The Tested Easiest Method of Learning & Teaching Sanskrit
Study Notes First Book – Lessons 1-30 (of 44)
Draft: February 24, 2010
Overall Syllabus – From TEM to the महभयम् ......................................................................... ......................................................................... viii Why the TEM ? ........................................................................................................................ viii TEM and other grammar texts .................................................................................................... ix Prior knowledge of सं कृतम् तम् ........................................................................................................... x Textbooks ................................................................................................................................... x Optional reference books ........................................................................................................... xi Before you begin your study of the TEM . . . .............................................................................. xi Marking up the bare अययी .................................................................................................... .................................................................................................... xii How to read the TEM ............................................................................................................... xiii How to use these notes............................................................................................................ xiv Collaborative notes note s .................................................................................................................. xiv xiv Lesson 1 .................................................................................................................................... 1 1.
Goal ................................................................................................................................ 1
Lesson 2 .................................................................................................................................... 1 2.
Goal ................................................................................................................................ 1
3.
What are the various kinds of sutras?.............................................................................. 1
4.
What are the 10 लकर -s? -s? ................................................................................................. 2
Lesson 3 .................................................................................................................................... 2 5.
Goal ................................................................................................................................ 2
6.
What are the major अधकरसू ण ? ................................................................................... 2
7.
Here, 15 अधकरसू ण are shown. On page 281, a different list list of 21 sutras is given . . . 3 are
8.
What is the meaning of the अधकर - सू सू ण ?...................................................................... 3
Lesson 5a .................................................................................................................................. 4 9.
Goal ................................................................................................................................ 4
Lesson 5b .................................................................................................................................. 6 10. Goal ................................................................................................................................ 6
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Overall Syllabus – From TEM to the महभयम् ......................................................................... ......................................................................... viii Why the TEM ? ........................................................................................................................ viii TEM and other grammar texts .................................................................................................... ix Prior knowledge of सं कृतम् तम् ........................................................................................................... x Textbooks ................................................................................................................................... x Optional reference books ........................................................................................................... xi Before you begin your study of the TEM . . . .............................................................................. xi Marking up the bare अययी .................................................................................................... .................................................................................................... xii How to read the TEM ............................................................................................................... xiii How to use these notes............................................................................................................ xiv Collaborative notes note s .................................................................................................................. xiv xiv Lesson 1 .................................................................................................................................... 1 1.
Goal ................................................................................................................................ 1
Lesson 2 .................................................................................................................................... 1 2.
Goal ................................................................................................................................ 1
3.
What are the various kinds of sutras?.............................................................................. 1
4.
What are the 10 लकर -s? -s? ................................................................................................. 2
Lesson 3 .................................................................................................................................... 2 5.
Goal ................................................................................................................................ 2
6.
What are the major अधकरसू ण ? ................................................................................... 2
7.
Here, 15 अधकरसू ण are shown. On page 281, a different list list of 21 sutras is given . . . 3 are
8.
What is the meaning of the अधकर - सू सू ण ?...................................................................... 3
Lesson 5a .................................................................................................................................. 4 9.
Goal ................................................................................................................................ 4
Lesson 5b .................................................................................................................................. 6 10. Goal ................................................................................................................................ 6
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11. What are the various उरण - थनन थनन ? .............................................................................. 6 12.
थन .................................................................................................................................. ................................................................................................................................ 6
13. What are the आयतर efforts? efforts? .......................................................................................... 6 14. What are the बया (external efforts)? ...................................................................... 7 Lesson 6 .................................................................................................................................... 7 15. Goal ................................................................................................................................ 7 16. We have 5.7.6.1, 5.7.1 and 6.1.7. 6 .1.7. When is what ordering applicable ? ............................ 8 Lessons 7-9 ( नमपदन नमपदन ) ............................................................................................................. 8 17. Goal ................................................................................................................................ 8 18.
of the स प् यय -s .................................................................................................. 9 परकर of यय -s
19.
हलततपदक , पदसं and and जश् / / चर् ................................................................................... ................................................................................... 9
20.
Why doesn’t पदसं of of वच् in in वच् + + ट cause cause the form वग ? ...........................................10
21.
undergo changes like वच् etc, etc, due to पद - सं Why doesn’t स गण् undergo सं ? ...................................11
22.
the final form due to पू व Why isn’t स गण स गणुु the सम्? ............................................................11
23. What does उपदेश श mean? .................................................................................................11 24.
मूधध यदे शा शा and आदेशययया शययया..............................................................................................11
25.
व and and the पदी ...........................................................................................................12 ...........................................................................................................12
26.
and लपा...................................................................................12 हय स स तस अपृ तस अपृ ं ं हल् and
27. Exercises........................................................................................................................12 28. Practice ..........................................................................................................................12 Lessons 10-11 वदगण and and लट् लकरा लकरा .......................................................................................13 29. Goal ...............................................................................................................................13 30. The derivation of तप् in in वद - गणा गणा ...................................................................................13 31.
Why don’t we have लपा of ल् in in लु ट्? ...............................................................................14
32. On कत र शप् र शप् and and recursion ..............................................................................................14 33. What does अगं mean?...................................................................................................14 34.
and आदा ....................................................................................................15 झऽता, अवयव and
35. Why are there two sutras with
धता in contiguous sections? ..........................................15
36. Excercises ......................................................................................................................16
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Lesson 11b ( गण - यय -s) ............................................................................................................16 37. An extra lesson...............................................................................................................16 38. Lesson Outline ...............................................................................................................16 39.
ग णा and वृ ा ...................................................................................................................17
40. What is the ग ण substitute of ऋ ?......................................................................................17 41. Other features common to many गण -s ............................................................................17 42. What is the relationship between शप् and the other affixes यन् etc? ...............................18 43. What are सवधत क / आधधत क ? .......................................................................................18 44. In इक ग णवृी why do we have अन वृ ा of ग ण and वृ ा? ..................................................18 45. How does ग णनषेधा work?...............................................................................................18 46. When does ग णा of the धता / वकरयया occur? ...............................................................19 47.
त च and नम - समी ...................................................................................................20
48. Excercises ......................................................................................................................20 Lesson 12 ( दव् / त द् / स) + लट् ....................................................................................................20 49. Goal ...............................................................................................................................20 50. Why doesn't त मा protect the last letter in
यन्? .............................................................21
51. In the derivation of स वत , why do we need वा सवधतक े for यण्- सधा? ......................21 52. In the derivation of ज हष , how does आदेश- ययया apply? ..............................................22 Lesson 13 ( तन् / / अद् / ज ) + लट् .............................................................................................22 53. Goal ...............................................................................................................................22 54.
Why don’t ज वा and ज मा have optional forms ज वा and ज ा? .......................................23
55. In the derivation of ज हत , how is replaced with ज in the अयसा? .................................23 56. Why aren't the गणवकरण sutras for अदद and ज हयद गण -s under the अधकर of धता? 23 Lesson 14 ( ध् + णच्) + लट् .......................................................................................................24 57. Goal ...............................................................................................................................24 58. In the derivation of ध् + म् + मप्, why do we have णम and not णम ?...................24 59. In the derivation of ध् + म् + लट्, when does the elision of ध् occur? ............................25 60. Why are the forms of धद - गणा so complicated?............................................................25 61. In सरलपा, shouldn’t सा be सा?............................................................................26
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62.
सा अलपा and अस्-धता ................................................................................................26
63.
चरयत and सनता धतवा .............................................................................................26
64.
आयतया आता and अच ...................................................................................................27
65. Exercises........................................................................................................................27 66.
सा from the थमवृ ा ..................................................................................................27
Lessons 15-16 ( करकम्) .............................................................................................................28 67. Goal ...............................................................................................................................28 68.
करके ...............................................................................................................................28
69.
करक and वभ ..............................................................................................................29
70.
अनभहते ..........................................................................................................................29
71. Excercises ......................................................................................................................29 Lessons 18-19 ( सं ) .................................................................................................................30 72. Goal ...............................................................................................................................30 73.
त यय - यं सवण म् ...........................................................................................................30
74.
वरमऽवसनम् ..................................................................................................................30
75. Does घ - सं apply only to ीलग words? .....................................................................31 76. What is the purpose of understanding sutras 4.1.162, 4.1.163 and 4.1.172 at this time? 31 Lessons 20-21 ( परभष ) ...........................................................................................................31 77. Goal ...............................................................................................................................31 78. In the explanation of the परभष , many sutras are referenced by number only . . . .........32 79. In the sutram उरण् रपरा, how does उा refer to ऋ ? ............................................................32 80. When does replacement of a single letter / entire term occur? .......................................32 81. In तपरतकलय , why is तपरा interpreted as both बीहा and तप षा? .............................32 82.
अलऽयय / ये न वधतदतय .............................................................................................33
83. What are the extra परभष - सू ण at the end of lesson 21 ..............................................33 Lessons 22-25 ( सधा) ...............................................................................................................33 84.
Why doesn’t पू व सं cause the inapplicability of हश च after ससज षा ा? .......................33
85.
Why doesn’t कृय अतापदं apply to the end of the verse (due to अता) ...........................34
86. The structure of this सं हत set of सू ण ..........................................................................34
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87. Why do we have two different अधकर sections for “सं हतयम्” ? .....................................34 Lessons 24 ( प ष + स प्) ..............................................................................................................35 88. In the formation of प षौ , why is there so much debarring? .............................................35 89.
Why doesn’t similar debarring occur for जस्, शस् etc? ......................................................35
90. In the formation of प षा ( जस्), why is the परभष , अलयय quoted? .............................36 91.
Doesn’t the derivation of प ष + ट effectively require memorization of word endings? ....36
92. When deriving प षयं,
why doesn’t अत दीघो यञ suffice? ............................................36
93. When deriving प षा, why bring आदेशा of ऐस् instead of एस्? .............................................37 94. When deriving प षय , why introduce the sutram
थनवत् आदेशा ॰ ? ................................37
95. Are there alternate forms of प ष + ङस ? .........................................................................38 96.
ङसङस and घ - सं .......................................................................................................39
97.
वभा of आम in वनप न ट् ........................................................................................39
98.
सा from the थमवृ ा ..................................................................................................39
Lessons 26-29 (कृत्- यया) ........................................................................................................39 99.
ग णा of आधधतक ं affixes and पत् .......................................................................................39
100. उरण् रपरा and the derivation of करका ...............................................................................40 101.What are से ट् / अनट् / वे ट्? ................................................................................................40 102.What is the difference between कृत् and कृय यया? .......................................................41 103.We have कत ं / क ं on page 166 / 168. But there’s no mention in the errata . . . .........41 104.What is the purpose of एकच उपदेशे ऽन दत् (7.2.10) ? ....................................................41 105. Isn’t वलदेा in आधधत कय इट् वलदेा overly inclusive? ........................................................42 106. Why don’t यत्, यत् etc. have इडगमा ? .............................................................................42 107.Which of the 16 कृत्- यया in these lessons has इडगमा? ................................................42 108.In the illustration of यत्, what is the purpose of य आवयके ? ..........................................43 109.What does अच् mean in उगदचं सव नमथनेऽधता ? .........................................................44 110. What is a ‘strong case’ (page 173) ? ..............................................................................44 111. शतृ doesn’t apply in थम ? But there are counter-examples . . . ......................................44 112.Location of the verbal sutras ...........................................................................................44 113. सा from the थमवृ ा ..................................................................................................45
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Other.........................................................................................................................................46 114.When looking at सू ण , what commentaries should I look at? ........................................46
पणनीयशदनशसनं Errata ..........................................................................................................47 Numbering in the पणनीयशदनशसनम् .......................................................................................47 TEM Errata ...............................................................................................................................48 Books Referenced in the TEM ..................................................................................................50 The format of the थमवृ ा books .............................................................................................51 Sample marked up portion of the अययी ................................................................................53
अधकरसू ण .............................................................................................................................54 References ...............................................................................................................................55
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पू व पीठक These notes were compiled by students during their self-study of “The Tested Easiest Method of Learning & Teaching Sanskrit ,” (hereafter referred to as the TEM). It is largely a collection of
various notes that supplement the TEM text. Many people have contributed to this document.
1. TEM Part 1 – Introduction to the method and the structure of the
अययी in 44 lessons,
with approximately 450 sutras 2. TEM Part 2 – Commonly used sutras and करणन (approx. 3295 sutras) 3. First reading, थमवृ ा, of all 4000 sutras of the
अययी , in order
4. Verbal forms, तङतय , (with मधवीय -धत वृ ा) 5. Noun forms, स बतय , (with उणद / िट्- सू ण and लगनशसनम्) 6. Second reading, तीयवृ ा (शक - समधनं) of the अययी , with the कशक 7.
महभयम्
The method of learning करणं directly through the bare अययी has tremendous advantages. The first reading, थमवृ ा, of all 4000 sutras found in the
अययी , in order, traditionally begins
after committing the अययी to memory. Each sutra is studied along with पदछेदा, वभा,
समसा, अधकरा, अन वृ ा, अथा, उदहरणं and सा. The final forms of the उदहरणन given for each sutram are formed after the application of many
सू ण . The sutram being studied should be understood within this context of the relevant derivations ( सा). If the अययी has been memorized, the simple meaning of all the other
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sutras of the सा being shown can be explained. However, this is impossible for those of us who have not memorized the अययी . The आचया, दजसा recognizes that this memorization is not possible for everyone, and in his book, the TEM, he has bridged the gap. The purpose of his book is to gain enough familiarity with the structure of the
अययी , through all the fundamental kinds of सा, so that the student
(who has not memorized the text) can begin the study of the थमवृ ा proper. There are 6 fundamental kinds of सा – namely तङत , कृदत , स बत , ी , तत and समसा. A quick look at the सया of the examples ( उदहरणन ) for the very first sutras of the cover words from all these kinds of सया. And a look through the
अययी
TEM’s table of contents
shows that this is precisely what the book teaches. In other words, the TEM allows those of us who have not memorized the understand the application of the very first sutras of the
अययी , to
अययी , within the context of सया.
