| nyāsoddyota | a learned commentary on Jinendrabuddhi's Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. written by Mallinātha, the standard commentator of prominent Sanskrit classics. |
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| soḍha | taddhita affix. affix सेाढ prescribed in the sense of ' milk ', optionally along with the affixes दूस and मरीस after the word अवि; e. g. अविसोढम् confer, compare अवेर्दुग्धे सोढदूसमरीसत्र: P. IV. 2. 36. Vart. 5. |
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| sopasarga | together with a preposition ( उपसर्ग ) prefixed; the term is used in connection with a root to which a preposition such as प्र, परा et cetera, and others has been prefixed; confer, compare अकर्मका अपि वै सोपसर्गाः सकर्मका भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1,44. |
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| soma,somacārya | name of the writer of a gloss named त्रिभाष्यरत्न on the Taittiriya Pratisakhya. |
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| somadeva | a Jain Grammarian, the writer of a gloss on the commentary Jainendra Vyakarana named शब्दार्णवचन्द्रिका by the author, who was a resident of thc Deccan and lived in a village named Arjurika ( called आजर्रे to-day ) near Kolhapur in the twelfth century. |
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| somayājin | a modern grammarian of the nineteenth century who wrote a short grammatical work as a hand-book for scholars who aspired to be poets. The work was called वैयाकरणशब्दमाला. |
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| soṣman | accompanied by a rush of breath. The word is taken to apply to the second and fourth consonants which are produced by the rush of unintonated breath through the open mouth like steam through a pipe the second and fourth class consonants; confer, compare युग्माः सोष्माण: Ṛktantra Prātiśākhya. 16. |
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| a(1) | the first letter of the alphabet in Sanskrit and its derived languages, representing the sound a (अ): (2) the vowel a (अ) representing in grammatical treatises, except when Prescribed as an affix or an augment or a substitute,all its eighteen varieties caused by accentuation or nasalisation or lengthening: (3) personal ending a (अ) of the perfeminine. second.pluraland first and third person.singular.; (4) kṛt affix c (अ) prescribed especially after the denominative and secondary roots in the sense of the verbal activity e. g. बुभुक्षा, चिन्ता, ईक्षा, चर्चा et cetera, and othersconfer, compare अ प्रत्ययात् et cetera, and others (P.III 3.102-106); (5) sign of the aorist mentioned as añ (अङ्) or cañ (चङ्) by Pāṇini in P. III i.48 to 59 exempli gratia, for example अगमत्, अचीकरत्; (6) conjugational sign mentioned as śap (शप्) or śa (श) by Pāṇini in P. III.1.68, 77. exempli gratia, for example भवति, तुदति et cetera, and others; (7) augment am (अम्) as prescribed by P. VI.1.58; exempli gratia, for example द्रष्टा, द्रक्ष्यति; (8) augment aṭ (अट्) prefixed to a root in the imperfeminine. and aorist tenses and in the conditional mood e. g. अभवत्, अभूत्, अभविष्यत् confer, compare P. VI.4.71; (8) kṛt affix a (अ) prescribed as अङ्, अच्, अञ्, अण्, अन्, अप्, क, ख, घ, ञ, ड् , ण, et cetera, and others in the third Adhyāya of Pāṇini's Pāṇini's Aṣṭādhyāyī.; (9) taddhita affix. affix a (अ) mentioned by Pāṇini as अच्, अञ् अण्, अ et cetera, and others in the fourth and the fifth chapters of the Pāṇini's Aṣṭādhyāyī. of Pāṇini; (10) the samāsānta affix a (अ), as also stated in the form of the samāsānta affixes (डच् , अच्, टच्, ष्, अष् and अञ्) by Pāṇini in V.4.73 to 121;(11) substitute a (अश्) accented grave for इदम before case-affixes beginning with the inst. instrumental case. case: (12) remnant (अ) of the negative particle नञ् after the elision of the consonant n (न्) by नलोपो नञः P. vi.3.73. |
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| aṃ(ं) | nasal utterance called अनुस्वार and written as a dot a reference to some preceding word, not necessarily on the same page. the vowel preceding it. confer, compare स्वरमनु संलीनं शब्द्यते इति; it is pronounced after a vowel as immersed in it. The anusvāra is considered (l) as only a nasalization of the preceding vowel being in a way completely amalgamated with it. confer, compare Taittirīya Prātiśākhya.V. 11,31; XV. 1; XXII. 14 ; (2) as a nasal addition to the preceding vowel, many times prescribed in grammar as nuṭ (नुट् ) or num (नुम् ) which is changed into anusvāra in which case it is looked upon as a sort of a vowel, while, it is looked upon as a consonant when it is changed into a cognate of the following consonant (परसवर्ण) or retained as n (न्). confer, compare P. VIII.4.58; (3) as a kind cf consonant of the type of nasalized half g(ग्) as described in some treatises of the Yajurveda Prātiśākhya: cf also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)1.22 V.Pr.14.148-9. The vowel element of the anusvāra became more prevalent later on in Pali, Prkrit, Apabhraṁśa and in the spoken modern languages while the consonantal element became more predominant in classical Sanskrit. |
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| aṃśugaṇa | also अंश्वादिगण a class of words headed by अंशु which have their last vowel accented acute when they stand at the end of a tatpuruṣa, correspond with the word प्रति as the first member. confer, compare P. VI.2.193. |
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| aḥ( : ) | visarga called visarjanīya in ancient works and shown in writing by two dots, one below the other, exactly of the same size, like the pair of breasts of a maiden as jocularly larly expressed by Durgasiṁha's Kātantra-Sūtravṛtti.. confer, compare अः ( : ) इति विसर्जनीयः । अकार इह उच्चारणार्थः । कुमारीस्तनयुगाकृतिर्वर्णो विसजर्नीयसंज्ञो भवति ( दुर्गसिंह on कातन्त्र I.1.16). विसर्ग is always a dependent letter included among the Ayogavāha letters and it is looked upon as a vowel when it forms a part of the preceding vowel; while it is looked upon as a consonant when it is changed into the Jihvāmūlīya or the Upadhmānīya letter. |
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| a,k(ೱ),(ೱ) | जिह्वामूलीय, represented by a sign like the वज्र in writing, as stated by Durgasiṁha's Kātantra-Sūtravṛtti. who remarks वज्राकृतिर्वर्णो जिह्वामूलीयसंज्ञो भवति. the Jihvāmūlīya is only a voiceless breath following the utterance of a vowel and preceding the utterance of the guttural letter क् or ख् . It is looked upon as a letter (वर्ण), but dependent upon the following consonant and hence looked upon as a consonant. e. g. विष्णु ೱ करोति. |
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| a,pೱ,(ೱ) | Upadhmānīya represented by a sign like the temple of an elephants stated by Durgasiṁha's Kātantra-Sūtravṛtti. who remarks "गजकुम्भाकृतिर्वर्ण उपध्मानीयसंज्ञो भवति." Kāt.I. It is a voiceless breath following the utterance of a vowel and preceding the utterance of the labial letter p ( प् ) or ph ( फ ). It is looked upon as a letter ( वर्ण ), but dependent upon the following consonant and hence looked upon as a consonant. अ:कार name given to the nominative case. case in the Taittiriya Prātiśākhya. cf अ:कार इति प्रथमाविभक्तेरुपलक्षणम् Taittirīya Prātiśākhya.I. 23. |
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| akathita | not mentioned by any other case-relation such as अपादान, संप्रदान and अधिकरण; stated with respect to the indirect object, governed by roots possessing two objects such as दुह्, याच् and others, which in the passive woice is put in the nominative case. The in-direct object is called akathita because in some cases there exists no other case-relation as, for example, in पौरवं गां याचते or भिक्षते, or माणवकं पन्थानं पृच्छति; while, in the other cases, the other case-relations (with the activity expressed by the verb) are wilfully suppressed or ignored although they exist, as for instance in गां दोग्धि पयः, अन्ववरुणद्धि गां व्रजम्; see अकथितं च P.1.4.51 and the Mahābhāṣya thereon. |
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| akarmaka | intransitive, without any object, (said with regard to roots which cannot possess an object or whose object is suppressed or ignored). The reasons for suppression are briefly given in the well-known stanza ; धातोरर्थान्तरे वृत्तेर्धात्वर्थेनोपसंग्रहात् । प्रसिद्धेरविवक्षातः कर्मणोऽकर्मिकाक्रिया ॥ In the case of intransitive roots, the verbal activity and its fruit are centred in one and the same individual viz. the agent or कर्ता confer, compare फलव्यापारयोरेकनिष्ठतायामकर्मकः Vāk. Pad. |
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| akāma(अकामसंधि) | (अकामसंधि) an invariable (नित्य) euphonic change (संधि) such as the dropping of th' consonant r ( र् ) when followed by r. confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV.9. रेफोदयो लुप्यते द्राघितोपधा ह्रस्वस्या-कामनियता उभाविमी । e. g. युवो रजांसि, सुयमासो अश्वा रथ: R. V. I. 180.1. |
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| akṛt | not established; said of a grammatical operation which has not taken place e. g. अकृतसंधिकार्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 2.100, W. 3.84, also कृताकृतप्रसङ्गि नित्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI.4.62. |
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| akṛtrima | non-technical: not formed or not arrived at by grammatical operations such as the application of affixes to crude bases and so on; natural; assigned only by accident. cf the gram. maxim कृत्रिमाकृतिमयोः कृत्रिमे कार्यसंप्रत्ययः which means "in cases of doubt whether an operation refers to that expressed by the technical sense or to that which is expressed by the ordinary sense of a term, the operation refers to what is expressed by the technical sense." Par. śek. Par.9 also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.28. |
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| akṣara | a letter of the alphabet, such as a (अ) or i (इ) or h (ह) or y (य्) or the like. The word was originally applied in the Prātiśākhya works to vowels (long, short as also protracted), to consonants and the ayogavāha letters which were tied down to them as their appendages. Hence अक्षर came later on to mean a syllable i. e. a vowel with a consonant or consonants preceding or following it, or without any consonant at all. confer, compare ओजा ह्रस्वाः सप्तमान्ताः स्वराणामन्ये दीर्घा उभये अक्षराणि R Pr. I 17-19 confer, compareएकाक्षरा, द्व्यक्षरा et cetera, and others The term akṣara was also applied to any letter (वर्ण), be it a vowel or a consonant, cf, the terms एकाक्षर, सन्ध्यक्षर, समानाक्षर used by Patañjali as also by the earlier writers. For the etymology of the term see Mahābhāṣya अक्षरं न क्षरं विद्यात्, अश्नोतेर्वा सरोक्षरम् । वर्णे वाहुः पूर्वसूत्रे । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Āhnika 2 end. |
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| akṣarasamāmnāya | alphabet: traditional enumeration of phonetically independent letters generally beginning with the vowel a (अ). Although the number of letters and the order in which they are stated differ in different treatises, still, qualitatively they are much the same. The Śivasūtras, on which Pāṇini's grammar is based, enumerate 9 vowels, 4 semi-vowels, twenty five class-consonants and 4 | sibilants. The nine vowels are five simple vowels or monothongs (समानाक्षर) as they are called in ancient treatises, and the four diphthongs, (सन्ध्यक्षर ). The four semi-vowels y, v, r, l, ( य् व् र् ल् ) or antasthāvarṇa, the twenty five class-consonants or mutes called sparśa, and the four ūṣman letters ś, ṣ, s and h ( श् ष् स् ह् ) are the same in all the Prātiśākhya and grammar works although in the Prātiśākhya works the semi-vowels are mentioned after the class consonants.The difference in numbers, as noticed, for example in the maximum number which reaches 65 in the VājasaneyiPrātiśākhya, is due to the separate mention of the long and protracted vowels as also to the inclusion of the Ayogavāha letters, and their number. The Ayogavāha letters are anusvāra, visarjanīya,jihvāmulīya, upadhmānīya, nāsikya, four yamas and svarabhaktī. The Ṛk Prātiśākhya does not mention l (लृ), but adding long ā (अा) i (ई) ，ū (ऊ) and ṛ (ऋ) to the short vowels, mentions 12 vowels, and mentioning 3 Ayogavāhas (< क्, = प् and अं) lays down 48 letters. The Ṛk Tantra Prātiśākhya adds the vowel l (लृ) (short as also long) and mentions 14 vowels, 4 semivowels, 25 mutes, 4 sibilants and by adding 10 ayogavāhas viz. 4 yamas, nāsikya, visarjanīya, jihvāmulīya, upadhmānīya and two kinds of anusvāra, and thus brings the total number to 57. The Ṛk Tantra makes a separate enumeration by putting diphthongs first, long vowles afterwards and short vowels still afterwards, and puts semi-vowels first before mutes, for purposes of framing brief terms or pratyāhāras. This enumeration is called varṇopadeśa in contrast with the other one which is called varṇoddeśa. The Taittirīya prātiśākhya adds protracted vowels and lays down 60 letters : The Ṣikṣā of Pāṇini lays down 63 or 64 letters, while the Vājasaneyi-prātiśākhya gives 65 letters. confer, compare Vājasaneyi Prātiśākhya.VIII. 1-25. The alphabet of the modern Indian Languages is based on the Varṇasamāmnāya given in the Vājasaneyi-prātiśākhya. The Prātiśākhyas call this enumeration by the name Varṇa-samāmnāya. The Ṛk tantra uses the terms Akṣara samāmnāya and Brahmarāśi which are picked up later on by Patañjali.confer, compare सोयमक्षरसमाम्नायो वाक्समाम्नायः पुष्पितः फलितश्चन्द्रतारकवत् प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः । सर्ववेदपुण्यफलावाप्तिश्चास्य ज्ञाने भवति । मातापितरौ चास्य स्वर्गे लोके महीयेते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika.2-end. |
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| akṣarāṅga | forming a part of a syllable just as the anusvāra ( nasal utterance ) or svarabhakti (vowelpart) which forms a part of the preceding syllable. confer, compare अनुस्वारो व्यञ्जनं चाक्षराङ्गम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.22, also स्वरभक्तिः पूर्वभागक्षराङ्गम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.32. |
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| agamakatva | non-communicativeness, inability to communicate adequately the intended meaning. confer, compare सविशेषणानां वृत्तिस्तर्हि कस्मान्न भवति । अगमकत्वात् M. Bh on II.1.1: confer, compare also अगमक: निर्देशः अनिर्देशः। |
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| agṛhīta | uncomprehended, unincluded confer, compareनागृहीतविशेषणा शक्तिर्विशेष्यमुपसंक्रामति । confer, compare also नाज्झलौ इत्यत्र अगृहीतसवर्णानामचां ग्रहणम् Padamañjari on Kāś VIII. 3.57. |
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| aglopa | elision of the vowel a, i,u , r or l ( अ, इ, उ, ऋ or लृ ) which prevents Sanvadbhāva confer, compare सन्वल्लघुनि चङ्परेSनग्लोपे P. VII.4.93, as also नाग्लोपिशास्वृदिताम् VII.4.2 where the elision prevents the shortening of the penultimate vowel if it is long. |
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| aghoṣa | unvoiced, merely breathed; a term applied to the surd consonants, ś, ṣ s, and visarga which are uttered by mere breathing and which do not produce any sonant effect. confer, compare T. Pr.I.12; R.Pr.I.11. The term jit ( जित् ) is used for these letters as also for the first two consonants of a class in the Vājasaneyi-prātiśākhya confer, compare द्वौ द्वौ प्रथमौ जित्; ऊष्माणश्च हवर्जम् Vājasaneyi Prātiśākhya.I.50.51. |
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| aṅit | not marked with the mute letter ṅ ( ङ्) signifying the absence of the prohibition of the guṇa or the vṛddhi substitute. cf अङिति गुणप्रतिषेधः ( वक्तव्यः ) M.Bh. III.3.83 Vārttika (on the Sūtra of Pāṇini). 2. In the case of the preposition ā ( अा ) unmarked with ṅ (ड् ), it signifies a sentence or remembrance of something confer, compare वाक्यस्मरणयोरङित् exempli gratia, for example आ एवं नु मन्यसे, आ एवं किल तत् confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.l.14. |
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| aṅga(1) | the crude base of a noun or a verb to which affixes are added; a technical term in Pāṇini's grammar for the crude base after which an affix is prescribed e. g. उपगु in औपगव,or कृ in करिष्यति et cetera, and others confer, compare यस्मात् प्रत्ययविधिस्तदादि प्रत्ययेSङ्गम् P.I.4.13; (2) subordinate participle. constituent part confer, compare पराङ्गवद् in सुबामन्त्रिते पराङ्गवत्स्वरे P. II.1.2, also विध्यङ्गभूतानां परिभाषाणां Paribhāṣenduśekhara of Nāgeśa. Par. 93.10: (3) auxiliary for an operation, e. g. अन्तरङ्ग, बहिरङ्ग et cetera, and others confer, compare अत्राङगशब्देन शब्दरूपं निमित्तमेव गृह्यते Paribhāṣenduśekhara of Nāgeśa. Par.50; (4) element of a word or of an expression confer, compare अङ्गव्यवाये चाङ्गपरः Ṛktantra Prātiśākhya. 190, अङ्गे च क्म्ब्यादौ R.T. 127. व्यञ्जनं स्वराङ्गम् Taittirīya Prātiśākhya.21.1. |
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| aṅgulyādigaṇa | class of words headed by अङ्गुलि to which the taddhita affix. afix ठक् ( इक् ) is added in the sense of comparison ( इवार्थे ); e. g. अङ्गुलीव अाड्गुलिक: confer, compare Kāś. on P. V.3.108. |
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| ajādigaṇa | class of words headed by अज to which the feminine.affix अा is added, sometimes inspite of the affix ई being applicable by other rules such as जातेरस्त्रीविषयात्o P. IV. 1.63 and other rules in the section. e. अजा, एडका, त्रिफला, उष्णिहा, जेष्ठा, दंष्ट्रा. cf P. IV.1.4. |
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| añ(1) | taddhita affix. affix a ( अ ) with the mute letter ñ ( ञ्), prescribed (i) after the words उत्स and others in various senses like progeny, dyed in, produced in, come from et cetera, and othersP. IV.1.86, (ii) after the words विद and others in the sense of grandson and other descendents.P. IV.1.104. For other cases see P. IV. I. 141, 161; IV.2.12,14 et cetera, and others IV.3.7 et cetera, and others IV.4.49. The feminine is formed by adding i ( ई ) to words ending with this affix अञ्, which have the vṛddhi vowel substituted for their initial vowel which gets the acute accent also exempli gratia, for example औत्सः, औत्सी,औदपानः, बैदः, बैदी. |
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| aṭ(1) | token term standing for vowels and semi-vowels excepting l ( ल्) specially mentioned as not interfering with the substitution of ṇ ( ण् ) for n ( न् ) exempli gratia, for example गिरिणा, आर्येण, खर्वेण et cetera, and others Sec P.VIII.4.2; (2) augment a (अट्) with an acute accent, which is prefixed to verbal forms in the imperfect and the aorist tenses and the conditional mood. exempli gratia, for example अभवत्, अभूत्, अभविष्यत् Sec P.IV.4.71; (3) augment a ( अट् ) prescribed in the case of the roots रुद्, स्वप् et cetera, and others before a Sārvadhātuka affix beginning with any consonant except y ( य्), exempli gratia, for example अरोदत्, अस्वपत्, अजक्षत्, आदत् et cetera, and others; see P.VII.3, 99, 100;(4) augment a ( अट् ) prefixed sometimes in Vedic Literature to affixes of the Vedic subjunctive (लेट्) exempli gratia, for example तारिवत्, मन्दिवत् et cetera, and others see P.III.4.94. |
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| aṇu | the minimum standard of the guantity of sound, which is not perceived by the senses, being equal to one-fourth of a Mātrā; confer, compare अणोस्तु तत्प्रमाणं स्यात् मात्रा तु चतुराणवात् ॥ see T.Pr. 21.3, Vājasaneyi Prātiśākhya.1.60, A.Pr. III.65. Ṛk. tantra, however, defines अणु as half-a-mātrā. confer, compare अर्धमणु ( R.T. 1.41 ). |
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| at(1) | tech. term in Pāṇini's grammar for short अ, cf तपरस्तत्कालस्य P. I. 1. 70; अदेङ् गुणः P.I.1.2; (2) personal ending अ for इ ( इट् ) of the Ist person. singular. or Ātmanep. Ātmanepada in the Potential, P III. 4. 106; (3) caseaffix in the case of युष्मद् and अस्मद् for ablative case. singular. and plural P.VII. 1.31,32: (4) tad-affix अत् (अ) prescribed after किम् in the sense of the locative case case before which किम् is changed to कु, क्व being the taddhita affix. formation; confer, compare P. V.3.12 and VII.2.105:(5) substitute अत्(शतृ) for लट् forming the present and future participles in the Parasmaipada. active voice confer, compare लटः शतृशानचौ. P.III. 2.124 and लृटः सद्वा P. III.3.14. |
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| atantra | implying no specific purpose: not intended to teach anything, अविवक्षित; exempli gratia, for example ह्रस्वग्रहणमतन्त्रम् Kāś and Si. Kau. on तस्यादित उदात्तमर्धह्रस्वम् P.1.2.32: confer, compare also अतन्त्रं तरनिर्देशः ( the use of तरप् does not necessarily convey the sense of the comparative degree in Pāṇini's rules) Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.2.33. This statement has been given as a distinct Paribhāṣa by Vyāḍiparibhāṣāsūcana.and Sākaṭāyana. The author of the Mahābhāṣya appears to have quoted it from the writings of Vyāḍiparibhāṣāsūcana.and the earlier grammarians See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on अल्पाच्तरम् P. II.2.34. |
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| atām | personal affix of the third person. plural or Ātmanep. Ātmanepada in the Imperative (लोट्). confer, compare P. III.4.90. |
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| atideśa | extended application; transfer or conveyance or application of the character or qualities or attributes of one thing to another. Atideśa in Sanskrit grammar is a very common feature prescribed by Pāṇini generally by affixing the taddhita affix. affix मत् or वत् to the word whose attributes are conveyed to another. e. g. लोटो लङ्वत् P. III. 4.85. In some cases the atideśa is noticed even without the affix मत् or वत्; exempli gratia, for exampleगाङ्कुटादिभ्योऽञ्णिन् ङित् P. 1.2.1 . Atideśa is generally seen in all grammatical terms which end with 'vadbhāva' e. g. स्थानिवद्भाव (P.I.1.56-59), सन्वद्भाव (P.VII.4.93), अन्तादिवद्भाव (P. VI.1.85), अभूततद्भाव (P.IV.60) and others. Out of these atideśas, the स्थानिवद्भाव is the most important one, by virtue of which sometimes there is a full representation id est, that is substitution of the original form called sthānin in the place of the secondary form called ādeśa. This full representation is called रूपातिदेश as different from the usual one which is called कार्यातिदेश, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VIII.1.90 Vārttika (on the Sūtra of Pāṇini). 1 and VIII.1.95. Vart.3. Regarding the use of अतिदेश there is laid down a general dictum सामान्यातिदेशे विशेषानतिदेशः when an operation depending on the general properties of a thing could be taken by extended application, an operation depending on special properties should not be taken by virtue of the same : e. g. भूतवत् in P. III.3.132 means as in the case of the general past tense and not in the case of any special past tense like the imperfect ( अनद्यतन ) , or the perfect ( परोक्ष ). See Paribhāṣenduśekhara of Nāgeśa. Pari. 101, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3. 132. There is also a general dictum अतिदेशिकमनित्यम्whatever is transferred by an extended application, need not, be necessarily taken. See Paribhāṣenduśekhara of Nāgeśa. 93.6 as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.123 Vārttika (on the Sūtra of Pāṇini).4, I.2.1 Vārttika (on the Sūtra of Pāṇini). 3, II.3.69 Vārttika (on the Sūtra of Pāṇini).2 et cetera, and others, Kaiyaṭa on II. 1.2 and VI.4.22 and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. I.1.56 and P. I.2.58 Vārttika (on the Sūtra of Pāṇini). 8. The dictum अातिदेशिकमनित्यम् is given as a Paribhāṣā by Nāgeśa confer, compare Pari. Śek. 93. 6. |
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| ativyāpti | the same as अतिप्रसङ्ग, which see a reference to some preceding word, not necessarily on the same page.. Extensive application with respect to a rule which applies to places where it should not apply. See Par. Śekh on Pari. 28, Pari. 85; also Padamañj. on Kāś. II.I.32. |
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| atiśāyana | excellence, surpassing; the same as अतिशय in Vājasaneyi Prātiśākhya.V. 2 confer, compare अतिशायने तमबिष्ठनौ P. V. 3.55, also confer, compare भूमनिन्दाप्रशंसासु नित्ययोगेऽतिशायने । संसर्गेऽ स्तिविवक्षायां भवन्ति मतुबादय: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V.2.94, where अतिशायन means अतिशाय. Patañjali, commenting on P. V.3.55 clearly remarks that for अतिशय, or for अतिशयन, the old grammarians, out of fancy only, used the term अतिशायन as it was a current term in popular usage; confer, compare देश्याः सूत्रनिबन्धाः क्रियन्ते यावद् ब्रूयात् प्रकर्षे अतिशय इति तावदतिशायन इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on , P. V.3.55. |
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| atihāra | transfer of a consonant in a Stobha. See पुष्पसूत्र. |
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| atus | personal ending of perfeminine. 1st person. dual number confer, compare परस्मैपदानां णलतुसुस्थलथुसणल्वमाः P. III.4.82. |
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| ate | personal ending of present tense. 3rd per. plural substituted for झ ( अन्त ), the अ of झ ( अन्त ) being changed into ए and न being omitted: see झोन्त: (P.VII.1.3) अदभ्यस्तात् (P. VII. 1.4) and टित आत्मनेपदानां टेरे (P. III. 4.79). |
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| atyantāpahnava | complete or absolute denial or concealment offacts; confer, compare परोक्षे लिट् । अत्यन्तापह्नवे च । 3.2.115, Vārt, 1. |
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| atyalpaspṛṣṭa | having a very slight contact (with the organ producing sound),as in the case of the utterance of a vowel. |
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| atva | also अत्व change of a vowel into short अ. |
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| atharvaprātiśākhya | the Prātiśākhya work of the Atharva veda believed to have been written by Śaunaka. It consists of four Adhyāyās and is also called शौनकीया चतुरध्यायिका. |
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| athus | conjugational affix of perfeminine. 2nd person. dual Parasmaipada. substituted for the personal ending थस्, confer, compare P. III. 4.82. |
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| adanta | ending with the short vowel अ; confer, compare P. VIII.4.7: a term applied to nouns of that kind, and roots of the tenth conjugation which are given with the letter अ at their end which is not looked upon as mute (इत्) c.g. कथ,गण. et cetera, and others Mark also the root पिच described by पतञ्जलि as अदन्त confer, compare पिबिरदन्तः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56., Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 4.43. |
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| adarśana | a term in ancient grammars and Prātiśākhyas meaning nonappearance of a phonetic member वर्णस्यादर्शनं लोपः (V. Pr 1. 141),explained as अनुपलब्धिः by उव्वट. Later on, the idea of non-appearance came to be associated with the idea of expectation and the definition of लोप given by Pāṇini in the words अदर्शनं लोपः (as based evidently on the Prātiśākhya definition) was explained as non-appearance of a letter or a group of letters where it was expected to have been present. See Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.60 Vārttika (on the Sūtra of Pāṇini). 4 and Kaiyaṭa thereon. |
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| adādi | name given to the class of roots belonging to the second conjugation, as the roots therein begin with the root अद्. The word अदिप्रभृति is also used in the same sense; confer, compare अदिप्रभृतिभ्यः शपः p.II. 4.72: confer, comparealso अदाद्यनदाद्योरनदादेरेव given by Hemacandra as a Paribhāṣā corresponding to the maxim लुग्विकरणालुग्विकरणयोरलुग्विकरणस्य Hemacandra's Śabdānuśāsana. Pari.61. |
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| adviyoni | literally not made up of two elements, and hence, produced with a single effort, an expression used for simple vowels ( समानाक्षर ) such as अ, इ, उ, ऋ, लृ and simple consonants क्, ख्, ग् et cetera, and others as distinguished from diphthongs ( सन्ध्यक्षर ) such as ए, ऐ, ओ, औ and conjunct consonants क्व, ध्र , et cetera, and others which appear to have been termed द्वियोनि confer, compare अपृक्तमेकाक्षरमद्वियोनि यत् R.Pr.XI.3. |
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| adhika(1) | additional or surplus activity which a rule in grammar sometimes shows; अधिकः कारः or अधिकं कार्यम्; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.11, Kāś. on III.2.124, Bh. Vṛ. on III.4.72; ( 2 ) surplus subject matter e. g. अथाख्याः समाम्नायाधिकाः प्राग्रिफितात् (V.Pr. I.33.) |
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| adhikāra | governing rule consisting of a word (exempli gratia, for example प्रत्ययः, धातोः, समासान्ताः et cetera, and others) or words (exempli gratia, for example ङ्याप्प्रातिपदिकात्, सर्वस्य द्वे et cetera, and others) which follows or is taken as understood in every following rule upto a particular limit. The meaning of the word अधिकार is discussed at length by Patañjali in his Mahābhāṣya on II.1.1, where he has given the difference between अधिकार and परिभाषा; confer, compare अधिकार: प्रतियोगं तस्यानिर्देशार्थ इति योगे योगे उपतिष्ठते। परिभाषा पुनरेकदेशस्था सती सर्वं शास्त्रमभिज्वलयति प्रदीपवत् । See also Mahābhāṣya on I.3.11, I. 4.49 and IV. I.83. The word or wording which is to repeat in.the subsequent rules is believed to be shown by Pāṇini by characterizing it with a peculiarity of utterance known as स्वरितोच्चार or स्वरितत्वेन उच्चारणम्. The word which is repeated in the following Sūtras is stated to be अधिकृत. The Śabda Kaustubha defines adhikāra as एकंत्रोपात्तस्यान्यत्र व्यापार: अधिकारः Śab. Kaus. on P.1.2.65. Sometimes the whole rule is repeated e. g. प्रत्यय: P.III.1.1, अङ्गस्य P.VI.4.1 समासान्ताः P.V.4.68 while on some occasions a part only of it is seen repeatedition The repetition goes on upto a particular limit which is stated as in असिद्धवदत्राभात् P.VI.4.22, प्राग्रीश्वरान्निपाताः P.I.4.56. Many times the limit is not stated by the author of the Sūtras but it is understood by virtue of a counteracting word occurring later on. On still other occasions, the limit is defined by the ancient traditional interpreters by means of a sort of convention which is called स्वरितत्वप्रतिज्ञा. This अधिकार or governance has its influence of three kinds: ( 1 ) by being valid or present in all the rules which come under its sphere of influence, e. g. स्त्रियाम् or अङ्गस्य; (2) by showing additional properties e. g. the word अपादान being applied to cases where there is no actual separation as in सांकाश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः: (3) by showing additional force such as setting aside even subsequent rules if opposingular. These three types of the influence which a word marked with स्वरित and hence termed अधिकार possesses are called respectively अधिकारगति, अधिक क्रार्य and अधिक कार. For details see M.Bh. on I.3.11. This अधिकार or governing rule exerts its influence in three ways: (1) generally by proceeding ahead in subsequent rules like the stream of a river, (2)sometimes by jumps like a frog omitting a rule or more, and (3)rarely by proceeding backward with a lion's glance; confer, compare सिंहावलोकितं चैव मण्डूकप्लुतमेव च ।; गड्गाप्रवाहवच्चापि अधिकारास्त्रिधा मताः ॥ |
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| adhisparśam | incompletely pronounced, referring to a letter so pronouncedition |
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| adhyāhāra | supplying the necessary element. confer, compare गम्यमानार्थस्य वाक्यस्य स्वरूपेणोपादानं वाक्यस्याध्याहारः Kāś on P.VI.1. 139., cf also Nirukta of Yāska.I.1.13 and Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Māheśvarasūtras. 1 Vārt 14. |
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| anaḍ(1) | substitute अन् as Samāsānta at the end of a Bahuvrīhi compound in the feminine for the last letter of the word ऊधस् and for that of धनुस् in all genders exempli gratia, for example कुण्डोघ्नी (by applying ई to कुण्डोधन्), शार्ङ्गधन्वा, अधिज्यधन्वा; confer, compare P V.4.131, 132; (2) substitute अन् for the last letter of the words अस्थि, दधि et cetera, and others before the affixes of the instrumental and the following cases beginning with a vowel e. g. अस्थ्ना, दध्ना, अक्ष्णा et cetera, and others confer, compare P. VII. 1.75; (3) substitute अन् for the last letter of the word सखि, of words ending in ऋ,as also of उशनस् and others before the nominative singular. affix सु. e. g. सखा, कर्ता, उशना confer, compare P. VII.1.93, 94. |
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| anañ | a word without the negative particle ( नञ् ) before it, e. g. धेनुरनञि कमुत्पादयति, a sūtra in Āpiśali's grammar quoted in Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.45 see also P. II. 1. 60, VII. 1. 37. |
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| anadyatana | period of time not pertaining to the day in question; used in connection with past time, to express which the imperfect is generally used; also in connection with the future time, to express which the first future is generally used e gह्यः अपचत्, श्वः कर्ता et cetera, and others confer, compare P.III.2.111,113; III. 3.15,135: V.3.21. |
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| anantara(1) | immediate, contiguous अव्यवहित. confer, compare हलोनन्तराः संयोगः P.1. 1.7, also गतिरनन्तरः P. VI.2.49: confer, compare अनन्तरं संयोगः V. Pr.I.48. ; (2) nearest, as compared with others of the same type; confer, compare अथवा अनन्तरा या प्राप्तिः सा प्रतिषिध्यते M.Bh. on I.1.43; confer, compare Pari. Śek. अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा, which means that a prescriptive or prohibitive rule applies to the nearest and not to the distant one.Par.Śek. 61,Cān. Par.30. |
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| anantya | non-final confer, compare अनन्त्यविकारे अन्त्यसदेशस्य when a change does not concern a final letter then it concerns that which immediately precedes the final, Paribhāṣenduśekhara of Nāgeśa. Pari 95. confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VI.1.13 Vārt 5. |
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| ananya | not different, the same: confer, compare एकदेशविकृतमनन्यवत् that which has got a change regarding one of its parts is by no means something else; Paribhāṣenduśekhara of Nāgeśa. Pari. 37. |
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| anabhidhāna | inability to express the meaning desiredition The expression न वा अनभिधानात् frequently occurs in the Mahābhāṣya referring to such words or phrases as could be formed by rules of grammar or could be used according to rules but,are not found in current use recognized by learned persons or scholars; confer, compare तच्चानभिधानं यत्राप्तैरुक्तं तत्रैव, अन्यत्र तु यथालक्षणं भवत्येव Padamañj. on III. 2.1;also confer, compare अनभिधानाद् व्यधिकरणानां बहुव्रीहिर्न भविष्यति । यत्र त्वभिधानमस्ति तत्र वैयधिकरण्येपि भवत्येव समासः, कण्ठेकाल इति; Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on II. 2.24: for examples of अनभिधान, sec also M.Bh.अभिधानलक्षणाः कृत्तद्धितसमासाः अनभिधानान्न भविष्यन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.3.19. also on III. 2.1. V.5, IV.2.1. See Kāś. on III,1.22, III.3.158. |
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| anabhinirvṛtta | that which is not applied; literally(an operation or vidhi) which has not taken place or which has not been effective; confer, compare प्रसक्तस्य अनभिनिर्वृत्तस्य प्रतिषेधेन निवृत्तिः शक्या कर्तुं नानभिनिर्वृत्तस्य Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.5; IV. 1.37. Cfeminine. also न चानभिनिर्वृत्ते बहिरङ्गे अन्तरङ्गं प्राप्नोति । तत्र निमित्तमेव बहिरङ्गमन्तरङ्गस्य M.Bh. on VI.4.22: VIII.3.15. |
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| anarthaka(1) | without any signification;literally having no meaning of themselves, id est, that ispossessing a meaning only when used in company with other words or parts of words which bear an independent sense;(the word is used generally in connection with prepositions); exempli gratia, for example अधिपरी अनर्थकौ P.1.4.93, confer, compare अनर्थान्तरवाचिनावनर्थकौ । धातुनोक्तां क्रियामाहतुः । तदविशिष्टं भवति यथा शङ्के पय: ॥ Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.4.93; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः Nirukta of Yāska.I. 1.3: confer, compare also अनर्थकौ अनर्थान्तरवाचिनौ Kāś. on I.4.93, explained as अनर्थान्तरवाचित्वादनर्थकावित्युक्तम् न त्वर्थाभावादिति दर्शयति by न्यासकार; (2) meaningless, purposeless: confer, compare प्रमाणभूत आचार्यो दर्भपवित्रपाणिः महता यत्नेन सूत्रं प्रणयति स्म । तत्राशक्यं वर्णेनाप्यनर्थकेन भवितुं किं पुनरियता सूत्रेण M.Bh. on I.1.1, as also सामर्थ्ययोगान्न हि किंचिदस्मिन् पश्यामि शास्त्रे यदनर्थकं स्यात् M.Bh. on P. VI.I.77. See for details M.Bh. on I.2.45 Vārttika (on the Sūtra of Pāṇini). 12: III.1.77 Vārttika (on the Sūtra of Pāṇini). 2 and Kaiyaṭa and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon; (3) possessed of no sense absolutely as some nipātas केचन निपाताः सार्थकाः केचन च निरर्थकाः U1. varia lectio, another reading, on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII.9; निपातस्यानर्थकस्यापि प्रातिपदिकत्वम् P. I. 2.45 Vārttika (on the Sūtra of Pāṇini).12 confer, compare also जन्या इति निपातनानर्थक्यं P. IV. 4.82. Vārttika (on the Sūtra of Pāṇini). 1, एकागारान्निपातनानर्थक्यं P. V.1.113 Vārttika (on the Sūtra of Pāṇini). 1, also 114 Vārttika (on the Sūtra of Pāṇini).1. |
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| anavakāśa | having no occasion or scope of application; used in connection with a rule the whole of whose province of application is covered by a general rule, and hence which becomes technically useless, unless it is allowed to set aside the general rule: confer, compare अनवकाशा हि विधयो बाधका भवन्तिrules which have no opportunity of taking effect( without setting aside other rules ) supersede those rules; M.Bh. on V.4.154, also Paribhāṣenduśekhara of Nāgeśa. on Pari. 64. |
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| anavasthita | undetermined, indefinite; See M.Bh. quoted a reference to some preceding word, not necessarily on the same page. on अनवस्थान; cf also आर्धधातुकीयाः सामान्येन भवन्ति अनवस्थितेषु प्रत्ययेषु । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56; III.1.4, VII.2.10, VII.4.9. The substitutes caused by an ārdhadhātuka affix are, in fact, effected by virtue of the prospective application of the ārdhadhātuka affix before its actual application. |
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| anādi | non-initial. exempli gratia, for example अनादेश्च मुङ्वचनम् P. III.4.102, Vārttika (on the Sūtra of Pāṇini). 4; also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.1.3. |
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| anārṣa(1) | non-vedic: not proceeding from any Ṛṣi, or Vedic Seer, confer, compare संबुद्धौ शाकल्यस्येतौ अनार्षे P. I.1.16, also Kāś. on the same: confer, compare किमिदमुपस्थितं नाम । अनार्ष इतिकरणः M.Bh.on VI.1.129: (2) pertaining to the Padapāṭha which is looked upon as अनार्ष i, e. not proceeding from any Vedic Seer; confer, compare अनार्षे इतिकरणः । स च द्व्यक्षर आद्युदात्तश्च, Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III.23; confer, compare also Atharvaveda Prātiśākhya. III. 1.3. |
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| anic | samāsānta affix after the word धर्म and some other words prescribed by P. V. 4.124-6, e. g. कल्याणधर्मा, सुजम्भा, दक्षिणेर्मा. |
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| aniṭ(1) | not admitting the augment इट् to be prefixed to it; the term is strictly to be applied to ārdhadhātuka affixes placed after such roots as have their vowel characterized by a grave accent ( अनुदात्तस्वर ); the term अनिट् being explained as अनिडादि qualifying the अार्धधातुक affix; (2) in a secondary way, it has become customary to call such roots अनिट् as do not allow the augment इट् to be prefixed to an ārdhadhātuka affix placed after them. Such roots are termed अनुदात्त verily because they are possessed of an anudātta vowel. e. g. कृ, भृ, जि, गम् , हन् et cetera, and others as against भु, धू, तॄ, श्वि, वृ, वद्, फल्, चल्, et cetera, and others which have their vowel characterized by an acute (उदात्त ) accent. For a complete list of such roots see the well-known stanzas given in the Siddhāntakaumudī incidentally on अात्मनेपदेष्वनतः P. VII.1.5. ऊदॄदन्तैर्यौतिरुक्ष्णुशीङ्स्नु....निहताः स्मृताः ॥ १ ॥ शक्लृपच्मुचिरिचवच्विच् .........धातवो द्व्यधिकं शतम् ॥ as also some lists by ancient grammarians given in the Mahābhāṣya on एकाच उपदेशेनुदात्तात्. P. VII. 2.10 or in the Kāśikā on the same rule P. VII.2.10. |
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| aniṭkārikā(1) | name given to Stanzas giving a complete list of such roots as do not allow the augment इ ( इट् ) to be prefixed to an ārdhadhātuka affix placed after them. For such Kārikās see Sid. Kaum. on VII.1.5 as also Kāśikā on VII. 2.10; ( 2 ) a short treatise enumerating in 11 verses the roots which do not admit the augment इट् before the ārdhadhatuka affixes. The work is anonymous, and not printed so far, possibly composed by a Jain writer. The work possibly belongs to the Kātantra system and has got short glosses called व्याख्यान, अवचूरि, विवरण, टीका, टिप्पणी and the like which are all anonymous. |
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| aniṅgya | not separable into two padas or words by means of avagraha; confer, compare संध्य ऊष्माप्यनिङ्ग्ये: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) V.41; confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IX.25, XIII.30. See इङ्ग्य below. |
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| anitya(1) | not nitya or obligatory optional; said of a rule or paribhāṣā whose application is voluntary). Regarding the case and con= jugational affixes it can be said that those affixes can, in a way: be looked upon as nitya or obligatory, as they have to be affixed to a crude nominal base or a root; there being a dictum that no crude base without an affix can be used as also, no affix alone without a base can be usedition On the other hand, the taddhita and kṛt affixes as also compounds are voluntary as, instead of them an independent word or a phrase can be used to convey the sense. For a list of such nitya affixes see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 4.7; (2) the word अनित्य is also used in the sense of not-nitya, the word नित्य being taken to mean कृताकृतप्रसङ्गि occurring before as well as after another rule has been applied, the latter being looked upon as अनित्य which does not do so. This 'nityatva' has got a number of exceptions and limitations which are mentioned in Paribhāṣās 43-49 in the Paribhāṣenduśekhara. |
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| anipātya | not necessary to be specifically or implicitly stated, as it can be brought about or accomplished in the usual way: e. g. द्वन्द्वम् । लिङ्गमशिष्यं लोकाश्रयत्वाल्लिङ्गस्य । तत्र नपुंसकत्वमनिपात्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VIII.1.15. See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.2.27 and VI. 1.207. |
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| animitta | ot serving as a cause, not possessing a causal relation; e. g. संनिपातलक्षणे विधिरनिमित्तं तद्विघातस्य Paribhāṣenduśekhara of Nāgeśa. Pari. 85. See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.39. |
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| aniyata | not subject to any limitation confer, compare प्रत्यया नियताः, अर्था अनियताः, अर्था नियताः, प्रत्यया अनियताः M.Bh. on II. 3.50. In the casc of नियमविधि (a restrictive rule or statement ) a limitation is put on one or more of the constituent elements or factors of that rule, the limited element being called नियत, the other one being termed अनियत; also see Kāś. on II.2.30. |
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| aniyatapuṃska | whose sex-especially whether it is a male or a female-is not definitely known from its mere sight; small insects which are so. The term क्षुद्रा in P. IV.1.131 is explained in the Mahābhāṣya as क्षुद्रा नाम अनियतपुंस्का अङ्गहीना वा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.1.131. |
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| anirdiṣṭārtha | whose sense has not been specifically stated ; the word is used with reference to such affixes as are not prescribed in any specific sense or senses and hence as are looked upon as possessing the sense which the base after which they are prescribed has got: confer, compare अनिर्दिष्टार्थाः प्रत्ययाः स्वार्थे भवन्ति -affixes, to which no meaning has been assigned, convey the meaning of the bases to which they are added; confer, compare Paribhāṣenduśekhara of Nāgeśa. Pari. 113; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2.4, III, 2.67, III.3.19, III. 4.9, VI.1.162. |
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| aniṣṭa | an undesired consequence or result; confer, compare अनिष्टं च प्राप्नोति इष्टे च न सिध्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.1 , also confer, compare नानिष्टार्था शास्त्रप्रवृत्तिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI.1.2. |
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| anīyar | kṛt affix, termed कृत्य also forming the pot. passive voice. participle. of a root; confer, compare तव्यत्तव्यानीयरः P.III.1.96. exempli gratia, for example see the forms करणीयं, हरणीयं, the mute र् showing the acute accent on the penultimate vowel, |
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| anukaraṇa(1) | imitation; a word uttered in imitation of another; an imitative name: confer, compare अनुकरणे चानितिपरम् P.I.4.62; अनुकरणं हि शिष्टशिष्टाप्रतिषिद्धेषु यथा लौकिकवैदिकेषु, Śiva sūtra 2 Vārt 1; confer, compare also प्रकृतिवद् अनुकरणं भवति an imitative name is like its original Paribhāṣenduśekhara of Nāgeśa. Pari. 36; also M.Bh. on VIII. 2.46; (2) imitative word, onomatopoetic word; confer, compare एवं ह्याहुः कुक्कुटाः कुक्कुड् इति । नैवं त आहुः । अनुकरणमेतत्तेषाम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.48. confer, compare also दुन्दुभि: इति शब्दानुकरणम् Nirukta of Yāska.IX. 12. |
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| anukarṣaṇa | dragging (from the preceding rule) to the following rule taking the previous rule or a part of it as understood in the following rule or rules in order; the same as अनुवृत्ति; confer, compare अनुकर्षणार्थश्चकारः Kāś. on II. 4.18, III.2.26, VII. 1.48: cf also the Paribhāṣā; चानुकृष्टं नोत्तरत्र -that which is attracted from a preceding rule by the particle च is not valid in the rule that follows; Paribhāṣenduśekhara of Nāgeśa. Pari. 78. |
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| anukta | not actually stated or expressed in a rule; confer, compare चकारोऽनुक्तसमुच्चयार्थ: Kāś. on II.4.18, III.2.26, VII. 1.48; also confer, compare Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P.II.2.9 |
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| anukramaṇa | enumeration (in the right order as.opposed to व्युत्क्रम ); e. g. अथ किमर्थमुत्तरत्र एवमादि अनुक्रमणं क्रियते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.58; also on IV. 2.70; verbal forms of the root क्रम् with अनु occur in this sense very frequently; exempli gratia, for example यदित ऊर्ध्वं अनुक्रमिष्यामः; so also the past passive participle. अनुक्रान्तं occurs frequently in the same sense. अनुतन्त्र literally that which follows Tantra id est, that is Śāstra which means the original rules of a Śāstra; technical term for Vartika used by Bhartṛhari;confer, compare सूत्राणां सानुतन्त्राणां भाष्याणां च प्रणेतृभिः Vāk. Pad. I.23, where the word अनुतन्त्र is explained as Vārtika by the commentator. |
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| anuttama | other than उत्तम or the first person; confer, compare विभाषितं सोपसर्गमनुत्तमम् P. VII.1.53 and Kāśika thereon. |
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| anutpati | non-production of an element of a word such as an affix or an augment or the like; confer, compare वावचने चानुत्पत्त्यर्थम् P.III.1.2 Vārttika (on the Sūtra of Pāṇini). 7, तत्रोत्पत्तिर्वा प्रसङ्गो यथा तद्धिते P. III.1.94 Vārttika (on the Sūtra of Pāṇini). 2, also कृष्यादिषु चानुत्पत्तिः (णिचः) P.III.1.26, Vārttika (on the Sūtra of Pāṇini). 3. |
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| anudātta | non-udatta, absence of the acute accent;one of the Bāhyaprayatnas or external efforts to produce sound. This sense possibly refers to a stage or a time when only one accent, the acute or उदात्त was recognized just as in English and other languages at present, This udatta was given to only one vowel in a single word (simple or compound) and all the other vowels were uttered accentless.id est, that is अनुदात्त. Possibly with this idea.in view, the standard rule 'अनुदात्तं पदमेकवर्जम्'* was laid down by Panini. P.VI.1.158. As, however, the syllable, just preceding the accented ( उदात्त ) syllable, was uttered with a very low tone, it was called अनुदात्ततर, while if the syllables succeeding the accented syllable showed a gradual fall in case they happened to be consecutive and more than two, the syllable succeeding the उदात्त was given a mid-way tone, called स्वरितः confer, compare उदात्तादनुदात्तस्य स्वरितः. Thus, in the utterance of Vedic hymns the practice of three tones उदात्त, अनुदात्त and स्वरित came in vogue and accordingly they are found defined in all the Prātiśākhya and grammar works;confer, compare उच्चैरुदात्तः,नीचैरनुदात्तः समाहारः स्वरितः P.I.2.29-31, T.Pr.I.38-40, V.Pr.I.108-110, Anudātta is defined by the author of the Kāśikāvṛtti as यस्मिन्नुच्चार्यमाणे गात्राणामन्ववसर्गो नाम शिथिलीभवनं भवति, स्वरस्य मृदुता, कण्ठविवरस्य उरुता च स: अनुदात्तः confer, compare अन्ववसर्गो मार्दवमुरुता स्वस्येति नीचैःकराणि शब्दस्य Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.29,30. Cfeminine. also उदात्तश्चानुदात्तश्च स्वरितश्च त्रयः स्वराः । अायामविश्रम्भोक्षपैस्त उच्यन्तेSक्षराश्रयाः ॥ Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III.1. The term anudātta is translated by the word 'grave' as opposed to acute' (udātta,) and 'circumflex' (svarita); (2) a term applied to such roots as have their vowel अनुदात्त or grave, the chief characteristic of such roots being the non-admission of the augment इ before an ārdhadhātuka affix placed after them. ( See अनिट्, ). |
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| anudāttatara | quite a low tone, completely grave; generally applied to the tone of that grave or anudātta vowel which is immediately followed by an acute ( उदात्त ) vowel. When the three Vedic accents were sub-divided into seven tones viz. उदात्त, उदात्ततर्, अनुदात्त, अनुदात्ततर, स्वरित, स्वरितस्थोदात्त and एकश्रुति corresponding to the seven musical notes, the अनुदात्ततर was the name given to the lowest of them all. अनुदात्ततर was termed सन्नतर also; confer, compare उदात्तस्वरितपरस्य सन्नतरः P.I.2.40; confer, compare also M, Bh. on I.2.33. |
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| anudāttet | literally one whose mute significatory letter is uttered with a grave accent: a term applied to a root characterized by an indicatory mute vowel accented grave, the chief feature of such a root being that it takes only the Ātmanepada affixes c. g. आस्ते, वस्ते, et cetera, and others; confer, compare अनुदात्तङित आत्मनेपदम् P. I.3.12; such a root, in forming a derivative word in the sense of habit, takes the affix युच् e. g. वर्त्तनः, वर्धन: et cetera, and others provided the root begins with a consonant; confer, compare अनुदात्तेतश्र हलादेः P. III.2.149. |
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| anudāttopadeśa(a root) | pronounced originally i. c. pronounced in the Dhātupāṭha with a grave accent; see the word अनुदात्त a reference to some preceding word, not necessarily on the same page.: confer, compare अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि ङ्किति P. VI.4.37. See also the word अनिट् a reference to some preceding word, not necessarily on the same page.. |
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| anunāda | a fore-sound : a preceding additional sound which is looked upon as a fault: e. g. ह्वयामि whom pronounced as अह्वयामि. This sound is uttered before an initial sonant consonant. It is also uttered before initial aspirates or visarga. confer, compare घोषवतामनुनादः पुरस्ताद् आदिस्थानां, क्रियते धारणं वा । सोष्मोष्माणामनुनादोप्यनादः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV.18,19. |
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| anunāsika(a letter) | uttered through the nose and mouth both, as different from anusvāra which is uttered only through the nose. confer, compare मुखनासिकावचनोनुनासिकःP.I.1.8, and Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). thereon. The anunāsika or nasal letters are the fifth letters of the five classes ( id est, that is ङ्, ञ्, ण्, न्, म् ) as also vowels अ, इ, उ and semivowels when so pronounced, as ordinarily they are uttered through the mouth only; ( exempli gratia, for example अँ, आँ, et cetera, and others or य्यँ, व्वँ, ल्लँ et cetera, and others in सय्यँन्ता, सव्वँत्सरः, सँल्लीनः et cetera, and others) The अनुनासिक or nasalized vowels are named रङ्गवर्ण and they are said to be consisting of three mātras. confer, compare अष्टौ आद्यानवसानेsप्रगृह्यान् आचार्या आहुरनुनासिकान् स्वरान् । तात्रिमात्रे शाकला दर्शयन्ति Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.63.64; confer, compare also अप्रग्रहाः समानाक्षराणि अनुनासिकानि एकेषाम् T. Pr XV.6. Trivikrama, a commentator on the Kātantra vyākaraṇa Sūtra.Sūtras, explains अनुनासिक as अनु पश्चात् नासिकास्थानं उच्चारणं एषां इत्यनुनासिकाः । पूर्वं मुखस्थानमुच्चारणं पश्चान्नासिकास्थानमुच्चारणमित्यर्थः । अनुग्रहणात्केवलनासिकास्थानोच्चारणस्य अनुस्वारस्य नेयं संज्ञा । and remarks further पूर्वाचार्यप्रसिद्धसंज्ञेयमन्वर्था । Com. by Tr. on Kat. I 1.13. Vowels which are uttered nasalized by Pāṇini in his works viz. सूत्रपाठ, धातुपाठ, गणपाठ et cetera, and others are silent ones i. e. they are not actually found in use. They are put by him only for the sake of a complete utterance, their nasalized nature being made out only by means of traditional convention. e. g. एध, स्पर्ध et cetera, and others confer, compare उपदेशेSजनुनासिक इत् P.I.3.2; confer, compare also प्रतिज्ञानुनासिक्याः पाणिनीयाः Kāś on I.3.2. |
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| anupasarjana | not subordinated in wordrelation, principal member; confer, compare अनुपसर्जनात् P. IV.I.14 and M.Bh. thereon; cf also Par. Śek Pari. 26. |
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| anupradāna | an effort outside the mouth in the production of sound at the different vocal organs such as कण्ठ, तालु et cetera, and others which is looked upon as an external effort or bāhyaprayatna. अनुप्रदान is one of the three main factors in the production of sound which are ( 1 ) स्थान, ( 2 ) करण or आभ्यन्तरप्रयत्न and ( 3 ) अनुप्रदान or बाह्यप्रयत्न; confer, compare स्थाकरणप्रयत्नेभ्यो वर्णा जायन्ते Cān. The commentator on Taittirīya Prātiśākhya.describes अनुप्रदान as the मूलकारण or उपादानकारण, the main cause in the production of articulate sound confer, compare अनुप्रदीयते अनेन वर्णः इति अनुप्रदानम्: cf also अनुप्रदीयते इत्यनुप्रदानं प्रयत्न इत्यर्थः; Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. I. Generally two main varieties of बाह्यप्रयत्न are termed अनुप्रदान which are mentioned as (i) श्वासानुप्रदान (emission of breath) and नादानुप्रदान (resonance), the other varieties of it such as विवार, संवार, घोष, अघोष, अल्पप्राण, मह्मप्राण, उदात्त, अनुदात्त and स्वरित being called merely as बाह्यप्रयत्न. |
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| anubandha | a letter or letters added to a word before or after it, only to signify some specific purpose such as (a) the addition of an afix (e. g. क्त्रि, अथुच् अङ् et cetera, and others) or (b) the substitution of गुण, वृद्धि or संप्रसारण vowel or (c) sometimes their prevention. These anubandha letters are termed इत् (literally going or disappearing) by Pāṇini (confer, compare उपदेशेजनुनासिक इत् et cetera, and others I.3.2 to 9), and they do not form an essential part of the word to which they are attached, the word in usage being always found without the इत् letter. For technical purposes in grammar, however, such as आदित्व or अन्तत्व of affixes which are characterized by इत् letters, they are looked upon as essential factors, confer, compare अनेकान्ता अनुबन्धाः, एकान्ता:, etc, Paribhāṣenduśekhara of Nāgeśa. Pari. 4 to 8. Although पाणिनि has invariably used the term इत् for अनुबन्ध letters in his Sūtras, Patañjali and other reputed writers on Pāṇini's grammar right on upto Nāgeśa of the 18th century have used the term अनुबन्ध of ancient grammarians in their writings in the place of इत्. The term अनुबन्ध was chosen for mute significatory letters by ancient grammarians probably on account of the analogy of the अनुबन्ध्य पशु, tied down at sacrifices to the post and subsequently slaughteredition |
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| anubhūtisvarūpācārya | a writer of the twelfth century who wrote a work on grammar called सरस्वती-प्रक्रिया or सारस्वतप्रक्रिया, He has also written धातुपाठ and आख्यातप्रक्रिया. The grammar is a short one and is studied in some parts of India. |
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| anuloma | in the natural order (opp. to प्रतिलोम ), confer, compare तेऽन्वक्षरसंधयोनुलोमाः in R.Pr.II.8. अनुलोमसंधि is a term applied to Saṁdhis with a vowel first and a consonant afterwards. |
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| anuvṛtti | repetition or recurrence of a word from the previous to the subsequent rule or rules, which is necessary for the sake of the intended interpretation. The word is of common use in books on Pāṇini's grammar. This recurrence is generally continuous like the stream of a river ( गङ्गास्रोतोवत् ); sometimes however, when it is not required in an intermediate rule, although it proceeds further, it is named मण्डूकप्लुत्यानुवृत्ति. In rare cases it is taken backwards in a sūtra work from a subsequent rule to a previous rule when it is called अपकर्ष. |
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| anuṣaṅga(1) | literally attaching, affixing: augment, अनुषज्यते असौ अनुषङ्गः; (2) a term for the nasal letter attached to the following consonant which is the last, used by ancient grammarians; confer, compare अव्यात्पूर्वे मस्जेरनुषङ्गसंयेगादिलोपार्थम् confer, compare P.I.1.47 Vārttika (on the Sūtra of Pāṇini).2 and M.Bh. thereon; confer, compare थफान्तानां चानुषङ्गिणाम् Kat. IV. 1.13. The term अनुषङ्ग is defined in the kātantra grammar as व्यञ्जनान्नः अनुषङ्ग. The term is applied to the nasal consonant न् preceding the last letter of a noun base or a root base; penultimate nasal of a root or noun base: Kātantra vyākaraṇa Sūtra.II.1.12. |
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| anusaṃhitaṃ | according to the Saṁhitā text of the Vedas: confer, compareएतानि नोहं गच्छन्ति अध्रिगो अनुसंहितम् Bhartṛihari's Mahābhāṣyadīpikā p. 9; confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI.31, also XV.33, where the word is explained as संहिताक्रमेण by Uvaṭa. |
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| anekārtha(1) | possessed of a plural sense referring to many things. confer, compare अनेकार्थे युष्मदस्मदी Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II. 2.98 also अनेकार्थाश्रयश्च पुनरेकशेषः P. I. 2.64 Vārttika (on the Sūtra of Pāṇini). 15; (2) possessed of many senses, confer, compare अनेकार्था अपि धातवो भवन्ति M. Bh, on P.III.2.48; also confer, compare यान्यनेकार्थानि एकशब्दानि तान्यतोनुक्रमिष्यामः Nirukta of Yāska.IV.1. |
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| anaikāntika | undetermined, indefinite एतद्प्यनैकान्तिकं यदल्पप्राणस्य सर्वोच्चैस्तन्महाप्राणस्य सर्वनीचै: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on I.2.30, also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 1.37; not invariable, confer, compare अनैकान्तिकं ज्ञापकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.2.102, VIII.3.34 |
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| anaimittika | not possessed of any definite cause; अनैमित्तिको ह्यनुबन्धलेाप: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.20 also on I. 1.59 and I. 2.64. |
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| antaḥpādam | inside a word; explained as पदस्य मध्ये by उव्वटः confer, compare नुश्रान्तः पदेऽरेफे V.Pr.IV.2 confer, compare also अन्तःपदं विवृत्तयः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)II.13. |
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| antaḥstha,antaḥsthā | feminine., also writen as अन्तस्थ, अन्तस्था feminine., semivowel; confer, compare अथान्तस्थाः । यिति रेिन लेिति वितिः; Vājasaneyi Prātiśākhya.VIII.14-15: confer, compare चतस्रोन्तस्थाः explained by उव्वट as स्पर्शोषमणामन्तः मध्ये तिष्ठन्तीति अन्तस्थाः R.Pr.I.9, also पराश्चतन्नान्तस्थाः Taittirīya Prātiśākhya.I. 8. The ancient term appears to be अन्तस्थाः feminine. used in the Prātiśākhya works. The word अन्तःस्थानाम् occurs twice in the Mahābhāṣya from which it cannot be said whether the word there is अन्तःस्थ m. or अन्तःस्था feminine. The term अन्तस्थ or अन्तस्था is explained by the commentators on Kātantra as स्वस्य स्वस्य स्थानस्य अन्ते तिष्ठन्तीति । |
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| antara | interval between two phonetic elements when they are uttered one after another; hiatus, pause; वर्णान्तरं परमाणु, R.T. 34; also विरामो वर्णयोर्मध्येप्यणुकालोप्यसंयुते Vyāsaśikṣā; (2) space between two phonetic elements, e. g. स्वरान्तरे explained as स्वरयोरन्तरे (between two vowels) by Uvvaṭa's Bhāṣya on the Prātiśākhya works.confer, compare अन्तस्थान्तरोपलिङ्गी विभाषितगुणः Nir X.17. |
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| antargaṇa | a group of words mentioned inside another group of words (गण); confer, compare पुषादिदेवाद्यन्तर्गणो गृह्यते, न भ्वादिक्रयाद्यन्तर्गणः Kāś on III.1.55; also काण्वादिगर्गाद्यन्तर्गणः Kāś on IV.2.111. |
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| antarhita | separated by a dissimilar element; confer, compare यूनि चान्तर्हित अप्राप्तिः P.IV. 1.93 Vārttika (on the Sūtra of Pāṇini). 5. व्यञ्जनान्तर्हितोपि उदात्तपरः अनुदात्तः स्वरितमापद्यते T. Pr.XIV.30; confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III.9. |
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| antasthā | feminine. also अन्तस्थः semi-vowel; see under अन्त:स्थ. |
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| antādivadbhāva | condition, attributed to a single substitute for the final of the preceding and initial of the succeeding word, of being looked upon either as the final of the preceding word or as the initial of the succeeding word but never as both (the final as well as the initial) at one and the same time; confer, compare उभयत आश्रये नान्तादिवत् Sīr. Pari 39 also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.48. |
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| antya(1) | final letter; अन्ते भवमन्त्यम् (2) final consonant of each of the five groups of consonants which is a nasal अन्त्योनुनासिकः R.T. 17. |
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| anyatarasyām | optionally; literally in another way. The term is very common in the rules of Pāṇini, where the terms वा and विभाषा are also used in the same sense. |
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| anyapadārtha | another sense, sense different from what has been expressed by the wording given; confer, compare अनेकमन्यपदार्थे P.II.2.24; also अन्यपदार्थप्रधानो बहुव्रीहिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.6. |
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| anvakṣarasaṃdhi | a combination of letters according to the order of the letters in the Alphabet; a samdhi or euphonic combination of a vowel and a consonant, called अन्वक्षर-अनुलोमसंधि where a vowel precedes a consonant; and अन्वक्षरप्रतिलोमसंधि where a consonant precedes a vowel, the consonant in that case being changed into the third of its class; एष स्य स च स्वराश्च पूर्वे भवति व्यञ्जनमुत्तरं यदेभ्यः। तेन्वक्षरसेधयेानुलोमाः प्रतिलोमाश्च विपर्यये त एव ।। R Pr. II.8.9 e. g. एष देवः, स देवः and others are instances of अन्वक्षरानुलोमसंधि where विसर्ग after the vowel is dropped; while हलव्यवाड् अग्निः is an instance of अन्वक्षरप्रतिलोमसंधि where the consonant ट् precedes the vowel अ. |
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| anvarthasaṃjñā | A technical term used in accordance with the sense of its constituent parts; e. g. सर्वनाम, संख्या, अव्यय उपसर्जन,कारक, कर्मप्रवचनीय, अव्ययी-भाव, प्रत्यय, उपपद et cetera, and others All these terms are picked up from ancient grammarians by Pāṇini: confer, compare तत्र महत्याः संज्ञाया एतत् प्रयोजनम् । अन्वर्थसंज्ञा यथा विज्ञायेत । संख्यायते अनया संख्येति । confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.23; also confer, compare M.Bh.on I.1.27,I. 1.38,I.2.43, I.4.83, II.1,5, III. 1.1, III.1.92 et cetera, and others |
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| anvavasarga | relaxation or wide opening of the sound-producing organs as done for uttering a vowel of grave accent. confer, compare अन्ववसर्गः गात्राणां विस्तृतता Tait. Pr. XXII.10. |
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| ap(1) | kṛt affix अ, in the sense of verbal activity (भाव) or any verbal relation (कारक) excepting that of an agent, (कर्तृ) applied to roots ending in ऋ or उ and the roots ग्रह्,वृ,दृ et cetera, and others mentioned in P. III.3.58 and the following rules in preference to the usual affix घञ. exempli gratia, for example करः, गरः, शरः, यवः, लवः, पवः, ग्रहः, स्वनः etc, confer, compare P.III, 3.57-87 ; (2) compound-ending अप् applied to Bahuvrīhi compounds in the feminine gender ending with a Pūraṇa affix as also to Bahuvrīhi compounds ending with लोमन् preceded by अन्त् or वहिर् e. g. कल्याणीपञ्चमा रात्रयः, अन्तर्लोमः,बहिर्लोमः पटः confer, compare P. V. 4.116, 117. |
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| apakarṣa(1) | deterioration of the place or instrument of the production of sound resulting in the fault called निरस्त; confer, compare स्थानकरणयेारपकर्षेण निरस्तं नाम दोष उत्पद्यते, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV.2; (2) drawing back a word or words from a succeeding rule of grammar to the preceding one; confer, compare "वक्ष्यति तस्यायं पुरस्तादपकर्षः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.2.8. (3) inferiority (in the case of qualities) न च द्रव्यस्य प्रकर्षापकर्षौ स्तः । |
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| apatya | a descendent, male or female, from the son or daughter onwards upto any generation; cf तस्यापत्यम् P, IV.1.92. |
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| apaśabda | corrupt form of a correct word, called म्लेच्छ also; confer, compare म्लेच्छो ह वा एष यदपशब्दः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.1. अस्तु वापि तरस्तस्माद् नापशब्दो भविष्यति । वाचकश्चेत्प्रयोक्तव्यो वाचक्श्र्चेत्प्रयुज्यताम् ॥ Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V.3.55. |
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| api | also in addition to; अपि is used sometimes to mean absolute of or ungualified by any condition; confer, compare अन्येभ्येपि दृश्यते । अपिशब्दः सर्वोपाधिव्यभिचारार्थः । निरुपपदादपि भवति । धीवा पीवा । KS. on P. III. 2.75, III. 2.101, VII. 1.38; confer, compare अपिग्रहणे व्यभिचारार्थम् ) Durgasiṁha's Kātantra-Sūtravṛtti. on Kātantra vyākaraṇa Sūtra.II.3.64. |
