tag:blogger.com,1999:blog-4370358768727767712024-03-13T08:16:49.669-07:00Reading PaniniA first attempt to read the great Sanskrit grammarian, Panini, of the first millennium BCDilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.comBlogger39125tag:blogger.com,1999:blog-437035876872776771.post-44400217860346079832016-07-02T04:24:00.000-07:002016-07-02T04:24:54.716-07:0039 Joining (sandhi) of diphthongs (eC): Section 2 of the Laghu-Siddhanta-Kaumudi (contd.)<div dir="ltr" style="text-align: left;" trbidi="on">
After dealing with the sandhi of vowels, the Laghu Siddhanta-Kaumudi proceeds further with diphthongs:<br />
<br />
Laghu 29. Eco ‘yavāyāvaḥ (Panini 6.1.78)<br />
<br />
This actually follows right after 6.1.77 iko yaṇ aci, which we saw earlier (“the semi-vowels yaṇ= y, v, r, l substitute for the corresponding vowels iK= i, u, ṛ, ḷ (long and short), when follwed by a vowel aC”). The first term in 6.1.78, eco = ecaḥ, in genitive case singular (6/1); it denotes the entity which is being replaced, i.e. the substituend. It refers to the sounds contained in the pratyāhāra eC, or Siva-sutras 7 and 8: e, o, ai, au (what are called diphthongs in English grammar). The entity which replaces, the substitute, is the set of sounds listed in the sutra: ay, av, āy, āv (the whole collectively given a plural ending).<br />
<br />
We have to understand carry-over by anuvṛtti of the word aci (7/1) from the preceding sutra; that is, in the environment of a following aC (vowel), the respective substitutions are made. Examples for the addition of suffixes:<br />
<br />
Ce + ana = cayana(ṃ)<br />
Lo + ana = lavana(ṃ)<br />
Lau + aka = lāvaka(ḥ)<br />
<br />
The Laghu interposes a meta-rule to control the substitution among the two sets (eC and ay-av-āy-āv):<br />
<br />
Laghu 30. Yathā saṃkhyam anudeṣaḥ samānām (Panini 1.3.10)<br />
<br />
The paraphrase: Yathā saṃkhyam (0, indeclinable= ‘as the number’) anudeṣaḥ (nominative singular 1/1 = ‘assiignment’) samānām (genitive pluural 6/1 = ‘of the same, similar’). Or,<br />
“Assignment of equivalents for equal numbers of elements follows the order of enumeration” (Sharma).<br />
<br />
In other words, assignment from one list (the substituends) to another (the substitutes) of equal number of elements, is done by matching their numerical or ordinal positions: the first with the first, etc. Here, it matches the elements ay with e, av with o, āy with ai, and āv with au.<br />
<br />
More examples (from the Laghu):<br />
Hare + e = haraye ‘to Hari’<br />
viṣṇo + e = viṣṇave ‘to Vishnu’<br />
nai + aka = nāyaka ‘leader’<br />
pau + aka = pāvaka ‘purifier; fire’<br />
<br />
As we can appreciate, the S-K brings together the relevant sutras where it will add to clarity; we can then begin to develop our awareness of how the different parts of the grammar hang together right from the initial stages. Here, a sutra from Book 6 is being elucidated with another from Book 1, Chapter 3.<br />
<br />
The next succeeding sutra from Panini is also given in the Laghu:<br />
<br />
Laghu 30. Vānto yi pratyaye (Panini 6.1.79)<br />
<br />
The item denoted by vānto = va-antaḥ are those ending in –v, i.e. av and āv. “The substitution of” is to be understood. The word pratyaye (‘affix’, locative case), being in locative case (7/1), denotes the right-context in which the substitution takes place; the qualifier yi denotes an affix starting with the sound y. The sutra means:<br />
“The substitution by v-final items (i.e. av and āv) of o and au [to be understood by carry-over], when followed by a y-initial affix (an affix beginning with the letter y).<br />
<br />
That is, the substitutions come into operation not only when a vowel or diphthong follows, but also when a y- sound follows. Examples:<br />
<br />
Go + yam = gavyam ‘pertaining to cow’<br />
Nau + yam = nāvyam ‘pertaining to boat’<br />
<br />
Vasu (p.1075) helpfully throws further light on the conditions required:<br />
1) it happens only with av and āv, which means to the sounds o and au, and not to e and ai;<br />
2) the succeeding affix has to start with y-, so the substitution does not take place in forms like gobhyām, where the affix does not have a y-;<br />
3) the following element has to be an affix. However, there is one exception which is illustrated by the commentator, in the vārttika; this is in words referring to distance measures,<br />
<br />
adhva parimāṇe ca<br />
‘And in distance measures’<br />
<br />
go + yũti = gavyũti, ‘a distance of about four miles’; here the substitution by av has taken place, even though yũti is not an affix.<br />
<br />
It happens in the Vedas; in normal parlance, we use goyũti.<br />
<br />
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Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com1tag:blogger.com,1999:blog-437035876872776771.post-42594926717493478882016-06-18T05:46:00.001-07:002016-06-18T05:47:19.140-07:0038 Vowel joining (ac-sandhi)-II: Section 2 of the Laghu-Siddhanta-Kaumudi<div dir="ltr" style="text-align: left;" trbidi="on">
Proceeding further with the Laghu S-K, we come to this seemingly connected sutra, which actually introduces a totally new concept:<br />
<br />
Laghu 24. Anaci ca (Panini 8.4.47)<br />
<br />
It looks connected because of the ca ‘and, also’, which makes it look like a continuation of a preceding chin of thought (calling for us to furnish the missing words from preceding sutras by anuvṛtti (ellipsis). We will be right in thinking so, but the preceding sutra from which the missing words need to be brought in, is not that in the Laghu, but that in the panini sutras:<br />
<br />
Panini 8.4.46. aco rahābhyām dve<br />
The words are:<br />
Acah (genitive case, ‘of the vowels aC’) dve (‘two, reduplication’) rahābhyām (ablative case dual number, ‘from the r and h sounds’)<br />
<br />
We may note here the use of the ablative case (rahābhyām) denotes something to be done to the right, i.e. to a following entity (Panini 1.1.67 tasmād ity uttarasya, see previous post here http://readingpanini.blogspot.com/2016/06/37-vowel-joining-ac-sandhi-i-section-2.html).<br />
<br />
Even this, however, requires completion by bringing in words from previous sutras:<br />
<br />
anuvṛtti: samhitāyām (from 8.2.108, ‘in samhitā = close proximity, contact) yarah (from 8.4.45, ‘of a sound denoted by yaR’), vā (‘optionally’).<br />
<br />
The yaR sounds, as per the siva-sutras, comprise of all the consonants from the ya of siva-sutra 5, to the sa of no.13: it omits only the consonant ha. (R stands for the end-marker, so we do not stop at the ra of siva-sutra no.5 itself). The whole thing is rendered thusly by Sharma:<br />
“A sound denoted by the abbreviatory term yaR, when occurring in close proximity after a vowel followed by r and h, is optionally replaced with two” (Sharma, Vol.VI, p.771).<br />
<br />
In a nutshell, where a vowel followed by r or h, is again followed by any consonant (except h), it results (optionally) in duplication; but of what? The accepted interpretation is: of the consonant (except the h sound). Thus, we get (Sharma, ibid.)<br />
<br />
Arkkah<br />
Markkah<br />
Brahmmā<br />
Apahnnute<br />
<br />
Having retraced this from the Panini, we can now get back to the Laghu:<br />
<br />
Laghu 24. Anaci ca (Panini 8.4.47)<br />
<br />
This sutra follows immediately upon 8.4.86 aco rahābhyām dve. Thus it is assumed to continue the idea of reduplication (dve).<br />
<br />
An-aci (locative case, ‘in [the context of] a non-vowel’) ca (‘also’)<br />
<br />
We have to supply the following by anuvṛtti (ellipsis): samhitāyām (from 8.2.108, ‘in samhitā = close proximity, contact) yarah (from 8.4.45, ‘of a sound denoted by yaR’), vā (‘optionally’), aco dve (from 46). The paraphrase (vṛtti) is as follows:<br />
<br />
Acah uttarasya yaro dve bhavatah anaci paratah<br />
“A sound denoted by yaR” [that is, all the consonants except h] “and occurring after one denoted by aC” [a vowel or diphthong] “is, optionally, replaced with two, even when aC does not follow” ((Sharma).<br />
<br />
A consonant (except h) coming immediately after a vowel is reduplicated:<br />
<br />
Daddhy atra ‘milk here’ [from dadhi atra]<br />
Maddhv atra ‘honey here’ [from madhu atra]<br />
<br />
We notice that in both these examples, the reduplicationn of the aspirated dh has resulted in the first being reduced to the unaspirated: -ddh- instead of –dhdh-. This is, actually, explicitly covered by a subsequent sutra:<br />
<br />
Laghu 25: jhalām jaś jhaśi (Panini 8.4.53)<br />
<br />
This beautifully alliterative aphorism says that:<br />
<br />
jhalām (genitive case, ‘[in place] of jhaL = consonants in pratyahara jhaL from jha to ha ‘) jaŚ (‘sounds represented by pratyahara jaŚ = j, b, g, ḑ and d’) jhaśi (‘in [the presence of] the sounds represented by pratyahara jhaŚ’).<br />
<br />
To correctly interpret the three words with their case endings, we have, of course, to recall the meta-rules for genitive case (sixth case) (ṣaṣṭhī sthāne yogā) and locative (seventh) case (tasminniti) already covered. Where a jhaŚ follows, a jhaL is replaced by a jaŚ. This implies that the first of a pair would be de-aspirated:<br />
<br />
Labdha (not labhdha)<br />
Dogdhā (not doghdhā<br />
Boddha (not bodhdha)<br />
<br />
This is obviously the result of a natural propensity in articulation (aspiration cannot be articulated without an intervening vowel sound, however tiny, between the two consonants), and also demonstrates the extremely close attention paid by the grammarians.<br />
<br />
In the example given for a previous sutra:<br />
<br />
sudhī (‘the intelligent’) upāsya (‘to be worshipped’) = sudhyupāsya (‘the intelligent fit to be worshipped, or God’.<br />
<br />
We are now told that the we can optionally derive<br />
<br />
Sudhdhyupāsya or suddhyupāsya<br />
<br />
By the optional reduplication. Panini feels that this does not reflect the actual practice, so he provides the rule<br />
<br />
Laghu 26. Samyogāntasya lopah (Panini 5.2.23)<br />
<br />
Samyoga- (‘conjunction of consonants’) –antasya (genitive, ‘of its ending’) lopah (‘elision, deletion’)<br />
<br />
The last element in a combination of consonants (without any inter-vocalic) is to be elided. The commentary interprets this as saying that the entire pada is to be deleted:<br />
<br />
Laghu vŗtti: Samyogāntam yat padam tadantasya lopah syāt<br />
<br />
Obviously this will a drastic, and counter-productive, culmination. (Actually, one does not see why the rule should be interpreted in such a drastic manner). In the example of<br />
<br />
suddhyupāsya<br />
the laghu feels that the “pada suddhy- ends with a compound consonant; hence, according to the rule, the whole padsa ought to disappear”. However, the grammarian provides the following rule to limit this action:<br />
<br />
Laghu 27. Alo’ntyasya (Panini 1.1.52)<br />
<br />
We have already come across this one (here: http://readingpanini.blogspot.com/2015/11/26-further-rules-on-substitution.html). This says that a substitution ordered for any letter aL (by showing it in the genitive case, aLah), only acts on the final letter (antya). Thus any elision in suddhy- will operate only on the –y-, which would presumably yield suddh-upāsya. But here “Katyayana interferes”, and states:<br />
<br />
Lagu 28. Yaņah pratişedho vācyah<br />
<br />
“The prohibition of the rule (No.26) in the case of yaŅ should be stated” (Ballantyne, p.11). So “the elision does not take place, and the formation of the word suddhyupāsya (a name of God – ‘He who is to be worshipped by the intelligent’) is completed” (ibid).<br />
<br />
<br />
In broad terms, we see that the S-K (and more so the Laghu) does not always provide all the links in the logical chains. We may have to bring in additional material from the full version. In this context, the S-K or Laghu S-K may be thought of more as an aid to memory, by citing key formulas. These are like triggers to bring up the fuller logical trains from the Astadhyayi.<br />
<div>
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Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-11180462707151910722016-06-15T23:16:00.001-07:002016-06-15T23:16:05.720-07:0037 Vowel joining (ac-sandhi)-I: Section 2 of the Laghu-Siddhanta-Kaumudi<div dir="ltr" style="text-align: left;" trbidi="on">
As I said before, the advantage in following a rearranged version of Panini’s grammar, such as the Siddhanta-Kaumudi or its Lite version, the Laghu-S-K, is that it takes us rapidly into the bowels of the system, as related sutras which may be far apart in the original, are brought together according to the topic under discussion. There are some differences even between Varadaraja’s Laghu and its mentor, the S-K of Bhattoji Dikshita, which I will explain later; for the present, I will follow the Laghu.<br />
<br />
The last two posts covered the first section of the Laghu, that to do with defining terms (saṃjñā), with a number of sutras drawn from the first quarter (pāda) of Panini’s first Book (adhyāya), and a few besides from other pāda-s. Now the second section of the Laghu is captioned Ac-sandhiḩ, or Vowel-joining. However, the corresponding section in the full-length S-K is captioned Paribhāṣā-prakaraṇam. We will follow the Laghu in the first instance here.<br />
<br />
This section starts off with<br />
<br />
Laghu 21. Iko yaṇaci (Panini 6.1.77)<br />
<br />
We have referred to this already in the course of Panini’s first pāda. Two issues are in consideration here: one, the import or meaning of this sutra, and the other, the specific significance of the particular case (vibhakti) endings (sUP forms), i.e. the meta-language used by Panini. We have actually already covered these topics; here’s how the Laghu S-K approaches them (Laghu 21):<br />
<br />
ikaḥ (possessive case, of the iK = of the vowels i, u, ṛ, ḷ, and their variants) sthāne (in place) yaṇ (nominative case, the yaṆ semi-vowels = y, v, r, l) syāt (let there be), aci (locative case, in [the presence of] the aC = the vowels) saṃhitāyām viṣaye (in the matter of saṅhitā = contact)<br />
<br />
Ballantyne’s rendering: “Instead of a letter denoted by the pratyāhāra iK, let there be one denoted by the pratyāhāra yaṆ, in each instance where one denoted by the pratyāhāra aC immediately follows”.<br />
<br />
That is, when one of the vowels included in the set iK is followed by any other vowel in “closest proximity” of contact called saṅhitā (see the previous post # 36, here http://readingpanini.blogspot.com/2016/06/36-section-i-of-laghu-siddhanta-kaumudi.html), then the first vowel is substituted by the corresponding ‘semi-vowel’ from the set yaṆ.<br />
<br />
The example given is a phrase such as sudhī (‘the intelligent’) upāsya (‘to be worshipped’) = sudhyupāsya (‘the intelligent fit to be worshipped, or God’. The long –ī at the end of the first word, sudhī, is substituted by the corresponding ‘semi-vowel’ sound from the yaṆ set, y. It is apparent that the two sets, which have an equal number of members (four in each) are matched in the order given in the siva-sutras: i (and its variants) with y, u with v, ṛ with r, and ḷ with l. A point to note is that each member of the iK also refers to its variants (as regards length, etc.).<br />
<br />
The second issue was to do with the meta-language of Panini. In this sutra, there is a clear application of the special sense in which the possessive case, the nominative case, and the locative case of technical terms are used. The paraphrase suggests these conventions: the possessive case denotes ‘in place OF’, the nominative case denotes the item which is used, and the locative case denotes the condition IN which the operation takes place. This special usage of technical terms is explicitly defined as follows:<br />
<br />
Laghu 22. Tasminniti nirdişţe pūrvasya (Panini 1.1.66)<br />
<br />
We have of course already dealt with this and other meta-rules (<a href="https://www.blogger.com/here%20http://readingpanini.blogspot.com/2015/12/31-metarules-locative-ablative.html" target="_blank">see Post 31 here</a>), where we also studied Panini’s sutra 1.1.67 tasmād ity uttarasya. Taking 1.1.66 first, Panini refers to terms in the locative case by tasmin iti, ‘in that, thusly’. The word nirdişţe itself is in the locative case, which I rendered as ‘in the specification (that)’. Tasminniti nirdişţe (‘given the specification in that, or a locative case ending’), pūrvasya (‘of the preceding’) (eva, ‘only’ kāryam bhavati, ‘work transpires, exists’). Sharma calls this a “right context” for the operation itself.<br />
<br />
In our example, the presence of a vowel immediately after the iK is required for the substitution to transpire. This is denoted by aCi, locative (seventh or saptamī vibhakti) case form of aC, ‘vowels a to au’. This is what Sharma calls a “right context” for the operation on the preceding item, the iK vowel. So according to this meta-rule, a term in the locative case refers to the mandatory condition or environment that follows (is to the right of) the thing operated on in a phrase.<br />
<br />
Ballantyne’s version: “When a term is exhibited in the seventh case, the operation directed is to be understood as affecting the state of what immediately precedes that which the term denotes”.<br />
<br />
Admittedly, this is a convoluted sentence that most of us may find difficult to understand. A simpler way of putting it is that a term in the locative case specifies the condition or context required for a certain operation to take place on something which comes before (precedes) it. It may be noted that the meaning and terminology of the case endings are themselves laid out in some other, much later sutras (Laghu 137, to be precise, and similarly in Panini). Thus my understanding that the grammar is not really expected to be used in a linear (first to last) sequence, but in a recursive, even circular, manner. That is what pulling oneself up by one’s bootstraps connotes!<br />
<br />
The Laghu then goes on to:<br />
<br />
Laghu 23. Sthāne antartamaḥ (Panini 1.1.50)<br />
<br />
We have already dealt with this one too. It says that when choosing substitutes, we select the closest in place (of order in a list, or place of articulation?) to that which is replaced. A palatal y is put in place of a front vowel i, and so on, out of the two ‘matching’ sets iK and yaṆ, as already explained above.<br />
<br />
Now the S-K brings in a number of sutras from later parts of the Panini. This is one of the benefits of following the S-K. There are of course some differences between the Laghu and the full S-K. I will take up the sutras in the Laghu in the next post. I mentioned the other similar meta-rule sutra<br />
<br />
Panini 1.1.67 tasmād ity uttarasya.<br />
<br />
This is dealt with in the S-K proper in this same section, but is apparently in some other section in the Laghu (this has to be verified!). Very similarly to 1.1.66, this one (1.1.67) lays down that when a (technical) term is used in the ablative case of ‘from that’ (fifth, pañcamī, case), it denotes the condition which gives rise to an operation on a following, or later object (uttarasya kāryam bhavati). Analogously to the previous, Sharma calls this a “left context” for an operation on something to its right, i.e. later in the phrase or sequence. It denotes an ‘if-then’ conditional rule.<br />
<div>
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Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-7757720227965251002016-06-12T11:10:00.000-07:002016-06-12T11:10:26.171-07:0036 Section I of the Laghu-Siddhanta-Kaumudi. Terms (saṃjñā-prakaraņam)<div dir="ltr" style="text-align: left;" trbidi="on">
Continuing with the Laghu-Siddhanta-Kaumudi, we next come upon the statement<br />
<br />
Adarśanaṃ lopaḥ (1.1.60)<br />
Non-appearance is (termed) lopaḥ<br />
<br />
(Note: I have used the symbol ṃ to represent the anusvāra, the final nasal sound, as used by standard transliterations like Sharma’s. Likewise, ḥ is used to represent the visarga, the -ha sound which echoes the vowel immediately preceding; in previous posts I was using the simpler -h, leaving it to be understood that the –a sound was to be supplied the end).<br />
<br />
As can be seen from the cross-reference, this is actually sutra 1.1.60 of Panini. We have already dealt with this: see Post 29 here: http://readingpanini.blogspot.com/2015/11/29-reducing-element-to-zero-lopa.html. There was quite a long discussion on fifferent types of lopa (what we may equate to ‘elision’). However, the Laghu does not refer to any of this discussion, but goes on directly to:<br />
<br />
Tasya lopaḥ (1.3.9)<br />
<br />
The paraphrase given in the Laghu is:<br />
Tasyeto (tasya itaḥ, of that iT) lopaḥ (elision, deletion) syāt (let be). Ņādayo’ (Ņ ādayaḥ, of Ņ etc.) ‘ņādyarthāḥ (a-Ņ ādi arthāḥ, not-Ņ etc. is the meaning, purport).<br />
<br />
Here we have the instance of a sutra from deeper in the Panini (1.3) being pulled up to the front in the Laghu. Looking at 1.3.9, we get the actual context in which the word tasya (of that) is used: it refers to a preceding sutra,<br />
<br />
1.3.2 upadeśe’janunāsika it<br />
Word parsing:<br />
Upadeśe (in the initial statement, citation), aC (vowel) anunāsika (nasalized) it (iT, marker)<br />
‘The nasalized vowel of an item in an original direction, upadeśa, is termed an iT’)<br />
<br />
This feeds into the sutra 1.3.9:<br />
Tasya lopaḥ (1.3.9)<br />
‘There is disappearance of that which is termed iT’.<br />
<br />
