letters e, o’) yasya ācām (‘of whose vowels’) ādih (‘first’) tat (‘that’) prācām (6/3, possessive, singular: ‘of eastern’) deśe (7/1, locative, singular: ‘in a country’) vŗddha- samjñam (termed vŗddha) bhavati (‘is’).
This extends the vŗddha definition to eastern place-names, that have –e- or –o- as the first of the vowels, rather than the vŗddhi vowels ā or ai, au. Examples include
bhojakața → bhojakațīyah ‘a resident of Bhojakața’
Presumably, these formations will be altered if the place is not in the eastern country. Perhaps a resident of Roma would be a romakah, not a romīyah!
Having worked valiantly through the entire first Pāda, I propose to make a diversion by taking up one of the variations, the Siddhanta-kaumudi of Bhattoji Dikshita or even the light version, the Laghu-siddhanta-kaumudi of Vardaraja. There are at least two incentives to do this. One is to see whther there are alternate arrangements of the ideas presented in the sutras ((and obviously there are); for instance, why doesn’t Panini put the sutras dealt with in this post right after the definition of vŗddhi (the first sutra, 1.1.1, to be exact)? It would be interesting to see what the other authors do: indeed, it will be seen that Panini’s first sutra is not the first sutra in their alternative arrangements.
The second purpose is to re-discover the sutras of Panini’s first quarter, with a fresh insight due to the different sequencing of ideas. A related benefit would be to cover a lot of sutras from different parts of Panini’s work, which will hopefully give an accelerated view of the great grammarian’s opus, and make it that much more enlightening when we come back to Panini.
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