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| apūrva(1) | not existing before; confer, compare आगमश्च नाम अपूर्वः शब्दोपजनः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1-20, I.1.46; (2) not preceded by any letter or so, cf अपूर्वलक्षण अादिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.21: (3) a rule prescribing something not prescribed before; confer, compare तत्र अपूर्वो विधिरस्तु नियमोस्तु इति अपूर्व एव विधिर्भविष्यति न नियमः M.Bh. on I.4.3., III.1.46, III.2. 127, III.3.19. |
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| appayadīkṣita | अप्पदीक्षित A famous versatile writer of the sixteenth century A. D. (1530-1600 ), son of रङ्गराजाध्वरीन्द्र a Dravid Brāhmaṇa. He wrote more than 60 smaller or greater treatises mainly on Vedānta, Mimāṁsā, Dharma and Alaṁkāra śāstras; many of his works are yet in manuscript form. The Kaumudi-prakāśa and Tiṅantaśeṣasaṁgraha are the two prominent grammatical works written by him. Paṇdit Jagannātha spoke very despisingly of him. |
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| aprayukta | not found in popular or current use, exempli gratia, for example the words ऊष, तेर, चक्र et cetera, and others यद्यप्यप्रयुक्ता अवश्यं दीर्घसत्त्रवल्लक्षणेनानुविधेयाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1, also यथालक्षणमप्रयुक्ते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.I.24 |
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| abhinidhāna | literally that which is placed near or before; the first of the doubled class consonants; a mute or sparṣa consonant arising from doubling and inserted before a mute; confer, compare अघोषादूष्मणः परः प्रथमः अभिनिधानः स्पर्शपरात्तस्य सस्थानः ( Taittirīya Prātiśākhya.XIV. 9. ) explained by त्रिभाष्यरत्न as स्पर्शपरादघोषादूष्मणः परः प्रथम आगमस्तस्य स्पर्शस्य समानस्थानः अभिनिधानो भवति । अभिनिधीयते इत्यभिनिधानः आरोपणीयः इत्यर्थः । यथा यः क्कामयेत अश्मन्नूर्जम् । यः प्पाप्मना । The Ṛk. prātiśākhya explains the term अभिनिधान somewhat differently; confer, compare अभिनिधानं कृतसंहितानां स्पर्शन्ति:स्थानामपवाद्य रेफम् । संघारणं संवरणं श्रुतेश्च स्पर्शोदयानामपि चावसाने Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 5, explained by उव्वट as स्पर्शपराणां स्पर्शानां रेफं वर्जयित्वा अन्तःस्थानां च वर्णानां कृतसंहितानां च सतां संधारणं वर्णश्रुतेश्च संवरणं भवति । तदेतद् अभिनिधानं नाम । यथा उष मा षड् द्वा द्वा । ऋ. सं ८।६८।१४ इह षड् इत्यत्र अभिनिधानम् ॥ अभिनिघान possibly according to उव्वट here means the first of the doubled letter which, although the second letter is attached to it, is separately uttered with a slight pause after it. अभिनिधान means, in short, something like 'suppression.' The Ṛk. Tantra takes a still wider view and explains अभिनिधान as the first of a doubled consonant, cf ; अभिनिधानः । क्रमजं च पूर्वान्ततस्वरं भवति । Ṛktantra Prātiśākhya. 21. |
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| abhiniṣṭāna | Resonance (of a visarga utterance). |
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| abhinihita | used in connection with a सन्धि or euphonic combination in which the vowel अ, as a first or a second member, is absorbed into the other member. e. g. रथेभ्यः + अग्रे = रथेभ्योऽग्रे also दाशुषेऽग्रे, where अ of अग्रे is absorbed or merged in ओ of रथेभ्यः or ए of दाशुषे; confer, compare अथाभिनिहितः संधिरेतैः प्राकृतवैकृतैः । एकीभवति पादादिरकारस्तेत्र संधिजाः; Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 13 to 25; confer, compareएङः पदान्तादति P.VI.1.109. |
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| abhiprāya(1) | अभिप्रायसंधि a kind of euphonic combination where the nasal letter न् is dropped and the preceding vowel ( अ ) is nasalised e. g, दधन्याँ यः । स्ववाँ यातु : (2) view, purpose, intention; confer, compare तद् व्यक्तमाचार्यस्याभिप्रायो गम्येत, इदं न भवतीति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.27; confer, compare also स्वरितञितः कर्त्रभिप्राये क्रियाफले P.1.3.72. |
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| abhivyādāna | absorption of a vowel when two long vowels of the same kind come together exempli gratia, for example ता आपः = तापः, अवसा आ = अवसा, the resultant vowel being pronounced specially long consisting of some more mātrā, which is evidently, a fault of pronunciation. confer, compare आदानं आरम्भः; विपुलं विशालं वा आदानं व्यादानम् । अभिव्याप्तं अभिभूतं व्यादानं अभिव्यादानम् Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 27. |
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| abhyaṃkara(BHASKARASHASTRI Abhyankar 1785-1870 A. D. ) | an eminent scholar of Sanskrit Grammar who prepared a number of Sanskrit scholars in Grammar at Sātārā. He has also written a gloss on the Paribhāṣenduśekhara and another one on the Laghu-Śabdenduśekhara. (VASUDEVA SHASTRI Abhyakar 863-1942 A. D.) a stalwart Sanskrit Pandit, who, besides writing several learned commentaries on books in several Sanskrit Shastras, has written a commentary named 'Tattvādarśa' on the Paribhāṣenduśekhara and another named 'Guḍhārthaprakāśa' on the Laghuśabdenduśekhara. (KASHINATH VASUDEVA Abhyankar, 1890-) a student of Sanskrit Grammar who has written महाभाष्यप्रस्तावना-खण्ड, and जैनेन्द्रपरिभाषावृत्ति and compiled the परिभाषासंग्रह and the present Dictionary of Sanskrit Grammar. |
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| abhyāhata | omission of any sound; a fault of utterance. अम् (1)a technical brief term in Panini's grammar including vowels, semivowels, the letter ह् and nasals; (2) a significant term for the accusative case showing change or substitution or modification: confer, compare अं विकारस्य Taittirīya Prātiśākhya.I.28 explained as अमिति शब्दे विकारस्याख्या भवति । अमिति द्वितीय विभक्तेरुपलक्षणम् । (3) augment अ applied to the penultimate vowel of सृज् & दृश् (P. VI.1.58, 59 and VII.1.99) (4) substitute tor Ist person. singular. affix मिप्, by P.III.4.101 (5) Acc. singular. case affix अम् . |
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| amara | called अमरसिंह an ancient grammarian mentioned in the कविकल्पद्रुम by बोपदेव. He is believed to have written some works on grammar such as षट्कारकलक्षण his famous existing work, however, being the Amarakoṣa or Nāmaliṅgānuśāsana. |
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| amṛtasmṛti | called also अमृतस्तुति, a commentary on the प्रक्रियाकौमुदी of रामचन्द्रशेष. |
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| amoghā | also अमोघावृत्ति, a gloss on the grammar of Sākaṭāyana. See अमोघवर्ष a reference to some preceding word, not necessarily on the same page.. |
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| ambākartrī | commentary on Nāgeśa's Paribhāsenduśekhara named so, as it commences with the words अम्बा कर्त्री et cetera, and others |
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| ayogavāha | the letters or phonetic elements अनुस्वार,विसर्ग,जिह्वामूलीय, उपध्मानीय and यम called so,as they are always uttered only in combination with another phonetic element or letter such as अ or the like, and never independently; confer, compare अकारादिना वर्णसमाम्नायेन संहिताः सन्तः ये वहन्ति आत्मलाभं ते अयेागवाहाः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Vāj.Pr.VIII.18. These अयोगवाह letters possess the characteristics of both, the vowels as well as consonants;confer, compareअयोगवाहानामट्सु उपदेशः कर्तव्यः णत्वं प्रयोजनम् । शर्षु जष्भावत्वे प्रयोजनम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on शिवसूत्र हयवरट्. |
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| arka | the strong blowing of air from the mouth at the time of the utterance of the surd consonants; cf Vāj. Śikṣā. 280. |
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| artha(1) | literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya.III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206. |
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| ardhaka | a fault in the utterance of a vowel of the kind of abridgment of a long utterance. अर्धह्रस्वम् explained as ह्रस्वस्यार्धम्-half the utterance of the short vowel; confer, compare तस्यादित उदात्तमर्धह्रस्वम् P. I.2.32. confer, compare also तस्यादिरुच्चैस्तरामुदात्तादनन्तरं यावदर्द्धे ह्रस्वस्य Tai. Pr. I.44. |
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| ardhajaratīya | a queer combination of half the character of one and half of another, which is looked upon as a fault; confer, compare न चेदानीमर्धजरतीयं लभ्यं वृद्धिर्मे भविष्यति स्वरो नेति । तद्यथा । अर्धं जरत्याः कामयते अर्धं नेति; M.Bh. on IV. 1.78; confer, compare also अर्ध जरत्याः पाकाय अर्धं च प्रसवाय । |
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| ardhamātrika | taking for its utterance the time measured by the utterance of half a mātrā or mora; a consonant, as it requires for its utterance that time which is measured by half a mātrā (mātrā being the time required for the utterance of short अ); confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.16, T. Pr.I.37, Vājasaneyi Prātiśākhya.I.59. |
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| al | a प्रत्याहार or a short term signifying any letter in the alphabet of Pāṇini which consists of 9 vowels, 4 semivowels, 25 class-consonants, and 4 sibilants. |
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| alaukikavigraha | the dissolution of a compound not in the usual popular manner. e. g. राजपुरुष: dissolved as राजन् ङस् पुरुष सु, as contrasted with the लौकिकविग्रह viz. राज्ञः पुरुष: । see also अधिहरि dissolved as हरि ङि in the अलौकिकविग्रह. |
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| avagraha(1) | separation of a compound word into its component elements as shown in the Pada-Pāṭha of the Vedic Saṁhitās. In the Padapāṭha, individual words are shown separately if they are combined by Saṁdhi rules or by the formation of a compound in the Saṁhitāpāṭha; exempli gratia, for example पुरोहितम् in the Saṁhitāpāṭha is read as पुरःsहितम्. In writing, there is observed the practice of placing the sign (ऽ) between the two parts, about which nothing can be said as to when and how it originatedition The AtharvaPrātiśākhya defines अवग्रह as the separation of two padas joined in Saṁhitā. (Atharvaveda Prātiśākhya. II.3.25; II.4.5). In the recital of the pada-pāṭha, when the word-elements are uttered separately, there is a momentary pause measuring one matra or the time required for the utterance of a short vowel. (See for details Vāj. Prāt. Adhāya 5). (2) The word अवग्रह is also used in the sense of the first out of the two words or members that are compounded together. See Kāśikā on P.VIII.4.26; confer, compare also तस्य ( इङ्ग्यस्य ) पूर्वपदमवग्रहः यथा देवायत इति देव-यत. Tai. Pr. I. 49. The term अवग्रह is explained in the Mahābhāṣya as 'separation, or splitting up of a compound word into its constitutent parts; confer, compare छन्दस्यानङोवग्रहो दृश्येत पितामह इति ।(Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.36); also confer, compare यद्येवमवग्रहः प्राप्नोति । न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम् । यथालक्षणं पदं कर्तव्यम् (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.109) where the Bhāṣyakāra has definitely stated that the writers of the Padapāṭha have to split up a word according to the rules of Grammar. (3) In recent times, however, the word अवग्रह is used in the sense of the sign (ऽ) showing the coalescence of अ (short or long) with the preceding अ (short or long ) or with the preceding ए or ओ exempli gratia, for example शिवोऽ र्च्यः, अत्राऽऽगच्छ. (4) The word is also used in the sense of a pause, or an interval of time when the constituent elements of a compound word are shown separately; confer, compare समासेवग्रहो ह्रस्वसमकालः (Vājasaneyi Prātiśākhya.V.1). (5) The word is also used in the sense of the absence of Sandhi when the Sandhi is admissible. |
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| avacana | something which need not be specifically prescribed or stated, being already available or valid; cf तृतीयासमासे अर्थग्रहणमनर्थकं अर्थगतिर्हि अवचनात् P. II.1.30 V.1. |
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| avarṇa | the letter अ; the first letter of the Sanskrit alphabet, comprising all its varieties caused by grades, ( ह्रस्व, दीर्घ, प्लुत) or accents of nasalization. The word वर्ण is used in the neuter gender in the Mahābhāṣya; confer, compare सर्वमुखस्थानमवर्णम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.9, मा कदाचिदवर्णं भूत् M.Bh. I.1.48 Vārttika (on the Sūtra of Pāṇini). 1; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.50 Vārttika (on the Sūtra of Pāṇini). 18 and I.1.51 Vārttika (on the Sūtra of Pāṇini). 2: confer, compare also ह्रस्वमवर्णं प्रयोगे संवृतम् Sīradeva's ParibhāṣāvṛttiPari. 17. 6 |
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| avaśaṃgama | name of a Samdhi when a class consonant, followed by any consonant is not changed, but retained as it is; confer, compare स्पर्शाः पूर्वे व्यञ्जनान्युत्तराणि अास्थापितानां अवशंगमं तत् R.Pr.IV. l; eg. अारैक् पन्थाम् Ṛgveda, Ṛk. Saṁh=Ṛgveda-saṁhita. I.113.16, वषट् ते (Ṛgveda, Ṛk. Saṁh=Ṛgveda-saṁhita.VII.99.7) अजानन् पुत्रः (R. V. X.85.14). |
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| avighātārtha | meant for not preventing the application (of a particular term) to others where it should apply. The word is frequently used in the Kāśikā; cf अजाद्यतष्टाप् । टकारः सामान्यग्रहणाविघातार्थः । Kāś. on P. IV.I.4, also see Kāś. on III.1. 133; III.2,67,73 IV.1.78. |
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| avicālin | immutable. The term is used frequently in the Mahābhāṣya, in connection with letters of the alphabet which are considered 'nitya' by Grammarians; confer, compare नित्येषु च शब्देषु कूटस्थैरविचालिभिर्वर्णैर्भवितव्यमनपायोपजानविकारिभिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhn 2: cf also नित्यपर्यायवाची सिद्धशब्दः । यत्कूटस्थेष्वविचालिषु भावेषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1. |
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| avibhaktika | without the application of a case termination.The term is used frequently in connection with such words as are found used by Pāṇini without any case-affix in his Sūtras; sometimes, such usage is explained by commentators as an archaic usage; confer, compare अविभक्तिको निर्देशः । कृप उः रः लः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I 1. Āhnika of the Pātañjala Mahābhāṣya. 2; also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.3 ; III.1.36, VII.1.3 et cetera, and others |
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| avibhāgapakṣa | a view of grammarians according to which there are words which are looked upon as not susceptible to derivation. The terms अखण्डपक्ष and अव्युत्पन्नपक्ष are also used in the same sense. |
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| aviravikanyāya | a maxim mentioned by Patañjali in connection with the word आविक where the taddhita affix ठक् (इक), although prescribed after the word अवि in the sense of 'flesh of sheep' (अवेः मांसम्), is actually put always after the base अविक and never after अवि. The maxim shows the actual application of an affix to something allied to, or similar to the base, and not to the actual base as is sometimes found in popular use confer, compare द्वयोः शब्दयोः समानार्थयोरेकेन विग्रहोऽपरस्मादुत्पत्तिर्भविष्यति अविरविकन्यायेन । तद्यथा अवेर्मांसमिति विगृह्य अविकशब्दादुत्पत्तिर्भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.88; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.89; IV.2.60; IV.3.131,V.1.7,28; VI.2.11. |
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| avilambita | name of a fault in pronouncing a word where there is the absence of a proper connection of the breath with the place of utterance; 'अविलम्बितः वर्णान्तरासंभिन्नः' Kaiyaṭa's Mahābhāṣyapradīpa.on M.Bh I.1.1. There is the word अवलम्बित which is also used in the same sense; confer, compare ग्रस्तं निरस्तमवलम्बितं निर्हतम् ० M. Bh on I.1.1. |
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| avivakṣā | non-intention: connivance; confer, compare सतोऽप्यविवक्षा भवति । अलोभिका एडका । अनुदरा कन्या । also confer, compare प्रसिद्धेरविवक्षातः कर्मणोऽकर्मिका क्रिया. |
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| avivakṣita(1) | not taken technically into consideration, not meant: confer, compare अविवक्षिते कर्मणि षष्ठी भवति M.Bh on II.3. 52; (2) unnecessary; superfluous; the word is especially used in connection with a word in a Sūtra which could as well be read without that word. The word अतन्त्रं is sometimes used similarly. |
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| aviśeṣita | not specified, mentioned without any specific attribute; confer, compare एवमपि प्रयत्नः अविशेषितः भवति M.Bh. on I.1.9; confer, compare also Kātan. VI.1.63. |
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| avṛddha | literallynot beginning with the vowel अा, ऐ or औ; a word which has got no अा or ऐ， or औ as its first vowel, as for example ग्लुचुक, अहिचुम्बक et cetera, and others इरावती, नर्मदा यमुना etc; confer, compare प्राचामवृद्धात् फिन् बहुलम् P.IV.1.160. also अवृद्धाभ्यो नदीमानुषीभ्यस्तन्नामिकाभ्यः P.IV. 1.113. |
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| avyakta(1) | indistinct; inarticulate; confer, compare अव्यक्तानुकरणस्यात इतौ P. VI.1.98 also P.V.4.57; अव्यक्तं अपरिस्फुटवर्णम् Kāś. on P. VI.1.98; (2) a fault of pronunciation confer, compare नातिव्यक्तं न चाव्यक्तमेवं वर्णानुदीरयेत् । |
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| avyaya | indeclinable, literally invariant, not undergoing a change. Pāṇini has used the word as a technical term and includes in it all such words as स्वर्, अन्तर् , प्रातर् etc, or composite expressions like अव्ययीभावसमास, or such taddhitānta words as do not take all case affixes as also kṛdanta words ending in म् or ए, ऐ, ओ, औ. He gives such words in a long list of Sutras P. I.1.37 to 41; confer, compare सदृशं त्रिषु लिङ्गेषु सर्वासु च विभक्तिषु । वचनेषु च सर्वेषु यन्न व्येति तदव्ययम् Kāś. on P.I.1.37. |
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| avyayārthanirūpaṇa | a work on the meanings of indeclinable words written in the sixteenth century A. D. by Viṭṭhala Śeṣa, grandson of Ramacandra Śeṣa the author of the Prakriyā Kaumudi. |
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| avyayībhāva | name of a compound so called on account of the words forming the compound, being similar to indeclinables: e. g. निर्मक्षिकम् , अधिहरि, यथामति, यावज्जीवम् et cetera, and others; confer, compare अनव्ययं अव्ययं भवतीत्यव्ययीभावः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.I.5. The peculiarity of the avyayībhāva compound is that the first member of the compound plays the role of the principal word; confer, compare पूर्वपदार्थप्रधानोऽव्ययीभावः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.6. |
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| avyavadhāna | absence of intervention between two things by something dissimilar; close sequence confer, compare अतज्जातीयकं हि लोके व्यवधायकं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.7. Vārttika (on the Sūtra of Pāṇini). 8; cf also येन नाव्यवधानं तन ब्यवहितेपि वचनप्रामाण्यात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.3.44, VII.3.54, VII.4.l, VII.4.93. The term अव्यवाय is used in the same sense. |
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| avyāpya | an intransitive root; a technical term in the Cāndra Vyākaraṇa (C. Vy. I.4.70 ) as also in Hemacandra's Śabdānuśāsana; confer, compare अव्याप्यस्य मुचेर्मोग् वा । मुचेरकर्मकस्य सकारादौ सनि परे मोक् इत्ययमादेशो वा स्यात् । न चास्य द्विः । मोक्षति मुमुक्षति चैत्र: । मोक्षते मुमुक्षते वा वत्सः स्वयमेव Hemacandra's Śabdānuśāsana. IV.1.19. |
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| aś(1) | Pratyāhāra or a brief term standing for all vowels, semivowels, and the fifth, fourth and third of the class-consonants; all letters excepting the surds and sibilants; (2) substitute अ for the word इदम् before affixes of cases beginning with the instrumental, and for एतद् before the taddhita affix. affixes त्र and तस्; see P.II.4.32 and 33; (3) substitute अ for the genitive case singular. case-affix ङस् after the words युष्मद् and अस्मद्; see P.VII.1.27. |
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| aśiṣya | unnecessary to be prcscribed or laid down.; confer, compareतदशिष्यं संज्ञाप्रमाणत्वात् P. I.2.53; also लिङ्गं अशिष्यं लोकाश्रयत्वाल्लिङ्गस्य M.Bh. on II.1.36. |
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| aṣṭādhyāyī | name popularly given to the Sūtrapāṭha of Pāṇini consisting of eight books (adhyāyas) containing in all 3981 Sūtras,as found in the traditional recital, current at the time of the authors of the Kāśika. Out of these 398l Sūtras, seven are found given as Vārtikas in the Mahābhāṣya and two are found in Gaṇapāṭha.The author of the Mahābhāṣya has commented upon only 1228 of these 3981 sūtras. Originally there were a very few differences of readings also, as observed by Patañjali ( see Mbh on I.4.1 ); but the text was fixed by Patañjali which, with a few additions made by the authors of the Kāśika,as observed a reference to some preceding word, not necessarily on the same page., has traditionally come down to the present day. The Pāṇini's Aṣṭādhyāyī. is believed to be one of the six Vedāṅga works which are committed to memory by the reciters of Ṛgveda. The text of the Pāṇini's Aṣṭādhyāyī. is recited without accents. The word अष्टाध्यायी was current in Patañjali's time; confer, compare शिष्टज्ञानार्था अष्टाध्यायी Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 3.109. |
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| as(1) | case affix of the nominative and accusative plural and the ablative and genitive singular (जस् , शस्, ङसि and ङस् ) (2) taddhita affix अस् ( असि ) added to पूर्व, अधर and अवर, by P.V.3.39: (3) compoundending अस् ( असिच् ) applied to the words प्रजा and मेधा standing at the end of a Bahuvrīhi compound (P.V.4.122): (4) Uṇādi affix अस् prescribed by the rule सर्वधातुभ्योऽसुन् and subsequent rules (628-678) to form words such as मनस्,सरस् et cetera, and others(5) ending syllable अस्, with or without sense, of words in connection with which special operations are given in grammar; confer, compare P.VI.4.14; confer, compare also अनिनस्मन्ग्रहणान्यर्थवता चानर्थकेन च तदन्तविधिं प्रयोजयन्ति Par.Śek. Pari. 16. |
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| asaṃyoga | absence of the conjunction of consonants; confer, compare असंयोगाल्लिट् कित् P.I.2.5. |
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| asattva(1) | absence of सत्त्व or entity; (2) other than a substance i. e. property, attribute, et cetera, and others confer, compare प्रादयः असत्त्ववचना निपातसंज्ञा भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 4.59; confer, compare also सोऽसत्त्वप्रकृतिर्गणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.44. confer, compare also चादयोऽ सत्त्वे P.I.4.57. |
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| asamartha(1) | syntactically not connected, e. g. राज्ञः and पुरुषः in the sentence भार्या राज्ञः पुरुषो देवदत्तस्य (2) unable to enter into a compound word, the term is used in connection with a word which cannot be compounded with another word, although related in sense to it, and connected with it by apposition or by a suitable case affix, the reason being that it is connected more closely with another word: confer, compare सापेक्षमसमर्थं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). II.1.1.; exempli gratia, for example the words कष्टं and श्रितः in the sentence महत् कष्टं श्रितः. |
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| asiddha | invalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page.. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50. |
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| aspaṣṭa | less in contact with the vocal organ than the semi-vowels; the term occurs in Hemacandra's Grammar (Hemacandra's Śabdānuśāsana. I.3.25) and is explained by the commentator as 'ईषत्स्पृष्टतरौ प्रत्यासत्तेर्यकारवकारौ. अस्पष्ट stands for the letters य and व which are substituted for the vowels ए ऐ and ओ औ when followed by a vowel; cf, also Śāk I.I.154. |
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| asmad | first person; the term is used in the sense of the first person in the grammars of Hemacandra and Śākaṭāyana. confer, compare त्रीणि त्रीण्यन्ययुष्मदस्मदि (Hemacandra's Śabdānuśāsana. III.3.17); |
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| asvapadavigraha | a term used for those compounds, the dissolution of which cannot be shown by the members of the compound: e. g. सुमुखी; confer, compare भवति वै कश्चिदस्वपदविग्रहोपि बहुव्रीहिः । तद्यथा । शोभनं मुखमस्याः सुमुखीति । M.Bh. on V.4.5. |
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| asva | not homogeneous: asavarṇa. confer, compare इवर्णादेः अस्वे स्वरे यवरलम् Hemacandra's Śabdānuśāsana. I.2.21, also अस्वे Śāk.I.1.73. |
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| ākṛti | literally form; individual thing; confer, compare एकस्या अाकृतेश्चरितः प्रयोगो द्वितीयस्यास्तृतीयस्याश्च न भवति M.Bh on III.1.40 Vārttika (on the Sūtra of Pāṇini).6. The word is derived as आक्रियते सा आकृतिः and explained as संस्थानम्; confer, compare आक्रियते व्यज्यते अनया इति आकृतिः संस्थानमुच्यते Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on IV.1.63; (2) general form which, in a way, is equivalent to the generic notion or genus; confer, compare आकृत्युपदेशात्सिद्धम् । अवर्णाकृतिरुपदिष्टा सर्वमवर्णकुलं ग्रहीष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).I.1 Āhnika of the Pātañjala Mahābhāṣya. 1; (3) notion of genus; cf also यत्तर्हि तद् भिन्नेष्वभिन्नं छिनेष्वच्छिन्नं सामान्यभूतं स शब्दः । नेत्याह । अाकृतिर्नाम सा. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.Āhnika of the Pātañjala Mahābhāṣya.1; (4) a metre consisting of 88 letters; confer, compare R. Prāt. XVI.56,57. |
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| aākṛtigaṇa | a class or group of words in which some words are actually mentioned and room is left to include others which are found undergoing the same operation; confer, compare श्रेण्यादयः कृतादिभिः । श्रेण्यादयः पठ्यन्ते कृतादिराकृतिगणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.59. Haradatta defines the word as प्रयोगदर्शनेन आकृतिग्राह्यो गणः अाकृतिगण:। अत्र अादिशब्दः प्रकारे । अाकृतिगणेपि उदाहरणरूपेण कतिपयान् पठति कृत मत इत्यादि Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on II.I.59 ; confer, compare Kaiyaṭa's Mahābhāṣyapradīpa.of Kaiyaṭa also on II.1. 59.Some of the gaṇas mentioned by Pāṇini are ākṛtigaṇas, exempli gratia, for example अर्शआदिगण, मूलविभुजादिगण, स्नात्व्यादिगण, शिवादिगण, पचादिगण, and others. |
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| ākṣipta(1) | taken as understood, being required to complete the sense; confer, compare क्विबपि अाक्षिप्तो भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2. 178;(2) a term used for the circumflex accent or स्वरित as it is uttered by a zig-zag motion of the organ in the mouth caused by the air producing sound; confer, compare आक्षेपो नाम तिर्यग्गमनं गात्राणां वायुनिमित्तं तेन य उच्यते स स्वरितः Uvaṭa on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 1. |
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| ākhyā | designation, conventional name; confer, compare देवदत्तो मुण्ड्यपि जट्यपि त्यामाख्यां न जहाति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1; confer, compare also स्वमज्ञातिघनाख्यायाम् P.I.1.35; confer, compare also वर्णः कारोत्तरो वर्णाख्या Tai. Prāt. I. 16. |
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| aākhyāta | verbal form, verb; confer, compare भावप्रधानमाख्यातं सत्त्वप्रधानानि नामानि Nirukta of Yāska.I.1; चत्वारि पदजातानि नामाख्यातोपसर्गनिपाताश्च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1. Āhnika 1 ; also A.Prāt. XII. 5, अाकार अाख्याते पदादिश्च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.2.37 Vārttika (on the Sūtra of Pāṇini). 2, आख्यातमाख्यातेन क्रियासातत्ये Sid. Kau. on II.1.72, क्रियावाचकमाख्यातं Vājasaneyi Prātiśākhya.V.1; confer, compare भारद्वाजकमाख्यातं भार्गवं नाम भाष्यते । भारद्वाजेन दृष्टत्वादाख्यातं भारद्वाजगोत्रम् V. Prāt. VIII. 52; confer, compare also Athar. Prāt.I.I.12, 18; 1.3.3,6; II.2.5 where ākhyāta means verbal form. The word also meant in ancient days the root also,as differentiated from a verb or a verbal form as is shown by the lines तन्नाम येनाभिदधाति सत्त्वं, तदाख्यातं येन भावं स धातुः R.Pr.XII.5 where 'आख्यात' and 'धातु' are used as synonyms As the root form such as कृ, भृ et cetera, and others as distinct from the verbal form, is never found in actual use, it is immaterial whether the word means root or verb.In the passages quoted a reference to some preceding word, not necessarily on the same page. from the Nirukta and the Mahābhāṣya referring to the four kinds of words, the word ākhyāta could be taken to mean root (धातु) or verb (क्रियापद). The ākhyāta or verb is chiefly concerned with the process of being and bccoming while nouns (नामानि) have sattva or essence, or static element as their meaning. Verbs and nouns are concerned not merely with the activities and things in this world but with every process and entity; confer, compare पूर्वापूरीभूतं भावमाख्यातेनाचष्टे Nir.I.;अस्तिभवतिविद्यतीनामर्थः सत्ता । अनेककालस्थायिनीति कालगतपौर्वापर्येण क्रमवतीति तस्याः क्रियात्वम् । Laghumañjūṣā. When a kṛt (affix). affix is added to a root, the static element predominates and hence a word ending with a kṛt (affix). affix in the sense of bhāva or verbal activity is treated as a noun and regularly declined;confer, compareकृदभिहितो भावे द्रव्यवद् भवति M.Bh. on II.2.19 and III. 1.67, where the words गति, व्रज्या, पाक and others are given as instances. Regarding indeclinable words ending with kṛt (affix). affixes such as कर्तुं, कृत्वा, and others, the modern grammarians hold that in their case the verbal activity is not shadowed by the static element and hence they can be,in a way, looked upon as ākhyātas; confer, compare अव्ययकृतो भावे Vaiyākaraṇabhūṣaṇa. |
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| aāgantuka | literally adventitious, an additional wording generally at the end of roots to show distinctly their form exempli gratia, for example वदि, एधि, सर्ति et cetera, and others; confer, compare इन्धिभवतिभ्यां च P I.2.6: confer, compare also भावलक्षणे स्थेण्कृञ्वदिचरिहृतभिजनिभ्यस्तोमुन्, P.III.4.16, सृपिवृदो. कसुन् P. III.4.17 and a number of other sūtras where इ or तिं is added to the root confer, compare इक्श्तिपौ धातुनिर्देशे, वर्णात्कारः, रादिफः P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 2.3. 4, where such appendages to be added to the roots or letters are given. The word अागन्तु is an old word used in the Nirukta, but the term आगन्तुक appears to be used for the first time for such forms by Haradatta; confer, compare ह्वरोरिति ह्वृ कौटिल्ये, आगन्तुकेकारे गुणेन निर्देशः Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.31. In the traditional oral explanations the second part of a reduplicated word is termed अागन्तुक which is placed second i. e. after the original by virtue of the convention आगन्तूनामन्ते निवेशः, although in fact, it is said to possess the sense of the root in contrast with the first which is called abhyāsa.A nice distinction can, however be drawn between the four kinds of adventitious wordings found in grammar viz.आगन्तु, इत्, अभ्यास and आगम which can be briefly stated as follows; The former two do not form a regular part of the word and are not found in the actual use of the word; besides, they do not possess any sense, while the latter two are found in actual use and they are possessed of sense. Again the agantu word is simply used for facility of understanding exactly and correctly the previous word which is really wanted; the इत् wording, besides serving this purpose, is of use in causing some grammatical operations. अभ्यास, is the first part of the wording which is wholly repeated and it possesses no sense by itself, while, āgama which is added to the word either at the beginning or at the end or inserted in the middle, forms a part of the word and possesses the sense of the word. |
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| āgama | augment, accrement, a word element which is added to the primitive or basic word during the process of the formation of a complete word or pada. The āgama is an adventitious word element and hence differs from ādeśa, the substitute which wholly takes the place of the original or ( आदेशिन् ). Out of the several āgamas mentioned by Pāṇini, those that are marked with mute ट् are prefixed, those, marked with क्, are affixed, while those, marked with म्, are placed immediately after the last vowel of the word. The augments become a part and parcel of the word to which they are added, and the characteristics of which they possess;confer, compareयदागमास्तद्गुणीभूतास्तद्ग्रहणेन गृह्यन्ते, also आगमानां आगमिधर्मिवैशिष्ट्यम् Paribhāṣenduśekhara of Nāgeśa. Pari.11. Those grammarians, who hold the view that words are unproduced and eternal, explain the addition of an augment as only the substitution of a word with an augment in the place of a word without an augment; confer, compare आदेशास्तर्हिमे भविष्यन्ति अनागमकानां सागमकाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.20; I.1.46. The term āgama is defined as अन्यत्र विद्यमानस्तु यो वर्णः श्रुयतेधिकः । आगम्यमानतुल्यत्वात्स आगम इति स्मृतः Com. on Tait. Prāt.I. 23. |
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| aāṅga | an operation prescribed in the section, called aṅgādhikāra, in the the Pāṇini's Aṣṭādhyāyī. of Pāṇini, made up of five Pādas consisting of the fourth quarter of the 6th adhyāya and all the four quarters of the seventh adhyāya. आङ्गात् पूर्वं विकरणा एषितव्याः M. Bh on I.3.60 Vārttika (on the Sūtra of Pāṇini). 5; confer, compare also वार्णादाङ्गं बलीयो भवति Paribhāṣenduśekhara of Nāgeśa. Pari 55: also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2.3. |
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| ācāra(1) | customary usage of putting or employing words in rules; confer, compare आचार्याचारात्संज्ञासिद्धिः, P.I,1.1, Vārttika (on the Sūtra of Pāṇini). 4. (2) behaviour;confer, compare उपमानादाचारे P.III. 1.10; cf also निवासत आचारतश्च M.Bh. on VI.3.109. |
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| ācārya | preceptor, teacher; a designation usually given to Pāṇini by Patañjali in the Mahābhāṣya; confer, compare the usual expression तज्ज्ञापयति आचार्यः as also अाचार्यप्रवृत्तिर्ज्ञापयति; also confer, compare नेदानीमाचार्याः सूत्राणि कृत्वा निवर्तयन्ति; confer, compare also the popular definition of अाचार्य given as 'निशम्य यद्गिरं प्राज्ञा अविचार्यैव तत्क्षणम् । संभावयन्ति शिरसा तमाचार्यं प्रचक्षते ।" |
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| aāṭ(1) | augment अा prefixed to roots beginning with a vowel in the imperfect, aorist and conditional, which is always accented (उदात्त); confer, compare P.VI.4.72; (2) augment अा prefixed to the imperative first person terminations, exempli gratia, for example करवाणि, करवै et cetera, and others; confer, compare P.III.4.92: (3) augment अा to be prefixed to caseaffixes which are डित् after nouns called nadī: exempli gratia, for example कुमार्यं; cf P.VII. 3.112. |
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| ātām | Ātmanepada third person dual ending, technically substituted for लकार by P.III.4.78 |
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| ātideśika | applied by extension or transfer of epithet as opposed to औपदेशिक. See the word अतिदेश; the term is often used in connection with rules or operations which do not apply or occur by the direct expression of the grammarian; confer, compare यदि आतिदेशिकेन कित्वेन औपदेशिकं कित्वं बाध्येत. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.1.; confer, compare also अातिदेशिकमनित्यम् Par.Śek. Pari. 93.6. |
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| ātiśāyika | a tad-affix in the sense of excellence; a term applied to the affixes तम and इष्ठ as also तर and ईयस् prescribed by Pāṇini by the rules अतिशायने तमबिष्ठनौ and द्विवचनविभज्योपपदे तरबीयसुनौ confer, compare P.V.3.55, 57. This superlative affix is seen doubly applied sometimes in Vedic Lit. eg.श्रेष्ठतमाय कर्मणे Yaj. Saṁ. I.1; confer, compare also तदन्ताच्च स्वार्थे छन्दसि दर्शनं श्रेष्ठतमायेति P.V.3.55 Vārttika (on the Sūtra of Pāṇini).3. |
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| ātmanepada | a technical term for the affixes called तड् (त, आताम् et cetera, and others) and the affix अान ( शानच् , चानश्, कानच् ), called so possibly because, the fruit of the activity is such as generally goes to the agent (आत्मने) when these affixes are usedition Contrast this term (Ātmanepada) with the term Parasmaipada when the fruit is meant for another. For an explanation of the terms see P. VI.3.7 and 8. |
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| aātmanebhāṣa | a technical term used for such roots as speak for the agent himself; the term अात्मनेभाष means the same as the term अात्मनेपदिन्. The term अात्मनेभाष is not mentioned by Pāṇini; but the writer of the Vārtikas explains it, confer, compare आत्मनेभाषपरस्मैभाषयोरुपसंख्यानम् P. VI.3.7 and 8 Vārttika (on the Sūtra of Pāṇini). 1; confer, compare also आत्मनेपदिनश्च धातवो वैयाकरणैरात्मनेभाषशब्देन व्यवह्रियन्ते,Kaiyaṭa on VI.3.7.The term is found in the Atharva-Prātiśākhya. III. 4.7. It cannot be said whether the term came in use after Pāṇini or, although earlier, it belonged to some school other than that of Pāṇini or, Pāṇini put into use the terms Ātmanepada and Parasmaipada for the affixes as the ancient terms Ātmanebhāṣa and Parasmaibhāṣa were in use for the roots. |
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| ādiṣṭa(1) | prescribed for substitution; specified for an operation : confer, compare सिद्धे तु आदिष्टस्य युड्वचनात् M.Bh. on VI.1. 155; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 1.I58 Vārttika (on the Sūtra of Pāṇini). 3; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.3.28 Vār. 5; confer, compare also आदिष्टाच्चैवाचः पूर्वः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.57; (2) indicated or stated; अादिष्टा इमे वर्णाः. |
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| ādeśa(1) | substitute as opposed to sthānin, the original. In Pāṇini's grammar there is a very general maxim, possessed of a number of exceptions, no doubt, that 'the substitute behaves like the original' (स्थानिवदादेशः अनल्विधौ P.I.1.56.); the application of this maxim is called स्थानिवद्भाव; for purposes of this स्थानिवद्भाव the elision (लोप) of a phonetic element is looked upon as a sort of substitute;confer, compare उपधालेपस्य स्थानिवत्त्वात् Kāś. on P.I.1.58. Grammarians many times look upon a complete word or a word-base as a substitute for another one, although only a letter or a syllable in the word is changed into another, as also when a letter or syllable is added to or dropped in a word; confer, compare पचतु, पचन्तु ... इमेप्यादेशाः । कथम् । अादिश्यते यः स आदेशः । इमे चाप्यादिश्यन्ते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56; cf also सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः M.Bh. on P. I.1.20; confer, compare also अनागमकानां सागमका आदेशाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.20: (2) indication, assignment; confer, compare योयं स्वरादेशः अन्तोदात्तं, वधेराद्युदात्तत्वं, स्वः स्वरितमिति अादेशः R.Pr.I.30-32; confer, compare also अादेशः उपदेशः commentary on Tai.-Prāt. II.20: confer, compare also अनादेशे अविकारः V.Pr.IV.131, where Uvvaṭa's Bhāṣya on the Prātiśākhya works.remarks यत्र उदात्तादीनां स्वराणां सन्धौ आदेशो न क्रियते तत्र अविकारः प्रत्येतव्यः । confer, compare also एकारो विभक्त्यादेशः छन्दसि A.Pr. II.1.2, where ए is prescribed as a substitute for a caseaffix and त्ये and अस्मे are cited as examples where the acute acent is also prescribed for the substitute ए. |
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| ādeśin | that for which a substitute is prescribed; the original, sthānin: confer, compare आदेशिानामादेशाः confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). On P.I.1.56. |
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| ādyantavattva | अाद्यन्तवद्भाव, consideration of a single or solitary letter as the initial or the final one according to requirements for opcrations prescribed for the initial or for the final. Both these notions --the initial and the final-are relative notions, and because they require the presence of an additional letter or letters for the sake of being called initial or final it becomes necessary to prescribe आद्यन्तवद्भाव in the case of a single letter; confer, compareअाद्यन्तवदेकस्मिन् । आदौ इव अन्त इव एकस्मिन्नपि कार्यं भवति । यथा कर्तव्यमित्यत्र प्रत्ययाद्युदात्तत्वं भवति एवमौपगवमित्यत्रापि यथा स्यात् । Kāś. on P.I.1.21 ; confer, compare also अाद्यन्तवच्च । अपृक्तस्य आदिवदन्तवच्च कार्यं भवति । Taittirīya Prātiśākhya.I.55. This अाद्यन्तवद्भाव of Pāṇini is, in fact, a specific application of the general maxim known as vyapadeśivadbhāva by virtue of which "an operation which affects something on account of some special designation, which for certain reasons attaches to the letter, affects likewise that which stands alone;" confer, compare Pari.Śek. Pari. 30. |
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| ādhāra | receptacle or abode of an action;confer, compareअाध्रियन्ते अस्मिन् क्रियाः इत्याधारः Kāś. on P.I.4.45 also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.3.121; the Prakriyā Kaumudī mentions four kinds of ādhāras: confer, compare औपश्लेषिकः सामीपिको विषयो व्याप्त इत्याघारश्चतुर्धा Prak. Kau. on II.3.36. |
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| aādhārādheyabhāva | a non-differential relation (अभेदसंसर्ग) between the personal endings तिप् , तस् et cetera, and others and the noun in the nominative case which is the subject of the verbal activity;relation of a thing and its substratum: confer, compare निपातातिरिक्तनामार्थधात्वर्थयोर्भेदान्वयस्य अव्युत्पन्नत्वात्. |
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| ādhṛṣīya | a sub-division of roots belonging to the चुरादिगण or tenth conjugation beginning with युज् and ending with धृष् which take the Vikaraṇa णिच् optionally id est, that is which are also conjugated like roots of the first conjugation; exempli gratia, for example यीजयति,योजयते, योजति;साहयति-ते, सहति. |
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| ānantarya(1) | close proximity; absence of any intermediary element generally of the same nature: अनन्तरस्य भावः आनन्तर्यम्; confer, compare नाजानन्तर्ये वहिष्ट्वप्रक्लृप्तिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.4.2. Vārttika (on the Sūtra of Pāṇini). 21: Paribhāṣenduśekhara of Nāgeśa. Pari. 51. This close proximity of one letter or syllable or so, with another, is actually id est, that isphonetically required and generally so found out also, but sometimes such proximity is theoretically not existing as the letter required for proximity is technically not present there by the rule पूर्वत्रासिद्धम्. In such cases, a technical absence is not looked upon as a fault. confer, compare कचिच्च संनिपातकृतमानन्तर्ये शास्त्रकृतमनानन्तर्ये यथा ष्टुत्वे, क्वचिच्च नैव संनिपातकृतं नापि शास्त्रकृतं यथा जश्त्वे । यत्र कुतश्चिदेवानन्तर्यं तदाश्रयिष्यामः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VIII.3.13. (2) close connection by mention together at a common place et cetera, and others;confer, compare सर्वाद्यानन्तर्यं कार्यार्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.27. |
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| ānarthakya | absence of any utility; superfluity; absence of any object or purpose; confer, compare स्थानिवद्वचनानर्थक्यं शास्त्रासिद्धत्वात् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VI.1.86 Vārttika (on the Sūtra of Pāṇini). 5 confer, compare also P.VI.1.158 Vārttika (on the Sūtra of Pāṇini). 4; VI.1.161 Vārttika (on the Sūtra of Pāṇini). 1, VI.1.166 Vārttika (on the Sūtra of Pāṇini). 1, VI.1.167 Vārttika (on the Sūtra of Pāṇini). 3. |
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| ānupūrvī | serial order, successive order of grammatical operations or the rules prescribing them as they occur; confer, compare अानुपूर्व्या सिद्धमेतत् M.Bh. on V.3.5; confer, compare also ययैव चानुपूर्व्या अर्थानां प्रादुर्भावस्तयैव शब्दानामपि । तद्वत् कार्यैरपि भवितव्यम् M.Bh. on. P.I.1.57. |
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| ānupūrvya | successive order, as prescribed by tradition or by the writer; confer, compare ऋतुनक्षत्राणामानुपूर्व्येण समानाक्षराणां पूर्वनिपातः । शिशिरवसन्तौ उदगयनस्थौ । कृत्तिकारोहिण्यः । M.Bh. II.2.34 Vārttika (on the Sūtra of Pāṇini).3;also वर्णानामानुपूर्व्येण ब्राह्मणक्षत्रियविट्शूद्राः M.Bh. on II.2.34 Vārttika (on the Sūtra of Pāṇini). 6: confer, compare पदानुपूर्व्येण प्रश्लिष्टान् संधीन् कुर्यात् । इन्द्र अा इहि । आदौ इन्द्र आ इत्येतयोः; न तु अा इहि इत्येतयाः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.2; confer, compare also आनुपूर्व्यात् सिद्धम् Sīra. Pari. 6. |
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| ānumānika | obtained or made out by inference such as Paribhāṣā rules as opposed to Śrauta rules such as the Sūtras of Pāṇini; confer, compare आनुमानिकं स्थानित्वमवयवयो; Kāś. on VI.1.85; also confer, compare आनुमानिकस्थान्यादेशभावकल्पनेपि श्रौतस्थान्यादेशभावस्य न त्यागः Paribhāṣenduśekhara of Nāgeśa. on Pari. 11; confer, compare also किं च पूर्वत्रेत्यस्य प्रत्यक्षत्वेन अानुमानिक्या अस्या बाध एवोचितः Pari. Śek. on Pari. 50. |
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| aāntaratamya | closest affinity; confer, compare अष्टन्जनादिपथिमथ्यात्वेषु आन्तरतम्यादनुनासिकप्रसङ्गः M.Bh. on VII.2.84, as also अान्तरतम्याच्च सिद्धम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.1. 96 Vārttika (on the Sūtra of Pāṇini). 6. |
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| aāntarya | proximity; close affinity ; close relationship. There are four kinds of such proximity as far as words in grammar are concerned; Re: the organs of speech (स्थानतः)as in दण्डाग्रम्, regarding the meaning(अर्थतः)as in वातण्ड्ययुवतिः, regarding the quality (गुण) as in पाकः रागः, and regarding the prosodial value (प्रमाण) as in अमुष्मै, अमूभ्याम्; confer, compare अनेकविधं अान्तर्यं स्थानार्थगुणप्रमाणकृतम् Paribhāṣenduśekhara of Nāgeśa. Pari.13. confer, compare also Kāś. on I.1.50. |
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| aānpad | word ending with अान् which has the consonant dropped and the preceding आ nasalized; e. g. सर्गा इव सृजतम् Ṛk.Saṁ. VIII. 35. 20, महा इन्द्रः Ṛk Saṁ VI.19.1; confer, compare दीर्घादटि समानपादे, अातोऽटि नित्यम् P. VIII.3.9, VIII.3.3; confer, compare also हन्त देवो इति चैता अान्-पदाः पदवृत्तयः R.Pr.IV.26,27. |
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| āp(1) | common term for the feminine. endings टाप्, डाप् and चाप् given by Pāṇini in Adhy. IV, Pāda 1; confer, compare अव्ययादाप्सुपः P. II.4.82. P.IV.1.1.; P.VI.1.68; confer, compare also P.VI.3.63. P.VII.3.44; P.VII.3.106, 116; P.VII.4.15. et cetera, and others; (2) a brief term for case-affixes beginning with the inst. sing and ending with the locative case plural confer, compare अनाप्यकः P. VII.2.112. |
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| aāpatti(1) | production; resulting of something into another; change; cf दन्त्यस्य मूर्धन्यापत्तिः नतिः मूर्धन्यापत्तिः मूर्धन्यभावः V. Prāt. I. 42 and Uvaṭa's commentary thereon; cf also यमापत्तिं explained as यमभावं Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 9. (2) modification; confer, compare अापद्यते श्वासतां नादतां वा R.Pr.XIII.1.; (3) contingency, undesired result. |
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| āpatya | patronymic affix such as अण् and others. The term अापत्य, which is the same as the usual term अपत्य in तस्यापत्यम् P.IV.I, is found sometimes used in the Vārttikas and in the Mahābhāṣya; confer, compare आयत्याज्जीवद्वंश्यात्स्वार्थे द्वितीयो युवसंज्ञ: P.IV.1.163 Vārt 6. |
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| āpadeva | son of अनन्तदेव, the author of Sphoṭanirūpaṇa (17th cent. A.D.). |
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| ābhācchāstra | a rule given in the section called आभीयप्रकरण extending from P.VI.4.22 to VI.4.175, wherein one rule or operation is looked upon as invalid to another ; confer, compare असिद्धवदत्राभात् P.VI.4.22 and Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). thereon; confer, compare also यावता अनिदितां हलः इत्यपि आभाच्छास्त्रम् Vyāḍiparibhāṣāsūcana.Pari. 38. |
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| ābhīyaprakaraṇa | a section of Pāṇini's grammar from VI.4.-2 to VI. 4.129, called अाभीय, as it extends to the rule भस्य VI.4.129, including it but as the governing rule भस्य is valid in every rule upto the end of the Pāda, the आभीयप्रकरण also extends upto the end of the Pāda.See अाभाच्छास्त्र a reference to some preceding word, not necessarily on the same page.. |
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| aābhyantaraprayatna | internal effort made in producing a sound, as contrasted with the external One called बाह्यप्रयत्न. There are four kinds of internal efforts described in the Kāsikāvrtti.; confer, compare चत्वार आभ्यन्तरप्रयत्नाः सवर्णसंज्ञायामाश्रीयन्ते स्पृष्टता, ईषत्स्पृष्टता, संवृतता, विवृतता चेति । Kās. on P. 1.1.9. See also यत्नो द्विधा । आभ्यन्तरो बाह्यश्च et cetera, and others Si. Kau. on I.1.9. |
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| aāmantrya | a word in the vocative case; literally a word possessed of the sense of invocation; confer, compare अामन्त्र्यमाणेर्थं वर्तमानः शब्द अामन्त्र्यः Śāk. I.3.88; confer, compare also अमन्त्रयते यत्तदामन्त्र्यम् commentary on Hemacandra's Śabdānuśāsana. II.1.25. |
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| aāyāma | tension of the limbs or organs producing sound, which is noticed in the utterance of a vowel which is accented acute ( उदात्त ) अायामो गात्राणां दैघ्र्यमाकर्षणं वा; commentary on Tait. Prāt. XXII. 9; confer, compare ऊर्ध्वगमनं गात्राणाम् वायुनिमित्तं U1. varia lectio, another reading,on R. Prāt. III.1; confer, compare also ऊर्ध्वगमनं शरीरस्य commentary on Vāj. Prāt I.31; confer, compare also आयामो दारुण्यमणुता रवत्येत्युच्चैःकराणि शाब्दस्य M.Bh. on P. I.2.29. |
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| ārdhadhātuka | a term used in contrast to the term सार्वधातुक for such verbal and kṛt affixes, as are not personal endings of verbs nor marked with the mute letter श् confer, compare तिङ्शित् सार्वधातुकम् । आर्धधातुकं शेषः। P.III.4.113 and 114. The personal endings of verbs in the perfect tense and the benedictive mood are termed ārdhadhātuka, confer, compare P. III. 4.115, 116; while both the terms are promiscuously found utilised in the Vedic Literature; confer, compare P. III. 4. 117. The main utility of the ārdhadhātuka term is the augment इ ( इट् ) to be prefixed to the ārdhadhātuka affixes. The term आर्धधातुका was in use in works of the old Vaiyākaraṇas; confer, compare अथवा आर्धधातुकासु इति वक्ष्यामि कासु आर्धधातुकासु । उक्तिषु युक्तिषु रूढिषु प्रतीतिषु श्रुतिषु संज्ञासु M.Bh. on II. 4.35. It cannot be said how the term ārdhadhātuka originatedition Probably such affixes or pratyayas, like the kṛt affixes generally, as could be placed after certain roots only were called ārdhadhātuka, as contrasted with the verbal and the present participle affixes which were termed sārvadhātuka on account of their being found in use after every root. |
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| ārdhadhātukādhikāra | the topic or section in Pāṇini's grammar where operations, caused by the presence of an ārdhadhātuka affix ahead, are enumerated, beginning with the rule आर्धधातुके VI.4.46 and ending with न ल्यपि VI.4.69, Such operations are summed up in the stanza अतो लोपो चलोपश्च णिलोपश्च प्रयोजनम् । आल्लोप इत्वमेत्वं च चिण्वद्भावश्च सीयुटि; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). as also Kāś, on VI.4.46. |
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| ārṣa | derived from the holy sages; founded on sacred tradition, such as the Vedāṅgas;confer, compare कृत्स्नं च वेदाड्गमनिन्द्यमार्षम् R. Prāt. XIV 30. The word is explained as स्वयंपाठ by the commentary on Vāj Prāt. IX.2I, and as Vaidika saṁdhi on X.l3. Patañjali has looked upon the pada-pāṭha or Pada-text of the Saṁhitās of the Vedas, as anārṣa, as contrasted with the Saṁhitā text which is ārṣa; confer, compare आर्ष्याम् in the sense संहितायाम् R. Prāt. II.27; confer, compare also पदकारैर्नाम लक्षणमनुवर्त्यम् M.Bh. on III.1.109. |
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| ārhīya | tad-affixes ठक्, ठञ् et cetera, and others as also the senses in which the affixes are applied, given in the section of Pāṇinis grammar P.V.1.19-71. |
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| aāvṛtti | repetition, exempli gratia, for example पदावृत्तिः; see commentary on Vāj. Prāt. IV.21; confer, compare also आवृत्तितः सप्तदशत्वं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1. Āhnika of the Pātañjala Mahābhāṣya. 2. |
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| āsanna | nearest, most proximate: confer, compare विकारी यथासन्नम् V.Pr.I.142: confer, compare also the sūtra आसन्नः Śāk.I.1.7, explained as स्थानगुणप्रमाणादिभिर्यथास्वमासन्नः confer, compare also अासन्नः Hemacandra's Śabdānuśāsana. VII.4.120. |
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| āsya(1) | place of articulation, the mouth, confer, compare अत्यन्त्यनेन वर्णान् इति अास्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.9; (2) found in the place of articulation; e g. the effort made for the utterance of words confer, compareआस्ये भवमास्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.9, also स्पृष्टादिप्रयत्नपञ्चकमास्यम् Laghuvṛtti on Śāk. I.1.6. |
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| i(1) | the vowel इ, representing all its eighteen forms viz. short, long protracted, acute, grave, circumflex, pure and nasalised; exempli gratia, for example इ in यस्येति च P.VI.4.128;(2) Uṅādi affix ई(3)tad-affix इच्(इ)applied to Bahuvrihi compounds in the sense of exchange of action or as seen in words like द्विदण्डि exempli gratia, for example केशाकेशि, दण्डादण्डि, द्विमुसलि et cetera, and others confer, compare इच् कर्मव्यतिहारे P.V.4. 127,also V.4.128; (4) kṛt (affix). affix कि (इ) confer, compare उपसर्गे घोः किः P.III.3.92; (5) augment इट् (इ); see इट् (6) conjugational affix इट् of the 1st person. singular. or Ātmanep. Ātmanepada |
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| iglakṣaṇavṛddhi | the substitution of the vowel called वृद्वि id est, that is the vowel आ, ए or औ prescribed specifically for the vowels called इक् id est, that is इ, उ, ऋ and लृ, exempli gratia, for example तस्मादिग्लक्षणा वृद्विः P.1.1.3. Vārttika (on the Sūtra of Pāṇini). 11; confer, comparealso इग्लक्षणवृद्धिप्रतिषेधस्तावत् Sīradeva's ParibhāṣāvṛttiPari. 2. |
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| ic(1) | short wording or pratyāhāra for vowels except अ. confer, compare इजोदश्च गुरुमतोSनृच्छः P.III.1.36; cf also VI. I.104, VI.3.68. VIII.4.31,32; (2) Samāsānta affix इ after Bahuvrīhi compounds showing a mutual exchange of actions. exempli gratia, for example केशाकेशि, दण्डादण्डि confer, compare इच् कर्मव्यतिहारे P.V.4. 127 also 128. |
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| iñ(1) | kṛt (affix). affix (इ), in the sense of verbal activity applied to any root, the word so formed being used in the feminine. gender and in connection with narration or in interrogation; exempli gratia, for example कां त्वं कारिमकार्षीः । सर्वौ कारिमकार्षम् । confer, compare Pāṇini III.3.110: (2) kṛt (affix). affix in the sense of verbal activity applied to the roots वप् and others exempli gratia, for example वापिः, वासि: et cetera, and others confer, compare P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 7;(3) tad-affix इ in the sense of offspring applied to a noun ending in अ; e.g, दाक्षि: confer, compare P.IV.1. 95-7, 153. |
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| id(1) | augment इ prefixed,in general in the case of all roots barring a few roots ending in vowels except ऊ and ऋ and roots शक्, पच्, et cetera, and others, to such affixes of non-conjugational tenses and moods as begin with any consonant except ह् and य्; confer, compare आर्धधातुकस्येड् वलादेः P.VII.2.35 to 78 and its exceptions P.VII.2.8 to 34; (2) personal ending of the third person singular. or Ātmanep. Ātmanepada |
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| ṇ(1) | short wording or pratyāhāra for all vowels except अ and the consonants ह् ,य् ,व् , र्, ल् confer, compare इणः षः P.VIII.3.39,also P.VIII.3.57,78 (2) kṛt (affix). affix इ applied to roots such as अज् अत् et cetera, and others in the sense of verbal activity.e.g आजिः,अतिः, आदि; confer, compareइणजादिभ्यः P. III.3,108, Vārttika (on the Sūtra of Pāṇini).6. |
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| it(1) | a letter or a group of letters attached to a word which is not seen in actual use in the spoken language: cf अप्रयोगी इत्, Śāk. I.1.5, Hemacandra's Śabdānuśāsana.1.1.37. The इत् letters are applied to a word before it, or after it, and they have got each of them a purpose in grammar viz. causing or preventing certain grammatical operations in the formation of the complete word. Pāṇini has not given any definition of the word इत् , but he has mentioned when and where the vowels and consonants attached to words are to be understood as इत्; (confer, compare उपदेशेजनुनासिक इत् , हलन्त्यम् । et cetera, and others P. I.3.2 to 8) and stated that these letters are to be dropped in actual use, confer, compareP.I.3.9. It appears that grammarians before Pāṇini had also employed such इत् letters, as is clear from some passages in the Mahābhāṣya as also from their use in other systems of grammar as also in the Uṇādi list of affixes, for purposes similar to those found served in Pāṇini 's grammar. Almost all vowels and consonants are used as इत् for different purposes and the इत् letters are applied to roots in the Dhātupāṭha, nouns in the Gaṇapāṭha, as also to affixes, augments and substitutes prescribed in grammar. Only at a few places they are attached to give facility of pronunciation. Sometimes the इत् letters, especially vowels, which are said to be इत्, when uttered as nasalized by Pāṇini, are recognised only by convention; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः(S.K.on P.I.3.2).The word इत्, which literally means going away or disappearing, can be explained as a mute indicatory letter. In Pāṇini's grammar, the mute vowel अ applied to roots indicates the placing of the Ātmanepada affixes after them, if it be uttered as anudātta and of affixes of both the padas if uttered svarita; confer, compare P.I.3. 12, 72. The mute vowel आ signifies the prevention of इडागम before the past part, affixes; confer, compare P. VII. 2. 16. Similarly, the mute vowel इ signfies the augment न् after the last vowel of the root; confer, compareP.VII.1.58; ई signifies the prevention of the augment इ before the past participle.affixes cfP.VII.2.14;उ signifies the inclusion of cognate letters; confer, compareP.I.1.69, and the optional addition of the augment इ before त्वा; confer, compare P.VII.2. 56; ऊ signifies the optional application of the augment इट्;confer, compareP.VII. 2.44; क signifies the prevention of ह्रस्व to the vowel of a root before the causal affix, confer, compareVII.4.2: लृ signifies the vikarana अङ् in the Aorist cf P.III.1.55; ए signifies the prevention of vrddhi in the Aorist,confer, compare P.VII.2.55; ओ signifies the substitution of न् for त् of the past participle. confer, compare P VIII.2.45; क् signifies the Prevention of गुण and वृद्धि, confer, compareP, I. 1.5; ख् signifies the addition of the augment मुम्(म्)and the shortening of the preceding vowel: confer, compareP.VI.3 65-66: ग् signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5 घ् signifies कुत्व, confer, compare P.VII.3.62; ङ्, applied to affixes, signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5; it causes संप्रसारणादेश in the case of certain roots, confer, compare P. VI.1.16 and signifies आत्मनेपद if applied to roots; confer, compare P.I. 3.12, and their substitution for the last letter if applied to substitutes. confer, compare P I.1.53. च् signifies the acute accent of the last vowel;confer, compareP.VI.1. 159; ञ् signifies उभयपद i.e the placing of the affixes of both the podas after the root to which it has been affixed;confer, compareP.I.3.72, ट् in the case of an augment signifies its application to the word at the beginning: confer, compareP I.1.64, while applied to a nominal base or an affix shows the addition of the feminine. affix ई (ङीप्) confer, compareP.IV.1. 15;ड् signifies the elision of the last syllable; confer, compare P.VI.4.142: ण् signifies वृद्धि, confer, compareP.VII.2.115;त् signifies स्वरित accent, confer, compare VI.1.181, as also that variety of the vowel ( ह्रस्व, दीर्ध or प्लुत) to which it has been applied confer, compare P.I.1.70; न् signifies आद्युदात्त, confer, compare P.VI.1.193:प् signifies अनुदात्त accent confer, compare अनुदात्तौ सुप्पितौ P. III.1.4. as also उदात्त for the vowel before the affix marked with प् confer, compare P.VI.1.192: म् signifies in the case of an augment its addition after the final vowel.confer, compareP.I.1.47,while in the case of a root, the shortening of its vowel before the causal affix णि,confer, compare P.VI.4.92: र् signifies the acute accent for the penultimate vowel confer, compare P.VI.1.217，ल् signifies the acute accent for the vowel preceding the affix marked with ल्; confer, compareP.VI. 193; श् implies in the case of an affix its सार्वधातुकत्व confer, compare P. II1.4.113, while in the case of substitutes, their substitution for the whole स्थानिन् cf P.I.1.55; प् signifies the addition of the feminine. affix ई ( ङीप् ) confer, compareP.IV-1.41 ;स् in the case of affixes signifies पदसंज्ञा to the base before them, cf P.I.4.16. Sometimes even without the actual addition of the mute letter, affixes are directed to be looked upon as possessed of that mute letter for the sake of a grammatical operation exempli gratia, for example सार्वधातुकमपित् P.I.2.4; असंयेागाल्लिट कित् P.I.2.5: गोतो णित् P.VII.1.90 et cetera, and others (2) thc short vowel इ as a substitute: confer, compare शास इदङ्हलोः P.VI.4.34. |
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| itaretarayoga | mutual relationship with each other. Out of the four senses of the indeclinable च viz. समुच्चय, अन्वाचय, इतरेतरयोग and समाहार, the Dvandva compound is formed of words connected in the last two ways and not in the first two ways. The instances of द्वन्द्व in the sense of इतरेतरयोग are धवखदिरपलाशाः, प्लक्षन्यग्रोधौ etc; confer, compare Kāś.on P. II.2.29 confer, compare also प्लक्षश्च न्यग्रोधश्चेत्युक्ते गम्यत एतत्प्लक्षोपि न्यग्रोधसहायो न्यग्रोधोपि प्लक्षसहाय इति M.Bh. on II.2.29; confer, compare also इतरेतरयोगः स यदा उद्रिक्तावयवभेदो भवति Sīradeva's ParibhāṣāvṛttiPari. 16. |
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| ipha | taddhita affix. affix applied to र ( letter र् ) in the sense of the consonant र्; e. g. रेफः; confer, compare रादिफः P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 4. |
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| ir | mute indicatory ending of roots, signifying the application of the aorist sign अ(अङ्) optionally;e g. अभिदत् or अभैत्सीत् from the root भिद् (भिदिर् in Dhātupāṭha); confer, compare also अच्छिदत्,अच्छैत्सीत् from छिद्(छिदिर्); confer, compare P.III.1.57. |
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| ilac(1) | taddhita affix. affix इल (इलच्) in the sense of pity; e. g. देवियः, यज्ञिलः confer, compare P.IV.2.79. The taddhita affix.affix घन् is also affixed in the same sense. See ईय. (2) taddhita affix. affix इल (इलच्) in the sense of possession, prescribed after the words फेन, लोमन् कपि, सिकता, शर्करा, तुन्द, उदर, घट, यव et cetera, and others; exempli gratia, for example फेनिल, लोमिल, कपिल, सिकतिल तुन्दिल et cetera, and others confer, compare P.V.2.99, 100, 105, 117. |
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| ī | the long vowel ई which is technically included in the vowel इ in Pāṇini's alphabet being the long tone of that vowel; (2) substitute ई for the vowel अा of the roots घ्रा and ध्मा before the frequentative sign यङ् as for example in जेघ्रीयते, देध्मीयते, confer, compare P.VII. 4.31; (3) substitute ई for the vowel अ before the affixes च्वि and क्यच् as, for instance, in शुक्लीभवति, पुत्रीयति et cetera, and others; confer, compareP.VII.4.32, 33; (4) substitute ई for the vowel अा at the end of reduplicated bases as also for the vowel आ of bases ending in the conjugational sign ना, exempli gratia, for example मिमीध्वे, लुनीतः et cetera, and others; cf P.VI. 4.113; (5) substitute ई for the locative case case affix इ ( ङि ) in Vedic Literature, exempli gratia, for example सरसी for सरसि in दृतिं न शुश्कं सरसी शयानम्,: confer, compare Kāś. on P. VII.1.39: (6) taddhita affix. affix ई in the sense of possession in Vedic Literature as for instance in रथीः,सुमङ्गलीः, confer, compare Kāś on. P.V.2.109: (7) the feminine. affix ई ( ङीप् , ङीञ् or ङीन् ); confer, compare P.IV.1.58, 15-39, IV.1.40-65, IV.1.13. |
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| īka | taddhita affix. affix ईकक added to शक्ति and यष्टि exempli gratia, for example शाक्तकिः feminine. शाक्तीकी; याष्टीकः; confer, compare P.IV.4.59; (2) taddhita affix. affix ईक added to कर्क and लोहित in the sense of comparison, e. g. कार्कीकः, लौहितीकः ( स्फटिकः ), confer, compare Kāś. on P.V. 3.110; (3) taddhita affix. affix ईकक् added to बहिस्, exempli gratia, for example बाहीकः confer, compare बहिषष्टिलोपो यश्च, ईकक्च P.IV.1.85. Vārttika (on the Sūtra of Pāṇini). 4-5; (4) tad affix इकङ् in Vedic Literature added to बहिस् exempli gratia, for example बाहीकः confer, compare Kāś.on P. IV. 1.85,Vārttika (on the Sūtra of Pāṇini).6; (5) taddhita affix. affix ईकन् added to खारी exempli gratia, for example द्विखारिकम्; confer, compare P. V. 1.33. |
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| īṭ | augment ई prefixed to a Sārvadhātuka (strong) affix beginning with a consonant after the roots ब्रू, रु, स्तु, and others exempli gratia, for example अब्रवीत्, रोरवीति, स्तवीति, अकार्षीत्, अवादीत् et cetera, and others; confer, compare P. VII. 3.93-98. |
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| īś | substitute ई for इदम् before the tad-affixes दृक्, दृश् and वतु; exempli gratia, for example ईदृक् ईदृशः also ईदृक्षः; confer, compare P.VI.3.90. |
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| īṣacchvāsa | an external effort ( बाह्य-प्रयत्न) in the production of sound charactorized by the emission of breath, when the cavity made by the cords of the throat is kept wide apart, as found in the utterance of the consonants श्, ष् and स. |
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| īṣatspṛṣṭa | an external effort ( बाह्यप्रयत्न) in the production of sound charactorized by only a slight contact of the cords of the throat, made in the utteranee ofsemi-vowels confer, compare ईषत्स्पृष्टमन्तःस्थानाम् S.K. on P.I.1.9. |
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| īṣannāda | an external effort characterized by slight resonance or sounding of throat cords when they slightly touch one another. |
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| īhā | effort made for the production of sound; confer, compare अापद्यते श्वासतां नादतां वा वक्त्रीहायां उभयं वान्तरौभौ । ईहायाम् चेष्टायाम R.Pr.XIII.1. |