It has to be mentioned that the sequence is different in the full Siddhanta-kaumudi, as 1.3.2 is actually presented first. But proceeding with the Laghu, the lopaḥ or ‘deletion, disappearance’ is understood to be referring to those iT (what I have been calling ‘end-markers’) in the Siva-sutras or Pratyahara (see Page here http://readingpanini.blogspot.com/p/siva-sutra.html) which mark the end of each set of sounds. Thus the first set is of the short vowels<br />
<br />
A I u Ņ<br />
The final Ņ is the nasal sound, anunāsika, which is to be ignored, elided, as it is merely a marker, an iT. It has to be noted here that not all the iT are nasalised sunds; thus in the second pratyahara,<br />
<br />
Ŗ ļ K<br />
The marker is a guttaral K, not a nasal. We understand that all the end-markers are considered to be ‘disappeared’, not just the nasals.<br />
<br />
The Laghu then cites<br />
<br />
Ādirantyena sahetā (1.1.71)<br />
<br />
We have already covered this in Post 32 here http://readingpanini.blogspot.com/2016/05/32-form-versus-meaning-what-terms.html<br />
<br />
The word parsing is as follows:<br />
Ādiḥ (‘initial’) antyena saha (‘with the final’) itā (iT)<br />
<br />
This sutra was explained as follows: ‘An initial item joined with a final iT denotes not only itself but also all intervening items’. Obviously a significant component has been added to the terse statement. Thus aŅ refers to all the items from the initial a to the final Ņ (the iT marker), which is the set a i u. Similarly aC refers to all the sounds from a to the marker C in the third siva-sutra (basically, the vowels and diphthongs a I u ŗ ļ e o ai au). It does not include the end-markers, K, Ŋ, in the intervening siva-sutras, or the final end marker C. The name of all the consonants is similarly hL, and of all the sounds, aL, as we already saw in an early post (see Page on siva-sutras).<br />
<br />
The Laghu then goes on to a set of sutras dealing with length and tone:<br />
<br />
Laghu 9: ūkālo’jjhrasvadīrghaplutaḥ (Panini 1.2.27)<br />
<br />
This is another illustration of the spin-offs of following the S-K: we are taken into deeper territory, but staying on the subject of terms (definitions). This sutra is parsed as follows:<br />
<br />
Ū- (u, ū, and ū3) kālaḥ (duration) aC (‘a vowel’) hrasva (‘short’) dīrgha (‘long’) plutaḥ (‘extra-long, prolated’)<br />
Paraphrase:<br />
A vowel which has the duration of one mora (measure of time), two morae, and three morae is termed (respectively) hrasva (‘short’) dīrgha (‘long’) plutaḥ (‘extra-long, prolated’)<br />
<br />
The Laghu does not go into more detail (although Sharma has a whole page of commentary). Panini follows this with<br />
Panini 1.2.28 acaśca<br />
Word parsing:<br />
aCaḥ (‘in place of a vowel’) ca (‘and, also’)<br />
Paraphrase: A replacement which is specified by hrasva (‘short’) dīrgha (‘long’) plutaḥ (‘extra-long, prolated’) should come in place of a vowel (aC).<br />
<br />
The next three sutras define the three ‘tones’ (such as used especially in Vedic chanting):<br />
<br />
Laghu 10: uccairudāttaḥ (Panini 1.2. 29)<br />
uccaiḥ (‘with a high [pitch]’) udāttaḥ (‘udātta, high-pitched’) [and add by ellipsis, anuvŗtti: aC, ‘a vowel’]<br />
“(A vowel) which is pronounced in a high (pitch) is termed udātta, ‘high-pitched’”<br />
<br />
Laghu 11: nīcairanudāttaḥ (Panini 1.2. 30)<br />
nīcaiḥ (‘with a low [pitch]’) anudāttaḥ (‘anudātta, low-pitched’) [and add by ellipsis, anuvŗtti: aC, ‘a vowel’]<br />
“(A vowel) which is pronounced in a low (pitch) is termed anudātta, ‘low-pitched’”<br />
<br />
Laghu 12: samāhāraḥ svaritaḥ (Panini 1.2. 31)<br />
samāhāraḥ (‘a combination’) svaritaḥ (‘svarita’) [and add by ellipsis, anuvŗtti: aC, ‘a vowel’])<br />
“(A vowel) which is pronounced in a combination (of high and low pitch) is termed svarita, ‘high-low-pitched’”<br />
The term svarita connotes an articulation presenting svara, (musical) notes. If you listen to a recording of the Vedic chants (for example, Rigveda here https://www.youtube.com/watch?v=xCQCSN38KYY). You can make out the two-note tone, actually low-high rather than high-low. It is clearest in the chanting of the actual Rig hymns, starting at 1:45 in the linked video (one of the clearer renderings I have found on the web).<br />
<br />
Ballantyne’s translation denotes the accents as acute (high tone), grave (low tone), and circumflex (combination of high and low). In the Veda texts, they are indicated by an underline for low tone, and a small vertical line (like an apostrophe) for high (and svarita) tone.<br />
<br />
After the tones, we have the two qualities of nasality and non-nasality:<br />
<br />
Laghu 13: mukhanāsikāvacano’nunāsikaḥ (Panini 1.1.8)<br />
Mukha- (‘mouth’) nāsikā- (‘nose’) vacanaḥ (‘speech’) anu-nāsikaḥ (‘through nose, nasal’)<br />
<br />
This rule assigns the term anunāsika to nasalized speech or sounds. This multiplies by two the number of distinct sounds that can be distinguished from each of the vowels, over and above the three based on duration, the three based on tone; the total comes to 3x3x2=18 species for each of theses vowels (for example).<br />
<br />
Then we come to certain statements about the sounds, which we have actually come across earlier:<br />
<br />
Laghu 14: tulyāsyaprayatnaṃ savarṇaṃ (Panini 1.1.9)<br />
<br />
We had this in Post No.6, here: http://readingpanini.blogspot.com/2011/01/6-sounds-of-colour-flock-together-in.html. This sutra defines savarṇaṃ, ‘homogeneous, of the same type’ as those sounds that are produced with similar place of articulation (tulyāsya) and effort (prayatnam). The S-K elaborates this at some length in Laghu 15. Thus, the throat (kaṇṭhaḥ) is specified as the place of articulation of the “guttural” sounds a, ā, k, kh, g, gh, ṅ (or ŋ, h, and the visarga ḥ (akuhavisarjanīyāni, neuter gender plural). The palate (tālu) is that of the “palatal” sounds I, ī, c, ch, j, jh, ñ, y and ś (icuyasāni); and so on. We can see here that adding the marker U to the unvoiced consonant in each series denotes all five (including the nasalized version): kU, cU, yU, pU etc.<br />
<br />
Laghu 16 gives further technical terms (which are the pattern adopted in modern phonetics, as well). Effort (yatnah) is two-fold: within the mouth (with five sub-types touched, slightly touched, slightly open, open, and contracted), and “external as regards the mouth, belonging to the throat”.<br />
<br />
It is in this context that the famous last, final aphorism of Panini is quoted (in the full length S-K para 11):<br />
<br />
A a (Panini 8.4.68)<br />
“An open (vivŗta) a is now classed as closed (saṃvŗta)” (Sharma).<br />
<br />
Ballantyne (Laghu-S-K) explains as follows: “In actual use, the organ in the enunciation of short a is contracted; but it is considered to be open only, as in the case of the other vowels, when the vowel a is in the state of taking part in some operation of grammar. (The reason for this is, that if the short vowel a were held to differ from the long ā in this respect, the homogeneousness mentioned in No.14 would not be found to exist between them, and the operation of the rules depending upon that homogeneousness would be debarred. In order to restore the short a to its natural rights, thus infringed throughout the Ashtadhyayi, Panini with oracular brevity in his closing aphorism gives the injunction ‘a a’, which is interpreted to signify “Let short a be held to have its organ of utterance contracted, now that we have reashed the end of the work in which it was necessary to regard it as being otherwise” (Ballantyne, p.6).<br />
<br />
That is, we process all the rules as if short a and long ā were versions of the same sound, the open variety. But in actual practice, we revert to the more closed short a in our pronunciation. (Only Hindustani singers are repeatedly cautioned not to lapse into the closed a when they do their alap!).<br />
<br />
We remember that 1.1.9 was followed by 1.1.10<br />
<br />
Panini 1.1.10 nājjhalau<br />
Which is parsed as<br />
Na (not) aC (vowels) haLau (and consonants, dual number) (and, by anuvŗtti, we add from 1.1.9: tulyāsyaprayatnaṃ savarṇaṃ)<br />
“Sounds denoted by aC (vowels) are not termed savarņa (homogeneous) with sounds denoted by hL (consonant)” (Sharma).<br />
<br />
Thus it is worth remembering these two sutras as a pair (they are often a question in examinations!).<br />
<br />
Now we have another clarification:<br />
<br />
Laghu 17: aņudit savarņasya cāpratyayaḥ (Panini 1.1.69)<br />
<br />
We have already come across this one as well.<br />
aņ (the pratyāhāra aŅ, that is the sounds from the first a up to the final marker or iT in siva-sutra 6, Ņ, comprising of a, I, u, ŗ, ḷ, e, o, ai, au, h, y, v, r, l), udit (ut- it) ca (and those marked by the marker U) savarņasya (of all the homogeneous ones) a-pratyayaḥ (not a pratyaya, affix).<br />
<br />
The first part is straight-forward: a sound from any of the aŅ, denotes not only itself but all its savarņa sounds: in the case of a vowel, a, for instance, it includes the three variations by pitch or tone (low, high, combined), the two based on nasality or absence of nasality, and three variants by duration (short, long, extra-long), totaling to 18 variants. The second part refers to technical terms marked by the marker U: as mentioned above, kU refers to the four velar stops and velar nasal (k kh g gh ṅ). Here the variations are based on voicing, aspiration, nasality (but not duration or pitch, as there is no extended vowel sound).<br />
<br />
The condition is that these items should themselves NOT “propounded as an affix or operative agent, but as something to be operated upon” (Ballantyne). <br />
<br />
Two sutras which define contact:<br />
<br />
Laghu 18: paraḥ saṃnikarṣaḥ saṃhitā (Panini 1.4.109)<br />
<br />
“Maximum proximity between sounds is termed saṃhitā” (Sharma, Vol.2, p.312).<br />
<br />
According to Sharma, the word paraḥ denotes ‘extremity’, which we can understand as ‘extreme’ closeness of touch (saṃnikarṣaḥ), interpreted by Sharma as “half a mora”. Example: between dadhi atra, a samhitā of half a mora exists, which enables other rules to be processed (6.1.77 iko yaṇ aci, giving dadhyatra ‘yogurt here’).<br />
<br />
Laghu 19: halonantarāḥ saṃyogaḥ (Panini 1.41.7)<br />
halaḥ (‘sequence of hL sounds, consonants’) an-antarāḥ (‘un-interrupted’) saṃyogaḥ (‘termed saṃyoga).<br />
<br />
“A sequence of consonants (hL) uninterrupted by a vowel (aC) is termed saṃyogaḥ ‘cluster, conjuct’.” (Sharma)<br />
<br />
The final sutra in this first section of the Laghu S-K is a new, but one which has been encountered in passing throughout Pada 1 of Adhyaya I:<br />
<br />
Laghu 20: suptiṅantaṁ padam (Panini 1.4.14)<br />
<br />
This introduces two very important species or terms: sup, or sUP, which denotes the forms of declined nouns (with all those case endings, rāmaḥ rāmau rāmāḥ, and so on); and tiṅ (or also transcribed as tiŋ, and pronounced somewhat like thing!), whuch is the inflected form of a verb. Now these terms can be thought of as made up of a representative ending, with an attached marker or iT: from the basic noun ending in masculine singular nominative, -aḥ or –as, with marker UP, we get sUP; from the basic verb ending in present tense, -ti, with marker Ṅ or Ŋ, we get the term tiṄ (or tiŊ). These terms stand for the endings; and the words in the sutra mean:<br />
<br />
Sup-tiṅ-antaṁ (‘ending in sUP, noun endings, or tiŊ, verb endings’) padam (‘padam, word’)<br />
“A form which terminates in sUP or tiŊ is termed pada” (Sharma).<br />
<br />
<br />
Sharma has an extended discussiion why the term –antam had to be used in the sutra; otherwise, the sUP or tiŊ endings themselves would have got the nomenclature of pada, which is not the intention.<br />
<br />
This brings us to the end of the first section of the Laghu. It may be noted that this has omitted a number of sutras that have been cited in the first section of the full S—K, culled from different places in the Ashtadhyayi: including our familiar friends 1.1.1 vŗddhir ādaiC, and 1.1.2 adeŊ guņaḥ. These will occur further on when the Laghu comes to discuss sound joins (sandhi) further ahead.<br />
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Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-50014590050967452572016-06-05T10:19:00.000-07:002016-06-05T10:20:20.758-07:0035 Starting the Siddhanta-Kaumudi<div dir="ltr" style="text-align: left;" trbidi="on">
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.<br />
<br />
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<br />
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.<br />
<br />
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).<br />
<br />
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.<br />
<br />
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.<br />
<br />
Laghu-1: Iti māheśwarāņi aŅ ādi samjñārthāņi<br />
Thus the terms aŅ and so on, known as māheśwarā ‘s.<br />
<br />
Laghu-2: Eşām antyā itah<br />
Of these, the finals (are) iT’s<br />
<br />
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.<br />
<br />
Laghu-3: Hakārādišu akāra uccāraņārthah<br />
In the terms Ha and so on, the a-sound is for the sake of enunciation<br />
<br />
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.<br />
<br />
Laghu-4: LaŅ madhye tu iT samjñakah<br />
In the midst of the term laŅ, however, (the short vowel a) is named an iT.<br />
<br />
This refers to the sixth pratyahara, laŅ. The short vowel a itself is an iT, a marker.<br />
<br />
Now we hit the first example of a nugget from the original sutras of Panini:<br />
<br />
Laghu-5: hal antyam | 1-3-3<br />
<br />
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).<br />
<br />
1.3.3 hal antyam (upadeśe iT from 1.3.2)<br />
<br />
The explanation in the Laghu is as follows:<br />
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).<br />
<br />
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!<br />
<br />
The sutra from which the anuvŗtti (ellipsis) is carried over is:<br />
<br />
1.3.2 upadeśe aC anunāsika it<br />
upadeśe (in an instruction) aC (a vowel) anunāsika (nasalized) iT (an iT, a marker)<br />
‘The nasalized vowel of an item in upadeśa or ‘initial citation’ is termed it’ (Sharma, p.141).<br />
<br />
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. <br />
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Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-69975661240005613682016-05-30T02:58:00.001-07:002016-05-30T02:58:02.208-07:0034 Structure and themes of Panini’s Ashtadhyayi<div dir="ltr" style="text-align: left;" trbidi="on">
Before going on to an alternative arrangement of the sutras as found in the Siddhanta-Kaumudi of Bhattoji or the short version, the Laghu- Siddhānta-Kaumudi of Varadarāja, let’s take a look at the general structure and arrangement of themes in the Ashtadhyayi itself (assuming that there is some method in the madness!).<br />
<br />
According to Ram Nath Sharma (Vol.I, p.74 onwards, see the References Page), the method in Panini’s arrangement is to group sutras in domains, so as to mark off the range of action of particular directions. He sees another motivation in this, that of developing a metatheory, which to me is seems a bit obscure as a concept. The thematic content is arranged as follows according to Sharma:<br />
<br />
Book I:<br />
(a) major definitions and interpretational rules<br />
(b) rules dealing with extensions (atideśa)<br />
(c) rules dealing with ātmanepada nad parasmaipada<br />
(d) rules dealing with the kāraka’s<br />
<br />
Book II<br />
(a) rules dealing with compounds<br />
(b) rules deletion with nominal inflection<br />
(c) rules dealing with number and gender of nouns<br />
(d) rules dealing with replacements relative to roots<br />
(e) rules dealing with deletion by LUK<br />
<br />
Book III<br />
(a) rules dealing with roots ending in affixes saN, etc.<br />
(b) rules dealing with derivation of items ending in a Kŗt<br />
(c) rules dealing with derivation of items ending in a tiŊ (basically, verb forms)<br />
<br />
And thus it goes on. So basically, the definitions of terms (called saɱjña) and many of the metarules – the conventions about technical terms and operants – is contained in the first quarter of Book I. Because of the “dominance of the terms”, Sharma says that Book I is labeled as saɱjñādhikāra, ‘domain of names’.<br />
<br />
One issue with this separation of terms and applications is that we will have to bring together sutras from far corners to make sense. In the last article, I suggested that if we have defined a vŗddham (a word having a long vowel ā or diphthong ai, au as the first of its vowels), it would be nice if we immediately came upon a note at least alluding to its applications. This the grammar does not furnish (no doubt because of the aphoristic character of Panini’s work, essential to fix the sutras in the mind with least difficulty), and it is the commentator who has to supply these cross-references. The sutras are like bare formulae, and the whole exercise of studying them is to remember the cross-references, exceptions and conflicts, prohibitions and hierarchies or orders of precedence in the subsequent applications.<br />
<br />
Further discussion on the structure will not make much sense until we have gone through more of the chapters: it will be like those scientific definitions of a common object which fail to strike a bell, but which become obvious once the answer is revealed (this characterizes certain exaggeratedly scholastic works). We will next proceed to the Laghu version of Varadarāja, and see where that leads.<br />
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Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-82099658813239672992016-05-28T09:31:00.000-07:002016-05-28T09:47:54.627-07:0033 Words with long vowels: vŗddham<div dir="ltr" style="text-align: left;" trbidi="on">
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:<br />
<br />
1.1.73 vŗddhir yasyācām ādistadvŗddham<br />
Parsing of words:<br />
<br />
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)<br />
<br />
Paraphrase (vŗtti):<br />
<br />
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).<br />
<br />
That is, a word in which a vŗddhi letter (a long vowel ā or diphthong ai or au, <a href="http://readingpanini.blogspot.com/2011/01/first-three-sutras-conditioning-of.html" target="_blank">see Post 2 here</a>) occurs as the first of its vowels (aC, <a href="http://readingpanini.blogspot.com/p/pratyahara.html" target="_blank">see the Pratyahara page here</a>), is called a vŗddham. This technical term, or samjñam, is given for convenience in other rules.<br />
<br />
Sharma (Vol.2, p. 73):<br />
“That item, the first of whose vowels is a vŗddhi, is termed vŗddha”.<br />
<br />
Vasu (Vol.1, p.66):<br />
“That word, among the vowels of which the first is a vŗddhi, is called vŗddham”.<br />
<br />
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.<br />
<br />
The next is:<br />
1.1.74 tyadādīni ca<br />
<br />
Parsing:<br />
Tyad- ādīni (1/3, nominative plural: ‘tyat and following words’) ca (0, particle: ‘and’).<br />
(vŗddham, by anuvŗtti, ellipsis, from #73)<br />
<br />
The import is:<br />
Tyad-ādīni (tyat and following) śabda-rūpāņi (word-forms) vŗddha- samjñāni ( vŗddha-terms) bhavanti (are) ca (also).<br />
<br />
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’), <a href="http://readingpanini.blogspot.com/2015/01/16-introducing-pronominals-sarvanaman.html" target="_blank">see post 16 here</a>. 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).<br />
<br />
Tyad ‘he, she, it’ → tyadīyam ‘his, etc.’<br />
Tad ‘he, that’ → tadīyam ‘his’<br />
Etat ‘this’ → etadīyam ‘this one’s’<br />
Idam ‘this’ → → idamīyam ‘this one’s’<br />
Adas ‘that’ → adasīyam ‘that one’s’<br />
Yuşmad ‘you’ → tvadīyam ‘yours’<br />
Asmad ‘I’ → → asmadīyam ‘mine’<br />
Bhavat ‘you (polite)’ → bhavadīyah ‘yours (polite)’<br />
Kim ‘what, who’ → kimīyam ‘whose’<br />
<br />
The final sutra of part 1 (the first Foot or Quarter, Pāda) of Book 1 is the following:<br />
<br />
1.1.75 eŋ prācām deśe<br />
(yasyācām ādistadvŗddham from #73)<br />
<br />
This says that<br />
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’).<br />
<br />
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<br />
<br />
bhojakața → bhojakațīyah ‘a resident of Bhojakața’<br />
<br />
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!<br />
<br />
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.<br />
<br />
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.<br />
<div>
<br /></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-73989751508650004182016-05-26T08:19:00.004-07:002016-05-26T08:20:33.179-07:0032 Form versus meaning: what terms represent<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: left;">
We now come upon another metarule, a rule
about rules or a convention. This is</div>
<div class="MsoNormal" style="text-align: left;">
<br /></div>
<div class="MsoNormal" style="text-align: left;">
<span lang="EN-IN">1.1.68 svam rūpam śabdasyāśabdasamgῆā<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Parsing:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Svam (1/1, nominative singular: ‘own’), rūpam
(1/1: ‘form’), śabdasya (6/1, genitive singular:
‘of a word’), ā-śabda-samgῆā (1/1: ‘not-word-technical term’)<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">A word occurring in the grammar denotes its
form only, and not its meaning or synonyms; except when it is a technical term
or name, samgῆā, in which case it
obviously refers to the thing denoted by that term, and not its form or shape.
