As I said before, there is an advantage in following a rearranged version of Panini’s grammar. It allows us to make entry into the operational rules quickly, as related sutras which may be far apart in the original, are brought together in many of the rearrangements, for the better guidance of the student. One such is the Siddhānta-Kaumudī of Bhattoji Dīkshita, which comes also in a ‘lite’ version, the Laghu S-K of Varadarāja. I chanced upon an old copy of the Laghu S-K in one of Bangalore’s famed used-book stores, edited and presented by James R. Ballantyne from the Benaras College, first published in 1849. It had already gone into the fourth edition by 1891, and my copy is the seventh reprint (2001) by Motilal Banarasidass Publishers, Delhi.
Explaining the need for such a work, Ballantyne quotes Colebrooke as follows: “The studied brevity of the Pāninīya sūtras renders them in the highest degree obscure”, and “with every exertion of practised memory”, the student must still experience “the utmost difficulty
in combining rules dispersed in apparent confusion through different portions of Panini’s eight Lectures”. But the re-arrangements, while bringing together rules related to a particular inflection (derivation) of word forms, require a “commentator’s exposition” to throw light on the sutras that have been dragged out of their contexts in the original.
The Ballantyne edition does not carry any biographical details of the authors, but apparently Bhattoji Dikshita was an early 17th-century Sanskrit grammarian (see the Wiki entry at https://en.wikipedia.org/wiki/Bha%E1%B9%AD%E1%B9%ADoji_D%C4%ABk%E1%B9%A3ita), as was Varadaraja, his disciple (https://en.wikipedia.org/wiki/Varadar%C4%81ja).
The Laghu can be downloaded at https://archive.org/details/laghusiddhantaka014967mbp, or http://www.sanskritebooks.org/2009/04/laghu-siddhanta-kaumudi-english-translation-jr-ballantyne/ , whereas the full-length S-K can be got from http://www.sanskritebooks.org/2011/02/siddhanta-kaumudi-sanskrit-english-commentary-saradaranjan-ray-kumudranjan-ray/ , or https://archive.org/details/siddhantakaumud00agoog. One of the problems I see with these scanned versions is that the typefaces are rather indistinct. The Saradaranjan edition is a bit clearer, but the English is a bit defective; it does have a longish introductory essay and overview. One should probably download many versions and use the best of each.
Let us get into the Lagu S—K now. The first section is called Samjñā-prakaraņam, which is about the technical terms, as we have seen in our previous discussion of the original sutras of the first pāda of the first book of Panini. First the Siva-sutra or Maheswara sutras are presented: a I u Ņ, ŗ ļ K, and so on to the last, ha L; see our PAGE here http://readingpanini.blogspot.com/p/siva-sutra.html.
Laghu-1: Iti māheśwarāņi aŅ ādi samjñārthāņi
Thus the terms aŅ and so on, known as māheśwarā ‘s.
Laghu-2: Eşām antyā itah
Of these, the finals (are) iT’s
This is the denotation of the final letters of each pratyāhāra’s as an iT. In the name aŅ, the final Ņ is an iT. The name stands for the sequence or set of sounds (vowels) a i u, and so on. We called the the markers or labels, and they will reappear in other contexts (for labelling a type of grammatical form, for instance). They are not real words in the language, but a part of the meta-language or technical terms.
Laghu-3: Hakārādišu akāra uccāraņārthah
In the terms Ha and so on, the a-sound is for the sake of enunciation
That is, unlike the vowels, when we name the consonants, we add a small a-sound, but only for the sake of articulating it. By ha, ya, va, etc. we really mean only the bare consonants h, y, v, etc.
Laghu-4: LaŅ madhye tu iT samjñakah
In the midst of the term laŅ, however, (the short vowel a) is named an iT.
This refers to the sixth pratyahara, laŅ. The short vowel a itself is an iT, a marker.
Now we hit the first example of a nugget from the original sutras of Panini:
Laghu-5: hal antyam | 1-3-3
For our convenience, this has been cross-identified as sutra 1-3-3 of Panini. We haven’t yet come to this part of the Panini sutras, so as promised, the S-K is now taking us deeper into the stream without having to wade through the shallows. Let’s look at the original context and paraphrasing of 1-3-3. It is seen that it takes over the preceding sutra 1.3.2 by anuvŗtti, elipsis (see Post #11 here http://readingpanini.blogspot.com/2014/12/11-carrying-sutra-over-span-of-sutras.html).
1.3.3 hal antyam (upadeśe iT from 1.3.2)
The explanation in the Laghu is as follows:
Upadeśe (in the upadeśa, instruction, definition) antyam (final) hal (haL, consonant) it (an iT, marker) syāt (let be). Upadeśa (an upadeśa is (defined as)) adyoccāraņam = ādya-uccāraņam (‘original enunciation’). Sūtreşu (in the sutras, aphorisms, statements) a-dŗşțam (not seen) padam (word) Sūtrāntarāt (from an other sutra) anuvartanīyam (to be supplied, reverted) sarvatra (everywhere).
According to Sharma (Vol.II, p.141), an upadeśa is literally an ‘instruction’, but is used in grammar “to refer to the initial teachings or citations (ādyoccāraņa)”, which may be referring to “a rule, a linguistic item, or a collection of rules or linguistic items”. There is an involved discussion of the word hal used here: while it defines the final consonant haL as an iT, the word itself uses an iT, the final L. We will not go into the logical resolution of this tautology. Sometimes, we just have to pull ourselves up by our bootstraps!
The sutra from which the anuvŗtti (ellipsis) is carried over is:
1.3.2 upadeśe aC anunāsika it
upadeśe (in an instruction) aC (a vowel) anunāsika (nasalized) iT (an iT, a marker)
‘The nasalized vowel of an item in upadeśa or ‘initial citation’ is termed it’ (Sharma, p.141).