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| u(1) | labial vowel standing for the long ऊ and protracted ऊ3 in Pāṇini's grammar unless the consonant त् is affixed to it, उत् standing for the short उ only: (2) Vikaraṇa affix उ of the 8th conjugation ( तनादिगण ) and the roots धिन्व् and कृण्व्;confer, compareP.III. 1.79-80; (3) substitute (उ) for the vowel अ of कृ,exempli gratia, for example कुरुतः, कृर्वन्ति before weak Sārvadhātuka affixes, confer, compareP.VI 4.110; (4) kṛt (affix). affix उ added to bases ending in सन् and the roots आशंस्, भिक्ष्, विद्, इष् as also to bases ending in क्यच् in the Vedic Literature,exempli gratia, for example चिकीर्षुः भिक्षुः, बिन्दुः,इच्छुः,सुम्नयु; confer, compare P. III. 2.168-170; (5) Uṅādi affix उ ( उण् ) e.g, कारुः, वायुः, साधुः, et cetera, and others; confer, compare Uṅādi I.1; (6) mute vowel उ added to the first letters of a class of consonants in Pāṇini's grammar to show the whole class of the five letters; exempli gratia, for example कु, चु, टु, तु, पु which stand for the Guttural, the palatal the lingual, the dental and the labial classes respectively; confer, compare also ष्टुना ष्टुः P.VIII.4.41(7) उ added to न् showing the consonant न् as nasalized n; cf, नुः V.Pr. III.133. |
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| uk | short term (प्रत्याहार) for the vowels उ, ऋ and लृ; exempli gratia, for example उगिदचां सर्वनामस्थानेऽ धातोः P.VII.1.80, also शल्युक्; किति P VII.2.11, इसुसुक्तान्तान् क्तः P.VII.3, 51. |
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| ukta | prescribed, taught, lit, said (already). उक्तं वा is a familiar expression in the Mahābhāṣya and the Vārttikas referring usually to something already expresseditionSometimes this expression in the Mahābhāṣya, referring to something which is not already expressed, but which could be found subsequently expressed, leads to the conclusion that the Mahābhāṣyakāra had something like a 'Laghubhāṣya' before him at the time of teaching the Mahābhāṣya. See Kielhorn's Kātyāyana and Patañjali, also Mahābhāṣya D.E. S.Ed. Vol. VII, pages 71, 72. |
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| ugrabhūti | or उग्राचार्य writer of a gloss on the Nirukta, called Niruktabhāṣya believed to have lived in the 18th century A. D; writer also of a grammatical work Śiṣyahitāvṛtti or Śiṣyahitānyāsa, which was sent to kāshmir and made popular with a large sum of money spent upon it, by his pupil Ānanadpāla. |
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| ucca | the higher tone also called उदात्त or acute; confer, compare नीचमुच्चात् Ṛktantra Prātiśākhya. 55, also एते स्वराः प्रकम्पन्ते यत्रोच्चस्वरितोदयाः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III.19; confer, compare also the terms उच्चश्रुति Ṛktantra Prātiśākhya. 61, एकोच्च R.T. 62, अाद्युच्च, अन्तेाच्चक. et cetera, and others |
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| uccarita | pronounced or uttered; the phrase उच्चरितप्रध्वंसिनः is used in connection with the mute indicatory letters termed इत् in Pāṇini's grammar, as these letters are not actually found in use in the language and are therefore supposed to vanish immediately after their purpose has been servedition The phrase 'उच्चरितप्रध्वंसिनोSनुबन्धा:' has been given as a Paribhāṣā by Vyāḍiparibhāṣāsūcana.(Pari.11), in the Cāndra Vyākaraṇa ( Par. 14), in the Kātantra Vyākaraṇa (Pari.54) and also in the Kalāpa Vyākaraṇa ( Par. 71). Patañjali has used the expression उच्चरितप्रध्वंसिनः in connection with ordinary letters of a word, which have existence for a moment and which also vanish immediately after they have been uttered; confer, compare उच्चरितप्रध्वंसिनः खल्वपि वर्णा: ...न वर्णो वर्णस्य सहायः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4. 109. |
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| uccāraṇa | pronunciation, enunciation (in the Śāstra). The phrase उच्चारणसामर्थ्यात् is often found used in the Mahābhāṣya and elsewhere in connection with the words of Pāṇini, everyone of which is believed to , have a purpose or use in the Śāstra, which purpose, if not clearly manifest, is assigned to it on the strength (सामर्थ्य) of its utterance; confer, compare उच्चारणसामर्थ्यादत्र ( हिन्येाः ) उत्वं न भविष्यति M.Bh. on III.4.89 V.2; confer, compare also M.Bh. on IV.4.59, VI.4.163, VII.1.12,50, VII.2.84, In a few cases, a letter is found used by Pāṇini which cannot be assigned any purpose but which has been put there for facility of the use of other letters. Such letters are said to be उच्चारणार्थ; confer, compare जग्धि: । इकार उच्चारणार्थ:। नानुबन्धः । Kāś. on II.4.36.च्लि लुडि. । इकार उच्चारणार्थ:; चकारः स्वरार्थः । Kāś, on III.1. 43. The expressions मुखसुखार्थः and श्रवणार्थः in the Mahābhāṣya mean the same as उच्चारणार्थः. |
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| ujjvaladatta | the famous commentator on the Uṅādi sūtras. His work .is called Uṅādisūtravṛtti, which is a scholarly commentary on the Uṅādisūtrapāṭha, consisting of five Pādas. Ujjvaldatta is belived to have lived in the l5th century A.D. He quotes Vṛttinyāsa, Anunyāsa, Bhāgavṛtti et cetera, and others He is also known by the name Jājali. |
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| uñ(1) | short term ( प्रत्याहार ) for vowels excepting अ and इ, semivowels, nasal consonants and the consonants ह् झ् and भ्.; cf भय उञो वो वा P. VIII.3.33; (2) the particle उ; confer, compare उञि च पदे P.VIII.3.21, also उञः P.1.I.17. |
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| uṇādi | affixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work. |
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| uṇādisūtra,uṇādisūtrapāṭha | the text of the Sūtras which begins with the Sūtras prescribing the affix उण् after the roots कृ, वा, पा, जि, स्वद्, साध् and अश्; cf Uṅādi Sūtras 1.1. for the different versions of the text See उणादि. Similar Sūtras in Kātantra, Āpiśali, Sakaṭāyana and other systems of grammar are also called Uṇādi Sūtras. |
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| uṇādisūtradaśapādī | the text of the Uṇādi Sūtras divided into ten chapters believed to have been written by शाकटायन. It is printed at the end of the Prakriyā Kaumud and separately also, and is also available in manuscripts with a few differences. Patañjali in his Bhāṣya on P.III.3.1, seems to have mentioned Sakaṭāyana as the author of the Uṇādi Sūtras although it cannot be stated definitely whether there was at that time, a version of the Sūtras in five chapters or in ten chapters or one, completely different from these, as scholars believe that there are many interpolations and changes in the versions of Uṇādi Sūtras available at present. A critical study of the various versions is extremely desirable. |
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| uṇādisūtrapañcapādī | the text of the Uṇādi Sūtras divided into five chapters which is possessed of a scholarly commentary written by Ujjvaladatta. There is a commentary on it by Bhaṭṭoji Dīkṣita also. |
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| uṇādisūtravṛtti | a gloss on the Uṇādi Sūtras in the different versions. Out of the several glosses on the Uṇādi Sūtras, the important ones are those written by Ujjvaladatta, Govardhana, Puruṣottamadeva's Paribhāṣāvṛtti.adeva, Rāmacandra Dīkṣita and Haridatta. There is also a gloss called Uṇādisūtrodghātana by Miśra. There is a gloss by Durgasiṁha's Kātantra-Sūtravṛtti. on the Kātantra version of the Uṇādi Sūtras. |
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| uttama(1) | the best,the highest,the last: (2) the last letter of the consonantclasses, the nasal; cf, A.Pr.II.4.14; R.Pr.IV.3; confer, compare also अनुत्तम meaning non-nasal; (3) the उत्तमपुरुष or the premier or the first person constituting the affixes मि, वस् and मस् and their substitutes, confer, compare P.I.4.107. |
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| uttarapada | the latter member or portion of a compound word as contrasted with पूर्वपद; confer, compare पतिरुत्तरपदमाद्युदात्तम् Atharvaveda Prātiśākhya. II. 3. 11; cf also अलुगुत्तरपदे P. VI. 3.1. |
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| utsarga | a general rule as contrasted with a special rule which is called अपवाद or exception; confer, compare उत्सर्गापवादयोरपवादो बलीयान् Hema. Pari.56; प्रकल्प्य वापवादविषयं तत उत्सर्गोभिनिविशते Par.Śek. Pari.63, Sīra. Pari.97; confer, compare also उत्सर्गसमानदेशा अपवादा;. For the बाध्यबाधकभाव relation between उत्सर्ग and अपवाद and its details see Nāgeśa's Paribhāṣenduśekhara on Paribhāṣās 57 to 65: confer, compare also न्यायैर्मिश्रान् अपवादान्प्रतीयात् explained by the commentator as न्याया उत्सर्गा महाविषया विधयः अपवादा अल्पविषया विधयः । तान् उत्सर्गेण भिश्रानेकीकृतान् जानीयात् । अपवादविषयं मुक्त्वा उत्सर्गाः प्रवर्तन्ते इत्यर्थः R.Pr.I.23. |
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| udaya | that which follows; a term frequently used in the Prātiśākhya works in the sense of 'following' or पर; confer, compare उदयस्वरादिसस्थानो हकार एकेषाम् explained by the commentator as आत्मन उपरिस्वरादिसस्थानः T.Pr.II.47: confer, compare also ऋकार उदये कण्ठ्यौ explained by the commentator as ऋकारे उदये परभूते सति R.Pr.II.11;confer, compare also नेादात्तस्वरितेादयं P.V.III.4.67. |
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| udātta | the acute accent defined by Pāṇini in the words उचैरुदात्त: P.I.2. 29. The word उच्चैः is explained by Patañjali in the words 'आयामो दारुण्यं अणुता स्वस्य इति उचैःकराणि शब्दस्य' where आयाम (गात्रनिग्रह restriction of the organs), दारुण्य (रूक्षता rudeness ) and स्वस्य अणुता ( कण्ठस्य संवृतता closure of the glottis) are given as specific characteristics of the acute accent. The acute is the prominent accent in a word-a simple word as also a compound word-and when a vowel in a word is possessed of the acute accent, the remaining vowels have the अनुदात्त or the grave accent. Accent is a property of vowels and consonants do not possess any independent accent. They possess the accent of the adjoining vowel connected with it. The acute accert corresponds to what is termed 'accent' in English and other languages. |
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| udāttanirdeśa | conventional understanding about a particular vowel in the wording of a sūtra being marked acute or Udātta, when ordinarily it should not have been so, to imply that a Paribhāṣā is to be applied for the interpretation of that Sūtra: confer, compare उदात्तनिर्देशात्सिद्धम् P.VI.1.13 Vārttika (on the Sūtra of Pāṇini).14, also Sīra. Pari. 112. |
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| udāttamaya | an accent made up of Udātta, i. e. an accent which is a reduced Udātta.It is called also प्रचय. It is mentioned in connection with an acute vowel following इति in the Padapāṭha, according to Kāṇva's view;confer, compare उदात्तमयोन्यत्र नीच एव अन्तोदान्तमध्योदात्तयोः पर्वणोरन्यत्र इति कारणात् परो नीच उदात्तमय एव भवति प्रचित एव भवतीत्यर्थः commentary on V.Pr. I.150 |
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| udāttaśruti | the same as एकश्रुति, accentless tone, mentioned in connection with the latter half of a circumflex vowel as also with a grave vowel or vowels, if not followed by another acute or circumflex vowel; confer, compare नोदात्तस्वरितोदयं. P.VIII.4.67. |
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| udit | characterized by short उ as a mute indicatory vowel, by virtue of which the word कु, for instance, signifies along with क् its cognate consonants ख्, ग्, घ् and ङ् also; confer, compare अणुदित्सवर्णस्य चाप्रत्ययः P.I.I.69. Roots marked with उ as mute get the augment इ optionally added before the kṛt affix क्त्वा; e gशमित्वा and शान्त्वा from the root शम् ( शमु ) by virtue of the rule उदितो वा P.VII.2.56. |
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| udgrāha | alleviation, ease, relief; name given to a Saṁdhi in the Prātiśākhya works when a visarga and a short vowel अ preceding it are changed into short अ, (e. g. यः + इन्द्र: = य इन्द्र:), as also when the vowel ए or ओ is changed into अ being followed by a dissimilar vowel; e. g. अग्ने + इन्द्रः = अग्न इन्द्रः; confer, compare R.Pr.II.10. |
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| udgrāhavat | name given to a saṁdhi in the Rk. Prātiśākhya when the vowel अ or अा is changed into अ e. g. प्र ऋभुभ्यः=प्रऋभुभ्य: also मधुना + ऋतस्य=मधुन ऋतस्य confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 11. |
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| uddhāta | elevation; named also उच्चीभाव. |
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| uddeśyavidheyabhāva | relationship between the subject and the predicate where generally the subject is placed first in a sentence; confer, compare उद्देश्यवचनं पूर्वं विधेयत्वं ततः परम् । confer, compare also तादात्म्यसंसर्गकस्थले विशेष्यत्वमेव उद्देश्यं विशेषणत्वमेव विधेयम् Padavākyaratnākara. |
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| uddyota | the word always refers in grammar to the famous commentary by Nāgeśabhaṭṭa written in the first decade of the 18th century A. D. om the Mahābhāṣyapradīpa of Kaiyaṭa. The Mahābhāṣya-Pradīpoddyota by Nāgeśa.appears to be one of the earlier works of Nāgeśa. It is also called Vivaraṇa. The commentary is a scholarly one and is looked upon as a final word re : the exposition of the Mahābhāṣya. It is believed that Nāgeśa wrote 12 Uddyotas and 12 Śekharas which form some authoritative commentaries on prominent works in the different Śāstras. |
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| upakādi | a class of words headed by the word उपक after which the taddhita affix, added in the sense of गोत्र ( grand-children et cetera, and others ) is optionally elided, provided the word is to be used in the plural number; confer, compare उपकलमकाः भ्रष्टककपिष्ठलाः also उपकाः, औपकायनाः; लमकाः, लामकायना ; भ्रष्टकाः भ्राष्टकयः । Kāś. on P. II.4.69. |
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| upagīta | a fault in the pronunciation of letters, noticed sometimes in the utterance of a letter adjoining such a letter as is coloured with a musical tone on account of the proximity of the adjacent letter which is uttered in a musical note and which therefore is called 'प्रगीत'; confer, compare प्रगीतः सामवदुच्चारितः । उपगीतः समीपवर्णान्तरगीत्यानुरक्तः Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.on M.Bh. I. Āhnika 1. |
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| upagraha | a term used by the ancient grammarians in the sense of the Parasmaipada and the Ātmanepada affixes. The word is not found in Pāṇini's Pāṇini's Aṣṭādhyāyī.. The Vārttikakāra has used the word in his Vārttika उपग्रहप्रतिषेधश्च on P. III.2.127 evidently in the sense of Pada affixes referring to the Ātmanepada as explained by Kaiyaṭa in the words उपग्रहस्य आत्मनेपदसंज्ञाया इत्यर्थ: । The word occurs in the Ślokavārttika सुप्तिङुपग्रहलिङ्गनराणां quoted by Patañjali in his Mahābhāṣya on व्यत्ययो बहुलम् P. III. 1.85, where Nāgeśa writes लादेशव्यङ्ग्यं स्वार्थत्वादि । इह तत्प्रतीतिनिमित्ते परस्मै-पदात्मनेपदे उपग्रहशब्देन लक्षणयोच्येते । The word is found in the sense of Pada in the Mahābhāṣya on P. III. 1.40. The commentator on Puṣpasūtra explains the word as उपगृह्यते समीपे पठ्यते इति उपग्रहः. The author of the Kāśikā on P. VI. 2.134 has cited the reading चूर्णादीन्यप्राण्युपग्रहात् instead of चूर्णादीन्यप्राणिषष्ठ्याः and made the remark तत्रेापग्रह इति षष्ठ्यन्तमेव पूर्वाचार्योपचारेण गृह्यते. This remark shows that in ancient times उपग्रह meant षष्ठ्यन्त i. e. a word in the genitive case. This sense gave rise to, or was based upon, an allied sense, viz. the meaning of 'षष्ठी' i. e. possession. Possibly the sense 'possession' further developed into the further sense 'possession of the fruit or result for self or others' referring to the तिङ् affixes which possessed that sense. The old sense 'षष्ठ्यन्त' of the word 'उपग्रह' having gone out of use, and the sense 'पद' having come in vogue, the word षष्ठी' must have been substituted for the word 'उपग्रह' by some grammarians before the time of the Kāśikākāras. As Patañjali has dropped the Sūtra (VI. 2.134), it cannot be said definitely whether the change of reading took place before Patañjali or after him. |
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| upajana | literallyorigin; one that originates, augment, उपजायते असौ उपजन: । The word is used in the sense of 'additional phonetic element'; confer, compare उपजन आगमः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5; confer, compare also वर्णव्यत्ययापायोपजनविकारेष्वर्थदर्शनात् । Māheśvarasūtras. 5 Vārttika (on the Sūtra of Pāṇini). 15. The Ṛk Prātiśākhya gives स् in पुरुश्चन्द्र as an instance ofeminine. उपजन confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 37. In the Nirukta उपजन is given as the sense of the prefix 'उप'; confer, compare उपेत्युपजनम्: The commentary on the Nirukta explains the word उपजन as अाधिक्य. |
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| upajīvya | a term used by later grammarians in connection with such a rule on which another rule depends confer, compare उपजीव्यादन्तरङ्गाच्व प्रधानं प्रबलम् Pari. Śekh. on Pari. 97, as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on हेतुमति च P. III.1.26. The relationship known as उपजीव्योपजीवकभाव occurs several times in grammar which states the inferiority of the dependent as noticed in the world. |
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| upadeśa | instruction; original enunciation; first or original precepts or teaching; confer, compare उपदेश आद्योच्चारणम् S. K. on T the rule उपदेशेजनुनासिक इत् P.I.3.2. confer, compare वर्णानामुपदेशः कर्तव्यः; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Āhnika of the Pātañjala Mahābhāṣya. I. Vārttika (on the Sūtra of Pāṇini). 15. For difference between उपदेश and उद्देश see उद्देश; confer, compare also उपदिश्यतेनेनेत्युपदेशः । शास्त्रवाक्यानि, सूत्रपाठः खिलपाठश्च Kāśikā on P. I.3.2; confer, compare also Vyāḍi. Pari. 5; (2) employment (of a word) for others confer, compare उपेदश: परार्थः प्रयोगः । स्वयमेव तु बुद्धया यदा प्ररमृशति तदा नास्त्युपदेशः Kāś. on अदोनुपदेशे P.I.4.70. |
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| upadhmānīya | a letter or a phonetic element substituted for a visarga followed by the first or the second letter of the labial class. Visarga is simply letting the breath out of the mouth. Where the visarga is followed by the first or the second letter of the labial class, its pronunciation is coloured by labial utterance. This coloured utterance cannot be made independently; hence this utterance called 'उपध्मानीय' ( similar to a sound blown from the mouth ) is not put in, as an independent letter, in the वर्णसमाम्नाय attributed to महेश्वर. Patañjali, however, has referred to such dependent utterances by the term अयोगवाहवर्ण. See अयेागवाह; confer, compare xक इति जिह्वामूलीयः । जिह्वामूलेन जन्यत्वात् । xप इत्युपध्मानीयः । उपध्मानेन जन्यत्वात्. अयेगवाह is also called अर्धविसर्ग. See अर्धविसर्ग. |
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| upapada | literallya word placed near; an adjoining word. In Pāṇini's grammar, the term उपपद is applied to such words as are put in the locative case by Pāṇini in his rules prescribing kṛt affixes in rules from 1 II. 1, 90 to III. 4 end; confer, compare तत्रोपपदं सप्तमीस्थम् P.III.1.92; exempli gratia, for example कर्मणि in कर्मण्यण् P. III.2.1. The word is also used in the sense of an adjoining word connected in sense. e. g. युष्मद्युपपदे as also प्रहासे च मन्योपपदे P.I.4.105,106; confer, compare also क्रियार्थायां क्रियायामुपपदे धातोर्भविष्यति काले तुमुन्ण्वुलौ भवतः Kāś. on P.III.3.10; confer, compare also इतरेतरान्योन्योपपदाच्च P.I.3.10, मिथ्योपपदात् कृञोभ्यासे P.I.3.71, as also उपपदमतिङ् P.II.2.19; and गतिकारकोपपदात्कृत् P. VI.2.139. Kaiyaṭa on P.III.1. 92 Vārttika (on the Sūtra of Pāṇini). 2 explains the word उपपद as उपोच्चारि or उपोच्चारितं पदं उपपदम्. The word उपपद is found used in the Prātiśākhya literature where it means a word standing near and effecting some change: confer, compare च वा ह अह एव एतानि चप्रभृतीनि यान्युपपदानि उक्तानि आख्यातस्य विकारीणिo Uvaṭa on Vājasaneyi Prātiśākhya.VI. 23. |
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| upapadavidhi | a grammatical operation caused by a word which is near; cf उपपदविधौ भयाढ्यादिग्रहणं P. I.1.72 Vārt 9, also अतिप्रसङ्ग उपपदविधौ P. IV 1.1. Vārttika (on the Sūtra of Pāṇini). 8 where rules such as 'कर्मण्यण्' and the following are referred to as उपपदविधि, the words कर्मणि, स्तम्ब, कर्ण, et cetera, and others being called उपपद by the rule तत्रोपपदं सप्तमीस्थम्; P. III.1.92. |
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| upamanyu(1) | the famous commentator on the grammatical verses attributed to Nandikeśvarakārikā. which are known by the name नन्दिकेश्वरकारिका and which form a kind of a commentary on the sūtras of Maheśvara; (2) a comparatively modern grammarian possibly belonging to the nineteenth century who is also named Nandikeśvarakārikā.kārikābhāṣya by Upamanyu.and who has written a commentory on the famous Kāśikāvṛtti by Jayāditya and Vāmana. Some believe that Upa-manyu was an ancient sage who wrote a nirukta or etymological work and whose pupil came to be known as औपमन्यव. |
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| upamā | a well-known term in Rhetorics meaning the figure of speech ' simile ' or ' comparison '. The word is often found in the Nirukta in the same sense; confer, compare अथात उपमाः | 'यत् अतत् तत्सदृशम्'इति गार्ग्यः । Nir III.13. Generally an inferior thing is compared to another that is superior in quality. |
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| upamāna | standard of comparison. The word is found in the Pāṇinisūtra उपमानानि सामान्यवचनैः P.II.I.55 where the Kāśikāvṛtti explains it as उपमीयतेऽनेनेत्युपमानम् । |
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| upalakṣaṇa | implication, indication: a thing indicatory of another thing. The term is very frequently found in commentary works in connection with a word which signifies something beyond it which is similar to it; the indication is generally inclusive; confer, compare Kāśikā on भीस्म्योर्हेतुभये P.I.3.68 भयग्रहणमुपलक्षणार्थं विस्मयोपि तत एव । as also मन्त्रग्रहणं तु च्छन्दस उपलक्षणार्थम् Kāś. on II.4.80. The verbal forms of लक्ष् and उपलक्ष् as also the words लक्षयितुम्, लक्षणीय, लक्षित et cetera, and others possess the sense of 'expressing the meaning not primarily, but secondarily by indication or implication'. |
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| upavarṣa | an ancient grammarian and Mīmāmsaka believed to have been the brother of Varṣa and the preceptor of Pāṇini. He is referred to, many times as an ancient writer of some Vṛttigranthas. |
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| upaśleṣa | immediate contact, as for instance, of one word with another: confer, compare शब्दस्य च शब्देन कोन्योभिसंबन्धो भवितुमर्हति अन्यदत उपश्लेषात् । M.Bh. on VI. 1.72. The word उपश्लिष्ट is also found in the Mahābhāṣya in the same context. |
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| upasaṃkhyāna | mention, generally of the type of the annexation of some words to words already given, or of some limiting conditions or additions to what has been already statedition The word is often found at the end of the statements made by the Vārttikakāra on the sūtras of Pāṇini.: confer, compare P.I.1.29 Vārttika (on the Sūtra of Pāṇini). 1: I.1.36 Vārttika (on the Sūtra of Pāṇini). 3 et cetera, and others The words वाच्य and वक्तव्य are also similarly useditionThe word is found similarly used in the Mahābhāṣya also very frequently. |
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| upasaṃgraha | inclusion of something, which is not directly mentioned; confer, compare प्रसिद्ध्युपसंग्रहार्थमेतत् Kāś.on P.I.3.48,also इतिकरणं एवंविधानामेप्यन्येषामुपसंग्रहार्थम् Kāś. on P VII.4.65. |
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| upasarga | preposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska.I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska.I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa.and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya.I. 15, Vājasaneyi Prātiśākhya.VI.24, and S. K. on P. I.4.60. |
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| upasargadyotyatā | the view or doctrine that prefixes, by themselves, do not possess any sense, but they indicate the sense of the verb or noun with which they are connectedition For details See Vākyapadīya II.165-206; also vol. VII. pages 370-372 of Vyākaraṇa Mahābhāṣya edition by the D. E. Society, Poona. |
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| upasargayoga | connection with a prefix; joining of the prefix. Some scholars of grammar hold the view that the Upasarga is prefixed to the root and then the verbal form is arrived at by placing the desired terminations after the root, while others hold the opposite view: confer, compare पूर्वं धातुः साधनेनोपयुज्यते पश्चादुपसर्गेण । अन्ये तु पूर्वं धातुरुपसर्गेण युज्यते पश्चात्साधनेनेत्याहुः Sīradeva's Paribhāṣāvṛtti Pari. 131, 132; cf also vol. VII. Mahābhāṣya edited by the D. E. Society, Poona, pages 371-372. |
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| upasthita | a word used father technically in the sense of the word इति which is used in the Krama and other recitals when Vedic reciters show separately the two words compounded together by uttering the compound word first, then the word इति and then the two compound words, exempli gratia, for example सुश्लोक ३ इति सु-श्लोक। विभावसो इति विभा-वसो. The Kāśikā defines the word उपस्थित as समुदायादवच्छिद्य पदं येन स्वरूपे अवस्थाप्यते तद् उपस्थितम् । इतिशब्दः । Kāś.on VI.1.129. The Ṛk-Prātiśākhya explains the word rather differently, but in the same context.The word after which इति is placed is called upasthita exempli gratia, for example the word बाहू in बाहू इति or विभावसौ in विभावसो इति as contrasted with स्थित id est, that is the word without इति exempli gratia, for example बाहू or विभावसो, as also contrasted with स्थितोपस्थित id est, that is the whole word विभावसो इति विभाsवसो which is also called संहित or मिलित; (2) occurring, present; cf कार्यकालं संज्ञापरिभाषम् . यत्र कार्यं तत्रोपस्थितं द्रष्टव्यम् । Par.Śek. Pari.3. |
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| upādhi | condition, limitation, determinant, qualification: exempli gratia, for example न हि उपाधेरुपाधिर्भवति, विशेषणस्य वा विशेषणम् M.Bh. on I.3.2 as also on V.1.16; confer, compare also इह यो विशेष उपाधिर्वोपादीयते द्योत्ये तस्मिंस्तेन भवितव्यम् । M.Bh. on III.1.7. |
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| upottama | literallyone near or before the last; the term is generally used in connection with words having two or more syllables, where it means the vowel before the last (vowel); confer, compare उपोत्तमं रिति P. VI.1.217 and योपधाद्गुरूपोत्तमाद्वुञ् P.V.1.132 where the writer of the Kāśikā explains it as त्रिप्रभृतीनामन्त्यमुत्तमं तस्य समीपमुपोत्तमम् । giving रमणीय and वसनीय as examples where the long ई is upottama; confer, compare also T.Pr. XI.3. and Nir.I.19 where the word refers to the third out of the four feet of the verse. |
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| ubhayatra | in both the ways literally in both the places; confer, compare उभयत्र च P. I. 1. 44 V rt. 22. The word उभयत्रविभाषा is used in grammar referring to the option ( विभाषा) which is प्राप्त as also अप्राप्त; confer, compareM.Bh.on P.1.1.26 Vārttika (on the Sūtra of Pāṇini).22. |
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| ubhayathā | in both the ways (in the case of an option, of course); confer, compare छन्दस्युभयथा P.III.4.117 where the word ubhayathā refers to both the alternative uses exempli gratia, for example Sārvadhātuka and Ārdhadhātuka;so also vidhiliṅ and āśīrliṅ; confer, compare Kāśikā on P.III.4.117. The term ubhayatha is described as synonymous with 'bahulam' or 'anyatarasyām' or 'vā' or ekeśām'; confer, compare बहुलमन्यतरस्यामुभयथा वा एकेषामिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I. 1.44: Vart. 19; confer, compare also अध्यायान्तेषूभयथा स्मरन्ति R.Pr.XV.8. |
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| ubhayaniyama | a restriction understood in both the ways; confer, compare सिद्धं तूभयनियमात् उभयनियमोयम् । प्रकृतिपर एव प्रत्ययः प्रयोक्तव्यः, प्रत्ययपरैव च प्रकृतिरिति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.1.2, Vārttika (on the Sūtra of Pāṇini). 11; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI.2.148. |
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| ubhayavat | possessed of both the kinds of properties; confer, compare य इदानीमुभयवान् स तृतीयामाख्यां लभते स्वरित इति M.Bh. on P.I.2.81 ; confer, compare also उभयवान् स्वरितः V. Pr.I.110. |
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| uvaṭa | also उव्वट or ऊअट a reputed Kaāśmirian scholar and writer who was the son of Vajrata. He wrote many learned commentaries, some of which are known as Bhasyas. Some of his important works are Ṛkprātiśākhyabhāṣya, Vājasaneyī prātiśākhyabhāṣya, Vājasaneyīsamhitābhāṣya, Vedārthadīpika et cetera, and others |
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| us(1) | substitute for झि ending of the third person.plu., in the perfect tense and in the present tense in the case of the roots विद् and ब्रू, exempli gratia, for example विदुः and आहुः confer, compare P. III.4.82-84 ; (2) substitute जुस् (उस्) for झि in the potential and the benedictive moods, as also after the aorist sign स् and after roots of the third conjugation, roots ending in आ and the root विद्, e. g. पचेयुः भूयासुः अकार्षुः, अबिभयुः अदुः, अविदुः, et cetera, and others; confer, compare Kāś. on III.4.108-112. |
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| ūṅ | feminine. affix ऊ prescribed after masculine nouns ending in the vowel ऊ and denoting a human being as also after some other specific masculine bases cf ऊङुतः P.IV. I.66 and the following sūtras. exempli gratia, for example कुरूः, पङ्गूः श्वश्रूः, करभोरूः, भद्रबाहूः et cetera, and others |
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| ūṭ | also उट् āgama ऊ and उ prescribed after the roots तृ and वृ before the affix तृन् or तृच् e. g. तरुतारं तरूतारं वा रथानाम्; वरुतारं वरूतारं वरूत्रीः; confer, compare Kāś. on P.VII.2.34. |
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| ūt(1) | long vowel ऊ which cannot be combined by rules of saṁdhi with the following vowel when it comes at the end of the forms of the dual number e. g. साधू अत्र et cetera, and others; confer, compare ईदूदेद्विवचनं प्रगृह्यम् P.I.1.11, as ， also ईदूतौ च सप्तम्यर्थे I.1.19; (2) long vowel ऊ substituted for the short उ of the root गोह् before an affix beginning with a vowel e. g. निगूहति; confer, compare ऊदुपधाया गोहः P. VI.4.89. |
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| ūṣman | aspiration letters, spirants called breathings also: the name is given to letters or sounds produced with unintonated breath through an open posision of the mouth; confer, compare विवृतमूष्मणाम् M. Bh, on P.I.1.10 Vārt, 3. The word refers to the letters श्, ष्, सु, ह्, visarga, jihvāmūlīya, upadhmāniya and anusvāra; confer, compare ऊष्मा वायुस्तत्प्रधाना वर्णा ऊष्माणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.12; confer, compare also Taittirīya Prātiśākhya.I.10. |
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| ūha | modification of a word, in a Vedic Mantra, so as to suit the context in which the mantra is to be utilised, generally by change of case affixes; adaptation of a mantra: confer, compare ऊहः खल्वपि । न सर्वैर्लिङ्गैर्न च सर्वाभिर्विभक्तिभिर्वेदे मन्त्रा निगदिताः । ते च अवश्यं यज्ञगतेन यथायथं विपरिणमयितव्याः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.1.1 Āhnika 1. |
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| ṛktantra | a work consisting of five chapters containing in all 287 sūtras. It covers the same topics as the Prātiśākhya works and is looked upon as one of the Prātiśākhya works of the Sāma Veda. Its authorship is attributed to Śākaṭāyana according to Nageśa, while औदिव्राज is held as its author by some, and कात्यायन by others. It bears a remarkable similarity to Pāṇini's Pāṇini's Aṣṭādhyāyī. especially in topics concerning coalescence and changes of स् and न् to ष् and ण् respectively. It cannot be definitely said whether it preceded or followed Pāṇini's work. |
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| ṛkprātiśākhya | one of the Prātiśākhya works belonging to the Aśvalāyana Śākha of the Ṛg Veda. The work available at present, appears to be not a very old one,possibly written a century or so after Pāṇini's time. It is possible that the work, which is available, is based upon a few ancient Prātiśākhya works which are lost. Its authorship is attributed to Śaunaka.The work is a metrical one and consists of three books or Adhyāyas, each Adhyāya being made up of six Paṭalas or chapters. It is written, just as the other Prātiśākhya works, with a view to give directions for the proper recitation of the Veda. It has got a scholarly commentary written by Uvaṭa and another one by Kumāra who is also called Viṣṇumitra. See अाश्वलायनप्रातिशाख्य. |
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| ṛt | short vowel ऋ. before which the preceding vowel is optionally left as it is, i. e. without coalescence and shortened also if long; confer, compare ऋत्यकः P. VI.1.128. |
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| e | diphthong vowel ए made up of अ and इ, and hence having कण्ठतालुस्थान as its place of origin. It has no short form according to Pāṇini. In cases where a short vowel as a substitute is prescribed for it in grammar, the vowel इ is looked upon as its short form. Patañjali in his Mahābhāṣya has observed that followers of the Sātyamugri and Rāṇāyanīya branches of the Sāmaveda have short ए ( ऍ ) in their Sāmaveda recital and has given सुजाते अश्वसूनृते, अध्वर्यो अद्रिभिः सुतम् as illustrations; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1-48; as also the article on. |
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| ekadeśa | a part or a portion of the whole;confer, compare एकदेशविकृतमनन्यवत् Pari-Śek. Pari 37; also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Śivasūtra 2 Vārt 4: एकदेशोनुवर्तते M.Bh. on P.VI. 1.93 Vārttika (on the Sūtra of Pāṇini). 5; confer, compare also पदेकदज्ञानपि तान् प्रतीयात् R.Pr. IX. 16. |
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| ekapātin | combined together; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) commentary एकपातिनः एकीभूतस्य अक्षरस्य क्रमे ध्रुवमाषीं लुप्यते; Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI. 25, also XVII.26. |
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| ekamunipakṣa | a view or doctrine propounded by one of the many ancient sages or munis who are believed to be the founders of a Sastra; a view propounded only by Pāṇini, to the exclusion of Kātyāyana and Patañjali; confer, compare एकमुनिपक्षे तु अचो ञ्णितीत्यत्राच इति योगं विभज्य...व्यवस्थितविभाषात्रोक्ता Durghaṭa-Vṛtti I.1.5; see also I.4.24, II.3.18. |
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| ekayoga(1) | combination of two Sutras into one;confer, compareअथवा एकयोगः करिष्यते वृद्धिरादैजदेड्गुण इति M.Bh.P.I.1.3,I.4.59,V.2. 25; (2) one and the same Sūtra;confer, compare एकयेागनिर्दिष्टानां सह वा प्रवृत्तिःसह वा निवृत्तिः Pari.Śek.Pari.17; confer, comparealso एकयोगानिर्दिष्टानामप्येकदेशानुवृत्तिर्भवति P. IV.1.27, Vārttika (on the Sūtra of Pāṇini). 2, Pari. Śek. Pari. 39. |
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| ekayogalakṣaṇa | characterized by id est, that is mentioned in one and the same rule; confer, compare एकयोगलक्षणे तुग्दीर्घत्वे M.Bh. on P. I. 1. 62. Vart. 10. See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. VI.1.37. |
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| ekavacana | singular number; affix of the singular numberin Pāṇini's grammar applied to noun-bases ( प्रातिपदिक) and roots when the sense of the singular number is to be conveyed; the singular sense can be of the form of an individual or collection or genus. The word एकवचन in the technical sense of singular number is found used in the Prātiśākhyas and Nirukta also. |
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| ekavarṇa( a pada) | made up of a single letter; confer, compare एकवर्णं पदम् आ, उ इति: commentary on R.Pr. X.2; confer, compare also V.Pr.IV. 144-145 where एकवर्ण is defined as एकप्रयत्ननिर्वर्त्य capable of being produced with a single effort. Pāṇini gives the term अपृक्त to an affix made up of one single letter; confer, compareअपृक्त एकाल् प्रत्यय: P.I.2.41. |
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| ekavākya | an expression giving one idea, either a single or a composite one. A positive statement and its negation, so also, a general rule and its exception are looked upon as making a single sentence on account of their mutual expectancy even though they be sometimes detached from each other confer, compare विदेशस्थमपि सदेकवाक्यं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.4.67; confer, compare also निषेधवाक्यानामपि निषेध्यविशेषाकाङ्क्षत्वाद्विध्येकवाक्यतयैव अन्वयः । तत्रैकवाक्यता पर्युदासन्यायेन । संज्ञाशास्त्रस्य तु कार्यकालपक्षे न पृथग्वाक्यार्थबोधः । Par. Śek on Pari. 3. Such sentences are, in fact, two sentences, but, to avoid the fault of गौरव, caused by वाक्यभेद, grammarians hold them to be composite single sentences. |
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| ekavibhakti | a pada having the same case in the various dissolutions of the compound word; e. g. the word कौशाम्बी in the compound word निष्कौशाम्बिः, which stands only in the ablative case कौशाम्ब्याः, although the word निष्क्रान्त, which stands for the word निस्, could be used in many cases. The word नियतविभक्तिक is also used in the same sense. |
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| ekavṛtti | single vṛtti or gloss on the Vedic as well as classical portions of grammar. Puruṣottamadeva's Paribhāṣāvṛtti.adeva has used this term in his Bhāṣāvṛtti to contrast his Vṛtti (भाषावृत्ति) with the Kāśikāvṛtti and the Bhāgavṛtti which deal with both the portions; confer, compareअनार्ष इत्येकवृत्तावुपयुक्तम् Bhāṣāvṛtti on I.1.16, confer, comparealso Bhāṣāvṛtti on III. 4.99, IV.3.22 and VI.3.20.एकवृत्ति is possibly used by Puruṣottamadeva's Paribhāṣāvṛtti.adeva in the sense of मुख्यवृत्ति or साधारणवृत्ति i. e. the common chief gloss on both the portions. |
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| ekaśabda | a word having one sense only, as opposed to अनेकशब्द many words having the same sense or synonyms which are given in निघण्टु as also in अमरकोष; confer, compare अथ यान्यनेकार्थानि एकशब्दानि तान्यतोनुक्रमिष्यामः Nirukta of Yāska.IV.1. |
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| ekaśeṣa | a kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona. |
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| ekaśeṣanirdeśa | statement by subsistence of one word out of many. The phrase is very often used in the Mahābhāṣya where the omission of an individual thing is explained by saying that the expression used is a composite one including the omitted thing along with the thing already expressed; confer, compare एकशेषनिर्देशोयम् । सर्वादीनि च सर्वादीनि च सर्वादीनि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.I.27, on I.1.59, I.2.39, as also on I.3.1 Vārttika (on the Sūtra of Pāṇini). 5,I.4. 101 Vārttika (on the Sūtra of Pāṇini). 3, II.1.1. Vārttika (on the Sūtra of Pāṇini). 19 et cetera, and others |
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| ekaśruti | that which has got the same accent or tone; utterance in the same tone; monotone. The word is applied to the utterance of the vocative noun or phrase calling a man from a distance, as also to that of the vowels or syllables following a Svarita vowel in the Saṁhitā id est, that is the continuous utterance of Vedic sentences; confer, compare एकश्रुति दूरात्संबुद्वौ and the foll. P.I.2.33-40 and the Mahābhāṣya thereon. In his discussion on I.2.33 Patañjali has given three alternative views about the accent of Ekaśruti syllables : (a) they possess an accent between the उदात्त (acute) and अनुदात्त (grave), (b) they are in the same accent as is possessed by the preceding vowel, (c) Ekaśruti is looked upon as the seventh of the seven accents; confer, compare सैषा ज्ञापकाभ्यामुदात्तानुदात्तयोर्मध्यमेकश्रुतिरन्तरालं ह्रियते। ... सप्त स्वरा भवन्ति | उदात्तः, उदात्ततर:, अनुदात्तः, अनुदात्ततर:, स्वरितः स्वरिते य उदात्तः सोन्येन विशिष्टः, एकश्रुतिः सप्तमः । M.Bh. on P.I.2.33. |
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| ekahalādi | having a single consonant at the beginning; cf एकहलादौ पूरयितव्येSन्यतरस्याम् P.VI.3.59. |
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| ekahalmadhya(a vowel) | placed between two single consonants; e.g the vowel अ in पच्, रम्, रण्, et cetera, and others |
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| ekākṣara | consisting of one single syllable ; exempli gratia, for example स्व, भू, वाच् et cetera, and others confer, compare एकाक्षरात्कृते जातेः सप्तम्यां च न तौ स्मृतौ M.Bh. on P.V.2.115, as also on VI.1.168, VI.4.161. |
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| ekādeśa | a single substitute in the place of two original units; exempli gratia, for example ए in the place of अ and इ,or ओ in the place of अ and उ. The ādeśas or substitutes named पूर्वरूप and पररूप are looked upon as ekadeśas in Pāṇini's grammar although instead of them, the omission of the latter and former vowels respectively, is prescribed in some Prātiśākhya works. गुण and वृद्धि are sometimes single substitutes for single originals, while they are sometimes ekadeśas for two original vowels exempli gratia, for example तवेदम्, ब्रह्मौदनः, उपैति, प्रार्च्छति, गाम्, सीमन्तः et cetera, and others; see P.VI.1.87 to ll l, confer, compare also A.Pr.II 3.6. |
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| ekānta | part, portion. Augments or Āgamas in the Vyākaraṇa Śāstra are looked upon as forming a part of the word to which they are attached; confer, compare अथ यस्यानुबन्ध आसज्यते, किं स तस्य एकान्तो भवति आहोस्विदनेकान्तः । एकान्तस्तत्रेापलब्धेः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.9, Vārttika (on the Sūtra of Pāṇini).9; confer, compare also एकान्ताः Paribhāṣenduśekhara of Nāgeśa. Pari, 5. |
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| ekāra | the letter ए; looked upon as a diphthong ( संध्यक्षर ) made up of the letters अ and इ. The combination of the two constituent parts is so complete as cannot allow any of the two parts to be independently working for saṁdhi or any other operation with its adjoining letter; cf नाव्यपवृत्तस्य अवयवे तद्विधिर्यथा द्रव्येषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Śivasūtra 3 Vārttika (on the Sūtra of Pāṇini). 9. |
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| ekārtha(1) | possessed of one sense as contrasted with बह्वर्थ, द्व्यर्थ etc: (2) synonym, confer, compare बहवो हि शब्दा एकार्था भवन्ति । तद्यथा इन्द्रः शक्रः पुरुहूतः पुरंदरः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.45 Vārttika (on the Sūtra of Pāṇini). 9; (3) Possessed of a composite sense; confer, compare समासे पुनरेकार्थानि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1.1 Vārt I. The words एकार्थ्य and एकार्थत्व derived from the word एकार्थ are often found used in the sense of 'possession of a composite sense' एकार्थस्य भाव: एकार्थता,ऐकार्थ्ये एकार्थत्वं वा; confer, compare समासस्यैकार्थत्वंत्संज्ञाया अप्रसिद्धिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.2.42 Vārt 1; confer, compare also the word एकार्थीभावः (4) potent to be connected; समर्थ; confer, compare सुप्सुपा एकार्थम् ( समस्यते ) C. Vy. II.2.1; (5) analogous समानाधिकरण confer, compare एकार्थं चानेकं च । एकः समानः अर्थः अधिकरणं यस्य तदेकार्थं समानाधिकरणम् Hemacandra's Śabdānuśāsana. Vy. III. 1.22: confer, compare also एकार्थे च । Śāk. II.1.4. |
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| etya | taddhita affix. affix applied to the indeclinable दूर; e. g. दूरेत्यः पथिकः । confer, compare दूरादेत्यः दूरेत्य: Kāś.on P.IV.2.104: confer, compare also दूरादेत्यो वक्तव्यः । दूरेत्यः M.Bh. on P.IV.2.104. |
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| pradyusac | taddhita affix. affix एद्युस् applied to the pronouns पूर्व, अन्य, अन्यतर, इतर, अपर, अधर, उभय and उत्तर when the words so formed refer to a day; e. g. पूर्वेद्युः, अन्येद्युः et cetera, and others: confer, compare P.V.3.22. |
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| epha | ending added to the consonant र when a mention of it is to be made; confer, compare T.Pr.I.19: exempli gratia, for example रेफ. |
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| eś(1) | the substitute ए for the perfect affix त, substituted for the whole त by reason of the indicatory letter श् attached to ए; confer, compare लिटस्तझयोरेशिरेच् and अनेकाल्शित्सर्वस्य P. III.4.8l and I.1.55; (2) affix ए applied to the root चक्ष् in Vedic Literature; confer, compare नावचक्षे । नावख्यातव्यमित्यर्थः Kāś. on P.III.4.15. |
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| eṣitavya | necessary to be sought; necessary to be prescribed; confer, compare तस्मान्मृजेरिग्लक्षणा वृद्धिरेषितब्या M.Bh. on I.1.3. Vārttika (on the Sūtra of Pāṇini). 8. |
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| ai | diphthong vowel ऐ; composite form of आ and ए, also termed वृद्धि in Pāṇini's grammar. |
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| aikapadika | given in the group of ekapadas or solitarily stated words as contrasted with anekapadas or synonymanuscript. See एकपद a reference to some preceding word, not necessarily on the same page.. |
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| aikaśrutya | possession of the same tone or accent; uniformity of tone or accent. See the word एकश्रुति a reference to some preceding word, not necessarily on the same page.; also see P. I.2.39 Vārttika (on the Sūtra of Pāṇini). 1,2; VIII. 1.55 Vārt, 1. |
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| aikārthya | possession of a single composite sense (by all words together in a compound); cf संंघातस्य ऐकार्थ्यात् सुबभावो वर्णात् M.Bh. on I. 2.45 Vārt 10; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.2.29 Vārt, 7; confer, compare also नाम नाम्नैकार्थ्ये समासो बहुलम् Hemacandra's Śabdānuśāsana. III.1.18 where the commentator explains ऐकार्थ्य as एकार्थीभावः In the commentary on Hemacandra's Śabdānuśāsana. III 2.8 ऐकार्थ्य is explained as ऐकपद्य |
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| aic | short term ( प्रत्याहार ) standing for 'the two diphthong vowels ऐ and औ; confer, compare न य्वाभ्यां पदान्ताभ्यां पूर्वौ तु ताभ्यामैच् P.VII.3.4; confer, compare ऐचोश्चोत्तरभूयस्त्वात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.48, The short substitutes of ऐ and औ are इ and उ when prescribed confer, compare P. I.1.48; so also the protracted forms of ऐ and औ are protracted इ and उ; confer, compare P. III.2.106. They are called द्विस्वर vowels in the Ṛk Prātiśākhya. Śākaṭāyana says they are द्विमात्र. |
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| aittva | substitution of ऐ for ए by the rule एत ऐ prescribing the substitution of the vowel ऐ for ए in the case of the imperative first person terminations; cf P. III.4.93. |
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| aindra | name of an ancient school of grammar and of the treatise also, belonging to that school, believed to have been written under instructions of Indra. The work is not available. Patañjali mentions that Bṛhaspati instructed Indra for one thousand celestial years and still did not finish his instructions in words': (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.1 ). The Taittirīya Saṁhitā mentions the same. Pāṇini has referred to some ancient grammarians of the East by the word प्राचाम् without mentioning their names, and scholars like Burnell think that the grammar assigned to Indra is to be referred to by the word प्राचाम्. The Bṛhatkathāmañjarī remarks that Pāṇini's grammar threw into the background the Aindra Grammar. Some scholars believe that Kalāpa grammar which is available today is based upon Aindra,just as Cāndra is based upon Pāṇini's grammar. References to Aindra Grammar are found in the commentary on the Sārasvata Vyākaraṇa, in the Kavikalpadruma of Bopadeva as also in the commentary upon the Mahābhārata by Devabodha.Quotations, although very few, are given by some writers from the work. All these facts prove that there was an ancient pre-Pāṇinian treatise on Grammar assigned to इन्द्र which was called Aindra-Vyākaraṇa.For details see Dr.Burnell's 'Aindra School of Sanskrit Grammarians' as also Vol. VII pages 124-126 of Vyākaraṇa Mahābhāṣya, edited by the D.E.Society, Poona. |
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| o(1) | diphthong vowel made up of the vowels अ and उ, termed as guṇa in Pāṇini's grammar and prescribed sometimes in the place of the vowel उ; ( 2 ) affix ओ applied to the root गम् or गा to form a noun; confer, compare ओकारो नामकरणः Nir.II.5. |
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| odit | marked with the indicatory letter ओ; roots marked with the mute letter ओ have the Niṣṭhā affix त or तवत् changed to न or नवत्; exempli gratia, for example लग्नः, लग्नवान् दीनः, दीनवान् et cetera, and others confer, compare ओदितश्र P VIII.2.45; confer, compare also स्वादय ओदितः इत्युक्तम् । सूनः सूनवान्; दूनः दूनवान् Si. Kau. on P. VIII.2.45. |
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| oṣṭha | Iit. lip; the place of origin ( स्थान ) of the labial letters called उपध्मानीय वर्ण i.e the vowels उ, ऊ, the consonants प्, फ्, ब्, भ्, म् and the उपध्मानीय letter; confer, compare ऊपूपध्मानीयानामेाष्ठौ Sid. Kau. on तुल्यास्यप्रयत्नं सवर्णम् P.I.1.9, also उवोपोपध्मा ओष्ठे V. Pr . I.70. |
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| oṣṭhaya | literally produced upon the lip: a letter ofthe labial class;letters उ,ऊ, ओ, औ, प्, फ्, ब्, भ्, म् and व् are given as ओष्ठय letters in the Ṛk Prātiśākhya, confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. See the word ओष्ठ a reference to some preceding word, not necessarily on the same page.. For the utterance of the letter व् tips of the teeth. are also employed; hence the letter व् is said to have दन्तौष्ठ as its स्थान.. ओस् the case affix ओस् of the genitive case and the loc, dual number |
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| au(1) | the vowel औ; diphthong vowel made up of आ and ओ; ( 2 ) the substitute औ for the final letter उ of the word मनु before the fem, affix ई; confer, compare मनोः स्त्री मनायी, मनावी,मनुः Kāś. on P. IV. 1. 38; ( 3 ) case ending of the nominative case. and acc. dual called औङ् also. |
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| autsargika | an affix or an operation resulting from the general rule ( उत्सर्ग ); confer, compare अपत्ये कुत्सिते मूढे मनौरोत्सर्गिकः स्मृत: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.161 ; confer, compare also एवमप्यौत्सर्गिकाणां तद्विषयता न प्राप्नोति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.66. |
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| aaupadeśika | mentioned in the original statement; confer, compare अन्तग्रहणं औपदेशिकांर्थम् । Kāś. on ष्णान्ता षट् P.I.1.24, confer, compare also औपदेशिकप्रायोगिकयोरौपदेशिकस्यैव ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 120. |
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| aupasaṃkhyānika | subsequently stated by way of addition or modification as done by the Vārttikakāras; confer, compare औपसंख्यानिकस्य णस्यापवादंः । आरण्यको मनुष्यः Kāś on P.IV.2.129; confer, compare also Kāś. on V.1.29 and VI.3.41. |
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| aurasa | produced from the chest ; the Visajanīya and h (हकार) are looked upon as औरस and not कण्ठ्य by Some ancient phoneticians;confer, compare केचिदाचार्याः एतौ हकारविसर्जनीयौ उर:स्थानाविच्छन्ति commentary on R.Pr.I.18: confer, compare also हकारं पञ्चमैर्युक्तमन्तस्थाभिश्च संयुतम् । उरस्यं तं विजानीयात्कण्ठ्यमाहुरसंयुतम् । Pān. Śikṣā. 16. |
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| ḥ | or विसर्गः literally letting out breath from the mouth; sound or utterance caused by breath escaping from the mouth; breathing. The Visarjanīya, just like the anusvāra, is incapable of being independently utteredition Hence, it is written for convenience as अः although its form for writing purposes is only two dots after the vowel preceding it; confer, compare अः इति विसर्जनीयः । अकार इह उच्चारणार्थः इति कुमारीस्तनयुगाकृतिर्वर्णो विसर्जनीयसंज्ञो भवति । Kātantra vyākaraṇa Sūtra.Vyāk. I.1.16. See अः a reference to some preceding word, not necessarily on the same page. on page 2. |
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| ᳶ upadhmānīya | literally blowing; a term applied to the visarga when followed by the consonant प् or फ्. The upadhmānīya is looked upon as a letter or phonetic element, which is always connected with the preceding vowel. As the upadhmānīya is an optional substitute for the visarga before the letter प् or फ्, when, in writing, it is to be shown instead of the visarga, it is shown as ᳶ, or as w , or even as x just as the Jihvāmūlīya; confer, compare उपध्मायते शब्दायते इति, उप समीपे ध्मायते शब्द्यते इति वा commentary on Kātantra vyākaraṇa Sūtra.I:; : confer, compare also कपाभ्यां प्रागर्धविसर्गसदृशो जिह्वामूलीयोपध्मानीयौः:S.K.on P.VIII.2.1. |
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| m̐ nāsikya | a nasal letter or utterance included among the अयोगवाह letters analogous to anusvāra and yama letters. It is mentioned in the Vājasaneyi Prātiśākhya as हुँ इति नासिक्यः on which Uvvaṭa's Bhāṣya on the Prātiśākhya works.makes the remark अयमृक्शाखायां प्रसिद्धः. The Ṛk-Prātiśākhya mentions नासिक्य, यम and अनुस्वार as नासिक्य or nasal letters, while Uvvaṭa's Bhāṣya on the Prātiśākhya works.defines नासिक्य as a letter produced only by the nose; confer, compare केवलनासिकया उच्चार्यमाणे वर्णॊ नासिक्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. The Taittirīya Prātiśākhya calls the letter ह् as nāsikya when it is followed by the consonant न् or ण् or म् and gives अह्नाम् , अपराह्णे and ब्रह्म as instances. The Pāṇinīya Śikṣā does not mention नासिक्य as a letter. The Mahābhāṣya mentions नासिक्य as one of the six ayogavāha letters; confer, compare के पुनरयोगवाहाः । विसर्जनीयजिह्वामूलीयोपध्मानीयानुस्वारानुनासिक्ययमाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5 Vārttika (on the Sūtra of Pāṇini). 5, where some manuscripts read नासिक्य for अानुनासिक्य while in some other manuscripts there is neither the word आनुनासिक्य nor नासिक्य. It is likely that the anunāsika-colouring given to the vowel preceding the consonant सू substituted for the consonants म, न् and others by P. VIII. 3.2. to 12, was looked upon as a separate phonetic unit and called नासिक्य as for instance in सँस्कर्ता, मा हिँसीः, सँशिशाधि et cetera, and others |
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| yama | a letter called यम which is uttered partly through the nose. A class consonant excepting the fifth, when followed by the fifth viz. ङ्, ञ्, ण्, न or म् , gets doubled in the Vedic recital, when the second of the doubled consonant which is coloured by the following nasal consonant is called यम. This यम letter is not independent. It necessarily depends upon the following nasal consonant and hence it is called अयोगवाह. The nasalization is shown in script as xx followed by the consonant; e. g. पलिक्क्नी, अगूग्रे, et cetera, and others The pronunciation of this yama or twin letter is seen in the Vedic recital only; confer, compare पलिक्कनी ... कखगघेभ्य; परे तत्सदृशा एव यमाः S. K. on P. VIII. 2.1. confer, compare कु खु गु घु इति यमाः विंशतिसंख्याका भवन्ति Vājasaneyi Prātiśākhya.VIII.24. |
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| k(1) | the consonant क्; the first con. sonant of the consonant group as also of the guttural group; (2) substitute क् for consonants ष्， and ढ् before the consonant स्;confer, compareV.P.2.41. For the elision ( लोप ) of क् on account of its being termed इत् see P.I.3.3 and 8. |
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| kakāra | the consonant क; confer, compare वर्णात्कारः P. III.3.108 Vārttika (on the Sūtra of Pāṇini). 3. |
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| kaṇṭakoddhāra | name of a commentary on Nāgeśa's Paribhāṣenduśekhara by Mannudeva, known also as Mantudeva or Manyudeva, who was a pupil of Pāyaguṇḍe in the latter half of the 18th century. |
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| kaṇṭha | glottis: cavity in the throat holding vocal cords; the place of the production of the sounds अ, अI and ह; confer, compare अहविसर्जनीयाः कण्ठे V, Pr.I. 71; cf, also कण्ठ्योsकारः प्रथमपञ्चमौ च R.Pr.I.18. |
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| kaṇṭhya | produced at the throat or at the glottis; the vowel अ, visarga and the consonant ह् are called कण्ठ्यं in the Prātiśākhyas, while later grammarians include the guttural consonants क्, ख् ग्, घ् and ङ् among the Kaṇṭhya letters; confer, compare अकुहविसर्जनीयानां कण्ठः Sid. Kau.on तुल्यास्यप्रयत्नं सवर्णम् P.I.1.9. See कण्ठ. |
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| kampa | vibration of the larynx which produces thc sound. |
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| karaṇa(1) | lit instrument; the term signifies the most efficient means for accomplishing an act; confer, compare क्रियासिद्धी यत् प्रकृष्टोपकारकं विवक्षितं तत्साधकतमं कारकं करणसंज्ञं भवति, Kāś. on साधकतमं करणम् P.I.4.42, e. g. दात्रेण in दात्रेण लुनाति; (2) effort inside the mouth (अाभ्यन्तर-प्रयत्न ) to produce sound; e. g. touching of the particular place ( स्थान ) inside the mouth for uttering consonants; confer, compare स्पृष्टं स्पर्शानां करणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P, I.1.10 Vārttika (on the Sūtra of Pāṇini). 3; (3) disposition of the organ which produces the sound; confer, compare श्वासनादोभयानां विशेषः करणमित्युच्यते । एतच्च पाणिनिसंमताभ्यन्तरप्रयत्न इति भाति । Com. on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII.3;confer, compare also स्थानकरणानुप्रदानानि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.32: confer, compare also अनुप्रदानात्संसर्गात् स्थानात् करणविन्ययात् । जायते वर्णवैशेष्यं परीमाणाच्च पञ्चमात् Taittirīya Prātiśākhya.XXIII. 2. where karaṇa is described to be of five kinds अनुप्रदान (id est, that is नाद or resonance), संसर्ग (contact), स्थान, करणविन्यय and परिमाण; confer, compareअकारस्य तावत् अनुप्रदानं नादः, संसर्गः कण्ठे, स्थानं हनू, करणविन्ययः ओष्ठौ, परिमाणं मात्राकालः । अनुप्रदानादिभिः पञ्चभिः करणैर्वर्णानां वैशेष्यं जायते Com. on Tai. Pr. XXIII.2. The Vājasaneyi Prātiśākhya mentions two karaṇas संवृत and विवृत; confer, compare द्वे करणे संवृतविवृताख्ये वायोर्भवतः Vājasaneyi Prātiśākhya.I. 11; (4) use of a word exempli gratia, for example इतिकरणं, वत्करणम्; confer, compare किमुपस्थितं नाम । अनार्षं इतिकरणः M.Bh.on. P.VI.1.129. |
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| karaviṇī | or कर्विणी name of a svarabhakti i. e. behaviour like the vowel लृ, noticed in the case of the consonant ल् when followed by the sibilant ह्; confer, compare करेणू रहयोर्योगे कर्विणी लहकारयोः । हरिणी रशसानां च हारिता लशकारयोः ॥ करेणुः बर् हिः । कर्विणी भलहाः Com. on Taittirīya Prātiśākhya.XXI. 15. See स्वरभक्ति. |
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| kariṇī | name of a svarabhakti i. e. behaviour like the vowel ऋ noticed in the case of the consonant र्. when it is followed by ह् e. g. बर् हिः करिणी is named करेणु also. |
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| kartṛvedanā | experience (of something) by the agent himself; confer, compare सुखादिभ्यः कर्तृवेदनायाम् P. III.1.18 |
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| karmakartṛ | object of the transitive verb which functions as the subject when there is a marked facility of action: exempli gratia, for exampleओदन is karmakartariobject, functioning as subject, in पच्यते ओदनः स्वयमेव. The word कर्मकर्तृ is used also for the कर्मकर्तरि प्रयोग where the object, on which the verb-activity is found, is turned into a subject and the verb which is transitive is turned into intransitive as a result. |
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| karmadhāraya | name technically given to a compound-formation of two words in apposition i. e. used in the same case, technically called समानाधिकरण showing the same substratutm; confer, compare तत्पुरुषः समानाधिकरणः कर्मधारयः I 2.42. The karmadhāraya compound is looked upon as a variety of the tatpuruṣa compound. There is no satisfactory explanation of the reason why such a compound is termed कर्मधारय. Śākaṭāyana defines Karmadhāraya as विशेषणं व्यभिचारि एकार्थं कर्मधारयश्च where the word विशेषण is explained as व्यावर्तक or भेदक (distinguishing attribute) showing that the word कर्म may mean भेदकक्रिया. The word कर्मधारय in that case could mean 'कर्म भेदकक्रिया, तां धारयति असौ कर्मधारयः' a compound which gives a specification of the thing in hand. |
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| karman(1) | object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ). |
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| karmavadbhāva | the activity of the agent or kartā of an action represented as object or karman of that very action, for the sake of grammatical operations: e. g. भिद्यते काष्ठं स्वयमेव;. करिष्यते कटः स्वयमेव. To show facility of a verbal activity on the object, when the agent or kartā is dispensed with, and the object is looked upon as the agent, and used also as an agent, the verbal terminations ति, त; et cetera, and others are not applied in the sense of an agent, but they are applied in the sense of an object; consequently the sign of the voice is not अ (शप्), but य (यक्) and the verbal terminations are त, आताम् et cetera, and others (तङ्) instead of ति, तस् et cetera, and others In popular language the use of an expression of this type is called Karmakartari-Prayoga. For details see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on कर्मवत्कर्मणा तुल्यक्रियः P.III.1.87. Only such roots as are कर्मस्थक्रियक or कर्मस्थभावक id est, that is roots whose verbal activity is noticed in the object and not in the subject can have this Karmakartari-Prayoga. |
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| karmavyatihāra | exchange of verbal activity; reciprocity of action; कर्मव्यतिहार means क्रियाव्यतिहार or क्रियाविनिमय; confer, compare कर्तरि कर्मव्यतिहारे P.I.3.14.; also कर्मव्यतिहारे णच् स्त्रियाम् । व्यावक्रोशी, व्यात्युक्षी Kāś. on P.III.3.43. The roots having their agents characterized by a reciprocity of action take the Ātmanepada terminations; confer, compare P. I. 3.14. |
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| karmasthabhāvaka(roots) | having their verbal action or happening noticed in the object; e. g. the root आस् and शी in बालमासयति शाययति where the function of the root bears effect in the Object boy and not in the movements of the object as in the sentence बालमवरुणद्धि. See कर्मस्थक्रिय a reference to some preceding word, not necessarily on the same page. as also M.Bh. on III.1.87 and Kaiyaṭa on the same. |
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| kala | a fault of pronunciation consequent upon directing the tongue to a place in the mouth which is not the proper one, for the utterance of a vowel; a vowel so pronounced; confer, compare संवृतः कलो ध्मात: ... रोमश इति confer, comparealso निवृत्तकलादिकामवर्णस्य प्रत्यापत्तिं वक्ष्यामि M.Bh. Āhnika 1. |
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| kalpana,kalpanā | supposition, assumption; cf गुणकल्पनया च भिक्षुनटसूत्रयोश्छन्दस्त्वम् Kāś. on P. IV.3.110; confer, compare also अनेकक्लिष्टकल्पनापेक्षया अस्या उचितत्वात् Pari. Śek. on. Pari. 94. |
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| kavarga | the class of guttural consonants consisting of the five consonants क्, ख्, ग्, घ् ङ् |
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| kavikalpadruma | a treatise on roots written by Bopadeva, the son of Keśava and the pupil of Dhaneśa who lived in the time of Hemādri, the Yādava King of Devagiri in the thirteenth century. He has written a short grammar work named Mugdhabodha which has been very popular in Bengal being studied in many Tols or Pāṭhaśālās. |
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| kavicandra | author of a small treatise on grammar called Sārasatvarī. He lived in the seventeenth century A.D. He was a resident of Darbhaṅgā. Jayakṛṣṇa is also given as the name of the author of the Sārasatvarī grammar and it is possible that Jayakṛṣṇa was given the title, or another name, Kavicandra. |
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| kāṇḍamāyana | name of an ancient writer of a Prātiśākhya work who held that Visarga before the consonant स् is dropped only when स् is followed by a surd consonant; confer, compare Tai.Pr. IX. 1. |
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| kātantra | name of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375. |
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| kātantrapariśiṣṭacandrikā | a gloss on the Kātantra-Pariśiṣṭa ascribed to a scholar named Ramadāsa-cakravartin who has written another...work also named Kātantravyākhyāsāra. |
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| kātantrapariśiṣṭasiddhāntaratnāṅkura | a gloss on the Kātantra-pariśiṣṭa by Śivarāmendra, who is believed to have written a gloss on the Sūtras of Pāṇini also. |
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| kātya(1) | another name sometimes given to Katyāyana to whom is ascribed the composition of the Vārttikas on Pāṇini-sūtras; (2) an ancient writer Kātya quoted as a lexicographer by Kṣīrasvāmin, Hemacandra and other writers. |
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| kātyāyana | the well-known author of the Vārttikas on the sūtras of Pāṇini. He is also believed to be the author of the Vājasaneyi Prātiśākhya and many sūtra works named after him. He is believed to be a resident of South India on the strength of the remark प्रियतद्धिता दाक्षिणात्याः made by Patañjali in connection with the statement 'यथा लौकिकवैदिकेषु' which is looked upon as Kātyāyana's Vārttika. Some scholars say that Vararuci was also another name given to him, in which case the Vārttikakāra Vararuci Kātyāyana has to be looked upon as different from the subsequent writer named Vararuci to whom some works on Prakrit and Kātantra grammar are ascribedition For details see The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pages I93-223 published by the D. E.Society, Poona.See also वार्तिकपाठ below. |
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| kāmadhenu | abridgment of काव्यकामधेनु of Bopadeva; the word is also used as a short form for काव्यकामधेनु. |
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| kāmadhenusudhārasa | a commentary on the Kāvyakāmadhenu by Ananta, son of Cintāmaṇi who lived in the sixteenth century A. D. |
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| kāra | an affix, given in the Prātiśākhya works and,by Kātyāyana also in his Vārttika, which is added to a letter or a phonetic element for convenience of mention; exempli gratia, for example इकारः, उकारः ; confer, compare वर्णः कारोत्तरो वर्णाख्या; वर्णकारौ निर्देशकौ Tai. Pra.I. 16: XXII.4.;confer, compare also Vājasaneyi Prātiśākhya.1.37. It is also applied to syllables or words in a similar way to indicate the phonetic element of the word as apart from the sense of the word: e. g.' यत एवकारस्ततीन्यत्रावधारणम् Vyak. Paribhāṣā , confer, compare also the words वकार:, हिंकारः: (2) additional purpose served by a word such as an adhikāra word; confer, compare अधिकः कारः , पूर्वविप्रतिषेघा न पठितव्या भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.11. |