Note the extremely condensed way in which the last word – a phrase in itself –
is built up.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">In popular speech, a word has some meaning
as it refers to a concrete thing or entity that may be referred to by other
synonymous names. This sutra is saying
that we should not assume any such equivalence when we see words used in the
grammar. Most words refer to some form or shape, rather than to a concrete
thing as would be assumed in normal conversation.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Here’s the grammarians’ interpretation or Vŗtti
(paraphrase):<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Śāstre (‘in the treatise’) svam eva rūpam (‘own
form only’) śabdasya grāhyam bodhyam pratyāyyam (‘the word’s significance’) bhavati
(‘is’), na bāhyo (a)rthah (‘not any other meaning’) śabda-samgῆām varjayitva (‘technical
terms excepted’).<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">In the above rendering, I have to admit
that I have sort of glossed over the word-for-word translation. </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sharma (Vol.II,
p.68) just renders it as follows:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A word other than one which is a technical
term (samgῆā) of the grammar denotes its form only”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Let’s see whether Vasu makes it any
clearer:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“In this Grammar, when an operation is
directed with regard to a word, the individual form of the word possessing
meaning is to be understood, except with regard to a word which is a definition”
(Vol.1, p.61).<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Some examples from the literature are then
provided. There is a sutra or rule 4.2.33 agner ḍhak. This denotes that after
the word agni comes the suffix dhak or ḍhaK, a code or iT, which transforms the
word to mean ‘whose deity is’: it makes the form āgneya, ‘belonging to agni’.
The rule 1.1.68 says that the transformation will apply only to the specific
word form agni, and not to its synonyms (fire). Other examples are given.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The book of explanations (vārttika) gives
four exceptions to this principle, as follows. These are words ‘marked’ with
the iT-markers S- (sit), P- (pit), J- (jit) and JH (jhit) (Sharma, p.69; Vasu,
p.62). The words do not actually carry these letters, but are defined in a
virtual manner to be so marked. There is
apparently no uniformity in the way these species behave in rules. One may
represent themselves and their synonyms, in which case a rule may extend to
their own form (sva-rūpa) as well as the synonyms; another may refer only to
synonyms, not themselves. We will not go into these details; let us go forward
to some of the subsequent developments.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.69 aņudit savarņasya cāpratyayah<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">aņudit (1/1, nominative singular) savarņasya
(6/1, genitive singular: ‘of similar letters’) ca a-pratyayah (1/1, nominative singular:
‘and not-an-affix’)<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The first word is a compound, made up of
the terms aņ and ut. The first aņ represents the letters from a to the marker Ņ
in the Siva-sutras (look up the Page!). It may be noted that the marker Ņ
occurs twice, and this sutra refers to the second of them: this covers the
whole range of vowels (a to au) as well as the consonants h, y, v, r, and l. The
second component ut or UT represents sounds marked with U. For instance, there
is a set marked with U termed kU: these represent the set of velar stops, k kh
g gha and ŋ, that is, k and its savarņa’s. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">This is apparently an exception (or, one
could say, an extension) of the rule 68 which said that a word represents only
its own form. Here we are saying that a sound denoted by aŅ (the vowels from a
to marker Ņ) will represent not only itself, but also similar letters (those sounded
in similar fashion, including long and nasal versions). Further, letters marked
by U will also denote all the savarna’s, and not just their own form (svam rūpam).
Analogously, the other consonant series are termed cU, ṭU, tU, pU.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">This extension does not include sounds
which are added as affixes (pratyaya). Obviously, the rule-maker must take care
to remember this caveat when formulating his rules!<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Here’s one more extension:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.70 taparastatkālasya<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Parsing:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Ta-parah (1/1, nominative singular) tat-kālasya
(6/1, genitive: ‘of that duuration’) (svam rūpam)<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The first word ta-parah can be interpreted
as ‘that which is followed by a T’ OR ‘that which follows a T’, a T being a
marker (an iT). </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sharma translates the Vŗtti as follows:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A vowel followed by by t denotes sounds of
the same duration” (p.71). <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vasu has:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“The letter which has t after or before it,
besides referring to its own form, refers to those homogeneous letters which
have the same prosodial length or time” (p.63). This is obviously a little more
forthcoming than Sharma’s rendering!<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Thus a form denotes at (aT) will include
variants of a, like different tones, and nasalised, but not long a or
extra-long a. If there were not the T (before or after the letter), however,
all forms would be denoted, as per the preceding sutra about aŅ (see above).<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Yet another explanation:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.71 ādir antyena sahetā<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Word parsing:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Ādih (1/1, nominative: ‘an initial item’)
antyena (3/1, instrumental) saha (0: ‘with a final’) itā (3/1, instrumental: ‘with
an iT’) (svam rūpam).<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">I’m not giving the detailed paraphrase (vŗtti)
but going to the translations set forth by Sharma:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“An initial item joined with a final iT
denotes not only itself but also all intervening items” (p.72)<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">And Vasu:<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“An initial letter, with a final iT letter
as a final, is the name of itself and of the intervening letters” (p.64).<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">This rule is supposed to be the one which
tells us that a pratyāhāra includes all the letters in the range from the
initial letter to the final iT.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.72 yena vidhistadantasya<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Yena (3/1: ‘by which’) vidhih (1/1: ‘a rule’)
tat-antasya (6/1: ‘having that at its end’) (svam rūpam).<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Vasu: “An injunction which is made with
regard to a particular attribute, applies to words havig that attribute at
their end as well as to that attribute itself”.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sharma: “That (qualifier) by means of which
a provision is made (in a rule) denotes an item which ends in it”.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">This is understandable: it stretches a
denotation to a whole set of similarly ending words. An explanation states that
this should not be stretched to compound words with the given ending.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">This brings us to the end of the svam rupam
series. What is left in this quarter of the first adhyaya are a couple of
sutras: 1.1.73 states that words which have a vŗddhi as the first among its vowels
will be called vŗddham. Sutra 1.1.74 states that the words tyad etc. are also
called vŗddham. This denotation
apparently facilitates the application of certain derivations given in later
rules. The last type of vŗddham is in rule 1.1.75, which states that names of
Eastern countries with the letter e or o (eŋ) as the first among their vowels,
will also be designated as vŗddham. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">We thus come to the end of the first quarter
or chapter of Book One, 1.1, and it’s quite an achievement. Just to vary the
pace a bit, I propose to shift to another version of the grammar, the Laghu or
Light version of Varadaraja, the Laghu-siddhanta-kaumudi, which itself is an
abridgement of the Siddhanta-kaumudi of Bhattoji Dikshita. The arrangement and
sequence is different from the Ashtadhyayi, although the material is
substantially the same. Let us see whether the cryptic and convoluted structure
of the Paniniyam is mitigated at all by the Kaumudi!</span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-92195725607174425162015-12-07T08:24:00.000-08:002015-12-07T08:24:12.939-08:0031 Metarules: locative, ablative<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">Here’s two metarules (rules about rules)
now; i.e. prescriptions on how certain conventional case forms are to be
interpreted (this has already been talked about in the early posts; we will
reinforce that here).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.66 tasminniti nirdişţe pūrvasya</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Parsing of words:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Tasminn (7/1) (in that) iti (0, so saying)
nirdişţe (7/1, in the specification), pūrvasya (6/1, of the preceding)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vŗtti (paraphrase):</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Tasminn iti (saying ‘in that’)
saptamyartha- (in the meaning of the saptamī, i.e. seventh or locative, case)
nirdeşe (in the specification) pūrvasyaiva (pūrvasya eva) kāryam (operation of
the preceding only) bhavati (is, transpires), nottarasya (na uttarasya, not of
the following).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">“An element which is referred to by a
locative (saptamī) form is understood as a right context for an operation on
that which preceded it” (Sharma, II.67).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Thus, we may interpret the technical word
in the locative case (saptamī) as something like ‘in the case of’, ‘in the
context that’. In short, the locative case denotes the ‘if’ part of a ‘if-then’
statement. An interesting feature of the sutra is that it uses the very
technical device it is defining, by putting nirdişţe in the locative case: if
we translate nirdeşa as ‘specification’, the term reads ‘in the specification
in the seventh case’, which we can expand as ‘in the context of a specification
in the seventh case’ or ‘in the presence of… etc.’. In simple terms, ‘if there
is a (term) specified in the seventh (locative, saptamī) case, then…’. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The ‘…then’ part is given by the last word,
pūrvasya, ‘of the previous’, which is in the genitive, sixth case. We obviously have to supply some words to
round out the meaning. The vŗtti
sensibly supplies the term kāryam, ‘operation, work’. That is, if there is a
term specified in locative case, then the operation is that of the preceding
(term), the term (technical or operative word) that comes before the term in
the locative case. Sharma calls the locative word a “right context” for the
operation specified previously in the given rule. That is, the ‘if’ portion is
given on the right of the operative term, which means that this is a ‘do Y if X’
type of instruction (X being the required condition, the subsequent term in locative
case, and Y the antecedent, operation term), rather than ‘if X then Y’. This is just a convention of ordering the
terms, as far as I can make out at this stage.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">An example is the already familiar
rule 6.1.77 iko yaņ aci, where the last
word aci is in the locative case: ‘in (the case of occurrence of a) vowel’;
i.e. ‘if there is a vowel aC’. This is the X, the if- condition, but here
termed the “right context” not just because it comes at the end of the rule,
but implying that the X has to be present to the right, i.e. after the element
on which the operation Y is to be performed. And what is the action Y (kāryam)
to be performed, the ‘do’ instruction? That is: iko yaņ which uses the genitive
case of iK, ‘of the short vowels (iK)’. This genitive (possessive, sixth case)
has to be interpreted according to 1.1.49 şaşţhī sthāne-yogā, ‘the possessive
case (means, signifies) the replacement-relation’. Or, ‘(in place) of short
vowels (iK) (put) semi-vowels (yaŅ), IF there is a vowel aC following (right
context)’.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Here’s another case ending which has a
specific grammatical interpretation:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.67 tasmād ity uttarasya</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Word parsing:</span></div>
<div class="MsoNormal">
<span lang="EN-IN"> tasmād
(5/1) (‘from that’) iti (0) (‘so saying’) uttarasya (7/1) (‘of the following’)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sharma (II:68) denotes this as a “left
context” of the operation to be carried out as per the following term
‘uttarasya’. Vŗtti (paraphrase):</span></div>
<div class="MsoNormal">
<span lang="EN-IN">tasmād
(tasmāt ‘from that’) iti (‘so
saying’) pañcam-artha-nirdeśa (‘fifth case signifying specification’) uttarasya
eva kāryam (‘operation only of the following’) na pūrvasya (‘not of the
preceding’)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">“An element referred to by an ablative form
(not otherwise interpretable in a given context) is a left context for an
operation on what follows it” (Sharma, II:68).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“An operation caused by the exhibition of a
term in the ablative or fifth case, is to be understood to enjoin the
substitution of something in the room of that which immediately follows the
word denoted by the term” (Vasu, p.60; decidedly a prolix rendering totally at
odds with the spirit of the old grammarians!).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN"> The
“left context” implies that the operation prescribed is to be done on the
element which follows the instruction: ‘if x then do Y’. I like to look at the
ablative as emanating something that affects the target and effects the change:
in 8.4.61, for instance, it states that after ud with following sthāna and
stambha, substitution of the initial of the second (following) word is done
with “a letter belonging to the class of the prior” (Vasu, p.60), i.e. stha- or
sta- is replaced with sounds homologous to the –d of ud-, giving forms like
utthāna. In this sutra, the ablative case is used for the originating
condition: udah. Given ud on he left, stha- is replaced by a sound of the
dental class, etc.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Here are two gratuitous comments from my
side. One is, the nebulous nature of the distinction between the two types of
clauses, ‘do Y <b>in</b> case of X obtaining’
using the locative case, and ‘<b>from</b>
the influence of X do Y’ using the originator in the ablative. Both pretty much
seem to imply ‘if X, Y follows’. The
distinction seems to be mainly that in the first formula, the X is to be
verified to the right, after the element operated upon; in the second, the
originator is already on the left of the element acted upon. One wonders whether
there is not a simpler way of specifying these conditions. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The second comment is that the actual case
suffix form (the sUP-antam) of ablative and genitive are often the same, if not
also the locative. So in some cases it must be a close call, and the choice is made probably on some prior external
knowledge of the patterns in the language!</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Before we leave these two metarules, let’s
just take a glimpse of how the Mahābhāşya treats them (Shastri, III:218 to 231).
The close parallelism between the two rules is shown by treating them together,
quoting them together at the opening.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Patanjali (as per the commentary by
Shastri) deals with three aspects. The first is kim udāharaņam, what is the
example(s). These are given as the rule iko yaņ aci for tasminn…, leading to
the derivation of forms (like) dadhyatra and madhvatra (replacement of I, u by
y, v before a vowel aC). For tasmād…, the examples are the derivation of
dvīpam, antarīpam for rule 6.3.97 dvyantarupasargebhyo’pa īT, whereby in dvi+ap
‘two waters’, the final sound in the preceding dvi conditions the initial sound
in the subsequent ap giving dvi+ip, dvīp (Sharma, II:68). There follows a
discussion on the import and effect of the word iti (which I have rendered in
my home-spun way as ‘so saying’), when treated as a technical term in the
grammar. The commentator says that the word iti “changes the meaning of the
word”: tasminn iti means the locative case (rather than ‘inside something’),
tasmād iti means ‘the ablative’ (rather than ‘out of something’). Then follows
an extended quibble about which is the general class, which is the specific
case (example): we can know this “from the desire of the speaker”.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The second issue
dealt with is the use of the word nirdişţe in the sutra. Here (as I understand
the sentence) the operation takes place on the word (śabda) in locative
(saptamī) case, and not on the meaning (artha) denoted by that word, which may
the case in certain other rules: in 4.2.81 janapade lup, or 5.3.55 atiśāyane tambişţhnāu, the words in
locative case “denote ar tha and not
śabda” (Shastri III:221).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span lang="EN-IN">The third issue
taken up is kimartham punaridam ucyate ‘what for are these sūtras read?”
(Shastri III:222). Since the locative or ablative case ending can apply equally
to right-condition or left- condition (pūrvatva
and uttaratva), as I have also hinted above, statement of the two sutras “is
for niyama, as in dadhyudakam and pacatyodanam” (I would interpret niyama as
rule, constraint). The use of locative or ablative as the case may be will then
serve to decide “whether, when both are mentioned in a sutra, the kārya happens
to that which precedes or to that which follows”; in case of vipratişedha
conflict, the later rule generally prevails (Shastri III:223). There follow a
number of applications of these principles in elucidation of various rules.</span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com1tag:blogger.com,1999:blog-437035876872776771.post-50515090801790238052015-12-05T21:55:00.001-08:002015-12-06T09:14:15.110-08:0030 Definitions of final elements in words<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">The next couple of sutras assign names to
certain elements in words.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.64 aco’ ntyādi ti</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Acah (6/1) (of the aC range of letters,
i.e. vowels) antyādi (1/1) (ādi, beginning with, antya, the last) TI (1/1)
(termed TI) </span></div>
<div class="MsoNormal">
<span lang="EN-IN"> Vŗtti,
paraphrase:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Acām (of the aC, i.e. vowels) sannivişţānām
(? Of the entered) yo (yah) antyo (antyah) (which is the final, last) aC tadādi
(that beginning with) śabdarūpam (word form) Ți samjñam (element called Ți)
bhavati (is).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“That part of an item which begins with its
last vowel (aC) is termed Ți” (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“The final portion of a word, beginning
with the last among the vowels in the word, is called Ți” (Vasu).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">This is therefore a technical definition,
rather than a concept: it is a shorthand way of referring to the last segment
of any word that starting from the last vowel (aC). The term Ți is an
artificial creation, but is indicative of the last vowel; the Ț is an indicator,
while the i can be seen as standing in for all vowels aC (one supposes it could
also have been called by some other code like Ța or Ģu, but perhaps the
grammarians chose Ți as it mimics the common verb ending –ti). The term Ți is
used in other rules which prescribe modifications in the last vowel-segment,
e.g. change of –ti or –i in a transitive, active (parasmaipada) verb form to –te
or –e in the intransitive or reflexive (ātmanepada form, bhavati versus vartate (is, exists): 3.4.79
Țit ātmanepadānām Ţere.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Incidentally, it is to be noted that even a
single-letter word can have a final vowel-segment; this is an application of </span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.21 ādi-antyavad (-vat) ekasminn (‘in a
single(eka)-element, the element may be like (vat) a head (ādi) or a final (antya’).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">If the previous sutra gives a technical
name to the last vowel-initial segment, the next sutra defines another segment,
this time the letter or element just before the final letter:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.65 alo’ntyāt pūrva upadhā</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Alah (5/1) antyāt (5/1) pūrva (1/1) upadhā
(1/1)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">As can be seen from the word parsing above,
the first two are in the fifth case (ablative, ‘from’). The first noun aL
refers to all the letters in the alphabet, or rather, since it is in singular
number, any letter; the second word antyāt (‘last’) is also in ythe ablative,
and can be taken as a qualifier, giving the sense of ‘from the last letter’. </span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vŗtti (paraphrase):</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Dhātvādau varņa-samudāye (in the group of
letters, sounds) antyād (antyāt, 5/1) (from the end) alah (5/1) (from the
letter, sound, aL) pūrvo (pūrvah) (prior, before) yo (yah) varņah (which
letter, sound) so (sah) (that) alopadhā- (aLa upadhā-) (letter, aL) upadhā- samjño
(samjñah) (upadhā – term) bhavati (is, constitutes).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">“The sound (aL) which precedes the final
sound of an item is called upadhā ‘penultimate sound’“ (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“The letter immediately preceding the last
letter of a word is called the penultimate” (Vasu).</span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span lang="EN-IN">Once again, the term upadhā is a coined
name, but a different type from the Ți of the previous sutra in that it is not
a marker or labelled term; upadhā is a noun, and may possibly stand for some
meaning. The particle upa- denotes a sub-class of its type, dhā may be linked
to the verbal root which means ‘to bear, hold’, so that there is a sense of
something sub-ordinate, hence pen-ultimate, in contrast to the previous sutra
which talked of the ultimate or last, antya. The need to define the penultimate
sound will be met with in various other rules (of substitution or elision),
such as 7.2.116 ata upadhāyāh, which
directs the replacement of short by long a in pac+aka (Sharma, II:67). </span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-85502020200793996202015-11-26T09:07:00.000-08:002015-11-26T09:07:01.157-08:0029 Reducing an element to zero: lopa<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">Sutra 1.1.60 introduces a concept that has,
if I remember right, been made much of in linguistics theory: the ‘zero’ affix
or element, which still remains in a hidden form to condition the preceding base. This concept allows many transformations to be carried through in a
virtual sense even without an actual element being present, somewhat like
scaffolding and centering allows complicated constructions to be erected. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.60 adarśanam lopah</span></div>
<div class="MsoNormal">
<span lang="EN-IN">a-darśanam (1/1) lopah (1/1)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">This is a definition of the concept lopah,
the paraphrase, vŗtti, being: </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">a-darśanam (‘non-visiblity’) aśravaņam (‘non-audiblity’)
anuccāraņam (‘non-vocalizing’) anupalabdhih (‘non-attainablity’) abhāvo
(‘non-existence’) varņavināśa (‘letter or element destruction’) iti (thus, and
so on) anarthāntaram (‘converting to non-entity, neutralizing’) etaih śabdaih
(‘by such words’) yo’artho (‘this meaning’) (lopah) </span></div>
<div class="MsoNormal">
<span lang="EN-IN"> “Non-appearance
(adarśana) is termed LOPA” (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“The substitution of a blank
(lopa)signifies disappearance”, also called ‘elision’ (Vasu).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">There is a certain amount of (seemingly pedantic!)
discussion to the effect that lopa refers to the <b><i>concept</i></b> of adarśanam
(‘non-visiblity’) etc., and not the actual sounds represented by the letters.