Some grammar texts (like the कौम दी ) teach य without relying on the ordering of sutras in the
अययी . Others (like the वहरकं पणनीयं and पणनीय पय शदपण of ीअरवदमा) teach य on the basis of
अन वृ ा. However, the emphasis is squarely on the य at the
expense of understanding the sutra, and how its meaning is derived. The TEM book also teaches सा. However, it does so by teaching अन वृ ा, and expecting the student to understand the source of this अन वृ ा, based on an understanding of the structure of the अययी (i.e. अधकरा). The student is expected to reorder the full form of the sutram to form his own commentary. The TEM expects the student to have a copy of the bare
अययी in hand
at all times. The TEM is designed to lead the student to the थमवृ ा and, eventually, to a thorough mastery of the अययी .
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In terms of the number of sutras taught, the TEM is no lightweight. The लघ and मय कौम दी cover 1188 and 2117 sutras respectively. In comparison, the two parts of the TEM cover 450 and 3295 sutras respectively.
Before embarking on the study of the TEM, some functional knowledge of सं कृत ं is essential 1. Consider the classes and study sessions arranged by सं कृत- भरती . In particular, spoken samskritam and its revision through her publication अयसप तकं, followed by a refinement of basic communication skills through अयसदशनी and सभषणसपनम्. Basic grammatical knowledge (for daily use) can be picked up through books like भष - वेशा, गीत - वेशा etc.
1. [Required] The Tested Easiest Method of Learning and Teaching Sanskrit, by Brahmadatta Jignasu. Available from http://www.exoticindiaart.com/ for $23 including shipping. 2. [Required] Bare अययी ( लघ numbering) without अन वृ ा markings. (e.g.
पणनीयशदनशसनं by सयनदवे दवगीशा). A pdf version of the necessary portions of this edition (previously made available by the Digital Library of India) is distributed along with this document. Be sure to print it double-sided, so that you can see as many sutras at one time as possible. 3. [Required] थमवृ ा (3 Vols) by दजसा and दे वी . Available from http://www.bibliaimpex.com/ for $39 including shipping.
1 In
the TEM, दजसा says otherwise, but this seems impractical to us.
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1.
लघ सतकौम दी , भ मीय , by भीमसे न शी . Most of the sutras that we will study are also found in the लघ- कौम दी , and this commentary does an excellent job of clearing lingering doubts.
2.
कशक with हदी commentary named समले ख (3 vols) by ईरचा. Available from http://www.easternbookcorporation.com/ for $52.08 + shipping.
1. Purchase the three primary textbooks. We found them essential for our study. 2. Read the introduction and instructions provided in the TEM book by दजसा. This is provided in two places – the content that precedes the “First Day
Lesson”, and the
content after the “Forty fourth Lesson”. i.e. pages 1 -36, 272-329. Gloss over the sections that don’t make sense, but try to get a general sense of the author’s method. Pages 3133 and 324-328 are particularly important. 3. We wanted to provide an edition of the bare अययी , with good typesetting, whose numbering is the same as the numbering of the थमवृ ा. Unfortunately, though we found an edition that comes close, there are some differences. Please correct the numbering to make it match the थमवृ ा as shown on page 47 of this document. 4. As you look for sutras in the bare अययी pdf that we’ve pr ovided, you will realize that it would be useful to mark each page with the range of sutras that it contains. Go through all 88 pages, and number them (with the first sutra, last sutra, or both . . . whatever helps you find the sutras quickly). While you are at it, correct the typos from the errata listed at the end of this document. 5. The TEM text contains many printing mistakes. Some of them are minor, but many of them can seriously confuse the reader. We have provided a list of errata at the end of this document. Take the time to go through it and fix these typos.
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The purpose of these instructions, provided by the आचया is to mark up अन वृ ा and अधकरा so as to get a feel for the structure of the text. The
अन वृ ा is underlined, and अधकरा is made to
stand out. Furthur, indicate the sutras that you have learnt, so that you can go through all such sutras from the bare text. For an example of a marked up portion of the
अययी , please see
page 53 of this document. 1. For अधकर - सू ण , place the range of its अधकरा between quotes. i.e. ❛ . . . ❜. Put the starting red quote before the sutram, and indicate the range of अधकरा. After the last sutram covered by the अधकरा, put the ending quote, and optionally indicate the sutram whose अधकरा has lapsed. 2. When a sutram has been learnt, underline the number that precedes it to indicate that this is a sutram that you can revise from the bare text. [ The
आचया tells us to underline
the entire sutram in red once it has been learnt. I prefer to mark the number alone in black, in order to make the
अन वृ ा and अधकरा stand out. ]
3. When a word from a sutram has अन वृ ा that has been learnt, underline it, and indicate the range of its application (i.e. the number of the sutram until which the अधकरा extends). In order to help with the अन वृ ा markings, we have provided the appendix from
ईरच’s commentary on the अययी which is nicely typeset, and follows the same numbering scheme as the थमवृ ा. From your personal marked up copy of the अययी alone, for each sutra that you have learnt, you should be able to tell the अन वृ ा and अधकरा that flow down to it, and rearrange these words to generate a meaningful वृ ा. In addition, especially for वध - सू ण , you should be able to given a relevant example. Periodically, go through all of the sutras that you have learnt in the bare marked-up ashtadhyayi, with the थमवृ ा in hand. Read the पदछेदा, वभा, वचनं, समसा, अथा and उदहरणन . This will
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be very helpful. Also, for each section of lessons, periodically do some सया, so that you do not forget what you have learnt in previous lessons. This kind of constant re-inforcement is helpful.
The first few lessons are simple, and can be covered quickly. Expect to spend 2-4 hours on most of the 44 lessons. Some of this will be spent on the new lesson, and marking up your copy of the अययी. Some of it will be spent revising “old
material” through the bare “marked-up”
अययी . The आचया instructs students to have a copy of the bare
अययी in hand, and to mark it up
(with अधकरा, अन वृ ा, वभा) according to his instructions. Doing this, and revising these sutras from the bare text, is essential to gain a good understanding of the structure of the text, which is a primary goal of studying TEM. The importance of this markup and subsequent revision of the marked-up “bare” text should not be underestimated. The sutras mentioned in the TEM should be understood with वभा, पदछेदा, समसा, अधकरा,
अन वृ ा and अथा. If any of these facets is unclear from the TEM, you should go through the same sutram in the थमवृ ा. In many cases, the full
अन वृ ा is omitted in the TEM, and it would be
preferrable to refer to the थमवृ ा whenever you come across a new sutram (For a discussion on the format of the थमवृ ा books, see page 51 in this document.) If the sutram is still unclear, and the notes were not helpful, go through one of the optional reference books on the अययी .2 More than likely, the भ मी - य will suffice.
Don’t worry about
difficult advanced details found in these sources. Those details are meant for तीयवृ ा (the second reading). Rely on these books merely to throw light on the थमवृ ा. Use it to clarify your doubts, but ignore it when it confuses you furthur.
2
If you had to do this, please drop us a note . . . help us make these notes more useful.
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One problem with the TEM, is that it gives equal weight to all sutras. However, some sutras are much more important than others, because they help establish the overall pattern. To help with
this problem, the notes include “Goals” for each set of lessons. This is intended to lay out the purpose of the lesson. This should be used to figure out which sutras are more important than others. Also, in a few places, the goals enumerate minor variations from the TEM lessons. These are suggestions based on our experience that make it easier to internalize the material. Other than the errata and goals sections, it would be best if you first tried to digest the material on your own (i.e. come up with your own questions and answers), and then read the relevant portions of this document. Where the सया from the थमवृ ा are indicated, consider looking at them for furthur reinforcement. (Note: There are multiple editions of the थमवृ ा, and the page numbers may be incorrect. In this case, look for the स under the indicated सू म् .) Aim to understand each lesson, and to be able to generate the full सा of the examples given in the TEM, saying all relevant sutras (along with अन वृ ा and अधकरा), without referring to any books (except the bare अययी when necessary). From your knowledge of spoken सं कृत,ं try to think of other cases in which this सू ं may be applicable. This process requires some effort, but the closer you get to it, the better your understanding will be.
Some of the notes in this document may refer to “advanced details”, or concepts that show up in a later lesson. If the questions that are surfaced themselves don’t make any sense,
you can skip
the note and come back to it at a later time.
Let us work together to refine and expand this document into a copious set of notes, truly fit for self-study. Please send additional questions (optinally with t he answers) and notes for inclusion. Comments are welcome. Together, through these notes, we can help the ongoing revival of
“grammar through अययी”
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तपणीा
1.
Goal
In our opinion, students of करण should be well beyond this point, making this lesson unnecessary. Going through grammar without basic facility in a language is unnatural. Students should have basic skills in spoken सं कृतम्.
2.
Goal
The goal of this lesson is to gain familiarity with करण terminology. These should be explained by using examples from a domain other than करणम्. The last two सू े , ( नयम , अतदेश) can be left until later (when we see सवधत कमपत् [ङत्]). Later, in lesson 7, we will see the meaning of the 10 लकर -s. In order to facilitate this, we will also see examples of each of these लकर -s. The fact that ल् + [अच्] + ट्/ङ् is merely a counting system should also be understood. 3.
What are the various kinds of sutras?
अधकर - सू म्
-- अधयते पदथ या।
सं - सू म्
-- सयक् जनीया यय।
परभष - सू म्
-- परता सव ता भयते नयमा यभा।
वध - सू म्
-- य वधीयते, सा वधा वधनं व।
नषेध- सू म्
-- नषयते नवय ते कय ण या।
नयम - सू म्
-- नययते नीयते यगा या।
अतदेश- सू म्
-- अतदयते त यतय वधीयते कय ण या।
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4.
What are the 10 लकर -s?
लट्
-- रमा इदन गछत
लट्
-- रमा परय गे जगम
ल ट्
-- रमा मसनतरं गत
लृ ट्
-- रमा ा गमयत
ले ट्
-- ( वे दे एव यगा, अ न दय ते)
लट्
-- रमा गछत
लङ्
-- रमा गतमसे अगछत्
लङ्
-- रमा गछेत ् / रमा ?
लङ्
-- रमा (अ / ा / गतमसे) अगमत्
लृङ्
-- यद रमा न अगमयत्, एकपीधमा न अभवयत्
5.
Goal
The अधकर sutras are like headings. As you mark them in the bare
अययी text, think about
them, and what they are trying to convey. (i.e. don’t mark them blindly). This lesson should take at least 45 minutes. It cannot be completed in 10 minutes. 6.
What are the major अधकरसू ण ?
करके from 1.4.23 to 1.4.55 समसा from 2.1.3 to 2.2.38 यया पर from 3.1.1 to 5.4.160 धता from 3.1.91 to 3.4.117 कृत् from 3.1.93 to 3.4.117 कृय from 3.1.95 to 3.1.132 तपदकत् from 4.1.1 to 5.4.160 तता from 4.1.76 to 5.4.160
2
सं हतयम् from 6.1.70 to 6.1.151 अगय from 6.4.1 to 7.4.97 पदय from 8.1.16 to 8.3.54 पदत् from 8.1.17 to 8.1.69 सं हतयम् from 8.2.108 to 8.4.67 7.
Here, 15 अधकरसू ण are shown. On page 281, a different list of 21 sutras is given . . .
Obviously, these are two different lists written by the author at two different times. Start off with the 15 सू ण . If you have time, mark the additional सू ण in your copy of the bare 8.
अययी .
What is the meaning of the अधकर - सू ण ?
First, there is a section on करकं (4) which goes from 1.4.23 to 1.4.55. This is followed by a section on समसा (13) from 2.1.3 to 2.2.38.
यया (1) and पर (2) – Where there is अधकरा of these two sutras (3.1.1 – 5.4.160), many affixes ( यया) are indicated, which come at the end ( परा) of the word. Within this section, there are two major headings (3) धता or roots (from 3.1.91 – 3.4.117) and (5) तपदकत् or nouns (from 4.1.1 to 5.4.160). Notice that these two sub-headings are completely contained within the
अधकरा of यया पर . The derivative affixes that come after a Notice that this covers the entire
धता is known as a कृत् (14) affix (from 3.1.93 to 3.4.117).
अधकरा of यया पर and धता. A subset of these कृत् affixes
are known as कृय affixes (15) (from 3.1.95 to 3.1.132) which have the sense of must / should like क ं / करणीयं / कय म्. Again, notice that this is a subsection of यया पर / धता / कृत्. Amongst derivative verbal affixes, those that indicate the past-tense are covered by the अधकरा of भू ते (from 3.2.84 – 3.2.122). Following the major section of verbal affixes, we have the major section of derivative nounaffixes. These come after a तपदकं and are known as तत (6) affixes (from 4.1.76 to 5.4.160).
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This is followed by a section on सधा or सं हत . This is followed by a section that deals with
अगं
(8) that we will deal with in Note #29. An अगं is anything after which an affix in enjoined (i.e. be it a verbal affix or a noun affix). Again, this is followed by a section on words पदय / पदत्, including सधा rules that only apply between words. (Yes, सधा applies inside words as well.
Some books refer to this as “internal सधा”). There are two sections on सधा, and we will discuss the difference later in note #87. The list on page 281 adds a few more sections on इकरणं (11) dealing with the indicatory letters of affixes. यं (12) deals with feminine affixes (e.g. क मरा कमरी ; छा छ ). परम पदं (14) and आमने पदं (13) deal with determining which set of affixes a given
धता takes. नपता (16)
deals with words that are अयम्. भवयत (21) deals with affixes that convey the future tense. And अनभहते (18) deals with affixes that are not covered by the other cases (i.e. verbal,
कृत्,
तता and समसा).
9.
Goal
In our opinion this lesson should be split into 2 parts. Before delving into the उरणया etc, the
महेर - सू ण should be thoroughly introduced in this lesson. The purpose they play, as well as how they related to the वण मल should be thoroughly explored.
4
यहर formation based on the वण मल The वगय - नन are ordered by पणना in terms of या and are ordered by vertical columns (from 5 1). In addition, पणना relies on the order of the वण मल as well. Firstly, this is defined in terms of efforts, as described a little later. In addition, he uses the
उु इत् to grab each of the
horizontal rows by the terms क , च, ट, त and प respectively. For the other columns, the इत्-s themselves (अच्, यण्, and शर्) are sufficient. Thus, पणना has taken the advantages of the
वण मल , married it with additional grouping properties via the महेर - सू ण , and used both techniques in his अययी .
5
10.
Goal
This is “Lesson 5” proper from the TEM. This forms the foundation for the सध - सू ण that we will encounter throughout the TEM, starting with the derivation of वच् + स प्. Thus, the import of the sutras themselves should be understood. 11.