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| kāraka | literally doer of an action. The word is used in the technical sense ; 1 of ’instrument of action'; cf कारकशब्दश्च निमित्तपर्यायः । कारकं हेतुरिति नार्थान्तरम् । कस्य हेतुः । क्रियायाः Kāś. on P.I. 4.23: confer, compare also कारक इति संज्ञानिर्देशः । साधकं निर्वर्तकं कारकसंज्ञं भवति । M.Bh. on P. I. 4.28. The word 'kāraka' in short, means 'the capacity in which a thing becomes instrumental in bringing about an action'. This capacity is looked upon as the sense of the case-affixes which express it. There are six kārakas given in all grammar treatises अपादान, संप्रदान, अधिकरण, करण , कर्मन् and कर्तृ to express which the case affixes or Vibhaktis पञ्चमी, चतुर्थी, सप्तमी, तृतीया, द्वितीया and प्रथमा are respectively used which, hence, are called Kārakavibhaktis as contrasted with Upapadavibhaktis, which show a relation between two substantives and hence are looked upon as weaker than the Kārakavibhaktis; confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari.94. The topic explaining Kārakavibhaktis is looked upon as a very important and difficult chapter in treatises of grammar and there are several small compendiums written by scholars dealing with kārakas only. For the topic of Kārakas see P. I. 4.23 to 55, Kat, II. 4.8-42, Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pp.262-264 published by the D. E. Society, Poona. |
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| kārakakhaṇḍanamaṇḍana | also called षट्कारक-खण्डनमण्डन which is a portion of theauthor's bigger work named त्रिलो-चनचन्द्रिका. The work is a discourse on the six kārakas written by Maṇikaṇṭha, a grammarian of the Kātantra school. He has also written another treatise named Kārakavicāra |
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| kārakavāda(1) | a treatise discussing the several Kārakas, written by Kṛṣṇaśāstri Ārade a famous Naiyāyika of Benares who lived in the eighteenth century A. D; (2) a treatise on syntax written by Jayarāmabhaṭṭācārya which is called कारकविवेक also, which see below. a treatise on syntax written by Jayarāmabhaṭṭācārya which is called कारकविवेक also, which see below. |
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| kārakavibhakti | case affix governed by a verb or verbal derivative as contrasted with उपपदविभक्ति a case affix governed by a noun, not possessing any verbal activity. See the word कारक a reference to some preceding word, not necessarily on the same page., See also the word उपपदविभक्ति. |
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| kārakaviveka | known as कारकवाद also; a short work on the meaning and relation of words written by Jayarāmabhaṭṭācārya who lived in the beginning of the eighteenth century. The work forms the concluding portion of a larger work called कारकविवेक which was written by शिरोमणिभट्टाचार्य.. The work कारकवाद has a short commentary written by the author himselfeminine. |
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| kārita(1) | ancient term for the causal Vikaraṇa, (णिच् in Pāṇini's grammar and इन् in Kātantra); (2) causal or causative as applied to roots ending in णिच् or words derived from such roots called also 'ṇyanta' by the followers of Pāṇini's grammar; confer, compare इन् कारितं धात्वर्थे Kātantra vyākaraṇa Sūtra.III.2.9, explained as धात्वर्थक्रियानाम्न इन् परो भवति धात्वर्थे स च कारितसंज्ञक;। |
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| kārtikeya | the original instructor of the Kātantra or Kālāpa-vyākaraṇasūtra. Grammar, to Śarvavarman who composed the Sūtras according to inspiration received by him. The Kātantra, hence, has also got the name Kaumara Vyākaraṇa. |
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| kārmanāmika | the word is found used in Yāska's Nirukta as an adjective to the word संस्कार where it means belonging to nouns derived fromroofs (कर्मनाम)"like पाचक,कर्षक et cetera, and othersThe changes undergone by the roots in the formation of such words i. e. words showing action are termed कार्मनामिकसंस्कार; confer, compare कर्मकृतं नाम कर्मनाम। तस्मिन् भवः कार्मनामिकः Durgavṛtti on Nirukta of Yāska.I.13. कार्य(l) brought.into existence by activity (क्रियया निर्वृत्तं कार्यम् ) as oppo- sed to नित्य eternal; confer, compare एके वर्णाञ् शाश्वतिकान् न कार्यान् R.Pr. XIII.4 confer, compare also ननु च यस्यापि कार्याः ( शब्दाः ) तस्यापि पूजार्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.44 Vārttika (on the Sūtra of Pāṇini). 17;(2) which should be done, used in connection with a grammatical operation: confer, compare कार्य एत्वे सयमीकारमाहुः ।| अभैष्म इत्येतस्य स्थाने अभयीष्मेति । R.Pr. XIV.16; confer, compare also विप्रतिषेधे परं कार्यम् P. I.4.2; (3) a grammatical opera- tion as for instance in the phrases द्विकार्ययोगे, त्रिकार्ययोगे et cetera, and others; confer, compare also गौणमुख्ययोर्मुख्ये कार्यसंप्रत्ययः Paribhāṣenduśekhara of Nāgeśa. Pari. 15;(4) object of a transitive verb: confer, compare शेषः कार्ये Śāk. |
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| kāryin | the word or wording that undergoes the operation; confer, compare सतो हि कार्यिणः कार्येण भवितव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1. 1. Vārttika (on the Sūtra of Pāṇini). 7, also कार्यमनुभवन् हि कार्यो निमित्ततया नाश्रीयते Paribhāṣenduśekhara of Nāgeśa. Pari. 10. |
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| kāla | notion of time created by different contacts made by a thing with other things one after another. Time required for the utterance of a short vowel is taken as a unit of time which is called मात्रा or कालमात्रा, literally measurement of time; (2) degree of a vowel, the vowels being looked upon as possessed of three degrees ह्रस्व,दीर्घ,& प्लुत measured respectively by one, two and three mātrās; confer, compare ऊकालोSझ्रस्वदीर्घप्लुतः P.I.2.27; (3) time notion in general, expressed in connection with an activity in three ways past (भूत), present (वर्तमान), and future (भविष्यत्) to show which the terms भूता, वर्तमाना and भविष्यन्ती were used by ancient grammarians; cf the words पूर्वकाल, उत्तरकाल; also confer, compare पाणिन्युपज्ञमकालकं व्याकरणम् Kāś. on P. II. 4.21 ; (4) place of recital ( पाठदेश ) depending on the time of recital, confer, compare न परकालः पूर्वकाले पुनः (V.Pr.III. 3) a dictum similar to Pāṇini's पूर्वत्रासिद्धम् P. VIII.2.1. |
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| kāśakṛtsna(1) | an ancient grammarian and philosopher referred to in the Mahābhāṣya; (2) the work on grammar by Kāśakṛtsna; confer, compareपाणिनिना प्रोक्तं पाणिनीयम् । आपिशलम् । काशकृत्स्नम् । M.Bh. on I.1. Āhnika 1. |
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| kāśikā(1) | name given to the reputed gloss (वृत्ति) on the Sūtras of Pāṇini written by the joint authors.Jayāditya and Vāmana in the 7th century A.D. Nothing definitely can be said as to which portion was written by Jayāditya and which by Vamana, or the whole work was jointly written. Some scholars believe that the work was called Kāśikā as it was written in the city of Kāśī and that the gloss on the first five Adhyāyas was written by Jayāditya and that on the last three by Vāmana. Although it is written in a scholarly way, the work forms an excellent help to beginners to understand the sense of the pithy Sūtra of Pāṇini. The work has not only deserved but obtained and maintained a very prominent position among students and scholars of Pāṇini's grammar in spite of other works like the Bhāṣāvṛtti, the Prakriyā Kaumudi, the Siddhānta Kaumudi and others written by equally learned scholars. Its wording is based almost on the Mahābhāṣya which it has followed, avoiding, of course, the scholarly disquisitions occurring here and there in the Mahābhāṣya. It appears that many commentary works were written on it, the wellknown among them being the Kāśikāvivaraṇapañjikā or Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. written by Jinendrabuddhi and the Padamañjari by Haradatta. For details see Vyākaraṇamahābhāṣya Vol.VII pp 286-87 published by the D. E. Society, Poona. ( 2 ) The name Kāśikā is sometimes found given to their commentaries on standard works of Sanskrit Grammar by scholars, as possibly they were written at Kāśī; as for instance, (a) Kāśikā on Vaiyākaraṇabhūṣaṇasāra by Hari Dīkṣita, and ( b ) Kāśikā on Paribhāṣenduśekhara by Vaidyanātha Pāyaguṇḍe. |
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| kāśikāvivaraṇapañjikā | also called Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa., the well-known commentary written by Jinendrabuddhi on the Kāśikā of Jayāditya and Vāmana. See Kāśikā a reference to some preceding word, not necessarily on the same page.. |
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| kāśyapa | name of an ancient grammarian quoted by Pāṇini, possibly an author of some Prātiśākhya work now lost. |
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| kiṃśulakādi | a class of words headed by the word किंशुलक, which get their final vowel lengthened when the word गिरि is placed after them as a second member of a compound, provided the word so formed is used as a proper noun; e. g. किंशुलकागिरिः, अञ्जनागिरिः; confer, compare Kāś. on P. VI.3.117. |
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| kiśarādi,kisarādi | a class of words headed by किसर meaning some kind of scent, which get the taddhita affix इक (ष्टन्) applied to them when the word so formed means 'a dealer of that thing;' exempli gratia, for example किशारिकः, किशारिकी cf; Kāś. on P. IV.4.53. |
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| kīlhārn | Kielhorn F., a sound scholar of Sanskrit Grammar who brought out excellent editions of the Pātañjala Mahābhāṣya and the Paribhāṣenduśekhara and wrote an essay on the Vārttikas of Kātyāyana. For details see Pātañjala Mahābhāṣya Vol VII.p.40, D. E society edition, Poona. |
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| ku(1) | guttural class of consonants, ie the consonants क्, ख्, ग्, घ्, ङ् The vowel उ added to क्, signifies the class of क्. e. g. चजोः कु घिण्यतो, VII.3.52, कुहोश्चुः VII.4.62, चोः कुः VIII.2.30, किन्प्रत्ययस्य कुः; VIII.2.62; confer, compare अणुदित्सवर्णस्य चाप्रत्ययः P.I.1.69; (2) substitute कु for किम् confer, compare P.VII.2. 104. |
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| kuṇaravāḍava | name of an ancient granmarian who lived possibly after Pāṇini and before Patañjali and who is referred to in the Mahābhāṣya as giving an alternative forms for the standard form of certain words; confer, compare कुणरवाडवस्त्वाह नैषां शंकरा शंगरैषा M.Bh. on III.2.14; cf also कुणरवस्त्वाह नैष वहीनरः । कस्तर्हि । विहीनर एषः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.3.1. |
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| kuṇi | name of an ancient Vṛttikāra the Sūtras of Pāṇini, mentioned in their works by Kaiyata and Haradatta; confer, compare Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.on P. I.1.74, also Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.1.1 |
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| kutva | substitution of the consonants of the क् class or guttural consonants |
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| kuppuśāstrin | a famous grammarian of the eighteenth century who wrote some works on grammar of which the परिभाषाभास्कर is an independent treatise on Paribhāṣās. |
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| kulālādi | a class of words headed by the word कुलाल to which the taddhita affix अक ( वुञ्) is applied in the sense of 'made by', provided the word so formed is used as a proper noun; e g.कौलालकम् , वारुडकम्; confer, compare Kāś. on P.IV.3.118. |
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| kṛt | literally activity; a term used in the grammars of Pāṇini and others for affixes applied to roots to form verbal derivatives; confer, compare कृदतिङ् । धातोः ( ३ ।१।९१ ) इत्यधिकारे तिङ्कवर्जितः प्रत्ययः कृत् स्यात् । Kāś. on III.1.93, The kṛt affixes are given exhaustively by Pāṇini in Sūtras III.1.91 to III.4. I17. कृत् and तद्धित appear to be the ancient Pre-Pāṇinian terms used in the Nirukta and the Prātiśākhya works in the respective senses of root-born and noun-born words ( कृदन्त and तद्धितान्त according to Pāṇini's terminology), and not in the sense of mere affixes; confer, compare सन्त्यल्पप्रयोगाः कृतोप्यैकपदिकाः Nirukta of Yāska.I.14: अथापि भाषिकेभ्यो धातुभ्यो नैगमाः कृतो भाष्यन्ते Nirukta of Yāska.II.2; तिङ्कृत्तद्धितसमासा: शब्दमयम् V.Pr. I.27; also confer, compare V.Pr. VI.4. Patañjali and later grammarians have used the word कृत् in the sense of कृदन्त; confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Pari Śek.Pari.75. The kṛt affixes are given by Pāṇini in the senses of the different Kārakas अपादान, संप्रदान, करण, अाधकरण, कर्म and कर्तृ, stating in general terms that if no other sense is assigned to a kṛt affix it should be understood that कर्ता or the agent of the verbal activity is the sense; confer, compare कर्तरि कृत् । येष्वर्थनिर्देशो नास्ति तत्रेदमुपतिष्ठते Kāś. on III.4.67. The activity element possessed by the root lies generally dormant in the verbal derivative nouns; confer, compare कृदभिहितो भावो द्रव्यवद्भवति, क्रियावदपि । M.Bh.on V.4.19 and VI. 2.139 |
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| kṛtākṛtaprasaṅgi | a definition of the term नित्य in the sense of a rule which occurs after certain another rule is applied as well as before that rule is applied: confer, compare कृताकृतप्रसङ्गि नित्यम् । तद्विपरीतमनित्यम् । Pari, Sek. Pari. 42; cf also कंथं पुनरयं नित्यः । कृताकृतप्रसङ्गित्वात् l Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 4. 62. |
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| kṛṣṭa | also क्रुष्ट the foremost of the seven Yamas: .cf कुष्टप्रथमद्वितीयतृतीयचतुर्थमन्द्राति स्वार्याः Tai.Pr.XXIII.14. |
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| kṛṣṇapaṇḍita | called also शेषकृष्ण, a sholar of Sanskrit Vyākaraṇa who wrote गूढभावविवृत्ति,a commentary on the Prakriyā-Kaumudī of Rāmacandra Śeṣa. |
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| kṛṣṇamitra | a scholar of grammar and nyāya of the 17th century A.D. who wrote many commentary works some of which are (l) a commentary called Ratnārṇava on the Siddhānta-Kaumudī, (2) a commentary named Kalpalata on Bhaṭṭoji's Prauḍhamanoramā, (3) a commentary named Bhāvadīpa on Bhaṭṭoji's Śabdakaustubha of Bhaṭṭojī Dīkṣita., (4) a commentary on Nagojibhaṭṭa's Laghumañjūṣā of Nāgeśa.by name Kuñcikā and (5) a commentary on Vaiyākaraṇabhūṣaṇa. |
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| kevala | isolated;a term applied to a letter or a word when it is not combined with another letter or another word in a compound; confer, compare धर्मादनिच् केवलात् । केवलान्न पदसमुदायात् Kāś. on P.V.4.124; (2) simple (word) without an affix added: confer, compare अर्थवत्ता नोपपद्यते केवलेन अवचनात् । P. I. 2.45 Vārttika (on the Sūtra of Pāṇini). 7, also कृत्तद्धितान्तं चैवार्थवत् । न केवलाः कृतस्तद्धिता बा M.Bh.on P.I.4.14. |
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| koṭarādi | a class of words headed by the word कोटर which get their final vowel lengthened when the word वन is placed after them as a seconditional member of a compound, provided the word so formed is used as a proper noun; exempli gratia, for example कोटरावणम्, मिश्रकावणम्. confer, compare Kāś. on P.VI.3.117. |
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| koṇḍabhaṭṭa | a reputed grammarian who wrote an extensive explanatory gloss by name Vaiyākaraṇabhūṣaṇa on the Vaiyākaraṇasiddhāntakārikā of Bhaṭṭoji Dīkṣita. Another work Vaiyākaraṇabhūṣaṇasāra. which is in a way an abridgment of the Bhūṣaṇa, was also written by him. Koṇḍabhaṭṭa lived in the beginning of the l7th century. He was the son of Raṅgojī and nephew of Bhaṭṭojī Dīkṣita. He was one of the few writers on the Arthavicāra in the Vyākaraṇaśāstra and his Bhūṣaṇasāra ranks next to the Vākyapadīya of Bhartṛhari. Besides the Bhūṣaṇa and Bhūṣaṇasāra, Koṇḍabhaṭṭa wrote two independent works viz. Vaiyākaraṇsiddhāntadīpika and Sphoṭavāda. |
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| kaumāra,komāravyākaraṇa(1) | an alternative name of the Kātantra Vyākaraṇa given to it on the strength of the traditional belief that the original inspiration for writing it was received by Sarvavarman from Kumara or Kārtikeya; (2) small treatises bearing the name Kaumāravyākaraṇa written by Munipuṅgava and Bhāvasena. The latter has written Kātantrarūpamāla also. |
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| kta | kṛt affix त in various senses, called by the name निष्ठा in Pāṇini's grammar along with the affix क्तवतू confer, compare क्तक्तवतू निष्ठा P.I.1.26.The various senses in which क्त is prescribed can be noticed below : (1) the general sense of something done in the past time as past passive voice.participle e. g. कृत:, भुक्तम् et cetera, and others: cf P. III.2.102; (2) the sense of the beginning of an activity when it is used actively: e. g. प्रकृतः कटं देवदत्तः, confer, compare P.III.2.102 Vārttika (on the Sūtra of Pāṇini). 3; (3) the sense of activity of the present tense applied to roots marked with a mute ञ् as also to roots in the sense of desire, knowledge and worship; exempli gratia, for exampleमिन्नः, क्ष्विण्ण:, धृष्ट: as also राज्ञां मतः, राज्ञामिष्टः, राज्ञां बुद्धः; confer, compare P.III.2.187, 88; (4) the sense of mere verbal activity (भाव) e. g. हसितम् , सहितम् , जल्पितम् , (used always in the neuter gender); confer, compare P.III.3. 114: (5) the sense of benediction when the word ending in क्त is used as a technical term, exempli gratia, for example देवदत्तः in the sense of देवा एनं देयासुः. The kṛt affix क्तिन् is also used similarly exempli gratia, for example सातिः भूतिः मन्ति:; confer, compare Kāś. on P. III.3.174. |
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| ktavatu | kṛt affix तवत् which also is called निष्ठा. It is prescribed in the active sense of somebody who has done a thing sometime in the past. A word ending in it is equivalent to the past active participle; exempli gratia, for example भुक्तवान् ब्राह्मणः cf P.I.1.26. The feminine. affix डीप् ( ई ) is added to nouns ending in क्तवतु to form feminine bases; confer, compare P.IV.1.6. |
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| ktic | kṛt affix ति added to roots in the benedictive sense to form संज्ञाशब्द or nouns in a technical sense; e.gतन्तिः in the sense of तनुतात्: confer, compare Kāś. on III.3.174. क्त is also added in the same way. See क्त. |
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| ktvā | kṛt (affix). affix त्वा added to roots (1) in the sense of prohibition conveyed by the word अलं or खलु preceding the root, exempli gratia, for example अलं कृत्वा, खलु कृत्वा; confer, compare P. III.4.18; (2) in the sense of exchange in the case of the root मा, e. g. अपमित्य याचते; confer, compare P. III.4.19; (3) to show an activity of the past time along with a verb or noun of action showing comparatively a later time, provided the agent of the former and the latter activities is the same; exempli gratia, for example भुक्त्वा व्रजति, स्नात्वा पीत्वा भुक्त्वा व्रजति; confer, compare P. III.4. 21. This kṛt affix is always added to roots when they are without any prefix; when there is a prefix the indeclinable, ending in त्वा, is always compounded with the prefix and त्वा is changed into य (ल्यप्), exempli gratia, for example प्रकृत्य, प्रहृत्य; confer, compare समासेऽनञ्पूर्वे क्त्वो ल्यप् P. VII. 1.37. The substitution of य is at will in Vedic Literature; exempli gratia, for example कृष्णं वासो यजमानं परिधापयित्वा ( instead of परिधाप्य ), confer, compare P. VII.1.38, while sometimes, य is added after त्वा as an augment e. g. दत्वाय सविता धियः confer, compare P. VII.l.47, as also sometimes त्वी or त्वीनम् is substituted for त्वा e. g. इष्ट्वीनं देवान्, स्नात्वी मलादिव, confer, compare P. VII.1.48, 49. |
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| kya | common term for the Vikaraṇas क्यच् , क्यङ् and क्यञ्; confer, compare न: क्ये P. I. 4.15, also confer, compare P.III.2.170, VI. 4. 50. |
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| kyaṅ | affix य taking Ātmanepada terminations after it, added in the sense of similar behaviour to a substantive. The substantive to which this affix य is added, becomes a denominative root; e. g. काकः श्येनायते, कुमुदं पुष्करायते, confer, compare Kāś. on P. III. 1.11-12, also on P. III, 1.14-18. |
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| kyac | denominative affix ( विकरण ) in the sense of desiring for oneself, added to nouns to form denomitive roots; exempli gratia, for example पुत्रीयति; क्यच् is also added to nouns that are upamānas or standards of comparison in the sense of (similar) behaviour: exempli gratia, for example पुत्रीयति च्छात्रम्: confer, compare Kāś. on P. III.1.8, 10. It is also added in the sense of 'doing' to the words नमस्, वरिवस् and चित्र; e. g. नमस्यति देवान्, वरिवस्यति गुरून् , चित्रीयते ; confer, compare Kāś. on P. III. 1.19. |
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| kyap | kṛt afix य applied to the roots व्रज् and यज् in the sense of 'verbal activity' and to the roots अजू with सम्, षद् with नि et cetera, and others to form proper nouns e. g. व्रज्या, इज्या, समज्या, निषद्या et cetera, and others, confer, compare P. III. 3.98 and 99; (2) kṛtya affix य in the sense of 'should be done' applied to the roots वद्, भू and हन् (when preceded by certain words put as upapada), as also to roots with penultimate ऋ and the roots मृज्, इ, स्तु and others; e. g. ब्रह्मोद्यम् , ब्रह्मभूयम् , इत्यम् , स्तुत्यम् et cetera, and others confer, compare Kāś. on P. III. 1. 106,121. |
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| krama(1) | serial order or succession as contrasted with यौगपद्य or simultaneity. The difference between क्रम and यौगपद्य is given by भर्तृहरि in the line क्रमे विभिद्यते रूपं यौगपद्ये न भिद्यते Vāk. Pad. II. 470. In order to form a word by the application of several rules of grammar, a particular order is generally followed in accordance with the general principle laid down in the Paribhāṣā पूर्वपरनित्यान्तरङ्गापवादानामुत्तरोत्तरं बलीयः, as also according to what is stated in the sūtras असिद्धवदत्राभात्, पूर्वत्रासिद्धम् et cetera, and others (2) succession, or being placed after, specifically with reference to indeclinables like एव, च et cetera, and others which are placed after a noun with which they are connectedition When an indecinable is not so connected, it is called भिन्नक्रम; confer, compare परिपन्थं च तिष्ठति (P.IV. 4.36), चकारो भिन्नक्रमः प्रत्ययार्थं समुच्चिनोति, Kāś. on P. IV. 4.36; also ईडजनोर्ध्वे च । चशब्दो भिन्नक्रमः |
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| īśeḥ(VII.2.77) | अनुकर्षणार्थो विज्ञायते Kāś. on P.IV.2.78; (3) succession of the same consonant brought about; doubling; reduplication; क्रम is used in this way in the Ṛk Prātiśākhya as a synonym of dvitva prescribed by Pāṇini; e. g. अा त्वा रथं becomes अा त्त्वा रथम् ; सोमानं स्वरणम् becomes सोमानं स्स्वरणम् ; confer, compare स्वरानुस्वारोपहितो द्विरुच्यते संयोगादि: स क्रमोSविक्रमे सन् । etc, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. l to 4; confer, compare also स एष द्विर्भावरूपो विधिः क्रमसंज्ञो वेदितव्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 1. The root क्रम् IA. is several times used in the Prātiśākhya works for द्विर्भवन, confer, compare also T. Pr.XXI.5; XXIV.5; (4) repetition of a word in the recital of Vedic passages, the recital by such a repetition being called क्रमपाठ, which is learnt and taught with a view to understanding the original forms of words combined in the Saṁhitā by euphonic rules, substitution of letters such as that of ण् for न् , or of ष् for स् , as also the separate words of a compound word ( सामासिकशब्द ); e. g. पर्जन्याय प्र । प्र गायत । गायत दिवः । दिवस्पुत्राय । पुत्राय मीळ्हुषे । मीळ्हुषे इति मीळ्हुषे । confer, compare क्रमो द्वाभ्यामतिक्रम्य् प्रत्यादायोत्तरं तयोः उत्तेरेणोपसंदध्यात् तथार्द्धर्चं समापयेत् ॥ Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X. 1. For details and special features, confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) ch. X and XI: confer, compare also Vājasaneyi Prātiśākhya.IV. 182190: T. Pr, XXIII. 20, XXIV. 6. |
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| kramya | a consonant which is subjected to doubling confer, compare क्रम्यो वर्णः पूर्वमक्षरं भजते Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVIII. 18. |
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| kriyā | action, verbal activity; confer, compare क्रियावचनो धातु: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 3.1 ; confer, compare also क्रियावाचकमाख्यातम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8. quoted by Uvvaṭa's Bhāṣya on the Prātiśākhya works.in his Bhāṣya on Vājasaneyi Prātiśākhya.VIII. 50; confer, compare also उपसर्गाः क्रियायोगे P. I.4.59, लक्षणहेत्वेाः क्रियायाः P.III. 2.126; confer, compare also यत्तर्हि तदिङ्गितं चेष्टितं निमिषितं स शब्दः । नेत्याह क्रिया नाम सा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Āhnika 1. The word भाव many times is used in the same sense as kriyā or verbal activity in the sūtras of Pāṇini. confer, compare P.I.2.21 ; I.3.13; III. 1. 66.etc; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति a statement made frequently by the Mahābhāṣyakāra. Some scholars draw a nice distinction between क्रिया and भाव, क्रिया meaning dynamic activity and भाव meaning static activity: confer, compare अपरिस्पन्दनसाधनसाध्यो धात्वर्थो भावः । सपरिस्पन्दनसाधनसाध्यस्तु क्रिया Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). III. 1.87. Philosophically क्रिया is defined as सत्ता appearing in temporal sequence in various things. When सत्ता does not so appear it is called सत्त्व. |
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| kriyātipatti | literally over-extension or excess of action; the word is, however, used in grammar in the sense of non-happening of an expected action especially when . it forms a condition of the conditional mood ( लृङ् ); confer, compare कुताश्चिद्वैगुण्यादनभिनिर्वृत्तिः क्रियायाः क्रियातिपत्तिः Kāś. on P. III. 3.139; confer, compare also नान्तरेण साधनं क्रियायाः प्रवृत्तिरस्तीति साधनातिपत्तिश्चेत्कियातिपत्तिरपि भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.3.139. |
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| kriyāyoga | association with a verbal activity; cf उपसर्गाः क्रियायोगे P.I.4.59. |
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| kriyāvacana | meaning or expressing a verbal activity; a term generally applied to dhātus or roots, or even to verbs. The term is also applied to denominative affixes like क्यच् which produce a sort of verbal activity in the noun to which they are added; confer, compare क्रियावचनाः क्यजादय: M.Bh. on III.1.19. |
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| kroṣṭrīya | an ancient school of grammarians who are believed to have written rules or Vārttikas on some rules of Pāṇini to modify them; the क्रोष्ट्रीय school is quoted in the Mahābhāṣya; confer, compare परिभाषान्तरमिति च मत्वा क्रोष्ट्रीयाः पठन्ति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.3. |
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| kanip | kṛt affix वन् in the sense of agent added to (l) a root preceded by an Upasarga or a Subanta Upapada or sometimes even without any preceding word; exempli gratia, for exampleप्रतरित्वा, धीवा, पीवा; (2) to the root दृश्, preceded by an Upapada which is the object of the root दृश्, exempli gratia, for example पारदृश्वा; (3) to roots युध् and कृञ् having राजन् as their object, exempli gratia, for example राजयुध्वा, राजकृत्वा ; confer, compare Pāṇini III.2.94-96. |
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| kvasu | kṛt affix वस्, taking the feminine. affix ई (ङीप्) in the feminine gender, prescribed in the sense of perfect tense, which is mostly found in Vedic Literature and added to some roots only such as सद्, वस्, श्रु et cetera, and others in the spoken language; e. g. जक्षिवान् पपिवान् उपसेदिवान् कौत्स; पाणिनिम्; confer, compare Kāś. on P.III.2.107-109. |
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| kvip(1) | kṛt affix zero, added to the roots सद्, सू, द्विष् and others with a preceding word as upapada or with a prefix or sometimes even without any word, as also to the root हन् preceded by the words ब्रह्मन्, भ्रूण and वृत्र, and to the root कृ preceded by सु, कर्मन् et cetera, and others, and to the roots सु, and चि under certain conditions exempli gratia, for example उपसत्, सूः, प्रसूः, पर्णध्वत्, ब्रह्महा, वृत्रहा, सोमसुत्, अग्निचित्; confer, compareP.III. 2.61, 76, 77, 87-92: 177-179; (2) the denominative affix zero applied to any substantive in the sense of behaviour अश्वति, गर्दभति et cetera, and others; confer, compare M.Bh. and Kāś, on P.III.1.11. |
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| kṣapaṇaka | a Jain grammarian quoted in the well-known stanza धन्वन्तरिः क्षपणकोमरसिंहशङ्कु which enumerates the seven gems of the court of Vikramāditya, on the strength of which some scholars believe that he was a famous grammarian of the first century B.C. |
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| kṣipra | literally rapid, accelerated, a short name given in the a Prātiśākhya works to a Saṁdhi or euphonic combination of the vowels इ, उ, ऋ,; लृ with a following dissimilar vowel; confer, compare Uvvaṭa's Bhāṣya on the Prātiśākhya works.Bhāṣya on R.Pr. III.10; confer, compare also इको यणचि P.VI.1.77. The name Kṣipra is given to this Saṁdhi possibly because the vowel, short or long, which is turned into a consonant by this saṁdhi becomes very short (id est, that is shorter than a short vowel id est, that is a semi-vowel). The word क्षैप्र is also used in this sense referring to the Kṣiprasaṁdhi. |
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| kṣubhnādi | a class of wordings such as क्षुभ्ना, तृप्नु and the like in which the consonant न् is not changed into ण् although the consonant न् is preceded by ऋ, ॠ, र् or ष् and intervened by letters which are admissible; e. g. क्षुभ्नाति, तृप्नोति, नृनमनः et cetera, and others cf Kāś. on P. VIII. 4.39. This class ( क्षुभ्नादिगण ) is styled as आकृतिगण. |
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| kṣaipra(1) | another name of the क्षिप्रसंधिSee the word क्षिप्र a reference to some preceding word, not necessarily on the same page.; (2) name given to the Svarita accent borne by the vowel following the semivowel which results from the Kṣiprasaṁdhi; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 8; III.7,10; VIII. 22: confer, compare इवर्णोकारयोर्यवकारभावे क्षैप्र उदात्तयोः V.Pr. XX. 1; confer, compare also युवर्णौ यवौ क्षैप्रः V.Pr.I.115: उदात्तस्वरितयोर्यणः स्वरितोनुदात्तस्य P.VIII.2.4. |
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| kṣveḍana | hissing or whizzing sound given as a fault in the utterance of sibilants; confer, compare क्ष्चेडनमधिको वर्णस्य सरूपो ध्वनि: । commentary on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 6. |
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| kh | second consonant of the guttural class of consonants possessed of श्वासानुप्रदान, अघोष and विवार qualities. |
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| kha | taddhita affix. affix, always changed into ईन, (l) applied to the word कुल in the sense of a descendant, exempli gratia, for example कुलीनः, आढ्यकुलीन:; confer, compare P. IV. 1.139; (2) applied to the words अवार, पार, पारावार and अवारपार in the Śaīṣika senses, e. g. अवारीणः, पारीणः et cetera, and others; confer, compare P.IV.2.93 and Vārttikas 2, 3 on it; (3) applied to words ending in the word वर्ग ( which does not mean 'sound' or 'letter' ) in the sense of 'present there,' e. g. वासुदेववर्गीणः, युधिष्ठिरवर्गीणः; confer, compare P. IV. 3.64; (4) applied to the words सर्वधुर and एकधुर in the sense of 'bearing,' and to ओजसू , वेशोभग, यशोभग and पूर्व, exempli gratia, for example ओजसीनः et cetera, and others, confer, compare P.IV.4.78, 79, 130, 132, 133; (5) applied in the sense of 'favourable to' to the words आत्मन् , विश्वजन, et cetera, and others (P.V.1.9), to विंशतिक, (32) to अाढक, अाचित, पात्र and others (53-55), to समा (85-86), to रात्रि, अहन् , संवत्सर and वर्ष (87-88) and संवत्सर and परिवत्सर (92); e. g. आत्मनीनः, आढकीनः पात्रीणः, समीनः, संवत्सरीणः et cetera, and others; (6) to the words सर्वचर्मन्, यथामुख et cetera, and others e. g. सर्वचर्मीणः confer, compare P.V. 2.5 to 17; (7) to the words अषडक्ष, अशितंगु et cetera, and others confer, compare P.V.4.7,8. e. g. अषडक्षीणः. (8) ख is also a technical term in the sense of elision or लोप in the Jainendra Grammar confer, compare Jain I. 1.61. (9) The word ख is used in the sense of 'glottis' or the hole of the throat ( गलबिल ) in the ancient Prātiṣākhya works. |
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| khakāra | the consonant ख्; see ख. |
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| khañ | taddhita affix. affix ईन, applied to महाकुल in the sense of a descendant; e. g. माहाकुलीनः confer, compare P. IV. 1.141, to ग्राम (P. IV. 2.94), to युष्मद् and अस्मद् in the Śaiṣika senses (P.IV.3.1), to प्रतिजन, इदंयुग et cetera, and others (P. IV. 4.99), to माणव and चरक (P. V.1.11), to ऋत्विज् (P.IV.3.71), to मास (P. IV. 3.81), to words meaning corn in the sense of 'a field producing corn' (P.V.2.1), to सर्वचर्मन् (P.V.2.5), and to the words गोष्ठ, अश्व, शाला et cetera, and others in some specified senses (P. V. 3.18-23). A vṛddhi vowel ( अा, ऐ or औ ) is substituted for the first vowel of the word to which this affix खञ् is applied, as ञ् is the mute letter applied in the affix खञ्. |
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| khaṇḍa | taddhita affix. affix applied to कमल, अम्भोज et cetera, and others in the sense of समूह, e. g. कमलखण्डम, अम्भोजखण्डम, also to the words वृक्ष and its synonyms, e. g. वृक्षखण्डः, तरुखण्डः et cetera, and others; confer, compare Kāś on P. IV.2.38, 51. |
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| khay | the pratyāhāra खयू standing for the first and second consonants of the five classes; confer, compare शर्पूर्वाः खयः P.VII.4.6; also confer, compare P. VIII.3.6, VIII.4.54. |
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| khar | the pratyāhāra खर् standing for hard consonants viz. the first and second letters of the five classes and the sibilants, before which, स् at the end of a word becomes विसर्ग, and soft consonants i. e. the third and fourth consonants of the five classes become hard; confer, compare खरवसानयोर्विसर्जनीय; P. VIII.3.15, and खरि च P. VIII.4.55 |
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| khit | characterized by the mute letter ख्, applied to kṛt affixes which, by reason of their being खित् , cause (a) the addition of the augment मुम् ( म् ) to the preceding words अरुस् , द्विषद् and words ending in a vowel, and (b) the shortening of the long vowel of the preceding word if it is not an indeclinable; confer, compare P. VI. 3.66-68. |
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| khilapāṭha | a supplementary recital or enunciation which is taken along with the original enunciation or upadeśa generally in the form of the sūtras. The word is used in the Kāśikā in the sense of one of the texts forming a part of the original text which is called upadeśa; confer, compare Kāśikā उपदिश्यते अनेनेत्युपदेश: शास्त्रवाक्यानि सूत्रपाठ: खिलपाठश्च (on P.I.3.2); confer, compare also खिलपाठो धातुपाठः प्रातिपदिकपाठो वाक्यपाठश्च Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on Kāśikā I.3.2. |
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| g | third letter of the guttural class of consonants, possessed of the properties घोष, संवृत, नाद and अल्पप्राण; some grammarians look upon the word क्ङित् (P.I.1.5) as made up of क् , ग् and ङ् and say that the Guna and Vṛddhi substitutes do not take place in the vowels इ, उ, ऋ, and लृ if an affix or so, marked by the mute letter ग् follows. |
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| gaṇapāṭha | the mention individually of the several words forming a class or gaṇa, named after the first word said to have been written by Pāṇini himself as a supplementary work to his great grammar called Aṣṭaka or Pāṇini's Aṣṭādhyāyī., the Sikṣā,the Dhātupātha and the Lingānuśāsana being the other ones. Other grammarians such as शाकटायन, अापिशलि and others have their own gaṇapāthās. The gaṇapāthā is traditionally ascribed to Pāṇini; the issue is questioned, however, by modern scholars. The text of the gaṇapāṭha is metrically arranged by some scholars. The most scholarly and authoritative treatise on gaṇapāṭha is the Gaṇaratnamahodadhī of Vardhamāna. |
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| gaṇaratnamahodadhi | a grammar work, consisting of a metrical enumeration of the words in the Gaṇapāṭha of Pāṇini, written by Vardhamāna, a Jain grammarian of the 12th century, who is believed to have been one of the six gems at the court of Lakṣmaṇasena of Bengal. Vardhamāna has written a commentary also, on his Gaṇaratnamahodadhi. Besides Vardhamāna's commentary, there are other commentaries written by गोवर्धन and गङ्गाधर. |
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| gaṇaratnamahodadhiṭīkā | also called गणरत्नमहोदधिवृति, a commentary on the गणरत्नमहोदधि of Vardhamāna written by the author himselfeminine. See गणरत्नमहोदधि. |
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| gatyartha | a root denoting motion; the word frequently occurs in the Sūtras of Pāṇini and the Mahābhāṣya in connection with some special operations prescribed for roots which are गत्यर्थ. There is also a conventional expression सर्वे गत्यर्था ज्ञानार्था: meaning 'roots denoting motion denote also knowledge'; confer, compare Hemacandra's Śabdānuśāsana. Pari. 121 . |
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| gadā | a popular name given to the scholarly commentary written by Vaidyanātha Pāyaguṇḍe on the Paribhāṣenduśekhara. The commentary is called काशिका also, as it was written in the town of Kāśī (Vārāṇasī). |
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| gadādharacakravartin | the reputed Naiyāyika who wrote numerous works on the Navyanyaya; he has written a few works like व्युत्पत्तिवाद, उपसर्गविचार, कारकनिर्णय, सर्वनामविचार, प्रत्ययविचार on Vyākaraṇa themes although the treatment, as also the style, is logical. |
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| gamaka | capable of conveying the sense; intelligible; the word is often used in grammatical works; confer, compare सापेक्षत्वेपि गमकत्वात्समास:; confer, compare also अवश्यं कस्याचिन्नञ्समासस्य असमर्थसमासस्य गमकस्य साधुत्वं वक्तव्यम् । असूर्यपश्यानि मुखानि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1. 1. |
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| garīyas | involving a special effort.The word is frequently used by the Vārttikakāra and old grammarians in connection with something, which involves greater effort and longer expression and, hence, not commendable in rules of the Shastra works where brevity is the soul of 'wit'; confer, compare पदगौरवाद्योगवेिभागो गरीयान् Paribhāṣenduśekhara of Nāgeśa. Pari. 121. The word गुरु is also sometimes used in a similar sense; confer, compare तद् गुरु भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1 Āhnika of the Pātañjala Mahābhāṣya. l Vārttika (on the Sūtra of Pāṇini). 2. |
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| gargādigaṇa | a class of words headed by गर्ग to which the affix यञ्, ( य ) causing Vṛddhi to the first vowel of the word, is added in the sense of a descendant barring the son or daughter; confer, compare गर्गादिभ्यो यञ् P. IV. 1.105 and the instances गार्ग्यः, वात्स्यः, वैयाघ्रपद्यः, पौलस्यः confer, compare Kāś. on P. IV. 1. 105. |
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| gārgya | an ancient reputed grammarian and possibly a writer of a Nirukta work, whose views, especially in.connection with accents are given in the Pratisakhya works, the Nirukta and Panini's Astadhyayi. Although belonging to the Nirukta school, he upheld the view of the Vaiyakaranas that all words cannot be derived, but only some of them: cf Nirukta of Yāska.I. 12.3. cf, also Vājasaneyi Prātiśākhya.IV. 167, Nirukta of Yāska.I. 3.5, III. 14.22: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 13; XIII. 12: P. VII. 3.99, VIII. 3.20, VIII. 4.69. |
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| gālava | an ancient grammarian and niruktakara quoted by Panini; confer, compare P. VI 3.60, VII. I.74, VII. 3,99, VIII. 4.67, confer, compare also Nirukta of Yāska.IV. 3. |
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| git | marked with the mute letter ग्; affixes that are गित् prevent guna or vrddhi in the preceding word; confer, compare क्क्ङिति च P. I. 1.5; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 3.10; III. 2.I39: confer, compare also गकारोप्यत्र चर्त्वभूतो निर्दिश्यते Kāśikā of Jayāditya and Vāmana. on P. I. 1.5. |
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| guṇa(1) | degree of a vowel; vocalic degree, the second out of the three degrees of a vowel viz. primary degree, guna degree and vrddhi degree exempli gratia, for example इ, ए and ऐ or उ, ओ and औ. अ is given as a guna of अ; but regarding अ also,three degrees can be stated अ, अ and आ. In the Pratisakhya and Nirukta ए is called गुण or even गुणागम but no definiti6n is given ; confer, compare गुणागमादेतनभावि चेतन R.Pr.XI.6;शेवम् इति विभीषितगुणः। शेवमित्यपि भवति Nir.X.17: (2) the properties of phonetic elements or letters such as श्वास,नाद et cetera, and others: confer, compareṚgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ch.XIII : (3) secondary, subordinate;confer, compare शेषः,अङ्गं, गुणः इति समानार्थाः Durgācārya's commentary on the Nirukta.on Nirukta of Yāska.I.12: (4) properties residing in a substance just as whiteness, et cetera, and others in a garment which are different from the substance ( द्रव्य ). The word गुण is explained by quotations from ancient grammarians in the Maha bhasya as सत्वे निविशतेsपैति पृथग्जातिषु दृश्यते । अाघेयश्चाक्रियाजश्च सोSसत्त्वप्रकृतिर्गुणः ॥ अपर आह । उपैत्यन्यज्जहात्यन्यद् दृष्टो द्रव्यान्तरेष्वपि। वाचकः सर्वलिङ्गानां द्रव्यादन्यो गुणः स्मृतः ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.44;cf also शब्दस्पर्शरूपरसगन्धा गुणास्ततोन्यद् द्रव्यम् ,M.Bh.on V.1.119 (5) properties of letters like उदात्तत्व, अनुदात्तत्व, स्वरितत्व, ह्र्स्वत्व, दीर्घत्व, प्लुतत्व, अानुनासिक्य et cetera, and others; confer, compare भेदकत्वाद् गुणस्य । आनुनासिक्यं नाम गुणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1.. Vart, 13: (6) determinant cf भवति बहुव्रीहौ तद्गुणसंविज्ञानमपि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.27; (7) technical term in Panini's grarnmar standing for the vowels अ, ए and ओ, confer, compare अदेङ्गुणः P.I.1.2. For the various shades of the meaning of the word गुण, see Mahabhasya on V.1.119. " गुणशब्दोयं बह्वर्थः । अस्त्येव समेष्ववयवेषु वर्तते ।...... चर्चागुणांश्च । |
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| guṇakarman | a term used by the ancient grammarians for the गौणकर्मन् or indirect object of a verb. having two objects.The word is found quoted in the Mahabhaya; confer, compare कथिते लादयश्चेत्स्युः षष्टीं कुर्यात्तदा गुणे । गुणे गुणकर्मणि । confer, compare also गुणकर्मणि लादिविधि: सपरे M.Bh. on I. 4.51. |
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| guru(1) | possessed of a special effort as opposed to लघु; confer, compare तद् गुरु भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1। (2) heavy, a technical term including दीर्घ (long) vowel as also a ह्रस्व (short) vowel when it is followed by a conjunct consonant, (confer, compare संयोगे गुरु । दीर्घ च। P. I. 4.11, 12) or a consonant after which the word terminates or when it (the vowel) is nasalized; confer, compare Tai. Pr. XXII. 14, confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 5. |
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| gotra | literally family. The word is used by Panini in the technical sense of a descendant except the son or a daughter; confer, compare अपत्यं पौत्रप्रभृति गोत्रम् P. IV. 1.162. The word गोत्रापत्य is also used in the same sense. The affix, which is found many times in the sense of gotra, barring the usual अण् , is यञ् ; confer, compare गर्गादिभ्यो यञ् P. IV. 1.105. |
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| gonardīya | literally inhabitant of Gonarda which was the name of a district. in the province of Oudh in the days of the Mahabhasyakara according to some scholars. Others believe that Gonarda was the name of the district named Gonda at present The expression गोनर्दीय अाह occurs four times in the Mahabhasya where it refers to a scholar of grammar in Patafijali's time; cf M.Bh. on I. 1.21 ; I. 1.29; III. I.92; VII. 2.101. As Kaiyata paraphrases the words गेानर्दीयस्त्वाह as भाष्यकारस्त्वाह, scholars say that गेीनर्दीय was the name taken by the Mahabhasyakara himself who was a resident of Gonarda. Hari Diksita, however, holds that गोनर्दीय was the term used for the author of the . Varttikas; confer, compare Brhacchabdaratna. |
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| gopavanādi | a class of eight words headed by the word गोपवन, the taddhita affix in the sense of गोत्र ( i. e. a descendant excepting a son or a daughter) such as the affix यञ् or अञू after which, is not elided in the plural number; c. g. गौपवना:, शौग्रवा: et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. II. 4.67. |
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| gopāla( देव ) | known more by the nickname of मन्नुदेव or मन्तुदेव who lived in the eighteenth century and wrote several commentary works on well-known grammatical treatises such as the Vaiyakaranabhusanasara, Laghusabdendusekhara, Paribhasendusekhara et cetera, and others He is believed to have written a treatise on Ganasutras also; (2) a grammarian different from the a reference to some preceding word, not necessarily on the same page. मन्नुदेव who has written an explanatory work on the Pratisakhyas;.(3) a scholar of grammar, different from the a reference to some preceding word, not necessarily on the same page. who is believed to have written a gloss named Visamarthadipika on the Sarasvata Vyakarana at the end of the sixteenth century. |
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| gopīcandra | known also by the name गेयींचन्द्र who .has written several commentary works on the grammatical treatises of the Samksipatasara or Jaumāra school of Vyakarana founded by Kramdisvara and Jumaranandin in the 12th century, the well-known among them being the संक्षिप्तसाटीका, संक्षितसारपरिभात्रासूत्रटीका and तद्धितपरिशिष्टटीका. He is believed to have lived in the thirteenth century A. D. |
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| golḍsṭyūkara | a well known German scholar who made a sound study of Paini's Sanskrit Vyakarana and wrote a very informative treatise entitled 'Panini, his place in Sanskrit Literature.' He lived in the latter half of the 19th century. |
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| govardhana | a grammarian who has written a work on Katantra Grammar called कातन्त्रकौमुदी and also a commentary on the Ganaratnamahodadhi of Vardhamana. A gloss on the Unadisutras is also assigned to Govardhana who is likely to be the same as a reference to some preceding word, not necessarily on the same page.. |
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| govinda | writer of a commentary known as अम्बाकर्त्री by reason of that work beginning with the stanza अम्बा कर्त्रींó, on the Paribhasendusekhara of Nagesa. |
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| goṣadādi | a class of words to which the taddhita affix अक ( वुन् ) is added in the sense of possession provided the word so formed refers to a chapter ( अध्याय ) or a section ( अनुवाक ) c. दैवासुरः, वैमुक्तः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V. 2.62. |
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| goṣṭhac | a taddhita affix.affix applied to words like गो and others in the sense of 'a place'; confer, compare गेष्ठजादयः स्थानादिषु पशुनाम। पशुनामादिभ्य उपसंख्यानम् | गवां स्थानं गोगोष्ठम्, अश्वगोष्ठम्: महिषीगोष्ठम् Kāśikā of Jayāditya and Vāmana.on P.1. varia lectio, another reading,2.29 It is very likely that words like गोष्ठ, दघ्न and others were treated as pratyayas by Panini and katyayana who followed Panini, because they were found always associated with a noun preceding them and never independently. |
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| gauṇa(l) | a word subordinate in syntax or sense to another; adjectival; उपसर्जनीभूतः (2) possessing a secondary sense, e. g the word गो in the sense of 'a dull man';confer, compareगौणमुख्ययेार्मुख्ये कार्यसम्प्रत्ययः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.15, I.4. 108, VI. 3. 46. See also Par. Sek Pari. 15; (3) secondary, as opposed to primary; confer, compare गौणे कर्मणि दुह्यादे; प्रधाने नीहृकृष्वहाम् ।. |
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| gaurava | greatness of effort; prolixity as opposed to लाघव; confer, compare पर्यायशब्दानां लाघवगौरवचर्चा नाद्रियते Par.Sek.Par.115; confer, compare also पदगौरवाद्योगविभागो गरीयान् Par. Sek. Pari. 121. |
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| grasta | a fault of pronunciation due to the utterance of a letter hindered or held back at the throat; confer, compare जिह्वामूलनिग्रहे ग्रस्तमेतत् R.Pr.XIV.3; confer, compare also ग्रस्तं निरस्तमवलम्बितम् । ग्रस्तः जिह्वामूले गृहीतः । अव्यक्त इत्यपरे । Pradipa on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. |
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| grahaṇa(1) | technical term for a word or प्रातिपदिक in Veda; confer, compare ग्रहणस्य च । गृह्यते इति ग्रहणं वेदस्थः इाब्दः । तत् त्रिविधम् । कार्यभाक्, निमित्तम्, उपबन्ध इति । तस्यापि स्वरूपपूर्वकः अकारः आख्या भवति । Com. on T.Pr.I.22; (2) citing, quoting; confer, compare ग्रहणवता प्रातिपादिकेन न तदन्तविधिः Par.Sek. Pari. 3I ; confer, compare also गृह्णन्तीति ग्रहणाानि Com. on T.Pr.I.24. (3) mention, inclusion; (4) employment in a rule of grammar; confer, compare प्रातिपादिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम्. Par. Sek.Pari.71. |
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| grahaṇaka | citing or instructing the inclusion ( ग्रहण) of certain other things by the mention of a particular thing; e. g. the rule अणुदित्सवर्णस्य चाप्रत्ययः is a ग्रहणक rule as it advises that the citing of the letters अ, इ, उ, ऋ et cetera, and others includes the long and protracted forms of अ, इ, उ etc; confer, compare also ग्रहणकशास्त्रस्य सावर्ण्यविधिनिषेधाभ्यां प्रागनिष्पत्ते; Sid. Kau. on अकः सवर्णे दीर्धः V1. 1. 101. |
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| gh(1) | fourth consonant of the guttural class of consonants having the properties कण्ठसंवृतत्व, घोष, नादानुप्रदानत्व and महाप्राणत्व; (2)the consonant घ at the beginning of a taddhita affix. affix which is always changed into इय्; confer, compare P. VII. 1. 9; (3) substitute for ह् at the end of roots beginning with द्, as also of the root नह् under certain conditions; confer, compare P.VIII.2.32,33,34; (4) substitute for the consonant व् of मतुव् placed after the pronouns किम् and इदम् which again is changed into इय् by VII.1.9: exempli gratia, for example कियान्, इयान्: confer, compare P.V. 2.40. |
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| gha(l) | consonant घ्, अ being added at the end for facility of pronunciation; confer, compareTai. Pr.I.21; (2) technical term for the taddhita affix. affixes तरप् and तमप्, confer, compare P.I.1.22, causing the shortening of ई at the end of bases before it, under certain conditions, confer, compare P. VI. 3.43-45, and liable to be changed into तराम् and तमाम् after किम्, verbs ending in ए, and indeclinables; confer, compare P.V.4.11; (3) taddhita affix. affix घ ( इय) in the sense of 'a descendant' applied to क्षत्र, and in the sense of 'having that as a deity' applied to अपोनप्तृ अपांनप्तृ and also to महेन्द्र and to the words राष्ट्र et cetera, and others, exempli gratia, for example क्षत्रियः, अपोनाप्त्रिय:, अपांनप्त्रियः, महेन्द्रियम्,राष्ट्रियः et cetera, and others; confer, compare P. IV.1.138, IV.2.27, 29, 93; (4) taddhita affix. affix घ, applied to अग्र, समुद्र and अभ्र in the sense of 'present there', to सहस्र in the sense of 'possession', to, नक्षत्र without any change of sense, and to यज्ञ and ऋत्विज् in the sense of 'deserving'; confer, compare P.IV.4.117,118,135, 136,141, V.1.71 ; (5) krt affix अ when the word to which it has been applied becomes a proper noun id est, that isa noun in a specific sense or a technical term; confer, compare III.3. 118, 119,125. |
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| ghakāra | the consonant घ; see घ् . |
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| ghan | taddhita affix. affix अ applied to the words शुक्र, तुग्र, पात्र, and to multisyllabic words in specified senses, causing the acute accent on the first vowel of the word so formed; confer, compareIV.2.26, IV.4. 115, V.1.68, V.3.79, 80. |
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| ghinuṇ | krt affix इन् causing the substitution of Vrddhi for the preceding vowel, as also to the penultimate vowel अ, applied to the eight roots शम्,तम्, दम् et cetera, and others, as also to संपृच्, अनुरुध् et cetera, and others and कस्, लष् लप्, et cetera, and others. e. g. शमी,तमी, दमी, संपर्की, संज्वारी, प्रलापी et cetera, and others; confer, compare P. III.2.141-145. |
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| ghu | a tech. term applied to the roots दा and धा, as also to those like दे or दो which become दा by the substitution of अा for the final diphthong vowel, barring the root दाप् (to cut) and दैप् (to purify): दाधा ध्वदाप् P.I. 1.20. |
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| ghoṣa | an external effort in the pronunciation of a sonant or a soft consonant which causes depth of the tone: confer, compare अन्ये तु घोषाः स्युः संवृताः et cetera, and others, Sid. Kau. on VIII. 2. 1 . |
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| ghoṣavat | a consonant characterized by the property घोष， at the time of its utterance; confer, compare तृतीयचतुर्थाः संवृतकण्ठाः नादानुप्रदाना घोषवन्तः M.Bh. on P,I.1.9. |
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| ṅ(1) | fifth letter of the guttural class of consonants having the properties कण्ठसंवृतत्व, घोष, नादानुप्रदान, अल्पप्राणत्व and अानुनासिक्य; (2) the consonant ङ् getting the letter ，क as an augment added to it, if standing at the end of a word and followed by a sibilant, e. g. प्राङ्कूशेते confer, compare ङ्णो: कुक् टुक् शरि P. VIII. 3.28; (3) the consonant ङ् which, standing at the end of a word and preceded by a short vowel, causes the vowel following it to get the augment ङ् prefixed to it; e. g, प्रत्यङ्ङास्ते confer, compare ङमो ह्रस्वादचि ङमुण् नित्यम् P. VIII.3.32. |
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| ṅa(1) | fifth consonant of the guttural class of consonants which is a nasal ( अनुनासिक ) consonant; the vowel अ being added at the end for facility of pronunciation; confer, compare Taittirīya Prātiśākhya.I.21; (2) a conventional term used for all the nasal consonants in the Jainendra Vyakarana. |
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| ṅam | a short term or Pratyahara for the consonants ङ्, ण्, and न्. See ङ् (3). |
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| ṅīp | feminine. affix ई which is anudatta (grave) added (a) to words ending in the vowel ऋ or the consonant न् (confer, compareP.IV.1.5), (b) to words ending with affixes marked with mute उ,ऋ or लृ; confer, compareP.IV.1.6 (c) to words ending with affixes marked with mute ट् as also ending with the affixes ढ, अण्, अञ्, द्वयसच् दघ्नच्,मात्रच्, तयप्, ठक्, ठञ्, कञ् and क्वरप् (confer, compareP.IV.1.15) and to certain other words under certain conditions; confer, compare P. IV. 1.16-24. |
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| ṅīṣ | feminine. afix ई, which is udatta, applied to words in the class of words headed by गौर, as also to noun bases ending in affixes marked with.mute ष्, as also to words mentioned in the class headed by बहुः confer, compare P.IV.1.41-46.It is also added in the sense of 'wife of' to any word denoting a male person; confer, compare P. IV. 1. 48, and together with the augment आनुक् (आन्) to the words इन्द्र, वरुण etc exempli gratia, for example इन्द्राणी, वरुणानि, यवनानि meaning 'the script of the Yavanas' confer, compare P. IV. 1.49. It is also added words ending in क्रीत and words ending in क्त and also to words expressive of ' limbs of body ' under certain conditions; confer, compare P.IV.1. 50-59 and IV. 1.61-65. |
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| ṅuṭ | augment ङ् mentioned as ङुठ्, in Kasika, added to the vowel following the consonant ङ् at the end of a word. See ङमुट्. |
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| c | first consonant of palatal class of consonants, possessed of the properties, श्वास, अघोष, अल्पप्राण and कण्ठविवृतत्व. च् at the beginning of an affix is mute e. g. च्फञ्, confer, compare चुट् P. I. 3.7; words, having the mute letter च् (dropped), have their last vowel accented acute e. g. भङ्गुरम् । भासुरम् । confer, compare चित: VI. 1.163. |
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| ca(l) | the letter च्, the vowel अ being added for facility of utterance, cf Taittirīya Prātiśākhya.I. 21; (2) a Bratyahara or short term standing for the palatal class of consonants च्, छ्, ज्,झ् and ञ्; cf इचशेयास्तालौ Vājasaneyi Prātiśākhya.I. 66; (3) indeclinable च called Nipata by Panini; confer, compare चादयोSसत्त्वे P. I. 4.57, च possesses four senses समुच्चय, अन्वाचय, इतरेतरयोग and समाहार confer, compare Kāśikā of Jayāditya and Vāmana. on II. 2.29. See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2.29 Vart. 15 for a detailed explanation of the four senses. The indeclinable च is sometimes used in the sense of 'a determined mention' or avadharana; confer, compare Kāśikā of Jayāditya and Vāmana. on II. 1.48 and 72. It is also used for the purpose of अनुवृत्ति or अनुकर्षण i. e. drawing a word from the previous rule to the next rule; (confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.90) with a convention that a word drawn thus, does not proceed to the next rule; confer, compare चानुकृष्टं नोत्तरत्र Par. Sek Pari. 78; (4) a conventional term for अभ्यास (reduplicative syllable) used in the Jainendra Vyakarana; confer, compare चविकारेषु अपवादा उत्सर्गान्न बाधन्ते Kat. Pari. 75. |
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| cakāra | the consonant च् , the vowel अ being added for facility of utterance and कार as an affix to show that only the consonant च् is meant there; confer, compare Taittirīya Prātiśākhya.I. 16, 2l. |
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| cakrakāraka | known by the name कारकचक्र also, a small work on syntax attributed to वररुचि. |
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| caṅ | a Vikarana affix of the aorist substituted for च्लि after roots ending in the causal sign णि, as also after the roots श्रि, द्रु and others; this चङ् causes reduplication of the preceding root form; confer, compare P. III 1.48-50, e. g. अचूचुरत्, अशिश्रियत्; confer, compare also P. VII. 4.93. |
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| caṅgudāsa | or चाड्गुदास a scholar of grammar who has written an independent work on Sanskrit Vyakaana called वैयाकरणजीवातु. The treatise is also known as चाङ्गुसूत्र or चाङ्गु-व्याकरण. |
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| caṇap | taddhita affix. affix चण in the sense of वित्त (known by) applied to a word which refers to that thing by which a person is known. e. g. विद्याचणः, केशचण:; confer, compare P. V. 2.26. |
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| caṇḍapaṇḍita | writer of a Prakrta grammar.He was known also as चन्द्र and hence identified by some with Candragomin. |
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| caturtha | a term used by ancient grammarians for the fourth consonants which are sonant aspirates, termed झष् by Panini; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 2. Taittirīya Prātiśākhya.I. 18, Vājasaneyi Prātiśākhya.1 54. Ṛktantra Prātiśākhya. 176. |
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| caturthīsamāsa | the tatpurusa compound with the first word in the dative case in its dissolution; confer, compare वतुर्थीसमासे सति पूर्वपदकृतिस्वरत्वेन भवितव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1.36. |
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| candrakalā | called also कला, a wellknown commentary on Nagesa's Laghusabdendusekhara by Bhairavamisra who lived in the latter half of the 18th century and the first half of the nineteenth century. |
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| candragomin | named also चन्द्र, a Buddhist scholar who has written an easy Sanskrit Grammar based on the Astadhyayi of Panini. He is believed to have lived in North India in the fifth century A.D. See चन्द्र. |
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| carad | taddhita affix. affix चर in the sense of 'being (so and so) in the past'. exempli gratia, for example आढ्यचरः, feminine. आढ्यचरी; confer, compare भूतपूर्वे चरट् P.V.3.53. |
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| caritakriya | having kriya or verbactivity hidden in it. The term is used by Bhartrhari in connection with a solitary noun-word or a substantive having the force of a sentence, and hence which can be termed a sentence on account of the verbal activity dormant in it. exempli gratia, for example पिण्डीम्; confer, compare वाक्यं तदपि मन्यन्ते यत्पदं वरितक्रियम् Vakyapad.II. 326, and चरिता गर्भीकृता आख्यातक्रिया यस्य तद्गर्भीकृतक्रियापदं नामपदं वाक्यं प्रयुञ्जते ! Com. on Vakyapadya II.326. |
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| caritārtha | which has got already a scope of application; the term is used by commentators in connection with a rule or a word forming a part of a rule which applies in the case of some instances and hence which cannot be said to be ब्यर्थ (superfluous) or without any utility and as a result cannot be said to be capable of allowing some conclusion to be drawn from it according to the dictum ब्यर्थं सज्ज्ञापयति confer, compare अपवादो यद्यन्यत्र चरितार्थस्तर्ह्यन्तरङ्गेण बाध्यते Par. Sek. Pari. 65. |
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| carkarīta | a term used by the ancient grammarians in connection with a secondary root in the sense of frequency; the term यङ्लुगन्त is used by comparatively modern grammarians in the same sense. The चर्करीत roots are treated as roots of the adadi class or second conjugation and hence the general Vikarana अ ( शप् ) is omitted after them.The word is based on the 3rd person. sing form चर्करीति from .the root कृ in the sense of frequency; exempli gratia, for example चर्करीति, चर्कर्ति, बोभवीति बोभोति; confer, compare चर्करीतं च a gana-sutra in the gana named ’adadi’ given by Panini in connection with अदिप्रभृतिभ्य; शपः Pāṇini. II.4.72; confer, compare also चर्करीतमिति यङ्लुकः प्राचां संज्ञा Bhasa Vr. on P. II. 4.72, The word चेक्रीयित is similarly used for the frequentative when the sign of the frequentative viz. य ( यङ् ) is not elidedition See चेक्रीयित. |
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| cartva | substitution of a hard consonant or श्, ष्, स्, for soft consonants and aspirates. See the word चर्. |
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| cavarga | the group of consonants of the palatal class,.wiz.च् , छ् , ज् , झ् , and ञ्. The word च is used in the same sense in the Pratisakhya works.See the word च. |
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| cāṅgudāsa | the same as चङ्गु or चाङ्गु or चङ्गुदास,a grammarian who composed a compendium on grammar called वैयाकरणजीवातु and also a commentary on it. |
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| cārtha | the meaning of the indeclinable च to convey which, as existing in different individuals, the dvandva compound is prescribeditionOut of the four senses possessed by the inde clinable च, the Dvandva compound is prescribed in two senses viz.इतरेतरयोग and समाहार out of the four समुच्चय, अन्वाचय, इतरेतरयोग and समाहार: confer, compare कः पुनश्चेन कृतोर्थः समुच्चयोन्वाचय इतरेतरयोगः समाहार इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.29; confer, compare also Candra Vyakarana II.2.48 |
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| cidrūpāśraya | named also चिद्रूपाश्रम who wrote a learned commentary named विषमी on the Paribhasendusekhara of Nagesabhatta |
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| cintāmaṇi | name of a commentary on the Sutras of the Sakatayana Vyakarana written by यक्षवर्मन्, It is also called लधुवृत्ति. |
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| cintya | questionable; contestable: which cannot be easily admittedition The word is used in connection with a statement made by a sound scholar which cannot be easily brushed aside; confer, compare एतेन यत्कैयटे केचिदित्यादिना अस्यैव वाग्रहृणस्य तदनित्यत्वज्ञापकतोक्ता सापि चिन्त्या, Par. Sekh. Pari. 93. 5. |
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| cu | the group of palatal consonants viz. च्,छ्,ज्,झ् and ञ्; cf चुट् P. I. 3. 7, चोः कुः VIII. 2. 30, कुहोश्चु: VII. 4 62. |
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| cūrṇi | a gloss on the Sutras of Panini referred to by Itsing and Sripatidatta, Some scholars believe that Patanjali's Mahabhasya is referred to here by the word चूर्णि, as it fully discusses all the knotty points. Others believe that चूर्णि,stands for the Vrtti of चुल्लिभाट्टि. In Jain Religious Literature there are some brief comments on the Sutras which are called चूर्णि and there possibly was a similar चूर्णि on the sutras of Panini. |
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| cokkanātha | a southern grammarian of the seventeenth century who has composed in 430 stanzas a short list of the important roots with their meaning. The work is called धातुरत्नावली. |
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| corad | the crude form of the word चोर with the mute consonant ट् added to signify the addition of ङीप् to form the feminine base e. g. चोरी; confer, compare P. IV. 1. 15. |
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| cch | the consonant छ् with च् prefixed, for which श् is substituted by च्छ्घोः शूडनुनासिके च P. VI. 4. 19. |
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| cphañ | taddhita affix. affix अायन causing a vrddhi substitute for the first vowel of the word to which it is added, The affix ( च्फञ् ) is added in the sense of 'a descendant except the direct son or daughter’ to words कुञ्ज and others; confer, compare P. IV. I. 98. |
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| cvi | taddhita affix. affix ( of which nothing remains ) to signify the taking place of something which was not so before; after the word ending in च्वि the forms of the root कृ, भू or असू have to be placed; e. g. शुक्लीकरोति; confer, compare P. V. 4. 50 |
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| cvyartha | possessing the sense of च्वि. See च्वि confer, compare P. III. 2. 56 also P. III. 3. 127 Vart. 1. |
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| ch | the second consonant of the palatal class of consonants ( चवर्ग ), which is possessed of the properties श्वास, अघोष, मह्याप्राण and कण्ठविवृतकारित्व. छ् , placed at the beginning of affixes, is mute; while ईय् is substituted for छ् standing at the beginning of taddhita affixes; confer, compare P. I. 3.7 and VII. 1.2. छ् at the end of roots has got ष्， substituted for it: confer, compare P. VIII. 2.36. |