In the absence of this clarification in the commentaries, one may be tempted to
substitute the actual letters <i>lopa</i> or <i>adar</i></span><i>śana</i> wherever a sutra prescribes it. As put by
Sharma (Vol.ii, p.61) “…the term <i>LOPA</i>
should be assigned to the meaning of the
word <i>adarśana</i> and not to its form,
the word <i>adarśana</i> itself”. It is also
noted that lopa is the disappearance of some entity that was in existence in
some context, and not merely absence.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The grammarians recognise different types
of blank or zero elements:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.61 pratyayasya lukślulupah (#60
adarśanam)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Pratyayasya (6/1) lukślulupah (1/1) </span></div>
<div class="MsoNormal">
<span lang="EN-IN">The paraphrase, vŗtti is</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Pratyaya-adarśanasya (the non-appearance,
disappearance of an affix) luk ślu lup iti (like LUK, ŚLU, LUP) etāh samjñā
bhavanti (these are the entities, terms)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“Non-appearance of an affix is termed LUK,
ŚLU, or LUP” (Sharma, II.62)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“The disappearance of an affix when it is
caused by the words LUK, ŚLU, or LUP are designated by those terms
respectively” (Vasu, p.56).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">These terms LUK, ŚLU, or LUP are obviously
technical codes, samjñā, created by the grammarians to trigger certain
routines, and not real words in the language (which is why we have shown them
in upper case, as we do markers or iT’s). These samjñā will be provided in
other rules dealing with elision operations in certain appropriate contexts.
There is again discussion (in my opinion somewhat pedantic) of the
chicken-or-egg question of anyony-āśrayitva ‘interdependency’ (we saw this in 1.1.45 ig yaņah samprasāraņam,
see post #23): there has to be something for the lopa operation to work on, which
means there has to be an assignment of the name LUK or ŚLU or LUP before the elision can take place.
“Commentators resolve this difficulty by stating that whenever these terms are
used in ordering the operation of zeroing, the assignment of the name follows
zeroing. That is, assignment of a name (<i>samjñā</i>) is treated as ‘yet to be brought
about’ (<i>bhāvinī</i>)” (Sharma, II.63).
The three types of elision (zeroing) operations are collectively termed LU-mān,
and are marked respectively by K, Ś and P in the connected rules. It is noted
that the LU- elisions are applied to affixes (pratyaya) and not to bases. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Here are some examples from Vasu (p.56).
Rule 2.4.72 attaches the label LUK to the affix (augment, vikaraņa) śap in
forming the present singular from the verb ad, ‘to eat’: ad + śapLUK + ti =
ad+ti = atti ‘(3<sup>rd</sup> person/1) eats’. The LUK indicates that the śap
(which would have introduced –a-) is elided. In forming juhoti ‘(3<sup>rd</sup>
person/1) invokes’ the śap is elided by the label śLU (2.4.75). Why the same
code is not used in both situations is not clear at this point, hopefully it
will become clearer as we come across those other sutras.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Here is a further complication or extension
dreamed up by our grammarians: certain operations are carried out even under
the elision condition (this is the feature so admired by twentieth century
linguistics). This gives the grammarian the facility to make general rules of
transformation applicable in a wider range of situations. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.62 pratyayalope pratyayalakşaņam</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Pratyaya-lope (7/1) pratyaya-lakşaņam (1/1)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Vŗtti, paraphrase:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Pratyaya-lope kŗte ([even] given
affix-elision) pratyaya-lakşaņam (affix-? Indication; “the effect by which an
affix could be recognised”, Vasu p.57) pratyaya-hetukam kāryam (operations
conditioned by affix) bhavati</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">“An operation conditioned by an affix
applies even if the affix has been replaced by zero” (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“When elision of an affix has taken place
(lopa), the affix still exerts its influence, and the operations dependant upon
it, take place as if it were present” (Vasu). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The repetition of the words pratyaya and
lopa indicate that this rule obtains only where the whole affix has been
elided, and not if only a part of it has been elided. Only such subsequent
operations are allowed as are caused by the affix as such, not orthographic
changes due to particular letters etc.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">As an example is the word agnicit ‘he who
heaped the fire’ or somasut ‘he who pressed soma (the energetic drink of the
Vedic priests)’, which have had their final case ending sUP (nominative case,
singular, see the Vibhakti Page) elided or lopped off (lopa) . A pada is
defined as an entity with a case ending sUP-anta or a verb ending tiŊ-anta
(1.4.14 suptiŋantam padam). On this basis, the words cited will not be called
pada, so that operations permitted on a pada will be precluded. However by the
sutra 1.1. 62 the entity still functions like a pada, as if the elided case
ending sUP or affix (pratyaya) were
still visible. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">As is usual, the latitude conferred by #62
is restricted by</span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.63 na lumatāŋgasya</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Na (0)
lumatā (3/1) aŋgasya (7/1) (#62 pratyayalakşaņam)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vŗtti:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">lumatā śabdena (‘by a term which contains
[the marker] LU’) lupte pratyaye (given the elision of an affix’) yad aŋgam (‘a
pre-suffixal base’) tasya (‘its’) pratyaya-lakşaņam kāryam (‘operation in the
presence of the affix’) na bhavati (does not take place’).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“An operation for a pre-suffixal base (aŋga)
does not apply (although it would otherwise apply by 1.1.62) if the affix in
question is replaced by zero referred to by a term which contains LU (LUK, ŚLU
or LUP; see 1.1.62)” (Sharma).</span></div>
<div style="text-align: left;">
<span lang="EN-IN" style="line-height: 115%;"><span style="font-family: inherit;">Thus
not all elisions to zero preserve the original character of the lopped off
(lopa) affix. If the lopping has been the end effect of a LU instruction, then
the elided affix’s properties will not persist. The definition of an aŋga, or
pre-suffixal base, is the root (dhātu) followed by the affix (pratyaya), before
attaching the case-ending (sUP).</span></span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-43708309777346213942015-11-24T05:35:00.000-08:002015-11-24T05:35:45.483-08:0028 Substitute treated like the original<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">The next bunch of sutras talks of the
equivalence of the substitute with the original (substituendum) for subsequent
operations, with certain qualifications or exceptions. That is, we can do unto
the substitute as we would to the
original, under certain conditions. The
first of these sutras is</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.56
sthānivad ādeśo’ nalvidhau</span></div>
<div class="MsoNormal">
<span lang="EN-IN">The word parsing is as follows:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sthāni-vat (0) ādeśah (1/1) an-al-vidhau
(7/1)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">The first term means ‘like the Sthāni, i.e.
the original’; being an indeclinable, it is marked (0) as to case and number.
The second word, ādeśah, means the ‘substitute’; in the general parlance it
means ‘an order, direction’, and is in nominative case, singular number (1,1).
The third word is made up of the negative prefix an-, then aL, which is the
pratyāhāra or code standing for ‘all letters’ (click on the Pratyahara TAB at
top of page for some more info on these!); and vidhau, the seventh case
(locative singular, 7/1) of vidhi, which means ‘rule’. The word al-vidhi is ‘a
rule (based on) a letter’, or say a ‘letter-rule’; an-al-vidhi would be the
‘negation‘ or ‘absence’ of such a rule. The locative case form an-al-vidhau can
be taken to mean ‘in the absence of a letter-rule’.</span></div>
<div class="MsoNormal">
<span lang="EN-IN">The paraphrase, vŗtti, is:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sthāni-vat (like a substituendum, i.e. the
original) ādeśah (substitute) bhavati (is), āśrayeşu kāryeşu (? in related operations),
an-al- āśrayeşu (? in non-letter related) sthāni-al-āśrayāņi (?letter-related) kāryāņi
(operations) varjayitvā (having excluded)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A substitute is treated like a
substituendum, except when an operation relative to an original sound (aL) is
to be performed” (Sharma, Vol.II, p.56).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A substitute (ādeśa) is like the former
occupant (sthānī), but not in the case of a rule the occasion for the operation
of which is furnished by the letters of the original term” (Vasu, p.42).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">We understand by this that any (subsequent)
operations can be performed on the substituted term just as if it were on the
original, except where these subsequent operations are closely linked to the
actual letters or types of letters that were replaced. For example, if a vowel
were to be replaced by a non-vowel, operations specifically possible on the
vowels would obviously not be carried over to the substitute non-vowel. Let’s
look at some of the examples provided; here Vasu is the more helpful, as he
discusses each type of substitute individually.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">According to the śāstrakāra-s then, there
are 6 types of substituenda (plural of substituendum, (sthānī): dhātu ‘root’,
aŋga ‘pre-suffixal base’, kŗt ‘primary affix’, taddhita ‘secondary affix’,
avyaya ‘indeclinable’, sUP ‘nominal ending’ or ‘case affix’, tiŊ ‘verbal
ending’ or ‘conjugational affix’, and pada ‘fully inflected word’ (Sharma, p/57;
Vasu, p.43). In each case, the substitute orderd by any rule, would get the
same treatment as the original it replaces, whatever the type was: substitute
of a root (dhātu) is treated as a root, substitute of a case-ending (sUP) is
treated as a case-ending, and so on. Let’s take just one example, from the many
discussed by Vasu. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">From the table of noun case-endings or sUP
(click on ‘Vibhakti’ TAB at top of page to get a tabular statement!), we know
that Ŋe (Ŋ is the nasal at the back of the soft palate, ng) is the code for the
dative (fourth, caturthī) case, denoting ‘to’ the noun. Obviously the letter Ŋ
is just a marker or code provided by the grammarian (which is why it is shown
in capitals by convention), and the actual case affix is –e. The marker Ŋ also
shows that it is of the type ŊiT (see sutra 1.1.53), which is a grammarian’s
contrivance, probably so that it can attract certain other rules with their own
specific consequences. Now, as per the example cited by Vasu (p.44), by 7.1.13 ‘ya is the substitute of the sUP-affix Ŋe after
an inflexive base ending in short a’. Then the ya is treated just like the
original Ŋe, and by another sutra 7.3.102, there is “lengthening of the vowel”,
e.g. vŗkşāya, dative of vŗkşa ‘to the tree’.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Now we need an example for the clause
na-al-vidhau, ‘not in the presence of a letter-rule’, i.e. if the
transformation refers to the particular sound (aL) in the original. Vasu (p.45)
gives very briefly the following examples of substitution: of –v by –au in the
word div by rule 7.1.84 to give inflected case-form dyauh, -n by -ā in pathin
by 7.1.85 to give panthā, -d by –a in tvad by 7.2.102 to give the sah. The
point is that of these affixes had been treated just like the originals. Rule
6.1.68 would have applied, “and the case-affix su [sU, the nominative singular]
would have been elided”. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Sharma (Vol.II) gives detailed examples in
the Appendix (something which I have only recently realised!), and the
an-aL-vidhau rule is illustrated on p.397 onwards in each of four distinct
interpretations of the term. Vasu’s examples come under the second variation,
“alah vidhih ‘operation obtaining after an item occurring after aL’ ” (Sharma, p.398).
As rule 7.1.84 div aut (#1.1.52 alo ‘ntyasya) would require replacement by au
of the terminal letter –v, Shrma says that the final s would have to be deleted
in the inflected form div + s (U) = diau + s (I am not quite clear why!).
Instead, we assume that an-al-vidhau comes into operation, the au is not
treated as a v, so that diau+s will yield dyau+s, and by conversion of s into
visarga h, dyauh. Similarly or the other examples above.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">There are two more sutras in this vein:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.57 acah (6/1) parasmin (7/1) pūrvavidhau
(7/1) (#56 sthānivad ādeśah), whose paraphrase is:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Ac ādeśah (aj ādeśah) (substitute for a
vowel) paranimittakah (? Conditioned by a right context) pūrvavidhau kartavye
(with respect to an operation on a preceding element) sthānivad bhavati (is treated
like its substituendum)</span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span lang="EN-IN">Further exceptions to 1.1.57 are given in
1.1.58 and 1.1.59, which I will not go into here at this first reading!</span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-78558350359430799692015-11-20T22:08:00.000-08:002015-11-23T10:24:19.406-08:0027 Substitution: some ‘prior exceptions’<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">We had skipped over a couple of sutras in
taking up 1.1.49 on substitutions introduced by the sixth case (post #24 to
#26). This is as opportune a juncture as any to dispose of these, which are in
the nature of ‘prior exception’ to the locational intructions for substitution
already covered in the afore-cited posts. We start with</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.46 ādyantau ţakitau</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Ādi antau, ādyantau (1/2) ţakitau (1/2)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Both are in nominative case, dual number.
The first word means ‘first and last’, ‘beginning and end’; the second term refers to two types of
entities (affixes, for instance) marked by the letters Ţ and K respectively (these markers are supplied by the grammarian when giving labels to the respective affixes; they are not something natural or intrinsic to the language!).
The sutra lays down that affixes marked with Ţ will attach to the start of the
substituendum or sthānin (1.1.49 şaşţhī sthāneyogā, see post #24), and those
marked by K will attach to the end. This sutra overrides any subsequent ones,
such as 1.1.52 alo’ ntyasya, which fix the location of the substitute at the
end of the original. This sutra 1.1.46 (as also #47, #48) is termed a <i>prior exception</i> to 1.1.49, which is why
it is given before the latter. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The paraphrase, vŗtti, is:</span></div>
<div class="MsoNormal">
<span lang="EN-IN"> Ādis
Ţid bhavati (the initial is marked by Ţ,
i.e. is a Ţit), antah Kid bhavati (the final is marked by K, i.e. is a Kit), şaşţhī nirdişţasya (of
that specified in the genitive, sixth, case). We recall that <i>iT</i> is the technical term for generic
marker terms. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">“Elements marked with Ţ or K become the
initial and final segments <i>respectively</i>
of items in the genitive to which they
are introduced” (Sharma, Vol.II, p.45).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“ Of whatsoever the augments enunciated are
distinguished by an indicatory Ţ or K, they precede or follow it accordingly”
(Vasu, p.35) (a somewhat clumsy expression?).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The point to note is that this does not
prescribe substitution of the original like 1.1.49 onwards, but an <i>addition</i> to it, either at the start or
the end, respectively. Such elements are termed vikaraņa, augments, rather than
ādeśa, substitutes (substituents) (Sharma, p.46). The elements are prescribed
in other rules, naturally.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Examples given in Vasu (p.35) are easier to
follow, since he gives the relevant sutra number, although the same examples
are also cited in Sharma (p.46). One is sutra 7.2.35, which says that an
‘ārdhadhātuka’ affix starting with any consonant other than y (valādi, which
leaves out h and y in the pratyahara h<sup>a</sup>L of consonants) will take
an iŢ augment. The Ţ marker shows that
–i- should be placed at the beginning of the affix. One such ‘ārdhadhātuka’ affix is the future
tense suffix syati, which has to take the –i- augment at the beginning,
bhū+iŢ+syati= bhavişyati (Vasu, p.35; obviously other rules determine change of
–ū- to -av-, -s- to –ş- etc. Another example cited by Sharma (p.46) is <st1:state w:st="on">kaņ</st1:state>+tās, where tās is an ‘ārdhadhātuka’ suffix and will
take the iŢ augment at the start, <st1:place w:st="on"><st1:state w:st="on">kaņ</st1:state></st1:place>+i+tās
= kaņitā.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN"> An
example of an iK augment at the end of an affix (Vasu, p.35) is following sutra
7.3.40, whereby the root bhī (fear) takes the şUK suffix to make the causative
(to cause to fear); being marked by K, ş is added at the end of bhī, rather
than replacing bhī, giving bhīş-, and the form bhīşayate by further rules.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.47 midaco’ntyātparah</span></div>
<div class="MsoNormal">
<span lang="EN-IN">mit (1/1) acah (6/1) antyāt (5/1) parah
(1/1) </span></div>
<div class="MsoNormal">
<span lang="EN-IN">This is also a prior exception to şaşţhī
sthāneyogā, which would have required substitution in its entirety of the word
in şaşţhī (sixth case, genitive). This rule states that if the substituting
(actually the augmenting) element is marked with M (mIT), it comes in after
(parah) the end (antyāt) of the vowels (acah).
</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The paraphrase, vŗtti, is:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Acām sannivişţānām (of the marked vowels) antyād
(antyāt) acah paro (parah) (after the end, last vowel) mid (miT) (the augment
that has an indicatory M) bhavati (is, comes)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“Given an operational rule which introduces
unit Y to unit X, Y should be introduced after the last vowel of X if Y is
marked with M” (Sharma, Vol.II, p.46).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“The augment that has an indicatory M comes
after the last among the vowels, and becomes the final position of that which it
augments” (Vasu, p.35).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Examples will elucidate. Take the augment
nUM, where the actual letter to be added would be –n-, the -UM being markers or
iT. Thus the derivation of the plural of payas ‘milk’ is, by 7.1.42,
payas+nUM+I, where only the n is added to the last of the vowels of payas,
which gives paya+n+s+I; the a is lengthened as per other rules (6.4.8), giving
payānsi. Sharma gives many other examples.</span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.48 eca ig hrasvādeśe</span></div>
<div class="MsoNormal">
<span lang="EN-IN">ecah (6/1) ik (1/1) hrasva ādeśe (7/1)</span></div>
<div class="MsoNormal">
<span lang="EN-IN"> </span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vŗtti:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">eco (In place of eC vowels: e, o, ai, au)
hrasvādeśe (in the case of substitution
by short vowels), kartavya (to be done) ig (ik) (iK vowels i, u, ŗ, ļ) eva (only) hrasvo
(hrasvah) bhavati (are the short vowels) na anyah (not any other).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“If a short vowel is to replace an eC (e,
o, ai, au; and a substitute is not
specified), iK (i, u, ŗ, ļ) alone is to be understood as a replacement”
(Sharma, Vol.II, p.48).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">This talks about the substitution of short
vowels for e, o, ai, au, which do not have homologous short versions (Dravidian
languages do have short e and short O, for instance). The default substitutes
are the iK vowels, i and u, but not really extending to ŗ, ļ as they are far
from homologous (the rule 1.1.50 sthāne’ntartamah). It is clear that i is
closest to e, and u to o, and these will be the logical replacements for those
two long vowels. In the case of ai and
au, ruling out the choice of ŗ and ļ, and also ruling out a (not part of the iK
set), the most similar pairs are i for ai, u for au. Thus there are only two
logical substitutes i and u, for the four eC sounds (e, o, ai, au). The
corresponding pratyāhāra (see relevant Page!) for I and u alone is iŅ, but
Sharma guesses that the grammarian did not use this as there is another
boundary marker Ņ further down the Shiva-sutras (the sixth, laŅ), which may
cause confusion. Of course, that raises the question why the Shiva-sutras use
certain boundary markers more than once.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Example:</span></div>
<br />
<div class="MsoNormal">
<span lang="EN-IN">Vasu gives a simple example following from
rule 1.2.47, which declares that “the short vowel is the substitute in the
neuter of a crude form provided it end in a vowel” (Vasu, p.36). In the
compound ati+rai, the ai must be shortened. The equivalent short being I, we
get ati+rai= atiri ‘extravagant’ (Sharma has ‘he who has excelled riches’).