What are the various उरण - थनन ?
12.
थन
The places from which letters are uttered are relatively straightforward and consist of कठ , तल,
मूध नी , दत , and ओ . 13.
What are the आयन् तर efforts?
The internal efforts are of 4 kinds: पृ ं, ईषपृ ं, ववृ तं and ईषवृ तम्. Following the महेरसू ण --
अच् vowels are all ववृ तम् (open) यण् letters are ईषत् पृ म् (semi-contact) ञय् letters are पृ म् (contact) शर् letters are ईषववृ तम् (semi-open) 6
14.
What are the बया (external efforts)?
External efforts are of eight kinds, namely अपणा, महणा, ववृ तकठा, सं वृ तकठा, सन दा,
नदन दा, अघषा, घषा. Some add three kinds of efforts specific to vowels, namely उदा, अन दा and वरता. अपणा and महणा (unaspirated and aspirated) are well known. When the movement of air from the navel is unrestricted (i.e. throat is open), it is ववृ तकठा. If it is restricted, it is सं वृ तकठा. When breath comes from the mouth, it is सा, and when accompanied with sound without the breath exiting the mouth, it is नदा. These two sets are also अघषा and घषा respectively, i.e. voiceless and voiced. The vowels are all अपणा. Other than उदा, अन दा and वरता, the remainder of the
बया
do not apply. ( खर् )
( हश् )
(अच्)
अपणा महणा महणा महणा अपणा महणा अपणा अपणा अप क ख ग घ ङ च छ श ज झ ञ य ट ठ ष ड ढ ण र त थ स द ध न ल प ि ह ब भ म व ववृ त - कठा सं वृ तकठा सं वृ तकठा सन दा नदन दा नदन दा अघषा घषा घषा
15.
Goal
This lesson explains the meaning of वभ -s as employed by पणन . However, this use by
पणन is actually very natural and intuitive. The use of पमी corresponds to the use of अपदन -
7
पमी . The use of पर - समी corresponds to the use of the गौण - कम in कम क -धत-s. And the use of षी to represent the थनी , and थम to represent the आदेश is very natural. The वभ -s should be understood as something natural and logical, and not as something artificial. 16.
We have 5.7.6.1, 5.7.1 and 6.1.7. When is what ordering applicable ?
Believe it or not, it will be self-evident based on the वभया available for a given sutram (with full
अन वृ ा). With वध - सू ण , something (an आदेशा) comes in the place of something else (the थनी ). Fundamentally, there are 4 वभया – 5 { 6 1 } 7. The थनी (6) is replaced by the आदेशा (1) when preceded by (5), and followed by (7). It is that simple. If all 4 conditions are specified, we have 5.6.1.7. On the other hand, if a sutra does not require anything to precede the थनी , 5 is omitted, and we have 6.1.7. If an addition is
indicated, “nothing” is replaced. Thus, 6 is omitted and we have 5.1.7. If the लपा of a term is indicated, the थनी is replaced by nothing, and 1 is omitted.
To make the connection between the various options explicit, we’ve ordered the numbers differently from the TEM text. It
really doesn’t matter, as it is a matter of convention.
The exact
ordering is less important that the concept conveyed by the वभया. i.e. just as रमा ग ं नमत has the same meaning as ग ं नमत रमा, the ordering of the numbers does not change the meaning. However, a convention is always useful, and the author has picked different conventions based on वभया that are available.
17.
Goal
In lesson 7, we start off with the स प् यय -s. इत्- लण will not be introduced until a later lesson. What needs to be internalized is that the major portion of the यय -s are logical and unartificial. Towards this end, we pick a हलत पदं ending with ञम् so that there won’t be any changes.
8
In lessons 8 and 9, we look at other simple हलत words. Here, it is important that the सू ण are clearly linked with the महेर - सू ण , and श - सू ण . Using the वण मल , the transformations from च to क to जश् to चर् should be shown diagramatically. The notion of substitutions based on rows & columns (i.e.
आयं and यं) should be clear. This marks the difference between
internalizing the सू ण and artificially applying them. 18.
परकर of the स प् यय -s
The 21 स प् यया are स ु, औ , जस् ॥ अम् औट् शस् ॥ ट यम् भस् ॥ ङे यम् यस् ॥ सु यम् यस् ॥ ङस् ओस्
आम् ॥ ङ ओस् स प् ॥ 1.
उपदेशऽे जन नसक इत् causes इसं of the nasalized इु and उु.
2. [उपदेश]े हलयम् [इत्] causes इसं of ट् and प्. 3. [उपदेश]े न वभौ त मा [ इता] prevents इसं of त् and स्. 4. [उपदेशे आदौ ] च टू [इतौ ] causes इसं of ज्, ङ् and ङ्. 5. [उपदेशे आदौ ] लशतते causes इसं of श्. 19.
हलततपदक , पदसं and जश् / चर्
हलतपदन require additional transformations of the end of the तपदकम्. This is accomplished by bringing about पदसं of the desired portion. In the derivation of non स ट् यया 3 (the 16 affixes from शस् to स प्), we have पदसं of the तपदक portion through वदवसव नमथने [पदम्], where सव नमथनं is defined as स ट् अनप ं सकय [सव नमथनम्]. We can now modify the last हल् of the portion with पद - सं as follows. Through [पदय ] चा क ा [ झल
अते च ], a letter of the च - वग moves to the क - वग. In the वण मल , the letters are organized by य . Thus, the letter simply moves up in the diagram, and च् becomes क्, or ज् becomes ग् etc.
3
नप ं सकलग तपदकन are not considered here. 9
At this point, through [पदय ] झलं जशऽते, it becomes a जश् letter -- i.e. the third among the वगय -
नन . For letters in the कवग or चवग, we will end up with a ग्4. For letters in ट, त and प, we end up with ट्, ड् and ब् respectively. With स ु, we don’t have पदसं of the तपदक portion because स ु does not have सव नमथन - सं . Here, we have पद - सं of the entire तपदकं + स ु portion, and पदसं of the तपदक is established after causing the लप of स ु. First, उु is elided with उपदेशऽे जन नसक इत्, and स् is elided through हय स त यपृ ं हल् [लपा]. Now, through the same procedure described above,we have possible कवं followed by required जवम्. However, we also have an optional चर् form through [सं हतयं] वऽवसने [झलं चर्]. The चर् letters include the first among the वगयनन and the ऊमण letters श , ष , स्. These two sets ( वगय॰ and ऊमन ) have slightly different या (as described in the थनपीडनकरणम्). Since the थनी झल् omits the ऊमण letters, the चर् आदेश effectively becomes a चय्
आदेश, though पणन doesn’t use the चय् यहर in his text.
In स प् we have something similar to स. पदसं happens through वदष असव नमथने resulting in
जश्. The only difference is that वऽवसने is replaced by खर ca, since the तपदक is still followed by स. The अन वृ ा is the same, giving us [ सं हतयं] खर च [झलं चर्]. Of the 6 different kinds of derivations found in the अययी , we have now laid the foundation for the first one. 20.
Why doesn’t पदसं of वच् in वच् + ट cause the form वग ?
In the सा of वयम्, the च् of वच् was changed to ग्. At the derivational step “वक् + यम्”, the full unit is considered पदं through स ङतं पदं. In order to change क् to ग्, पद - सं of वक् is also caused for this derivational step. Then, through झलं जशऽते, क् is changed to ग्. This पदसं occurs by वदवसव नमथने. In the lesson, वच was previously derived. ट is also असव नमथनं, and thus, at the derivational
step “वक् + आ”, पदसं of वक् should cause the form वग . There is an additional sutram यच भं (1.4.18) which follows स डनप ं सकय . It is an causes भ - सं instead of पद - सं , since the यया starts with an 4 For
अपवदा and
अच्. The sutra applies to यच् ( य् च
a तपदक ending with a letter from the चवग, it first becomes क , and then becomes ग्.
10
अच् च , यच्, समहरा ा.) Thus, वच् in the step वच् + आ is not considered पदम्. Since the अधकरा of पदय is required for झलं जशऽते, it only applies to पदं, and not to भम्. Thus, वच् + आ becomes
वच . In the TEM, भ - सं is explained in lesson 19. 21.
Why doesn’t स गण् undergo changes like वच् etc, due to पद - सं ?
झलं जशऽते, and वऽवसने [झलं चर्] both have a झल् as the थनी . Since the झर् omits all nasals ( ञम्) including ण्, these sutras do not apply. 22.
Why isn’t स गणु the final form due to पू व सम्?
Since [पदय ] स - सज ष ा comes under the अधकर of पू व सं, how can we go backwards and apply तय लपा which is a वध - सू म् ? There is a general principle called वचन - समय which states that nothing that पणन said can be considered useless. Here, since the उु in ु is अन नसक , it must serve some purpose. It can only be meaningful if we go back and apply तय लपा. Thus, this is an exception to पू व सम्. Elsewhere, the महभयं itself states अपवद वचनसमय त् in a similar context, and we can understand all such instances as exceptions to प व सम्. 23.
What does उपदेश mean?
In the इत्- सं करणं, उपदेश makes an appearance. The भ मी - य summarizes the views of the
महभयं -- उपदेश refers to the यहर - सू ण , धत पठ , गणपठ , यय , आगम and आदेश. In each of these cases, the final हल् gets इत्- सं . Taking the example above, at the derivational step स गणु , we have the constituent parts स गण् +
अ + ु . This happened throught he sutra ससज षा ा, where ु was the आदेश. Thus, ु is also उपदेश , as a result of which, the final उु is termed इत्. 24.
मूध यदे शा and आदेशययया.
आदेशययया has अन वृ ा of इका, अपदतय , सा, and मूध या . In व, the ककर caused the change in the सकर of the स प् यय . Similarly, letters from the इण् यहर also cause this change, as seen in अष, ग ष and पतृ ष.
11
25.
व and the पदी
When deriving व, we first form pada सं of वच् when it is followed by स प्. Then with चा का and
झलं जशऽते, we come to the derivation step वग् + स. In order to turn वग् into वक्, we have to apply खर च , and in order to turn स into ष, we have to apply आदेशययया. A careful reading of the TEM shows that the ordering is चा का (8.2.30), झलं जशऽते (8.2.38), आदेशययया (8.2.59) and finally खर च (8.4.54), which preserves the logic of पू व सम्. 26.
हय स तस अपृ ं हल् and लपा
Usually, when लपा of a term is enjoined, it is a षतं पदं -- for example तय लपा, where लपा means अदश नम्. However, in this case, स तस , अपृ ं and हल् are all थमत - पदन . Furthur लपा is defined as ल यते असौ लपा, and this is effectively कम ण - यगा.
लपा has अन वृ ा from 6.1.64, where it has the regular meaning of अदश नम्. For some reason, it changes to कम ण only with अन वृ ा in sutras 6.1.66-7. The reason for this difference is unclear. We have seen how the हल् condition in the सू operates with हलतपदन like स गण् and वच्. Similarly, the ङी and आप् conditions work in रम + स ु = रम , नदी + स ु = नदी etc. 27.
Exercises
Derive forms using various स प् affixes for the following पतदक -s -- ऋवज्, बणज्, सरट्, मत्,
सपद्, स प्, कक भ्, समध्, ध,् स यध,् अन भ्, भ्, अमथ्, स लख्. 28.
Practice
In the थमवृ ा, look at the derivations of:
भग + स ु वक् अधभज् + स ु ॰ वच ॰ वचा वभा
page 657, vol 1
1.1.1
page 789, vol 1
1.2.41
page 790, vol 1
1.2.41
page 803, vol 1
1.3.7
page 805, vol 1
1.3.8
page 828, vol 1
1.4.18
वृ रद च् अपृ एकयया अपृ एकयया च टू लशतते वदवसव नमथने 12
In the derivations of भगा and अधभक् , ingore the portions of the derivations prior to the introduction of the affix स ु, as we have not learnt those सू ण .
29.
Goal
Through पठ् + तप्, we are introduced to the general pattern of तङत - प . It should be made clear that पठत isn’t particularly representative of the वद - गण , and भवत is more representative. The सवधत क - सं of शप् should be clearly indicated. The use of
अत ग णे should be used to
explain पदत - सधा and अपदत - सधा and the overlap between them. झऽता and अत दीघो यञ should be used to introduce the concept of अग . The focus should not be on the specifics of these two sutras, but on the general pattern. 30.
The derivation of तप् in वद - गणा
The धत पठा is known as भू वदा since the भू- धता is the first root listed there. Through भू वदय
धतवा, all ~2000 roots get धत- सं , and as a result, we can access the सू ण which require अधकरा of धता यया पर . Then, we can perform परकरा of any इता that are found on the धता. After choosing the लकरा like [धता यया पर ] व मने लु ट्, and removing अु ट् from लट् via the
इपरकरण - सू ण , we choose one of the तङ् affixes by [ लय ] तझ - सथथ - मवमस्॰. Like before, we have some सं through तङा ीण ीण थममयममा, तन एकवचन - दवचन - बवचनये कशा, and
वभ [ तङा स पा ीण ीण ]. Out of the 18 तङ्- यया, the first 9 are said to be परम पदी through the two sutras ला परम पदं and तङनवममे पदम्. The भू धत takes the परम पदं endings through
शे षत् कत र परम पदम्. Now, we need to add the वकरण - यया inbetween the धता and the तङ् यया. Since the अधकरा of सवधतक ं is required, we use तशत् सवधतक,ं and then invoke it with [धता] कत र शप्
[सवधतक]े . Note that here, अन वृ ा of धता does not come from the अधकर - सू ं , and comes instead from an earlier सू . This शप् affix applies to roots of the all गण -s by default (though other
13
गण -s will invoke sutras that are exceptions to this). Once again, we do the परकरा of शप्, and तङ्. This is the general pattern that is applicable to any verbal derivation. The वकरण - यया needs to be understood for each of the 10
धत- गण -s, which will be discussed
next. 31.
Why don’t we have लपा of ल् in लु ट्?
Through लशतते, the leading ल् is marked as an इत्, and is subsequently elided by तय लपा.
However, in this case it doesn’t happen. The कौम दी says उरणसमय त् लय न इवम्. In other words, if ल् is considered to be an इत्, the sutra तप्॰महङ् can never apply, and would be wasted. Thus, पणन could not have intended for ल् to have been considered an इत्. 32.