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| cha | taddhita affix. affix ईय, added ( 1 ) to the words स्वसृ, भ्रातृ and to words ending with the taddhita affix. affix फिञ्: confer, compare P. IV. 1.143,144 and 149; (2) to the dvandva compound of words meaning constellations,to the words अपोनप्तृ, अपांनप्तृ, महेन्द्र, द्यावापृथिवी, शुनासीर et cetera, and others as also to शर्करा, उत्कर , नड et cetera, and others in certain specified senses, confer, compare P. IV. 2.6, 28, 29, 32, 48, 84, 90 &91 ;(3) to words beginning with the vowel called Vrddhi (आ,ऐ or औ),to words ending with गर्त, to words of the गह class, and to युष्मद् and अस्मद् in the शैषिक senses, confer, compare P. IV. 3.114, 137-45 and IV. 3.1 ; (4) to the words जिह्वामूल, अङ्गुलि, as also to words ending in वर्ग in the sense of 'present there '; confer, compare P.IV.3.62-64; (5) to the words शिशुक्रन्द, यमसम, dvandva compounds, इन्द्रजनन and others in the sense of 'a book composed in respect of', confer, compare P.IV. 3.88; (6)to words meaning warrior tribes, to words रैवतिक etc, as also अायुध, and अग्र, in some specified senses: cf P.IV. 3.91, 131, IV. 4.14, 117; (7) to all words barring those given as exceptions in the general senses mentioned in the second. V.I.1-37; (8) to the words पुत्र, कडङ्कर, दक्षिण, words ending in वत्सर, अनुप्रवचन et cetera, and others होत्रा, अभ्यमित्र and कुशाग्र in specified senses; confer, compare P. V. 1. 40, 69,70,91,92, 111,112,135, V. 2.17, V.3.105; (9) to compound words in the sense of इव; e. g. काकतालीयम् , अजाकृपाणीयम् et cetera, and others confer, compare V. 3. 106;and (10) to words ending in जति and स्थान in specified senses; confer, compare P. V.4, 9,10. |
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| chakāra | the letter छ, the word कार being looked upon as an affix added to the consonant छ् which, by the addition of अ, is made a complete syllable; confer, compare Taittirīya Prātiśākhya.I. 16, 21. |
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| chandas(1) | Vedic Literature in general as found in the rule बहुलं छन्दसि which has occurred several times in the Sutras of Panini, confer, compare छन्दोवत्सूत्राणि भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1, and I.4.3; confer, compare also Vājasaneyi Prātiśākhya.I. 1, 4; (2) Vedic Samhita texts as contrasted with the Brahmana texts; confer, compareछन्दोब्राह्मणानि च तद्विषयाणि P, IV.2.66; () metre, metrical portion of the Veda. |
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| chas | taddhita affix. affix ईय added to the word भवत् in the general शैषिक senses, e. g. भवदीयः; cf P. IV.2.115. The mute letter स् has been attached to the affix छस् So that the base भवत् before it could be termed pada (confer, compare सिति च P, I.4.16) and as a result have the consonant त् changed into द् by P. VIII.2.39. |
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| chāndasa | found in the Vedic Literature; Vedic; cf छान्दसा अपि क्वचिद् भाषायां प्रयुज्यन्ते Bhasavrtti on P. IV.4.143; confer, compare also छान्दसमेतत् । दृष्टानुविधिश्च च्छन्दसि भवति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.5. |
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| chāyā | a learned commentary on Nagesa's Mahabhasyapradipoddyota written by his pupil बाळंभट्ट (possibly the same as, or the son of, वैद्यनाथ पायगुण्डे) who lived in the eighteenth century. |
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| j | third consonant of the palatal class of consonants, possessed of the properties नाद, घोष, अल्पप्राण and कण्ठसंवृत्तकारित्व. ज् at the beginning of affixes is mute in Panini's grammar. |
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| ja | the consonant ज् with अ added to it for facility of pronunciation; confer, compare Taittirīya Prātiśākhya.I..21. See ज्. |
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| jagannātha(1) | the well-known poet and scholar of Vyakarana and Alam kara who wrote many excellent poetical works. He lived in the sixteenth century. He was a pupil of कृष्णशेष and he severely criticised the views of Appaya Diksita and Bhattoji Diksita. He wrote a sort of refutation of Bhattoji's commentary Praudha-Manorama on the Siddhānta Kaumudi, which he named प्रौढमनेारमाखण्डन but which is popularly termed मनोरमाकुचमर्दन. His famous work is the Rasagangadhara on Alankrasastra; (2) writer of a commentary on the Rk-Pratisakhya by name Varnakramalaksana; (3) writer of Sarapradipika, a commentary on the Sarasvata Vyakarana. |
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| jayakṛṣṇa | a famous grammarian of the Mauni family who lived in Varanasi in the seventeenth century. He wrote विभक्त्यर्थनिर्णय, स्फोटचन्द्रिका, a commentary on the Siddhantakaumudi called सुबोधिनी and a commentary on the Madhya Kaumudi named विलास. He wrote a commentary on the Laghukaumudi also. |
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| jayāditya | one of the famous joint authors ( जयादित्य and वामन ) of the well-known gloss ( वृत्ति ) on the Sutras of Panini, popularly called काशिकावृत्ति. As the काशिकावृत्ति is mentioned by It-sing, who has also mentioned Bhartrhari's Vakyapadiya, as a grammer treatise Written some 40 years before his visit, the time of काशिकावृत्ति is fixed as the middle of the 7th century A.D. Some scholars believe that जयादित्य was the same as जयापीड a king of Kasmira and बामन was his minister. For details, see pp. 386388 of the Vyakarana Mahabhasya Vol. VII published by the D.E. Society, Poona. See काशिका. |
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| jaś | a short term ( प्रत्याहार ) signifying the soft inaspirate class consonants ज्,ब्,ग्,ड् and द्. |
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| jaśtva | substitution of a जश् consonant prescribed by Panini for any consonant excepting a semi-vowel or a nasal, if followed by any fourth or third consonant out of the class consonants, or if it is at the end of a pada; confer, compare P.VIII. 2.39, VIII.4. 53. |
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| jahatsvārthā( वृत्ति ) | a composite expression where the constituent members give up their individual sense. In compound words such as राजपुरुष in the sentence राजपुरुषमानय the word राजन् gives up its sense in as much as he, the king,is not brought; पुरुष also gives up its sense as every man is not brought. It is of course to be noted that although the sense is given up by cach word, it is not completely given up: cf जहदप्यसेो स्वार्थ नात्यन्ताय जहाति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. Vart. 2. For detailed explanation see Mahabhasya on P. II. I. I. Vart. 2. |
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| jit(l) | literally affix marked with the mute letter ज्; e. g. जस्, जसि, जुस्. the word जित् is not however found used in this sense; (2) a word supposed to be marked with the mute indicatory letter ज्.The word is used in this sense by the Varttikakara saying that such a word does not denote itself but its synonyms; confer, compare जित् पर्यायवचनस्यैव राजांद्यर्थम् P.I.1.68 Vart. 7. In the Sutra सभा राजामनुष्यपूर्वा P.II. 4. 23, the word राजन् is supposed to be जित् and hence it denotes इन्, ईश्वर et cetera, and others; but not the word राजन् itself; (3) In the Pratisakhya works जित् means the first two consonants of each class (वर्ग); exempli gratia, for example क्, ख्,च्, छ्. et cetera, and others which are the same as खय् letters in Panini's terminology; confer, compare द्वौ द्वौ प्रथमौ जित्, V. Pr.I.50;III.13. |
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| jihvāmūlasthāna(l) | having the root of the tongue as the place of its production;the phonetic element or letter called जिह्वामूलीय; (2) name given to that phonetic element into which a visarga is changed when followed by क् or ख्; cf X क इति जिह्वामूलीयः V.Pr.VIII.19. The जिह्वामूलीय letter is called जिह्व्य also; see Nyasa on I. 1.9. The Rk. Pratisakhya looks upon ऋ, लृ, जिह्वामूलीय, and the guttural letters as जिह्वामूलस्थान. |
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| jainendravyākaraṇa | name of a grammar work written by Pujyapada Devanandin, also called Siddhanandin, in the fifth century A.D. The grammar is based on the Astadhyay of Panini,the section on Vedic accent and the rules of Panini explaining Vedic forms being,of course, neglectedition The grammar is called Jainendra Vyakarana or Jainendra Sabdanusasana. The work is available in two versions, one consisting of 3000 sutras and the other of 3700 sutras. it has got many commentaries, of which the Mahavrtti written by Abhayanandin is the principal one. For details see Jainendra Vyakarana, introduction published by the Bharatiya Jnanapitha Varadasi. |
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| jñāpaka | literallyindirect or implicit revealer; a word very commonly used in the sense of an indicatory statement. The Sutras, especially those of Pinini, are very laconic and it is believed that not a single word in the Sutras is devoid of purpose. If it is claimed that a particular word is without any purpose, the object of it being achieved in some other way, the commentators always try to assign some purpose or the other for the use of the word in the Sutra. Such a word or words or sometimes even the whole Sutra is called ज्ञापक or indicator of a particular thing. The Paribhasas or rules of interpretation are mostly derived by indication(ज्ञापकसिद्ध) from a word or words in a Sutra which apparently appear to be व्यर्थ or without purpose, and which are shown as सार्थक after the particular indication ( ज्ञापन ) is drawn from them. The ज्ञापक is shown to be constituted of four parts, वैयर्थ्य, ज्ञापन, स्वस्मिञ्चारितार्थ्य and अन्यत्रफल. For the instances of Jñāpakas, see Paribhāșenduśekhara. Purușottamadeva in his Jñāpakasamuccaya has drawn numerous conclusions of the type of ज्ञापन from the wording of Pāņini Sūtras. The word ज्ञापक and ज्ञापन are used many times as synonyms although ज्ञापन sometimes refers to the conclusions drawn from a wording which is ज्ञापक or indicator. For instances of ज्ञापक, confer, compareM.Bh. on Māheśvara Sūtras 1, 3, 5, P. Ι.1. 3, 11, 18, 23, 51 et cetera, and others The word ऊठ् in the rule वाह ऊठ् is a well known ज्ञापक of the अन्तरङ्गपरिभाषा. The earliest use of the word ज्ञापक in the sense given a reference to some preceding word, not necessarily on the same page., is found in the Paribhāșāsūcana of Vyādi. The Paribhāșā works on other systems of grammar such as the Kātantra; the Jainendra and others have drawn similar Jñāpakas from the wording of the Sūtras in their systemanuscript. Sometimes a Jñāpaka is not regularly constituted of the four parts given a reference to some preceding word, not necessarily on the same page.;it is a mere indicator and is called बोधक instead of ज्ञापक्र. |
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| jñāpana | a conclusion or inference, drawn from a word or words in a Sūtra, with a view to assign a purpose to that or to those words which otherwise would have been without a purpose. The word is sometimes used in the sense of ज्ञापक, and refers to the word or words supposed to be without any purpose and therefore looked upon as a reason or हेतु for the desired conclusion to be drawn. The words किमेतस्य ज्ञापने प्रयोजनम् occur very frequently in the Mahābhāșya: cf, M.Bh. on P. Ι. I. 11, 14,19, 55, 68, Ι. 2.41 et cetera, and others et cetera, and others |
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| jñāpya | a conclusion or formula to be drawn from a Jñāpaka word or words; confer, compare the usual expression यावता विनानुपपत्तिस्तावतो ज्ञाप्यत्वम् stating that only so much, as is absolutely necessary, is to be inferredition |
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| jh | fourth consonant of the palatal class of consonants possessed of the properties नादानुप्रदान, घोष, संवृतकण्ठत्व, and महाप्राणत्व; झ् at the beginning of an affix in Panini Sutras is mute; e. g. the affixes झि, झ et cetera, and others; cf चुटूं P. I. 3.7. |
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| jhay | a short term ( प्रत्याहार ) for the fourth, third, second and first consonants of the five classes, after which ह् is changed into the cognate of the preceding consonant while श्， is changed into छ् optionally; confer, compare P. VIII. 4.62, 63. |
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| jhar | a short term ( प्रत्याहार ) for any consonant except semi-vowels, nasals and ह्; confer, compare P. VIII.4.65. |
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| jhal | a short term (प्रत्याहार ) for consonants excepting semi-vowels and nasals; confer, compare P.I.2.9, VI.1.58, VI.4. 15, VII.1.60, VIII. 2.39 and VIII.4.53. |
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| jhaś | short term ( प्रत्याहार ) for the fourth and the third of the class consonants; confer, compare P, VIII. 4.53, 54. |
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| jhaṣ | short term ( प्रत्याहार ) for the fourth ( झ, भ, घ, ढ and ध) of the class consonants; confer, compare P.VIII. 2.37, 40. |
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| jhi(1) | verb-ending of the 3rd person. plural Parasmaipada, substituted for the लकार of the ten lakaras, changed to जुस in the potential and the benedictive moods, and optionally so in the imperfect and after the sign स् of the aorist; confer, compareP,III. 4. 82, 83, 84, 108, 109, 110, 111, 112: (2) a conventional term for अव्यय (indeclinable) used in the Jainendra Vyakaraha. |
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| ñ(1) | the nasal (fifth consonant) of the palatal class of consonants possessed of the properties नादानुप्रदान, घोष, कण्टसंवृतत्व, अल्पप्राण and अानुनासिक्य; (2) mute letter, characterized by which an affix signifies वृद्धि for the preceding vowel; ञ् of a taddhita affix, however, signifies वृद्धि for the first vowel of the word to which the affix is added; (3) a mute letter added to a root at the end to signify that the root takes verb-endings of both the padas. |
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| ñam | a short term (प्रत्याहार ) for the five nasal consonants ङ् ,ञ्, ण्, न्, and म् . |
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| ñiṭha | taddhita affix. affix इक added to words headed by काशी as also to words meaning a village in the Vahika country optionally with the affix ठञ् in the Saisika senses;exempli gratia, for example काशिका, काशिकी, बैदिका, बेदिकी, शाकलिकां, शाकलिकी. The affixes ठञ् and ञिठ are added to the word काल preceded by आपद् as also by some other words; e. g. आपत्कालिका, अापत्कालिकी तात्कालिका, तात्कालिकी et cetera, and others; confer, compare P. IV.2. 116,117,118 and Varttika on IV. 2.116. |
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| ñit(1) | an afix marked with the mute letter ञ्; causing the substitution of vrddhi for the preceding vowel and acute accent for the first vowel of the word to which it is added, but, causing vrddhi for the first vowel of the word to which it is added in case the affix is a taddhita affix. affix: confer, compare P.VII.2, 115, 116, 117; (2) a root marked with the consonant ञ् , taking verb-endings of both the Parasmaipada and the Atmanepada kinds; exempli gratia, for example करोति, कुरुते, बिभर्ति, बिभृते, क्रीणाति, क्रीणीते elc.; confer, compare स्वरितञितः कत्राभिप्राये, क्रियाफले P.I.3.72. |
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| ñya | taddhita affix य signifying the substitution of vrddhi as also the acute accent for the first vowel of the word to which it is addedition It is added (1) to words headed by प्रगदिन् in the four senses termed वंतुरर्थ exempli gratia, for exampleप्रागृद्यम्, शारद्यम् et cetera, and others;confer, compareP.IV. 2.80; (2).to the word गम्भीर and अव्ययीभाव compounds in the sense of present there', exempli gratia, for example गाम्भीर्यम् , पारिमुख्यम् et cetera, and others confer, compare P.IV.3.58, 59 (3) to the word विदूर exempli gratia, for example वैदुर्य; confer, compare P. IV.3.84;.(4) to the words headed by शण्डिक in the sense of 'domicile of', exempli gratia, for example शाण्डिक्यः ; confer, compare P. IV.3.92; (5) to the words छन्दोग, औक्थिक, नट et cetera, and others in the sense of duty (धर्म) or scripture (अाम्नाय) e. g. छान्दोग्यम् , औविथक्यम् नाट्यम् et cetera, and others; confer, compare P. IV. 3.129; (6) to the word गृहपति in the sense of ’associated with'; exempli gratia, for example गार्हपत्यः (अग्निः);confer, compareP.IV.4.90;(7) to the words ऋषभ and उपानह् ; confer, compare P. V.1.14; .(8) to the words अनन्त, आवसथ et cetera, and others,confer, compare P. V.4.23; (9) to the word अतिथि; confer, compare P.V.4.26; and (10) to the words in the sense of पूग(wandering tribes for earning money), as also to the words meaning व्रात (kinds of tribes) as also to words ending with the affix च्फञ् under certain conditions; confer, compare P.V.3. 112, 113. |
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| ñyaṅ | taddhita affix. affix in the sense of 'a descendant' added to words beginning with अा, ऐ, ओ or ending with इ, as also to the words कौसल and अजाद् provided they mean a country and a Ksatriya too; exempli gratia, for example सौवीर्यः, आवन्त्यः, कौन्त्यः कौसल्यः, अाजाद्यः; confer, compare P. IV.1.171. |
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| ṭ | the first consonant of the lingual class ( टवर्ग ) possessed of the properties श्वासानुप्रदान, अघोष, विवृतकण्ठत्व and अल्पप्राणत्व. When prefixed or affixed to an affix as an indicatory letter, it signifies the addition of the feminine. affix ङीप् ( ई ); confer, compare P. IV. 1.15, When added to the conjugational affixes ( लकार ) it shows that in the Atmanepada the vowel of the last syllable is changed to ए. confer, compare P. III. 4.79. When added to an augment ( अागम ), it shows that the augment marked with it is to be prefixed and not to be affixed; e. g. नुट्, तुट् et cetera, and others; cf P. I. 1.46. |
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| ṭa(1) | the consonant ट्, the vowel अ being added for facility of utterance; confer, compare अकारो व्यञ्जनानाम्, Taittirīya Prātiśākhya.I. 21; (2) short term, (प्रत्याहार) standing for टवगे or the lingual class of consonants, found used mostly in the Pratisakhya works; confer, compare RT. 13, Vājasaneyi Prātiśākhya.I. 64, Taittirīya Prātiśākhya.I. 27: (3) taddhita affix. affix ( अ ) added to the word फल्गुनी in the sense ' तत्र जातः' e. g. फल्गुनी, confer, compare P. IV. 3.34, Vart. 2; (4) krt affix ( अ ) added to the root चर्, सृ and कृ under certain conditions; e. g. कुरुचर:, अग्रेसुर:, यशस्करी ( विद्या ) दिवाकरः, वेिभकरः कर्मकरः et cetera, and others confer, compare P. III. 2.16-23. |
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| ṭakāra | the consonant ट्, कार being added for facility of utterance; confer, compare वर्णात्कारः P. III. 3.108 Vart. 3; confer, compare also V. Pr, I.17. |
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| ṭavarga | the class of lingual consonants; the same as टु in Panini. |
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| ṭi | the final syllable beginning with a vowel; part of a word consisting of the final vowel in a word and the consonants following the final vowel; cf अचेन्त्यादि टि P. I. 1.64. |
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| ṭiṭhan(l) | taddhita affix. affix इक added to the words श्राणा, मांस and ओदन in the sense of ' something given as wages' e. g. श्राणिकः श्राणिकी; confer, compare P. IV. 4.67; (2) taddhita affix. affix इक added to कंस and शूर्प in the अार्हीय senses e. g. कंसिक:, कांसिक्री; confer, compare P. V.1.25,26. |
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| ṭu(1) | mute syllable टु prefixed to roots to signify the addition of the affix अथुच् in the sense of verbal activity; e. g. वेपथुः, श्वयथु:, confer, compare P.III. 3.89; (2) the class of lingual consonants ट्, ठ्, ड्, ढ् and ण्; cf चुटू P. I. 3.7. |
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| ṭlañ | taddhita affix. affix ल, causing vrddhi for the initial vowel of the word to which it is added and also the addition of the feminine.affix ई,applied to the word शमी in the sense of 'विकार,' e. g. शामीली स्रुक्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 3.142. |
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| ṭh | the second consonant of the lingual class possessed of the properties श्वासानुप्रदान, अघोष, विवृतकण्टत्व and महाप्राणत्व. For the syllable ठ at the beginning of taddhita affixes, the syllable इक is substituted; if however the affix (beginning with ठ ) follows upon a word ending in इस्, उस्, उ, ऋ, लृ and त् then क is added instead of इक; e. g. धानुष्क:, औदश्वित्कः et cetera, and others; confer, compare टस्येकः, इसुसुक्तान्तात् कः, P. VII. 3.50, 51. Some scholars say that इक् and क् are substituted for ठ् by the sutras quoted a reference to some preceding word, not necessarily on the same page.; confer, compare KS. on VII. 3.50. |
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| ṭha(l) | taddhita affix. affix ठ; see ठ् a reference to some preceding word, not necessarily on the same page. for the substitution of इक and क for ठ. ठ stands as a common term for ठक् , ठन् , ठञ्, and ठच् as also for ष्ठल्,ष्ठन् , and प्ठच्;(2) the consonant ठ, the vowel अ being added for facitity of pronunciation, confer, compare Taittirīya Prātiśākhya.I.21. |
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| ṭhak | a very common taddhita affix. affix इक, or क in case it is added to words ending in इस् , उस् , उ, ऋ, ल् and त् according to P. VII. 3. 51, causing the substitution of vrddhi for the first vowel of the word to which it is addedition ठक् is added to (1) रेवती and other words in the sense of descendant ( अपत्य ) e. g. रैवतिकः:, दाण्डग्राहिकः, गार्गिकः, भागवित्तिकः यामुन्दायनिकः, confer, compare P. IV. 1.146-149; (2) to the words लाक्षा,रोचना et cetera, and others in the sense of 'dyed in', e. g. लाक्षिकम्, रौचनिकम् ; confer, compare P. IV. 2.2; (3) to the words दधि and उदश्वित् in the sense of संस्कृत 'made better ', e. g. दाधिकम् , औदश्वित्कम् ( क instead of इक substituted for टक् ), confer, compare P. IV.2. 18, 19; (4) to the words अाग्रहायुणी, अश्वत्थ et cetera, and others; confer, compare P. IV. 2. 22, 23; (5) to words expressive of inanimate objects, to the words हस्ति and धेनु, as also to the words केश and अश्व in the sense of 'multitude '; confer, compare P. IV. 2. 47, 48; (6) to the words क्रतु, उक्थ and words ending in सूत्र, वसन्त et cetera, and others, in the sense of 'students of' ( तदधीते तद्वेद ), confer, compare P. IV. 2.59, 60, 63; (7) to the words कुमुद and others as also to शर्करा as a चातुरर्थिक affix; confer, compare P. IV. 2.80, 84; (8) to the words कन्था, भवत् and वर्षा in the Saisika senses; confer, compare P. IV. 2.102, 115, IV. 3.18; (9) to the words उपजानु and others in the sense 'generally present '; confer, compare P. IV. 3. 40; (10) to the words consisting of two syllables, and the words ऋक्, ब्राह्मण et cetera, and othersin the sense of 'explanatory literary work'; confer, compare P. IV.3.72: ( 11) to words meaning 'sources of income ' in the sense of 'accruing from’; confer, compare P. IV. 3.75; (12) to words denoting inanimate things excepting words showing time or place in the sense of ' भक्ति ', cf P. IV. 8.96; and (13) to the words हल् and सीर in the sense of 'belonging to', confer, compare P. IV. 3.124. The taddhita affix. affix ठक् is added as a general termination, excepting in such cases where other affixes are prescribed, in specified senses like 'तेन दीव्यति, ' 'तेन खनति,' 'तेन संस्कृतम्' et cetera, and others; cf P. IV. 4.1-75, as also to words हल, सीर, कथा, विकथा, वितण्डा et cetera, and others in specified senses, confer, compare P. IV.4. 81, 102 ठक् is also added as a general taddhita affix. affix or अधिकारविहितप्रत्यय, in various specified senses, as prescribed by P. V.1.19-63,and to the words उदर, अयःशूल,दण्ड, अजिन, अङ्गुली, मण्डल, et cetera, and others and to the word एकशाला, in the prescribed senses; confer, compare P. V. 2.67,76, V. 3.108,109; while, without making any change in sense it is added to अनुगादिन् , विनय, समय, उपाय ( औपयिक being the word formed), अकस्मात्, कथंचित्; (confer, compareआकस्मिक काथंचित्क), समूह,विशेष, अत्यय and others, and to the word वाक् in the sense of 'expressed'; confer, compare P. V. 4.13, 34, 35. The feminine. affix ङीप् ( ई ) is added to words ending in the affix टक् to form feminine. bases. |
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| ṭhaca | taddhita affix. affix इक or क (by P.VII.3.51) with the vowel अ accented acute applied to (1) कुमुद and others as a Caturarthika affix; confer, compare P. IV.2.80; (2) to multisyllabic words and words beginning with उप which are proper nouns for persons; confer, compare P. V.3.78, 80; and (3) to the word एकशाला in the sense of इव; confer, compare P. V.3.109. The base, to which टच् is added, retains generally two syllables or sometimes three, the rest being elided before the affix ठच् e. g. देविकः, वायुकः, पितृकः शेबलिकः et cetera, and others from the words देवदत्त, वायुदत्त, पितृदत्त, शेवलदत्त et cetera, and others; confer, compare P. V,3.83, 84. |
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| ṭhañ | taddhita affix. affix इक or क (by P.VII.3.51) causing Vrddhi and acute accent for the first vowel of the word to which it is added, applied (1) to महृाराज, प्रोष्ठपद and क्वाचिन् in the specifieditionsenses, confer, compare P. IV.2.35, 4l e. g. माहृाराजिक, प्रौष्ठपदिक et cetera, and others; (2) to words काशि, चेदि, संज्ञा and others, along with ञिठ, e. g. काशिकी, काशिका, also with ञिठ to words denoting villages in the Vahika country exempli gratia, for example शाकलिकी शाकलिका; as also to words ending in उ forming names of countries in all the Saisika senses confer, compare P. IV.2.116-120; (3) to compound words having a word showing direction as their first member, to words denoting time, as also to the words शरद्, निशा and प्रदोष in the Saisika senses; cf P. IV.3.6, 7, 1115; (4) to the words वर्षा (1n Vedic Literature), and to हेमन्त and वसन्त in the Saisika senses; confer, compare P.IV.3.1921; (5) to संवत्सर, अाग्रहायणी, words having अन्तः as the first member, to the word ग्राम preceded by परि or अनु, to multisyllabic words having their last vowel accented acute, to words denoting sacrifices, to words forming names of sages, to words ending in ऋ and to the word महाराज in the specific senses which are mentioned; confer, compare P. IV.3.50, 60, 61, 67, 68, 69, 78, 79, 97; (6) to the words गोपुच्छ, श्वगण, आक्रन्द, लवण, परश्वध, compound words having a multisyllabic words as their first member, and to the words गुड et cetera, and others in the specified senses;confer, compareP.IV.4.6,II, 38, 52, 58, 64, 103;(7) to any word as a general taddhita affix. affix (अधिकारविहित), unless any other affix has been specified in the specified senses ' तेन क्रीतम् ' ' तस्य निमित्तम्' ... ' तदर्हम्' mentioned in the section of sutras V. 1. 18. to 117; (8) to the words अय:शूल, दण्ड, अजिन, compound words having एक or गो as their first member as also to the words निष्कशत and निष्कसहस्र; confer, compare P.V.2.76, 118,119. |
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| ṭhan | taddhita affix. affix इक or क (according to P. VII.3.51), causing the addition of आ, and not ई,..for forming the feminine base, applied (1) to the word नौ and words with two syllables in the sense of 'crossing' or 'swimming' over; confer, compare P.IV.4. 7; exempli gratia, for example नाविकः नाविका, बाहुकः बाहुक्रा; (2) to the words वस्र, क्रय, and विक्रय and optionally with छ to अायुघ in the sense of maintaining (तेन जीवति) ; confer, compare P. IV. 4.13, 14; (3) to the word प्रतिपथ, words ending with अगार, to the word शत, to words showing completion ( पूरणवाचिन् ), to the words अर्ध, भाग, वस्त्र, द्रव्य, षण्मास and. श्राद्ध in specified senses; confer, compare P. IV 4.42, 70, V. 1.21, 48, 49, 51, 84, V. 2, 85, and 109; (4) to words ending in अ as also to the words headed by व्रीहि, and optionally with the affix इल्च् to तुन्द and with the affix व to केशin the sense of मतुप्(possession); cf P.V. 2. 115, 116, 117 and 109. |
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| ḍ(1) | third letter of the lingual class of consonants possessed of the properties नादानुप्रदान, घोष, संवृतकण्ठत्व, and अल्पप्राण; (2) mute letter applied to affixes by Panini to show the elision of the टि part (confer, compare P. 1. 1.64.) of the preceding word viz. the penultimate vowel and the consonant or consonants following it; cf, टेः ; ( लोप: डिति प्रत्यये परे ) VI.4.143. The syllable ति of विंशति is also elided before an affix markwith the mute letter ड्. |
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| ḍa(1) | krt affix अ applied to the root गम् preceded by अन्त, अत्यन्त, अध्वन् et cetera, and others, as also to the roots हन् and जन् under certain conditions; confer, compare P. III.2,48,49, 50, 97-101 and to the root क्रन् to form the word नक्र confer, compare P. VI. 3.75; (2) taddhita affix. affix अ applied to words ending in दशन्, words ending in शत् and the word विंशति in the sense of 'more than' exempli gratia, for example एकादशं शतम्, एकत्रिंशम्, एकविंशम्, cf P.V.2.45, 46. |
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| ḍatamac | taddhita affix. affix अतम in the sense of determination or selection of one out of many, applied to the pronouns किं, यत् and तत्; e,g. कतमः confer, compare P.V.3.93,as also to एक according to Eastern Grammarians; exempli gratia, for example एकतमो भवतां देवदत्तः; confer, compare P.V.3.94. |
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| ḍatarac | taddhita affix. affix अतर in the sense of 'selection out of two' applied to the words किं, यत् and तत् as also to the word एक; e. g. कतरो भवतोः पटुः confer, compare P. V. 3.92, एकतरो भवतोर्देवदत्तः confer, compare P.V.3.94. |
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| ḍā | verb-ending आ, causing elision of the penultimate vowel as also of the following consonant, substituted for the 3rd person. sing, affix तिप् of the first future; exempli gratia, for example क्रर्ता ; confer, compare P.II.4.85; (2) case ending आ substituted in Vedic Literature for any case affix as noticed in Vedic usages; exempli gratia, for example नाभा पृथिव्याम्: confer, compare P. VII.1.39 |
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| ḍāc | taddhita affix. affix आ applied to dissyllabic words, used as imitation of sounds, or used as onomatopoetic, when connected with the root कृ or भू or अम्. The word to which डाच् is applied becomes generally doubled; c. g पटपटाकरोति, पटपटाभवति पटपटास्यात्; confer, compare P.V.4.57. The affix डाच् is also applied to द्वितीय, तृतीय, to compound words formed of a numeral and the word गुण, as also to the words सपत्र, निष्पत्र, सुख, प्रिच etc when these words are connected with the root कृ;exempli gratia, for example द्वितीयाकरोति,तृतीया करोति, द्विगुणाकरोति, सपत्राकरोति, सुखाकरोति et cetera, and others; confer, compareP.V.4. 58 to 67. |
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| ḍit(l) | possessed of the mute letter ड् added for the purpose of the elision of डि (last vowel and the consonant or consonants after it) of the preceding word. See ड. |
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| ḍyat | taddhita affix. affix य added along with डय to the same words to which the affix डय is added as also in the same sense, the vowel अ of डयत् being स्वरित. See the word डघ a reference to some preceding word, not necessarily on the same page.. |
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| ḍ(1) | fourth consonant of the lingual class of consonants possessed of the properties नादानुप्रदान, घोष, संवृतकण्ठत्व and महृाप्राणत्व; (2) the consonant ढ् which is elided when followed by ढ् and the preceding vowel is lengthened; e. g. गाढा, confer, compare P. VIII. 3.13 and VI. 3.111 ; (3) substitute ढ् for ह् at the end of a पद, or, if followed by any consonant excepting a semivowel or a nasal excepting in the cases of roots beginning with द् or the roots द्रुह्, मुह् et cetera, and others as also वह् and अाह् confer, compare P. VIII. 2.31, 32, 33, 34; (4) ढ् at the beginning of a taddhita affix. affix which has got एय् substituted for it; confer, compare गाङ्गेय:, वैनतेयः ; confer, compare P. V. 3.102. |
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| ḍha | taddhita affix. affix ढ (1) applied to the word सभा in the sense of 'fit for' ( तत्र साधुः ) in Vedic literature;. e. g. सभेयः; confer, compare IV. 4.106; (2) applied to the word शिला in the sense of इव; e. g. शिलेयं दधि ; confer, compare P. V. 3.102; (3) common term ( ढ ) for the affixes ढक्, ढञ् and ढ also, after the application of which the affix ङीप् (ई) is , added in the sense of feminine gender; confer, compare P. IV. 1.15. |
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| ḍhak | taddhita affix. affix एय causing the substitution of vrddhi for the first vowel of the word to which it is addedition ढक् is added in the sense of अपत्य (descendant) (I) to words ending in feminine affixes, to words ending in the vowel इ, excepting इ of the taddhita affix. afix इञ्, to words of the class headed by शुभ्र, to words मण्डूक, विकर्ण, कुषीतक, भ्रू , .कुलटा and to words headed by कल्याणी which get इन substituted for its !ast vowel; exempli gratia, for example सौपर्णेयः, दात्तेयः शौभ्रेय, माण्डूकेयः, , वैकर्णेयः, कौषीतकेयः, भ्रौवेयः,.कौलटेयः, काल्याणिनेयः etc: cf Kas on P. IV.I. 1 19-127; (2) to the words पितृष्वसृ and मातृष्वसृ with the vowel ऋ elided and to the word . दुष्कुल, पितृष्वसेय:, मातृष्वसेयः, दौष्कुलेयः, confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 1.133, 134, 142: (3) to the word कलि in the sense of Sama, to the word अग्नि in the sense of 'dedicated to a deity' ( सास्य देवता ) as also to the words नदी, मही, वाराणसी, श्रावस्ती and others in the Saisika senses; e. g. कालेयं साम, आग्नेयः, नादेयम् महियम् et cetera, and others cf Kāśikā of Jayāditya and Vāmana. on P. IV. 2.8, 33, 97: (4) to the words तूदी, धुर् , कपि, ज्ञाति, व्रीहि and शालि in the specified senses; confer, compare P. IV. 3.94, IV. 4.77, V. 1.127, V. 2.2. |
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| ḍhakañ | taddhita affix. affix एयक applied (1) to the word कुल optionally along with यत् and ख, when it is not a member of a compound;.e. g. कौलेयकः, कुल्यः, कुलीनः; confer, compare P.'IV. 1. 140; (2) to the words कत्त्रि and others in the Saisika senses as also to the words कुल, कुक्षि and ग्रीवा, if the words formed with the affix added, respectively mean dog, sword and ornament : e. g. कात्त्रेयकः कौलेयक: (श्वा), कौक्षेयकः (असिः), ग्रैवेयकः (अलंकारः): confer, compareKāśikā of Jayāditya and Vāmana. on P.IV 2.95,96. |
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| ḍhrak | taddhita affix. affix एर ( एय् + र ) applied in the sense of offspring to the word गोधा and optionally with ढक् to words meaning persons having a bodily defect or a low social status; e. g. गौधेरः, काणेरः दासेरः; काणेयः, दासेयः, cf Kāśikā of Jayāditya and Vāmana. on P. IV. 1. 129, 131. |
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| ṇ(1) | fifth consonant of the lingual class of consonants possessed of the properties, नादानुप्रदान, घोष, संवृतकण्ठत्व, अल्पप्राण and अानुनासिक्यः (2) the mute letter ण् indicating the substitution of vrddhi ( confer, compare P. VII. 2. 115-117) when attached to affixes; (3) the consonant ण् at the beginning of roots which is changed into न्; the roots, having ण् at the beginning changeable to न्, being called णोपदेशः (4) ण् as a substitute for न् following the letters ऋ, ॠ, र्, and ष् directly, or with the intervention of consonants of the guttural and labial classes, but occurring in the same word, Such a substitution of ण् for न् is called णत्व; confer, compare P.VIII.4. I-39. For णत्व in Vedic Literature; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)V.20-28, T.Pr.VII.1-12. V.Pr.III.84-88;(5) the consonant ण् added as an augment to a vowel at the beginning of a word when it follows the consonant ण् at the end of the previous word; confer, compare P. VIII. 3. 32. In the Vedic Pratisakhyas this augment ण् is added to the preceding ण् and looked upon as a part of the previous word. |
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| ṇa(1) | krt affix अ, added optionally to the roots headed by ज्वल् and ending with कस् in the first conjugation (see ज्वलिति a reference to some preceding word, not necessarily on the same page.) in the sense of agent, and necessarily to the root श्यै, roots ending with अा and the roots व्यध्, आस्रु, संस्रु, इ with अति, सो with अव, हृ with अव, लिह्, श्लिष् and श्वस्, to the roots दु and नी without any prefix and optionally to ग्रह्: e. g. ज्वालः or ज्वलः, अवश्यायः, दायः, धायः, व्याधः, अास्त्रावः, संस्त्रवः, अत्यायः, अवसायः, अवहार:, लेहः, श्लेष:, श्वास:, दावः, नाय:, ग्रहः or ग्राहः: ; in the case of the root ग्रह् the affix ण is applied by ब्यवस्थितविभाषा, the word ग्रहः meaning a planet and the word ग्राहः meaning a crocodile; cf Kāśikā of Jayāditya and Vāmana. on P. III. 1.140-143; (2) krt affix अ in the sense of verbal activity ( भाव ) applied along with the affix अप् to the root अद् with नि; exempli gratia, for exampleन्यादः निघसः; confer, compare P. III.3.60; (3) krt affix ण prescribed by the Varttikakara after the roots तन्, शील्. काम, भक्ष् and चर् with आ; confer, compare P.III.1.140 Vart 1, and III. 2.l Vart. 7; (4) taddhita affix. affix अ in the sense of अपत्य added along with टक् also, to a word referring to a female descendant (गेीत्रस्त्री) if the resultant word indicates censure ; e. g. गार्भ्यः गार्गिकः confer, compare P. IV.1.147, 150; (5) taddhita affix. affix अ in the sense of अपत्य added also with the affix फिञ्, to the word फाण्टाहृति: (6) taddhita affix. affix अ in the sense of 'a game' added to a word meaning 'an instrument in the game'; exempli gratia, for example दाण्डा, मौष्टा: confer, compare P. IV.2.57: {7) taddhita affix. affix अ added to the word छत्त्र and others in the sense of 'habituated to' exempli gratia, for example छात्र:, शैक्षः, पौरोहः चौर:: confer, compare P.IV. 4.62: (8) taddhita affix. affix अ added to the words अन्न, भक्त, सर्व, पथिन् , यथाकथाच, प्रज्ञा, श्रद्धा, अर्चा, वृत्तिं and अरण्य in the senses specified with respect to each ; exempli gratia, for example आन्नः (मनुष्यः) भाक्तः ( शालिः ), सार्वे ( सर्वस्मै हितम् ), पान्थः, याथाकथाचं (कार्यम्), प्राज्ञः or प्रज्ञावान् , श्राद्धः or श्रद्धावान् , अार्चः or अर्चावान् , घार्त्तः or वृत्तिमान् and अारण्याः ( सुमनसः ); confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV. 4.85, 100, V.1.10, 76, 98, V.2.101 and IV.2.104 Varttika. |
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| ṇatvapāda | a popular name given by grammarians to the fourth pada confer, compare Panini's Astadhyayi, as the pada begins with the rule रषाभ्यां नो णः समानपदे and mainly gives rules about णत्व i. e. the substitution of the consonant ण् for न्. |
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| ṇal | personal ending अ substituted for तिप् and मिप् in लिट् or the perfect, and in the case of विद् and ，ब्रू in लट् or the present tense. tense optionally; cf P. III, 4. 82, 83, 84. The affix णल् on account of being marked by the mute letter ण् causes vrddhi to the preceding vowel; the vrddhi is, however, optional in the case of the 1st person. ( मिप् ) confer, compare P. VII.1.91. अौ is substituted for णल् after roots ending in आ; confer, compare P. VII .1.34. |
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| ṇi | common term for णिङ् ( signifying Atmanepada ) and णिच्: cf; णेरणौ यस्कर्मं P. I. 3.67, णेरनिटि VI. 4.51 ; cf also P. I. 3.86, I. 4.52, II.4.46, 51: III. 2.137: VI. 1.31, 48, 54, VI. 4.90; VII. 2.26, VII. 3.36; VII.4.1, VIII. 4.80. |
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| ṇic | affix इ causing Vrddhi (1) applied to roots of the tenth conjugation ( चुरादिगण ) such as चुर् , चित् et cetera, and others e. g. चोरयति, चोरयते; confer, compare P. III. 1.25: (2) applied to any root to form a causal base from it, e. g. भावयति from भू, गमयति from गम्: confer, compare हेतुमति च P. III. 1.26: (3) applied to the words मुण्ड, मिश्र etc, in the sense of making, doing, practising et cetera, and others ( करण ); e. g. मुण्डं करोति मुण्डयति, व्रतयति (eats something or avoids it as an observance), हलं गृह्नाति हलयति et cetera, and others; cf P. III. 1.21; (4) applied to the words सत्य, पाश, रूप, वीणा, तूल, श्लोक, सेना, लोमन, त्वच्, वर्मन्, वर्ण and चूर्ण in the various senses given by the Varttikakara to form denominative roots ending in इ: e. g. सत्यापयति, पाशयति etc; confer, compare P. III.1.25: (5) applied to suitable words in the sense of composing, exempli gratia, for example सूत्रं करोति सूत्रयति, et cetera, and others: (6)applied to a verbal noun ( कृदन्त ) in the sense of 'narrating' with the omission of the krt affix and the karaka of the verbal activity put in a suitable case; e. g. कंसं घातयति for the sentence कंसवधमाचष्टे or बलिं बन्धयति for बलिबन्धमाचष्टे,or रात्रिं विवासयति, सूर्यमुद्गमयति, पुष्येण योजयति et cetera, and others: confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 1.26. Roots ending in णिच् (णिजन्त) take the conjugational endings of both the Parasmaipada and the, Atmanepada: confer, compare णिचश्च P. I. 3.74. They have perfect forms by the addition of अाम् with a suitable form of the perfect tense of the root कृ, भू or अस् placed after अाम्, the word ending with अाम् and the verbal form after it being looked upon as separate words e. g. कारयां चकार कारयां चक्रे et cetera, and others; cf P. III.1.35, 40. They have the aorist form, with the substitution of the Vikarana चङ् ( अ ) for च्लि before which the root is reduplicated; e. g. अचीकरत्, अबीभवत् et cetera, and others: confer, compare P.III.1.48, VI.1.11 as also VII.4.93-97. |
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| ṇit(1) | an affix with the mute con.sonant ण् added to it to signify the substitution of vrddhi for the preceding vowel or for the penultimate अ or for the first vowel of the word if the affix applied is a taddhita affix; confer, compare P. VII.2.115117: e. g. अण्, ण, उण्, णि et cetera, and others: (2) an affix not actually marked with the mute letter ण् but looked upon as such for the purpose of vrddhi; e. g. the Sarvanamasthana affixes after the words गो and सखि, confer, compare P. VII.1.90, 92. |
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| ṇini | krt affix इन् signifying vrddhi (1) applied to the roots headed by ग्रह् ( i. e. the roots ग्रह्, उद्वस्, स्था et cetera, and others ) in the sense of an agent;e. g. ग्राही, उद्वासी, स्थायी. confer, compare P. III.1.134; (2) applied to the root हन् preceded by the word कुमार or शीर्ष as उपपद: e. g. कुमारघाती, शीर्षघाती, confer, compare P. III.2.51: (3) applied to any root preceded by a substantive as upapada in the sense of habit, or when compari son or vow or frequency of action is conveyed, or to the root मन्, with a substantive as उपपद e. gउष्णभोजी, शीतभोजी, उष्ट्रकोशी, ध्वाङ्क्षरावीः स्थण्डिलशायी, अश्राद्धभोजीः क्षीरपायिण उशीनराः; सौवीरपायिणो वाह्रीकाः: दर्शनीयमानी, शोभनीयमानी, confer, compare P. III.2.78-82; (4) applied to the root यज् preceded by a word referring to the करण of यागफल as also to the root हन् preceded by a word forming the object ( कर्मन् ) of the root हन् , the words so formed referring to the past tense: e. g. अग्निष्टो याजी, पितृव्याघाती, confer, compare P. III 2.85, 86; (5) applied to a root when the word so formed refers to a kind of necessary activity or to a debtor; confer, compare अवश्यंकारी, शतंदायी, सहस्रदायी confer, compare P. III.4. 169-170: (6) tad-affix इन् , causing vrddhi for the first vowel, applied to the words काश्यप and कौशिक referring to ancient sages named so, as also to words which are the names of the pupils of कलापि or of वैशम्पायन, as also to the words शुनक, वाजसनेय et cetera, and others in the sense of 'students learning what has been traditionally spoken by those sages' e. g. काश्यपिनः, ताण्डिनः, हरिद्रविणः शौनकिनः, वाजसनेयिनः et cetera, and others; cf P. IV.3, 103 104, 106; (7) applied to words forming the names of ancient sages who are the speakers of ancient Brahmana works in the sense of 'pupils studying those works' as also to words forming the names of sages who composed old Kalpa works in the sense of those कल्प works; e. g. भाल्लविनः, एतरेयिणः । पैङ्गी कल्पः अरुणपराजी कल्पः; cf Kāśikā of Jayāditya and Vāmana. on P. IV. 3.105: (8) applied to the words पाराशर्य and शिलालिन् in the sense of 'students reading the Bhiksusutras (of पाराशार्य) and the Nata sutras ( of शिलालिन् ) respectively; e. g. पाराशरिणो भिक्षव:, शैलालिनो नटाः: cf Kāśikā of Jayāditya and Vāmana. on P. IV.3.110. |
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| ṇilopa | elision of the affix णि (णिच् or णिङ् see a reference to some preceding word, not necessarily on the same page. ) before an ardhadhtuka affix without the augrnent इ ( इट् ) prefixed to it; confer, compare णेरनिटि P. VI. 4.51, and VI.4.52, 53, 54 also. |
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| ṇuṭ | augment ण्, prefixed to the initial vowel when it follows upon the consonant ण् at the end of the preceding word; e. g. सुगण्णीशः for सुगण् + ईशः cf P. VIII. 3.82. |
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| ṇopadeśa | a root mentioned in the Dhatupatha by Panini as beginning with ण् which subsequently is changed to न् ( by P. VI. 1.65) in all the forms derived from the root; e. g. the roots णम, णी and others. In the case of these roots the initial न् is again changed into ण् after a prefix like प्र or परा having the letter र् in it and having a vowel or a consonant of the guttural or labial class intervening between the letter र् and the letter न्; e. g. प्रणमति, प्रणयकः et cetera, and others confer, compare Kāśikā of Jayāditya and Vāmana. on P. VIII. 4.14. |
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| ṇya | taddhita affix.affix य (l) applied in the sense of 'descendant' as also in a few other senses, mentioned in rules from IV. 1. 92 to IV.3.168, applied to the words दिति, अदिति, अादित्य and word; with पति as the उत्तरपद in a compound, c. g. दैत्यः, आदित्यः, प्राजापत्यम् et cetera, and others confer, compareKāśikā of Jayāditya and Vāmana.on P. IV.1 84; (2) applied in the sense of a descendant ( अपत्य ) applied to the words कुरु, गर्ग, रथकार, कवि, मति, दर्भ et cetera, and others, e.gकौरव्यः, गार्ग्यः et cetera, and others confer, compare Kas:, on P. IV. I.15I ; (3) applied in the sense of अपत्य or descendant to words ending in सेना,to the word लक्षण and to words in the sense of artisans, e.gकारिषेण्यः, लाक्षण्यः, तान्तुवाय्यः, कौम्भकार्यः; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.1.152; (4) applied in the Catuararthika senses to the words संकाश, काम्पिल्थ, कश्मीर et cetera, and others, exempli gratia, for example साङ्काश्यम्, काम्पिल्यम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 2.80; (5) applied to the word परिषद् and optionally with the affix ठक् to the word सेना in the specified senses; e. g. परिषदं समवैति, परिषदि साधुर्वा पारिषद्य्ः, सेनां समवेति सैन्यः सैनिको वा; confer, compare Kas on P. IV. 44, 45, 101 ; (6) applied as a taddhita affix. affix called ' tadraja , to the word कुरु and words beginning with न e. g. कौरव्यः नैषध्यः; confer, compare Kas on P. IV. 1.172; कुरवः, निषधाः et cetera, and others are the nominative case. plural formanuscript. |
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| ṇyat | krtya affix य which causes vrddhi and which has the circurmflex accent (1) applied to a root ending with ऋ or any consonant to form the pot. passive voice.participle: e. g. कार्यम्, हार्यम् , वाक्यम् et cetera, and others confer, compare Kas on P. IV. 1.124; (2) applied to a root ending in उ if a necessity of the activity is to be indicated, e. g. अवश्यलाव्यम् , अवश्यपान्यम् confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 1.125; (3) taddhita affix. affix य applied to the word षण्मास्र optionally with यप् and ठञ् affixes: e. g. षाण्मास्यः, षण्मास्यः, षाण्मासिकः; cf Kāśikā of Jayāditya and Vāmana. on P. V. 1.84. |
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| ṇyuṭ | krt affix अन in the sense of ' skilled agent ' applied (1) to the root गै to singular. exempli gratia, for example गायनः, गायनी, confer, compare Kāśikā of Jayāditya and Vāmana. on P. III 1.147, also गाथकः, गाथिका by P. III. 1.146: (2) to the root हा (III. P. and III.A. also) if ' rice ' or ' time ' be the sense conveyed: e. g. हायना व्रीहयः, हायनः संवत्सरः .confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 1.148. |
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| ṇvul(1) | a very general krt affix अक, causing vrddhi and acute accent to the vowel preceding the affix, applied to a root optionally with तृ (i. e. तृच् ) in the sense of an agent e. g कारकः हारकः also कर्ता, हर्ता ; Cf P. III. 1.33; (2) krt. affix अक applied optionally with the affix तुम् to a root when it refers to an action for which another action is mentioned by the principal verb; e. g. भोजको व्रजति or भोक्तुं व्रजति; confer, compare Kāśikā of Jayāditya and Vāmana. on तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्; P. III. 3.10; (3) krt affix अक, necessarily accompanied by the feminine. affix अा added to it, applied to a root if the sense given by the word so formed is the name of a disease or a proper noun or a narration or a query ; e. g. प्रवाहिका, प्रच्छर्दिका, शालभञ्जिका, तालभञ्जिका, कारिक, confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 3.108, 109, 110. |
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| t | the first consonant of the dental class of consonants which has got the properties श्वासानुप्रदान, अघोष, विवृतकण्ठत्व and अल्पप्राणत्व. When used as a mute letter by Panini, त् signifies the Svarita accent of the vowel of that affix or so, which is marked with it: e. g. कार्यम्, हार्यम्, पयस्यम् confer, compare P. VI.1.185. When appied to a vowel at its end, त् signifies the vowel of that grade only, possessed by such of its varieties which require the same time for their utterance as the vowel marked with त् , e. g. अात् stands for अा with any of the three accents as also pure or nasalised; अात् does not include अं or अ 3 confer, compare तपरस्तत्कालस्य P. I. 1. 70. The use of the indicatory mute त् for the a reference to some preceding word, not necessarily on the same page. purpose is seen also in the Pratis akhya works; confer, compare Vājasaneyi Prātiśākhya.I. 114 Ṛktantra Prātiśākhya. 234. |
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| t(1) | personal ending of the third pers singular. Atm: confer, compare P. III. 4.78, which is changed to ते in the perfect tense and omitted after the substitute चिण् for च्लि in the aorist; confer, compare P.VI.4.04: (2) personal ending substituted for the affix थ of the Paras. 2nd person. plural in the imperative, imperfect, potential, benedictive, aorist and conditional for which, तात्, तन and थन are substituted in Vedic Literature, and also for हि in case a repetition of an action is meant; confer, compare P. III. 4. 85, 10l as also VII. 1. 44, 45 and III. 4. 2-5. cf P. III. 4. 85 and III. 4. 10I ; (3) taddhita affix. affix त applied to the words कम् and शम् e. g. कन्तः, शन्त:, confer, compare P. V. 2. 138: (4) taddhita affix. affix त applied to दशत् when दशत् is changed to श; confer, compare दशानां दशतां शभावः तश्च प्रत्ययः । दश दाशतः परिमाणमस्य संधस्य शतम्, Kāśikā of Jayāditya and Vāmana. on P. V. l. 59; (5) .general term for the affix क्त of the past passive voice. part, in popular use: (6) a technical term for the past participle affixes (त) क्त and तवत् ( क्तवतु ) called निष्ठा by Panini; confer, compare P. I.1.26; the term त is used for निष्ठI in the Jainendra Vyakararna. |
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| takāra | the consonant त्, the vowel अ and the word कार being placed after it for facility in understanding; confer, compare Taittirīya Prātiśākhya.I. 17, 21. |
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| takṣaśilādi | a class of words headed by तक्षशिला to which the taddhita affix अ ( अञ् ) is added in the sense of 'a native place or a domicile'. The word so formed has the acute accent on its first vowel; e. g. ताक्षशिलः वात्सोद्वरणः; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 3.93. |
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| taṅ(1) | a short term used for the nine personal endings of the Atmanepada viz. त,अाताम्...महिङ् which are themselves termed Atmanepada; confer, compare तङानौ अात्मनेपदम् P. 1.4. 100 (2) the personal-ending त of the 2nd person. plural (substituted for थ by III.4 101) looked upon as तङ् sometimes, when it is lengthened in the Vedic Literature: confer, compare तङिति थादेशस्य ङित्त्वपक्षे ग्रहणम् । भरता जातवेदसम् Kāśikā of Jayāditya and Vāmana. on P. VI. 3. 133. |
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| tatpuruṣa | name of an important kind of compound words similar to the compound word तत्पुरुष id est, that is ( तस्य पुरुषः ), and hence chosen as the name of such compounds by ancient grammarians before Panini. Panini has not defined the term with a view to including such compounds as would be covered by the definition. He has mentioned the term तत्पुरुष in II.1.22 as Adhikara and on its strength directed that all compounds mentioned or prescribed thereafter upto Sutra II.2.22 be called तत्पुरुष. No definite number of the sub-divisions of तत्पुरुष is given;but from the nature of compounds included in the तत्पुरुष-अधिकार, the sub-divisions विभक्तितत्पुरुष confer, compare P.II.1.24 to 48, समानाधिकरणतत्पुरुष confer, compare P. II.1.49 to 72 (called by the name कर्मधारय; acc.to P.I. 2. 42), संख्यातत्पुरुष (called द्विगु by P.II.1.52), अवयत्रतत्पुरुष or एकदेशितत्पुरुषं confer, compare P.II.2.1-3, ब्यधिकरणतत्पुरुष confer, compare P. II 2.5, नञ्तत्पुरुष confer, compare P.II.2.6, उपपदतत्पुरुष confer, compare P. II.2.19, प्रादितत्पुरुष confer, compare P.II.2 18 and णमुल्तत्पुरुष confer, compareP.II.2.20 are found mentioned in the commentary literature on standard classical works. Besides these, a peculiar tatpurusa compound mentioned by'Panini in II.1.72, is popularly called मयूरव्यंसकादिसमास. Panini has defined only two out of these varieties viz. द्विगु as संख्यापूर्वो द्विगुः P.II. 1.23, and कर्मधारय as तत्पुरुषः समानाधिकरणः कर्मधारयः P. I.2.42. The Mahabhasyakara has described तत्पुरुष as उत्तरपदार्थप्रधानस्तत्पुरुषः: confer, compare M.Bh. on II.1.6, II.1.20, II.1.49, et cetera, and others, and as a consequence it follows that the gender of the tatpurusa compound word is that of the last member of the compound; confer, compare परवल्लिङ द्वन्द्वतत्पुरुषयोः P. II.4. 26; cf also तत्पुरुषश्चापि कः परवल्लिङं प्रयोजयति । यः पूर्वपदार्थप्रधानः एकदेशिसमासः अर्धपिप्पलीति । यो ह्युत्तरपदार्थप्रधानो दैवकृतं तस्य परवल्लिङ्गम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.4.26. Sometimes, the compound gets a gender different from that of the last word; confer, compare P.II.4.19-31, The tatpurusa compound is optional as generally all compounds are, depending as they do upon the desire of the speaker. Some tatpurusa compounds such as the प्रादितत्पुरुष or उपपदतत्पुरुष are called नित्य and hence their constitutent words, with the case affixes applied to them, are not noticed separately; confer, compare P.II.2.18,19, In some cases अ as a compound-ending ( समासान्त ) is added: exempli gratia, for example राजघुरा, नान्दीपुरम् ; confer, compare P. V.4.74; in some cases अच् ( अ ) is added: confer, compare P.V-4 75 o 87: while in some other cases टच् ( अ ) is added, the mute letter ट् signifying the addition of ङीप् ( ई) in the feminine gender; confer, compareP.V.4. 91-1 12. For details See p.p. 270-273 Mahabhasya Vol.VII published by the D. E. Society, Poona. |
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| tadantavidhi | a peculiar feature in the interpretation of the rules of Panini, laid down by the author of the Sutras himself by virtue of which an adjectival word, qualifying its principal word, does not denote itself, but something ending with it also; confer, compare येन विधिस्तदन्तस्य P.I.1.72.This feature is principally noticed in the case of general words or adhikaras which are put in a particular rule, but which Occur in a large number of subsequent rules; for instance, the word प्रातिपदिकात्, put in P.IV.1.1, is valid in every rule upto the end of chapter V and the words अतः, उतः, यञः et cetera, and others mean अदन्ताद् , उदन्तात् , यञन्तात् et cetera, and others Similarly the words धातोः (P.III.1.91) and अङ्गस्य (P.VI. 4.1 ) occurring in a number of subsequent rules have the adjectival words to them, which are mentioned in subsequent rules, denoting not only those words,but words ending with them. In a large number of cases this feature of तदन्तविधि is not desirable, as it, goes against arriving at the desired forms, and exceptions deduced from Panini's rules are laid down by the Varttikakara and later grammarians; confer, compare Par. Sek. Pari. 16,23, 31 : also Mahabhasya on P.I.1.72. |
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| tadādividhi | a convention similar to the तदन्तविधि of Panini,laid down by the Varttikakara laying down that in case an operation is prescribed for something followed by a single letter, that single letter should be taken to mean a word beginning with that single letter: confer, compare यस्मिन्विधिस्तदादावल्ग्रहणे P.I.1.72 Vart. 29: Par. Sek. Pari. 33. |
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| tadguṇasaṃvijñāna | literally connection with what is denoted by the constituent members; the word refers to a kind of Bahuvrihi compound where the object denoted by the compound includes also what is denoted by the constituent members of the compound; e g. the compound word सर्वादि in the rule सर्वादीनि सर्वनामानि includes the word सर्व among the words विश्व, उभय and others, which alone form the अन्यपदार्थ or the external thing and not merely the external object as mentioned in Panini's rule अनेकमन्यमपदार्थे (P.II. 2. 24): confer, compare भवति बहुर्वीहौ तद्गुणसंविज्ञानमपि । तद्यथा । चित्रवाससमानय। लोहितोष्णीषा ऋत्विजः प्रचरन्ति । तद्गुण आनीयते तद्गुणाश्च प्रचरन्ति M.Bh. on I.1.27. For details confer, compare Mahabhasya on P.1.1.27 as also Par. Sek. Pari. 77. |
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| tadguṇībhūta | literally made subordinated to (the principal factor); completely included so as to form a portion The word is used in connection with augments which, when added to.a word are completely included in that word, and, in fact, form a part of the word: cf यदागमास्तद्भुणीभूतास्तद्ग्रहणेन गृह्यन्ते Par. Sek. Pari. 11. |
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| taddhita | a term of the ancient prePaninian grammarians used by Panini just like सर्वनामन् or अव्यय without giving any specific definition of it. The term occurs in the Nirukta of Yaska and the Vajasaneyi-Pratisakhya ; confer, compare अथ तद्वितसमासेषु एकपर्वसु चानेकपर्वसु पूर्वे पूर्वमपरमपरं प्रविभज्य निर्ब्रूयात् । द्ण्डय्ः पुरुषः । दण्डमर्हतीति वा, दण्डेन संपद्यते इति वा Nirukta of Yāska.II.2; also confer, compare तिङ्कृत्तद्धितचतुथ्यसमासाः इाब्दमयम् Vaj Prati.I. 27. It is to be noted that the word तद्वित is used by the ancient grammarians in the sense of a word derived from a substantive ( प्रातिपादक ) by the application of suffixes like अ, यत् et cetera, and others, and not in the sense of words derived from roots by affixes like अन, ति et cetera, and others which were termed नामकरण, as possibly contrasted with the word ताद्धित used by Yaska in II. 5. Panini has used the word तद्धित not for words, but for the suffixes which are added to form such words at all places (e. g. in I. 1.38, IV.1.17, 76, VI.1.61 et cetera, and others). in fact, he has begun the enumeration of taddhita affixes with the rule तद्धिता: (P.IV.1. 76) by putting the term तद्धित for affixes such as ति, ष्यङ्, अण् et cetera, and others which are mentioned thereafter. In his rule कृत्तद्धितसमासाश्च and in the Varttika समासकृत्तद्धिताव्यय(I.4.1Vart. 41) which are similar to V.Pr.1. 27 quoted a reference to some preceding word, not necessarily on the same page. the word तद्धित appears to be actually used for words derived from nouns by secondary affixes, along with the word कृत् which also means words derived from roots, although commentators have explained there the terms कृत् and तद्धित for कृदन्त and तद्धितान्त. The term तद्वित is evidently echoed in the Sutra तस्मै हितम् which, although it is not the first Sutra there were possibly long lists of secondary nouns with the senses of secondary suffixes, and तद्धित was perhaps,the first sense given there. The number of taddhita suffixes mentioned by Panini is quite a large one; there are in fact 1110 rules given in the taddhita section covering almost two Adhyayas viz. from P. IV. 1.76 to the end of the fifth Adhyaya. The main sub-divisions of taddhita affixes mentioned by commentators are, Apatyadyarthaka (IV. 1.92 to 178), Raktadyarthaka (IV.2.1 to 91), Saisika {IV.2. 92 to IV.3.133), Pragdivyatiya (IV. 3 134 to 168), Pragvahatiya (IV.4.1 to IV.4.74), Pragghitiya (IV.4.75 to IV.4.109), Arhiya (V.1.1 to 71),Thanadhikarastha (V. 1.72 to V. 1.1.114), Bhavakarmarthaka (V. 1.115 to V.1.136), Pancamika (V. 2.1 to V. 2.93), Matvarthiya (V. 2.94 to V. 2. 140), Vibhaktisamjaaka (V. 3.1 to V. 3.26) and Svarthika (V. 3.27 to V. 4.160). The samasanta affixes (V.4.68 to V.4.160) can be included in the Svarthika affixes. |
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| taddhitakośa | a work on the taddhita section written by Siromani Bhattacarya, who has also written तिङन्तशिरोमणि. |
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| tadbhāva | the essence, also called तत्व; confer, compare यस्य गुणान्तरेष्वपि प्रादुर्भवत्सु तत्त्वं न विहन्यते तद् द्रव्यम् । किं पुनस्तत्त्वम् । तद्भावस्तत्त्वम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.V.1.1 19. |
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| tadbhāvita | produced or brought into being by some grammatical operation such as the vowel आ in दाक्षि, कारक्र, अकार्षीत् et cetera, and others by the substitution of वृद्धि, as contrasted with the original अा in ग्राम, विघान शाला, माला et cetera, and others; confer, compare किं पुनरिदं तद्भावितग्रहणं वृद्धिरित्येवं ये आकरैकारौकारा भाव्यन्ते तेषां ग्रहणमाहोस्विदादैज्मात्रस्य M.Bh. on I. 1.1. |
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| tadrāja | the taddhita affixes अञ्,अण्,ञ्यङ, ण्य, as also इञ्, छ्, ञ्युट्, ण्य, टेण्यण् and यञ् given in the rules of Panini IV. 1.168-174 and V.3. 112-119. They are called तद्राज as they are applied to such words as mean both the country and the warrior race or clan ( क्षत्त्रिय ): confer, compare तद्राजमाचक्षाणः तद्राजः S. K. on P. IV.l.168. The peculiar feature of these tadraja affixes is that they are omitted when the word to which they have been applied is used in the plural number; e. g. ऐक्ष्वाकः, ऐक्ष्वाकौ, इक्ष्वाकवः; similarly इक्ष्वाकूणाम्; confer, compare P.II.4.62. |
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| tadvadatideśa | treatment of something as that which is not that e. g. the treatment of affixes not marked with mute n or n as marked with n even though they are not actually marked that way, confer, compare P. I. 2.14; also cf तद्वदतिदेशेSकिद्विधिप्रसङ्गः P. I. 2.1 Vart 4. |
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| tana(1) | personal ending for त of the second person. plural Parasmaipada in the imperative in Vedic Literature e.g जुजुष्टन for जुषत confer, compare Kāśikā of Jayāditya and Vāmana. On P VII. 1.45; (2) taddhita affix. affixes टयु and टयुल् id est, that is अन which, with the augment त्, in effect becomes तन exempli gratia, for example सायंतन, चिरंतन, et cetera, and others: confer, compare P. IV. 3.23. |
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| tanap' | Personal ending for त of the Second Pers.. plural e. g. दधातन for धत्त. Cf Kas on P. VII. 1.45. See तन. |
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| tantra | a word frequently used in the Mahabhasya in the sense of 'intended ' or विवक्षित. The word is used always in the neuter gender like प्रमाणम्; confer, compare तन्त्रं तरनिर्देशः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.33, II. 2.34, नात्र निर्देशस्तन्त्रम् On P. I. 2.39, III.3.38, III. 4.21,IV.1.92 et cetera, and others The word is also explained in the sense of 'impor. tant'. |
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| tap(1) | taddhita affix. affix त added to the words पर्वन् and मरुत् to form the words पर्वतः and मरुत्तः; confer, compare P. V. 2.122 Vart. 10; (2) personal ending in Vedic Literature substitutcd for त of the imperative second. person. plural e. g. श्रुणोत ग्रावाणः confer, compare Kāśikā of Jayāditya and Vāmana. on P. VII. 1.45. |
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| tam | personal ending तम् substituted for थम् in the imperative imperfeminine. potential, benedictive, aorist and conditional; confer, compare P. III. 4.85, 101 |
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| tamaṭ | taddhita affix. affix तम added optionally with the affix डट् ( अ ) to विंशति, त्रिंशत् et cetera, and others, as also to words ending with them, in the sense of पूरण (completion), and necessarily (नित्यं) to the words शत, सहस्र, षष्टि, सप्तति et cetera, and others e. g. एकविंशतितमः एकविंशः, त्रिंशत्तमः, त्रिंशः, शततमः, षष्टितम:, विंशी, त्रिंशी et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on V. 2.56-58. |
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| tamap | taddhita affix. affix तम added without a change of sense, i. e. in the sense of the base itself to noun bases possessing the sense of excellence, as also to verbal forms showing excellence: e. g. आढ्यतमः, दर्शनीयतमः, श्रेष्ठतमः, पचतितमाम् confer, compare Kas on P. V. 3.55-56. The affix तमप् is termed घ also; confer, compare P. I. 1.22. |
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| tara | taddhita affix. affix तरप् added to bases showing excellence (अतिशायन ) when the excellence shown is between two persons; e. g. अनयोः सुकुमारतरः सुकुमारतरा, पचतितराम्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.3.57. The affix तरप् is called घ just like तमप्; cf P.I. 1.22. |
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| tal | tad, affix त (l) added in the sense of collection (समूह) to the words ग्राम, जन, बन्धु and सहाय and गज also, exempli gratia, for example ग्रामता, जनता et cetera, and others; (2) added in the sense of 'the nature of a thing' ( भाव ) along with the affix त्व optionally, as also optionally along with the affixes इमन्, ष्यञ् et cetera, and others given in P. V. 1.122 to 136; e. g. अश्वत्वम्, अश्वता; अपतित्वम्, अपतिता; पृथुत्वम्, पृथुता, प्रथिमा; शुक्लता, शुक्लत्वम्, शौक्ल्यम्, शुक्लिमा; et cetera, and others, cf Kāśikā of Jayāditya and Vāmana. on P.V.1.119 to 136. Words ending with the affix तल् are always declined in the feminine gender with the feminine. affix अा ( टाप् ) added to then; confer, compare तलन्तः (शब्दः स्त्रियाम् ), Linganusasana 17. |
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| tavarga | the class of dental consonants viz. त्, थ्, द्, ध् and न; confer, compare विभक्तौ तवर्गप्रतिषेधोऽतद्धिते P.I 3,4 Vart. 1. |
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| tas(1) | personal ending of the third person. dual Parasmaipada substituted technically for ल् (लकार); cf P. III.4.78; (2) taddhita affix. affix तस् ( तसि or तसिल् ). See तसि and तसिल्. |