Similarly ati+nau= atinu, ‘disembarked or landed’ (Sharma: ‘he who has excelled
boating’); upa+go= upagu (‘near a cow’). Avyayībhāva compounds, which are all
neuter, will have this replacement. </span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-77171618376248097902015-11-19T21:57:00.001-08:002015-11-23T10:29:55.465-08:0026 Further rules on substitution: location and scope<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">The next few sutras deal with the finer
mechanics of the substitution (‘of X, make Y’), eg. the narrowing down of the location
where the effect takes place on the substituend (the X):</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.52 alo’ ntyasya</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Alah (6/1) antyasya (6/1), şaşţhī (from
#49) </span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.53 ŋicca</span></div>
<div class="MsoNormal">
<span lang="EN-IN">ŋiT (1/1) ca (0), alah antyasya (from #52),
şaşţhī (from #49)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.54 ādeh parasya</span></div>
<div class="MsoNormal">
<span lang="EN-IN">ādeh (6/1) parasya (6/1), alah (from #52), şaşţhī (from #49)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.55 anekāl śit sarvasya</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Aneka-al, anekāl (1/1), śiT (1/1), sarvasya
(6/1), şaşţhī (from #49)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Let’s start with #52, alah antyasya. The
first term is the genitive of al, or the pratyahara aL which denotes the whole
range of letters(see the Page on Pratyaharas). The second word means ‘of the
last’. By anuvŗtti we supply the understood word şaşţhī from #49 (and perhaps sthāne). The
paraphrase, vŗtti, with my own
translation in brackets, goes as follows:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">vŗtti
of 1.1.52</span></div>
<div class="MsoNormal">
<span lang="EN-IN"> şaşţhī nirdişţasya (of the specified sixth case
ending, i.e. of the substituend) ya ucyate ādeśah (which is stated the substitute)
sa antyasya alah (that of the last
letter) sthāne (in place) veditavyah (? Prescribed, located)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“ A substitute ordered for an item in
şaşţhī ‘genitive’ comes in place of its
final aL (‘sound segment’)” (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“The substitute takes the place of only the
final letter (of that which is denoted by a term exhibited in the genitive or
sixth case)” (Vasu). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">That is, the substitute doesn’t displace
the whole word. This is extended by the following sutra 1.1.53 to a substitute
marked by the label ŋ or Ŋ, the ng sound (which is technically termed a ŊiT);
the marker Ŋ will however be dropped in the process of making the
substitution):</span><br />
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vŗtti of 1.1.53, with my attempt at
elucidation:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">ŋit ca ya ādeśah (also the substitute marked
with the letter ŋ, or a ŊiT) sa anekāl (aneka-aL) api (though it may consist of
more than one sound or letter aL) alah antyasya bhavati (is of the last letter) (of the word in genitive, the substituend)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A substitute marked with Ŋ and ordered for
an item in şaşţhī also comes in place of
its final aL ‘sound segment’” (Sharma)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“And the substitute which has an indicatory
Ŋ (even though it consists of more than one letter) takes the place of its
final letter only of the original expression” (Vasu).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN"></span><br />
<div class="MsoNormal">
<span lang="EN-IN">Something to note: these markers are
supplied by the grammarian when giving labels to the respective affixes; they
are not something natural or intrinsic to the language!</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<span lang="EN-IN">This is an exception (stated in advance!)
to #55, which holds that a multi-letter (aneka-aL,
anekāl) substitute will replace the entire word of the original substituend. We
will also get back to some sutras that come before this range starting at #49
about substitution, which also amount to an anticipatory exception. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">vŗtti
of 1.1.54</span></div>
<div class="MsoNormal">
<span lang="EN-IN">parasya kāryam (operation of [on] a
following, later [item]) śiśyamāņam (?) ādeh alah (of the starting, first
letter, sound segment) pratyetavyam (?)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A substitute ordered for a following item
comes in place of its initial aL” (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“That which is enjoined to come in the room
of what follows is to be understood as coming in the room only of the first
letter thereof” (Vasu); a decidedly clumsier translation!</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">vŗtti
of 1.1.55 </span></div>
<div class="MsoNormal">
<span lang="EN-IN">anekāl (aneka-al, more than one letter) ya
ādeśah (the substitute, substituant), śiT ca (and [with] the marker Ś)
sarvasya şaşţhī nirdişţasya (of all that marked by genitive
case) sthāne bhavati (is in place)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A substitute ordered for an item in şaşţhī comes in place of the entire item when it
(the substitute) consists of more than one aL or is marked with Ś” (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A substitute consisting of more than one
letter, and a substitute having an indicatory Ś take the place of the whole of
the original expression exhibited in the sixth case” (Vasu).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Thus this bunch of sutras, #52 to #55, are
instructions on what is replaced in the X: the ‘default’ seems to be the LAST
segment, but if the order is reversed, it may act on the FIRST segment, or if
the substitute is multi-syllabic, or it comes with certain markers, it may
replace the ENTIRE original. Obviously
these rules can be better understood only with actual examples, Vasu (p.40
onwards) being the more helpful, so here goes.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Examples for 1.1.52 alo’ ntyasya:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Pañcagoņih, ‘purchased for a price of five
goņī (sacks)’; similarly, daśagoņih</span></div>
<div class="MsoNormal">
<span lang="EN-IN">The rule 1.2.50 id goņyāh (6/1) (see Vasu,
p.40) stipulates the replacement by short i in the word that is in sixth case, goņī;
this doesn’t mean that the whole word is replaced by short i, only the last
syllable (the long ī) is replaced, by 1.1.52 alo’ ntyasya.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Examples for 1.1.53 ŋicca (alo’ ntyasya):</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Mātāpitarau ‘mother and father, two
parents’; similarly hotāpotārau ‘two types of officiating priests’</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">A substitute having more than one syllable
should normally replace the entire original substituendum (sthānī) by 1.1.55
anekāl śit sarvasya. However, if the replacement is marked by the indicative
letter Ŋ, then it only replaces the initial letter, as in the normal case (#52
alo’ ntyasya). Now compounds formed from the –tŗ roots like pitŗ, mātŗ, hotŗ,
potŗ, are governed by the rule 6.3.25 which states that “In place of words ending in ŗ there is
the substitution of ānaŊ in forming dvandvas” (Vasu, p.41), i.e. compounds.
This substitute ānaŊ is a ŊiT element, i.e. marked with the Ŋ, so bringing into
play rule 1.1.53 ŋit ca, thereby restricting the effect of substitution to the
last syllable only. So from words like mātŗ, when used in a compound, only the
final ŗ is replaced by ā (I am not quite clear what happens to the –na- in
-ānaŊ), thus mātā-pitarau etc. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">However, there is an exception to this, in
the case of the substitute species tātaŊ in sutra 7.1.35 (Vasu, still on p.41).
Even though it has the Ŋ marker, it does replace the whole original -tu and
--hi, and not only the final –u and –i. Thus instead of jīvatu ‘may you live’
or jīva ‘may he live’, we get jīvatāt. Sharma (Vol.II, p.55) however feels that
1.1.53 ŋicca refers to ŋit that do NOT have more than one letter aL, and will
therefore replace only the final element by 1.1.52 alo’ ntyasya, while a
substitute (ādeśa) that is both marked by ŋ AND has more than one letter, will
be governed by the subsequent rule 1.1.55, and will therefore replace the whole
substituendum (sthānin). According to
Sharma, the principle which dictates this outcome is rule 1.4.2 vipratiśedhe
param kāryam, ‘when in doubt (do) the later operation’, here prefer rule 1.1.55
to 1.1.52. Of course, this does not resolve the case of ānaŊ, unless we argue
that it has only ONE letter -ā as the substitute (ādeśa), whereas tātaŊ has more
than one, t, ā, and t. This suggests
that we should not be translating aL as ‘syllable’, but stick to ‘letter’ as in
Vasu, or ‘sound segment’ as in Sharma. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Examples for 1.1.54 ādeh parasya (alah from
#52, şaşţhī from #49)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">dvīpam ‘that which has two waters; island’<br />
antarīpam ‘part of land stretching out into sea’</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">These are cases where substitution is
directed on a word (in sixth case), when it is FOLLOWING some other word: the
substitution is made in the word-initial, not in the word-final element (thus
an exception to 1.1.52). By 1.1.67 tasmād iti uttarasya (see post #3), this
type of ‘context’ is indicated by the ablative (fifth, pañcamī) case for the
word or element preceding the substuendum (sthānin, which will be in şaşţhī, genitive
or sixth case). One such rule is 6.3.97 dvyantar upasargebhyo apah īt (Sharma,
p.55), which is interpreted by Vasu (p.41) as “In the place of ap used AFTER
the words dvi and antar and the particles called upasarga, there is ī”. Sharma
denotes upasarga by “preverbs”. There is not really the explicit word for
‘after’ in the sutra, but it is to be understood by the use of the fifth case
ending in –ebhyo (-ebhyah). One way to rationalise this is to imagine that the
subsequent ap is ‘emanating from’ the end of the word in –ebhyah. So the
replacement will be made in the starting (ādih) segment (aL) of the farther or
later word (parasya), i.e. dvi+ap = dvi+ īp, giving dvīpam etc. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The other example </span></div>
<div class="MsoNormal">
<span lang="EN-IN">āsīnah ‘seated’</span></div>
<div class="MsoNormal">
<span lang="EN-IN">is explained from 7.2.83 īdāsah or īT āsah,
“long ī is the substitute of an when the latter comes after the root ās” (Vasu,
p.41). Hence, ās+an= ās+īn= ās+īn. Here, since ās is the PRECEDING word, we
will have to interpret āsah as being in the fifth case and hence the CONTEXT;
but because it is in singular (5/1), the form itself is identical with the
sixth case, so that it could as well have been the substituendum (sthānin)! Such are the pitfalls
of this ascetically spare discipline! </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Examples of 1.1.55 anekāl śit sarvasya (şaşţhī sthāneyogā from
#49)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Again, by #52, the substitution should only
be of the last element (alo’antyasya), but here are yet other exceptions: if
the substitute (ādeśa) is multi-letter. or if it is a single or multi-letter
substitute marked by Ś (ŚiT) , it will replace the ENTIRE original substituendum
(word in the sixth case), not just its final letter. Vasu (p.42) cites sutra
2.4.53 bruvo vacih, “in the place of brū let there be vac”, and since there are
three letters (Vasu) in v-a-c, it is a total replacement for the whole root
brū, giving forms like vaktā, ‘he will speak’. In counting the letters, any
boundary-marker is to be ignored. Another
set of examples is </span></div>
<div class="MsoNormal">
<span lang="EN-IN">Bhavitā ‘that which is to be, become’<br />
bhavitavyam ‘ought to be, become’<br />
bhavitum ‘for being, becoming’</span></div>
<div class="MsoNormal">
<span lang="EN-IN">which presumably emanate from 2.4.52 Aster
bhūh, in place of ast- words replace words derived from bhu-, ‘to be’. </span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span lang="EN-IN">An example
for by Vasu for substitute marked by Ś (ŚiT) is 5.3.3. “In the place of idam
there is iŚ”, which being marked by the element Ś, is therefore to replace the
whole word idam, not just the final letter; even though it is not a
multi-letter entity, since it has only one letter i (the marker Ś not being
included in the count).</span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-37628236698600049742015-11-15T19:58:00.002-08:002015-11-15T19:58:50.262-08:0025 More on substitution<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">A few successive sutras further expand on the substitution effects. We have</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.50 sthāne’ntartamah</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sthāne (7/1) antartamah (1/1)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">The vŗtti paraphrase is as follows:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Sthāne (7/1, in the place) prāpyamānānām
(6/3, ? of the available) antaratama (closest) ādeśa (substitute) bhavati (is)
sadŗśatamah (the most alike)</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“A substitute (ādeśa) which is to replace a
substituendum (Sthānin) must be most similar to the substituendum” (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“When a common term is obtained as a
substitute, the likest of its significates to that in the place of which it
comes, is the actual substitute” (Vasu).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Of the two translations of the vŗtti, it is
rather surprising that Vasu’s is the more cryptic (usually it’s the other way
round). Let’s first use Sharma’s more concise terms: the thing which is to be
replaced ('for X') is termed the substituendum, or Sthānin (in common language,
‘that which is in place’). The thing which replaces, the substitute ('put Y'), is the
ādeśa (in common language, the ‘directive’). The explanation suggests that in
various sutras, one may be given a list of substituendums (Sthānin) and a list of substitutes (ādeśa),
without any direction how to match the two lists. In such a situation one
matches the pairs according to their similarity. The word antaratama is a bit puzzling,
because I thought antara is actuall a ‘gap, difference’, and tamah is a
superlative degree; but I guess one should interpret it as the ‘most subtle of
differences’ rather than as the ‘largest of differences’. Of course, the
previous sutra, 1.1.49 şaşţhī sthāneyogā is to be carried in the mind as it
gives the context to sthāne: the genitive case ending denotes the substitution
(in place of) relationship, and the substitute (replacement) that is to be put
in place (sthāne) from the available items will be that showing the closest
similarity (antaratamah).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Thus far thus good. Now 'similarity’ is said
to be of the following types: place of articulation (sthāna), signification
(artha), sound quality (guņa), or duration or quantity (pramāņa). Usually we
use the place of articulation as the guide (note here the dual meaning of sthāne:
‘in place [of the substituendum]’ or ‘in place of articulation’. A question is
raised why the word sthāne is not taken over from the previous sutra by anuvŗtti
(ellipsis). As per Sharma, the Kāśikā’s explanation is that the author wanted
to emphasise that when there is a choice of criteria, “a similarity based on
sthāna ‘place of articulation’ should be considered decisive”. This implies
that the word sthāna is used in the sense of ‘place of articulation’ in 1.1.50,
which is not the sense used in 1.1.49; thus there would be no possibility of
letting the word sthāne be taken as understood in 1.1.50 by anuvŗtti from
1.1.49. However, to me this sounds too limiting, and probably not what the
author meant: consider that the basis of judging similarity may be any of the
four alternatives given above. I would prefer to understand sthāne as ‘in
place’, in both the sutras.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Here’s one more development of substitution;</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.51 uraņraparah</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Taking out the sandhi,</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Uh (6/1) aņ (1/1) ra-parah (1/1)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">To be understood by anuvŗtti from the
previous sutra #49 is sthāne.</span></div>
<div class="MsoNormal">
<span lang="EN-IN">The vŗtti is as follows:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Uh (of ŗ) sthāne (in place) aņ (aŅ, that is
the short and long vowels a, i, u) prasajyamāna (?) eva raparo veditavyah.</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“If
aŅ (a, i, u) comes as a substitute in place of ŗ, it is automatically
followed by r” (Sharma).</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“When a letter of aņ pratyāhāra comes as a
substitute for ŗ, it is always followed by a r” (Vasu).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Let’s first deal with the mystery of where
the ŗ turned up, when the sutra starts with uh. This is one of the problems of
the sutras, that they apply the rules of transformation (noun declension, in
this instance) even before we’ve introduced the rules. Here the genitive (şaşţhī,
sixth) case of ŗ as a letter or sound, is derived as uh obviously on the
analogy of other nouns ending in ŗ: we know, for instance, pitŗ ‘father’ is
declined pitā, pitarau, pitarah, and so on, to genitive case pituh, pitroh,
pitŗ:ņām, etc. (the colon indicates long vowel). On this analogy, ŗ would be
declined – ā, arau, arah, etc., genitive uh, roh, ŗ:ņām. This is slightly
absurd (if one may dare to use such a word for this hoary vedānga!), and Vasu
actually provides a more student-friendly alternative version ŗkārasya, for ‘the
genitive of (the sound) ŗ’, in the vŗtti explanation (Vasu, 1891, p.39). </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The next term, aŅ, is the pratyāhāra (see
the relevant Page from the TABS on the top) that includes the vowels a, i, u (short and long). Together, the first two words denote “aŅ (a,
i, u) as a substitute in place (sthāne
is understood from 1.1.49) of ŗ” as shown in the vŗtti paraphrase. We understand that the
replacement of ŗ would be occasioned by other rules elsewhere in the grammar,
such as 1.1.3 iko guņavŗddhī (see post #03). When such a rule requires
replacement of ŗ by its guņa, say, we
choose the “likest” item from the available guņa sounds a, e, o, which
according to the “nearness of place” (Vasu, p.40) is a. </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The next issue is the term raparah or
ra-parah. The first part ra- refers to the r-sound. The second part para means ‘across,
beyond’, like pere- or para- in Greek/Latin. Broadly it says that after the
substitution of ŗ (eg. by a in the
above citation), there will be added an r sound. Thus the guņa of ŗ will not
be just a, but a-r, ar. In some other contexts, the substitute may be i or u,
in which cases the actual replacement will be, respectively, ir and <st1:place w:st="on"><st1:city w:st="on">ur</st1:city></st1:place>. </span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span lang="EN-IN">There is an extension of this principle by
analogy which implies that replacement of the letter ļ by a, i or u will call
for a subsequent l sound to be added, thus giving al, il, ul. Vasu (p.40) puts
it thus: “The r in the text has been taken by some to be a pratyāhāra formed by
the letter r and a of l<sup>a</sup>Ņ; and thus it includes the letters r and l.
In that case the sūtra would mean that
aŅ substitutes of ŗ and ļ are always followed by r and l respectively. Thus
guna of ŗi = ar, of ļi = al.” Personally, this is puzzling, as it appears to me
that the boundary-marker of the pratyahara l<sup>a</sup>Ņ is Ņ and not <sup>a</sup>
or a. To include the sounds r and l in one pratyahara, one would have to use
the notation r<sup>a </sup>Ņ. The first term uh also would have to be changed
to include both the letters ŗ and ļ. The normal alternative would be to use the
pratyahara ŗK which includes the letters ŗ and ļ followed by the
boundary-marker (or iT), K, and its genitive ŗcah. Maybe that is what the sutra
is supposed to have meant, but who are we to try and gild the lily!</span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-73794253052627937452015-11-14T03:01:00.000-08:002015-11-14T03:01:00.101-08:0024 Metarule: sixth case denotes substitution<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">We skip forward a few sutras to 1.1.49,
which we have referred to previously as a metarule (see Post #3, January 2011):</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.49 şaşţhī sthāneyogā</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The word division is as follows:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">şaşţhī (1/1) sthāneyogā (1/1)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Thus both words are in first case
(nominative), singular number. The first, şaşţhī, refers to terms in the sutras
that are seen to be in the sixth case, which is the possessive or genitive: ‘of
something’. The second word, sthāneyogā, tells us how to understand the
possessive: i.e. as referring to ‘in place of’, rather than say ownership or
proximity or part-whole relationship and so on. The vŗtti or paraphrase is
rather involved, and only a sense of it can be got from the translation in
Sharma or Vasu:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Iha śāstre (in this canon [the sutras]) yā
şaşţhī (that in the sixth case) a-niyatayogā (? Not a fixed relationship)
srūyate (? Which is heard), sā (that [sixth case]) sthāneyogā eva bhavati (is only the
sthāneyogā), na anyayogā (not another relationship) sthāneyoganimittabhūte
sati sā pratipattavyā (?). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Formally,</span></div>
<div class="MsoNormal">
<span lang="EN-IN">"The force of the genitive case in a
sutra is that of the phrase <i>in the place
of</i> when no special rules qualify the
sense of the genitive“ (Vasu)</span></div>
<div class="MsoNormal">
<span lang="EN-IN"> “A
genitive ending (which is not otherwise interpretable in its context) signifies
the relation <i>in place of</i>” (Sharma). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The main point here is that the genitive
case ending is interpreted in the sense of sthāneyogā, “in place of” relationship. Thus, in the previous post, we
discussed </span></div>
<div class="MsoNormal">
<span lang="EN-IN">ik 1/1 yaņah 1/1 (6/1?) samprasāraņam 1/1</span></div>
<div class="MsoNormal">
<span lang="EN-IN">where the second word is in the sixth case.