On कत र शप् and recursion
The sutra कत र शप् [सवधतक]े enjoins the आदेश of the शप् यय before a term with सवधत क सं . Since the शप् affix itself is शत्, it is also सवधत क according to तशत् सवधत कम्. Thus, कत र शप् could be applied to the previous शप् आदेश as well, leading to an infinite number of
शप् terms.
Obviously this is undesireable, and we don’t proceed down this path. 33.
What does अगं mean?
अगं is defined as यमत् ययवधा, तदद यये. In the derivation of पठत , we start with the धता पठु. Then, in place of लट्, we have तप्. i.e. पठ् + तप्. Through क र शप्, we have पठ् + शप् + तप्. Here, both शप् and तप् are यया that comes after धता. Everything starting with the portion after which the affix is enjoined, is considered अगं, including portions that intervene. Here, both
शप्
and तप् are enjoined after धता. Thus, पठ् is अगं that comes before शप्. At the same time, पठ् +
शप् is also अगं that comes before तप्. This may be easier to understand with the derivation of [अगय ] अत दीघो यञ [सवधतक]े . Here, we know that this sutra causes the elongation of the
अ in पठ् + अ + म . However, the थनी here
is the अकरत -अग . Thus, even though तप् came after पठ्, the entire intervening portion, starting with पठ् itself (i.e. पठ् + अ ) is an
अग with relation to मप्. 14
The concept of अगं is not specific to verbal affixes, or the derivation of verbal forms. It applies to anything after which an affix is enjoined. As we will see in lesson 24, प ष is termed as अगं in the derivation step प ष + ट (since the स प्- यया are enjoined after a तपदकम्). This is important to derive the final form, प षे ण . 34.
झऽता, अवयव and आदा
There are a couple of caveats that go along with झऽता. Firstly, though the थमवृ ा shows the
अन वृ ा of आदेा, the कशक and कौम दी disagree. The तवबधनी in particular explains this. Secondly, why do the वृ ीा include अवयवय ? In some cases, we have आगम like आट् that precedes झ , and the entire आट् + झ् + ॰ is considered to be the यय . Does अवयव is specifically brought out in the वृ ीा. 35.
Why are there two sutras with
धता in contiguous sections?
३।१।७
धता कम णा समनकतृ कदछयं व ( सन् यय )
३।१।२२
धतरेकच हलदेा यसमभहरे यङ्
३।१।९१
धता
Three sutras are listed above. In the first sutra, धता has no अन वृ , and is required to form the
सन् यय . Following this, we have two sutras -- धता has अन वृ ा from 3.1.22 to 3.1.90, and the अधकर from 3.1.91 to 3.4.117. It seems like अन वृ would suffice, and the अधकर sutra is redundant. 3.1.91 is immediately followed by तपपदं समीथं (३।१।९२) which provides उपपद - सं for all words in समी - वभ within this अधकर . This is desired only for the scope of this
अधकर , and
not for the scope of the previous अन वृ . The word धता is repeated and followed by त to highlight this difference. Note that त has अन वृ as a result of which other sutras are also scoped to this section. For example,
कृदतङ् is also scoped to this section.
Sutras which simply fall after 3.1.91 are not scoped to this section. In 3.4.113 we have तङ्- शत्
सवधतक ं [धता यया पर ] and 3.4.114 आधधतकं शे षा which provides सवधत क and आधधत क सं wherever there is the presence of धता. 15
36.
Excercises
Practice the derivations of all forms of तङ्, for each of the following धतवा, all of which are in the
वदगणा -- अट्, कूज,् ग, , .
37. An extra lesson The concept of ग ण / ग णनषेध, as well as how this related to the वकरण - यय should not be buried within these lessons, but should be explicitly brought out right at the beginning. Sutras that are common to many गण -s, like प गतलघू पधय च , शे षं आधधतक ं should also be brought out up front. (The TEM attempts to do this, but here, we make it explicit). In addition, the focus of this extra lesson is not on the derivation of all the तङ् forms of the various गण -s, but is on the derivation of the तप् forms of the गण -s. Rather than pick the first
धत of each गण , we pick a more
representative धत. This “extra lesson” does not add any new material, but only rearranges material to first establish the general framework. 38.
Lesson Outline
After finishing lesson 12, first derive शत to understand प गतलघू पधय च within the context of
वदगण . Then, reinforce the concept of ग ण with the sutras अदेङ ् ग णा and इक ग णवृ ी . Now introduce ग ण - नषेध with ङत च , and link this to known यय -s like , वत् and contrast this other यय -s like शतृ. Now, explain the
अतदेश with सवधत कमपत्.
Now, explain the concept of गण -s, and गण - यय -s. Derive the following forms, in order to establish a framework of गण -s. Look at त दत , क यत , स नत , and तनत to understand ग ण , ङवं,
आधधत कवम्. After this is done, bring out these same forms with the तस् यय to bring out the role of पत् within the तङ् यय -s. The details of these derivations are present in lessons 12-14, but should be taught separately, before getting into the detailed derivations for each गण .
16
39.
ग णा and वृ ा
From here on, ग ण and वृ play crucial roles, and need to be understood. As we have seen before, only the व form of a vowel is given in the महेरसू ण , but represents all the 18 varieties. When पणना specifically wants to mention a vowel with a given length, he uses the त -
करा to indicate it like अत्, आत् etc. ग ण is defined with अदेङ ् ग णा i.e. अ , ए and ओ . Similarly वृ is defined with वृ ा आत् ऐच् i.e. आ , ऐ and औ . In the अययी , replacements by either ग ण and वृ are prescribed in many places, and these should only be understood as comin in place of the इक् letters इ , ई , उ , ऊ , ऋ , ऋ and ऌ with the परीभष sutra इक ग णवृ ी (१।१।३). There are also a standard set of exceptions that have been defined. With the sutra ङत च , whenever we have proximity with the क्, ग् or ङ् इता, prescribed ग ण or वृ don’t take place. In the derivation of verbal forms, it is a more restricted set. With सवधत कम् अपत् [कत्], we have an extension (अतदेश- सू ). i.e. when a सवधत क affix follows a root, and the इत् प् doesn’t, prescribed
ग ण / वृ don’t take place. This is described for each गण in a later note. 40.
What is the ग ण substitute of ऋ ?
ग ण is defined as अ , ए , or औ . However, in the case of ऋ (or ऌ ) we invoke the परभष sutra उरण् रपरा. According to this sutra, when ऋ is replaced by an अण् letter (अ , इ or उ ), it is followed by a र यहर letter (i.e. र् or ल्). Thus, the possible ग ण -आदेशा for ऋ are actually अर्, अल्, ए and ओ . The letter ऋ is a मूध या letter. Of the possible replacements, the only substitute that contains a मूध य effort is अर्, since अ is का and र् is मूध या . Thus, the ग ण substitute of ऋ is अर्. Please see note #79 as well. 41.
Other features common to many गण -s
By [अगय ] सवधत कधधत कया [ ग णा], the ग ण is prescribed for any portion that precedes
सवधतक,ं i.e. what precedes the शत् (any वकरणयय with an indicatory श्) and any तङ् affix.
17
With [अगय सवधतक]े अत दीघो यञ , what precedes व् and म् from वस् and मस् have their short अ (from some वकरण - यय -s) replaced with a long आ . 42.
What is the relationship between
शप् and the other affixes यन् etc?
यन् etc. are अपवदा of शप्. In reality, शप् does not apply in the derivation process of गणा other than वदगना (with the exception of अददगणा and ज हयदगणा, where लक ् / ल लपा of शप् occurs). Otherwise, due to the परभष , ययलपे ययलणं, all of the affixes would be considered
पत्, and ङत्-अतदेशा of the वकरणयया could never occur. Consequently, in place of स नत , we would be required to form सनत . Even in the case of अददगणा and ज हयदगणा, where लक ् and ल of शप् occurs, पत्- लणं does not remain due to the परभष , न ल मतगय . Both of these परभष are explained in lesson 20. 43.
What are सवधत क / आधधत क ?
Through तशत् सवधतक,ं all the 18-affixes तङ् are सवधतक.ं In addition, any
वकरणयया with
5
an indicatory श् are also सवधतक.ं Thus, शप्, यन्, etc are सवधतक,ं while only उ and णच् are not. The sutra following तशत् सवधतक,ं namely, आधधतकं शे षा defines all other affixes under the अधकर of धता as having 44.
आधधत क - सं .
In इक ग णवृ ी why do we have अन वृ ा of ग ण and वृ ा?
This अन वृ ा is brought down to indicate that this परभष only applies when आदेश with a ग ण or
वृ ा is brought about by the word ग ण or वृ ा themselves. i.e. if ओ is specified as the आदेश, the परभष will not apply, even though ओ is a ग ण letter. The word ग ण itself should have been used in order to apply this परभष . 45.
How does ग णनषेधा work?
ग णा occurs whenever we have an appropriate अच् (i.e. इक्) at the end of a धता, or in its उपध . It also occurs whenever the वकरणयया ends in an appropriate अच् (i.e. इक्). However, whenever
5 The
वकरण - यया is the affix that comes inbetween a धता and its तङ् endings. i.e. शप् or its अपवदा. 18
the portion that follows has an indicatory ङ्, or is a सवधतकं which doesn’t have an indicatory प्, the ग णा is prohibited. In the case of भू + शप् + ॰, the ग णा of the धता can always occur, since the
वकरणयया has a प् (and ग णनषेधा therefore, never happens). Thus, in the derivational step स + (श्) न + त ( प्), we see that both the
धता and the वकरणयया
end in suitable letters, and through ग णा, the form सनत might be formed. Now, ग णनषेधा should be considered. Since the वकरणयया is सवधतक,ं and doesn’t have an indicatory प्, it is termed as ङत्. Thus, it prevents ग णा of स. ग णा of न, on the other hand, is not prohibited, since what follows is a सवधतक ं with an indicatory प्. Thus, we have स + न + त = स नत . 46.
When does ग णा of the धता / वकरयया occur?
If what follows is
आधधतक ं (आ ), ग णा of the धता always occurs. On the other hand, if it is followed
by सवधतक ं ( स ), ग णा occurs when it is followed by पत्. What follows are an explanation for all the गण -s. Please note that this includes information that will be covered in lessons 12-13.
वदया अददया
भवत अ
शप् स ग णा occurs since शप् is पत् शप् + लक् स Since there is elision of शप्, the धता is directly followed by the affixes. Thus, ग णा occurs for तप्, सप् and मप् ज हयदया ज हत शप् + ल स Same as अददया above. ग णा occurs for तप्, सप्, मप् ददया दीत यन् स ग णा does not occur, since यन् is अपत् i.e. ङत् वदया स नत स ग णा does not occur, since is अपत् i.e. ङत् त ददया त दत श स ग णा does not occur, since श is अपत् i.e. ङत् धदया ण म् स ग णा does not occur, since नम् is not suitable for ग णा तनदया तनत उ आ ग णा does occur, since उ is आधधत कम् यदया णत स ग णा does not occur, since is अपत् i.e. ङत् च रदया चरयत णच् + शप् आ ग णा does occur, since णच् is आधधत कम्
On the other hand, ग णा of suitable वकरणयया (end in इक्) occur for the terminations तप्, सप् and मप्. This occurs for
and उ . Here, is सवधतक ं and उ is आधधतक.ं However , it doesn’t
matter, since ग णा occurs to the अगं when it is followed by सवधत कधधत कया. Since तप्, सप्,
मप् are सवधतक,ं ग णा of these यया does occur. 19
47.
त च and नम - समी
The थमवृ for त ca specifically mentions that the समी is नम - समी . Due to आदेा परय , if
समी is understood as पर - समी , the इत् has to follow the थनी . In the case of सवधत कधधत कया there is no problem. However, with प गतलघू पधय च , what follows the थनी is the last letter of the
अग itself, while ङत् applies to what follows the अग . Therefore, पर - समी cannot apply. In order to ensure that ग ण - नषेध also applies to प गतलघू पधय च , the समी is specifically called out as
नम - समी . This is really a matter of terminology as pointed out in the तवबधनी . It does mention how समधनं can be achieved while continuing to think about this समी as पर - समी by carefully qualifying अगय with सधपतय . In both cases, 48.
आदेा परय is not strictly adhered to.
Excercises
First, practice the derivations of all forms of तङ्, mixing and matching with all the following
धतवा, all of which are in the वदगणा -- अच् , श्, कृष्, गज, तृ, य त्, च ब्, य, बक्, बध,् ल, सृ, वद्, मृ, and सृ प्. Now, practice the derivations of the following forms, only with the तप् or तस् यय .
दवद - गणे -- कप्, ध्, त ष्, , प ष्, सध्, त दद - गणे -- ट्, मृश्, लख्, वश्, सृ ज्, ि ट् वदगणे -- स, च , स , तृ, आप्, शक् तनदगणे -- तन्, कृ
49.
Goal
Note: For an introductory course on पणनीय - करणं, lessons 12-15 (with the exception of
चरयत ) are of limited interest. The general model has already been communicated with what we have seen thus far, and with the exception of अयस , these lessons are clearly focused on minor details. It may be worth skipping these lessons until the end of the course.
20
This lesson shows the full प of one धत in दवद , त दद and वद गण -s. It is best if you have first gone through the extra lesson 11b, which establishes the general framework of what we are trying to accomplish. After lesson 11b, we already know how to derive all the forms of the दवद - गण with representative धत-s like क प्. At this stage, introduce हल च which brings about the elongation in
दीत . The त दद - गण has been fully covered in lesson 11b. For the वद - गण , first show the derivation of the
आपॢ धत. When deriving आ वत , this requires
the sutra अच धतयं वरयङवङौ (६।४।७७) which is not covered in the TEM. Then, for the optional form स वा, we have the sutra लपयतरयं वा. Once all the forms of आप् have been derived, introduce वा सवधतक े as an exception to अच धतयं॰, which results in स वत rather than स न वत . The तनद - गण can optionally be introduced in this lesson itself, since it requires no new sutras. Only 4 sutras are introduced in this class, which allows time to digest the यपद - प . 50.
Why doesn't त मा protect the last letter in यन्?