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| tasi(1) | taddhita affix.affix तस् showing direction by means of a thing exempli gratia, for example वृक्षमूलतः, हिमवत्तः; confer, compare Kas on P.IV.3.114,115; (2) taddhita affix.affix तस् applied in the sense of the ablative case. case and substituted for the ablative case. case affix: exempli gratia, for example ग्रामतः अागच्छति, चोरतो विभेति; sometimes the affix is applied instead of the instrumental or the genitive case also. e. g. वृत्ततः न व्यथते for वृत्तेन न व्यथते; देवा अर्जुनतः अभवन्, for अर्जुनस्य पक्षे अभवन् confer, compare Kas, on P.V.4.44-49. |
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| tācchabdya(1) | use of a word for that word (of which the sense has been conveyed); the expression तादर्थ्या त्ताच्छब्द्यम् is often used by grammarians just like a Paribhasa; confer, compare अस्ति तादर्थ्यात्ताच्छब्द्यम् । बहुव्रीह्यर्थानि पदानि बहुव्रीहिरिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.29; similarly तृतीयासमास;for तृतीयार्थानि पदानि M.Bh. on P.I.1.30 or समासार्थे शास्त्रं समासः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.2.43; (2) use of a word for that word of which there is the vicinity; confer, compare अथवा साहचर्यात् ताच्छब्द्यं भविष्यति। कालसहचरितो वर्णः। वर्णॊपि काल एव; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.2.27 where the letter उ is taken in the sense of time required for its utterance, the reason being that sound and time go together; confer, compare also M.Bh. on P.I.2.70, IV.3.48, V.2.79; (3) use of a word for that which resides there; confer, compare तात्स्थ्यात्ताच्छब्द्यं भविष्यति M.Bh. on V.4.50 Vart. 3. At all the a reference to some preceding word, not necessarily on the same page. places, the use of one word for another is by Laksana. |
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| tātil | taddhita affix. affix ताति in the very sense of the word to which it is applied occurring in Vedic Literature after the words सर्व and देव, as also after शिव, शम् and अरिष्ट in the sense of 'bringing about' and in the sense of भाव (presence) after the same words शिव, शम् and अरिष्ट; exempli gratia, for example सर्वतातिः, देवतातिः, शिवतातिः et cetera, and others confer, compare P.IV.4.142-144. |
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| tātparya(1) | repetition of action; confer, compare तात्पर्यमाभीक्ष्ण्यं पौनःपुन्यमासेवा Kāśikā of Jayāditya and Vāmana. on III. 2.81 also तात्पर्यमासेवा । द्रव्ये व्याप्तिः, क्रियायामासेवा । (2) foremost consideration; confer, compare चतुर्ग्रहणे सति तात्पर्येण स्यन्दिः संनिधापितो भवति Kāśikā of Jayāditya and Vāmana. on P.VII.2.59; (3) purport (of a sentence), significance, intention; confer, compare सर्वशास्त्रोपकारकमिति तत्तात्पर्यम् Par. Sek. Pari. 2, 3. |
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| tāthābhāvya | name given to the grave (अनुदात्त) vowel which is अवग्रह id est, that is which occurs at the end of the first member of a compound and which is placed between two acute vowels id est, that is is preceded by and followed by an acute vowel; exempli gratia, for example तनूSनप्त्रे, तनूSनपत्: confer, compare उदाद्यन्तो न्यवग्रहस्ताथाभाव्यः । V.Pr.I.120. The tathabhavya vowel is recited as a kampa ( कम्प ) ; confer, compare तथा चोक्तमौज्जिहायनकैर्माध्यन्दिनमतानुसारिभिः'अवग्रहो यदा नीच उच्चयॊर्मध्यतः क्वचित् । ताथाभाव्यो भवेत्कम्पस्तनूनप्त्रे निदर्शनम्'. Some Vedic scholars hold the view that the ताथाभाव्य vowel is not a grave ( अनुदात्त ) vowel, but it is a kind of स्वरित or circumflex vowel. Strictly according to Panini "an anudatta following upon an udatta becomes Svarita": confer, compare P.VIII.4.66, V.Pr. IV. 1.138: cf also R.Pr.III. 16. |
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| tāna | one uniform accent or tone एकश्रुति, as observed at the time of sacrifices in the case of the recital of the hymns; confer, compare तानलक्षणमेकं स्वरमाहुर्यज्ञकर्मणि Vājasaneyi Prātiśākhya.I.130; confer, compare also P.I. 2.34. |
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| tām | personal ending substituted for तस् of the 3rd person. dual in the imperative, imperfect, potential, benedictive, aorist and conditional; confer, compare P. III.4.85, 101. |
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| tās | conjugational sign or Vikarana (तासि) added to a root in the first future before the personal endings which become accented grave (अनुदात्त); confer, compare P.VI.1.186; it has the augment इ prefixed, if the root, to which it is added, is सेट्, confer, compare P. VI. 4. 62. |
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| ti(1) | personal ending तिप् of the 3rd person. singular.; (2) common term for the krt affixes क्तिन् and क्तिच् as also for the unadi affix ति; see क्तिन् and क्तिच्; (3) feminine. affix ति added to the word युवन्. e. g. युवतिः confer, compare P. IV. 1.77; (4) taddhita affix. affix ति as found in the words पङ्क्ति and विंशति confer, compare Kāśikā of Jayāditya and Vāmana. on P.V.1.59; (5) taddhita affix. affix added to the word पक्ष in the sense of 'a root,' and to the words कम् and शम् in the sense of possession (मत्वर्थे ); exempli gratia, for example पक्षतिः, कन्तिः, शान्तिः, confer, compare Kas, on P. V.2.25, 138; (6) a technical term for the term गति in Panini's grammar, confer, compare उपसर्गाः क्रियायोगे; गतिश्च P. 1.4.59, 60. The term ति for गति is used in the Jainendra Vyakarana. |
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| tiṅ(1) | a brief term (प्रत्याहार) for the 18 personal endings. Out of these eighteen personal endings, which are common for all tenses and moods, the first nine तिप्, तस् et cetera, and others all called Parasmaipada, while the other nine त, अाताम् et cetera, and others are named Atmanepada and तङ् also; confer, compare तङानावात्मनेपदम्; (2) a verbal form called also अाख्यातक; confer, compare तिङ् खलु अाख्यातका भवान्ति । पचति पठति । V.Pr.I.27. |
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| tiṅartha | senses possessed by the personal endings of verbs, viz. कारक ( कर्ता or कर्म ) संख्या and काल. For details see Vaiyakaranabhusanasara. तिङ्निघात the grave accent for the whole word (सर्वेनिघात्) generally possessed by a verbal form when it is preceded by a word form which is not a verb; confer, compare तिङतिङ: P. VIII. 1.28. |
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| tip | the personal ending of the 3rd person. singular. substituted for ल (लकार) in the Parasmaipada. For substitutes for तिप् in special cases, see P. VI.1.68, III.4.82, 83, 84. |
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| timaṇṇā | a southern grammarian who wrote a short treatise on the pratyaharas like अण्, इण् et cetera, and others in the grammar of Panini. |
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| tirumalla | a southern writer of the commentary named सुमनोरमा on the Siddhānta Kaumudi of Bhattoji Diksita. |
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| tu(1) | short term ( प्रत्याहार ) for the dental consonants त्, थ्, द्, ध् and न् confer, compare P. I. 1.69; (2) personal-ending substituted for ति in the 2nd person. imper. singular. Parasmaipada confer, compare P. III, 4.86; (3) taddhita affix. affix तु in the sense of possession added in Vedic Literature to कम् and शम् e. g. क्रन्तुः, शन्तु: confer, compare P. V. 2.138; (4) unadi affix तु ( तुन्) prescribed by the rule सितनिगमिमसिसच्यविधाञ्कुशिभ्यस्तुन् ( Unadi Sitra I.69 ) before which the augment इ is not added exempli gratia, for example सेतुः सक्तुः et cetera, and others confer, compare P. VII. 2.9 |
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| tuk | augment त् added (1) to the root चि in the form चित्य, the pot. passive voice. participle. of चि confer, compare P. III. 1.132; (2) to the short vowel at the end of a root before a krt affix marked with the mute letter प् exempli gratia, for example अग्निचित्, प्रहृत्य confer, compare P. VI. 1.71 ; (3) to a short vowel before छ् if there be close proximity ( संहिता ) between the two e. g. इच्छति, गच्छति; confer, compare P. VI. 1.73; (4) to the indeclinables अा and मा as also to a long vowel before छ, e. g. आच्छादयति, विचाच्छाद्यते: confer, compare P. VI. 1.74, 75; (5) to a long vowel optionally, if it is at the end of a word, e. g. लक्ष्मीच्छाया, लक्ष्मीछाया, confer, compare P. VI. 1.76; (7) to the letter न् at the end of a word before श्, exempli gratia, for example भवाञ्च्छेते, confer, compare P. VIII. 3.31. |
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| tundādi | a very small class of words headed by the word तुन्द to which the taddhita affix इल ( इलच् ) is added in the sense of possession ( मत्वर्थ ). The affix इल is optional and the other affixes इन् , इक and मत् are also added; exempli gratia, for example तुन्दिल, तुन्दी, तुन्दिकः, तुन्दवान् ; similarly उदरिलः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.V.2.117. |
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| tum | krt affix तुम् of the infinitive (1) added to a root optionally with ण्वुल् when the root refers to an action for the purpose of which another action is mentioned by the principal verb ; exempli gratia, for example भोक्तुं व्रजति or भोजको व्रजति्; confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.3.11; (2) added to a root connected with ' another root in the sense of desire provided both have the same subject; exempli gratia, for example इच्छति भोक्तुम् ; confer, compare P. III. 3.158; (3) added to a root connected with the words काल, समय or वेला; exempli gratia, for example कालो भोक्तुम् et cetera, and others confer, compare P.III.3.167; (4) added to any root which is connected with the roots शक्, धृष्, ज्ञा, ग्लै, घट्, रभ्, लभ्, क्रम्, सह्, अर्ह् and अस् or its synonym, as also with अलम्, or its synonym; exempli gratia, for example शक्नोति भोक्तुम्, भवति भोक्तुम्, वेला भोक्तुम्, अलं भोक्तुम्, पर्याप्तः कर्तुम् : confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.4. 65, 66. |
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| tṛ(1) | substitute prescribed for the last vowel of the word अर्वन् so as to make it declinable like words marked with the mute letter ऋ; (2) common term for the krt affixes तृन् and तृच् prescribed in the sense of the agent of a verbal activity; the taddhita affix. affixes ईयस्, and इष्ठ are seen placed after words ending in तृ in Vedic Literature before which the affix तृ is elided; exempli gratia, for example करिष्ठः, दोहीयसी; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V. 3.59. |
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| tṛc | taddhita affix. affix तृ, taking the feminine. affix ई ( ङीप् ), (1) added to a root optionally with अक ( ण्वुल् ) in the sense of the agent of a verbal activity, the word so formed having the last vowel acute; exempli gratia, for example कर्ता कारक:; हर्ता हारकः; confer, compare P. III I.133; (2) prescribed in the sense of 'deserving one' optionally along with the pot. passive voice. participle. affixes; exempli gratia, for example भवान् खलु कन्यया वोढा, भवान् कन्यां वहेत्, भवता खलु कन्या वोढव्या, वाह्या, वहनीया वा; confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 3.169 |
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| tṛjvadbhāva | treatment of a word as ending with the affix तृच् although, in fact, it does not so end; e. g. the word क्रोष्टु; confer, compare तृज्वत्क्रोष्टु:, P. VII. 1.95 ; confer, compare also तृज्वद्भावस्यावकाशः क्रोष्ट्रा क्रोष्टुना; M.Bh, on VII. 1.95 Vart. 10. |
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| tṛtīya | the third consonants out of the class consonants; वर्गतृतीय; viz. ग्, ज्, ड्, द् and ब्; confer, compare यथा तृतीयास्तथा पञ्चमा अानुनासिक्यवर्जम् M.Bh. on P. I. 1.9. |
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| tṛtīyā | the third case; affixes of the third case ( instrumental case or तृतीयाविभक्ति ) which are placed (1) after nouns in the sense of an instrument or an agent provided the agent is not expressed by the personal-ending of the root; e. g. देवदत्तेन कृतम्, परशुना छिनत्ति: confer, compare P. III. 3.18; (2) after nouns connected with सह्, nouns meaning defective limbs, nouns forming the object of ज्ञा with सम् as also nouns meaning हेतु or a thing capable of produc ing a result: e. g. पुत्रेण सहागतः, अक्ष्णा काणः, मात्रा संजानीते, विद्यया यशः; confer, compare Kāśikā of Jayāditya and Vāmana. on P. II.3.19,23; (3) optionally with the ablative after nouns meaning quality, and optionally with the genitive after pronouns in the sense of हेतु, when the word हेतु is actually used e. g. पाण्डित्येन मुक्तः or पाण्डित्यान्मुक्त:; केन हेतुना or कस्य हेतोर्वसति; it is observed by the Varttikakara that when the word हेतु or its synonym is used in a sentence, a pronoun is put in any case in apposition to that word id est, that is हेतु or its synonym e.g, केन निमित्तेन, किं निमित्तम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. II. 3. 25, 27; (4) optionally after nouns connected with the words पृथक्, विना, नाना, after the words स्तोक, अल्प, as also after दूर, अन्तिक and their synonyms; exempli gratia, for example पृथग्देवदत्तेन et cetera, and others स्तोकेन मुक्तः, दूरेण ग्रामस्य, केशैः प्रसितः; confer, compare Kāśikā of Jayāditya and Vāmana. on P.II.3.32, 33, 35, 44; (5) optionally with the locative case after nouns meaning constellation when the taddhita affix. affix after them has been elided; exempli gratia, for example पुष्येण संप्रयातोस्मि श्रवणे पुनरागतः Mahabharata; confer, compare P.II.3.45; (6) optionally with the genitive case after words connected with तुल्य or its synonyms; exempli gratia, for exampleतुल्यो देवदत्तेन, तुल्यो देवदत्तस्य; confer, compare P. II.3.72. |
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| tṛtīyāsamāsa | called also तृतीयातत्पुरुषसमास as prescribed by P. II. I. 30-35; exempli gratia, for example तृतीयासमासे P.I. 1.30 and the Mahabhasya thereon. |
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| taittirīyaprātiśākhya | called also कृष्णयजुःप्रातिशाख्य and hence representing possibly all the different branches or Sakhas of the कृष्णयजुर्वेद, which is not attributed definitely to a particular author but is supposed to have been revised from time to time and taught by various acaryas who were the followers of the Taittiriya Sakha.The work is divided into two main parts, each of which is further divided into twelve sections called adhyayas, and discusses the various topics such as letters and their properties, accents, euphonic changes and the like, just as the other Pratisakhya works. It is believed that Vararuci, Mahiseya and Atreya wrote Bhasyas on the Taittiriya Pratisakhya, but at present, only two important commentary works on it are available(a) the 'Tribhasyaratna', based upon the three Bhasyas mentioned a reference to some preceding word, not necessarily on the same page. as the title shows, written by Somayarya and (b) the 'Vaidikabharana' written by Gopalayajvan. For details see Introduction to 'Taittiriya Pratisakhya' edition Govt Oriental Library Series, Mysore. |
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| tairovyañjana | a kind of svarita or circumflex-accented vowel which follows an acute-accented vowel, with the intervention of a consonant between the acute accented vowel and the circumflex vowel which (vowel) originally was grave. e. g. इडे, रन्ते, हव्ये, काम्ये; here the vowel ए is तैरोव्यञ्जनस्वरित; confer, compare स्वरो व्यञ्जनयुतस्तैरोव्यञ्जनः, Vājasaneyi Prātiśākhya.I. 117. |
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| tolappadīkṣita | a southern grammarian who has written a gloss called प्रकाश on the Siddhāntakaumudi of Bhattoji Diksita. |
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| tna | taddhita affix. affix त्न added to the words चिर, परुंत् and परारि showing time, as also to the word प्रग in Vedic Literature: e. g. चिरत्नम्, परुत्नम् , परारित्नम्, प्रत्नम् ( where ग is elided ); confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 3. 23. |
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| tra | a common term for the krt affixes ष्ट्रन् and इत्र (P.III. 2. 181-186) in case the vowel इ of इत्र is looked upon as equivalent to an augment, as also for the unadi affix ष्ट्रन् and the taddhita affix. affixes त्र and त्रल् (P. IV. 2.51 and V.3.10); the tad, affix त्र is added in the sense of समूह or collection to the word गॊ, exempli gratia, for example गोत्रा; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.2.51. |
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| trā | taddhita affix. affix त्रा in the sense of something donated, as also to the words देव, मनुष्य, पुरुष, पुरु and मर्त्य ending in the accusative or the locative case; e. g. व्राह्मणत्रा करोति, देवत्रा वसतिः confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.4.55,56. ’There is avagraha before the taddhita affix. affix त्रा. देवत्रेति देवSत्रा्; confer, compare V.Pr. V.9. |
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| trika | literally triad; a term used in the Mahabhasya in connection with the Vibhakti affixes id est, that is case endings and personal endings which are in groups of three; confer, compare त्रिकं पुनर्विभक्तिसंज्ञम् M.Bh. on P.I.1,38: confer, compare also कस्यचिदेव त्रिकस्य प्रथमसंज्ञा स्यात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). om P.I.4.101 ; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.2.23, V.1.52, V.1.58. |
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| tripādī | term usually used in connection with the last three Padas (ch. VIII. 2, VIII. 3 and VIII. 4) of Panini’s Ashtadhyayi, the rules in which are not valid by convention to rules in the first seven chapters and a quarter, as also a later rule in which (the Tripadi) is not valid to an earlier one; confer, compare पूर्वत्रासिद्धम् P. VIII.2.1; (2) name of a critical treatise on Panini's grammar ("The Tripadi") written by Dr. H. E. Buiskool recently. |
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| trimuni(1) | the famous three ancient grammarians Panini (the author of the Sutras), Katyayana (the author of the Varttikas), and Patanjali (the author of the Mahabhasya;) (2) the grammar of Panini, called so, being the contribution of the reputed triad of Grammarians. |
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| trilokanātha | son of Vaidyanatha who wrote a small treatise on karakas called षट्कारकनिरूपण. |
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| traiśabdya | a collection of three words (to express the same sense); confer, compare अपि च त्रैशब्द्यं न प्रकल्पते । अस्पृक्षत् अस्पार्क्षीत् अस्प्राक्षीदिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.44; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 4.74, IV. 1. 88, IV. 2.60 et cetera, and others |
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| tresvarya(1) | use of the three accents acute, grave and circumflex at the time of the recital of the Veda; त्रयः स्वरा एव त्रैस्वर्यम्; confer, compare चातुर्वर्ण्यादीनां स्वार्थॆ उपसंख्यानम् । त्रैलोक्यम् , त्रैस्यर्यम् Kas, on P. V. 1. 124. confer, compare also यद्येवं त्रैस्वर्ये न प्रकल्पते तत्र को दोषः। त्रैस्वर्येणाधीमहॆ इत्येतन्नोपपद्यते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.31. |
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| tva | taddhita affix. affix त्व in the sense of duty, nature or essence, prescribed optionally with the affix तल् ( ता ); e. g. अश्वत्वम्, गोत्वम् , अश्वता, गोता; cf तस्य भावस्त्वतलौ P. V. 1.119, also cf त्वतलोर्गुणवचनस्य P. VI. 3. 35 Vart.lo. |
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| tvat | krt affix त्च in the sense of the potential passive voice. participle. in Vedic Literature; e. g. कर्त्वे हविः । कर्तव्यम्: also confer, compare Kas, on P.III. 4.14;cf also कृतानि या च कर्त्वा R. V. IX. 47.2. |
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| th() | second consonant of the dental class of consonants possessed of the properties श्वासानुप्रदान, अघोष, विवृतकण्ठत्व and महाप्राणत्व; (2) augment थ् ( थुक् ) added to the words षष् , कति, कतिपय and चतुर् before the Purana affix डट्. e. g. षण्णां पूरण: षष्ठ:, कतिथः, चतुर्थः; confer, compare Kas, on P. V. 2.51 ; (3) substitute for the consonant ह् of आह् before any consonant except a nasal, and a semivowel as also for the consonant स् of स्था preceded by the preposition उद्: confer, compare P, VIII. 2.35, VIII. 4.61. |
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| th(1) | personal-ending of the 2nd person. plural Parasmaipada,substituted for the ल् of the ten lakara affixes; (2) substitute ( थल् ) for the 2nd pers singular. personal ending सिप् in. the perfect tense: (3) unadi affix ( थक् ) added to the roots पा, तॄ, तुद् et cetera, and others e. g. पीथः, तीर्थः, et cetera, and others; cf unadi sutra II. 7; (4) unadi affix ( क्थन् ) | added to the roots हन्, कुष् ，नी et cetera, and others; e. g, हथः, कुष्टं, नीथः et cetera, and others cf unadi sutra II. 2: (5) unadi affix (थन्) added to the roots उष्, कुष्, गा and ऋ, e. g. ओष्ठः, कोष्ठम् et cetera, and others cf unadi sutra_II. 4; (6) a technical term for the term अभ्यस्त or the reduplicated wording of Panini ( confer, compare उभे अभ्यस्तम् ) P. VI. 1. 5, used in the Jainendra Vyakarana. |
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| thana | personal-ending थन substituted for त of the 2nd person. plural of the imperative Parasmaipada in Vedic ' Literature, e. g. यदिष्ठन for यदिच्छथ: confer, compare Kāśikā of Jayāditya and Vāmana. on P. VII. 1.45. |
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| thal | personal ending थ substituted for सिप् of the 2nd person.singular. Parasmaipada in the perfect tense as also in the present tense in specific cases; confer, compare P. III. 4.82, 88,84. |
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| thas | personal ending of the 2nd person. dual Parasmaipada, which is substituted for ल् of the lakara affixes; confer, compare P. III 4.78. |
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| thā(1) | taddhita affix. affix था in the sense of question or reason ( हेतु ) added to the pronoun किम् in Vedic Literature; exempli gratia, for example कथा देवा आसन् ; confer, compare Kāśikā of Jayāditya and Vāmana. on P.V.3.26; (2) taddhita affix. affix था (थाल् according to Panini) which gets caesura or avagraha after प्रत्न, पूर्व, विश्व, इम and ऋतु; exempli gratia, for example प्रत्नथेतिं प्रत्नSथा, पूर्वथेति पूर्वऽथा et cetera, and others: confer, compare Vij. Pr.V.12: (3) taddhita affix. affix थाल् in the sense of इव added to the words प्रत्न, पूर्व, विश्व and इम in Vedic Literature, exempli gratia, for example तं प्रत्नथा पूर्वथा विश्वथेमथा; cf Kas, on P. V.3.111: (4) taddhita affix. affix थाल् in the sense of mannar ( प्रक्रार) added to किन् , pronouns excepting those headed by द्वि, and the word बहु; exempli gratia, for example सर्वथा, confer, compare P V.3.23. |
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| thās | personal ending of the 2nd person. singular. Atmanepada, substituted for ल् of the lakara affixes. |
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| thīma(THIEME, PAUL) | a sound scholar of the present day, well versed in Sanskrit Grammar and Vedic Literature, who has written a critical treatise named "Panini and the Veda." |
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| d | third consonant of the dental class of consonants possessed of the properties नादानुप्रदान, घोष, संवृतकण्ठत्व and अल्पप्राणता;(2) consonant द् substituted for the final letter of nouns ending with the affix वस् as also for the final letter of स्रंस्, ध्वंस् and अनडुह् provided the final letter is at the end of a pada; exempli gratia, for example विद्वद्भयाम् et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P, VIII. 2.72; (3) consonant द् substituted for the final स् of roots excepting the root.अस्, before the personal ending तिप् of the third person. singular.; e. g. अचकाद् भवान् ; confer, compare P. VIII. 3.93. |
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| d(1) | the consonant द्, the vowel अ being added for facility of utterance or use; (2) a technical term used in the Jainendra Vyakarana for the term आत्मनेपद in the grammar of Panini. |
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| daghnac | taddhita affix. affix दघ्न prescribed optionally with द्वयस and मात्र in the sense of measure ( प्रमाणे ), with ङीप् ( ई ) to be added further to form the feminine. base, e. g. जानुदघ्नम्, जानुद्वयसम्, जानुमात्रम् , जानुदघ्नी, confer, compare P. V. 2.37 and IV.1.15; दघ्नच् is added optionally along with अण् as also with द्वयस and मात्र to the words पुरुष and हस्तिन् exempli gratia, for example पुरुषद्वयसम्, पौरुषम् पुरुषदघ्नम्, पुरुषमात्रम्; confer, compare P. V. 2.38. |
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| dantamūlīya | the letters त्, थ् द् ध् and न्: confer, compare दन्तमूलीयस्तु तकारवर्गः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 19. The Rk. Pratisakhya calls र् (रेफ ) also as दन्तमूलीय. |
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| dantoṣṭhya | also दन्त्योष्ठ्य or : दन्त्यौष्ठ्य the dentolabial letter व्: confer, compare ओष्टान्ताभ्यां दन्तैर्वकार । दन्तैरिति स्थाननिर्देशः| ओष्ठान्ताभ्याम् इति करणनिर्देशः Com. on T.Pr.II. 43. |
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| dayānandasarasvati | a brilliant Vedic scholar of the nineteenth century belonging to North India who established on a sound footing the study of the Vedas and Vyakarana and encouraged the study of Kasikavrtti. He has written many books on vedic studies. |
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| daśaka | a name given to the treatise on grammar written by व्याघ्रपाद which consisted of 10 chapters; confer, compare दशकं वैयाघ्रपदीयम् Kāśikā of Jayāditya and Vāmana. on P V. 1.58. The word also means students reading the work दशक; confer, compare दशका वैयाघ्रपदीया: Kāśikā of Jayāditya and Vāmana. on P. IV.2.65. |
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| daśadhuṣkaraṇa | the ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works. |
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| dākṣīputra | literally son of a female descendant of दक्ष; name given to Panini who was the son of दाक्षी a female descendant of दक्ष; confer, compare शंकरः शांकरीं प्रादाद्दाक्षीपुत्राय धीमते Pāṇini. Sik. 56; confer, compare also सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः M.Bh. on P. I. 1.20: VII.1.27. |
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| dānīm | taddhita affix. affix called विभक्ति, applied word also means students reading the work दशक; confer, compare दशका वैयाघ्रपदीया: Kāśikā of Jayāditya and Vāmana. on P. IV.2.65. |
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| daśadhuṣkaraṇa | the ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works. |
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| dākṣīputra | literally son of a female descendant of दक्ष; name given to Panini who was the son of दाक्षी a female descendant of दक्ष; confer, compare शंकरः शांकरीं प्रादाद्दाक्षीपुत्राय धीमते Pāṇini. Sik. 56; confer, compare also सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः M.Bh. on P. I. 1.20: VII.1.27. |
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| divādi | a class of roots of the fourth conjugation, headed by the root दिव् ( दीव्यति ), called also दीव्यत्यादि confer, compare P. I. 2.27. |
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| dīrgha | long: a term used in connection with the lengthened tone of a vowel described to be dvimatra as contrasted with ह्रस्व having one matra and प्लुत having three matras; confer, compare द्विस्तावान् दीर्घः Vājasaneyi Prātiśākhya.I. 35, Vājasaneyi Prātiśākhya.I. 57, also ऊकालोज्झ्रस्वदीर्घप्लुतः P, I.2.27. |
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| duḥśliṣṭa | a word, or words whose case affixes can be syntactically connected only with some difficulty; confer, compareबहुव्रीहौ सक्थ्यक्ष्णोः स्वाङ्गात् षच्। स्वाङ्गवाची यः सक्थिशब्दः अक्षिशब्दश्च तदन्ताद् बहुव्रीहेः षच् भवति । सूत्रे तु दुःश्लिष्टविभक्तीनि पदानि Kas, on P. V. 4.I13. . |
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| durgasiṃha | the famous commentator of the Katantra sutras, whose Vrtti on the sutras is the most popular one. It is called , कातन्त्रसूत्रवृत्ति or कातन्तवृत्ति or दौर्गसिंहीवृत्ति , also. A work on Paribhasas named परिभाषावृति, in which Paribhasas are explained and established as based on the Katantra Vyakarana sutras, is attributed to Durgasimha. It is doubtful whether this commentator Durgasimha is the same as Durgacarya, the famous commentator of Yaska's Nirukta. There is a legend that Durgasimha was the brother of Vikramaditya, the founder of the Vikrama Era. Besides the gloss on the Katantra sutras, some grammar works such as a gloss on the unadi sutras, a gloss ( वृत्ति ) on Kalapa-Vyakarana Sutras, a commentary on Karakas named षट्कारकरत्न, Namalinganusasana and Paribhasavrtti are ascribed to Durgasimha. Some scholars believe that the term अमरसिंह was only a title given to Durgasimha for his profound scholarship, and it was Durgasimha who was the author of the well-known work Amarakosa. |
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| durgottama | a grammarian who wrote a work on genders called लिङ्गानुशासन and also a commentary on it. |
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| dṛḍhādi | a class of words headed by दृढ to which the taddhita affix. affix य ( ष्यञ् ) or इमन् ( इमनिच् ) is added in the sense of nature ( भाव ); त्व and तल् ( ता ) can, of course, be added optionally exempli gratia, for example दार्ढ्यम्, द्रढिमा दृढत्वम्, दृढता.See also लावण्य शैत्य, औष्ण्य, जाड्य, पाण्डित्य, मौर्ख्य et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P. V. 1. 123. |
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| dṛṣṭānta | similar instance,generally quoted to explain effectively some rules or conventions laid down; confer, compare ननु चायमप्यस्ति दृष्टान्तः समुदाये वाक्यपरिसमाप्तिरिति । तद्यथा गर्गाः शतं दण्ड्यन्तामिति M.Bh. on P.I. 1. 7. |
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| devatādvandva | a compound word called द्वन्द्व whose members are names of deities; the peculiarities of this Dvandva compound are (a) that generally there are changes at the end of the first member, by virtue of which it appears similar to a word ending in the dual number, and (b) that both the words retain their original accents.exempli gratia, for example इन्द्रासोमौ, सौमापूषणा, अग्नीषोमाभ्यां, मित्रावरुणाभ्याम् ; for changes, confer, compare P. VI.3.25-31; for accent, confer, compare देवताद्वन्द्वानि चानामन्त्रितानि (द्विरुदात्तानिं) । इन्द्राबृहस्पतिभ्याम्, इन्द्राबृहस्पती इति त्रीणि Vājasaneyi Prātiśākhya.II.48, 49; confer, compare also देवताद्वन्द्वे च P. VI, 2.141. |
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| devanandin | called also पूज्यपाद or पूज्यपाददेवनन्दिन् believed to have lived in the fifth century A. D. and written the treatise on grammar, of course based om Panini Sutras, which is known as जैनेन्द्र-व्याकरण or जैनेन्द्रशब्दानुशासन. The writer of this grammar is possibly mentioned as जैनेन्द्र in the usually guoted verse of Bopadeva :इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः पाणिन्यमरजैनेन्द्र जयन्त्यष्टादेिशाब्दिकाः. देवनन्दिन् was a great Jain saint and scholar who wrote many works on Jain Agamas of which सर्वार्थसिद्धि, the commentary on the तत्त्वार्थाधिगमसूत्र, is well-known. |
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| devaśarman | a grammarian who has written a disquisition on the philosophy of Vyakarana in verse, and added a commentary of his own on it which he has named as समन्वयप्रदीपसंकेत. |
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| devendra | a Jain grammarian of the 13th century who has written a commentary named लघुन्यास on the शब्दानुशासन of Hemacandra. He has written many works on the Jain Agamas, of which a commentary on the Uttaradhyanasutra can be specially mentionedition He is called देवेन्द्रसूरि also. |
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| dyas | taddhita affix. affix द्यस्, applied to the word समान when समान is changed into स; exempli gratia, for example सद्यः, confer, compare सद्यः परुत्परार्यैषमः P. V.3.22: confer, compare also समानस्य सभावो द्यश्चाहनि P. V. 3.22, Vart. 1 |
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| dyotaka | indicative, suggestive; not directly capable of expressing the sense by denotation; the nipatas and upasargas are said to be 'dyotaka' and not 'vacaka' by standard grammarians headed by the Varttikakara; confer, compare निपातस्यानर्थकस्यापि प्रातिपदिकत्वम् P.I.2.45 Varttika 12; confer, compare Kaiyata also on the a reference to some preceding word, not necessarily on the same page.; cf also निपाता द्योतकाः केचित्पृथगर्थाभिधायिनः Vakyapadiya II.194;, गतिवाचकत्वमपि तस्य ( स्थाधातोः ) व्यवस्थाप्यते, उपसर्गस्तु तद्योतक एव commentary on Vakyapadiya II. 190; confer, compare पश्चाच्छ्रोतुर्बोधाय द्योतकोपसर्गसंबन्ध: Par. Sek. on Pari. 50; cf also इह स्वरादयो वाचकाः चादयो द्योतका इति भेदः Bhasa Vr. om P.I.1.37.The Karmapravacaniyas are definitely laid down as dyotaka, confer, compare क्रियाया द्योतको नायं न संबन्धस्य वाचकः । नापि क्रियापदाक्षेपीं संबन्धस्य तु भेदकः Vakyapadiya II.206; the case affixes are said to be any way, 'vacaka' or 'dyotaka'; confer, compare वाचिका द्योतिका वा स्युर्द्वित्त्वादीनां विभक्तयः Vakyapadiya II. 165. |
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| dravya | substance, as opposed to गुण property and क्रिया action which exist on dravya. The word सत्त्व is used by Yaska, Panini and other grammarians in a very general sense as something in completed formation or existence as opposed to 'bhava' or kriya or verbal activity, and the word द्रव्य is used by old grammarians as Synonymous with सत्त्व; confer, compare चादयोSसत्वे। चादयो निपातसंज्ञा भवन्ति न चेत्सत्वे वर्तन्ते, confer, compare Kas on P. I. 4.57; confer, compare S.K. also on P. I.4.57. (2)The word द्रव्य is also found used in the sense of an individual object, as opposed to the genus or generic notion ( अाकृति ); confer, compare द्रव्याभिधानं व्याडिः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 64. Vart. 45.(3)The word द्रव्य is found used in the sense of Sadhana or means in Tait. Prati. confer, compare तत्र शब्दद्रव्याण्युदाहरिष्यामः । शब्दरूपाणि साधनानि वर्णयिष्यामः Tai, Pr. XXII. 8. |
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| dvikhaṇḍa | a compound expression or word separated into two by avagraha in the Padapatha; the word is misstated as दुखण्ड by some vedic reciters. |
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| dvigu | name of a compound with a numeral as the first member. The compound is looked upon as a subdivision of the Tatpurusa comPoundThe dvigu compound, having collection as its general sense, is declined in the neuter gender and singular number; when it ends in अ the feminine. affix ङी is added generally, e. g. पञ्चपात्रम्, त्रिभुवनम्, पञ्चमूली. The Dvigu comPound also takes place when a karmadharaya compound, having a word denoting a direction or a numeral as its first member, (a) has a taddhita affix. affix added to it exempli gratia, for example पञ्चकपाळः (पुरोडाशः), or (b) has got a word placed after it in a compound e. g. पशञ्चगवधनः or (c) has a collective sense exempli gratia, for example पञ्चपूली; confer, compare तद्वितार्थोत्तरपदसमाहारे च ( P. II.1.51 ) also, cf Kāśikā of Jayāditya and Vāmana. and S. K. om P.II.1.51,52. |
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| dvitīya | the second consonant in the five groups of consonants, surd aspirate, confer, compare T.Pr. I. 11: V. Pr.I. . 54, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 15; it is called द्वितीयतस्पर्श also. |
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| dvitva | doubling, reduplication prescribed for (I) a root in the perfect tense excepting the cases where the affix अाम् is added to the root before the personal ending: exempli gratia, for example बभूव, चकार, ऊर्णुनाव et cetera, and others cf P. VI. 1.1,2; (2) a root before the vikarana affixes सन्, यङ्, श्लु and चङ् e. g. बुभूषति, चेक्रीयते, चर्करीति, जुहोति, अचीकरत् et cetera, and others confer, compare P. VI. 1.9l l ; (3) a word ending in अम् . ( णमुल् ) in the sense of repetition, e. g. स्मारं स्मारं वक्ष्ये, भोजं भोजं व्रजति confer, compare आभीक्ष्ण्ये द्वे भवतः P. VIII. 1.12 Vart. 7; (4) any word (a) in the sense of constant or frequent action, (b) in the sense of repetition, (c) showing reproach, or scorn, or quality in the sense of its incomplete possess-, ion, or (d) in the vocative case at the beginning of a sentence in some specified senses; reduplication is also prescribed for the prepositions परि, प्र, सम्, उप, उद्, उपरि, अधि, अघस् in some specified senses confer, compare P. VIII. 1.1 to 15. A letter excepting हृ and र्, is also repeated, if so desired, when (a) it occurs after the letter ह् or र् ， which is preceded by a vowel e g. अर्क्कः अर्द्धम् et cetera, and others cf VIII. 4.46; or when (b) it is preceded by a vowel and followed by a consonant e. g. दद्ध्यत्र, म्द्धवत्र confer, compare P. VIII. 4.47. For details see Kāśikā of Jayāditya and Vāmana. on VIII. 4.46-52. The word द्वित्व is sometimes used in the sense of the dual number; confer, compare Kāśikā of Jayāditya and Vāmana. on P. I.2.51. The words द्वित्व, द्विर्वचन and द्विरुक्त are generally used as synonymanuscript. Panini generally uses the word द्वे. For द्वित्व in Vedic Literature confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 1.4; Taittirīya Prātiśākhya.XIV. 1-8 V, Pr. IV. 101-118. |
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| dvicat | a syllable consisting of two consonants; confer, compare Ṛktantra Prātiśākhya. 245. |
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| dvivarṇa(1) | a repeated consonant; confer, compare द्विवर्णमेकवर्णवत्, Vājasaneyi Prātiśākhya.IV. 144: (2) doubling, repetition: cf ह्रस्वपूर्वो ङकारो द्विवर्णम् Taittirīya Prātiśākhya.IX. 18; confer, compare also Taittirīya Prātiśākhya.XIV. 1, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IX. 18. |
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| dvis | double reduplicated; the word is frequently used in connection with doubling of consonants or words in the PratiSakhya Literature as also in the Katantra, Sakatayana and Haima grammars confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 1, XV. 5, Vājasaneyi Prātiśākhya.IV. 101, R, T. 264; confer, compare also Kat. III. 8.10, Sak. IV. 1.43; Hemacandra's Śabdānuśāsana. IV. 1.1. |
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| dvisandhi | a kind of विवृत्ति or interval of time in the pronunciation of two consecutive vowels, which as a result of two euphonic changes has a vowel preceded by a vowel and followed also by a vowel: e. g. अभूदुभा उ अंशवे, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 44. |
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| dvisvara | possessed of two vowels,dissyllabic; confer, compare न पदे द्विस्वरे नित्यम् Taittirīya Prātiśākhya.XVI. 17. द्विस्स्पृष्ट a term used for an upadhmaniya letter or a phonetic element resulting from a visarga followed by the letter प्， or फ़्. See उपध्मांनीय.The word is also used sometimes for the pronunciation ळ् of ड्, and ळ्ह् of ढ्. See दुःस्पृष्ट. |
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| dvihal | possessed of two consecutive consonants; confer, compare तस्मान्नुड् द्विहलः, P. VII. 4 71 : cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 1.68. |
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| gh(1) | fourth letter of the dental class(तवर्ग) possessed of the properties नादानुप्रदान, घोष, कण्ठसंवृतत्व and महाप्रण ; (2) substitute ध् ， for the ह् of नह् before a ' jhal ' consonant or at the end of a word e. g. नद्धम्, उपानत्, confer, compare P. VIII. 2. 34; (3) substitute ध् for the letters त् and थ् placed after a fourth letter, e. g लब्धुम्, दोग्धा et cetera, and others confer, compare P. VIII. 2. 40. |
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| dharaṇīdhara | a grammarian of the sixteenth century at the court of Udayasimha who wrote a commentary on the sutras of Panini which was named वैयाकरणसर्वस्व as also a commentary on the Siksa of Panini. |
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| dharma | defined as ऋषिसंप्रदाय, the traditional practices laid down by the sages for posterity; confer, compareकेवलमृषिसंप्रदायो धर्म इति कृत्वा याज्ञिक्राः शास्त्रेण अनुविदधते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Ahnika I ; cf also धर्मशास्त्रं in एवं च कृत्वा धर्मशास्त्रं प्रवृत्तम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64, as also धर्मसूत्रकाराः in नैवेश्वर आज्ञापयति नापि धर्मसूत्रकाराः पठन्ति अपवादैरुत्सर्गा बाध्यन्तामिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. l.47; (2) religious merit, confer, compare धर्मोपदेशनमिदं शास्त्रमस्मिन्ननवयवेन शास्त्रार्थः संप्रतीयते , Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. I. 84, cf also ज्ञाने घमै इति चेत्तथाSधर्मः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Ahnika l ; ' 3) property possessed by a thing or a letter or a word. e. g. वर्णधर्म; cf Kāśikā of Jayāditya and Vāmana. on P. I. 2.29; cf also Kāśikā of Jayāditya and Vāmana. on P. II. 1, 55, II. 3.33, VIII. 1. 4. confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 8, 13 XIV. 1 et cetera, and others: ( 4 ) the characteristic of being in a substance; in the phrase अयं घटः the dharma viz.घटत्व is predicated of this (इदम्) or, in other words the designation pot ( घटसंज्ञा ) is the predication; the explanation in short, can be given as घटत्ववान् इदंपदार्थः or घटाभिन्नः इदंपदार्थ: |
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| dhamekīrti | a Jain scholar called by the name कीर्ति also, who was the author of धातुप्रत्ययपञ्जिक्रा and रूपावतार a well-known treatise on roots; confer, compare बोपदेवमहाग्राहग्रस्तो वामनदिग्गजः । कीर्तेरेव प्रसङ्गेन माधवेन समुद्धृतः । He is believed to have been the first grammarian who arranged the sutras of Panini according to the subject matter. |
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| dharmin(1) | a thing possessed of properties, द्रव्यः confer, compare धर्मशब्देन धर्मी भण्यते Kāśikā of Jayāditya and Vāmana. on P.III.3.77;cf also the common expression धर्मिग्राहकमानात् Par. Sek. on Pari. 55, 66, 79, 82: (2) the same as dharma in rare cases according to the dictum धर्मघर्मिणोरभेदोपचारः e. g. वर्णैकं देहि, पुराणैकं देहि; confer, compare Durghata Vr. on P. II. 1. 49. |
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| dhātu | a root; the basic word of a verbal form,defined by the Bhasyakara as क्रियावचनो धातुः or even as भाववचने धातु:, a word denoting a verbal activity. Panini has not defined the term as such, but he has given a long list of roots under ten groups, named dasagani, which includes about 2200 roots which can be called primary roots as contrasted with secondary roots. The secondary roots can be divided into two main groups ( l ) roots derived from roots ( धातुजधातवः ) and (2) roots derived from nouns ( नामधातवः ). The roots derived from roots can further be classified into three main subdivisions : (a) causative roots or णिजन्त, (b) desiderative roots or सन्नन्त, (c) intensive roots or यङन्त and यङ्लुगन्त: while roots derived from nouns or denominative roots can further be divided into क्यजन्त, काम्यजन्त, क्यङन्त, क्यषन्त, णिङन्त, क्विबन्त and the miscellaneous ones ( प्रकीर्ण ) as derived from nouns like कण्डू( कण्ड्वादि ) by the application of the affix यक् or from nouns like सत्य,वेद, पाश, मुण्ड,मिश्र, et cetera, and others by the application of the affix णिच्. Besides these, there are a few roots formed by the application of the affix अाय and ईय (ईयङ्). All these roots can further be classified into Parasmaipadin or Parasmaibhasa, Atmanepadin or Atmanebhasa and Ubhayapadin. Roots possessed of a mute grave ( अनुदात्त ) vowel or of the mute consonant ङ् added to the root in the Dhatupatha or ending in the affixes यड्, क्यङ् et cetera, and others as also roots in the passive voice are termed Atmanepadin: while roots ending with the affix णिच् as also roots possessed of a mute circumflex vowel or a mute consonant ञ़़् applied to them are termed Ubhayapadin. All the rest are termed Parasmaipadin. There are some other mute letters or syllables applied by Panini to the roots in his Dhatupatha for specific purposes; exempli gratia, for example ए at the end to signify prohibition of vrddhi to the penultimate अ in the aorist, exempli gratia, for example अकखीत् confer, compare P. VII.2.5; इर् to signify the optional substitution of अ or अङ् for the affix च्लि of the aorist, exempli gratia, for example अभिदत्, अभैत्सीत् ; confer, compare P.III. 1.57; उ to signify the optional application of the augment इ ( इट् ) before क्त्वा exempli gratia, for example शमित्वा, शान्त्वा; confer, compare P.VII. 2. 56; ऊ to signify the optional application of the augment इ ( इट् ) exempli gratia, for example गोप्ता, गेीपिता, confer, compare P.VII.2.44; अा to signify the prohibition of the augment इट् in the case of the past passive voice. participle. exempli gratia, for example क्ष्विण्णः, स्विन्नः, confer, compare P. VII.2.16; इ to signify the addition of a nasal after the last vowel e. g. निन्दति from निदि, confer, compare P. VII.1.58: ऋ to signify the prohibition of ह्रस्व to the penultimate long vowel before णिच्, e. g. अशशासत्, confer, compare P.VII. 4.2;लृ to signify the substitution of अङ् for च्लि in the aorist, exempli gratia, for example अगमत् confer, compare P. III.1.55: ओ to signify the substitution of न् for त् of the past passive voice.participle. exempli gratia, for example लग्नः, अापीनः, सूनः, दून: et cetera, and others; confer, compare P. VIII. 2.45. Besides these,the mute syllables ञि, टु and डु are prefixed for specific purposes; confer, compare P. III.2.187, III.3.89 and III. 3.88. The term धातु is a sufficiently old one which is taken by Panini from ancient grammarians and which is found used in the Nirukta and the Pratisakhya works, signifying the 'elemental (radical)base' for nouns which are all derivable from roots according to the writers of the Nirukta works and the grammarian Siktaayana; confer, compare नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.3.1. Some scholars have divided roots into six categories; confer, compare तत्र धातवः षोढा (a) परिपठिताः भूवादयः, (b) अपरिपठता अान्दोलयत्यादयः, (c) परिपठितापरिपठिताः ( सूत्रपठिताः ) स्कुस्कम्भस्तम्भेत्यादयः, (d) प्रत्ययधातवः सनाद्यन्ताः, (e) नामघातवः कण्ड्वादयः, (f) प्रत्ययनामधातवः होडगल्भक्ली. बप्रभृतयः; cf Sringara Prak. I. For details see M.Bh. on P.I.3.I as also pp 255, 256 Vol. VII Vyakarana-Mahabhasya published by the D.E. Society, Poona. |
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| ghātukārikāvalī | a grammatical work in verse written by Varadarja, the pupil of Bhattoji Diksita who lived in the 17th century, Besides Karikvali, Varadarja wrote लघुकौमुदी and मध्यकौमुदी also. |
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| ghātudīpikā(1) | name of a commentary on the Kavikalpadruma of Bopadeva by Ramalamkara; (2) name of a commentary on the Kavikalpadruma by Durgadasa who wrote a commentary on the Mugdhabodha also. |
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| ghātumañjarī | called also धातुसंग्रहृ attributed to a grammarian namcd Kasinatha. |
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| dhāturatnākara | a work dealing with roots believed to have been written by Narayana who was given the title वन्द्य. He lived in the seventeenth century; a work named सारावलि व्याक्ररण is also believed to have been written by him. |
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| dhātuvṛtti | a general term applied to a treatise discussing roots, but specifically used in connection with the scholarly commentary written by Madhavacārya, the reputed scholar and politician at the court of the Vijayanagara kings in the fourteenth century, on the Dhatupatha ot Panini. The work is generally referred to as माधवीया-धातुवृति to distinguish it from ordinary commentary works called also धातुवृत्ति written by grammarians like Wijayananda and others. |
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| dhāraṇa(1) | suppression of a consonant, out of two successive consonants which is looked upon as a fault of recital; exempli gratia, for example ह्वयामि when recited as वयामि; efeminine. धारणमनुपलब्धिः Uvvata on R.Pr.XIV. 6; (2) repetition of a consonant which is also a fault; exempli gratia, for example ज्ज्योतिष्कृत् for ज्योतिष्कृत्: confer, compare Uvvata on XIV.6;confer, compare also धारयन्त; परक्रमं et cetera, and others explained by Uvvata as सान्तस्थस्य संयोगस्य आदौ रक्तं धारयन्तो विलम्बमानाः परक्रमं कुर्वन्ति where धारयन्तः means 'lengthening’ or 'prolonging' confer, compare R.Pr. on XIV.23; (3) the peculiar position of the mouth (मुखसंधारणम् ) by which a double consonant is recited as a single one, confer, compare द्विवर्णमेकवर्णवत् ( एकप्रयत्ननिर्वर्त्य ) धारणात् exempli gratia, for example व्यात्तम् , कुक्कुटः, confer, compare V.Pr. IV.144. |
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| dhi(1) | a technical term used for sonant consonants in the Pratisakhya and old grammar works; confer, compare धि शेषः V. Pr.I.53, explained by Uvvata as वर्गाणां उत्तरास्त्रय: यरलवहकाराश्च धिः V.Pr. I.53; the term धि corresponds to हश् of Panini; (2) personal ending धि substituted for हि of the imperative 2nd singular. exempli gratia, for example जुहुधि, छिन्द्धि, भिन्द्धि, श्रुधि, रारन्धि et cetera, and others; confer, compareP.V.4.101-103. |
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| dhuṭ(1) | the augment ध् prefixed to the consonant स् following upon the consonant ड् or न् occurring at the end of a word; exempli gratia, for example श्वलिट्त्साये, महान्त्साये et cetera, and others; confer, compare P. VIII.3.29; (2) technical short term for धातु (root); the technical term is धुष् , but the nominative case. singular. used is धुट्; (3) a technical term standing for cononants excepting semi-vowels and nasals; confer, compare धुटश्च धुटि Kat. III.6.51. The term is used in the Katantra Vyakarana. It corresponds to the term झर् of Panini. |
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| dhruva(1) | fixed,stationary, as contrasted with moving (ध्रुव) which is termed अपादान and hence put in the ablative case; cf ध्रुवमपायेऽपादानम् P. I. 4.24; (2) repeated sound ( नाद ) of a third or a fourth consonant of the class consonants when it occurs at the end of the first word of a split up compound word; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. II and XI. 24. |
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| dhvani(1) | sound; confer, compare ध्वनिं कुर्वन्नेवमुच्यतेशब्दं कुरु शब्दं मा कार्षीः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Ahnika 1; confer, compare also Vākyapadīya of Bhartṛhari. I. 77; confer, compare also स्फोटः शब्दः, ध्वनिः शब्दगुणः, M.Bh. on I. 1.70 Vart. 5. ध्वनि or sound is said to be the indicator (सूचक्र or व्यञ्जक) of स्फोट the eternal sound. |
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| dhvam | personal-ending of the second. person. plural Atmanepada, substituted for ल् of the 10 lakaras. |
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| dhvāt | personal-ending in Vedic Literature, substituted for ध्वम् of the second. person. plural Atmanepada; exempli gratia, for exampleवारयध्वात् for वारयध्वम् confer, compare P. VII. 1.42. |
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| dhve | Personal-ending of the second. person. Pl. Atmanepada in the present and perfect tenses. न् fifth consonant of the dental class of consonants which is possessed of the properties घोष, नादानुप्रदान, अल्पप्राणत्व, संवृतकण्ठत्व and अानुनासिक्य. In Panini's grammar the nasal consonant न् (a)is added as an augment prescribed\ \नुट् or नुम् which originally is seen as न्, but afterwards changed into अनुस्वार or परसवर्ण as required, as for example in पयांसि, यशांसि, निन्दति, वन्दति et cetera, and others; confer, compare P. VII. 1.58-73, VII. 1.7983; VIII. 3.24; (b) is changed into ण् when it directly follows upon ऋ, ॠ, र् or ष् or even intervened by a vowel, a semivowel except ल् , a guttural consonant, a labial consonant or an anusvara; confer, compare P. VIII. 4.1.1-31. (c) is substituted for the final म् of a root, e. g. प्रशान्, प्रतान् confer, compare P. VIII. 2.64, 65. |
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| na(1) | the consonant न् (see न् a reference to some preceding word, not necessarily on the same page.) with the vowel added to it for facility of utterance, confer, compare Taittirīya Prātiśākhya.I. 21 ; (2) taddhita affix. affix न added to words headed by पामन् in the sense of possession; exempli gratia, for example पामनः, हेमनः et cetera, and others, cf P. V. 2.100; (3) taddhita affix. affix न as found in the word ज्योत्स्ना derived from ज्योतिष्, cf P. V. 2.114; (4) unadi affix न as found in the word स्योनः; cf Kāśikā of Jayāditya and Vāmana. on P. VI.4.19; (5) the krt affix नङ् as also नन् prescribed after the roots यज्, याच्, यत्, विच्छ्, प्रच्छ्, रक्ष् and स्वप् , e g. यज्ञ:, याञ्चा, प्रश्नः et cetera, and others, cf P. III. 3.90, 91; (6) the negative particle न given by Panini as नञ् and referred to in the same way, which (id est, that is न.) when compounded with a following word is changed into अ or अन् or retained in rare cases as for instance in नभ्राट्, नासत्यौ, नक्षत्रम् et cetera, and others cf P. VI.3.73-75;(7) taddhita affix.affix न (नञ्) applied to the words स्त्री and पुंस् in senses given from P. IV. 1.92 to V. 2.1 e. g. स्त्रैणं, पौंस्नम् confer, compare IV. 1.87. |
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| nakāra | the consonant न to which the vowel अ and the affix कार are added for facility of utterance; e. g. तथा नकार उदये नकारे Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV.; confer, compare Vājasaneyi Prātiśākhya.I. 17, 21. |
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| nañsamāsa | a compound with न (नञ् ) as its first member; the term is found used in the Mahabhasya for both the नञ्तत्पुरुष as well as the नञ्बहुव्रीहि compounds; confer, compare M.Bh. on P.I.4.1 Vart. 19, also on P. II.1.1. |
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| nata | cerebralized; changed into ण्. The change of the consonant न् into ण् is called नति in the old Pratisakhya works; confer, compare स्पर्शे वोष्मणि चानते Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 11. |
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| nati | literallyinclination, bending down; the word is used generally in the technical sense of 'cerebralization' but applied to the change of न् into ण् as also that of स् into ष्; confer, compare दन्त्यस्य मूर्धन्यापत्तिर्नतिः, V. Pr.I. 42. The root नम् is used in the sense of 'cerebralizing ' or 'being cerebralized' very frequently in the Pratisakhya works; exempli gratia, for example the word नम्यते is used in the sense of 'is cerebralized'; नमयति in the sense of 'cerebralizes' and नामिंन् in the sense of 'causing cerebralization'; confer, compare ऋकारादयो दश नामिन: स्वराः, पूर्वो नन्ता नतिषु नम्यमुत्तरम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 27. |
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| nadī | a technical term applied in Panini's grammar to words in the feminine gender ending in ई and ऊ excepting a few like स्त्री,श्री, भ्रू and others; it is optionally applied to words ending in इ and उ, of course in the feminine. gender, before case affixes of the dative, ablative, genitive and locative singular. The term was probably in use before Panini and was taken from the feminine. word नदी which was taken as a model. Very probably there was a long list of words like नद् ( नदट्) चोर ( चोरट् ) et cetera, and others which were given as ending in ट् and to which the affix ई (ङीप्) was added for forming the feminine base;the first word नदी so formed, was taken as a model and all words in the list and similar others were called नदी; confer, compare P. I 4. 3-6. |
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| nandikeśvarakārikā | a short treatise of 28 stanzas, attributed to an ancient grammarian नन्दिकेश्वर, which gives a philosophical interpretation of the fourteen sutras attributed to God Siva. The authorship of the treatise is assigned traditionally to the Divine Bull of God Siva. See नन्दिकेश्वर. The treatise is also named नन्दिकेश्वरकारिकासूत्र. |
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| nandikeśvarakārikāvivaraṇa | called also नन्दिकेश्वरकारिकाटीका a gloss written by Nandikeśvarakārikā.kārikābhāṣya by Upamanyu.on नन्दिकेश्वरकारिका.See नान्द्वेश्वरकारिका. |
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| nara | person; personal ending; the term is used in connection with (the affixes of) the three persons प्रथम, मध्यम, and उत्तम which are promiscuously seen sometimes in the Vedic Literature confer, compare सुतिङुपग्रहलिङ्गनराणां ... व्यत्ययमिच्छति ... Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.85. |
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| narendrasūri | an old grammarian believed to have been the original writer of the Sarasvata Vyakarana, on the strength of references to him in the commentary on the Sarasvata Vyakarana written by क्षेमेन्द्र as also references in the commentary on the Prakriykaumudi by Vitthalesa. He is believed to have lived in the tenth century A;D. |
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| nalopa | elision of न्, which in Panini's grammar is sometimes taken as valid for certain grammatical operations,and otherwise for other operations; confer, compare नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति P.VIII.2.2. |
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| navāhnikī | name given to the first nine Ahnikas or lessons of the Mahabhasya which are written in explanation of only the first pada of the first Adhyaya of Panini's Astadhyayi and which contain almost all the important theories, statements and problems newly introduced by Patanjali. |
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| navyamata | a term used for the differentiation in views and explanations held by the comparatively new school of Bhattoji Diksita, as contrasted with those held by Kasikakara and Kaiyata; the term is sometimes applied to the differences of opinion expressed by Nagesabhatta in contrast with Bhagttoji Diksita. For details see p.p. 23-24 Vol.VII of the Patanjala Mahabhasya edition D.E. Society, Poona. |
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| naṣṭa | elided or dropped; a term used as a synonym of 'lupta' in some commentaries. |
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| nā(1) | taddhita affix. affix ना as also नाञ् prescribed respectively after वि and नञ् (negative particle न ) in the sense of separation; e. g. विना, नाना ; (2) case ending ना substituted for the inst. instrumental case. singular. affix टा (called also अाङ् in ancient grammars) in the masculine gender after words called घि i. e. words ending in इ or उ excepting such as are called नदी. |
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| nāgeśa | the most reputed modern scholar of Panini's grammar, who was well-versed in other Sastras also, who lived in Benares in the latter half of the seventeenth and the first half of the eighteenth century. He wrote many masterly commentaries known by the words शेखर and उद्द्योत on the authoritative old works in the different Sastras, the total list of his small and big works together well nigh exceeding a hundredition He was a bright pupil of Hari Diksita, the grandson of Bhattoji Diksita. He was a renowned teacher also, and many of the famous scholars of grammar in Benares and outside at present are his spiritual descendants. He was a Maharastriya Brahmana of Tasgaon in Satara District, who received his education in Benares. For some years he stayed under the patronage of Rama, the king of Sringibera at his time. He was very clever in leading debates in the various Sastras and won the title of Sabhapati. Out of his numerous works, the Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Kaiyata's Mahabhasyapradipa, the Laghusabdendusekhara on the Siddhanta Kaumudi and the Paribhasendusekhara are quite wellknown and studied by every one who wishes to get proficiency in Panini's grammar. For details see pp. 21-24 and 401-403, Vol. VII of the Patanjala Mahabhasya edition D. E. Society, Poona. |
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| nāda(1) | voice; resonance; tone; the sound caused by the vibration of the vocal chords in the open glottis when the air passes through them; confer, compare वर्णाोत्पत्त्यनन्तरभावी अनुरणनरूपः शब्दः नादः Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.9; confer, compare also संवृते कण्ठे यः शब्दः क्रियते स नादसंज्ञो भवति Taittirīya Prātiśākhya.II. 4; (2) sound, articulate sound generally without sense, which is momentary; (3) the highest sound. See परा. |
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| nādānupradāna | having voice ( नाद ) as their main cause; a term used in connection with vowels and sonant consonants which are caused by नादः confer, compare नादः अनुप्रदानं स्वरघोषवत्सु । अनुप्रदीयते अनेन वर्णः इति अनुप्रदानं मूलकारणम्, commentary on Taittirīya Prātiśākhya.II. 8. |
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| nādin | possessed of नाद; sonorous, resonant, See नाद. |
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| nāntarīyaka | absolutely necessary; being, in a way, inseparable: confer, compare कश्चिदन्नार्थी शालिकलापं सतुषं सपलालमाहरति नान्तरीयकत्वात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3.18 on which Kaiyata observes अन्तरशब्देा विनार्थे । अन्तरे भवमन्तरीयम् । तत्र नञ्समासे कृते पृषोदरादित्वाद्भाष्यकारवचनप्रामाण्याद्वा नलोपाभावः । |
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| nāmadhātu | a denominative root; the term सुब्धातु is also used for नामधातु; confer, compare सुब्धातुर्नामधातुरभिधीयते Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. VI. 1.3. See the word धातु. |
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| nāman | noun, substantive; one of the four categories of words given in the Nirukta and other ancient grammer works; confer, compare चत्वारि पदजातानि नामाख्याते चोपसर्गनिपाताश्च, Nirukta of Yāska.I.1. The word is defined as सत्त्वप्रधानानि नामानि by standard grammarians; confer, compare Nirukta of Yāska.I. 1.; confer, compare also सत्त्वाभिधायकं नाम, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII.8; Vājasaneyi Prātiśākhya.VIII. 49 and commentary thereon. Panini divides words into two categories only, viz. सुबन्त and तिङन्त and includes नामन् ,उपसर्ग and निपात under सुबन्त. The Srngarapraksa defines नामन् as follows-अनपेक्षितशब्दव्युत्पत्तीनि सत्त्वभूतार्थाभिधायीनि नामानि। तानि द्विविधानि। आविष्टलिङ्गानि अनाविष्टलिङ्गानि च । The word नामन् at the end of a sasthitatpurusa compound signifies a name or Samjna e. g. सर्वनामन्, दिङ्नामन् , छन्दोनामन्; confer, compare also. Bhasavrtti on संज्ञायां कन्थोशीनरेषु P. II.4. 20 and संज्ञायां भृत्. P. III. 2.46 where the author of the work explains the word संज्ञायां as नाम्नि. The word is used in the sense of 'a collection of words' in the Nirukta, confer, compare अन्तरिक्षनामानि, अपत्यनामानि, ईश्वरनामानि, उदकनामानि, et cetera, and others |
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| nāmin(vowels) | which cause cerebralization; the ten vowels ऋ, ॠ, इ, ई, उ, ऊ, ए, ओ, ऐ, औ; confer, compare ऋकारादयो दश नामिनः स्वराः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 27, confer, compare also R.T. 94. See the word नति. The word भाविन् is used for नामिन् in the Vajasaneyi Pratisakhya; confer, compare अकण्ठ्यो भावी Vājasaneyi Prātiśākhya.I. 46; confer, compare also नामिपरो रम् Kat. I.5.12. |
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| nārāyaṇa(1) | name of a grammarian who wrote a commentary on the Mahabhsya-Pradipa; (2) a grammarian who is said to have written a gloss named Sabdabhusana on the Sutras of Panini as also some minor works named शब्दमञ्जरी, शब्दभेदनिरूपण, et cetera, and others |
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| nāsikāsthāna | a place in the nose where a nasal letter such as ङ्, ञ्, ण्, न् or म् and anusvara get a tinge of nasalization while passing through it. The yama letters e.g the nasal क्, ख् ,ग् , घ् get nasalization in the utterance of the words पलिक्किनः, चख्ख्नतुः, अग्ग्निः, घ्घ्नन्ति; confer, compare यमो नाम वर्णः प्रातिशाख्ये प्रसिद्धः S.K. on P. VIII. 2. 1. confer, compare also यमानुस्वारनासिक्यानां नासिके Vājasaneyi Prātiśākhya.I. 74, Ṛktantra Prātiśākhya. 12. |
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| ni(1) | personal ending substituted for मि (मिप्) of the 1st person. singular. in the imperative; (2) a technical term in the Jainendra Vyakarana for the term निपात of Panini. |
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| nigama | a statement in the Vedic passage; a Vedic passage; sacred tradition or Vedic Literature in general; confer, compare the frequent expression इत्यपि निगमो भवति where निगम means 'a vedic word, given as an instance'; if also means 'Veda'; confer, compare निगम एव यथा स्यात् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII. 2. 64. Durgacarya says that the word it also used in the sense of 'meaning';confer, compare तत्र खले इत्येतस्य निगमा भवन्ति Nirukta of Yāska.III.9. Durgacarya has also explained the word as गमयन्ति मन्त्रार्थान् ज्ञापयन्ति इति निगमाः, those that make the hidden meaning of the Mantras very clear. |
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| nigāra | a kind of sound which apparently is made up of a combination of three phonetic elements ह्, म् and नासिक्य. It is a peculiar sound through both the mouth and the nose, although no specific place of production is assigned to it; cf अविशेषस्थानौ संस्वांदनिगारौ। हकारमकारनासिक्या वा निगारे R.T.11. |
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| nighāta | toning down; the grave accent; the root निहन् in its various forms is used in the sense of toning down the voice and the word निघात is used in the sense of the grave accent (अनुदात्तस्वर) in the Vyakarana and Pratisakhya works; confer, compare also the words शेषनिघात, सर्वनिघात, et cetera, and others; confer, compare समानवाक्ये निघातयुष्मदस्मदादेशाः P. VIII. I.18 Vart. 5. |
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| nitya(1) | eternal, as applied to word or Sabda in contrast with sound or dhvani which is evanescent (कार्य ). The sound with meaning or without meaning,made by men and animals is impermanent; but the sense or idea awakened in the mind by the evanescent audible words on reaching the mind is of a permanent or eternal nature; confer, compare स्फोटः शब्दो ध्वनिस्तस्य व्यायामादुपजायते; confer, compare also व्याप्तिमत्त्वा्त्तु शब्दस्य Nir.I.1 ; (2) constant; not liable to be set aside by another; confer, compare उपबन्धस्तु देशाय नित्यम्, न रुन्धे नित्यम्। नित्यशब्दः प्राप्त्यन्तरानिषेधार्थः T.Pr.I.59, IV.14; (3) original as constrasted with one introduced anew such as an augment; confer, compare Taittirīya Prātiśākhya.VI.14; (4) permanently functioning, as opposed to tentatively doing so; confer, compare नित्यविरते द्विमात्रम् Ṛktantra Prātiśākhya.37; (5) unchangeable, permanent, imperishable; confer, compare अयं नित्यशब्दोस्त्येव कूटस्थेष्वविचालिषु भावेषु वर्तते M.Bh. on P. VIII. 1.4; (6) always or invariably applying, as opposed to optional; the word in this sense is used in connection with rules or operations that do not optionally apply; confer, compare उपपदसमासो नित्यसमासः, षष्ठीसमासः पुनार्वेभाषा; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.19; (7) constant,as applied to a rule which applies if another simultaneously applying rule were to have taken effect, as well as when that other rule does not take effect; confer, compare क्वचित्कृताकृतप्रसङ्गमात्रेणापि नित्यता Par. Sek. Pari 46. The operations which are nitya according to this Paribhasa take effect in preference to others which are not 'nitya', although they may even be 'para'; confer, compare परान्नित्यं बलवत् Par. Sek. Pari. 42. |