This associates nasalization to the role as a marker, an iT. Let us also anticipate by noting that the sutra 1.3.2 is put at Laghu-36, under the section 'aC-sandhih’, vowel-joins.
Explaining the need for such a work, Ballantyne quotes Colebrooke as follows: “The studied brevity of the Pāninīya sūtras renders them in the highest degree obscure”, and “with every exertion of practised memory”, the student must still experience “the utmost difficulty
in combining rules dispersed in apparent confusion through different portions of Panini’s eight Lectures”. But the re-arrangements, while bringing together rules related to a particular inflection (derivation) of word forms, require a “commentator’s exposition” to throw light on the sutras that have been dragged out of their contexts in the original.
The Ballantyne edition does not carry any biographical details of the authors, but apparently Bhattoji Dikshita was an early 17th-century Sanskrit grammarian (see the Wiki entry at https://en.wikipedia.org/wiki/Bha%E1%B9%AD%E1%B9%ADoji_D%C4%ABk%E1%B9%A3ita), as was Varadaraja, his disciple (https://en.wikipedia.org/wiki/Varadar%C4%81ja).
The Laghu can be downloaded at https://archive.org/details/laghusiddhantaka014967mbp, or http://www.sanskritebooks.org/2009/04/laghu-siddhanta-kaumudi-english-translation-jr-ballantyne/ , whereas the full-length S-K can be got from http://www.sanskritebooks.org/2011/02/siddhanta-kaumudi-sanskrit-english-commentary-saradaranjan-ray-kumudranjan-ray/ , or https://archive.org/details/siddhantakaumud00agoog. One of the problems I see with these scanned versions is that the typefaces are rather indistinct. The Saradaranjan edition is a bit clearer, but the English is a bit defective; it does have a longish introductory essay and overview. One should probably download many versions and use the best of each.
Let us get into the Lagu S—K now. The first section is called Samjñā-prakaraņam, which is about the technical terms, as we have seen in our previous discussion of the original sutras of the first pāda of the first book of Panini. First the Siva-sutra or Maheswara sutras are presented: a I u Ņ, ŗ ļ K, and so on to the last, ha L; see our PAGE here http://readingpanini.blogspot.com/p/siva-sutra.html.
Laghu-1: Iti māheśwarāņi aŅ ādi samjñārthāņi
Thus the terms aŅ and so on, known as māheśwarā ‘s.
Laghu-2: Eşām antyā itah
Of these, the finals (are) iT’s
This is the denotation of the final letters of each pratyāhāra’s as an iT. In the name aŅ, the final Ņ is an iT. The name stands for the sequence or set of sounds (vowels) a i u, and so on. We called the the markers or labels, and they will reappear in other contexts (for labelling a type of grammatical form, for instance). They are not real words in the language, but a part of the meta-language or technical terms.
Laghu-3: Hakārādišu akāra uccāraņārthah
In the terms Ha and so on, the a-sound is for the sake of enunciation
That is, unlike the vowels, when we name the consonants, we add a small a-sound, but only for the sake of articulating it. By ha, ya, va, etc. we really mean only the bare consonants h, y, v, etc.
Laghu-4: LaŅ madhye tu iT samjñakah
In the midst of the term laŅ, however, (the short vowel a) is named an iT.
This refers to the sixth pratyahara, laŅ. The short vowel a itself is an iT, a marker.
Now we hit the first example of a nugget from the original sutras of Panini:
Laghu-5: hal antyam | 1-3-3
For our convenience, this has been cross-identified as sutra 1-3-3 of Panini. We haven’t yet come to this part of the Panini sutras, so as promised, the S-K is now taking us deeper into the stream without having to wade through the shallows. Let’s look at the original context and paraphrasing of 1-3-3. It is seen that it takes over the preceding sutra 1.3.2 by anuvŗtti, elipsis (see Post #11 here http://readingpanini.blogspot.com/2014/12/11-carrying-sutra-over-span-of-sutras.html).
1.3.3 hal antyam (upadeśe iT from 1.3.2)
The explanation in the Laghu is as follows:
Upadeśe (in the upadeśa, instruction, definition) antyam (final) hal (haL, consonant) it (an iT, marker) syāt (let be). Upadeśa (an upadeśa is (defined as)) adyoccāraņam = ādya-uccāraņam (‘original enunciation’). Sūtreşu (in the sutras, aphorisms, statements) a-dŗşțam (not seen) padam (word) Sūtrāntarāt (from an other sutra) anuvartanīyam (to be supplied, reverted) sarvatra (everywhere).
According to Sharma (Vol.II, p.141), an upadeśa is literally an ‘instruction’, but is used in grammar “to refer to the initial teachings or citations (ādyoccāraņa)”, which may be referring to “a rule, a linguistic item, or a collection of rules or linguistic items”. There is an involved discussion of the word hal used here: while it defines the final consonant haL as an iT, the word itself uses an iT, the final L. We will not go into the logical resolution of this tautology. Sometimes, we just have to pull ourselves up by our bootstraps!
The sutra from which the anuvŗtti (ellipsis) is carried over is:
1.3.2 upadeśe aC anunāsika it
upadeśe (in an instruction) aC (a vowel) anunāsika (nasalized) iT (an iT, a marker)
‘The nasalized vowel of an item in upadeśa or ‘initial citation’ is termed it’ (Sharma, p.141).
This associates nasalization to the role as a marker, an iT. Let us also anticipate by noting that the sutra 1.3.2 is put at Laghu-36, under the section 'aC-sandhih’, vowel-joins.
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