Even though the न् is in the त - वग, the इत्- नषेध by न वभौ त मा requires वभ - सं through
वभ [ तङा स पा]. Since यन् is neither तङ् nor स प्, it is not a वभ , and thus undergoes लप through हलयम्. 51.
In the derivation of स वत , why do we need वा सवधतक े for यण्- सधा?
We have already learnt that यण्- सधा can be effected by इक यणच . At the derivation step स + न + अत, why doesn’t this sutram suffice (just like it does in the derivation of
तवत )?
The author provides the derivation of the first धता in each गणा, to make the substitution of the
वकरण - यया easy to understand. Perhaps a different धता like आलृ would have been a better choice here. आलृ (आत ) also belongs to the वदगणा. However, from the equivalent derivation step आप् + न + अत , we have to form
आ वत . If इक यण् अच were applied, we would end up with
21
the undesirable form आवत . We apply अच धत वं वा इयुङ-् उवु ङौ (6.4.77), and the उ of is replaced by उवुङ.् Thus, we have आप् + न व् + अत = आ वत . In the same way,
अच धत वं वा इयु ङ व ङौ ु should apply in the derivation of स + न + अत . But, if
this were applied, we would once again end up with an undesirable fo rm, namely स न वत . Thus,
वा सवधतक,े is an अपवदा, which applied due to अने कचा असं यगपू व य . Unlike आप् which is हलता, स is अजता. Thus, स+ न becomes असं यगपू व य , and the result is once again यण्. In short, in the derivation of स वत , at first glance, इक यण् अच should apply. However, this is preempted by अच धत वं वा इयङवङौ . And this second सू ं is also preempted by वा
सवधतक े ! 52.
In the derivation of ज हष , how does आदेश -ययया apply?
आदेश -ययया has अन वृ of इका, and we have seen the impact that का has on व. Here, at the stage ज ह + स , we must apply this sutram. It cannot be applied earlier, because this sutra is in the पदी . How does इण् (अ , इ , उ ) include ओ ? The यहर इण् actuallys grabs the second णत् from the महेरसू ण . Thus, it actually includes
अ , इ , उ , ऋ , ऌ , ए , ओ , ऐ , औ , ह , य , व , र , ल्. Thus, it includes the ओ - कर , and we have our नम for अपदतय सा मूध या , which results in ज हष .
53.
Goal
Before starting on this lesson, the प from previous lessons should be clear. If not, this lesson will result in an overload of material, and ultimately, confusion. The derivation of तनत can be included in lesson 12 itself, and can be shown here as revision, since it requires no additional sutras.
22
Instead of णत , first use the
धत अश् to derive अत , without the complication of णवम्. This
requires 2 new sutras, हयघा and यतयरता. Now, णत can be introduced with रषयं न
णा समनपदे. Deriving the forms of
अद् is simple. The notion of लक ् and लपा should be introduced. The rest is
straightforward, since it is accomplished by खर च which we already saw in the derivation of व. The major concept in this lesson is the reduplication introduced in ज हयद forms. This will take the bulk of the time for the lesson. 54.
Why don’t ज वा and ज मा have optional forms ज वा and ज ा?
With स न वा and स न मा, we have elision of the last उ through लपा अयतरयं वा. This has the
अन वृ of ययय असं यगय . Since न is a part of the affix , it can be elided. However, is the धता itself, and not a यया, and thus, no elision takes place. 55.
In the derivation of ज हत , how is replaced with ज in the अयसा?
After the reduplication, we have + + त , and the sutra कहा causes the replacement of with च - वगा. From Table 1 (page 7), ह is महणा and घषा. Amongst the letters of the च - वगा, only
झ is महणा and घषा. Thus, we have झ + + त . Now, we apply अयसे चर् च [झलं जश्]. The sutra does replaces vowels with चर् or जश्, which are incompatible with each other. The लघ-
कौम दी says झशं जशा, खयं चर् इत ववे का. i.e.
the first and second columns of the वगय - नन
are replaced by चर्. The first, third and fourth columns are replaced by जश्. i.e. अघष and घष terms are replaced by like terms. In our case, झ is a घषा which is clearly replaced by जश् using थनेऽतरतमा. Thus, we replace झ् with ज् and end up with ज + ह + त = ज हत . 56.
Why aren't the गणवकरण sutras for अदद and ज हयद गण -s under the अधकर of धता?
All the गण - वकरण यय -s have either सवधत क or आधधत क सं . However, in the case of these two गण -s, all that we seek to do is cause the लप of शप् which was affixed through क र शप्. In the case of सवधत क and आधधत क , the वृ ा clearly specifies 23
धता वहता यया, as a result of
which धता must be explicitly specified in the sutra. However, in the case of these two गण -s, since we don't seek to apply these sutras, this is not required. As a result it can be inferred. By placing these sutras prior to धता यया पर , पणन is able to make use of the
अन वृ of लक ् for
the अददगण and then ues the अन वृ of ला for the ज हयद - गणा.
57.
Goal
The goal here is to understand the last two गण -s. ध् appears needlessly complicated. In our opinion, it is better to first derive the forms of the भदर् धत, which is more representative of this
गण , and then show the peculiarities of ध्. In our opinion, the ध् धत should be skipped altogether. It serves no purpose here. 58.
In the derivation of ध् + म् + मप्, why do we have णम and not णम ?
This appears to be a typo. There are discrepancies between the forms given in the Hindi and English versions of the TEM text. Unfortunately, for the forms of the ध् + लट्, neither edition is error free. According to us, the correct form is णम . Both the बृ हत पवला and बृ हत क स मकरा only show the forms after the elision (which was accomplished by झर झर सवण [हला लपा अयतरयम्]). i.e. ण , धा, धत ॥ णस , धा, ध ॥
णम , वा, मा ॥ For some reason, these books do not show the optional forms prior to elision. [ Is this because they do not accept the
अन वृ ा of अयतरयं, thus making the elision
mandatory? ] M.R. Kale shows both forms, as described here. For तप्, ण is formed, and there is no elision, since द् is not preceded by a हल्. For तस्, थस् and थ we have ा and with optional forms धा and ध . For झ , have ध् + अत = धत . There is no सव णा or subsequent elision. Similarly, with मप्, वस् and मस्, there is no सवण, and no elision.
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Showing the derivation for मप्, we have ध् + म् + मप् नध् + म नम णम . Thus, following the method and sutras shown in the TEM, the forms are – ण , ा / धा, धत ॥
णस , ा / धा, / ध ॥ णम , वा, मा॥ 59.
In the derivation of ध् + म् + लट्, when does the elision of ध् occur?
The optional elision only occurs when you have a सवणा झर् preceded by हल्. In the derivation of
ध्, it’s form with the म् यया is नध्. None of the तङ् endings begin with a ध् which would allow for सवण elision with झर झर लपा [ हला अयतरयम्]. However, with the sutra झषा तथा धा अधा, तङ् endings which begin with त् or थ् are changed to ध्. i.e. this is only applicable to four यया, namely तप्, तस्, थस् and थ . But, in order for ध् to be preceded by हल्, we need लपा of म्’s अ - करा by सा अलपा [ ङत सवधतक]े . Since तप् is not
ङत्, it’s अ is not elided, and the optional elision does not occur. Thus, the optional elision only occurs for remaining three affixes – तस्, थस् and थ , each of which is ङत्. As a result of the elision of
अ for the ङत् affixes, ध् is preceded by a हल् (i.e. न्). Since ध्
are adjacent सवण झर् letters, the elision occurs optionally. 60.
Why are the forms of धद - गणा so complicated?
In reality, this गणा is no more difficult that the forms of other गणा. The peculiarities are the addition of न (म्) within the धता, and elision of its अ for the ङत् forms. However, for the ध् धता, this is combined with णवं, the change of त् from तप् with a new sutra, and optional reduplication everywhere, which complicates matters. Let us take a different example from the same गणा – भदर् ( भद्). Because of सधा, the final द् becomes त् before most तङ् endings through खर च . And, we easily end up with the final forms –
भन , भता / भत् ता, भदत ॥ भनस , भथा, भथ ॥ भन , भा, भा ॥ Let us look at the full derivation. For तप्, we have भनद् + त . Through खर च , we have भन . For तस्, we have भनद् + तस्. Again, we have खर च , and elision of अ through सरलपा giving
भत् ता. Through झर झर लपा, we have optional elision, results in two forms – भत् ता and भता.
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For झ , we get भनद् + अत , and with mandatory elision of अ , we have भदत . With सप्, the
elision doesn’t occur resulting in भनस . Again, with the next two we have भथा and भथ . Since त् and थ are not सवण, झर झर लपा does not apply. For मप्, like तप् and सप्, we have
भन . Since म् is not खर्, द् ( झल्) does not change to त् ( चर्). And, for वस् and मस्, we have भा and भा respectively. Again, in both cases, व् and म् are not खर्, and the final द् remains as is. With this गणा, a few things happen – न moves into the धता, and can change into अन वरा, or णवं can occur. Also, the last letter of the
धता is not followed by a वरा, and हल्- सधा can apply.
भदर् is an easier धता since it does not contain any cause for अन वरा or णवम्. Furthur, सधा occurs via खर च , which is a सू ं that we are familiar with from previous derivations. 61.
In सरलपा, shouldn’t सा be सा?
Yes, however this is an exception as noted in the थमवृ ा -- ा च अस् च सा (शकधदवत्). 62.
सा अलपा and अस्-धता
Note the inclusion of the common
अस्-धता in the sutram सा अलपा. Again, the distinction
between ङत् and अङत् is important, and the three
अङत् affixes, i.e. पत् affixes, are treated
differently (excluded from the लपा). Thus, we have अत , ता, सत ॥ अस , था, थ ॥ अम , वा, मा
॥ With this sutram, and the standard application of the शप् वकरण - यया, we can form all 9 forms of the अस्-धता in लट्- लकरा ! 63.
चरयत and सनता धतवा
In the derivation of चरयत , च र् + णच् चर् + इ = चर is considered सनता. Thus, it becomes
धता, and चर + शप् + तप् चरयत . There are 11 such affixes with start with सन्. It starts with ग का सन् (3.1.5) and continues until णङ् indicated by कमे णङ् (3.1.30). Following this, सनता धतवा (3.1.32) defines these यया ( सनता) as धतवा. Since णच् is defined in this group by सयपप ॰ च रदय णच् (3.1.25 which is between 3.1.5 and 3.1.32), whatever ends in
णच् (in our case चर ) is also considered to be a धता..
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64.
आयतया आता and अच
Please note that since this is followed by ई हयघा, the sutra effectively contains derivation of ञ्, for example, 65.
अच . In the
आयतया आता only applies when it is followed by झ , i..e अत .
Exercises
Having gone through the derivation of यपदन from each गणा in the ललकरा, it is interesting to
peruse through a book on verbal forms, and see how much we’ve learned. You might notice that a धता with an इ - करा इत् ends up with a न - करा inside the धता (e.g. नद
नदत ). With the sutra इदत न ु म् धता (7.1.58), न ु म् comes after the धता if it contains a व - इ - करा as इत्. In न ु म्, Both उु and म् are इत्, leaving न्. Due to the indicatory म्, using the परभष ,
मदचयत् परा, (which was used with the म् यया), न् is placed after the last vowel of the धता. Thus, नद (वद ) becomes नदत , पथ ( च र द ) becomes पथयत , etc. 66.
सा from the थमवृ ा
Look at the derivations of the following. In the derivations of कृ-धता and -धता, note the similarities to what we have already learnt. Ignore the new peculiarities.
जयत पचत चन ता ॰ स न ता चवत भन ण मत शषत ज हत क ता ॰ कव त दीत
page 669, vol 1
1.1.2
page 670, vol 1
1.1.2
page 678, vol 1
1.1.5
page 679, vol 1
1.1.5
page 679, vol 1
1.1.5
page 716, vol 1
1.1.46
page 716, vol 1 1.1.46 page 716, vol 1
1.1.46
अदेङ ् ग णा अदेङ ् ग णा ङत च ङत च ङत च मदचऽयत् परा मदचऽयत् परा मदचऽयत् परा
page 745, vol 1 page 755, vol 1
1.1.60
page 762, vol 1
1.2.4
page 762, vol 1
1.2.4
page 883, vol 1
3.1.69
ययय लश ल पा सवधत कम् अपत् सवधत कम् अपत् दवदया यन् 27
स नत वीत ॰ वीष ॰ वत
67.
page 884, vol 1
3.1.73
page 914, vol 1
3.4.84
page 914, vol 1
3.4.84
page 914, vol 1
3.4.84
वदया ा वा पन॰ वा पन॰ वा पन॰
Goal
These are short lessons that enumerate a handful of sutras. Students who have some grasp over spoken सं कृत ं will be able to quickly grasp the underlying concept. It is worth spending some time on each of the सू -s. Since these lessons are short and light on details, a few additional points are given in these notes. Even so, both lessons can be completed in a single class. 68.
करके
There is a some difference of opinion in understanding this sutra, and what is means. The
कशक , तवबधनी and महभयं each go into detail in this subject. There are a few points: Whether of not terms like
अपदनं get करक - सं . Different texts (e.g. तवबधनी , महभयं) differ on
the subject, and it's not worth splitting hairs. In लौकक - करणं, it is understood as having करक -
सं , and there's no reason to explicitly dispell that notion. करके should be understood as ययं सत / यसौ , i.e. it is यवय . Thus, it should not be taken merely as नध रण - समी which has अन वृ ा.
यसौ applies to करकण that are generally understood as कत (be it वता of परता). For example, we have धनकत, करणकत and अधकरणकत, with the examples दे वदा पचत , थली
पचत and इधनं पचत . On the other hand, ययं सत is applicable for the remaining करकण , due to the असवं of कत even though there are some counter-examples like मे घत् व त् वतते and मे घा वतते.
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69.
करक and वभ
करक in this context refers to words that are directly bound to the यपदं, and not to other words in the sentence. In particular, सं बध -शी and उपपद - वबया are excluded. Furthur, words first gain some kind of करक - सं ( क, कम etc) followed by a वभ in practice. Let us look at the following two sentences रमा कटं करत and रमे ण कटा यते. In both sentences रम has कतृ - सं , and कट has
करण - सं . Yet, in the first sentence, कट takes तीयवभ , while in the second, it takes थमवभा. In this lesson, we look at the straightforward कत र - यग . 70.