So there it was interpreted as the sthāneyogā relation ‘in place of (y<sup>a</sup>Ņ,
the semi-vowels)’, rather than, say, svaswāmi owner-owned *‘of the y<sup>a</sup>Ņ’. Put together, it
denotes ‘iK (short vowels) in the place of y<sup>a</sup>Ņ (the semi-vowels)’. The
caveat is that the genitive or possessive (sixth) case should not be amenable
to interpretation in a normal sense (i.e. other than this technical relation of
sthāneyogā ‘in place of’) in the particular context.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">Vasu (1891, p.36-37) seems to have somewhat
more helpful explanations for this sutra. He suggests that the word sthāna here has the sense of prasaŋga, ‘occasion’, i.e. in the occasion of X, then Y,
which then translates as ‘in place of’. In the sutra </span></div>
<div class="MsoNormal">
<span lang="EN-IN">2.4.52 Aster bhūh, the first word (removing
sandhi), asteh, is the possessive
(sixth) case of asti; and the sense of the phrase would be, ‘in place of ast,
(use) bhu’ as in forms such as bhavitā (future – will be), bhavitum (gerund – to
be), bhavitavyam (passive participle – that has been). </span></div>
<div class="MsoNormal">
<span lang="EN-IN"> </span></div>
<span lang="EN-IN" style="font-family: Calibri; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-IN; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">Vasu
also unpacks the compound sthāneyogā as
a bahuvrīhi compound, where the first element sthāne is in seventh case
(locative): that which has the relationship (yogā) denoted by sthāne (in the place).</span></div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-77987980746301358842015-11-12T06:45:00.000-08:002015-11-14T00:10:03.084-08:0023 Substitution of semi-vowels by short vowels: samprasāraņam<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">Sutra 1.1.45 denotes by the technical term
(samjñā), samprasāraņam, the replacement of the ‘semi-vowels’ y, v, r, l (see
Coulson, p.14) by the ‘short’ vowels i, u, ŗ, ļ: </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.45 igyaņah samprasāraņam</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The word parsing (according to Sharma,
Vol.II, p.44) is as follows, but I think the case-ending of the second word has
been mistakenly shown as 1/1 (nominative case, singular number), whereas in
fact it should be 6/1 (possessive case, singular):</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">ik 1/1 yaņah 1/1 (6/1?) samprasāraņam 1/1</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">As to the wider meaning of the term, I am
unable to come up with anything plausible. However, I do feel the effort should
be made, because it may throw light on the grammarian’s thought process and
intentions. If I do come across some allusion as to the common meaning of the
term, I will insert a note here later.</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The explanation of the sutra from the Kāsikā
is the following vŗtti:</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">ik yo yaņah sthāne [bhūto bhāvī vā]
tasya samprasāraņam iti eşā samjñā bhavati</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">(I have removed the sandhis in the
original, i.e. igyo and ityeşā). This explains that the term (samjñā) i.e.
samprasāraņam, denotes the sounds included in the range iK of the Shiva-sutra
(Coulson calls these the ‘short’ vowels i, u, ŗ, ļ), which are put in place (sthāne)
of the yŅ sounds (yaņah, 6/1) of the Shiva-sutra (these are the ‘semi-vowels’
y, v, r, l - see Coulson, p.14). The tasya means ‘its’; the samprasāraņam OF
the yŅ sounds. We may remind ourselves that these upper-case letters in the
range-names like the K in iK and the Ņ in yŅ are just artificial
boundary-markers, or iT, to mark off the stretch of letters (or sounds) as laid
out in the Shiva-sutra - see the
corresponding Shiva-sutra PAGE above! The range-names are akin to our usage of
short forms like ‘A to Z’ which literally translates as aL of the Shiva-sutra (<b>all</b> the sounds from a to h, plus L the
last boundary-marker). It is interesting that the sound a (alef) leads the rest
in both notations!</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Two points to note: one is the technical
use of the possessive or genitive case (6) in yaņah. This is part of the <b>metalanguage</b> used in the grammar, as
already mentioned in Post #3 (January 2011!) and which will be discussed again
when we deal with sutra 1.1.49 shortly. The genitive case is interpreted as ‘in
place of’, in the phrase: yaņah, of yŅ, sthāne, in place, hence ‘in place of
the yŅ’. The sutra, however, has the
brief version yaņah; the sthāne is sort of ‘understood’!</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The second point here is the words [bhūto
bhāvī vā] from the vŗtti (paraphrase), which I have put within square brackets
(not in the original!). This is actually a subtle point of order which Sharma,
for one, makes much of. The point is that the implicated replacement may have
already taken place (bhūta, become, past), or (vā) it may be just contemplated
or going to happen (bhāvī). If it is the first situation, fait accompli, bhūta,
then it can be understood that the replacement sounds iK are referred to as the
corresponding samprasāraņam. It is the second situation, imminent or bhāvī,
that causes logical nightmares. Sharma explains it thus:</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">“Normally, one would expect the nominatum
(samjñin) to exist at the time when the name (samjñā) is assigned. The
difficulty is this: samprasāraņa cannot be assigned unless yŅ is replaced by
iK, and yŅ cannot be replaced unless samprasāraņa is assigned. … This is the
reason why … samprasāraņa must be interpreted as a name for both bhūta and
bhāvī replacements of yŅ by iK.” However, “vārttika three on 1.1.45 offers
another possible interpretation. That is, the rule itself provides that both
the vowels that substitute for semi-vowels and the process of substituting
vowels for semi-vowels may be called samprasāraņa, as is made clear by the
different examples cited” (Sharma, VolII, p.45). This is termed the problem of
interdependence or anyonyāśrayatva (Sharma, Vol.II, p.45).</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">My own reaction is that this is splitting
hairs somewhat. It’s like ruling out a statement like “There’s no cat here” or
a statement “A griffin doesn’t exist”, on the ground that you can’t use the
name (samjñā) unless the thing (samjñin) exists. Obviously, if the replacement
has already taken place, the term samprasāraņa
would be understood as referring to the replacements; if we are discussing a
hypothetical or future situation, it is (or rather, will be!) the <i>process</i> that will be called
samprasāraņa. Of course, we could also assume that the term samprasāraņa would
refer to those <i>contemplated</i>
replacements as they <i>would</i> transpire,
but the grammarians seem to have been disturbed by this sort of loose thinking!</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">It would be instructive to just glance at
Vasu’s treatment, and for the really tough ones to look at the Patañjali Mahābhāşya
(edition of Subrahmanya Sastri, <st1:place w:st="on"><st1:placename w:st="on">Annamalai</st1:placename>
<st1:placetype w:st="on">University</st1:placetype></st1:place> – see
Resources PAGE!). Vasu (Vol.I, p.34) applies the term samprasāraņa “properly” as
the name of the iK vowel sound that has replaced the semi-vowel yŅ, but the
term is also used “to designate the whole process of the change of semi-vowels
into vowels as in VI.1.13; VI.4.131”. Vasu does not expand further on the
‘before-and-after’ conundrum, apparently satisfied that allowing the
application of the term samprasāraņa to
either the process or the end-result will suffice for the average student of
the grammar. But then, Sharma does feel that Vasu tends to gloss over the
niceties (see Resources PAGE). </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Patañjali’s
treatment is explained in the first chapter of Subrahmanya Sastri’s <i>Lectures</i>, Vol.III. Amazingly, Sastri’s
treatment of 1.1.45 only stretches to short of 7 pages, and it dives
straightaway into the discussion of what the term samprasāraņa refers to:
either to the very sentence yaŅah ig bhavati, or to the resulting letters iK. The
same problem of interdependence or itaretarāśrayam (Sastri, Vol.III, p.3) crops
up. Since the sutras use different case forms of the word samprasāraņa, the
commentator feels it would be reasonable to infer that the term (samjñā) refers
to the letters (<st1:city w:st="on"><st1:place w:st="on">varņa</st1:place></st1:city>,
p.3). However, in another place the sutras talk about the samprasāraņa of a
sentence (vākya) as well. The bhāşyakāra, Patañjali, therefore concludes that
the term is given to that which is to come later (p.6). An analogy is given to
the sentence, “Spin a cloth of this yarn” (asya sūtrasya śāţakam vaya iti).
This has the same problem of interdependence, because “if it is already a
cloth, there is no need to spin; if it is to be spun, it is not already a cloth; it is contradictory to say ‘Spin a
cloth’. But he has said ‘Spin a cloth’ anticipating the name cloth; thence I
think it should be spun and it will get the name of cloth after the yarn is
spun” (p.7). Is it not amazing what a fine yarn these hoary logicians could
spin with their meagre threads (sūtra)!</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Finally, an example or two should be cited
for the feel of this type of substitution; Sharma gives the pairs</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Yaj – işţam ‘that which has gone through
the sacrifice; desired’<br />
Vap – uptam ‘sown’<br />
Grah – gŗhītam ‘grasped’ </span></div>
<div class="MsoNormal">
<span lang="EN-IN">To which we can add</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Svap = suptam ‘slept’</span></div>
<span lang="EN-IN" style="font-family: "calibri"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-IN; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">These
examples of past participles (nişţhā, see Post #22, April 2015) are formed from
other strings of rules, such as VI.1.15, which can be referred to in Sharma (Vol.II,
p.45).</span><br />
<span lang="EN-IN" style="font-family: "calibri"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-IN; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br /></span>
<br />
<h3 style="text-align: left;">
<span lang="EN-IN">References </span></h3>
<div class="MsoNormal">
<span lang="EN-IN">(see also the Resources page for
downloadable versions, by clicking on Tab on top!)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Coulson, Michael. 1976. <i>Sanskrit. An Introduction to the Classical
Language</i>. Teach Yourself Books. Hodder & Stoughton. (many printings,
probably new editions).</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Rama Nath Sharma,</span><span class="apple-converted-space"><span lang="EN-IN" style="font-size: 13.5pt; line-height: 115%;"> </span></span><i><span lang="EN-IN">The
Ashtadhyayi of Panini</span></i><span lang="EN-IN">, published in 1987 (first
edition) and revised and enlarged (second edition) in 2002, by Munshiram
Manoharlal Publishers, <st1:place w:st="on"><st1:city w:st="on">New Delhi</st1:city></st1:place> </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sastri, Subrahmanya. <i>Lectures on Patañjali’s Mahābhāşya</i>, Vol.III (Āhnikas 7 to 9).
Published by the author, 1955, Tiruchrapalli.</span></div>
<span lang="EN-IN" style="font-family: "calibri"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-IN; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">
</span><br />
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vasu</span><span class="apple-converted-space"><span lang="EN-IN" style="font-size: 13.5pt; line-height: 115%;">,</span></span><span lang="EN-IN"> Srisa Chandra. <i>Ashtadhyayi
of Panini</i></span><span class="apple-converted-space"><span lang="EN-IN" style="font-size: 13.5pt; line-height: 115%;"> original 1891-1898</span></span><span lang="EN-IN">, Indian Press, Allahabad. Reissued</span><span class="apple-converted-space"><span lang="EN-IN" style="font-size: 13.5pt; line-height: 115%;">, </span></span><span lang="EN-IN">in 2 volumes, by Motilal Banarsidass Publishers, <st1:place w:st="on"><st1:city w:st="on">Delhi</st1:city></st1:place> from 1962 (2009 reprint).</span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-57113258619990523162015-04-27T10:39:00.000-07:002015-04-27T10:39:13.984-07:0022 Past participle endings, nişţhā<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
We had overlooked a sutra in the previous
sequence of articles, pertaining to the endings of the past participle forms.
Before going further, let us look at it now:</div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.26 ktaktavatū <b>ni</b>şţ<b>h</b>ā</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The words are parsed (Sharma, Vol2, p.27)
as follows: the first is in nominative case, dual number 1 /2, the second is in
singular 1/1. The paraphrase or vŗtti is as follows:</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Ktaśca ktavatuśca ktaktavatū pratyayau <b>ni</b>şţ<b>h</b>ā sam̨jñau bhavatah̨</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Or,</span></div>
<div class="MsoNormal">
<span lang="EN-IN">ktah̨ ca (Kta and) KtavatUh̨ ca (ktavatu
[and]) ktaktavatū (the pair) pratyayau
(affixes) <b>ni</b>şţ<b>h</b>ā sam̨jñau (words, entitites [dual number]) bhavatah̨ (are,
constitute [dual number]). To simplify,</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">'The affixes Kta and KtavatU constitute the <b>ni</b>şţ<b>h</b>ā entities, i.e. are called <b>ni</b>şţ<b>h</b>ā entitites.'</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vasu (p.21-22) renders this simply as follows:</span></div>
<div class="MsoNormal">
<span lang="EN-IN">“The affixes Kta and KtavatU are called <b>ni</b>şţ<b>h</b>ā.” </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">It may be noticed here that we are showing
the indicatory or boundary markers (following the convention in Sharma) by
upper case in the formulations Kta and KtavatU: the actual affixes are only ta
and tavat. The other small point to note is how the word ktaktavatū is formed
by combining the two affixes, but the final –U of the latter (KtavatU) is taken
as the nominative case ending and lengthened to –ū to make it dual (number).
Correspondingly, the succeeding words are also in dual number, the noun sam̨jñau,
and the verb, bhavatah̨.</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">These are actually affixes of the past
participle:</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Kŗtah ‘done’<br />
Kŗtavān ‘he did’ (nominative masculine singular from kŗtavat) <br />
Bhuktah ‘eaten’<br />
bhuktavān ‘he ate’ (nominative masculine singular from bhuktavat)</span></div>
<div class="MsoNormal">
<span lang="EN-IN">(I would translate Kŗtavān as ‘he who has
done’ etc.)</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Vasu refers to the K marker as indicating
these affixes as KiT, subject to all the rules regarding such entities; one
instance is rule 1.1.5, which is supposed to block the application of guņa and
vŗddhi substitutions of iK vowels by rule 1.1.3, “when that which is marked by
K, G, or Ŋ conditions the replacement” (Sharma, Vol.2, p.9). </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">In a similar fashion, Vasu points out that
the –U of the affix KtavatU leads to formation
of femininine forms by adding a long vowel ī, e.g. kŗtavat- kŗtavatī. </span></div>
<br />
<div class="MsoNormal">
<span lang="EN-IN">Sharma goes on to describe a quibble on
calling something by a technical term
(here, <b>ni</b>şţ<b>h</b>ā), when that term is not invoked until later, in sutra 3.2.102:
“If these affixs are to be <b>ni</b>şţ<b>h</b>ā, they must be introduced without
assigning the term <b>ni</b>şţ<b>h</b>ā” (Sharma, Vol.1, p.27). He goes on
to resolve this seeming contradiction in terms, which I for one have difficulty
following. It seems that he wants the affixes to be defined independently, and
then given the appellation <b>ni</b>şţ<b>h</b>ā. It seems to me that this is not the
way the grammarian works; he does not generally give any common language terms
of description to his entitities, but defines them by the relationships. He
does not, in this case for example, say that these are the affixes that form
past participles; he just calls them <b>ni</b>şţ<b>h</b>ā, and I do not see any connection
with what this term may denote in common parlance. </span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-54552370806846830962015-02-24T09:15:00.002-08:002015-02-24T09:15:29.367-08:0021 On Option rules, vibhāşā<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-IN">1.1.44 naveti vibhāşā</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">This is a deceptively short and seemingly
straightforward sutra, and Vasu (Vol.I) deals with it in a brief half page. The
words are as follows.</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">na (not) vā (or) iti (thus) vibhāşā
(vibhāşā)</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The explanation or vŗrtti is as follows.</span></div>
<div class="MsoNormal">
<span lang="EN-IN">Na iti (saying thus: not) pratişedho
(alternative?) vā iti (saying thus: or) vikalpah (suggestion?) tayoh (of the
two) pratişedha-vikalpayoh (of the alternative-suggestion? pair) vibhāşā iti (thus, vibhāşā) samjñā (technical
term) bhavati (is)</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">In plain terms,</span></div>
<div class="MsoNormal">
<span lang="EN-IN">The term vibhāşā (option) refers to the
pair of “may or may not”.</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Thus, where there is a certain prohibition
and then an alternative option, there is a vibhāşā. The option may be given
where there is a given initial rule, and then an option is given (prāpta- vibhāşā,
the word prāpta meaning attained, obtained); the second type is where there is
no initial condition or negation, but an option is given (aprāpta- vibhāşā);
and a third type is where both situations co-exist (prāptāprāpta - vibhāşā ,
note the sandhi joining). </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Sharma, however gives this sutra as many as
4 pages of dense prose, amounting more or less to the same thing, except that
he gives illustrations (from the commentaries) of different types, which are
rather involved and will be probably incomprehensible to us until we have gone
through the concerned rules and sutras (scattered through different chapters). We
did come across an example earlier</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">1.1.32 vibhāşā jasi, to which we have to
add, by carry-forward </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Dvandve (#31) na (#29) sarvādīini
sarvanāmāni (#27)</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">That is, sarva- list words are usually
sarvanāmāni, but not in dvandva (binary) compounds; however, there is an
alternative option in the Jas case, i.e. nominative plural (see Vibhakti page).
The option is expressed as two forms of the declined compound noun, depending
on whether we treat it like a sarvanāman or not (na va!). This would be a
prāpta- vibhāşā, as there is a rule to start with to which an option is given.</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">This is a good example to explore how the
commentators of yore attack the matter, such as the explanations in Patañjali’s
great commentary (mahābhāşya), as interpreted in p.236 to p.270 of Subrahmanya
Shastri’s lectures (Vol.2, downloadable from archives.org, see the Resources
page). If you thought Sharma was prolix, Patanjali is verbose, dealing with
this one sutra in the sixth “āhnika” or day’s lecture. In these 36 pages,
Patanjali explores all possible variations and aspects of the sutra. Sharma has
exposed a summary in his four pages, which themselves soon become opaque to our
understanding, therefore as beginners we cannot really hope to follow Patanjali
in all the twists and turns of his arguments, but we can try and understand
broadly how he approaches the question of reading, and understanding, Panini.
Briefly, then, let me try and expose the contents of Patanjali’s sixth āhnika
on vibhāşā.</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">The first part of the commentary is
concerned with how we parse the words in the sutra. Patanjali first states that
we should understand the form naveti as its meaning, and not just as the word
as it is sounded. It is the meaning of naveti that gets the appellation or samjñā
name of vibhāşā. This distinction is somewhat academic, because some sutras
define just the sound or śabda as a certain entity, whereas in this sutra we
are to understand the meaning, or artha, as the target of the definition of vibhāşā.