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| nityasamāsa | an invariably effective compound; the term is explained as अस्वपदविग्रहो नित्यसमासः i. e. a compound whose dissolution cannot be shown by its component words as such; e. g. the dissolution of कुम्भकारः cannot be shown as कुम्भं कारः, but it must be shown as कुम्भं करोति स: । The upapadasamasa, the gatisamsa and the dative tatpurusa with the word अर्थ are examples of नित्यसमास. |
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| nidarśana | illustration; confer, compare पर्याप्तो ह्येकः पुलाक: स्थाल्या निदर्शनाय M.Bh. on I. 4. 23 Vart. 15; cf also इला साल्हा चात्र निदर्शनानि Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 22. |
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| nipāta | a particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206. |
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| nipātana | a word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27. |
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| nipātanasvara | the accent, with which the Nipatana word is expressed in the Sutra, which is said to prevail over the accent which ordinarily should be possessed by the word; confer, compare स निपातनस्वरः प्रकृतिस्वरस्य बाधको भविष्यति M.Bh. on P.I.1.56 Vart. 23; confer, compare also M.Bh. on I.3.3, VI.1.123 et cetera, and others . |
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| nimitta(1) | the formal cause of a grammatical operation; confer, compare निमित्ताभावे नैमित्तिकस्याप्यभाव; given as a Paribhasa by many grammarians like Vyadi, Siradeva and others; confer, compare also प्रकृत्युपपदोपाधयो निमित्तं प्रत्ययेा निमित्ती M.Bh. on III.1.1 Vart. 2; (2) distinguishing sign यः प्रेक्षापूर्वकारी भवति स: अध्रुवेण निमित्तेन ध्रुवं निमित्तमुपादत्ते वेदिकां पुण्डरीकं वा, M.Bh. on I.1.26 Vart.5. |
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| nimittasaptamī | locative case, used in the sense of a cause as prescribed by निमित्तात्कर्मसंयोगे, P. II.3 36 Vart. 6 and illustrated by the usually quoted verse चर्मणि द्वीपिनं हन्ति दन्तयोर्हन्ति कुञ्जरम् । केशेषु चमरीं हन्ति सीम्नि पुष्कलको हत: M.Bh.on II.3.36 Vart. 6, also confer, compare Kāśikā of Jayāditya and Vāmana. on P. I.1.57. |
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| niyatasvara(1) | an affix whose accent is definitely given by an indicatory mute letter applied to it; confer, compare M.Bh. on I.1.3; (2) the grave accent; a syllable with a grave accent; grave vowel; confer, compare नियतस्वरोदये R.Pr.XI.25; (3) name of a Samdhi when a visarga is changed into रेफ and then omitted and the preceding vowel is lengthened; cf ह्रस्वस्याकामनियता उभाविमौ R.Pr. IV.9; confer, compare also P. VIII.3.14 and VI.3.111. |
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| niyama(1) | restriction; regulation; binding; the term is very frequently used by grammarians in connection with a restriction laid down with reference to the application of a grammatical rule generally on the strength of that rule, or a part of it, liable to become superfluous if the restriction has not been laid down; confer, compare M.Bh. on I. 1. 3, Kāśikā of Jayāditya and Vāmana. on I. 3.63, VI. 4.11; confer, compare also the frequently quoted dictum अनियमे नियमकारिणी परिभाषा; (2) limitation as contrasted with विकल्प or कामचार; confer, compare अनेकप्राप्तावेकस्य नियमो भवति शेषेष्वनियम; पटुमृदुशुक्लाः पटुशुक्लमृदव इति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2. 34 Vart. 2; (3) a regulating rule; a restrictive rule, corresponding to the Parisamkhya statement of the Mimamsakas, e. g. the rule अनुदात्तङित आत्मनेपदम् P. I.3.12; the grammarians generally take a rule as a positive injunction avoiding a restrictive sense as far as possible; confer, compare the dictum विधिनियमसंभवे विधिरेव ज्यायान्. Par. Sek. Pari. 100; the commentators have given various kinds of restrictions,. such as प्रयोगनियम,अभिधेयनियम,अर्थनियम, प्रत्ययनियम, प्रकृतिनियम, संज्ञानियम et cetera, and otherset cetera, and others; (4) grave accent or anudatta; confer, compare उदात्तपूर्वं नियतम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 9; see नियत (2). |
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| niyāmaka | limiting; limitative; confer, compare तुः क्रियते । स नियामको भविष्यति । अमेवापञ्चम्याः इति M. Bh, on II. 4.83; confer, compare also लोके निमित्तं द्विविधं दृष्टम् । कार्यस्थितौ नियामकं तदनियामकं च Par. Sek. Pari. 56. |
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| niravakāśa | possessed of no scope of, or occasion for, application; the word अनवकाश is also used in this sense. The niravakasa rules always set aside the general rules which are always present wherever they i. e. the niravakasa rules are possible to be appliedition Niravakasatva is looked upon as one of the two criteria for बाध or sublation, the other one being सामान्यविशेषभाव as illustrated by the usual maxim, known as तक्रकौण्डिन्यन्याय. See तक्रकौण्डिन्यन्याय; confer, compare also अनवकाशा हि विधयो बाधका भवन्ति Par. Sek. on Pari. 64. |
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| nirukta | name of a class of works which were composed to explain the collections of Vedic words by means of proposing derivations of those words from roots as would suit the sense. The Nirukta works are looked upon as supplementary to grammar works and there must have been a good many works of this kind in ancient times as shown by references to the writers of these viz. Upamanyu, Sakatayana,Sakapuni,Sakapurti and others, but, out of them only one work composed by Yaska has survived; the word, hence has been applied by scholars to the Nirukta of Yaska which is believed to have been written in the seventh or the eighth century B. C. i. e. a century or two before Panini. The Nirukta works were looked upon as subsidiary to the study of the Vedas along with works on phonetics ( शिक्षा ), rituals ( कल्प ), grammar (व्याकरण) prosody (छन्दस्) and astronomy(ज्योतिष)and a mention of them is found made in the Chandogyopanisad. As many of the derivations in the Nirukta appear to be forced and fanciful, it is doubtful whether the Nirukta works could be called scientific treatises. The work of Yaska, however, has got its own importance and place among works subsidiary to the Veda, being a very old work of that kind and quoted by later commentators. There were some glosses and commentary works written upon Yaska's Nirukta out of which the one by Durgacarya is a scholarly one.It is doubtful whether Durgacarya is the same as Durgasimha, who wrote a Vrtti or gloss on the Katantra Vyakarana. The word निरुक्त is found in the Pratisakhya works in the sense of 'explained' and not in the sense of derived; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV 6; V.Pr. IV. 19, 195. |
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| nirdeśa | mention, actual statement; the word is often used in the Mahabhasya in sentences like स तथा निर्देशः कर्तव्यः, निर्देशं कुरुते et cetera, and others; confer, compare also V.Pr. I. 36;confer, compare also the maxim तस्मिन्निति निर्दिष्टे पूर्वस्य P. I.1.66 and Vājasaneyi Prātiśākhya.I. 134; confer, compare also अवश्यं कयाचिद्विभक्त्या केनचिद्वचनेन निर्देशः कर्तव्यः M.Bh. on P. I. 2. 39 Vart. 1. Sometimes the mention or exhibition made by a word shows the particular type of word; confer, compare Durghata Vrtti on P. I. 2. 6 and VII. 4. 73 as also Kāśikā of Jayāditya and Vāmana. on P. IV. 3. 11 and V. 2. 20. |
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| nirdhāraṇa(1) | selection of one or some out of many; confer, compare जातिगुणाक्रियाभिः समुदायादेकदेशस्य पृथक्करणं निर्धारणम् । मनुष्याणां मनुष्येषु वा क्षत्रियः शूरतमः Kāśikā of Jayāditya and Vāmana. on P. II.2.10 as also on II.3.4l; (2) determined or definite sense to the exclusion of another, generally on the strength of the indeclinable एव which is expressed or understood. The word नेिर्धारण is used for अवधारण in this sense; confer, compare यत एवकारस्ततोन्यत्रावधारणम् a maxim used as a Paribhasa by some grammarians; cf; also धातोस्तन्निमित्तस्यैव । धात्ववधारणं यथा स्यात्तन्निमित्तावधारणं मा भूदिति Kāśikā of Jayāditya and Vāmana. on P. VI. 1.81. |
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| nirbaddha | separated,dissociated, disconnected; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः Nirukta of Yāska.I.3. |
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| nirvartya | one of the many kinds of karman or object governed by a transitive verb or root, which has got the nature of being produced or brought into existence or into a new shape; confer, compare त्रिविधं कर्म निर्वर्त्य विकार्य प्राप्यं चेति । निर्वर्त्य तावत् कुम्भकारः नगरकारः। The word निर्वर्त्य is explained as यदसज्जन्यते यद्वा प्रकाश्यते तन्निर्वर्त्यम् । कर्तव्यः कटः । उच्चार्यः शब्दः Sr. Prakasa; confer, compare also Vakyapadiya III.7.78; confer, compare also इह हि तण्डुलानोदनं पचतीति द्व्यर्थः पचिः । तण्डुलान्पचन्नोदनं निर्वर्तयति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.49. For details see the word कर्मन्; also see M.Bh. on I.4.49. |
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| nivāta | sometimes used for निघात or the grave accent. |
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| nivṛtti(1) | cessation of recurrence of a word or words from a rule to a subsequent rule or rules; non-application of a rule consequent upon the cessation of recurrence or anuvrtti cf; न ज्ञायते केनाभिप्रायेण प्रसजति केन निवृत्तिं करोति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. 1.1.44 Vart.8. confer, compare also एकयोगनिर्दिष्टानां सह वा प्रवृत्तिः सह वा निवृत्तिः Kat. Par. Vr. Pari. 9; (2) cessation or removal; confer, compare न च संज्ञाया निवृत्तिरुच्यते । स्वभावतः संज्ञा संज्ञिन; प्रत्याय्य निवर्तन्ते । तेन अनुबन्धानामपि निवृत्तिर्भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.1. Vart. 7; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1. 3 et cetera, and others; confer, compare also the usual word उदात्तनिवृत्तिस्वरः. |
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| nivṛttisthāna | places where the substitutes गुण and वृद्धि do not apply ; weak terminations; kit or nit affixes in Panini's grammar; confer, compare अथाप्यस्तेर्निवृत्तिस्थानेष्वादिलेापो भवति । स्तः सन्तीति । Nirukta of Yāska.II. 1. The word संक्रम is also used in this sense by ancient grammarians. |
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| niṣṭhita | also निःष्ठित completed, accomplished; used in connection with a grammatically formed word by applying affixes to the bases; confer, compare अङ्गवृत्ते पुनर्वृत्तावविधिर्निष्ठितस्य Siradeva Pari. 94, where Siradeva has explained the word निष्ठित as प्रयोगार्ह-अङ्ग. |
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| nihita | separated with the intervention of a consonant. The word is used in connection with the detached first part of a compound word not followed immediately by a vowel; confer, compare अनिहतं अव्यवहितम् Uvvata on Vājasaneyi Prātiśākhya.V. 30. |
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| nīca | a term used for the grave accent or for the vowel, accented grave; confer, compare स्वरितयोर्मध्ये यत्र नीचं स्यात् Taittirīya Prātiśākhya.XIX. 1. उन्नीचे मे नीचमुच्चात् Ṛktantra Prātiśākhya. 54, 55 confer, compare also Vājasaneyi Prātiśākhya.I. 111. |
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| nuk | augment न् (l) affixed to the words अन्तर्वत् and पतिवत् before the feminine affix ङीप् e. g. अन्तर्वत्नी, पतिवत्नी, confer, compare P. IV. 1.32; (2) affixed to the root ली before the causal affix णिच् , e. g. विलीनयति, confer, compare P. VII. 3.39; (3) affixed to the reduplicative syllable of roots ending in a nasal consonant and having the penultimate अ as also of the roots जप्, जभ् , दह् , दश्, भञ्ज्, पश्, चर्, and फल् in the intensive; e. g. जङ्गम्यते, तन्तन्यते, यंयमीति, जङ्गमीति, जञ्जप्यते, दन्दह्यते, दन्दशीति. चञ्चूर्यते, पम्फु लीति confer, compare P. VII 4.85, 86, 87. |
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| nuṭ | augment न् prefixed (l) to the genitive case plural ending in अाम् after a crude base ending in a short vowel, or in ई or ऊ of feminine bases termed nadi, or in अा of the feminine affix ( टाप् डाप् or चाप्); e g. वृक्षाणाम्, अग्नीनाम् , कर्तॄणाम् , कुमारीणाम् , मालानाम् et cetera, and others; confer, compare P. VII.1.54; (2) to the affix अाम् after numerals termed षट् and the numeral चतुर् as also after the words श्री, ग्रामणी and गो in Vedic Literature, e. g. षण्णाम् , पञ्चानाम् , चतुर्णाम्, श्रीणाम्, ग्रामणीनाम्, गोनाम्; confer, compare P. VII.1.55,56, 57; (3) to the part of a root possessed of two consonants, as also of the root अश् of the fifth conjugation after the reduplicative syllable ending in अा, which is substituted for अ; exempli gratia, for example अानञ्ज, व्यानशे; confer, compare P.VII.4. 71,72; (4) to the affix मतुप् after a base ending in अन् as also to the affixes तरप् and तमप् after a base ending in न् in Vedic Literature, exempli gratia, for example मूर्धन्वती, अक्षण्वन्तः, सुपथिन्तरः et cetera, and others;confer, compare P. VIII. 2.16, 17: (5) to the initial vowel of the second member of a compound having अ of नञ् as the first member; e. g. अनघः, confer, compare P.VI. 3.74; (6) to any vowel after न् which is preceded by a short vowel and which is at the end of a word exempli gratia, for example कुर्वन्नास्ते, confer, compare P. VIII. 3.32. |
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| num | augment न् inserted after the last vowel (1) of a root given in the Dhātupātha as ending with mute इ; exempli gratia, for example निन्दति, क्रन्दति, चिन्तयति, जिन्वति et cetera, and others; confer, compare P VII.1.58; (2) of roots मुच् and others before the conjugational sign अ ( श ); e. g. मुञ्चति, लुम्पति; confer, compare P. VII.1.59; (3) of the roots मस्ज्, नश्, रध्, जभ् and लभ् under certain specified conditions, exempli gratia, for exampleमङ्क्त्वा, नंष्टा, रन्धयति, जम्भयति, लम्भयति, आलम्भ्यः et cetera, and others confer, compare P.VII. 1.60-69; (4) of declinable bases marked with the mute indicatory letter उ, ऋ or ऌ as also of the declinable wording अञ्च् from the root अञ्च् and युज्, exempli gratia, for exampleभवान्, श्रेयान् , प्राङ्, युङ्, confer, compare Kās. on P. VII.1. 70, 71; (5) of the declinable base in the neuter gender, ending with a vowel or with any consonant excepting a semivowel or a nasal, before a case-ending termed Sarvanāmasthāna; exempli gratia, for example यशांसि, वनानि, जतूनि et cetera, and others, confer, compare Kās. on VII.1.72; (6) of the declinable base in the neuter gender, ending with इ, उ,ऋ or ऌ before a case-ending beginning with a vowel; exempli gratia, for example मधुने, शुचिने et cetera, and others, confer, compare Kās, on P. VII.1.73; (7) of the affix शतृ ( अत् of the present tense. participle.) under certain conditions याती यान्ती; पचन्ती, सीव्यन्ती, confer, compare I .VII.78-8 : (8) of the word अनडुह् before the nominative case. and vocative case. singular. affix सु;exempli gratia, for example अनड्वान् , हे अनड्वन्, confer, compare P. VII.1. 82; (9) of the words दृक्, स्ववस् and स्वतवस् before the nominative case. and vocative case.singular.affix सु in Vedic Literature, e. g. यादृङ्, स्ववान् , स्वतवान् , confer, compare P.VII.1.83. |
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| nemaspṛṣṭa | partly touched, half touched; semi-contacted; a term used for sibilants and hissing sounds. |
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| naipātika | accessory; accidental; निपातात् अागतानि. |
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| nyaṅkvādi | a class of words headed by the word न्यङ्कु, which are formed by means of the substitution of a guttural consonant in the place of a consonant of any other class belonging to the root from which these words are formed; exempli gratia, for example न्यङ्कुः मद्गुः, भृगुः et cetera, and others; confer, compare Kās, on P.VII.3. 53. |
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| nyavagraha | also नीचावग्रह, the vowel at the अवग्रह or end of the first member of a compound word which has got a grave accent; e. g. the vowel ऊ of नू in तनूनप्त्रे; confer, compare उदाद्यन्तो न्यवग्रहस्तथाभाव्यः Vājasaneyi Prātiśākhya.I. 120. See ताथाभाव्य. |
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| nyāya | maxim, a familiar or patent instance quoted to explain similar cases; confer, compare the words अग्नौकरवाणिन्याय Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II 2.24, अपवादन्याय Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 3.9, अविरविकन्याय Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1. 88, 89, IV. 2.60, IV.3.131, V. 1.7, 28, VI 2. 11 ; कुम्भीधान्यन्याय M.Bh. on P.I. 3.7, कूपखानकन्याय M.Bh. I. 1. Āhnika 1, दण्डिन्याय M.Bh. on P. VIII.2.83, नष्टाश्वदग्धरथन्याय Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.50 प्रधानाप्रधानन्याय M.Bh.on P.II.1.69,VI. 3. 82, प्रासादवासिन्याय Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I . 1.8, मांसकण्टकन्याय M.Bh. on P.I.2.39, लट्वानुकर्षणन्याय M.Bh. on Siva Sūtra 2 Vārttika (on the Sūtra of Pāṇini). 5, शालिपलालन्याय M.Bh on P. 1.2.39,सूत्रशाटकन्याय M.Bh. on P. I.3. 12. The word came to be used in the general sense of Paribhāsās or rules of interpretation many of which were based upon popular maxims as stated in the word लोकन्यायसिद्ध by Nāgesa. Hemacandra has used the word न्याय for Paribhāsa-vacana. The word is also used in the sense of a general rule which has got some exceptions, confer, compare न्यायैर्मिश्रानपवादान् प्रतीयात् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) which lays down the direction that 'one should interpret the rule laying down an exception along with the general rule'. |
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| nyāyaratnamañjūṣā | a work dealing with Vyākarana Paribhāsas or maxims as found in Hemacandra's system of grammar, written bv Hemahamsaganin, a pupil of Ratnasekhara, in 1451. The author has written a commentary also on the work, named Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa.. |
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| nyāyasaṃgraha | a work enumerating the Paribhāsas in Hemacandra's grammar, numbering 140 nyāyas out of which 57 nyāyas are said to have been given by Hemacandra himself at the end of his comment बृहद्वृत्ति on his Śabdānuśāsana. The work is written by हेमहंसगणि who has added a commentary to it called Nyayārthamaňjūșa by him, which is also known by the name न्यायरत्नमञ्जूषा which see a reference to some preceding word, not necessarily on the same page.. |
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| nyāsa(1) | literally position, placing;a word used in the sense of actual expression or wording especially in the sūtras; confer, compare the usual expression क्रियते एतन्न्यास एव in the Mahābhāșya, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.11, 1.1.47 et cetera, and others; (2) a name given by the writers or readers to works of the type of learned and scholarly commentaries on vŗitti-type-works on standard sūtras in a Śāstra; e. g. the name Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. is given to the learned commentaries on the Vŗtti on Hemacandra's Śabdānuśasana as also on the Paribhāşāvŗtti by Hemahamsagani. Similarly the commentary by Devanandin on Jainendra grammar and that by Prabhācandra on the Amoghāvŗtti on Śākatāyana grammar are named Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa.. In the same way, the learned commentary on the Kāśikāvŗtti by Jinendrabuddhi, named Kāśikāvivaranapaňjikā by the author, is very widely known by the name Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa.. This commentary Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. was written in the eighth century by the Buddhist grammarian Jinendrabuddhi, who belonged to the eastern school of Pānini's Grammar. This Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. has a learned commentary written on it by Maitreya Rakșita in the twelfth century named Tantrapradipa which is very largely quoted by subsequent grammarians, but which unfortunately is available only in a fragmentary state at present. Haradatta, a well-known southern scholar of grammar has drawn considerably from Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. in his Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta., which also is well-known as a scholarly work. |
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| p(1) | first consonant of the labial class of consonants possessed of the properties श्वासानुप्रदान, अघोष, and कण्ठविवृतत्व; ( 2 ) प् applied as a mute letter to a suffix, making the suffix accented grave (अनुदात्त). |
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| pa,pakāra | the consonant प्, the vowel अ and the affix कार being added for facility of understanding and pronunciation; cf T.Pr. I. 17, 21 ; प is also used as a short term for consonants of the fifth class (पवर्ग); confer, compare Taittirīya Prātiśākhya.1.27; Vājasaneyi Prātiśākhya.I. 64 and Ṛktantra Prātiśākhya. 13. |
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| pakṣa | alternative view or explanation presented by, or on behalf of, a party ; one of the two or more way of presenting a matter. The usual terms for the two views are पूर्वपक्ष and उत्तरपक्ष, when the views are in conflict. The views, if not in conflict, and if stated as alternative views, can be many in number, e. g. there are seven alternative views or Pakșas re : the interpretation of the rule इको गुणवृद्धी; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.3; confer, compare also सर्वेषु पक्षेषु उपसंख्यानं कर्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64. |
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| pañcapadī | a term used in the AtharvaPrātiśākhya for the strong case affixes viz. the nominative case affixes and the accusative singular. and dual affixes; confer, compare चत्वारि क्षैप्रञ्च पञ्चपद्यामन्तोदात्तादीनि यात् Atharvaveda Prātiśākhya. I. 3.14. The term corresponds to the Sarvanāmasthāna of Pāņini, which is also termed सुट् ; confer, compare सुडनपुंसकस्य P. I. 1.43. |
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| pañcama | the fifth consonant of the five classes of consonants; the nasal consonant, called also वर्गपञ्चम; confer, compare यथा तृतीयास्तथा पञ्चमा आनुनासिक्यवर्जम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.9 Vārttika (on the Sūtra of Pāṇini). 2. |
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| pañcamīnirdeśa | statement by the abla-tive case, confer, compare डः सि धुट् P. VIII. 3.29;confer, compare उभयनिर्देशे पञ्चमीनिर्देशे; बलीयान् e. g. ङमो ह्रस्वादचि ङमुण्नित्यम् P. VIII. 3.32, Par. Sek. Pari. 70; confer, compare also उभयानिर्देशे विप्रतिषेधात्पञ्चमीनिर्देशः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I. 1.67 Vārttika (on the Sūtra of Pāṇini). 3. |
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| pañcālapadavṛtti | the usage or the method of the Pañcālas; the eastern method of euphonic combinations, viz. the retention of the vowel अ after the preceding vowel ओ which is substituted for the Visarga; e. g. यो अस्मै; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 12; Taittirīya Prātiśākhya.XI. 19. This vowel अ which is retained, is pronounced like a short ओ or अर्धओकार by the followers of the Sātyamugri and Rāņāyaniya branches of the Sāmavedins; confer, compare commentary on Taittirīya Prātiśākhya.XI. 19 as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Āhnika 1. |
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| paṇḍita | writer of Citprabhā, a commentary on the Paribhāșenduśekhara. A commentary on the Laghuśabdenduśekhara is also ascribed to him. He was a Gauda Brāhmaņa whose native place was Kurukșetra. He lived in the beginning of the nineteenth century. |
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| patañjali | the reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य. |
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| pada | a word; a unit forming a part of a sentence; a unit made up of a letter or of letters, possessed of sense; confer, compare अक्षरसमुदायः पदम् । अक्षरं वा । V.Pr. VIII. 46, 47. The word originally was applied to the individual words which constituted the Vedic Samhitā; confer, compare पदप्रकृतिः संहिता Nir.I.17. Accordingly, it is defined in the Vājasaneyi Prātiśākhya as ' अर्थः पदम् ' (Vājasaneyi Prātiśākhya.III. 2) as contrasted with ' वर्णानामेकप्राणयोगः संहिता ' (V.Pr.I.158). The definition ' अर्थः पदम् ' is attributed to the ancient grammarian 'Indra', who is believed to have been the first Grammarian of India. Pāņini has defined the term पद as ' सुप्तिङन्तं पदम् ' P.I.4.14. His definition is applicable to complete noun-forms and verb-forms and also to prefixes and indeclinables where a case-affix is placed and elided according to him; confer, compare अव्ययादाप्सुपः P. II. 4. 82. The noun-bases before case affixes and taddhita affix. affixes, mentioned in rules upto the end of the fifth adhyāya, which begin with a consonant excepting य् are also termed पद by Pāņini to include parts of words before the case affixes भ्याम् , भिस्, सु et cetera, and others as also before the taddhita affix. affixes मत्, वत् et cetera, and others which are given as separate padas many times in the pada-pātha of the Vedas; confer, compare स्वादिष्वसर्वनामस्थाने P. I. 4. 17. See for details the word पदपाठ. There are given four kinds of padas or words viz. नाम, अाख्यात, उपसर्ग and निपात in the Nirukta and Prātiśākhya works; confer, compare also पदमर्थे प्रयुज्यते, विभक्त्यन्तं च पदम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 64 Vārttika (on the Sūtra of Pāṇini). 19, वर्णसमुदायः पदम् M.Bh. on I.1.21 Vārttika (on the Sūtra of Pāṇini). 5, पूर्वपरयोरर्थोपलब्धौ पदम् Kātantra vyākaraṇa Sūtra.I.1.20, पदशब्देनार्थ उच्यते Kaiyata on P.I.2.42 Vārttika (on the Sūtra of Pāṇini). 2; confer, compare also पद्यते गम्यते अर्थः अनेनेति पदमित्यन्वर्थसंज्ञा Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P.III. 1.92. The verb endings or affixs ति, तस् and others are also called पद. The word पद in this sense is never used alone, but with the word परस्मै or अात्मने preceding it. The term परस्मैपद stands for the nine affixes तिप्, तस्, ...मस्,while the term आत्मनेपद stands for the nine affixes त, आताम् ... महिङ्. confer, compare ल: परमैपदम्, तङानावात्मनेपदम्. It is possible to say that in the terms परस्मैपद and अात्मनेपद also, the term पद could be taken to mean a word, and it is very likely that the words परस्मैपद and अात्मनेपद were originally used in the sense of 'words referring to something meant for another' and 'referring to something meant for self' respectively. Such words, of course, referred to verbal forms, roughly corresponding to the verbs in the active voice and verbs in the passive voice. There are some modern scholars of grammar, especially linguists, who like to translate परस्मैपद as 'active voice' and आत्मनेपद as ' passive voice'. Pāņini appears, however, to have adapted the sense of the terms परस्मैपद and आत्मनेपद and taken them to mean mere affixes just as he has done in the case of the terms कृत् and तद्धित. Presumably in ancient times, words current in use were grouped into four classes by the authors of the Nirukta works, viz. (a) कृत् (words derived from roots)such as कर्ता, कारकः, भवनम् et cetera, and others, (b) तद्धित (words derived from nouns ) such as गार्ग्यः , काषायम् , et cetera, and others, (c) Parasmaipada words viz. verbs such as भवति, पचति, and (d) Ātmanepada words id est, that is verbs like एधते, वर्धते, et cetera, and othersVerbs करोति and कुरुते or हरति and हरते were looked upon as both परस्मैपद words and आत्मनेपद words. The question of simple words, as they are called by the followers of Pāņini, such as नर, तद् , गो, अश्व, and a number of similar underived words, did not occur to the authors of the Nirukta as they believed that every noun was derivable, and hence could be included in the kŗt words. |
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| padakāṇḍa(1) | a term used in connection with the first section of the Vākyapadīya named ब्रह्मकाण्ड also, which deals with padas, as contrasted with the second section which deals with Vākyas; (2) a section of the Așțadhyāyī of Pāņini, which gives rules about changes and modifications applicable to the pada, or the formed word, as contrasted with the base (अङ्ग) and the suffixes. The section is called पदाधिकार which begins with the rule पदस्य P.VIII.1.16. and ends with the rule इडाया वा VIII. 3. 54. |
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| padakāra | literally one who has divided the Samhitā text of the Vedas into the Pada-text. The term is applied to ancient Vedic Scholars शाकल्य, आत्रेय, कात्यायन and others who wrote the Padapātha of the Vedic Samhitās. The term is applied possibly through misunderstanding by some scholars to the Mahābhāsyakāra who has not divided any Vedic Samhitā,but has, in fact, pointed out a few errors of the Padakāras and stated categorically that grammarians need not follow the Padapāțha, but, rather, the writers of the Padapāțha should have followed the rules of grammar. Patañjali, in fact, refers by the term पदकार to Kātyāyana, who wrote the Padapātha and the Prātiśākhya of the Vājasaneyi-Samhitā in the following statement--न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम्। यथालक्षणं पदं कर्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.1. 109; VI. 1. 207; VIII. 2.16; confer, compare also अदीधयुरिति पदकारस्य प्रत्याख्यानपक्षे उदाहरणमुपपन्नं भवति ( परिभाषासूचन of व्याडि Pari. 42 ) where Vyādi clearly refers to the Vārtika of Kātyāyana ' दीधीवेव्योश्छन्दोविषयत्वात् ' P. I. 1.6 Vārttika (on the Sūtra of Pāṇini). I. The misunderstanding is due to passages in the commentary of स्कन्दस्वामिन् on the Nirukta passage I. 3, उब्वटटीका on ऋक्प्रातिशाख्य XIII. 19 and others where the statements referred to as those of Patañjali are, in fact, quotations from the Prātiśākhya works and it is the writers of the Prātiśākhya works who are referred to as padakāras by Patañ jali in the Mahābhāsya. |
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| padavidhi | an operation prescribed in connection with words ending with case or verbal affixes and not in connection with noun-bases or root-bases or with single letters or syllables. पदविधि is in this way contrasted with अङ्गविधि ( including प्रातिपदिकविधि and धातुविधि ), वर्णविधि and अक्षरविधि, Such Padavidhis are given in Pāņini's grammar in Adhyāya2, Pādas l and 2 as also in VI.1.158, and in VIII. 1.16 to VIII.3.54 and include rules in connection with compounds, accents and euphonic combinations. When, however, an operation is prescribed for two or more padas, it is necessary that the two padas or words must be syntactically connectible; confer, compare समर्थः पदविधिः P. II.1.1. |
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| padasaṃskārapakṣa | an alternative view with वाक्यसंस्कारपक्ष regarding the formation of words by the application of affixes to crude bases. According to the Padasamskāra alternative, every word is formed independently, and after formation the words are syntactically connected and used in a sentence. The sense of the sentence too, is understood after the sense of every word has been understood; confer, compare सुविचार्य पदस्यार्थं वाक्यं गृह्णन्ति सूरयः Sira. on Pari. 22. According to the other alternative viz. वाक्यसंस्कारपक्ष, a whole sentence is brought before the mind and then the constituent individual words are formed exempli gratia, for example राम +सु, गम् + अ + ति । Both the views have got some advantages and some defects; confer, compare Par. Sek. Pari. 56. |
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| padādi(1) | beginning of a word, the first letter of a word; confer, compare सात्पदाद्योः P. VIII.3.111; confer, compare also स्वरितो वानुदात्ते पदादौ P. VIII.2.6. Patañjali, for the sake of argument has only once explained पदादि as पदादादिः confer, compare M.Bh.on I. 1. 63 Vāŗt. 6; (2) a class of words headed by the word पद् which is substituted for पद in all cases except the nominative case. and the acc. singular and dual; this class, called पदादि, contains the substitutes पद् , दत्, नस् et cetera, and others respectively for पाद दन्त, नासिका et cetera, and others confer, compare Kās on P. VI. 1.63; (3) the words in the class, called पदादि, constiting of the words पद्, दत्, नस्, मस् हृत् and निश् only, which have the case affix after them accented acute; confer, compare P. VI. 1.171. |
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| padārtha | meaning of a word, signification of a word; that which corresponds to the meaning of a word; sense of a word. Grammarians look upon both-the generic notion and the individual object as Padārtha or meaning of a word, and support their view by quoting the sūtras of Pāņini जात्याख्यायामेकस्मिन् बहुवचनमन्यतरस्याम् I. 2.58 and सरूपाणामेकशेष एकविभक्तौ I. 2.64; confer, compare किं पुनराकृतिः पदार्थ अाहोस्विद् द्रव्यम् । उभयमित्याह । कथं ज्ञायते । उभयथा ह्याचार्येण सूत्राणि प्रणीतानि । अाकृतिं पदार्थे मत्वा जात्याख्यायामित्युच्यते | द्रव्यं पदार्थे मत्वा सरूपाणामित्येकशेष अारभ्यते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in I. 1. first Āhnika. In rules of grammar the meaning of a word is generally the vocal element or the wording, as the science of grammar deals with words and their formation; confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा, P. I. 1. 68. The possession of vocal element as the sense is technically termed शब्दपदार्थकता as opposed to अर्थपदार्थकता; confer, compare सोसौ गोशब्दः स्वस्मात्पदार्थात् प्रच्युतो यासौ अर्थपदार्थकता तस्याः शब्दपदार्थकः संपद्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.44 V. 3. The word पदार्थ means also the categories or the predicaments in connection with the different Śāstrās or lores as for instance, the 25 categories in the Sāmkhyaśāstra or 7 in the Vaiśeșika system or 16 in the NyayaŚāstra. The Vyākaranaśāstra, in this way to state, has only one category the Akhandavākyasphota or the radical meaning given by the sentence in one strok |
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| padya | forming a part of a word or pada; confer, compare उपोत्तमं नानुदात्तं न पद्यम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 29; confer, compare also पूर्वपद्यः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 30. The word is used in this sense ( पदावयव ) mostly in the Prātiśākhya works. The word is used in the sense of पादसंपन्न, made up of the feet (of verses), in the Rk Prātiśākhya in contrast with अक्षर्य, made up of syllables. In this sense the word is derived from the word पाद; confer, compare पद्याक्षर्ये स उत्थितः R. Pr, XVIII. 3. |
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| para(l) | subsequent,as opposed to पूर्व or prior the word is frequently used in grammar in connection with a rule or an operation prescribed later on in a grammar treatise; confer, compare विप्रतिषेधे परं कार्यम् P. I. 4. 2; ( 2 ) occurring after ( something ); confer, compare प्रत्ययः परश्च P. III. 1.1 and 2; confer, compare also तत् परस्वरम् T.Pr. XXI.2.(3)The word पर is sometimes explained in the sense of इष्ट or desired, possibly on the analogy of the meaning श्रेष्ठ possessed by the word. This sense is given to the word पर in the rule विप्रातिषेधे परं कार्यं with a view to apply it to earlier rules in cases of emergency; confer, compare विप्रतिषेधे परं यदिष्टं तद्भवति M.Bh. on I.1.3.Vārt, 6; परशब्दः इष्टवाची M.Bh. on I. 2.5, I. 4.2. Vārttika (on the Sūtra of Pāṇini). 7; II. 1.69 et cetera, and others |
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| paraṃkāryatva | or परंकार्यत्वपक्ष the view that the subsequent संज्ञा or technical term should be preferred to the prior one, when both happen to apply simultaneously to a word. The word is frequently used in the Mahaabhaasya as referring to the reading आ काडारात् परं कार्यम् which is believed to have been an alternative reading to the reading अा कडारादेका संज्ञा;confer, compare ननु च यस्यापि परंकार्यत्वं तेनापि परग्रहणं कर्तव्यम्; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.1; also भवेदेकसंज्ञाधिकारे सिद्धम् | परंकार्यत्वे तु न सिद्ध्यति: M.Bh. on II. 1.20, II.2.24. |
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| parakrama | a term used in the Praatisaakhya works for'doubling' of a consonant; | confer, compare सान्तःस्थादौ धारयन्तः परक्रमम् | Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XIV. 23. |
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| paragrahaṇa | the use of the word पर;insertion of the word पर in a rule; confer, compare तेनापि परग्रहणं कर्तव्यम् : M.Bh. on I.4.1; confer, compare also परग्रहृणमनर्थकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.2. |
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| paranipāta | literallyplacing after; the placing of a word in a compound after another as contrasted with पूर्वनिपात . A subordinate word is generally placed first in a compound, confer, compare उपसर्जनं पूर्वम्; in some exceptional cases however, this general rule is not observed as in the cases of राजदन्त and the like, where the subordinate word is placed after the principal word, and which cases, hence, are taken as cases of परनिपात. The words पूर्व and पर are relative, and hence, the cases of परनिपात with respect to the subordinate word ( उपसर्जन ) such as राजद्न्त, प्राप्तजीविक et cetera, and others can be called cases of पूर्वनिपात with respect to the principal word ( प्रधान ) confer, compare परश्शता: राजदन्तादित्वात्परनिपात: Kaas. on P. II.1.39. |
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| paranimittaka | caused by something which follows; the term is used in grammar in connection with something caused by what follows; confer, compare परनिमित्तकोजादेश: पूर्वविधिं प्रति न स्थानिवत् S. K, on अचः परस्मिन्पूर्वविधौ P.I.1.57. |
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| paramaprakṛti | the most original base; the original of the original base; the word is used in connection with a base which is not a direct base to which an affix is added, but which is a remote base;confer, compare अापत्यो वा गेात्रम् | परमप्रकृतश्च अापत्यः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.IV.1.89; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). om IV.1.93,98,163. |
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| paramāṇu | a time-unit equal to one-half of the unit called अणु, which forms one-half of the unit called मात्रा which is required for the purpose of the utterance of a consonant; confer, compare परमाणु अर्धाणुमात्रा V. Pr.I.61. परमाणु, in short, is the duration of very infinitesimal time equal to the pause between two individual continuous sounds. The interval between the utterances of two consecutive consonants is given to be equivalent to one Paramanu; confer, compare वर्णान्तरं परमाणु R.T.34. |
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| parasavarṇa | cognate of the latter vowel or consonant. The word is frequently used in grammar in connection with a substitute or आदेश which is specified to be cognate ( सवर्ण ) of the succeeding vowel or consonant: confer, compare अनुस्वरस्य यथि परसवर्ण: P.VIII. 4. 58. |
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| parasparavyapekṣā | mutual expectancy possessed by two words, which is called सामर्थ्र्य in grammar. Such an expectancy is necessary between the two or more words which form a compound: confer, compare परस्परव्यपेक्षां सामर्थ्र्यमेके P.II.1.1, V.4; confer, compare also इह राज्ञ: पुरुष इत्युक्ते राजा पुरुषमपेक्षते ममायमिति पुरुषोपि राजानमपेक्षते अहृमस्य इति | M.Bh. om II.1.1. |
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| parasmaipada | a term used in grammar with reference to the personal affixs ति, त: et cetera, and others applied to roots. The term परस्मैपद is given to the first nine afixes ति, त:, अन्ति, सि, थ:, थ, मि, व: and म:, while the term आत्मनेपद is used in connection with the next nine त, आताम् et cetera, and others; confer, compare परस्मै परोद्देशार्थफलकं पदम् Vac. Kosa. The term परस्मैपद is explained by some as representing the Active_Voice as contrasted with the Passive Voice which necessarily is characterized by the Aatmanepada affixes. The term परस्मैभाष in the sense of परस्मैपद was used by ancient grammarians and is also found in the Vaarttika अात्मनेभाषपस्मैभाषयोरुपसंख्यानम् P. VI. 3.8 Vart.1 . The term परस्मैभाष as applied to roots, could be explained as परस्मै क्रियां (or क्रियाफलं) भाषन्ते इति परस्मैभाषाः and originally such roots as had their activity meant for another, used to take the परस्मैपद् affixes, while the rest which had the activity meant for self, took the अात्मनेपद affixes. Roots having activity for both, took both the terminations and were termed उभयपदिनः. |
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| parasmaibhāṣa | literally speaking the activity or क्रिया for another; a term of ancient grammarians for roots taking the first nine personal affixes only viz. ति, तः... मसू. The term परस्मैपदिन् was substituted for परस्मैभाष later on,more commonly. See परस्मैपद a reference to some preceding word, not necessarily on the same page.. The term परस्मैभाष along with अात्मनेभाष is found almost invariably used in the Dhaatupaatha attributed to Paanini; confer, compare भू सत्तायाम् | उदात्त: परस्मैभाषः | एघादय उदात्त अनुदात्तेत अात्मनभाषा: Dhatupatha. |
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| parā | the highest eternal voice or word, the highest and the most lofty of the our divisions of language (वाक), viz. परा,पश्यन्ती, मध्यमा and वैखरी, which, (परा), philosophically is identified with नाद ( व्रह्म ) or शब्दब्रह्म . It is described as वर्णादि -विशेषरहिता चेतनमिश्रा सृष्ट्युपयोगिनी जगदुपादानभूता कुण्डलिनीरूपेण प्राणिनां मूलाधारे वर्तते | कुण्डलिन्याः प्राणवायुसंयोगे परा व्यज्यते | इयं निःष्पन्दा पश्यन्त्यादयः सस्पन्दा अस्या विवर्तः । इयमेव सूक्ष्मस्फोट इत्युच्यते । |
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| parādi | initial or first of the next or succeeding word; confer, compare किं पुनरयं पूर्वान्त आहोस्वित्परादि: आहोस्त्रिदभक्त: M.Bh on P. I. 1.47 Vart. 3; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.87, IV.2. 91. |
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| parādisasvara | a consonant belonging to the succeeding vowel in sylllabication; confer, compare R.Pr.I.15. |
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| parikrama | the same as परक्रम; doubling (द्वित्व ) of a subsequent consonant as for example the doubling of स् in इर्मन् स्स्याम ; confer, compare सान्त:स्थादौ धारयन्तः परक्रमं (1. varia lectio, another reading, I. परिक्रमं) R.Pr. XIV. 23. |
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| parigraha | also परिग्रहण. (1) acceptance, inclusion; confer, compare किं प्रयोजनम् | प्रत्ययार्थे परिग्रहार्थम् M.Bh. on P.III.26.1 ; (2) repetition of a Samhita word in the Pada recital, technically named वेष्टक also; repetition of a word with इति interposed; e. g. सुप्राव्या इति सुप्रऽ अव्या: Rg Veda II.13.9, अलला भवन्तीरित्यललाSभवन्तीः Rg. IV.18.6; confer, compare परिग्रहेत्वनार्षान्तात् तेन वैकाक्षरीक्तात् | परेषां न्यास-माचारं व्यालिस्तौ चेत्स्वरौ परौ; Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 14. confer, compare also, R.Pr.XI.32,36,42. |
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| paripanna | a kind of Samdhi or coalescence characterized by the change of the consonant म् into an anusvara, as by मोनुस्वारः P. VIII. 3.23, before a sibilant or before रेफ; confer, compare रेफोष्मणोरुदययोर्मकारः अनुस्वारं तत् परिपन्नमाहुः R.Pr.IV.5; confer, compare also सम्राट्शब्द: परिसंपन्नापवाद: R.Pr.IV.7. |
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| paribhāṣā | an authoritative statement or dictum, helping (1) the correct interpretation of the rules (sūtras) of grammar, or (2) the removal of conflict between two rules which occur simultaneously in the process of the formation of words, (पदसिद्धि), or (3) the formation of correct words. Various definitions of the word परिभाषा are given by commentators, the prominent ones beingपरितो व्यापृतां भाषां परिभाषां प्रचक्षते(न्यास);or, परितो भाष्यते या सा परिभाषा प्रकीर्तिता. The word is also defined as विधौ नियामकरिणी परिभाषा ( दुर्गसिंहवृत्ति ). परिभाषा can also be briefiy defined as the convention of a standard author. Purusottamadeva applies the word परिभाषा to the maxims of standard writers, confer, compare परिभाषा हिं न पाणिनीयानि वचनानि; Puru. Pari. 119; while Haribhaskara at the end of his treatise परिभाषाभास्कर, states that Vyaadi was the first writer on Paribhaasas. The rules तस्मिन्निति निर्दिष्टे पूर्वस्य, तस्मादित्युत्तरस्य and others are in fact Paribhaasa rules laid down by Panini. For the difference between परिभाषा and अधिकार, see Mahabhasya on II.1.1. Many times the writers of Sutras lay down certain conventions for the proper interpretation of their rules, to which additions are made in course of time according to necessities that arise, by commentators. In the different systems of grammar there are different collections of Paribhasas. In Panini's system, apart from commentaries thereon, there are independent collections of Paribhasas by Vyadi, Bhojadeva, Purusottamadeva, Siradeva, Nilakantha, Haribhaskara, Nagesa and a few others. There are independent collections of Paribhasas in the Katantra, Candra, Sakatayana,Jainendra and Hemacandra systems of grammar. It is a noticeable fact that many Paribhasas are common, with their wordings quite similar or sometimes identical in the different systemanuscript. Generally the collections of Paribhasas have got scholiums or commentaries by recognised grammarians, which in their turn have sometimes other glosses or commentaries upon them. The Paribhaasendusekhara of Nagesa is an authoritative work of an outstanding merit in the system of Paninis Grammar, which is commented upon by more than twenty five scholars during the last two or three centuries. The total number of Paribhasas in the diferent systems of grammar may wellnigh exceed 500. See परिभाषासंग्रह. |
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| paribhāṣāpradīpārcis | a scholarly independent treatise on Vyakarana Paribhasas written by Udayamkara Pathaka, called also Nana Pathaka, a Nagara Brahmana, who lived at Benares in the middle of the 18th century A. D. He has also written commentaries on the two Sekharas of Naagesa. |
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| paribhāṣābhāskara(1) | a treatise on the Paribhasas in Panini's grammar written by Haribhaskara Agnihotri, son of Appajibhatta Agnihotri, who lived in the seventeenth century : (2) a treatise on Paniniparibhasas, as arranged by Siradeva, written by Sesadrisuddhi, |
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| paribhāṣāvṛtti | a general name given to an explanatory independent work on Paribhasas of the type of a gloss on a collection of Paribhasas,irrespective of the system of grammar, whether it be that of Panini, or of Katantra, or of Jainendra or of Hemacandra. The treatises of Vyadi (Panini system), Durgasimha and BhavamiSra (Katantra system), Purusottamadeva and Siradeva (Panini system), Abhyankar (Jainendra system) and others are all known by the name Paribhasavritti. |
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| paribhāṣāsegraha' | a work containing a collection of independent works on Paribhasas in the several systems of Sanskrit Grammar, compiled by M. M. K. V. Abhyankar. The collectlon consists of the following works (i) परिभाषासूचन containing 93 Paribhasas with a commentary by Vyadi, an ancient grammarian who lived before Patanjali; ( ii ) ब्याडीयपरिभाषापाठ, a bare text of 140 Paribhaasaas belonging to the school of Vyadi (iii) शाकटायनपरिभाषासूत्र a text of 98 Paribhasa aphorisms, attributed to the ancient grammarian Saka-tayana, or belonging to that school; [iv) चान्द्रपरिभाषासूत्र a text of 86 Paribhasa aphorisms given at the end of his grammar work by Candragomin; (v) कातन्त्रपरिभाषासूत्रवृत्ति a gloss on 65 Paribhas aphorisms of the Katantra school by Durgasimha; (vi) कातन्त्रपारभाषासूत्रवृत्ति a short gloss on 62 Paribhasa aphorisms of the Katantra school by Bhavamisra; (vii) कातन्त्रपरिभाषासूत्र a text of 96 Paribhasa rules belonging to the Katantra school without any author's name associated with it; (viii) कालापपरिभाषासूत्र a text of 118 Paribhasa rules belonging to the Kalapa school without any author's name associated with it; (ix) जैनेन्द्रपरिभाषावृत्ति a gloss written by M. M. K. V. Abhyankar ( the compiler of the collection), on 108 Paribhasas or maxims noticeable in the Mahavrtti of Abhayanandin on the Jainendra Vyakarana of Pujyapada Devanandin; (x) भोजदेवकृतपरि-भाषासूत्र a text of 118 Paribhasa rules given by Bhoja in the second pada of the first adhyaaya of his grammar work named Sarasvatikanthabharana; (xi) न्यायसंग्रह a bare text of 140 paribhasas(which are called by the name nyaya) given by Hema-hamsagani in his paribhasa.work named न्यायसंग्रह; (xii) लधुपरिभाषावृत्ति a gloss on 120 Paribhasas of the Panini school written by Puruso-ttamadeva; (xiii) वृहत्परिभाषावृत्ति con-taining 130 Paribhasas with a commentary by Siradeva and a very short,gloss on the commentary by Srimanasarman ( xiv ) परिभाषावृत्ति a short gloss on 140 Paribhasas of the Panini school written by Nilakantha; (xv) परिभाषाभास्कर a collection of 132 Paribhasas with a commentary by Haribhaskara Agnihotri; (xvi) bare text of Paribhasa given and explained by Nagesabhatta in his Paribhasendusekhara. The total number of Paribhasas mentioned and treated in the whole collection exceeds five hundredition |
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| parimāṇa | a word used by Panini in तदस्य परिमाणम् V.1.19 and explained by Patanjali as सर्वतो मानम् .Samkhya ( number ) is also said to be a parimana. Parimana is of two kindsनियत or definite as in the case of Khaari, drona etc; and अनियत, as in the case of Gana, Samgha, PUga, Sartha, Sena et cetera, and others The term परिमाण, in connection with the utterance of letters, is used in the sense of मात्राकाल or one mora. |
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| parokṣā | literally behind the eyes; remote; । the term is found used by ancient grammarians and also referred to in the Mahaabhaasya as referring to the perfect tense called लिट् in Paanini's grammar: confer, compare ज्ञापकात्परोक्षायां ( लिटि ) न भविष्यति । M.Bh. on P. I. 2.28: confer, compare also न व्यथते: परोक्षायाम् Kaat. III.4.21. |
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| parjanyavallakṣaṇapravṛtti | the application of a grammatical rule or operation like the rains which occur on dry land as also on the sea surface: confer, compare कृतकारि खल्वपि शास्त्रं पर्जन्यवत् । तद्यथा । पर्जन्यो यावदूनं पूर्णे च सर्वमभिवर्षति । M.Bh. on P.I. 1.29 ; VI. 1.127: cf also यथा पर्जन्यः यावदूनं पूर्णे वाभिवर्षति एवं लक्षणमपि दीर्घस्य दीर्घत्वम् । चिचीषति, बुभूषति। Vyaadi. Pari. 58, confer, compare कृतकारि शास्त्रं मेघवत् न चाकृतकारि दहनवत् Puruso. Pari. 86. |
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| paryāya(l) | serial order or succession as opposed to simultaniety ; the word is used in grammar in connection with a rule which, as the objector for the sake of argument, would like to hold and would apply by succession with respect to the rule in conflict, either before it or after it id est, that is alternatively; confer, compare पर्यायः प्रसज्येत often found used in the Mahabhaasya as for example on I.4.1 et cetera, and others: confer, compare also तृजादयः पर्यायेण भवन्ति M.Bh. on P. I. 4.2. Vaart. 3; ( 2 ) alternative word,. synonym; confer, compare अभिज्ञावचने लृट् । वचनग्रहणं पर्यायार्थम् । अभिजानासि स्मरसि बुध्यसे चेतयसे इति । Kaas. on P. III.2.112. |
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| paryāyavacana | synonym, synonymous word: confer, compare जित् पर्यायवचनत्यैव राजाद्यर्थम् । इनसभम् । ईश्वरसभम् M.Bh. on I.1.68; confer, compare also यदयं कस्यचित्पर्यायवचनस्य ग्रहणं करोति । अधिपतिदायादेति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 3.9. |
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| paryudāsa(1) | exclusion; negation with a view to exclude; one of the two senses ( प्रसज्यप्रतिषेध and पर्युदास ) of the negative particle नञ्, generally found in cases when the particle नञ् is compounded with a noun, and not used independently with a verbal form or a verbal activity ; e. g. अब्राह्मणः; अनचि च ; confer, compare अनपुंसकात् । नायं प्रसज्यप्रतिषेधो नपुंसकस्य नेति । किं तर्हि । पर्युदासोयं यदन्यन्नपुंसकादिति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.43: cf also प्रसज्यप्रतिषेधः स्यात् क्रियया सह यत्र नञ् । पयुदास: स विज्ञेयो यत्रोत्तरपदेन नञ् ॥ (2) removal in general, not by the use of a negative particle: confer, compare पाठात्पर्युदासः कर्तव्यः । शुद्धानां पठितानां संज्ञाः कर्तव्या । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.27 Vaart. 3. |
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| paśyantī | name of the second out of the four successive stages in the origination or utterance of a word from the mouth. According to the ancient writers on Phonetics, sound or word ( वाक् ) which is constituted of air ( वायु ) originates at the Mulaadhaaracakra where it is called परा. It then springs up and it is called पश्यन्ती in the second stage. Thence it comes up and is called मध्यमा in the third stage; rising up from the third stage when the air strikes against the vocal chords in the glottis and comes in contact with the different parts of the mouth, it becomes articulate and is heard in the form of different sounds. when it is called वैखरी; confer, compare वैखर्या मध्यमायाश्च पश्यन्त्याश्चैतदद्भुतम् । अनेकतीर्थभेदायास्त्रय्या वाचः परं पदम् Vaakyapadiya I. 144, and also confer, compare पश्यन्ती तु सा चलाचलप्रतिबद्धसमाधाना संनिविष्टज्ञेयाकारा प्रतिलीनाकारा निराकारा च परिच्छिन्नार्थप्रत्ययवभासा संसृष्टार्थप्रत्यवभासा च प्रशान्तसर्वार्थप्रत्यवभासा चेत्यपरिमितभेदा । पश्यन्त्या रूपमनपभ्रंशामसंकीर्ण लोकव्यवह्यरातीतम् । commentary on Vaakyapadiya I. 144. confer, compare also तत्र श्रोत्रविषया वैखरी । मध्यमा हृदयदशेस्था पदप्रत्यक्षानुपपत्त्या व्यवहारकारणम् । पश्यन्ती तु लोकव्यवहारातीता। योगिनां तु तत्रापि प्रकृतिप्रत्ययविभागावगतिरस्ति | परायां तु न इति त्रय्या इत्युक्तम् । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on चत्वारि वाक्परिमिता पदानि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. |
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| paspaśā | called also पस्पशाह्निक; name given to the first or introductory chapter ( अाह्निक ) of the Maahabhaasya of Patanjali. The word occurs first in the SiSupaalavadha of Maagha. The word is derived from पस्पश् , the frequentative base of स्पर्श to touch or to see (ancient use). Possibly it may be explained as derived from स्पश् with अप; cf . शब्दबिद्येव नो भाति राजनीतिरपस्पशा Sis.II.112. Mallinatha has understood the word पस्पश m. and explained it as introduction to a Saastra treatise; confer, compare पस्पशः शास्त्रारम्भसमर्थक उपेद्वातसंदर्भग्रन्थः । Mallinaatha on SiS. II.112. |
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| pākṣika | alternative; occurring optionally or alternatively; confer, compare पाक्षिक एष दोषः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.3.46 Vaart. 8; VI. 1.6I Vart. 4, confer, compare also पाक्षिक एक्श्रुत्यविधिर्भवति Kaas. on P. I.2.36. |
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| pāṇini | the illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition. |
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| pāṇinisūtra | called also by the name अष्टक or पाणिनीय-अष्टक; name given to the SUtras of Paanini comprising eight adhyaayaas or books. The total number of SUtras as commented upon by the writers of the Kasika and the Siddhaantakaumudi is 3983. As nine sUtras out of these are described as Vaarttikas and two as Ganasutras by Patanjali, it is evident that there were 3972 SUtras in the Astaka of Paanini according to Patanjali. A verse current among Vaiyakarana schools states the number to be 3996; confer, compare त्रीणि सूत्रसहस्राणि तथा नव शतानि च । षण्णवतिश्च सूत्राणां पाणिनिः कृतवान् स्वयम् । The traditional recital by Veda Scholars who look upon the Astadhyayi as a Vedaanga, consists of 3983 Sutras which are accepted and commented upon by all later grammarians and commentators. The SUtras of Paanini, which mainly aim at the correct formation of words, discuss declension, conjugation, euphonic changes, verbal derivatives, noun derivatives and accents. For details see Vol.VII, Vyaakarana Mahaabhaasya, D. E. Society's edition pp. 152-162. |
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| pāṇinisūtravārtika | name given to the collection of explanatory pithy notes of the type of SUtras written. mainly by Kaatyaayana. The Varttikas are generally written in the style of the SUtras, but sometimes they are written in Verse also. The total number of Varttikas is well-nigh a reference to some preceding word, not necessarily on the same page. 5000, including Varttikas in Verse.There are three kinds of Varttikas; confer, compareउक्तानुक्तदुरुक्तानां चिन्ता यत्र प्रवर्तते । तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिणः । Naagesa appears to have divided Varttikas into two classes as shown by his definition 'सूत्रेऽ नुक्तदुरुक्तचिन्ताकरत्वं वार्तिकत्वम् '. If this definition be followed, many of the Vaarttikas given in the Maahibhaasya as explaining and commenting upon the Sutras will not strictly be termed as Vaarttikaas, and their total number which is given as exceeding 5000, will be reduced to about 1400 or so. There are some manuscript copies which give this reduced number, and it may be said that only these Vārttikas were written by Kātyāyana while the others were added by learned grammarians after Kātyāyana. In the Mahābhāșya there are seen more than 5000 statements of the type of Vārttikas out of which Dr. Kielhorn has marked about 4200 as Vārttikas. At some places the Mahābhāșyakāra has quoted the names of the authors of some Vārttikas or their schools, in words such as क्रोष्ट्रीयाः पठन्ति, भारद्वाजीयाः पठन्ति, सौनागाः पठन्ति. et cetera, and others Many of the Vārttikas given in the Mahābhāșya are not seen in the Kāśikāvŗtti, while some more are seen in the Kāśikā-vŗtti, which, evidently are composed by scholars who flourished after Patańjali, as they have not been noticed by the Mahābhāșyakāra. It is very difficult to show separately the statements of the Bhāșyakāra popularly named 'ișțis' from the Vārttikas of Kātyāyana and others. For details see Vol. VII Mahābhāșya, D.E. Society's edition pp. 193-224. |
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| pāṇinisūtravṛtti | a gloss on the grammer rules of Pāņini. Many glosses were written from time to time on the Sûtras of Pāņini, out of which the most important and the oldest one is the one named Kāśikāvŗtti, written by the joint authors Jayāditya and Vāmana in the 7th century A.D. It is believed that the Kāśikāvŗtti was based upon some old Vŗttis said to have been written by कुणि, निर्लूर, चुल्लि, श्वोभूति, वररुचि and others.Besides Kāśikā,the famous Vŗtti, and those of कुणि,निर्लूर and others which are only reported, there are other Vŗttis which are comparatively modern. Some of them have been printed, while others have remained only in manuscript form. Some of these are : the Bhāșāvŗtti by Purusottamadeva, Vyākaranasudhānidhi by Viśveśvara, Gūdhārthadīpinī by Sadāsivamiśra, Sūtravŗtti by Annambhatta, Vaiyākaraņasarvasva by Dharaņīdhara, Śabdabhūșaņa by Nārāyaņa Paņdita, Pāņinisūtravŗtti by Rāmacandrabhațța Tāre and Vyākaranadīpikā by Orambhațța. There are extracts available from a Sūtravŗtti called Bhāgavŗtti which is ascribed to Bhartŗhari, but, which is evidently written by a later writer (विमलमति according to some scholars) as there are found verses from Bhāravi and Māgha quoted in it as noticed by Sīradeva's Paribhāṣāvṛttiin his vŗtti on Pari.76. Glosses based upon Pāņini Sūtras, but having a topical arrangements are also available, the famous ones among these being the Praķriyākaumudī by Rāmacandra Śeșa and the Siddhāntakaumudī by Bhațțojī Dĩkșita. The मध्यमकौमुदी and the लघुकौमुदी can also be noted here although they are the abridgments of the Siddhānta Kaumudī. There are Vŗttis in other languages also, written in modern times, out of which those written by Bōhtlingk, Basu and Renou are well-known. |
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| pāda | literally foot; the term is applied to a fourth part of a section such as अध्याय, or of a verse which is divisible into four parts or lines; cf प्रकृत्यान्तःपादमव्यपरे P. VI.1.115, also गोः पादान्ते P. VII. 1.57. |
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| pādapūraṇa | completion of the fourth part or Pāda of a stanza or verse; confer, compare सोचि लोपे चेत् पादपूरणम् P. VI.1.134, also प्रसमुपोदः पादपूरणे VIII. 1.6. As many times some particles, not with any specific or required sense, were used for the completion of a Pāda, such particles were called पाद्पूरण ; confer, compare सत्त्वाभिधायकं नाम निपातः पादपूरण: R.Pr.XII.7; also निपातस्त्वर्थासंभवे पादपूरणो भवति Vājasaneyi Prātiśākhya.VIII.50 Uvvața. |
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| pāyaguṇḍa,pāyaguṇḍe | A learned pupil of Nāgeśabhațța who lived in Vārǎņasī in the latter half of the 18th century A.D. He was a renowned teacher of Grammar and is believed to have written commentaries on many works of Nāgeśa, the famous among which are the 'Kāśikā' called also 'Gadā' on the Paribhāșenduśekhara,the'Cidasthimālā' on the Laghuśabdenduśekhara and the 'Chāyā' on the Mahābhāṣya-Pradīpoddyota by Nāgeśa.Bālambhațța Pāyaguņde, who has written a commentary on the Mitākșarā (the famous commentary on the Yajňavalkyasmŗti), is believed by some as the same as Vaidyanātha: while others say that Bālambhațța was the son of Vaidyanātha. |
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| pāraskarādigaṇa | or पारस्करप्रभृति, words headed by the word पारस्कर which have got some irregularity, especially the insertion of स् between the constituent words. For details see पारस्करप्रभृतीनि च संज्ञायाम् P. VI. 1.153 and the commentary thereon. |
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| pāriśeṣya | residual nature; the law or rule of elimination; the remaining alternative after full consideration of all the other alternatives; confer, compare विभाषा कुरुयुगन्धराभ्याम् । पारिशेष्याद्युगन्धरार्था विभाषा Kāś. on P. IV. 2.130; confer, compare also पारिशेष्यादजन्तादेव यत् सिद्धः Sira. Pari. 37. |
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| pāriṣada | literally belonging to the assembly; the term पारिषद refers to the results of the discussions held at the assemblies of specially prominent scholars or learned persons ; confer, compare सर्ववेदपारिषदं हीदं शास्त्रं (ब्याकरणम्) तत्र नैकः पन्था: शक्य आस्थातुम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1. 58; VI. 3.14. |
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| pārṣada parṣadi bhavaṃ pārṣadam | literally the interpretation or theory discussed and settled at the assembly of the learnedition The word is used in the sense of works on Nirukti or derivation of words as also works of the type of the Prātiśākhyās; confer, compare पदप्रकृतीनि सर्वचरणानां पार्षदानि Nirukta of Yāska.I. 17 and the commentary of, दुर्गाचार्यः confer, compare also पार्षदकृतिरेषा तत्रभवतां नैव लोके नान्यस्मिन्वेदे अर्ध एकारः अर्ध ओकारो वास्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1. 48: see also pp. 104, 105 Vol. VII Mahābhāsya D. E. Society's edition. See पारिषद. |
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| piṅgalācārya | an ancient scholar who is believed to be the first writer on Prosody, his work being known as छन्दःशास्त्र of पिङ्गल. Some scholars believe that he wrote a work on Phonetics which is now popularly called पाणिनीयशिक्षा. |
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| piñja | a taddhita affix. affix applied to the word तिल in the sense of fruitless, useless; confer, compare तिलान्निष्फलात् पिञ्जपेजौ IV. 2.36 Vārttika (on the Sūtra of Pāṇini). 6: confer, comparealso निष्फलस्तिलः तिलपिञ्जः तिलपेजः । Kāś. on P. IV. 2.36. |
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| pit | marked with the mute letter प् which is indicative of a grave accent in the case of affixes marked with it, as for example, the affixes तिप् , सिप् and मिप् ; confer, compare अनुदात्तौ सुप्पितौ P. III. 1.4. A Sarvadhātuka affix, marked with the mute consonant प्, in Pāņiņi's Grammar has been described as instrumental in causing many operations such as (a) the substitution of guņa; (cf P. VII. 3 84,9l). (b) the prevention of guņa in the case of a reduplicative syllable as also in the case of the roots भू and सू ( confer, compare P. VII. 3.87, 88 ); (c) the substitution of Vŗddhi, (confer, compare P. VII. 3.89, 90 ), (d) the augments इ and ई in the case of the roots तृह् and ब्रू respectively ( confer, compare P. VII. 3.92, 93, 94 ), and (e) acute accent for the vowel preceding the affix in the case of the roots भी, हृी, भृ and others ( confer, compare P. VI. 1.192 ). A short vowel (of a root) gets त् added to it when followed by a kŗt affix marked with प्: exempli gratia, for example, विजित्य, प्रकृत्य, et cetera, and others:(confer, compare P. VI. 1.71 ). |
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| pitkaraṇa | marking an affix with the mute consonant प् for several grammatical purposes; see पित्; cfपित्करणानर्थक्यं चानच्कत्वात् P. III. I. 33 Vārttika (on the Sūtra of Pāṇini).5. See पित्. |
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| pitkṛta | a grammatical operation caused by an affix marked with the mute consonant प्: confer, compare यत्तु खलु पिति ङित्कृतं प्राप्नोति ङिति च पित्कृतं केन तन्न स्यात्, M. Bh, on III. 1.-3 Vart. 7. For details see पित्. |
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| pīḍana | compression; a fault in the pronunciation of vowels and consonants caused by the compression or contraction of the place of utterance: confer, compare विहारसंहारयोर्व्यासपीडने स्थानकरणयोर्विस्तारे व्यासो नाम दोष:, संहारे संकोचने पीडनं नाम । Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 2; confer, compare also व्यञ्जनानामतिप्रयत्नेनोच्चारणं पीडनं Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 5. |
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| pu | short term for the labial consonants प्, फ्, ब्, भ् and म् as prescribed by P. 1.1.61 exempli gratia, for example ओः पुयण्ज्यपरे (P. VII. 4.80 ). |
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| puṃvadbhāva | restoration of the masculine form in the place of the feminine one as noticed in compound words, formed generally by the Karmadhāraya and the Bahuvrīhi compounds, where the first member is declinable in all the three genders; e. g. दीर्घजङ्घः. This restoration to the masculine form is also noticed before the taddhita affix. affixes तस्, तर, तम्, रूप्य, पाश, त्व as also before क्यङ् and the word मानिन्. For details, see P. VI, 3.34 to 42 and commentaries thereon. See also page 334, Vol. VII of the Pātańjala Mahābhāșya D. E. Society's edition. |
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| puṃs | masculine: a word used in grammar in the पुंलिङ्ग or the masculine gender; cf स्त्रीपुंनपुंसकेषु Br. De1. varia lectio, another reading, I. 40, confer, comparealso असरूपाणां युवस्थविरस्त्रीपुंसानां विशेषश्चाविवक्षितः सामान्यं च विवक्षितम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.68 Vārttika (on the Sūtra of Pāṇini). 1; confer, compare पुंस्प्रवाद. and पौंस्नानि नामानि. |