अनभहते
अनभहते means अन े . As described above, a given करक may be used in other prayogas ... in these cases, the वभ is overriden. Thus, sutras under the
अधकर of अनभहते express
themselves only when the वभ has not already been expressed elsewhere. This is relevant not only for straightforward expressions of वभ , but also in cases when the वभ is implicitly hidden. For example, in a समत - पदं, the words took स प्- यय -s for which लप occured. These are also excluded from regaining a particular वभ - सं through अनभहते. For additional details, see Ram Nath Sharma's commentary. 71.
Excercises
There are only a few new sutras that were introduced in these lessons, and their application is relatively straghtforward. Depending on the वव , the requisite वभ for each future सबत - पद is determined. At this point, using वभ and तये कवचन - वचन - बवचनन एकशा, we can continue with the पद - पा. With the वव that one would expect, derive the following sentences. Derive the नम - पद and
य - पद when possible.
रम + हत + पठु (वदौ )
स लख् + लख (वदौ )
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Determine the करकवं of the नमपदन in the following sentences: रमा लमणय हते न थे पठं
अन लखत। हता अन लखत।
72.
Goal
It may be better to teach new सं -s at the end of the lessons, as indicated by the author in his note after lesson 21. At this point in time, it is better to review / teach all सं -s that are directly referenced by sutras that we have used. i.e. (१) वृ (२) ग ण (३) सं यग , (४) अन नसक (५) सवण, (१५)
वभष (१७) लप (१८) लक ् (१९) ल (२०) ल प् (२२) उपध (२४) व (२५) दीघ (२६) ल त (३०) अपृ (३२) उपसज न (३३-४) तपदक (३५) धत (३६) इत् (३९) लघ (४०) ग (४१) अग (४२) पद (४३) भ (४७) परम पद (४८) आमने पद (४९) थम (५०) मयम (५१) उम (५२) एकवचन (५३) वचन (५४) बवचन (५५) वभ (५६) सं हत (५७) अवसन (६२) कृत् (६४) सवधत क (६५) आधधत क , (**) अपदन , सदन , करण , कम, क,
अयीभव , तप ष , बीह , , and तत . 73.
त यय - यं सवण म्
Letters that have the same
आयं (place of utterance) and यं (effort) are considered सवण.
Examples of the आयं are कठ , तल etc. Efforts are of two kinds:
आयतर and ब . This sutra only
considers आयतर efforts, and not ब efforts. This is important because it forms the basis of the
परभष sutra अण दत् सवण य चयया which we will see shortly. 74.
वरमऽवसनम्
The TEMOLAT somewhere (page number ???) describes अवसनं in two ways: (a) it is the pause that follows the last letter of a word, or (b) it is the last letter of a final word. The महभयं has a rather lengthy discussion on the subject starting with " इदं वचय ते -- अभव ववसन - लणं यद्,
वरम वे त ", but doesn't pick one point of view over the other. Taking वऽवसने [झलं चर्] as an example, we could phrase this in two ways: (a) a झल् letter which is followed by a pause is replaced optionally by चर्, or (b) a झल् letter which occurs in a pause is
30
replaced optionally by चर्. In both cases, the application of the sutra remains the same. As a result, furthur discussion is better left to professional grammarians. 75.
Does घ - सं apply only to ीलग words?
By यू ययौ नदी (1.4.3), ीलगपदन ending in ई or ऊ are termed नदी . The sutras that follow, 1.4.4 – 1.4.6 furthur define and restrict नदी . Finally, we have घ - सं by शे ष घ -असख [वा] (1.4.7). Amongst ीलगपदन , those that end in व इ or उ and are not known as नदी . Also all
प ं लग and नप ं सकलग words that end in व इ or उ are known as घ . Thus, घ can apply to words in all three लगा. 76.
What is the purpose of understanding sutras 4.1.162, 4.1.163 and 4.1.172 at this time?
We don’t know. Presumably, the सं of गं etc. will be used in Part 2 of the TEM book. It doesn’t seem particularly important at this stage, and probably could have been introduced later.
77.
Goal
The point here is to teach परभष that are directly invoked in sutras that we have used. In some cases, it is useful to teach additional sutras to complete the topic. The following sutras will be easy to teach since they relate to concepts that the students already apply unknowingly -- (२)
इक ग णवृ ी , (५) षी थने यग , (६) थनेऽतरतमा, (७) उरण् रपरा, (८) अलऽयय (९) ङ , (१०) आदेा परय , (११) अने कशत् सव य , (१२) ययलपे ययलणं, (१३) न ल मतगय , (१४) तमत नदे पू व य , (१५) तमदय रय , (१६) वं पं शदयशदसं , (१७) अण दत् सवण य चयया, (१८) तपरतकलय (१९) आदरये न सहे त , (२०) ये न वधतदतय , (२१) अच , (२२) यथसं यमन देशा समनम्, (२४) वतषेध े परं कय म्.
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78.
In the explanation of the परभष , many sutras are referenced by number only . . .
They are important only because they explain the परभष sutra under discussion. If you understand the परभष, good enough. If you don’t understand it, you might want to take a quick look at the example sutra in the थमवृ ा. Don’t spend too much time on it. 79.
In the sutram उरण् रपरा, how does उा refer to ऋ ?
Just as the षी - वभा of पतृ is पता, मतृ is मता etc, the 6.1 form of ऋ is उा. The थमवृ ा also explains उा as ऋ - वण- थने. For a discussion about अण्, please see note #100. 80.
When does replacement of a single letter / entire term occur?
In note #51, we discussed the derivation of
आ वत . At the derivational step आप् + न + अत , न is
to be replaced by उव्(अुङ)् through the sutra अच धत वं वा इयु ङवु ङौ . Since उव् consists of more than one letter, through the परभष , अने कशत् सव य , the undesirable form आप वत would be formed. However, we wish for the न् to stay. Phrased differently, उव् should only replace the last letter of न. This is accomplished with ङत् and the परभष sutra ङ , which restricts the substitution to the last letter of the थनी . Thus, we have आत . When the परकृत आदेश consists of a single letter, it normally replaces a single letter through
अलऽयय . When it consists of multiple letters, it normally replaces the entire थनी through अने कशत् सव य . When the opposite is desired, the ङ् and श् markers results in the replacement of the last letter and entire थनी respectively through the sutras ङ , and अने कशत् सव य . 81.
In तपरतकलय , why is तपरा interpreted as both बीहा and तप षा?
By the बीहा definition, the vowel that precedes the ट् is limited to a given length. By the तप षा definition, the vowel that comes after ट् is limited to a given length. Thus, in the very first sutram,
वृ रद च्, आद च् is seen as आट् + टच.् By the बीहा तपरा, the vowel that precedes ट्, i.e. आ is limited to the दीघा variety (i.e.
वा and ल ता are not considered). Similarly, by the तप षा तपरा,
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the vowel that comes after ट्, i.e. ऐच् ( ऐ and ओ ) are limited to the दीघा variety (i.e. ल ता is not considered). The बीहा usage (i.e. अट्, आट् etc. ) is the one used primarily in the 82.
अययी .
अलऽयय / ये न वधतदतय
Though the domain of these sutras is different, they sometimes seem very similar. The first sutra is applicable in the थनी , while the second sutra gives us the relationship between the
थनी ( वशे यं) and its वशे षणं (if such an adjective is specified). Let us look at the example given in the थमवृ ा, अच यत् [धता] ३।१।९७. Here, धता is the थनी , and अचा is an adjective that describes the धता. In these cases, the adjective is understood to come at the end of the कय थनं, i.e. it becomes अजतय धता. This was accomplished by ये न
वधतदतय . Thus, the थनी is the अजत -धत. Similarly, in अत दीघो य [अगय ], the अग is described by अता, and we have the meaning
अकरतय अगय दीघो भवत . What does the दीघ देश replace? Does it replace the entire अग ? To answer this question, we have the परभष sutra अलऽतय which states that the comes in the place of the last letter. In this case, it will replace the
आदेश , by default,
अकर that is the last letter in
the अग . See note #80 to see the exceptions to this rule. 83.
What are the extra परभष - सू ण at the end of lesson 21
Read them in the थमवृ ा if you wish. Understanding them is not necessary at this point.
84.
Why doesn’t पू व सं cause the inapplicability of हश च after ससज षा ा?
The sutra सस षा ा occurs in the पदी portion of the अययी after which sutras like हश become inapplicable. However, without the application of ससज षा, we cannot derive our desired form. The भ मी य exaplains that we must overlook पू व सं because of वचनसमय, or else many
सू -s can never be invoked.
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85.
Why doesn’t कृय अतापदं य अतापदं apply apply to the end of the verse (due to अता)
is an अयीभव - समसा अतापदं is समसा. The word अता simply implies the locative, and not the precise location. It could have implied the beginning, middle or end. The meaning comes from the intent of the author, as showed by the वहवयं. In this case, it is मये पदय पदय . The word कृता ता implies the natural state. This negates the सधा altogether. Rama Nath Sharma quotes the कशक , which states that this सू ं only applies to Vedic usage. only
Why is a sutra which applies only in Vedic usage taught at this point? We’re not sure. 86.
The structure of this सं हत set set of सू ण
Take a look at your marked up copy of the
अययी , from 6.1.70 to 6.1.121, where we have
studied many सू ण . The अन वृ ा of सं हतयं occurs occurs throughout. The अन वृ ा of अच also also occurs throughout, except in the places where it is temporarily negated. First, we have a few sutras (namely इकयणच and and एचयवयवा) where the आदेशा शा occurs in the place of the first letter of the सधा. Then, all replacement occurs in the place of both letters of the सधा ( एका पू (6.1.91), the last letter replaces the सधा, and then एका पू व परया). Starting with परपं (6.1.91), starting with पू व ा (6.1.98), the first letter replaces the सधा. 87.
Why do we have two different अधकर sections sections for
“सं हतयम्” ?
At the end of the परभष lessons, lessons, one of the sutras listed without explanation was पू व सं (8.2.1). This sutra divides the
into two parts. Simply put, from the perspective of the अययी into
sutras of the first 7 अयया and the first पदा of the 8th अयया, it is as if the remainder of the sutras (called पदी) don’t exist (or don’t apply). apply). The first सं हतयं sutra sutra has अधकरा from 6.1.70 to 6.1.151, and the second one has अधकरा from 8.2.108 to 8.4.67. i.e. they belong to the two different sections outlined below. Let us look at हरे + + इह . Through एचयवयवा, we have हरय् + + इह . Through लपा शकयय (8.3.19), (8.3.19), there is लपा according to the आचया शकया (from our perspective, the लपा is optional). Without
लपा, we have हरयह , and with लपा, we have हर इह इह . 34
Once the लपा functions, अ + + इ should should cause ग णसधा with आग णा resulting in the undesireable form हरेह. How is this resolved? Due to पू व सं, from the perspective of
आग णा, it is as if लपा
शकयय (which (which belongs to the second section) does not exist, and its effect does not occur. In other words, with the formation of
आग णा due to a sutra which comes after पू व सं, the sutras
of the previous section no longer continue to function.
88.
In the formation of प षौ , why is there so much debarring?
For प षौ ( ( प + औ ), ), four sutras were shown ( १) आत् ग प ष + ग णा (२) वृ ा एच ा एच ( (३) थमया पू थमया पू व सवणा (४) नत्
इच . Depending on the sutra used, any of the following forms could have resulted: प ष , प षौ and प ष . Some authors directly show the applicable सू ं (e.g. (e.g. वृ ा एच ा एच ) at a given derivational step. However, the author of TEM, who is an ardent disciple of पणना is unwilling to overlook the general rule. Instead, he first states the general rule, and then states the rule which is “more
applicable”. This helps us understand the relationship between sutras, and to get a feel for their spheres of influence. 89.
Why doesn’t similar debarring occur for जस्, शस् etc? etc?
It does. After the discussion of debarment in the formation of प षौ , the author does not explicitly state the exceptions in the derivations of other forms of प ष + + स प्. However, it still functions in the same way. For example, in the derivation of प ष + + जस् = = प षा, we have (१) आत् ग ग णा (२) अका सवण अका सवण दीघ दीघा (३)
थमया पू थमया पू व सवणा. By applying the first sutra, we would have ग णदेशा शा (i.e. the final form प षा). This is debarred by the second sutra, which is then debarred by the third sutra. The same desired form, प षा is formed by applying either अका सवण अका सवण दीघ दीघा, or by applying थमया पू थमया पू व सवणा. If the final form for प ष + + जस् is is derived by applying अका सवण अका सवण दीघ दीघा, why do we cast it aside with applies to the sutra which थमया पू थमया पू व सवणा? In the formation of तमत् शसा ना शसा ना प प स ं , the word तमत् applies
35
precedes it. i.e. only थमया पू थमया पू व सवणा. Without the debarment, in the application of शस् (desired (desired form is प षन्) we would end up with प ष + + जस् = = प षस् ( ( प प षा). By the debarment and application of अका सवण अका सवण दीघ दीघा, we end up with the same immediate form. However, it is not the final form, and is taken one step furthur by तमत् शसा ना to form प षन्. शसा ना प प स ं to 90.
In the formation of प षा ( जस् जस्),), why is the परभष , अलयय quoted? quoted?
Depending on the length of the आदेशा शा, the entire थनी or or just its last letter is replaced. In सधा, the थनी is is usually just a single letter, so there is no difference between the two. Or, through
एका पू एका पू व परया, we have an explicit instruction. However, with तमत् शसा ना शसा ना प प स ं , the थनी is is शस् which consists of more than one अल्. Thus, if the आदेशा शा is a single letter, only the last letter is replaced. However, if it consists of more than one letter, the entire यया, शस् is is replaced. Since
न् is is a single lettered आदेशा शा, we have प षन्. 91.
+ ट effectively effectively require memorization of word endings? Doesn’t the derivation of प ष +
करणं through through अययी does does not supplant memorization. It merely avoids the meaningless memorization of the वृ ा, when memorization of सू ण will will suffice. These rules are as generic as possible, thus reducing memorization to the essentials. 92.
When deriving प षयं,
suffice? why doesn’t अत दीघो दीघो यञ यञ suffice?