Examples of sutras where only the sound is taken include dādhāghvadāp (1.1.20),
taraptamapau ghah (1.1.22), which as we mentioned in passing, define the
entities ghu and gha merely by the existence of certain sound groups like dā,
dhā, tara, tama, etc. There is no meaning attached to these sounds (apart from
their grammatical significance, of course). On the other hand, in the present
sutra, it is not that vibhāşā occurs wherever the sound group naveti occurs, but
we have to take the meaning, and not just the sounds, of naveti to understand vibhāşā. One justification for taking the meaning as
the objective is that it fits in wherever the term vibhāşā is used; or, as the
commentator puts it, if the samjñā were to retricted to the śabda (sound), it
cannot reach the artha as elsewhere (and, by implication, we may add that it
would not make sense in the different contexts in which the term is used). The
use of the word iti (thus said) also denotes that we are considering the
meaning of the word group navā, rather than just the sounds. The discussant
questions this kutah? (how) and gets the terse reply lokatah (from the world),
i.e. from common usage.</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">Thus much for the preliminary sparring. Now
let us come to the interpretation of the meaning. There is an extended
discussion on why we should not interpret navā in the sense of new (feminine),
as in navā kuņd̨ikā or navā ghaţikā (Shastri,
vol.2, p.239). So we rule out any suggestion that navā vibhāşā means ‘newness
is termed vibhāşā’. The na is a vidhi, condition, preceding the vā, and can
mean only pratişedha (opposition?), yathā loke (as in this world) (p.240). The
listener chides the speaker for giving an example with a non-feminine word following navā, which
sort of begs the question, as we would say, and he asks him to provide an
example with a feminine noun following navā: “The humour in the method of
presentation is to be noted”, says Shastri, apparently a man easily amused.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The commentary goes on to explain how na
introduces nişedha (prohibition), and vā removes it by pratişedha (counter-option?
alternative?), so that there is no conflict (vipratişedha). Here the concepts
of prāpta (obtained) and aprāpta (not obtained) are introduced. The option
(vibhāşā) may be available aprāpte (to “one which has not been enjoined”, p.243),
or prāpte (to one which has already been enjoined, p.244). That is, the option
is available either without any preceding statement of prohibition (aprāpte),
or after such a prohibition (prāpte). The discussant demurs: vidhi-pratişedhayor-yuga-pad-vacanam
nopapadyate (remember <st1:place w:st="on">Krishna</st1:place> admonishing
Arjuna that his cowardice does not behove him, na upapadyate) (“the
inappropriateness of the mention of vidhi condition and pratişedha counter? at
the same time). The commentator reiterates that when the option pratişedha
comes into operation, the vidhi prohibition cannot be accomplished. Pūrva-vidhim-uttaro-vidhir-badhyate
(the preceding rule is set at naught by the following rule, p.245).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-IN">The discussion meanders on somewhat after
this. At one point, the commentator is reduced to arguing that viditatvāt –
yadanena yogena prārthyate tasyārthasya viditatvāt (“since it is known – the
object which is sought by this sutra is already known”, p.250). Further, “Acharya
Panini... expresses the same idea through other expressions like bahulam,
anyatarasyām, ubhayathā, vā, ekeşām” (p.250). There is ambiguity, says the
discussant, whether the vibhāşā is operative prāpte, aprāpte, or ubhayatra (in
both cases), and he points to sutra 1.1.32</span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<br />
<div class="MsoNormal">
<span lang="EN-IN">1.1.32 (dvandve ca) vibhāşā jasi </span></div>
<div class="MsoNormal">
<span lang="EN-IN"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-IN">(which we
came across before), as such a case (for Patanjali’s explanation, see p.252). A
number of other such cases are exposed and disposed of by the expert. This goes
on, case after case, till p.270 and the end of āhnika 6. The whole discussion, as
already stated, is summarised by Sharma in four pages, and bypassed by Vasu
with just a mention of the three contexts, prāpte, aprāpte and ubhayatra. </span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-51767666527491911602015-02-12T19:22:00.001-08:002015-02-12T22:47:01.216-08:0020. On case endings (vibhakti)<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
After the sutras on avyaya (indeclinables),
a couple of sutras follow on the topic of case endings (vibhakti). We have come
across the case ending for nominative plural termed jas or Jas: the actual
ending is –as, realised as –ah, as indicated in the last post. The J- in Jas is
a mere marker, an iT. Here are the seven case endings in three numbers and the
corresponding technical terms for them.</div>
<div class="MsoNormal">
<br /></div>
<table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; mso-border-alt: solid windowtext .5pt; mso-border-insideh: .5pt solid windowtext; mso-border-insidev: .5pt solid windowtext; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 480;">
<tbody>
<tr>
<td style="border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<br /></div>
</td>
<td style="border-left: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Case </span></div>
</td>
<td style="border-left: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">singular</span></div>
</td>
<td style="border-left: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">dual</span></div>
</td>
<td style="border-left: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">plural</span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">1<sup>st</sup>. Prathamā</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Nominative (name by itself, subject) </span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">sU</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">au</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Jas</span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">2<sup>nd</sup>. Dvitīyā</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">accusative (as an object) </span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">am</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">auŢ</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Śas</span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">3<sup>rd</sup>. Tŗtīyā</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Instrumental (by)</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Ţā</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">bhyām</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">bhis</span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">4<sup>th</sup>. Caturthī</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">dative (to)</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Ŋe</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">bhyām</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">bhyas</span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">5<sup>th</sup>. Pañcamī</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">ablative (from) </span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Ŋasi</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">bhyām</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">bhyas</span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">6<sup>th</sup>. Şaşţhī</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Genitive or possessive (of) </span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Ŋas</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">os</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">ām</span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">7<sup>th</sup>. Saptamī</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">locative (in)</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">Ŋi</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">os</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">suP</span></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<span lang="EN-GB">vocative (hi!)</span></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt;" valign="top"><div class="MsoNormal">
<br /></div>
</td>
</tr>
</tbody></table>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The ordinal names Prathamā etc. in Sanskrit
stand for 1<sup>st</sup>, etc. as indicated in the first column, and the name
of the relationship in English is given in the second column, and the
respective case endings in the subsequent columns for singular number, dual,
and plural respectively. Some of the case endings have an in-built iT or
marker, e.g. the J- in Jas, and so on, whereas others like au, am do not. This
is a riddle to be answered when we come to the way rules re formulated to
provide for all the existing variations in the respective endings. We can
probably surmise, however, that what the absence of iT markers suggests is,
that some cases are inherently less variable, and therefore do not need to be
expressed or invoked in an abstract manner of naming, while those provided with
an iT marker are probably inherently more variable. The correctness of this
suggestion will be proved or disproved s we come to the specific case endings
and their related rules.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Here’s
another convention regarding these case endings: by combining the initial
letter (sound) of an earlier case ending with the last letter of a subsequent
case ending, we can make short hand notations for a range of case endings (just
like we had pratyāhāra for letters, e.g. iK, aiC, etc., in fact these are
pratyāhāra for case endings): sUP covers all the 21 vibhakti, taking the first
sound in sU and the last sound in suP. Similarly, the <i>first five endings</i> are termed sUŢ, taking the initial sound in sU
and the last sound in auŢ. These five forms – nominative (all three numbers)
and accusative singular and dual – often have one type of <i>base</i>, and the other forms have
different base, for the same noun. This is an empirical observation,
obviously, and not a rule contrived by the grammarian. The upshot is, however,
that a special name is given to this group of the <i>first five</i> case forms, and this term is sarvanāmasthāna, as
expressed in this sutra: </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.42 śi sarvanāmasthānam</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Both words are in nominative singular
(1/1), and the paraphrase is:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Vŗtti: śi iti (thus) etat (this) sarvanāmasthāna-samjñam
(specific word) bhavati (is, constitutes).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">That is, the term śi just stands in for the
group called sarvanāmasthāna- samjñam. As we saw in the past, the sutra merely
associates the terms, but does not throw any light on what it signifies; that
information is dispersed in other, remote parts of the grammar, specifically
here in sutras like 7.1.20, which assigns the term śi (or Śi, if we recognize
that the initial letter is just a marker), to Jas and Śas, that is plural
nominative and accusative forms of neuter gender. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Apart from this, Sharma refers to two other
contexts in which the sarvanāmasthānam appellation is invoked. One is from
7.1.72, wherein the augment n (nUM) is introduced into neuter stems nominative
and accusative). The other is the lengthening of the short vowel in such neuter
gender stems, by sutra 6.4.8. These rules generate the forms (declension)
characteristic of neuter stems, e.g. phalam phale phalāni; madhu madhunī
madhūni, and so on.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">There is one more sutra regarding this
group of forms, and this refers to words that are not of neuter gender:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.43
sud̨anapumsakasya or,</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Suţ (1/1)
anapumsakasya (6/1)</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Adding, by anuvrtti or carry-forward the appropriate
term from the preceding sutra, and dividing the phrases into the constituent words,
we get the paraphrase</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Vŗtti:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">suţ (sUŢ) iti (the items denoted by the group
of endings called sUŢ, see sutra 4.1.2) pañca (five) vacanāni (word-forms) sarvanāmasthāna-
samjñani (sarvanāmasthāna- words) bhavanti (are), napumsakād anyatra (when they
occur after a non-neuter stem).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">That is, even in non-neuter stems, these
five forms will have the lengthening of the vowel and introduction of –n in the
stem before the case endings sUT, if they are termed as sarvanāmasthānam stems:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">E.g., the word rājan ‘king’ has the base
rājān before the sUŢ case endings, and the base rāgñy (or rāgŋy, I really am
not sure how to represent the combination of
velars and nasals!) in other cases, thus </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Nominative: rājā rājānau rājānah</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Accusative: rājānam rājānau rāgŋyah</span></div>
<div class="MsoNormal">
<span lang="EN-GB">The first five (nominative - all three
numbers, accusative - singular and dual) show the lengthening and introduction
of –n (not in the nominative singular though: there is a separate injunction
for this specific case).</span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<div class="MsoNormal">
<span lang="EN-GB">In summary, we see that the type of word
sarvanāmasthāna- samjñam refers to neuter nom. and acc. plural (Śi), or to
non-neuter nouns in the first five forms of the vibhakti (case endings), with
some other environment conditions that will occur in the concerned sutras. This wraps up this little sally into the
sarvanāmasthāna word forms.</span></div>
</div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-77396728603658404762015-02-12T03:26:00.003-08:002015-02-12T03:26:36.022-08:0019. More on avyaya (indeclinables)<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
Following on the sutra 1.1.37 that
introduced avyaya (indeclinables) (see previous post), additional groups are
added to the category.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.38 taddhitaś cāsarvavibhaktih̨</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Word division: taddhitah̨ (1/1) ca (0,
zero, indicating an avyaya, indeclinable!) asarvavibhaktih̨ (1/1),</span></div>
<div class="MsoNormal">
<span lang="EN-GB">and supplying, by anuvŗtti from 1.1.37:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">(avyayam #37), the paraphrase or expansion
of the sutra is as follows:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Vŗtti: taddhitāntah̨ śabdah̨ or śabdo’
(word in taddhita affix ending) ca (and) a-sarva-vibhaktih̨ (not-all-case
ending, i.e. not declined in all cases)
avyaya-samjñah̨ (samjño) (indeclinable word) bhavati (is, constitutes).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Points to note includes the close attention
required to be given to the sandhi rules in unpicking the individual words, in
cāsarvavibhaktih̨. It is not ca sarva etc., but the exact opposite, ca asarva
etc. Words with a taddhita affix that do not take all the seven case endings
are also avyaya, indeclinable. Examples supplied are tatra ‘there’ , yatra
‘where’, tadā ‘then’, etc. The sutra requires the condition of taddhita suffix
to be satisfied, which prevents attaching of all the vibhakti (case) endings,
and hence makes them avyaya, indeclinable. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The explanation introduces further
categories like the taddhitāntāh̨ (words ending in taddhita affixes). There is
a whole raft of conditions governing the taddhita suffixes which we will
encounter later; we will have to wait till the appropriate sutra occurs (4.1.76
taddhitāh̨). Then we have the vibhakti endings; these are the seven
case-endings, nominative (name by itself, as a subject), accusative (as an
object) instrumental (by), dative (to), ablative (from), possessive (of),
locative (in), and vocative (hi!). They are known technically as the sUP
endings, sup-antāh̨, where the UP is a marker (iT), and the ending is
represented by –s, expressed as a – h̨: rāmah̨ from rāmas (like remus), dāmas
(like domus). Sometimes the ending is expressed as an –r, similar to the –r-
sound introduced in English speech between two vowels, e.g. Lisa-r-and-Angela
(no friends of mine!). The case endings, of course, are what we learn in the
basic tables of declension: rāmah̨ rāmau
rāmāh̨, rāmam rāmau rāmān, rāmeņa
rāmābhyām rāmaih̨, etc. The case endings are known as sUP (U as in German <b><u>u</u></b>nten, not English sup! Nothing
is ever straight-forward!).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Here’s another category of avyaya
(indeclinable):</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.39 kŗn mejantah̨</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Word division: kŗt (1/1) mejantah̨ (1/1);
and adding by anuvŗtti</span></div>
<div class="MsoNormal">
<span lang="EN-GB">(avyayam #37), we have the explanation</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Vŗtti: kŗd (kŗt, without the sandhi) yo (yah̨)
makārāntah̨ (kŗt- which ends in -m) ejantaśca (ejantah̨ ca) (and eC-ending) tadantam (that
ending) śabda-rūpam (word-form) avyaya-sam̨jñam̨ (avyaya-word, indeclinable)
bhavati (is).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Again, there are two new terms here. One is
a kŗt ending: apparently we have to go to 3.1.93 kŗd atiŋ to get the definition (note also how
the last letter in kŗt changes according to rules of sandhi, t> d before a
voiced sound, t>n before a nasal m). These kŗt may be termed agent words for the present; they
are a-tiŋ, not-tiŋ, where tiŋ stands for verb (declension) endings, obviously
on the analogy of he ending –ti s in bhavati, is (3<sup>rd</sup> person,
singular). They are derived from verbs, but not verbal forms. Additionally,
these kŗt endings have to also end in –m or one of the eC vowels (e, o, ai, au
– remember the siva-sutras ending in ouch!). Examples of kŗt affixes ending in
m are:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Svādumkāram bhunkte ‘he eats after
sweetening’</span></div>
<div class="MsoNormal">
<span lang="EN-GB">lavaņamkāram bhunkte ‘he eats after
salting’</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Examples in –eC ending vowels are said to
be prevalent in Vedic:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Vakșe rāyah ‘for naming the wealth’, </span></div>
<div class="MsoNormal">
<span lang="EN-GB">from vac ‘to say (cognate with vox,
voice)’, plus ending –se which is transformed to vak- șe. The –se has the
import of the affix –tum, the desiderative ‘to do something’: kartum, to do,
for instance. The ending –tum (denoted technically as tumUN with the iT added)
is itself a kŗt affix ending in –m, hence is avyaya ‘indeclinable’. In Vedic,
there are forms like vakșe giving the sense of –tum, ‘to say’ (or vaktum, if I
am not mistaken). Other such affixes listed
in the explantions are ŅamUL, KamUL, and KHamUÑ, which are –am suffixes coming
from different angles, hence
differentiated by different iT markers (the rules for these affixes are in
other parts of the Ashtadhyayi). (One of the questions I hope to find an answer
to is: whether there is a logic to Panini’s choice of the precise letters for
the iT markers; does it have anything to do with the specific transformations
the marker itself would undergo when juxtaposed to different affixes?). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The next is another cryptic clue to avyaya
‘indeclinable’:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.40 ktvātosunkasunah̨</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">which is a noun (1/3, nominative or 1<sup>st</sup>
vibhakti, plural according to Sharma). By anuvŗtti, we add</span></div>
<div class="MsoNormal">
<span lang="EN-GB">avyayam (#37) from 1.1.37. The expansion is
interpreted as:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">vŗtti: ktvā tosun kasun (the affixes Ktvā
tosUN kasUN) ityevam (iti evam, and thus, respectively) antam (ending)
śabda-rūpam (word-form) avyaya-sam̨jñam̨ (avyaya-word, indeclinable) bhavati
(is).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">What are the three types of affixes
specifies here? Ktvā is a familiar ending -tvā, denoting a past participle, kŗtvā
‘having done’, pītvā ‘having drunk’. This is an indeclinable, it does not take
noun endings although it looks like a qualifier or attributive (adjective) that
could well change according to gender and number and case (it doesn’t). The
affix tosUN refers to -toh̨, the affix KasUN
refers to -ah̨, as in the examples given by Sharma (who has got them
from the vārttika):</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">purā sūryasyodetoh̨ (sūryasya udetoh̨)
‘before the rising of the sun’. </span></div>
<div class="MsoNormal">
<span lang="EN-GB">purā krūrasya visŗpah̨ ‘befor the cruel one
gets away’ </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The purpose of assigning them to avyaya is
to facilitate deletion of noun endings sUP. A final category of avyaya is given by</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.41 avyayībhāvaśca</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Aunvrtti: (avyayam #37)</span></div>
<div class="MsoNormal">
<span lang="EN-GB">The avyayībhāvah̨ is a special kind of
samāsa ‘compound’ (2.1.5 avyayībhāvah̨) which has a meaning that is an
indeclinable (a somewhat circular chain of definitions!):</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">vŗtti: avyayībhāva- samāso (the
avyayībhāva-compound) ‘(a)vyaya-sam̨jño (avyaya-word, indeclinable) bhavati
(is).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Note all the different ways sandhi
transforms the terminal - ah̨ (masculine, singular) ending, since samāsah̨ is
obviously masculine singular. Examples:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Pratyagnim ‘in front of the fire’</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Upāgnim ‘near the fire’</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Here’s another explanation of the purposes
which assignment to the avyaya category serves. One, as already described, is to
block the attachment of noun declension endings (s<u>UP)</u>. The second reason
is to block assignment of the high pitch accent (udātta) in a bahuvrīhi compound
with mukha (which need not concern us here), The third is to block
transformation of terminal visarga -ah̨ to –as, technically termed upacāra.
Thus, </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">*ayah̨-kārah̨ ‘one who makes iron,
blacksmith’ would become ayaskārah̨ by changing to - h̨ to –s, but</span></div>
<div class="MsoNormal">
<span lang="EN-GB">upa-payah̨-kāmah̨ ‘he who is near the one
desirous of milk’ does not make this change, as the first part upa-payah̨ is
itself an avyayībhāva compound, hence the correct form of the whole compound is
upapayah̨kāmah̨. (I am a bit leery of this reasoning, as I feel the division
should be payah̨-kāmah̨, ‘the one desirous of milk’, which is not itself an
avyayibhava, but let it go for now!).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">This concludes the section on avyaya,
indeclinable.</span></div>
<div class="MsoNormal">
<span lang="EN-GB"> </span> </div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-48684995787573660062015-02-01T17:14:00.003-08:002015-02-01T17:14:47.427-08:0018. Introducing a new species of word – avyaya (indeclinables)<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
We saw, in sutra 1.1.27 sarvādīni, that Panini defines something akin to
pronominals by a list of words starting with sarva, ‘all’ in his Gaņapāţha
(list of groups). The next batch of sutras is introduced in a similar way,
based on the list of words starting with svar ‘heaven’ in the Gaņapāţha, to
define (and describe the behaviour of) a category or species termed avyaya
(‘unchanging’, i.e. indeclinables).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.37
svarādinipātamavyayam </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Dividing this into the constituent words
with case and number:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Svarādi nipātam (1/1) avyayam (1/1)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">And the expansion is as follows (with hyphens
to help clarify out the compounds):</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Vŗtti: svar-ādīni (the list starting with
the word) svar (at the head) śabda-rūpāņi (word forms) nipātāh ca (and nipāta
words) avyaya-samjñāni (indeclinable
words) bhavanti (are, constitute).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The sutra merely defines avyaya words,
without telling us anything further about them, just as the previous batch
started with a definition of sarvanāma without saying much about their
behaviour. That is because this first part of the Ashtādhyāyi is all about
definitions, and the domain of these initial sutras is supposed to be
distributed all over the remaining, operational, sections. This is very much
like an old-fashioned Fortran program which sets up the names of entities
first, and then goes on to elaborate their behaviour through various
operations.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Another thing to note is that there are
two, distinct, types of words defined as nipāta, linked only by the conjunction
ca ‘and’: the first type is merely the list of words svar etc., and the second
type is words called nipāta. The conjunction has to be supplied, otherwise we
may be mistaken to understand svarādi words as nipāta. They are two distinct categories,
and both are subsumed under the category avyaya.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The svar etc. group is a long list indeed,
starting with svar ‘heaven’, antar ‘midst’, prātar ‘in the morning’, and so on.