In the derivation of भवमा, lengthening of the अगं, भू + + शप् = = भव before before the affix मस् occurred occurred through अत दीघो दीघो यञ यञ . The sutram स प च च follows, follows, with full
अन वृ ा of अत दीघो दीघो यञ यञ . There is an
important difference. The अन वृ ा of सवधत धतके क extends े extends to अत दीघो दीघो यञ यञ , but not to स प च च . Thus, for the derivation of nouns, we need स प च च .
Why didn’t Panini stop the अनवृ ा अनवृ ा of सवधत धतके क earlier े earlier so that nouns could also benefit from अत verbal forms are exempt from this lengthening. दीघो यञ यञ ? This is because आधधत धत क verbal
36
93.
When deriving प षा, why bring आदेशा of ऐस् instead of एस्?
Perhaps it was an arbitrary choice? It looks to have the same end result, especially since it is only applicable to stems ending in अ . 94.
When deriving प षय , why introduce the sutram
थनवत् आदेशा ॰ ?
What does replacement mean? What was there before goes away, and something else comes
in it’s place. Thus, the function of whatever was there before does not remain. With the परभष , ययलपे ययलणं, we have seen that a यय ‘s effect continues to occur when its लपा is indicated. Through this परभष, “continued influence” applies only to लपा (i.e. not to
आदेशा).
In the derivation of प षा ( जस्), we have पद - सं of प षस् through स ङतं पदम्. Then, [ पदय ] स -
सज षा ा comes to form प षा. Before this step, it is still पद , since the जश्- यया (which causes स बतत , and thus, पद - सं ) lives on. When deriving प षय , the situation is different. The lengthening occurs through स प च [अत दीघो
यञ ]. At the derivational step प ष + ङे, the affix ङे is स प्. But, once ङे is replaced by य , it is no longer one of the 21 affixes known as स प्. If it is not स प्, lengthening through स प च is not applicable. The परभष , थनवत् आदेशा अनवधौ now plays a role. It says that the new replacement,
आदेशा,
acts like its predecessor. This occurs in the 8 cases outlined in the थमवृ ा – धत-अग -कृत-्
तत -अय - स प्- तङ्- पददेशा. Since स प् is one of these 8 cases, and य is an आदेशा which replaces स प् (ङे in this case), य is still considered स प्. Thus, स प च is indeed applicable, and we end up with प षय . By अवधौ , the individual letters are exempted. Quoting Singh in his encyclopedia, “When the occasion for the grammatical operation is furnished by the letters, the substitue does not behave
like its substituend.” i.e. it applies to the word and not its letters. Figure 2 below, also from Singh, is helpful.
37
Intuitively, this makes sense. If थनवत् आदेशा is extended to the point where all the letters continue to live on, replacement becomes meaningless, and सधा cannot function post replacement. An example of the this is given in the सा of दय (page 740, vol 1), amidst
सू ण that we have not yet seen. 95. Are there alternate forms of प ष + ङस ? We have seen that प षा + ङस = प षत्. Earlier, when looking at वच् + स, we saw that after the application of चा क ा, the sutra झलं जशऽते resulted in the form वग् followed by वऽवसने resulting in the optional form वक्. Similarly, मत् + स had forms मद् / मत्. Here, with प षत्, we have another तकरतं पदम्. From the previous discussion, we know that आत् continues to be known as
स प्, and thus, प षत् is पदम्. ईरचा, in his commentary gives the form प षद् which becomes प षत् through वऽवसने. However, most books, including य धर - मीमं सक’s शदपवला omit the form प षद्. The reasoning is unclear.
38
96.
ङसङस and घ - सं .
We have discussed घ - सं before (note 72). Since प ं and नप ं सक words ending in इ or उ are always घ , two प ं लग words, अा and वया are given as examples. In पमी and षी , with ङत्
यय -s following, the application of घेा ङत [ग णा] followed by ङसङस results in अेा and वया. Let us now consider a ीलगपदं ending in इ or उ (e.g. कृता). With ङत व [व नदी ] (1.4.6), it is optionally termed नदी . This means that it is optionally termed घ as well ! Thus, just like अेा, it optionally has the form कृतेा. 97.
वभा of आम in वनप न ट्
न ट् has अन वृ ा from 7.1.54 to 7.1.57. Unlike other affixes, न ट्, due to आतौ टकतौ comes before the थनी . Thus, when the सू ं does not explicitly state the थनी (i.e. षतं पदं), and instead references what comes before ( पयतं) and after ( सयतं), there is a conflict.
तमत नदे पू व य precedes तमदय रय . By वतषेध े परं कय, in such cases, the later (i.e. तमदय रय ) wins, and न ट् does not come before the पयतं पदम्. The net result is that the सयतं पदं is effectively turned into the थनी , and is thus treated as a षतं पदम्. Why wasn’t it specified as a थनी in षी - वभा to begin with? It isn’t clear to us either. 98.
सा from the थमवृ ा
Look at the derivations of:
प षा प षय
99.
page 728, vol 1
1.1.54
page 731, vol 1
1.1.55
अने कशसव य थनवददेशनवधौ
ग णा of आधधतक ं affixes and पत्
In the introduction to lesson 26, the text says that ग णा only occurs before for the इक् vowels which are followed by सवधद क / आधधत क affixes which are पत्. However, as discussed
39
previously, the ग ण - नषेधा based on पत् / अपत् only applies to सवधतक ं affixes based on the
अतदेशा, सवधत कम् अपत् [ङत्]. This confusing reference to पत् and आधधतक ं does not occur in the Hindi edition of TEM. ग णनषेधा based on ङत् / कत् / गत् (where there is no अतदेशा of अपत्) does occur before both सवधध क and आधधत क affixes. 100. उरण् रपरा and the derivation of करका The derivation of करका exemplifies the application of उरण् रपरा. The affix व ल् is enjoined after कृ. Through अत णत , वृ ाis enjoined, and through the परभष sutram इक ग णवृ ी , वृ ा is allowed in place of ऋ . Which letter replaces ऋ ? Through उरण् रपरा, it is replaced by अण् followed by र्. What is अण्? Looking at the महेरसू ण , it would be अच् + ह य व र and ल्. In this case, it is a little different. In the महेर - सू ण , the अ that follows the consonants is only for the ease of pronounciation. Thus ह य व र ट् is actually य् व् र् ट्. In the case of ल ण्, however, there is a real
अ that follows the ल्. Thus, अण् here refers is the यहरा which starts with the अ - करा that follows ल्. (Just like there are two occurences of in the सू ण , there are also two occurances of अ in the स ण ). Thus, कृ + व ल्, where वृ ा occurs through अत णत first becomes क् अर् + व ल्. However, वृ ा is defined as आ ऐ and औ . Thus, through थनेऽतरतमा, the letter आ comes in the place of अ , and we have क् आ र् व ल् कर् व ल् करका. 101. What are से ट् / अनट् / वे ट्? The धतवा are classified based on usage. We have seen the classification into 10 गणा based on the वकरणयया. Similarly, based on the presence (or absence) of इ - करा ( इट्) with some यया ( इट्-अनकूल- यया) like व , the धतवा are classified as से ट् ( इट सह ), अनट् ( न इट्) and वे ट् ( व इट्). The यया व takes an इट् if the
धता is से ट्, and optionally if it is वे ट्. Since we know पठ् ( पठत ) to
be से ट् (with इट्) from the धत पठा, we get पठ् + इट् + व = पठव . On the other hand, since we know श् ( शत ) to be अनट् (without इट्), we get श् + व = व . रम् ( रमते) is वे ट् (optionally with इट्), and can be रम् + इट् + व = रमव or रम् + व = रव . (Notice the prohibition of ग णा with the आधधत क affix व which is कत्, thus invoking ङत च , resulting in व ). 40
To determine if a धता is से ट्, अनट् or वे ट्, you have to resort to a reference book on
धतवा (e.g.
बृ हत रकरा / बृ हत पवला), or शयगा. 102. What is the difference between The कृत् pratyayas come after
कृत् and कृय यया?
धतवा to form verbal derivatives. This is usually contrasted with
तत pratyayas which come after तपदकन (nouns) to form noun derivatives. कृदतङ् has अधकरा from 3.1.91 up to the end of 3.4. कृया has अधकरा from 3.1.95 – 3.1.132. Thus, कृत् has अधकरा wherever कृया has अधकरा. In other words, the कृय pratyayas are a subset of कृत् pratyayas. They posses the sense of what “should
be done”. This is exemplified by
the कृदत words क ं, करणीयं and कय म्.
यत् is an example of a कृय - यया. The इड्- नषेधा occurs by ने त् वश कृत precisely because it is also a कृत्- यया. 103. We have कत ं / क ं on page 166 / 168. But there’s no mention in the errata . . . Both forms are correct. Through
अच रहयं े [यर व सं हतयं] (8.4.45), the वं of the त - करा
optionally occurs. When an अच् is followed by र् or , which is followed by a यर् (any नं except
ह ), वं optionally occurs. Note that this can be applied very frequently. The थमवृ ा gives the common word as an example, which also has the form म ! We have previously seen झर झर सवण, by which लपा of सवण letter occurs. Since यर् is a subset of झर्, how are these sutras related? Remember that with the अन वृ ा of अयतरयं, the elision was optional. So, with
अच हरयं े, the reduplication is optional, and with झर झर सवण, elision
is optional. 104. What is the purpose of एकच उपदेशे ऽन दत् (7.2.10) ?
During Panini’s time, the धत पठा was memorized with svara markings, and it was possible to tell if a धता was से ट्, ने ट् or वे ट् with sutras like एकच उपदेशेऽन दत्. Though the svara markings in this text were lost with time, some scholars have reconstructed them on the basis of the desired outcome. Without sutras like this one, even the धत पठा alone does not suffice. 41
105.
Isn’t वलदेा in आधधत कय इट् वलदेा overly inclusive?
Among the consonants, it is almost all-encompassing, and excludes only य . Notably, it excludes all the वरा. In addition, there are exceptions as noted below. 106.
Why don’t यत्, यत् etc. have इडगमा ?
वल् does not include य , so यत् cannot have इडगमा through आधधत कय इट् वलदेा. Therefore, we have चे यं, जे यं, ने यं for अजत -धतवा. The हलत -धतवा take the यत् affix instead of यत्. Since ण् falls in वल्, it should have इडगमा. However, the TEM shows पं and पयं without इडगमा . . . The TEM mentioned that the sutras from 7.2.10 – 7.2.34 cover the subject of अनट्. According to the थमवृ ा, the इट - नषेध- करणं actually starts from ने वश कृत (7.2.8). Because of 7.2.8, ईडगमा does not occur before कृत् pratyayas that begin with वश् ( व र ल , ञ म ङ ण न , झ भ घ ढ ध , ज ब ग ड द ). This is an important exception to
आधधत कय इट् वलदेा.
The pratyayas यत् and यत् are both कृत्- यय -s, since कृदतङ् has अधकरा from 3.1.93 upto the end of 3.4. यत् is also वशदा since ण् falls within the यहरा, वश्. Thus, it is not subject to
इडगमा. 107. Which of the 16 कृत्- यया in these lessons has इडगमा? Two of them, शतृ and शनच् are सवधतक ं through तङ्- शत् सवधत कम्. Since आधधत कय इट् वलदेा requires आधधतक,ं these two affixes are not prefixed with इट्. Three of them, अनीयर्, यत् and अच् are not वलदा and do not take इट्. Amongst the remainder of these कृत्- यया, four of them are
वश् ( यत्, व ल्, घञ् and य ट्), and have इट्- नषेधा. The remaining 7 यया – तत्, तृ च्, , वत, न्, त म न् and व are prefixed with इट्. The same logic is shown in table form below, by applying the logic above in the same order.
इडगमा आधधत कय इट् वलदेा आधधतकं वलदा 1
तत्
42
इड्- नषेधा ने ट् वश कृत कृत् वशदा
इट्
इडगमा आधधत कय इट् वलदेा आधधतकं वलदा 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16
अनीयर् यत् यत् व ल् तृ च् वत घञ् अच् न् य ट् त म न् व शतृ शनच्
इड्- नषेधा ने ट् वश कृत कृत् वशदा
इट्
-
-
-
-
-
-
-
-
-
-
-
-
108. In the illustration of यत्, what is the purpose of य आवयके ? The sutra चजा क घयता causes कवं because of यत्. Thus पच् should become पयं, and वच् should become वयम्. The sutra य आवयके is an अपवदा which applies in the sense of “must be
done”. Thus, पयं and वयं (with क वं) mean ‘to be cooked’ and ‘to be said’. पयं and वयं (without क वं due to य आवयके) mean ‘must be
cooked’ and ‘must be said’.
Though the standard commentaries give examples अवयपयं, अवयवयं etc. in मयू रं सकद -
समसा, Cardona gives the stand-alone examples. Furthur, he seems to give अवय a weaker sense – “From the verb वच ‘say, speak’ are derived, with the suffix यत् , both वय , which refers in general to anything that can be said or is to be said, and वय , which denotes in particular a speech unit, an utterance or sentence.”
43
It is interesting to note that there are other peculiarities in the
आवयक sense. With the sutram ओा
आवयके (3.1.125), उ - वण त -धतवा which normally take the affix यत् instead take the affix यत्. 109. What does अच् mean in उगदचं सव नमथनेऽधता ? The first portion of उगदचं refers to whatever has an इत् formed by the यहरा known as उक्. From the महेरसू ण , we know this to be उ , ऋ and ऌ . The second portion
अच्, is not a वरा. It is
a धता. The धत पठा does not list a plain-old अच् धता, so which धता is it? Here are relevant धतवा – (१) अच १उ , गतौ यचने च , अत - ते (२) अच २उ , गतौ यचने च , अचत - ते (३)
अच १उ , गतौ यचने च , अत - ते (४) अच १उ , गतपू जनया , अत - ते, अच, १०उ , वशे षणे, अयत - ते॥ As per the commentaries, अच् is the धता अच with form अत . Based on this, it is to the third or fourth
१उ and refers
धता above. Perhaps it refers to both.
110. What is a ‘strong case’ (page 173) ?
A ‘strong case’ simply means a सव नमथनं affix, i.e. स ट्. 111.
शतृ doesn’t apply in थम ? But there are counter-examples . . .
Using the Paninian sutras, it shouldn’t apply in थम वभा. The purpose of this sutra is to qualify words in other वभया, e.g. सा खदतं बलकं पयत . There are some traditional examples in
थम वभा like णा सन् ॰. And the use of शतृ- यया in थम वभा is quite common in modern सं कृतम्. Rama Nath Sharma has a long discussion on the subject. For our purposes, suffice it to say that the common use of
शतृ in थमवभा is a post-Paninian development.
Relying on शचरा, we find no fault in its usage (See the
भषपका column in सभषण - सदेश’s
Apr 2009 issue for a discussion and list of exemplary usages). 112. Location of the verbal sutras From 3.1.1 up until the end of 5.4, we have
अधकरा of यया पर . Starting from 3.1.93 we have
the अधकरा of कृदतङ् until the end of 3.4. After the addition of these verbal affixes (with the exception of तङ्), we thus have the addition of स प् affixes through कृत्- तत - समस . Thus, what
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precedes कृततङ् are verbal affixes that do not require the addition of स प् affixes. Which are these? In the formation of खदत , we have खद् + शप् + तप्. Through कृदतङ्, all the तङत affixes are already exempt from being called कृत्. Thus, they don’t take the स प् affixes. How about the
वकरण - यया? In the derivation of खदत , शप् is not a तङ् affix. If it comes in the अधकरा of कृदतङ्, we would have the undesireable derivation खद् + शप् + स प् + तप्. Thus, Panini has placed this sutra prior to कृदतङ् such that it is a verbal affix which is not
कृत्.
Why don’t they have अधकरा of धता? It is a topic for the तीयवृ ा (i.e. we don’t know ). Note that these sutras do have the अन वृ ा of धता from धतरेकच हलदेा यसमभहरे यङ् (3.1.22). Again the सनत - यया through which we have derivative roots should not take स प् affixes. Thus, they also precede the
अधकरा of कृदतङ्.
On the other hand, within the अधकरा of यया पर / धता / भू ते , we have the sutras न (3.2.102) as well has the sutras for ल ुङ् and अनतने लुङ् (3.2.110-1). The former is a
कृत् affix.
However, the लकरा shouldn’t take स प् affixes ! How is this resolved? They are replaced by the
तङ् affixes. Even if they are first considered कृत् by थनवत् आदेशा अनवधौ , they will also be तङ्, and cannot be considered कृत् through कृत् अतङ् . Thus, ल ुङ् and लुङ् do not need to be placed in a separate section outside the अधकरा of कृत् (presumably with अन वृ ा of भू ते ). We can also look at the known sub-sections under यया पर / धता / कृदतङ्. We have कृया from 3.1.95 – 132, भू ते from 3.2.84 – 122, व मने from 3.2.123 – 188, भवयत from 3.3.3 – 15,
भवे from 3.3.18 – 112 and finally लय from 3.4.77 – 117. The लपा of शप् in अदद and ज हयद गणा with लक ् and ल characteristics precedes यया पर altogether. 113. सा from the थमवृ ा Look at the derivations of:
क म्
page 863, vol 1
3.1.3
आ द
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114. When looking at सू ण , what commentaries should I look at? Historically, we have three periods of करण development. 1.
म न - यं -- अययी , वतक , महभयम्
2.
कशक (and it's commentaries यस , पदमरी ) and the मधवीय -धत वृ ा
3.
कौम दी (and it's commentaries तवबधनी and शदे दश खरा े )
Even though the महभयं is rightfully studied by everyone, it is by no means the final word on
करणम्. Thus, when a question arises, one can do the following until one is satisfied 1. look at the लघ- सत - कौम दी and भ मी य (hindi) 2. look at the कौम दी and तवबधनी 3. look at the कशक and यसा / पदमरी 4. for धत related questions, look at the मधवीय -धत वृ ा 5. if the doubt remains, look at the बृ हछदे दश खर े / महभयम्.
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अन बधा
This errata is specific to the bare अययी that we have suggested, and was provided by our
आमीयबधा. The second typo has already been corrected in the pdf text.
४।४।२० ७।३।२१
अश - पम् े म म् नयम् दे ते च
श - पम् े म म् नयम् दे वते च
There are some variations in the exact text of the traditions. The followers of the
अययी used by different commentarial
आय समज , including दजसा use the short ( लघ) edition,
which is prepared from the महभयम्. Most other texts follow the numbering of the कशक , which is the longer ( वृ ) edition. Since we are following the TEM and थमवृ ा of दजसा, it is best to follow a bare text which uses the same numbering. Otherwise, you have to convert between the numberings every time a सू ं , or the scope of अन वृ ा is mentioned. The pdf that we have provided was prepared by a follower of the
आय समज , and generally
follows the थमवृ ा numbering. Unfortunately, some minor differences still exist. Finding a text with identical numbering isn’t easy . . . the
bare अययी - सू - पठा edited by दजसा himself
differs from the numbering of the थमवृ ा in the same places ! pdf text
४।३।११७ ४।३।११८
सं यम् क ललदय व ञ्
६।२।१०७ ६।२।१०८
उदरे ष ष े पे
थमवृ ा सं यं क ललदय व ञ्
उदरे ष ष े पे
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Thus, in the pdf text, sutras 4.3.117 and 4.3.118 should be merged into a single sutra, and sutras 4.3.119 – 4.3.166 shift up. Sutra 6.2.107 is split into two, and sutras 6.2.108 – 6.2.198 shift down. For completeness, please note that the थमवृ ा itself does deviate from the लघ text as shown below. However, since we’re working towards the थमवृ ा, we’re sticking with its numbering. For additional details, see the second part of पणनीयं शदनशसनं published by the Ram Lal Kapoor Trust.
३।१।१२६ ६।१।१११ ६।२।१०७ ६।२।१०८
थमवृ ा आस य वपरपलपपचम कृयता पदम् उदरे ष ष े पे
महभयन सरी लघ पठा आस य वपरपपचम नता पदम् उदरे ष ष े पे
This errata was carefully compiled by a member of our study group. Page
Line
अश - पम्
श - पम्
45
7
3.2.34
3.2.84
45
17
4.1.55
1.4.55
48
10
शकटयनये व
शकटयनय व
54
10
56
1
65
4
67
5
67
16
72
20
72
22
1.1.42 after स डनप ं सकय
73
12
1.1.49 after थनेऽतरतमा
74
20
8.4.55 after वऽवसने
74
24
6.1.64 after लप व ल
77
12
1.4.102 after स पा
3.2.115 after परे लट्
अततने स गण यम् ओ सवनमथने
अनतने स गण् यस् औ सव नमथने
48
Page
Line
अश - पम्
श - पम्
77
14
1.4.102
1.4.103
77
16
केयर्
े कयर्
80
4
80
9
1.4.96
1.4.99
81
23
सवधत क
सवधत क
82
1
1.1.50
1.1.59
82
12
8.3.84
8.3.15
83
9
9.4.1
6.4.1
86
2
6.1.73
6.1.74
90
14
3.4.112
3.4.113
91
10
91
16
स वत सवधत क
स वत सवधत क
93
17
1.2.4
1.1.4
94
8
98
6
8.5.52
8.4.52
98
7
णम
णम
107
18
2.3.20
2.3.28
109
16
1.5.42
1.4.42
110
12
2.8.36
2.3.36
111
13
1.4.45
1.4.54
123
24
2.1.42
1.2.42
124
4
उदसज न
उपसज न
129
20
4.1.62
4.1.162
130
1
130
4
6.1.4
6.1.5
132
18
ग णवृ
ग णवृ ी
142
21
1.4.42
1.4.2
145
6
6.1.78
6.1.70
146
3
6.1.77
6.1.74
152
1
6.1.10
6.1.110
154
23
1.1.42
1.1.49
155
15
1.1.52
1.1.55
3.4.77 after लय
is misprinted
6.1.4 after पू वोयसा
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Page
Line
अश - पम्
श - पम्
157
14
2.3.48
2.3.47
159
9
159
20
ज हत रम
ज हत रमं
160
10
5.1.110
6.1.110
160
22
8.3.39
8.3.19
163
12
7.3.85
7.3.86
165
10
धता
धता
163
12
7.3.85
7.3.86
168
13
अनीयर्, व ल्, घञ्, य ट् are not वलद
अनीयर् is not वलद ; although व ल्, घञ् and य ट् are वलद , they are also वशद (7.2.8)
169
14
1.1.91
3.1.91
170
28
तच्
तृ च्
171
16
add अनुङ् before सौ
172
23
add सौ of 6.4.13
174
1
add घन् of 3.3.17
177
16
8.2.20
8.2.23
181
19
4.1.82
4.1.81
आयतक – This is a portion of वमी दयनद सरवती’s वे दग - कशका, which deals with the formation of verbs.
उत
– A standard commentary on the महभयं by नगेश- भा.
कशक
– This is a running commentary on all sutras of the अययी . The standard grammatical tradition of the म न - यं is based on the अययी of पणना, वक of
कययना and महभयं of पतला. The कशक differs from these texts in a few places, and relies on a slightly different reading of the अययी (the वृ ा numbering). It is named after its place of origin ( कशी / वरणसी ), and is held in very high esteem.
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नमक
– This is a portion of वमी दयनद सरवती’s वे दग - कशका, which deals with the formation of nouns.
दीप
– A standard commentary on the महभयं by कयट .
महभयं
– The final authority on sanskrit grammar, written by पतला.
सधवषया – This is a portion of वमी दयनद सरवती’s वे दग - कशका, which deals with सधा.
There are several editions of the थमवृ , and there may be some differences between them. In particular, the page numbers indicated in this document may not tally with your edition. In that case, look for the material by firt locating the relevant sutra. Each of the थमवृ ा books is split into two parts – in the first portion, the sutra is explained, and in the second potion (i.e. appendix) the various सा relevant to the sutra are given. The
sutras (explanation from part one, along with it’s example स -s from the appendix) are meant to be read serially. Sometimes, a given sutra’s explanation (usually in the hindi portion) will reference a सा by sutram or page number. It is worth looking at them. Please note that the scope of अन वृ ा is always listed in the थमवृ ा. However, to find it, you will have to look at the Hindi
अथा. It is usually mentioned in the last line of the Hindi commentary.
The book has indices for the words whose full derivation is given. The two indices for the first and second volume can be found at the end of the second volume. An index of the words in the third volume (much fewer by comparison) has not been given. Given that volume 1 consists of most of the सया, start there. Some words in the index are prefixed with “॰”. When that symbol is shown, the word is mentioned after the सा of some other word, and it’s similarity or peculiarity in the derivation is mentioned. Howver, its full सा is not given. When you find a सा in the थमवृ ा, you may see sutras that were not explained in the TEM. Sometimes, the author of the TEM teaches the primary structure of a given स in first, and fills
51
in the details in a later lesson. Eventually, all the sutras will be taught – the स as taught in the
थमवृ ा should be the standard reference. Very often, the सा from the थमवृ ा will be missing many sutras. This is because the full structure has been previously taught, and the very, very frequently used sutras are omitted from mention in each and every सा. The examples chosen to desribe a sutra via सा are not arbitrary. They are standard examples from the grammatical tradition. Thus, you can often find the same सा given under the same
सू ं in other books – for example, Rama Nath Sharma’s textbook. In this document, example सया from the थमवृ ा are listed, when appropriate. In some cases, the entire सा has been previously studied. In other cases, only a portion is familiar. The purpose of these सया in these notes is to put sutras that we have learnt into context, and not to introduce new sutras.
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१५१
❛ ६।१।७०
सं हतयम् ।
६।१।७१
छे च ।
Red flag indicates अधकरा
...
१२६
६।१।७४
इक यणच ।
अच has अन वृ ा until 126
६।१।७५
एचऽयवयवा ।
This sutra has been studied
६।१।८१
एका पू व परया ।
Full sutra अन वृ ा until 107
६।१।८२
अतदव ।
...
१०७
...
९३
६।१।८४
आद् ग णा ।
आत् has अन वृ ा till 93
८९, ८६
६।१।८५
वृ रेच ।
Different अन वृ ा for बृ ा, एच
...
६।१।१५०
कतीरजत दे नगरे ।
६।१।१५१
परकरभृ तीन च सं यम् । ❜
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अधकरा of सं हतयं ends
इकरणं from 1.3.2 to 1.3.9 आमने पदम् from 1.3.12 to 1.3.77 परम पदम् from 1.3.78 to 1.3.93 करके from 1.4.23 to 1.4.55 नपता from 1.4.56 to 1.4.97 समसा from 2.1.3 to 2.2.38 अनभहते from 2.3.1 to 2.3.73 यया पर from 3.1.1 to 5.4.160 धता from 3.1.91 to 3.4.117 कृत् from 3.1.93 to 3.4.117 कृय from 3.1.95 to 3.1.132 भू ते from 3.2.84 to 3.2.122 भवयत from 3.3.3 to 3.3.17 तपदकत् from 4.1.1 to 5.4.160 यम् from 4.1.3 to 4.1.81 तता from 4.1.76 to 5.4.160 सं हतयम् from 6.1.70 to 6.1.151 अगय from 6.4.1 to 7.4.97 पदय from 8.1.16 to 8.3.54 पदत् from 8.1.17 to 8.1.69 सं हतयम् from 8.2.108 to 8.4.67 54
अययी , चले ख - यय समवत। प॰ ईरचा॥ इडगमा। जनद न हे गडे। सं कृतभरती॥ थमवृ ा। दजसा, दे वी च। रमलल कपू र ट॥ पणनीयशदनशसनम्। सयनदवे दवगीशा॥ पणनीयं शदनशसनम्। अम का। रमलल कपू र ट॥ बृ हत पवला। अम का। ीशकर अ तशधनकेम्॥ बृ हत कस मकरा। हरेकता मा। चौखब दली॥ लघ- सत - कौम दी , भ मीय। भीमसे न शी॥ करणचदया। चदे वशी॥ करणमहभयम्। पत म ना॥ शदपवला। य धरमीमं सका। रमलल कपू र स् ट॥ सभषण - सदेशा ( मसक - सं कृत- पक )। सं कृतभरती॥ The Astadhyayi of Panini. Rama Nath Sharma. A Dictionary Of Sanskrit Grammar. Kashinath Vasudev Abhayankar, and J.M. Shukla. Encyclopedia of Hinduism. Nagendra Singh. A Higher Sanskrit Grammar. M.R. Kale. Panini: His Work And Its Traditions (Volume One). George Cardona.
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