The nipāta words are defined further on, in sutras 1.4.56 to 61, and can be
taken to mean particles (words that have fallen nearby, under the tree?). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The next few sutras add on other groups
under the definition of avyaya, such as forms ending in suffixes (affixes) ktvā
etc. (participles), forms ending in kŗt affixes, and avyayībhāva samāsa
(compounds).</span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-1306520303769219212015-01-21T09:32:00.000-08:002015-01-22T09:41:53.522-08:0017. Further properties of sarvanāma (pronominals) – in compounds<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
We saw in sutra 1.1.27 that Panini defines
something akin to pronominals by a list of words starting with sarva, ‘all’ in
his Gaņapāţha (list of groups). One of the implications of being a sarvanāma is
that the case endings are special: nominative plural masculine sarve (rather
than sarvāh), certain oblique cases with special endings like –smai in the
dative singular (rather than -āya), -smin in locative singular rather than –e
(I don’t quite understand why –smat ablative case is not also cited in the
special endings). But in compound words, this doesn’t happen; and Panini
devotes the next nine sutras to laying out these exceptions.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1. 29 na bahuvrīhau</span></div>
<div class="MsoNormal">
<span lang="EN-GB">The words are </span></div>
<div class="MsoNormal">
<span lang="EN-GB">Na (0, particle), bahuvrīhau (7/1, locative singular)</span></div>
<div class="MsoNormal">
<span lang="EN-GB">And the meaning is</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Na (not) in bahuvrīhi compounds. The
anuvŗtti (carried forward) would be:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">sarvādīni sarvanāmāni (from 23), and the
paraphrase is:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">vŗtti: bahuvrīhau samāse (in bahuvrīhi
compounds) sarvādīni (words from sarva) sarvanāma samjñāni
(sarvanāma ‘species’) na bhavanti (are not). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">A bahuvrīhi compound is one where two words
together describe a third entity. Suppose the word were redhead; if it were a
bahuvrīhi, it would mean, not a red head, but a redheaded person or bird. In
Sanskrit, they describe this by adding the possessive phrase, “who has, that
person”, red head yasya sah. Such compounds are not declined (given case
endings) like a sarvanāma even if they end in sarva etc.; they decline like a
normal noun. Examples provided are:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Priyavisva, priya ‘beloved’, visva ‘(of)
all’, which describes a third entity, hence is a bahuvrīhi compound; but it
will be declined "normally”, priyavisvāh (not priyavisve), priyavisvāya (not
priyavisvasmai), etc.</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Priyobhaya, priya ‘beloved’, ubhaya ‘(of)
both’, declined as a normal term, priyobhayāya, etc.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">There is however a slight modification of
this rule, which is actually in the preceding sutra,</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.28 vibhāșā (1/1) diksamāse (7/1)
bahuvrīhau (7/1)</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Anuvrtti: sarvādīni sarvanāmāni (from #27) </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Here vibhāșā means ‘option’, and a
diksamāsa is a samāsa ‘compound’ with the word of dik (meaning diś
‘direction’), i.e. a compound with a word of direction as the first element.
Examples are </span></div>
<div class="MsoNormal">
<span lang="EN-GB">Uttara-pūrva ‘north-east’, which can form oblique
case forms either way,</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Uttara-pūrvasmai or uttara-pūrvāya, etc.
(the hyphen is just for clarity, not
used in the original).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">There are further exceptions to the
sarvanāma definition:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.30 tŗtīyā-samāse (7/1)</span></div>
<div class="MsoNormal">
<span lang="EN-GB">to which we add, by anuvŗtti,</span></div>
<div class="MsoNormal">
<span lang="EN-GB">na (from 29), sarvādīni sarvanāmāni (from #27), giving the
sense:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">‘compound words of tŗtīyā type with sarva
etc. (from the list) are not sarvanāma words’. These tŗtīyā compounds are those
with the first word in the third case (tŗtīyā), or the instrumental ending
(‘by’ or ‘with’). These are a type of tatpurusha compounds, where the first
word qualifies the second (redhead to describe a head, not a pretty girl,
redcap to describe a cap, not a bird), and the second component is of the
particular type referred here (and specified in rule 2.1.31, but that need not
throw us here on a first reading. I think it suffices to know that compounds in
–sarva etc. which have a third case ending for the first component will not be
a sarvanama. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Examples are given with the second component
–purva ‘prior’, one of the sarvādini list, thus:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">māsapūrva = māsena pūrva, ‘(by) a month
earlier’, which is declined normally, </span></div>
<div class="MsoNormal">
<span lang="EN-GB">māsapūrvāya ‘for one who was born a month
earlier’ etc., not māsapūrvasmai etc.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Another exception:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.31 dvandve (7/1) ca (0)</span></div>
<div class="MsoNormal">
<span lang="EN-GB">‘And in dvandva’, with carry-forward by
anuvŗtti as before:</span></div>
<div class="MsoNormal">
<span lang="EN-GB"> na
(from 29), sarvādīni sarvanāmāni (from
#27). This extends the exclusion to compounds that are co-ordinate, dual,
dvandva: </span></div>
<div class="MsoNormal">
<span lang="EN-GB">pūrvāparāņām and not pūrvāparesām
(possessive plural 6/3 of pūrvāh-parāh ‘the priors and the posteriors’).
However, under dvandva, there is an exception:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.32 vibhāșā (1/1) jasi (7/1), and by
anuvŗtti we add the words</span></div>
<div class="MsoNormal">
<span lang="EN-GB">sarvādīni sarvanāmāni (from #27) dvandve
(from 31) na (from 29), meaning:</span></div>
<div class="MsoNormal">
<span lang="EN-GB">vŗtti : ‘Optionally, in the nominative
plural ending (jas), dvandva compounds in sarva etc. may not be called sarvanāma’.
This rather clumsy sentence is actually meant to make the exclusion optional:
dvandva compounds in nominative plural case may or may not be excluded from the
sarvanama category, i.e. we should be
allowed to make the plural of the example given above either way, pūrvāparāh or
pūrvāpare. Note also the species jas, which is denoted Jas with an upper case
initial J to indicate that it is an iT, a marker. The ending is –as, of the
plural (which transforms to -āh̨ according to other rules which we have not
encountered). </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The vibhāșā
jasi (option in nominative plural 1/3 forms) cases are extended in
sutras 1.1.33, 34, 35, and 36 to other members of the sarva- list (not limited
to dvandva compounds). Thus many of these plural forms can be used in either
form: prathame/prathamāh 'first' (under rule 33), pūrve/pūrvāh 'front, east, prior' (rule 34), sve/svah 'self, own' (rule 35, but why not svāh?), antare/antarāh ‘outside, anterior’ (rule 36). In
each of these rules, Panini specifies that the option is available when the
words are used in a certain sense, and not in some other sense, so he puts each
subset in a separate rule (otherwise I can see no reason why he could not have
bunched the lot in a single list, given his frugality of expression). </span> In
1.1.35, for instance,<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.35 svamagñātidhanākhyāyām, </span></div>
<div class="MsoNormal">
<span lang="EN-GB">Which parses into svam (1/1)
agñātidhanākhyāyām (7/1), to which is added by carry-forward,</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Anuvrtti: vibhāșā jasi (from #32), sarvanāmāni (from #27).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The meaning (vrtti) is as follows: word
forms in svam ‘own’ are sarvanāmāni ‘pronominals’ vibhāșā ‘optionally’ jasi ‘in
operations relative to Jas, the nominative plural ending’, (provided that they
are) ākhyāyām ‘in the sense of’ a-gñāti ‘not a relative’ or (a-)dhana ‘(not) wealth,
property’. What this portends is that sva- words are usually a pronominal
(hence take all those special endings like –e, -smai, -smin, -eshām), but in forms where the Jas suffix
(nominative plural) comes into operation, they can be optionally pronominal or
‘normal’ (endings like –āh, --āya, -e, -ānām). In #31, apparently, the
reference to a compound is not carried forward, so the sva- word can be just by
itself:</span></div>
<div class="MsoNormal">
<span lang="EN-GB"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-GB">sve OR svah putrāh ‘one’s own sons’ (but why not svāh?)</span></div>
<div class="MsoNormal">
<span lang="EN-GB">sve OR svah gāvah ‘one’s own cows’ (surely
there is no implication that the two are equivalent!).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The above option will be available only
when sva is used in the sense of ātman ‘self’ or ātmiya ‘one’s own’, and not if
it is used in the other two senses of gñāti ‘a relative’ (cognate with agnate?)
or dhana ‘wealth, property’; in these latter contexts sva will always be a
sarvanāman, and declined accordingly. (Does this explain the phrase used in
Rgveda 1.1.8, sve dame ‘in [Agni’s] own home’, where sva- is used in the sense
of ‘one’s own’, and so is declined like a normal noun, and not a sarvanāman
which would give svasmin? Further, is the option restricted to nom. pl. Jas, or
extended to other cases like the locative singular as in sve dame?)</span></div>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The above span of sutras (from 1.1.26 to
36) dealt with sarvanama, pronominals, and we can make two observations. One is
that somewhere in between (from #33), we had to drop the anuvrtti of dvandve na ‘not in dvandva compounds’, and only carry forward sarvanāmāni 'pronominals’. There is no clear indication of where this sort of
change occurs, but it may be implied by choice of a particular case ending, or
gender, or number.</span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span lang="EN-GB">The other observation is a question of
where these rules come from. It would be unreasonable to assume that Panini is
making up all these variations (like a Mozart or a Beethoven) just to please
himself; much more likely would be that he is reflecting the prevalent usage.
This suggests the extraordinary care with which he, and perhaps his associates
and predecessors, have listened to the speech of the people, cultivated though
they may be. This is apparently not an artificially crafted perfectly
consistent rule-bound language, a vase of silk flowers as it were, but a living
idiom, a living plant lovingly nurtured in an earthen pot of natural
ingredients with all its quirks and inconsistencies. We could, perhaps, devise
some involved explanation of why a particular sarva- word ceases to have a
pronominal value in a particular context or environment (such as in a
compound), but it appears rather that Panini has reflected the natural shape
and contours of the native idiom rather than try to craft an artificial set of
rules, and to that extent we may have to be content with a description rather
than a satisfactory explanation of the underlying rationale for all these
variations. </span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-16637976985613090942015-01-11T02:25:00.000-08:002015-01-11T02:46:02.619-08:0016. Introducing pronominals – sarvanāman<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
Moving over a couple of sutras defining
species called nișţhā, and picking up the pace a little, we cover the sutras
1.1.27 to 1.1.36, dealing with pronominal words, called sarvanāma in Sanskrit.
This span or domain of sutras demonstrates the overall structure of the Ashtadhyayi,
in which the first adhyāya or book serves to introduce various types of
grammatical categories or ‘species’, as I have been calling them, essentially
by defining them. That is, Book One is an introductory, stage-setting portion
of the grammar, and the operational rules are going to be encountered only
after we get past this stage.</div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">A second character of Panini’s approach
seems to be that he is not principally concerned with the meanings underlying
the categories and technical terms he uses. It’s not clear how many of the
category names and technical terms he uses were prevalent as common words, and
which of them he either coined or used in a particular, technical sense for the first
time. In the case of sarvanāma, for instance, he does not define them as ‘words
standing in for other persons or things’, or some such statement. For the
purpose of Book One, sarvanāma is defined as a list of words starting with
sarva. Similar formulations are made for other lists as well in various
sutras. </span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">And where are these lists to be found? They
are provided as appendices to the main work, and called the Dhātupāţha (the
reading of roots) and the Gaņapāţha (the reading of groups). These are,
respectively, the list of roots (the core of verb formations), and the list of
nominal bases or stem forms (both representing the abstract form of the word,
without any ‘inflectional’ endings in
the case of verbs, or declensional endings in the case of nouns). </span></div>
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<br /></div>
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<span lang="EN-GB">With this introduction, we can rapidly
transit the sarvanāma sutras, starting with:</span></div>
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<br /></div>
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<span lang="EN-GB">1.1.23 sarvādīni sarvanāmāni</span></div>
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<br /></div>
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<span lang="EN-GB">Both the phrases are in 1<sup>st</sup> case
(nominative), plural number (1/3), neuter gender. </span></div>
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<br /></div>
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<span lang="EN-GB">Vrtti: sarva śabdah̨ (the word sarva) ādih
(starting, head) yesām (whose) tānīmāni (those nominals) sarvanāma samjñāni (sarvanāma ‘species’)
bhavanti (are). (Note: the term ‘species’ for samjñam is my own innovation, not
from any standard text!)</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The paraphrase is that the words called
sarvanāman are defined as the words listed in the group starting (ādi) with
sarva. And what are these words? Vasu very helpfully gives the full list: they
are sarva ‘all’, vișva ‘all’, ubha ‘both’, ubhaya ‘both’, words with suffix
(d̨a)tara and (d̨a)tama like katara
‘which of two, katama ‘which of many’, anya ‘other’, anyatara ‘either’, itara
‘other’, tvat ‘other’, tva ‘other’, nema ‘half’, sama ‘all’, sima ‘whole’, tyad
‘he, she, it’, tad ‘he, she, it’, yad ‘who’, etad ‘this’, idam ‘it’, adas
‘that’, eka ‘one’, dvi ‘two’, yușmad ‘you’, asmad ‘I’, bhavatu ‘you’, kim
‘what’. Then there are some words of direction and precedence used in terms of
time or place (but not when they are used as names), pūrva ‘east’, ‘prior’,
para ‘subsequent’, avara ‘west’ or ‘posterior’, dakșiņa ‘south’ or ‘right’, uttara
‘north’ or ‘subsequent’, apara ‘other’ or ‘inferior’, adhara ‘west’ or
‘inferior’, antara ‘outer’ or ‘under or lower garment’. Another, sva, is a
sarvanama when used in the sense of ‘own’, but not when used in the sense of
‘treasure’ or ‘kinsman’ (‘agnate’). </span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Then follow a number of exceptions and
special cases to qualify the broad definition. Before going into these, it
would be as well to clarify what the speciality is about these types of words
that requires a special appellation. Sharma lists these specialities as the
following three: 1) the nominative plural which is termed Jas is replaced by
the ending Śī (as per the rule 7.1.17); 2) the dative singular ending Ńe is
replaced by –smai (rule 7.1.14); 3) the locative singular ending Ńi is replaced
by –smin (rule 7.1.15). Vasu gives more
explanation for the student: which makes his work more helpful and illuminating
for the beginner on the whole (we saw this in the preceding post as well). Vasu
explains that the declension (of nouns; for verbs, we talk of inflections) is
modified in the case of these sarvanāma words. For instance, we remember the
first declension we learn of nouns
ending in –a, like rāma: nominative (first) case rāmah rāmau rāmāh, accusative
(second) case rāmam rāmau rāmān. We would expect a word like sarva ‘all’ to
follow the same paradigm. But being a sarvanāman, it replaces the nominative
plural ending –āh (which is referred to by Panini as Jas, which is the iT or
handle that Sharma uses above), by the ending –e (technically, a Śī). Thus,
instead of sarvah sarvau sarvāh, we have sarvah sarvau sarve, as in sarve
sukhino bhavantu, ‘may all be happy’. How Jas is transformed into –āh, or Śī
into –e (or the transformation of Ńe and Ńi), is not the concern of sutra
1.1.27; that is dealt with in sutra 7.1.14 and following. In fact, 1.1.27 does
not even refer to the modified declensions (endings) at all; we have added that
in the discussion only because the commentators have already gone through the
whole work and are able to correlate the rules across the books and sections.
At the first reading, all that the sutra 1.1.27 is concerned with is that the
species defined as sarvanāman by the list sarvādīni, will behave as provided in
subsequent parts of the canon. </span></div>
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<br /></div>
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<span lang="EN-GB">Apart from nominative plural sarve and
similar forms for the others, endings are modified in dative , ablative and
locative singular: instead of sarvāya and sarvāt (on analogy with rāmāya, rāmāt)
and sarve (analogous to rāme, in Rama), we have sarvasmai, sarvasmāt and
sarvasmin. Plural forms include genitive sarveșām (rāmāņām). Suggestively, the
rāma declension does have the intervening sibilant in genitive singular
rāmasya, and locative rāmeșu; whether this is a vestige of an underlying older
pattern I cannot say without further study. </span></div>
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<br /></div>
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<span lang="EN-GB">There are some additional transformations
enabled by the appellation of sarvanāman, which we need not go into at this
initial reading. A last interesting feature which occurs to me is the closeness
of these tiny words to cognates in other indo-european languages, especially
Russian: tat, etat, katara, ubhaya, will be understood without modification!</span></div>
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<br /></div>
<br />
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<span lang="EN-GB">After introducing the definition, Panini
proceeds to state some exceptions and reservations, in sutras 28 to 36, which
will also illustrate the mechanism of anuvŗtti (carrying forward of repeating
phrases from sutra to sutra, without having to repeat them each time), which I
believe is termed ellipsis or ellipse, as used in a different context by
Michael Coulson on page 47 of his superb book in the Teach Yourself series
(Coulson, 1976, see references page). </span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0tag:blogger.com,1999:blog-437035876872776771.post-37681293449729858352015-01-09T11:02:00.001-08:002015-01-09T11:18:56.589-08:0015. More rules for (șaţ) numbers (samkhya samgnya)<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-GB">There are some more sutras for numbers (</span>sam̨khyā) in
the domain of sutra 1.1.23 (see previous post, 14).</div>
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<br /></div>
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<span lang="EN-GB">1.1.24
șņāntā șaţ </span></div>
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<br /></div>
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<span lang="EN-GB">Both the components (words) of this sutra are
in nominative case, singular number (1/1). By carrying forward the topic from
the previous, head or adhikāra sutra, by anuvrtti, we supply the understood
word sam̨khyā,</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.24 șņāntā șaţ (sam̨khyā #23), the hash
number denoting the sutra under the same adhyāya (volume or book) and pāda
(quarter or section).</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Next, the vŗtti or paraphrase, supplying
all the understood words to complete the thought in the form of a statement:</span></div>
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<br /></div>
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<span lang="EN-GB">Vŗtti: șakārāntā nakārāntā ca yā sam̨khyā
sā șaţ samg</span><span lang="EN-GB">ñ</span><span lang="EN-GB">ā bhavati </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Now, to understand this thought, we need
recourse to the commentaries. The first word component of the sutra refers to
words ending in ș and in n; here we run into one of the peculiar occupational
hazards of Panini’s bootstrapping exposition, that is that the original letters
are changed by the rules of sound modification (sandhi), and we have to assume
that it is the pre-sandhi sounds that the sutra is referring to, in this case ș
and n, not ņ. Vasu points out that by putting the word form into feminine
nominative, șņāntā, the sutra is indicating the implicit presence of the word
sam̨khyā, also feminine gender. Such sam̨khyā or numbers are defined as șaţ, a
special species of sam̨khyā. Vasu explains also the speciality of this type: as
per sutra 7.1.22, they “lose their nominative and accusative plural endings”,
as in pa</span><span lang="EN-GB">ñ</span><span lang="EN-GB">ca gacchanti, ‘five go’, șaţ paţhanti ‘six read’. </span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The numbers ending in ș or in n (șaţ numbers) are the following: pa</span><span lang="EN-GB">ñ</span><span lang="EN-GB">can ‘five’, șaș ‘six’, saptan ‘seven’, aștan
‘eight’, navan ‘nine’, daśan ‘ten’. They do take plural endings in the
remaining vibhakti cases, it is only in nominative (first) and accusative
(second) case that they stand shorn of endings as shown in the examples. Also,
note that the form used is not the base form with the terminal ș or n, but a modified form (pa</span><span lang="EN-GB">ñ</span><span lang="EN-GB">ca,
șaţ). No doubt there will be rules for these transformations which we will come
across by and by!</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">One more species of number (sam̨khyā) is defined in the next sutra:</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">1.1.25 ḑati ca</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Again the first element ḑati is in
nominative case, singular number (1/1), and by anuvrtti we supply the understood
words carried from the previous sutras,</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Anuvŗtti: ḑati ca (șaţ sam̨khyā)</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The vŗtti or paraphrase goes as follows:</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Vŗtti: ḑatyantā ca yā sam̨khyā sā șaţ samg</span><span lang="EN-GB">ñ</span><span lang="EN-GB">ā
bhavati</span></div>
<div class="MsoNormal">
<span lang="EN-GB">“Numerals which end in D̨ati also are
termed șaţ.”</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">The D̨ati word forms are already numerals,
sam̨khyā, by 1.1.23 (previous post 14); now they are specified as șaţ as well, which implies (by 7.1.22) that they
lose their plural endings in nominative and accusative case, example:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-GB">Kati bhavanti ‘how many are existing’</span></div>
<div class="MsoNormal">
<span lang="EN-GB">Kati paśya ‘see how many’</span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span lang="EN-GB">We have a choice now of either jumping to
the domain of the rules (here, 7.1.22 etc.), following the thread (sutra)
literally, or keeping the application of rules for the future and carrying on
with the current section (pāda). I thought it would be less confusing to carry
on with the current section, 1.1, and reverting to the applications after we
have done a good body of the basic definitions in Book 1. </span></div>
</div>
Dilip Kumar PJhttp://www.blogger.com/profile/17390278418601144242noreply@blogger.com0