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| puk | the augment प् added to the roots ऋ, हृी, क्नूय् et cetera, and others as also to all roots ending in अा before the causal sign णिच् ( इ ); e. g. अर्पयति, ह्वेपयति, क्नोपयति, दापयति, et cetera, and others: confer, compare अर्त्तिह्रीब्लीरीक्नूयीक्ष्माय्यातां पुङ् णौ P. VII.3.36. |
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| puñjarāja | a famous grammarian of the 12th century who wrote a learned commentaty on a part of the Vāky apadīya of Bhartŗhari in which he has quoted passages from famous writers and grammarians such as भामह, कुन्तक, वामन, हेमचन्द्र and others. The name is found written as पुण्यराज also. |
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| punaḥprasaṅgavijñāna | occurrence or possibility of the application of a preceding grammatical rule or operation a second time again, after once it has been set aside by a subsequent opposing rule or rules in conflict; confer, compare पुनःप्रसङ्गविज्ञानात् सिद्धम् Paribhāṣenduśekhara of Nāgeśa. Pari. 39; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 4.2 Vārttika (on the Sūtra of Pāṇini). 7; confer, comparealso Puru. Pari. 40. |
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| punarukta | a passage which is repeated in the क्रमपाठ and the other Pāțhas or recitals; the word is also used in the sense of the conventional repetition of a word at the end of a chapter. The word पुनर्वचन is used also in the same sense; confer, compare यथोक्तं पुनरुक्तं त्रिपदप्रभृति त्रिपदप्रभृति । T.Pr.I.6l: confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X.8 and 10. |
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| punarvacana | use of the same word or expression, which, if noticed in the writing of the Sūtrakāra, is indicative of something in the mind of the Sūtrakāra; confer, compare अणः पुनर्वचनमपवादविषये अनिवृत्त्यर्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). of P III. 3. 12 Vārttika (on the Sūtra of Pāṇini).1; cf also पुनर्वचनमनित्यत्वज्ञापनार्थम् । Kāś. on P. I. 41" |
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| punarvidhāna | prescribing the same affix or operation again, which geneally is attended with some purpose: confer, compare ण्वुलः क्रियार्थोपपदस्य पुनर्विधानं तृजादिप्रतिषेधार्थम्, P.III. 3.10 Vārttika (on the Sūtra of Pāṇini). I ; confer, compare also पुनर्विधानसामर्थ्यात् अध्यर्धपूर्वद्विगोर्लुङ् न, Kāś. on P. V.1.57. |
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| pum. | or पुंस् masculine. It appears that both पुभ्, and पुंस् were current terms meaning 'masculine ' in ancient days. confer, compare पुमः खय्यम्परे P.VIII. 3.12. and पुंसोसुङ् P. VII. 1.89. Although पुभ् is changed to पुंस् before a word beginning with a hard consonant, still पुंस् is given as an independent word derived from the root पा confer, compare पातेर्डुम्सुन् Unādi S IV. 177; confer, compare also the expressions पुंवचन, पुंलिङ्ग and पुंयोग. |
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| purastāt | occurring beforehand, preceding: confer, compare पुरस्तादपवादा अनन्तरान् विधीन् बाधन्ते , नोत्तरान् Par. Sek. Pari. 59, also M.Bh. on VII. 2.100; confer, compare also the expression पुरस्तादुपकर्ष which means the same as अपकर्ष which is opposed to अनुवृत्ति. |
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| purāṇa | old; the word is used in the sense of old or ancient confer, compare पुराणप्रोक्तेषु ब्राह्मणकल्पेषु. P. IV. 3.105. It is also used in the sense of old mythological works; confer, compare इतिहृास: पुराणं वैद्यकं M.Bh. on Āhnika l Vart. 5. |
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| puruṣa | a grammatical term in the sense of 'person:' confer, compare करोतिः पचादीनां सर्वान् कालान् सर्वान् पुरुषान्सर्वाणि वचनान्यनुवर्तते, भवतिः पुनर्वर्तमानकालं चैकत्वं च. These persons or Purușas are described to be three प्रथम, मध्यम and उत्तम corresponding to the third second and first persons respectively in English Grammar; confer, compare also Nirukta of Yāska.VII. l and 2. |
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| puruṣasaṃjñā | the term पुरुष or person viz. the first, the second and the third; the rule prescribing the term पुरुष is तिङ्स्त्रीणि त्रीणि प्रथममध्यमोत्तमाः P. I. 4. 101: confer, compare परस्मैपदसंज्ञां पुरुषसंज्ञा बाधेत Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 4. 1 Vārttika (on the Sūtra of Pāṇini). 8. |
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| puruṣottamadeva | a famous grammarian believed to have been a Buddhist, who flourished in the reign of Lakșmaņasena in the latter half of the twelfth century in Bengal. Many works on grammar are ascribed to him, the prominent ones among which are the Bhāșāvŗtti and the Paribhāșāvŗtti, the Gaņavŗtti and the Jñapakasamuccaya and a commentary on the Mahābhāșya called Prāņapaņā of which only a fragment is available. Besides these works on grammar, he has written some lexicographical works of which Hārāvalī, Trikāņdaśeșa, Dvirūpakosa, and Ekaaksarakosa are the prominent ones. The Bhasavrtti has got a lucid commentary on it written by Srstidhara. |
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| pūraṇa | an ordinal numeral; literally the word means completion of a particular number ( संख्या ); confer, compare येन संख्या संख्यानं पूर्यते संपद्यते स तस्याः पूरणः । एकादंशानां पूरणः एकादशः । Kas, on P.V. 2.48. The word is used also in the sense of an affix by the application of which the particular number ( संख्या ) referring to an object, is shown as complete; confer, compare यस्मिन्नुपसंजाते अन्या संख्या संपद्यते स प्रत्ययार्थः Kāśikā of Jayāditya and Vāmana. on P. V.2.48. These Purana pratyayas are given in P. V. 2. 48-58, confer, compare पूरणं नामार्थः । तमाह Xतीयशव्दः । अतः पूरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.3. The word also means 'an ordinal number'; confer, compare पूरणगुणसुहितार्थसदव्ययतव्यसमानाधिकरणेन P.II.2.11. |
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| pūrvatrāsiddhavacana | the dictum of Panini about rules in his second, third and fourth quarters (Padas) of the eighth Adhyaya being invalid to (viz. not seen by) all the previous rules in the first seven chapters and the first quarter of the eighth as laid down by him in the rule पूर्वत्रासिद्धम् VIII.2.1. The rule पूर्वत्रासिद्धम् is taken also as a governing rule id est, that is अधिकार laying down that in the last three quarters also of his grammar, a subsequent rule is invalid to the preceding rule. The purpose of this dictum is to prohibit the application of the rules in the last three quarters as also that of a subsequent rule in the last three quarters, before all such preceding rules, as are applicable in the formation of a word, have been given effect to; confer, compare एवमिहापि पर्वेत्रासिद्धवचनं अादेशलक्षणप्रतिषेधार्थमुत्सर्गलक्षणभावार्थं च M.Bh. on P. VIII.2.1 Vart. 8. |
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| pūrvavidhi(1) | an operation or karya or the anterior confer, compare P. I. 1.57: cf also Mahabhasya on P. I. 1.57 cf also एकादेशः पूर्वविधौ स्थानिवत् M.Bh. on I.2.4 Vart. 2 and II. 4.62 Vart. 4; (2) an operation or a rule cited earlier in the order of sutras; confer, compare पूविधिमुत्तरो विधिर्वाधते M. Bh on P 1. 1.44 Vart. 13. |
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| pūrvavipratiṣedha | conflict of two rules where the preceding rule supersedes the latter rule, as the arrival at the correct form requires it. Generally the dictum is that a subsequent rule should supersede the preceding one; cf विप्रतिषेधे परं कार्यम् P. I. 4. 2; but sometimes the previous rule has to supersede the subsequent one in spite of the dictum विप्रतिषेधे परम्. The author of the Mahabhasya has brought these cases of the पूर्वविप्रतिषेध, which are, in fact, numerous, under the rule विप्रतिषेधे परं कार्यम् by taking the word पर in the sense of इष्ट 'what is desired '?; confer, compare इष्टवाची परशब्दः । विप्रतिषेधे परं यदिष्टं तद्भवतीति l Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.3; I.2, 5: I. 4.2: II.1.69, IV.1.85et cetera, and others confer, comparealso पूर्वविप्रतिषेधो नाम अयं र्विप्रतिषेधे परमित्यत्र परशब्दस्य इष्टवाचित्वाल्लब्धः सूत्रार्थः परिभाषारुपेण पाठ्यते Puru. Pari 108; for details see page 217 Vol. VII Mahabhasya D. E. Society's edition. |
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| pūrvasūtra | literally previous rule: a rule cited erlier in a treatise. The word is however, frequently used in the Mahabhasya in the sense of 'a rule laid down by an earlier grammarian': confer, compareवर्ण वाहुः पूर्वसूत्रे M. Bh, Ahnika 1, पूर्वसूत्रे गोत्रस्य वृद्धमिति संज्ञा क्रियते M. Bh on I. 2.68; confer, compare also M.Bh. on P.IV.1.14 Vart. 3, VI.I. 163 Vart. 1, VII.1.18, VIII. 4.7. |
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| pūrvānta | end of the previous. The word is used in connection with a vowel which is substituted for two vowels (एकादेश.). Such a substitute is looked upon as the ending vowel of the preceding word or the initial vowel of the succeeding word; it cannot be looked upon as both at one and the same time; confer, compare अन्तादिवच्च P. VI. 1. 85 and उभयत अाश्रयेण नान्तादिवत् Sira. Pari. 60; confer, compare also किं पुनरयं पूर्वान्तः अहोस्वित् परादिः अाहोस्विदभक्तः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1. 47 Vart. 3. |
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| pūrvāntasasvara | belonging to the previous vowel in syllabication; e. g. a consonant at the end of a word or the first in a consonant group ( संयोग ). |
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| pṛkta | literally mixedition The term is used in the Pratisakhya works in connection with the vowel ऋ or ऌ which is looked upon as a पृक्तस्वर being mixed with the consonant र् or ल्; confer, compare पृक्तस्वरो नाम ऋकारः ऌकारश्च रेफलकारसंपृक्तत्वात् commentary on T.Pr.XIII.16. |
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| pṛthagyogakaraṇa | framing a separate rule for a thing instead of mentioning it along with other things in the same context, which implies some purpose in the mind of the author such as anuvrtti in subsequent rules, option, and so on; confer, compare पृथग्योगकरणमस्य विधेरनित्यत्वज्ञापनार्थम् Kāśikā of Jayāditya and Vāmana. on P. I.3.7; confer, compare also Kāśikā of Jayāditya and Vāmana. on I.3.33, I. 3. 84, I.4.58, III.1.56, IV.1.16, VII. 4.33, VIII.1.52, VIII.1.74. |
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| pṛṣodarādi | a group of words, with irregularity in the coalescence of the two constituent members, collected together by Panini and mentioned together with the word पृषोदर at the head; confer, compare पृषोदरादीनि यथोपदिष्टम् P.VI. 3. 109; confer, compare also येषु लोपागमवर्णविकारः शास्त्रेण न विहिताः, दृश्यन्ते च तानि, यथोपदिष्टानि साधूनि भवन्ति । पृषोदरम् , बलाहकः, जीमूतः, पिशाचः, वृसी, मयूरः,पयोपवसनानाम्, दूढ्यः et cetera, and others Kāśikā of Jayāditya and Vāmana. on P.VI. 3.109. |
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| paunaḥpunya | frequency; repetition a sense in which the frequentative affix यङ् and in some cases the imperative mood are prescribed; confer, compareपौनःपुन्यं भृशार्थश्च क्रियासमभिहारः:S.K. on P.1II. 1.22: confer, compare also S. K on P.III.4.2. |
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| paurastyavaiyākaraṇa | a grammarian of the eastern school which is believed to have been started by जिनेन्द्रबुद्धि the writer of the gloss called न्यास on the Kasikavrtti. The school practically terminated with पुरुषोत्तमदेव and सीरदेव at the end of the twelfth century A.D. Such a school existed also at the time of Panini and Patanjali, a reference to which is found made in प्राचां ष्फ ताद्धतः P. IV. 1.17 and प्राचामवृद्धात्फिन् बहुलम् IV.1. 160 and प्राचामुपादेरडज्वुचौ च V.3.80 where the word is explained as प्राचामाचार्याणां by the writer of the Kasika. |
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| paurvāparya(1) | a relation between two operations or rules based upon their anterior and ulterior positions, which is many times taken into consideration for deciding their relative strength; (2) the order of words; cf शब्देनार्थान्वाच्यान् दृष्ट्वा बुद्धौ कुर्यात् पौर्वापर्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P 1.4.109 Vart. 10 cf also पौर्वापर्यमकालव्यपेतं सेहिता, P. I. 4.109 Vart. 8. |
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| pauṣkarasādi | an ancient grammarian who belonged to the dynasty of पुष्करसद्, whose views are quoted by the Varttikakara and the writers of the Pratisakhya works: cf चयो द्वितीयाः शारि पौष्करसादेः P. VIII. 4.48 Vart. 3; confer, compare also व्यञ्जनपरः पौष्करसादेर्न पूर्वश्च ञकारम् Taittirīya Prātiśākhya.V: confer, compare also Taittirīya Prātiśākhya.XIII. 16; XIV. 2, XVII. 6. |
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| prakampa | depression of the voice after raising it as noticed in connection with the utterance of the svarita vowels in certain cases and in certain Vedic schools with a view to show the svarita nature of the vowel distinctly, in spite of the fact that such a depression is generally looked upon as a.fault; confer, compare असन्दिग्धान् स्वरान् ब्रूयादविकृष्टानकाम्पितान् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III.18 as also जात्योभिानिहितश्चैव क्षैप्रः प्रश्लिष्ट एव च । एते स्वराः प्रकम्पन्ते यत्रोच्चस्वरितोदयाः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 19. |
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| prakaraṇa | topic; context; a section wherein a particular subject is treated; confer, compare अर्थात् प्रकरणाद्वा लोके कृत्रिमाकृत्रिमयोः कृत्रिमे संप्रत्ययो भवति M.Bh. on I. 1. 23; confer, compare also सामान्यशब्दाश्च नान्तरेण विशेषं प्रकरणं वा विशेषेष्ववतिष्ठन्ते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 2.45 Vart 9. |
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| prakaraṇagrantha | literary works in which the treatment is given in the form of topics by arranging the original sutras or rules differently so that all such rules as relate to a particular topic are found together: the Prakriykaumudi, the Siddhantakumudi and others are called प्रकरणग्रन्थs. Such works are generally known by the name प्राक्रयाग्रन्थ as opposed to वृतिग्रन्थ. |
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| prakarṣa | eminence: excellence of a particular quality ; confer, compare कथं पुनरन्यस्य प्रकर्षेण अन्यस्य प्रकर्षः स्यात्: confer, compare also यद्यपि द्रव्यस्य स्वतः प्रकर्षो नास्ति तथापि गुणाक्रियास्थ: प्रक्रर्षो द्रव्य उपचर्यते , Kas on P. V. 4.1 1. |
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| prakarṣagati | preferential treatment, special consideration ; confer, compare तत्र प्रकर्षगतिर्विज्ञास्यते साधीयः यः अल्विधिः इति, M.Bh.on P.I. 1.56; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.94 Vart. 6. |
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| prakalpaka(fem. प्रकल्पिका ) | a word or expression causing a change in the nature of another word or expression which has to be taken as changed accordingly; confer, compare प्रकल्पक्रमिति चेन्नियमाभावः P.I. 1.68 Vart. 15; प्रत्ययविधिरयं न च प्रत्ययविधौ पञ्चम्यः प्रकल्पिक्रा भवन्ति M.Bh. on P.I.1.27 Vart.1,I.1. 62 Vart.7; II.2.3 Vart.1, IV. 1.60; cf also रुधादिभ्यः इत्येषा पञ्चमी शप् इति प्रथमायाः षष्ठीं प्रकल्पयिष्यति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II 2.3, Vart. 1, III.1.33. |
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| prakāra(l) | attribute, attribute which differentiates, manner, difference; differentiating description: confer, compare कंचित्प्रकारं प्राप्तः इत्थंभूत: Kāśikā of Jayāditya and Vāmana. on P.II.3.21: (2) resemblance, similarity of one thing with another with slight deficiency: confer, compare प्रकारे गुणवचनस्य । प्रक्रारो भेदः सादृश्यं च। तदिह सादृश्यं प्रकारो गृह्यते । प्रकारे वर्तमानस्य गुणवचनशब्दस्य द्वे भवतः । पटुपटुः मृदुमृदुः । अपरिपूर्णगुण इत्यर्थः । परिपूर्णगुणेन न्यूनगुणस्य उपमाने सत्येवं प्रयुज्यते Kāśikā of Jayāditya and Vāmana. on P. VIII.1.12; (3) differentiating attribute; confer, compare प्रकारवचने थाल् V. 3.23, प्रकारवचने जातीयर् V. 3.69, स्यूलादिभ्यः प्रकारवचने कन् V. 4.3 where Kasika defines the word प्रकार as सामान्यस्य भेदको विशेषः प्रकार: Ka, on V. 3.23 and 69; (4) type, confer, compare इतिशब्दः प्रकारार्थः Kāśikā of Jayāditya and Vāmana. on V. 2.93: confer, compare also अदिशब्दः प्रकारे Kāśikā of Jayāditya and Vāmana. on देवपथादिभ्यश्च P.V.3.100; cf also अादिइाब्दः प्रकारे वर्तते । देवदत्तादय आढ्याः । देवदत्तप्रकारा इत्यर्थः M.Bh. on I.3.1 Vart. 11. |
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| prakṛti(1) | material cause: confer, compare. तदर्थे विकृते: प्रकृतौ । प्रकृतिरुपादानकारणं तस्यैव उत्तरमवस्थान्तरं विकृतिः Kāśikā of Jayāditya and Vāmana.on P.V.1.12; (2) original, as opposed to modified' ( विकृति ); the original base of a word which is used in language by the addition of affixes. There are mentioned three kinds of such original words in grammar, roots ( धातु ), noun bases ( प्रातिपदिक ) and affixes (प्रत्यय). प्रकृति is defined as शास्त्रप्रक्रियक्रियाव्यवहारे प्रकृतिप्रत्ययविभागकल्पनय शब्दार्थभावनायां प्रत्ययात् प्रथममुपादानकारणामिव या उपादीयते तां प्रकृतिरिति व्यापदिशन्ति' in the Sringaraprakasa; confer, compare अपशब्दो ह्यस्य प्रकृति: । न चापशब्द: प्रकृतिः ， न ह्यपशब्दा उपदिश्यन्ते न चानुपदिष्टा प्रकृतिरस्ति । M.Bh. on Siva Sutra 2; confer, compare also कृत्प्रकृतिर्धातु: M.Bh. on P. VI. 2. 139 Vart. 2; पदप्रकृति: संहिता । पदप्रक्तीनि सर्वचरणानां पार्षदानि Nirukta of Yāska.I.17. |
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| prakṛtibhāva | phonetical maintenance of a wording without allowing any euphonic modifications as found in the case of a dual form ending in ई,ऊ or ए,as also in other specified cases; confer, compareईदूदेद्विवचनं प्रगृह्यम् and the following rules P.I. 1.11 to 19, as also प्लुतप्रगृह्या अचि नित्यम् VI.1.125 |
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| prakṛtyantara | difference in the radical base; a different radical base; confer, compare कथमुपबर्हणम् l बृहिः प्रकृत्यन्तरम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.4; cf also प्रत्ययार्थस्याव्यतिरेकात्प्रकृत्यन्तरेषु मन्यामहे धातुरेव क्रियामाहेति M.Bh. on P.I. 3.1. |
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| prakrama(l) | the place of articulation, the place of the production of sound, such as throat, chest, palate and the like; confer, compare प्रक्रम्यन्ते अस्मिन्वर्णा इति प्रक्रमः स्थानमुच्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Pradipa on सिद्धं तु समानप्रक्रमवचनात् P.I.2.30 Vart.2; (2) recital of Veda, described as क्रमपाठ confer, compare उभयथा च प्रक्रमे दोषो भवति M.Bh.on P. VIII. 4.28 confer, compare also "अष्टसु प्रक्रमेषु दोषो भवति"quoted in the Mahabhasya on P.VI. 1.172; (3) regularity in the position of words, regular order of words. |
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| prakriyākaumudī | a well-known work on Sanskrit Grammar by रामचन्द्रशेष of the 15th century, in which the subject matter of the eight chapters of Panini's grammar is arranged into several different sections forming the different topics of grammar. It is similar to, and possibly. the predecessor of, the Siddhanta Kaumudi which has a similar arrangement. The work was very popular before the Siddhinta Kaumudi was written. it has got many commentaries numbering about a dozen viz. प्रक्रियाप्रसाद, प्रक्रियाप्रकाश, प्रक्रियाप्रदीप, अमृतस्तुति, प्रक्रियाव्याकृति,निर्मलदर्पण,तत्वचन्द्र, प्रक्रियारञ्जन, प्रक्रियाविवरण and others of which the Prasada of Vitthalesa and the Prakasa of Srikrsna are the wellknown ones. |
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| prakriyākaumudīvṛtti | called also प्रक्रियाकौमुदीव्याख्या or even कृष्णपण्डिता ( वृत्ति ) written by a learned grammarian named Krsnapandita belonging to the famous Sesa family of grammarians. |
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| prakriyāprakāśa | name of the learned commentary on the प्रक्रियाकौमुदी, called also प्रक्रियाक्रौमुदीप्रक्राश by Krsnasesa, the son of Nrsimhasesa, which is, in a way an improvement upon the commentary Prasada of Vitthalesa. |
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| prakriyāprasāda | name of the scholarly commentary on Ramacandra's Prakriyakaumudi, written by Vitthalesa, the grandson of Ramachandra. |
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| pracaya(1) | a specific feature or quality ( धर्म ) of the grave (अनुदात्त) accent when a vowel, accented grave, is preceded by a स्वरित (circumflex . vowel) and is followed upon by another grave-accented vowel. These grave vowels in succession, id est, that is the grave vowels which are not followed by an acute or a circumflex vowel are uttered neither distinctly circumflex nor distinctly grave; cf also R. Pr, III.II-14. They are uttered like the acute, but slightly so; e. g. the vowels after मे and before ति in इमं मे गङ्गे' यमुने सरस्वति; confer, compare स्वरितात्संहितायामनुदात्तानां प्रचय उदात्तश्रुतिः Taittirīya Prātiśākhya.XXI.10, 11 also confer, compare P.I.2.39, where the term एकश्रुति is used for the word प्रचय; (2) the connection of one word with many words; exempli gratia, for example राज्ञो गोश्चाश्वश्च पुरुषश्च where राज्ञः is connected with गौ, अश्व and पुरुष; confer, compare प्रचये समासप्रतिषेधो: वक्तव्य: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.1 Vart, 6. |
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| praṇayata | composition ( of the original Sutra work); confer, compare द्वयमपि चैतत् प्रमाणम् । उभयथा सूत्रप्रणयनात् Kāśikā of Jayāditya and Vāmana.on P. IV.2. 117: confer, compare also Kāśikā of Jayāditya and Vāmana. on P.V.1.94 and V.4.21 . |
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| pratikrama(1) | recital in the reverse order as in some of the artificial recitations of the Samhita text such as जटा, घन et cetera, and others |
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| pratijñā pratijñāna | also; hypothesis, express tenet in a Sastra or convention: confer, compare अाडः स्थः प्रतिज्ञान इति वक्तव्यम् । अस्ति सकारमातिष्ठते । आगमौ गुणवृद्धी अतिष्ठते । विकारौ गुणवृद्धीं आतिष्ठते Mfeminine.Bh. on P.I.3. 22; cf also प्रतिज्ञानुनासिक्याः पाणिनीयाः Kāśikā of Jayāditya and Vāmana. on P.I.3.2,VII.1.1, प्रतिज्ञास्वरिताः पाणिनीयाः Kāśikā of Jayāditya and Vāmana.on P.I.3.11. |
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| pratipatti | knowledge, understanding; confer, compare तस्मादनभ्युपायः शब्दानां प्रतिपत्तौ प्रतिपदप्राठः। M.Bh. on Ahn. 1 ; also confer, compare MBh. on P. I. 1. 20. Vart.5 I.1 44,46 et cetera, and others |
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| pratipadavidhāna | express statement by a definite wording; confer, compare एवं तर्हि उभयमनेन क्रियते अपवादविषये चानिवृत्तिः उत्सर्गविषये च प्रतिपदविधानम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III 3. 12. Vart.l: confer, compare also प्रतिपदविधाना च षष्ठी न समस्येत । का पुनः षष्ठी प्रतिपदविधाना का कृद्योगा । सर्वा षष्ठी प्रतिपदविधाना शेषलक्षणां वर्जयित्वा । क्रतृकर्मणोः कृति इति या षष्ठी सा कृद्योगा; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.8 and II.2.10. |
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| pratipadokta | expressly stated as opposed to implied or suggested; confer, compare लक्षणप्रतिपदोक्तयोः प्रतिपदोक्तस्यैव ग्रहणम्,. Par. Sek.Pari.105: confer, compare also विशेषेण प्रतिपादितं प्रतिपदोक्तं Puru. Pari. 3. |
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| pratiyegin | negative counterpart;confer, compare न चान्तरेण प्रतियोगिनं स्पर्धा भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1.69. Vart. 6; also M.Bh.on VIII. 8.4 Vart. 8; corresponding term; ct. प्रथमग्रहणं च तियोग्यपेक्षत्वान्नोपयुज्यते Kāśikā of Jayāditya and Vāmana. on V. 3.1. |
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| pratirūpaka | similar in appearance: confer, compare उपसर्गविभक्तिस्वरप्रतिरूपकाश्च निपाता भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.24 Vart. 22, as also on P. III. 4.2; confer, compare उपसर्गप्रतिरूपका निपाताः, तिङन्तप्रतिरूपका निपाताः; cf also अस्ति च समासप्रतिरूपको रूढिशब्दः स्वतन्त्र इति Nyasa on P. I. 4.54. |
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| pratiloma | literally regressive; a kind of Sandhi or euphonic combination, in which the consonant precedes and the vowel comes after it; e. g. हव्यवाडग्निः; confer, compare प्रतिलोमसंधिषु व्यञ्जनानि पूर्वाणि स्वरा उत्तरे; Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 4. |
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| pratividhāna | counteraction; solving a difficulty by taking the necessary action; confer, compare अयमिदानीं स प्रतिविधानकालः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII. 4.60 Vart. 4; confer, compare also तत्र प्रातविधानं द्विर्वचननिमित्ते अचीत्युच्यते, Kāśikā of Jayāditya and Vāmana. on P. VI. 1.2; confer, compare also the usual expression प्रतिविधेयं दोषेषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.39, I. 3.10, 4.1.l etc, |
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| pratiṣedhabalīyastva | the priority of consideration given to rules laying down a prohibition, for instance, the prohibition of guna or vrddhi by the rule ङ्किति च P. I. 1.5 after giving due consideration to which, the injunctions i. e the guna and vidhi rules are to be applied; confer, compare निषेधाश्च बलीयांसः Par. Sek. Pari. 112; confer, compare also. एवमप्युभयोः सावकाशयोः प्रतिषेधबलीयस्त्वात्प्रतिषेधः प्राप्नोति, M.Bh. P. on III. 1.30. |
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| pratisaṃskaraṇa | editing with improvement, with an attempt to restore the correct version or the original text in the place of the corrupt one sometimes suitable additions and improvements are also made; e. g. चरकप्रतिसंस्करण attributed to Patanjali. |
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| pratihāra | excessive contact with the sound-producing organ which is looked upon as a fault; confer, compare वर्गेषु जिह्वाप्रथनं चतुर्षु ग्रासो मुख्ये प्रतिहारश्चतुर्थे । चतुर्थे वर्गे ( तवर्गे ) प्रतिहारः अतिप्रयत्नो नाम दोषो भवति । Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XIV.7. |
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| pratyaya | affix, suffix, a termination, as contrasted with प्रकृति the base; confer, compare प्रत्याय्यते अर्थः अनेन इति प्रत्ययः; confer, compare also अर्थे संप्रत्याययति स प्रत्ययः M.Bh. on III. 1.l Vart. 8; The word प्रत्यय is used in the Pratisakhya works in the sense of 'following' or 'that which follows', e. g. स्पर्शे चोषः प्रत्यये पूर्वपद्यः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 30 which is explained by Uvvata as उषः इत्ययं ( शब्दः ) पूर्वपदावयवः सन् स्पर्शे प्रत्यये परभूते इति यावत्; रेफिसंज्ञो भवति; Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.30; confer, compare प्रत्येति पश्चादागच्छति इति प्रत्ययः परः Taittirīya Prātiśākhya.V. 7; cf also V. Pr, III. 8. Pratyaya or the suffix is generally placed after the base; cf, प्रत्ययः, परश्च P. III. I. 1,2; but sometimes it is placed before the base; e. g. बहुपटुः confer, compare विभाषा सुपो बहुच् पुरस्तात्तु P. V. 3.68. The conjugational signs (शप् , श्यन् et cetera, and others), the signs of tenses and moods ( च्लि, सिच् , स्य, ताम् et cetera, and others) and the compound endings(समासान्त) are all called pratyayas according fo Panini's grammar, as they are all given in the jurisdiction(अधिकार) of the rule प्रत्ययः III.1.1, which extends upto the end of the fifth chapter ( अध्याय ). There are six main kinds of affixes given in grammar सुप्प्रत्यय, तिङ्प्रत्यय, कृत्प्रत्यय , तद्धितप्रत्यय, धातुप्रत्यय (exempli gratia, for example in the roots चिकीर्ष, कण्डूय et cetera, and others) and स्त्रीप्रत्यय. The word प्रत्यय is used in the sense of realization, in which case the root इ in the word त्यय means'knowing' according to the maxim सर्वे गत्यर्था ज्ञानार्थाः; confer, compare मन्त्रार्थप्रत्ययाय Nirukta of Yāska.I.15. |
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| pratyayagrahaṇaparibhāṣā | the guiding rule that when an affix ( प्रत्यय ) is given in a rule as a निमित्त (causing something), the affix denotes a word-form which begins with that to which that affix has been added and ends with the affix itself; confer, compare प्रत्ययग्रहणे यस्मात् स विहितस्तदादेस्तदन्तस्य च ग्रह्यणम् Par. Sek. Pari. 23. The rule यञियोश्च, which prescribes the affix फक् (आयन), has the word यञ् and इञ् which respectively mean यञन्त and इञन्त; in the word परमगार्ग्यायण from परमगार्ग्य the word गार्ग्य is looked upon as यञन्त to which फक् (अायन) is affixed and hence the word परमगार्ग्यायण is arrived at and not पारमगार्ग्य. |
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| pratyayadhātu | a term applied to secondary roots which are formed by adding affixes like णिच् , सन् , यङ् et cetera, and others to primary roots or by the addition of affixes like क्विप्, क्यच् , कायच् et cetera, and others to nouns; e. g. कामय, ह्यारय, चिकीर्ष, जिहीर्ष, जेघ्रीय,चेकीय, गङ्गीय, राजाय, पुत्रकाम्य et cetera, and others; confer, compare सनाद्यन्ता धातवः P.1II.. 1.32; cf also प्रत्ययधातु । गोपायति, धूपायति, ऋतीयते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 1.162 Vart.3. |
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| pratyavamarśa | reference (made to something) by a word , confer, compare ताभ्यामिति संप्रदानार्थ प्रत्यवमर्शः Kāśikā of Jayāditya and Vāmana.on P. III.4.75; confer, comparealso तन्नामिकाभ्य इति सर्वनाम्ना प्रत्ययप्रकृतेः प्रत्यवमर्शः Kāśikā of Jayāditya and Vāmana. on P.IV.1.113. |
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| pratyākhyānapakṣa | an alternative which proposes the rejection of something such as a rule or its part; confer, compare यदि प्रत्याख्यान पक्षः इदमपि प्रत्याख्यायते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 4; cf also अदीवयुरिति पदकारस्च प्रत्याख्यानपक्षे उदाहरणमुपपन्नं भवति Vyadi Pari. 42. |
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| pratyākhyānavādin | one who advocates the rejection of something, an opponent, an objector; cf प्रत्याख्यानवादी अाह-नास्त्यत्र विशेष इति Kaiy. on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.4.22 Vart. 15. |
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| pratyārambhaḥ(1) | statement after prohibition literally commencing again; inducing a person to do something after he has refused to do it by repeating the order or request for generally by beginning the appeal with the word नह; exempli gratia, for example नह भोक्ष्यसे ? नह अध्येप्यसे; confer, compare नह प्रत्यारम्भे P. VIII. 1.31 and Kasika and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. thereon. (2) commencement or laying down again in spite of previous mention; confer, compare शेषवचनात्तु योसौ प्रत्यारम्भात्कृतो बहुव्रीहिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI-3.46. |
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| pratyāsaṅga | close contact or association; तरतमयेाश्च अतिशयते अदक्षिणप्रत्यासङ्गे। प्रत्यासङ्गः प्रत्यासन्नता Vājasaneyi Prātiśākhya.V. 2. |
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| pratyāsatti | immediate proximity; close contact; the same as प्रत्यासङ्ग which see a reference to some preceding word, not necessarily on the same page.; confer, compare हेतुमण्णिचो विधिः प्रतिषेधोपि प्रत्यासत्तेस्तस्यैव न्याय्यः Kāśikā of Jayāditya and Vāmana. on P. I 3.88. confer, compare also Kāśikā of Jayāditya and Vāmana. on VII.1.95. |
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| pratyāhāra | literally bringing together; bringing together of several letters ( or words in a few cases, such as roots or nouns ) by mentioning the first and the last only for the sake of brevity; the term प्रत्याहार is generally used in connection with brief terms such as अण्, अक् , अच् , हल् and the like, created by Panini in his grammar by taking any particular letter and associating it with any mute final letter ( अनुबन्ध ) of the fourteen Sivasutras, with a view to include all letters beginning with the letter uttered and ending with the letter which precedes the ( mute ) letter. The practice of using such abbreviations was in existence before Panini, possibly in the grammar attributed to Indra. The term प्रत्याहार is not actually used by Panini; it is found in the Rk. Tantra; confer, compare प्रत्याहारार्थो वर्णोनुबन्धो व्यञ्जनम् R.T.I.3. The term appears to have come into use after Panini. Panini has not given any definition of the term प्रत्याहार. He has simply given the method of forming the Pratyaharas and he has profusely used them; confer, compare आदिरन्त्येन सहेता P. I. 1.71. The word कृञ् in P. III.1.40 and तृन् in P. II. 3.69 are used as Pratyaharas. For a list of the Pratyharas which are used by Panini see Kasika on the Maheswara Sutras. |
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| pratyāhārasūtravicāra | a short treatise explaining the pratyharas अण् , अट्, अश् et cetera, and others in the grammar of Panini; one such work is written by a southern grammarian named तिमण्णा. |
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| prathama | lit, premier, first; the word is used in connection with the personal affixes तिप् , तस्, झि ( अन्ति ) of verbal formanuscript. See the word पुरुष a reference to some preceding word, not necessarily on the same page.; confer, compare अस्तिर्भवन्तीपरः प्रथमपुरुषः अप्रयुज्यमानोप्यस्तीति । वृक्षः प्लक्षः। Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.1 and 4. The word प्रथम is used in the Pratisakhya works in the sense of the first consonants of the five vargas or groups of consonants; confer, compare प्रथमैर्द्वितीयास्तृतीयैश्चतुर्थाः Vājasaneyi Prātiśākhya.IV. 110 confer, compare प्रथमतृतीयादीनामादेशादित्वादेत्वाभावः, M.Bh. on P. VI. 4.120 Vart 3, also confer, compare Katantra I. 4.1 and Hemacandra's Śabdānuśāsana. I. 3.35. The word is also used (in the feminine gender) in the sense of the case affixes सु ( स् ), औ, जस् ( अस् ) of the nominative case. The word is also used in the sense of the premier accent उदात्त (acute); confer, compare प्रथमभाविनः उदात्तभाविनः Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 8. |
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| pradarśana | illustration; confer, compare विदांकुर्वन्तु इति । इतिकरणः प्रदर्शनार्थः न केवलं प्रथमपुरुषबहुवचनं किं तर्हि सर्वाण्येव लोड्वचनान्यनुप्रयुज्यन्ते । Kāśikā of Jayāditya and Vāmana. on P. III.1.41; confer, compare also किमर्थो योगविभागः । प्रदर्शनार्थः । Kāśikā of Jayāditya and Vāmana. on P.I.2.59. |
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| pradīpavivaraṇa | called also उद्द्योत written by the well-known grammarian Nagesabhatta of Varanasi who flourished in the first half of the eighteenth century. |
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| pradeśa | literally district; sphere of application, place of the application of a rule. The word is frequently used in this sense in the Kasika Vritti; confer, compare प्रत्ययप्रदेशाः प्रत्ययलोपे प्रत्ययलक्षणमित्येवमादयः Kāśikā of Jayāditya and Vāmana. on P. III.1.1 . confer, compare also अनुदात्तप्रदेशाः अनुदात्तौ सुप्पितौ इत्यादयः Kāśikā of Jayāditya and Vāmana. on P. I. 2.30. The word प्रदेश is also used in the sense of the place of use or utility; confer, compare संज्ञाशास्त्रस्य तु कार्यकालपक्षे न पृथग्वाक्यार्थबोधः किं तु प्रदेशवाक्येन सहैव । ... कार्यज्ञानं च प्रदेशदेश एव Par. Sek. Pari. 3. |
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| pradhāna(1) | the principal thing as opposed to the subordinate one; something which has got an independent purpose of its own and is not meant for another; प्रधानमुपसर्जनमिति च संबन्धिशब्दावेतौ M.Bh. on P. I.2.43 V.5; confer, compare also प्रधानाप्रधानयोः प्रधाने कार्यसंप्रत्ययः Par. Sek. Pari. 97; (2) predominant of main importance; confer, compare पूर्वपदार्थप्रधानोव्ययीभावः et cetera, and others Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1.6, 20, 49 II.2.6 etc; (3) primary as opposed to secondary; confer, compare गौणे कर्मणि दुह्यादेः प्रधाने नीहृकृष्वहाम् । confer, compare also प्रधानकर्मण्याख्येये लादीनाहुर्द्विकर्मणाम् । अप्रधाने दुहादीनाम् M.Bh.on I.4.51 |
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| pradhānaśiṣṭa | prominently mentioned as opposed to अन्वाचयशिष्टः confer, compare कर्तुः क्यङ् सलोपश्च । प्रधानशिष्टः क्यङ् अन्वाचयशिष्टः सलोपः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1. 11; confer, compare also प्रधानान्वाचयशिष्टयोः प्रधाने संप्रत्ययः Vyadi Pari. 67. |
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| pramāda | inadvertance, negligence; confer, compare प्रमादकृतमाचार्यस्य शक्यमकर्तुम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 2.70; confer, compare also अन्ये तु गौरादिष्वेतयेाः प्रमादपाठमाहुः Kaiy. of P. I. 1.72. Vart. 4. |
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| prayatna(1) | effort; the word is used in connection with the effort made for producing sound; confer, compare तुल्यास्यप्रयत्नं सवर्णम् P.1.1.9 these efforts are described to be of two kinds बाह्य and आभ्यन्तर of which the latter are considered in determining the cognate nature of letters ( सावर्ण्य ); confer, compareअाभ्यन्तरप्रयत्नाः सवर्णसंज्ञायामाश्रीयन्ते;Kāśikā of Jayāditya and Vāmana. on P. I. 1.9; (2) specific measure taken for a particular purpose such as marking a letter with a particular tone or accent or dividing a rule, or laying down a modificatory rule or the like; confer, compare सैवाननुवृत्तिः शब्देनाख्यायते प्रयत्नाधिक्येन पूर्वसूत्रेपि संबन्धार्थम् Kāśikā of Jayāditya and Vāmana. on P. IV. 3.22. |
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| prayoganiyama | general rules or principles laid down regarding the use of words in language and literature such as (l) a word recognised as correct should always be used, confer, compare एवमिहापि समानायामर्थगतौ शब्देन चापशब्देन च धर्मनियमः क्रियते शब्देनैवार्थोभिधेयो नापशब्देनेति । एवंक्रियमाणमभ्युदयकारि भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. I. Ahnika l, (2) never a base alone or an affix alone should be used, but always a base with the necessary affix should be used; confer, compare यावता समयः कृतो न केवला प्रकृतिः प्रयोक्तव्या न केवलः प्रत्ययः M. Bh, on P. I. 2.64 Vart. 8, also on P. III. 1.94 Vart. 3; (3) when the sense is already expressed by a word, a word repeating the sense should not be used; confer, compare उक्तार्थानामप्रयोगः. Besides these, many minor regulations of the type of Paribhasas are laid down by grammarians. For details see Paribhashasamgraha Introduction. |
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| prayogapallava | a small treatise in verses on the conjugation of roots, written by Bhavanatha Misra, son of Ramapati. |
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| prayogamukhamaṇḍana | known also by the name प्रयोगविवेक, an elementary treatise on syntax, attributed to वररुचि, who must, of course, have been different from the ancient grammarian वररुचि. |
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| prayojana | object, motive or purpose in undertaking a particular thing; the word is used although rarely, in the sense of a cause also; confer, compare इमान्यस्य प्रयोजनानि अध्येयं व्याकरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. For the advantages of the study of Vyakarana, see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. See also Vyakarana Mahabhasya Vol. VII pp.226,227, D.E. Society's edition. |
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| prayojya | that which is employed or incited or urged; the word which is the subject in the primitive construction and becomes an object in the causal construction, and as a result, which is put in the accusative case being प्रयोज्यकर्म. As, however, the प्रयोज्यकर्म originally occupies the place of the subject in the primitive construction, the term प्रयोज्यकर्ता ( प्रयोज्यश्चासौ कर्ता च ) is often used in connection with it, as contrasted with the term प्रयोजककर्ता which is used with respect to the subject in the causal construction; confer, compare इह च भेदिका देवदत्तस्य यज्ञदत्तस्य काष्ठानामिति प्रयोज्ये कर्तरि षष्ठी न प्राप्नोति । M.Bh. on P. III. 1.26 Vart. l ; confer, compare also Kaiy. on P. I. 2.65. |
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| pravacana(1) | recital of Vedic texts; confer, compare अथैके प्राहुरनुसंहितं तत् पारायणे प्रवचनं प्रशस्तम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV. 16; cf also इति प्र बाभ्रव्य उवाच च क्रमं क्रमप्रवक्ता ( बाभ्रव्यः ) प्रथमं शशंस च , Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI 33; (2) the reading of the Samhita text प्रावचनो वा यजुषि । प्रवचने भवः स्वरः प्रावचनः ; प्रवचनशब्देनार्षपाठ उच्यते 1 Vājasaneyi Prātiśākhya.I. 132. |
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| pravaṇa | circumflex accent; possessed of svarita accent; confer, compare सुर्वः प्रवण इत्येके । प्रकर्षेण वन्येत व्युत्क्षिप्यते इति प्रवणः स्वरितस्वरः Taittirīya Prātiśākhya.I. 47; confer, compare also प्रवणे यष्टव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 2.33. |
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| pravāda | a grammatical explanation; detailed explanation by citing the gender, number, krt affix, taddhita affix.affix and the like: confer, compare लिङ्गसंख्यातद्धितकृतरूपभेदाः प्रवादाः । पाण्यादिशब्दानां प्रवादेषु प्रथमो (original) नकारो णत्वमाप्नोति स च प्राकृतः । Taittirīya Prātiśākhya.XIII. 9. The word is explained as a change in the form of a word, as for instance, by the substitution of स् for विसर्ग where विसर्ग is, in fact, expected; confer, compare कबन्धं पृथु इत्येतेषां पदानां प्रवादा रूपभेदा उदये परत्रावस्थिताः दिव इत्येतस्य उपचारं जनयन्ति । यथा दिवस्कबन्धम् , दिवस्पृथुः Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 22; confer, compare also प्रवादाः षडितः परे, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IX. 18. In the Nirukta, the word is used in the sense of 'distinct mention'; confer, compare एवमन्यासामपि देवतानामादित्यप्रवादाः स्तुतयो भवन्ति ( deities are mentioned under the name of Aditya) Nir II.13; cf also वैश्वानरीयाः प्रवादाः Nir, VII. 23. |
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| pravibhakta | made separate with their Component parts shown clearly: Split up into component parts in such a way that their meaning also is fully stated cf तद्धितसमासे ष्वेकपर्वसु चानेकपर्वसु च पूर्वे पूर्वे अपरं अपरं प्रविभज्य निर्घ्रूयात् । दण्डयः पुरुषः। दण्डमर्हतीति वा दण्डेन संपद्यते इति वा । Nir.II.2. |
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| pravṛtta( I) | complete; confer, compare अथ य प्रवृत्त अथे अमिताक्षरेषु ग्रन्थेषु वाक्यपूरणा आगच्छन्ति पदपूरणास्ते, Nirukta of Yāska.I. 9; (2) which has preSented itself, which has become applicable; the word is used in connection with a grammatical rule or operation ; confer, compare एवं च कृत्वा धर्मशास्त्रं प्रवृत्तम् ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64 Vart.39; समुदाये व्राह्मणशब्दः प्रवृतेवयवेष्वपि वर्तते जातिहीने गुणहीने च । M.Bh. on II. 2.6; confer, compare दीर्घस्य यण् ह्रस्व इति प्रवृत्तं, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.1.77; also confer, compare यद्यपि ङिच्चेत्ययमपवादः ... तातङि मन्थरं प्रवृत्तः परेण बाध्यते S. K. on P.VII.1.35. |
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| praśśliṣṭa(l) | an additional letter (vowel or consonant) read on splitting up a euphonic combination; confer, compare प्रश्लिष्टा. वर्णावेतौ M.Bh.on P.I.1.9 Vart. 2; (2) ; contracted combination; name of a Samdhi where two vowels coalesce into one single vowel, confer, compare R.Pr. । II. 15-19. |
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| praśliṣṭanirdeśa | mention of a thing in a coalescence, which when split up, shows a phonetic element or a letter which could not be known before the components were separated; अनुपसर्जनात् । प्रश्लिष्टनिर्देशोयम् । अनुपसर्जन अ अ अत् इति । M.Bh. on I. 1.27 Vart. 6; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.3.69. |
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| praśleṣa(l) | coalescence of two vowels into one, as given in Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.6, and 7, corresponding to the गुण, वृद्वि and दीर्घ substitutes prescribed by the rules आद्गुणः P.IV 1.87; अकः सवर्णे दीर्घः VI.1.101; and वृद्धिरेचि VI. 1.88 which are stated under the jurisdiction of the rule एकः पूर्वपरयोः VI.1.84; (2) finding out the presence of a letter in addition to the letters already present as coalesced, after splitting the combination into its different constituent 1etters. This Practice of finding out an additional letter is resorted to by the commentators only to remove certain difficulties in arriving at some correct forms which otherwise could not be obtained; e. g. see क्ङिति च where क्ङ् is believed to be a combination of ग्, क् and ङ् See प्रश्लिष्ट and प्रश्लिष्टनिर्देश. |
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| prasakta | applicable, but not actually applied; the word is used in connection with a grammatical ’rule or operation that has become applicable, but has not been applied; confer, compare उत्सर्गस्य प्रसक्तस्यापवादो वाधको भवति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3 32, also प्रसक्तस्यादर्शनं लोपसंज्ञं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). and S.K. on P.I.1. 60. The term प्रसक्त is opposed to the term अभिनिर्वृत्त. |
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| prasaṅga | applicability; possibility of being applied; the word is used with respect to a grammatical rule or operation which is on the point of being applied or taking place; the word प्राति is also used in the same sense; confer, compare को हि शब्दस्य प्रसङ्गः यत्र गम्यते चार्थो न च प्रयुज्यते M.Bh.on P.I.1.60 confer, compare also द्वौ प्रसङ्गौ अन्यार्थां एकस्मिन् स विप्रतिषेधः,Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.4. 2; also confer, compare प्रसङ्गे सति सदृशतम आदेशः स्यात् S.K. on स्थानेन्तरतमः P. I.1.50. |
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| prasajyapratiṣedha | prohibition of the possible application of a rule, generally laid down by the use of the negative particle न, together with, or connected with, a verbal activity: e.g न लुमताङ्गस्य P.I.1.63, नामि P.VI. 4.3, न माङ्योगे VI.4.74 et cetera, and others etc: confer, compare प्रसज्यप्रतिषेधोSयं क्रियया सह यत्र नञ्; confer, comparealso प्रसज्यायं क्रियागुणौ ततः पश्चान्निवृतिं करोति M.Bh. on P.II.2.6. In some cases the negative particle in a compound has also to be taken as stating a negation by प्रसज्यप्रतिषेधः;confer, compare M.Bh. on सुडनपुंसकस्य P.1.1.43, सार्वधातुकमपित् I.4.2, चादयोsसत्त्वे I. 4. 57. |
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| prāk | before a particular thing in place, or in recital, or in mention. The word is used generally to show the limit upto which a particular topic extends; confer, compare तसिलादयः प्राक् पाशपः; cf also प्राक् कडारात्समासः P. I. 4.l : confer, compare also अथ आख्याः समाम्नायाधिकाः प्राग्रिफितात् Vājasaneyi Prātiśākhya.I. 33. |
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| prākṛta(1) | original, primary,belonging to the Prakrti as contrasted with a वैकृत modification or a modified thing; cf प्रकृतिः स्वभावः, तत्संबन्धी प्राकृतः. commentary on Taittirīya Prātiśākhya.XIV. 28: confer, compare एतद्विकारा एवान्ये, सर्वे तु प्राकृताः समाः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII. 23; confer, compare also तहीन् ... पशूंस्तकारपरः ( नकारः ) सकारं प्राकृतो नित्ये Taittirīya Prātiśākhya.VI. 14; (2) natural, which can be so ordinarily, without any specific effort; confer, compare तस्मात् प्राकृतमेवैतत् कर्म यथा कटं करोति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.5, confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III 1.5 Vart. 8, 9. |
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| prāgdeśa | districts of the east especially districts to the east of Ayodhya and Pataliputra, such as Magadha, Vanga and others; nothing can definitely be said as to which districts were called Eastern by Panini and his followers Katyayana and Patanjali. A Varttika given in the Kasika but not traceable in the Mahabhasya defines Pragdesa as districts situated to the east of शरावती (probably the modern river Ravi or a river near that river ): confer, compare प्रागुदञ्चौ विभजते हंसः क्षीरोदके यथा । विदुषां शब्दसिद्ध्यर्थे सा नः पातु शरावती ॥ Kāśikā of Jayāditya and Vāmana. on एङ् प्राचां देशे P. I. 1.75. There is a reading सरस्वती in some manuscript copies and सरस्वती is a wellknown river in the Punjab near Kuruksetra, which disappears in the sandy desert to the south: a reading इरावती is also found and इरावती may stand for the river Ravi. शरावती in Burma is simply out of consideration. For details see Vyakarana Mahabhasya Vol. VII. pp. 202-204 and 141-142 D. E. Society's Edition. |
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| prācyapadavṛtti | succession of two vowels where the former vowel, which is either ए, or ओ remains without coalescence with the following vowel अ, even though by rules it is liable to be changed; exempli gratia, for exampleसुजाते अश्वसूनृते । अध्वर्यो अद्रिभिः सुतम् । In such cases the vowel अ is pronounced like ए. This view is held by the senior Sakalya (स्थविरशाकल्य); confer, compare प्राच्यपञ्चाल-उपधानिभोदयाः शाकल्यस्य स्थविरस्येतरा स्थितिः, R.Pr. II.44; confer, compare also स पूर्वस्यार्धसदृशमेकेषाम् Taittirīya Prātiśākhya.XI.19 and the commentaries thereon; confer, compare also छन्दोगानां सात्यमुग्रिराणायनीया अर्धमेकारमर्धमोकारं चाधीयते । सुजाते ए अश्वसूनृते । अध्वर्यो ओ अद्रिभिः सुतम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 3, 4 as also on P.I.1.48. |
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| prācyāvaiyākaraṇa | an eastern grammarian; the term प्राच्य (eastern) being a relative term, the east is to be taken with respect to the place in the context. The word प्राचां occurs many times in Panini's Sutras and the term प्राक् may refer to countries east of the river शरावती or सरस्वती in the Punjab. See प्राग्देश a reference to some preceding word, not necessarily on the same page.. प्राचां is understood by some commentators as referring to time, in which case, the word may refer to ancient grammarians आपिशलि, शाकटायन, इन्द्र and others who lived before Panini; confer, compare प्राचीनवैयाकरणतन्त्रे वाचनिकानि ...Par. Sek. Pari. 1. The word प्राचीन is, of course, mostly used in the sense of ancient, rather than the word प्राच्. For specific peculiarities of the eastern grammarians see pp. 148-149 Vyakarana Mahabhasya Vol. VII. D. E. Society's Edition. |
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| prāṇa | air, which is instrumental in producing sound; confer, compare वायुः प्राणः कण्ठ्यमनुप्र दानम् R.Pr.XIII.1. |
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| prāṇapaṇā | a gloss on the Mahabhasya of Patanjali, written by the famous easterm grammarian Purusottamadeva of the 12th century A. D., of which only a fragment of a few pages is available. As the legend goes, the name प्राणपणा was given to the gloss as it was accompanied by an oath on the part of the author that his life was at stake if he did even the slightest injustice to the author of the Mahabhasya. |
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| prātipadikasvara | the general accent of the Pratipadika viz. the acute ( उदात्त ) for the last vowel as given by the Phit sutra फिषः ( प्रातिपदिकस्य ) अन्त उदात्तः; confer, compare also प्रातिपदिकस्वरस्यावकाशः । अाम्रः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.91 Vart. 7. |
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| prātipadikārtha | denoted sense of a Pratipadika or a noun-base. Standard grammarians state that the denotation of a pratipadika is five-fold viz. स्वार्थ, द्रव्य, लिङ्ग, संख्या and कारक. The word स्वार्थ refers to the causal factor of denotation or प्रवृत्तिनिमित्त which is of four kinds जाति, गुण, क्रिया and संज्ञा as noticed respectively in the words गौः, शुक्लः, चलः and डित्ः. The word द्रव्य refers to the individual object which sometimes is directly denoted as in अश्वमानय, while on some occasions it is indirectly denoted through the genus or the general notion as in ब्राह्मणः पूज्य:, लिङ्ग the gender, संख्या the number and कारक the case-relation are the denotations of the case-terminations, but sometimes as they are conveyed in the absence of a case-affix as in the words पञ्च, दश, and others, they are stated as the denoted senses of the Pratipadika, while the case-affixes are said to indicate them; confer, compare वाचिका द्योतिका वा स्युः शब्दादीनां विभक्तयः Vakyapadiya. |
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| prātiśākhya | a work on Vedic grammar of a specific nature, which is concerned mainly with the changes, euphonic and others, in the Pada text of the Samhita as compared with the running text, the Samhita itselfeminine. The Pratisakhya works are neither concerned with the sense of words, nor with their division into bases and affixes, nor with their etymology. They contain, more or less,Vedic passages arranged from the point of view of Samdhi. In the Rk Pratisakhya, available to-day, topics of metre, recital, phonetics and the like are introduced, but it appears that originally the Rk Pratisakhya, just like the Atharva Pratisakhya, was concerned with euphonic changes, the other subjects being introduced later on. The word प्रातिशाख्य shows that there were such treatises for everyone of the several Sakhas or branches of each Veda many of which later on disappeared as the number of the followers of those branches dwindledition Out of the remaining ones also, many were combined with others of the same Veda. At present, only five or six Pratisakhyas are available which are the surviving representatives of the ancient ones - the Rk Pratisakhya by Saunaka, the Taittiriya Pratisakhya, the Vajasaneyi PratiSakhya by Katyayana, the Atharva Pratisakhya and the Rk Tantra by Sakatayana, which is practically a Pratisakhya of the Sama Veda. The word पार्षद or पारिषद was also used for the Pratisakhyas as they were the outcome of the discussions of learned scholars in Vedic assemblies; cf परिषदि भवं पार्षदम्. Although the Pratisakhya works in nature, are preliminary to works on grammar, it appears that the existing Pratisakhyas, which are the revised and enlarged editions of the old ones, are written after Panini's grammar, each one of the present Prtisakhyas representing, of course, several ancient Pratisakhyas, which were written before Panini. Uvvata, a learned scholar of the twelfth century has written a brief commentary on the Rk Pratisakhya and another one on the Vajasaneyi Pratisakhya. The Taittiriya PratiSakhya has got two commentaries -one by Somayarya, called Tribhasyaratna and the other called Vaidikabharana written by Gopalayajvan. There is a commentary by Ananta bhatta on the Vajasaneyi Pratisakhya. These commentaries are called Bhasyas also. |
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| prātiśrutka | places of echo or reverberation viz.chest and others, of sound which gets its origin at the navel but becomes reverberated at chest, throat, top of the month, mouth and nose; confer, compare तस्य ( उत्पत्त्याश्रयस्य शब्दस्य ) प्रातिश्रुत्कानि भवन्ति उरः कण्ठः शिरो मुखं नासिके इति, Taittirīya Prātiśākhya.II. 3. |
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| prāthamakalpika | of the first type or kind; primary, as opposed to secondary; confer, compare अयं खल्वपि बहुव्रीहिरस्त्येव प्राथमकल्पिकां यस्मिनैकपद्यमैकस्वर्यमेकविभक्तिकत्वं च, M.Bh. on P. I. I. 29, I. 1. 30; I. 2. 42; cf also अथवेह कौचित् प्राथमकल्पिकौ प्लक्षन्यग्रोधौ कौचित् क्रियया वा गुणेन वा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. II. 2. 29 Vart. 15. |
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| prādisamāsa | a compound with प्र and others prescribed by the rule कुगतिप्रादयः P. II.2.18 and explained in detail by the Varttikas headed by the Varttika प्रादयो गताद्यर्थे प्रथमया P. II. 2. 18 Vart. 4, which comes under the general head तत्पुरुष ; the compound is also called प्रादितत्पुरुष; confer, compare कथं प्रभावो राज्ञः । प्रकृष्टो भाव इति प्रादिसमासो भविष्यति । Kāśikā of Jayāditya and Vāmana. on P. III. 3.24 cf also प्रान्तः पर्यन्तः । बहुव्रीहिरयं प्रादिसमासो वा Kāśikā of Jayāditya and Vāmana. on P. VI. 2. 180. |
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| prādhānya | preponderance, principal nature as opposed to the subordinate one ( विशेषण्त्व ); confer, compare यत्र प्राधान्येन अल् आश्रीयते तत्रैव प्रतिषेधः स्यात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1. 56. confer, compare also प्राधान्येन व्यपदेशा भवन्ति । |
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| prāpaka | applying in the usual way; literally Ieading to the injunction or विधिशास्त्र; confer, compare किं पुनरिदं नियमार्थे आहोस्वित् प्रापकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.70; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 4. 110. |
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| prāptavibhāṣā | or प्राप्तविकल्पत्व, optional prescription of some operation or rule which otherwise is obligatory; confer, compare लेपे विभाषा । प्राप्तविभाषेयम् । किमर्थेन योगात् । Kāśikā of Jayāditya and Vāmana. on P. VIII. 1.45; confer, compare also हृक्रोरन्यतरस्याम् । प्राप्तविकल्पत्वाद् द्वितीयैव I Kāśikā of Jayāditya and Vāmana. on P. I. 4.53. |
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| prāptijña | a person who knows only the application of a rule and the realization from it of the form that can be arrived at, as opposed to one who knows the form that is desired or current; cf प्राप्तिज्ञो देवानांप्रियः न त्विष्टिज्ञः इष्यते एतदूपमिति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 4. 56 Vart. l ; confer, compare also किरतिं चर्करीतान्तं पचतीत्यत्र यो नयेत् । प्रातिज्ञं तमहं मन्ये प्रारब्धस्तेन संग्रहः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII. 4.92. |
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| prāmāṇya | authority; confer, compare यथोत्तरं मुनीनां प्रामाण्यम् S. K. on न वहुव्रीहौ P. I. 1.29; confer, compare also the usual expression वचनप्रामाण्यात् Kāśikā of Jayāditya and Vāmana. on P. VII. 2.7. |
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| prāya | general nature, general public; confer, compare प्राय इति लोको व्यपदिश्यते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. V. 1.16; confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII.16; confer, compare also, लौकिकी विवक्षा यत्र प्रायस्य सं त्ययः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. V. 1.16. |
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| prauḍhamanoramā | popularly called मनोरमा also; the famous commentary on the Siddhantakaumudi of Bhattoji Diksita written by the author himself to explain fully in a scholarly manner the popular grammar written by him; , the word प्रौढमनेारमा is used in contrast with बालमनोरमा another commentary on the Siddhantakaumudi by Vasudevadiksita. On account of the difficult nature of it, it is usual to read the प्रौढमनेारमा upto the end of the Karaka-prakarana only in the Sanskrit PathaSalas before the study of the Sabdendusekhara and the Paribhsendusekhara is undertaken. |
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| prauḍhamanoramākhaṇḍana(1) | a grammatical work written by a grammarian named Cakrapani of the Sesa family of grammarians. The work is meant to refute the arguments of Bhattoji Diksita in his Praudhamanorama; (2) a grammar work written by the famous poet and rhetorician Jagannātha in refutation of the doctrines and explanations given in the Praudhamanorama by the stalwart Grammarian Bhattoji Diksita. The work is not a scholarly one and it has got a tone of banter. It was written by Jagannatha to show that he could also write works on Grammar and the bearded pedant Bhattoji should not be proud of his profound scholarship in Grammar. The work of Jagannatha was named मनोरमाकुचमर्दन possibly by his followers or even by himselfeminine. |
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| prauḍhamanoramāṭīkā | a commentary on Bhattoji DikSita's Praudhamanorama written by Bhattoji's grandson Hari Diksita. The commentary is called लघुशब्दरत्न or simple शब्दरत्न which is an abridgment of the author's work बृहच्छब्दरत्न. The Laghusabdaratna is widely studied along with the Praudhamanorama in the Pathasalas. |
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| plākṣi | an ancient writer of a Pratisakhya work quoted in the Taittiriya Pratisakhya.See प्लाक्षायण a reference to some preceding word, not necessarily on the same page.. The words प्लाक्षि and प्लाक्षायण as also प्लाक्षी ( feminine ) occur in the Mahabhasya also, but not in the Ganapatha of Panini. |
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| pluta | protracted, name given to vowels in the protracted grade. The vowels in this grade which are termed protracted vowels are possessed of three matras and in writing they are marked with the figure 3 placed after them. In pronunciation they take a longer time than the long or दीर्घ vowels; confer, compare ऊकालोज्झ्रस्वदीर्घप्लुतः P. I.2.27. The word is derived from प्लु (प्रु also) I Atmane to go, and explained as प्लवते इति, The word प्लवते is often found for प्लुतो भवति in the Pratisakhya works; cf also मात्रा ह्रस्वरतावदवग्रहान्तरं, द्वे दीर्धस्तिस्रः प्लुत उच्यते स्वरः । अधः स्विदासी३दुपरि स्विदासी३द् अर्थे प्लुतिर्भीरिव विन्दती३त्रिः ll Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.16. |
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| pvādi | a class of roots headed by the root पू which get their vowel shortened in the four conjugational tenses as also before the present tense.participle. affix; exempli gratia, for example पुनाति पुनानः, लुनाति, लुनन् et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.VII.3.80. |
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| ph | hard labial consonant, aspirate of प्, possessed of the properties श्वास घोष, महाप्राणता, and कण्ठविवृतता. |
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| pha(l) | the letter or sound फ्,the vowel अ being added for facility of pronunciation ;(2) the affix फ for which अायन is always substituted as given by Panini in P.VII.1.2. |
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| phak(1) | taddhita affix.affix फ marked with mute क् for effecting the वृद्धि substitute for the initial vowel of the word to which it is appliedition The initial letter फ् of all the affixes beginning with फ् in Panini's grammar is always changed into आयन्. The taddhita affix. affix फक् is affixed (1) in the sense of गोत्रापत्य grandchild and his issues, to the words नड and others as also to the words ending with the affixes यञ् and इञ् and words शरद्वत्, दर्भ, द्रोण et cetera, and others exempli gratia, for example नाडायनः, शालङ्कायनः, दाक्षायणः प्लाक्षायणः, द्रोणायनः, वैदः, अौर्वः et cetera, and others; cf P.IV. 1.99-103; (2) as a caturarthika affix in the four senses mentioned in P. IV. 2.67-70 to the words पक्ष and others e. g. पाक्षायणः, तौषायणः; confer, compare P.IV. 2.80. |
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| phañ | taddhita affix. affix फ marked with ञ् causing the Vrddhi substitute for the initial vowel of the word, applied in the sense of grandchildren and their issues to words अश्व and others, as also to the word भर्ग; exempli gratia, for exampleआश्वायन, अाश्मायनः, भार्गायणः confer, compare अश्वादिभ्यः फञ् and भर्गात् त्रैगर्ते; confer, compare P.IV.1.110 and 111. |
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| phala(1) | fruit or benefit of an action which goes to the agent; confer, compare फलव्यापारयोर्धातुः Vaiyakarana-bhusana. A root which is given as Ubhayapadin in Panini's Grammar takes the Atmanepada affixes when the fruit of the activity is meant for the agent, while otherwise it takes the Parasmaipada affixes; (2) The word फल also means the result of a grammatical operation or grammatical injunction. |
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| phiñ | taddhita affix. affix आयनि applied to the word मिमत in the sense of offspring exempli gratia, for example मैमतायनिः ; confer, compare P.IV.1.150; it is also added in the same sense of (offspring) to the words तिक and others as also to the word कौसल्य, twosyllabled words ending with अण् and to words वाकिन and others; exempli gratia, for example तैकायनिः, कौसल्यायनिः, वाकिनकायनिः et cetera, and others; confer, compare P.IV.1.159. |
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| b | third letter of the labial class which is soft and inaspirate. |
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| ba | or बकार the letter ब्, the vowel अ as also the word कार being added for facility of utterance; confer, compare Taittirīya Prātiśākhya.I.17.21, The letter ब् is sometimes used for व् especially when it stands at the beginning of a word, for which scholars use the expression वबयेारभेद: |
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| barsvya(written as बर्त्स्व्य or बर्त्स्य possibly through mistake in the printed Calcutta Edition) | connected with the socket of the teeth. As the utterance of र् proceeds from the socket of the teeth, र् is called बर्स्व्य. confer, compare उपसंहृततरे च जिह्वाग्रमृकारर्कारल्कारेषु बर्स्वेषूपसंहरति T.Pr.II.18.बर्स्व is explained here by the commentator as दन्तपङ्क्तेरुपरिष्टादुच्चप्रदेशेषु ऋकारस्य ॠकारस्य ऌकारस्य च बर्स्वाः स्थानम् । The word उपरिष्टात् in the explanation given a reference to some preceding word, not necessarily on the same page. is questionable;the explanation given by Uvvata in his comment on वर्त्स्यमेकं इच्छन्ति रेफम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20.viz. वर्त्सशब्देन दन्तमूलादुपरिष्टादुच्छूनः प्रदेश उच्यते appears better although apparently वर्त्स is written in the text for बर्स्व or वर्त्स्व. |
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| baś | short term or pratyahara for the consonants from ब to mute श् in the Mahesvara sutra id est, that is the consonants ब्, ग्, ड् and द्. |
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| bahiraṅgalakṣaṇa | an operation or rule which is characterized as बहिरङ्ग; cf असिद्धं बहिरङ्गलक्षणमन्तरङ्गलक्षणे Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.57; confer, compare also M.Bh. on P. I. 4.2 Vart. 21. |
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| bahu | plural, many, the word is used in the sense of abundance also; confer, compare बहुषु बहुवचनम् P. I.4.21 and बहोलोपो भू च बहोः VI. 4.158. |
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| bahula | literally variously applicable; the word is used in the rules of Panini in connection with a grammatical rule or affix or the like that is seen necessarily applied in some cases, optionally applied in a few other cases and not at all applied in the other cases still. The word बहुलम् is used by Panini in all such cases. See P. II. 1.32, 57; II. 3.62; II.4.39, 73, 76, 84, III. 1.34 et cetera, and others; confer, compare the usual explanation of बहुलम् given by grammarians in the lines क्वचित्प्रवृत्तिः क्वचिदप्रवृत्तिः क्वचिद्विभाषा क्वचिदन्यदेव । विधेर्विधानं बहुधा समीक्ष्य चतुर्विधं बाहुलकं वदन्ति Com. Vājasaneyi Prātiśākhya.III.18. |
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| bahuvacana | the plural number; the affixes of the plural number applied to noun-bases as also to roots; confer, compare बहुषु बहुवचनम् P. I. 4.21. |
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| bahuvrīhi | a compound similar in meaning to the word बहुव्रीहि ( possessed of much rice ) which, in sense shows quite a distinct object than those which are shown by the constituent members of the compound; a relative or adjective compound. There are various kinds of the Bahuvrihi compound such as समानाधिकरणबहुव्रीहि, व्यधिकरणबहुव्रीहि, संख्याबहुव्रीहि, दिग्बहुव्रीहि, सहबहुव्रीहि, नञ्बहुव्रीहि, and अनेकपदबहुव्रीहि which depend upon the specific peculiarity noticed in the various cases. Panini in his grammar has not given any definition of बहुव्रीहि, but has stated that a compound other than those already given viz. अव्ययीभाव, द्वन्द्व and तत्पुरुष, is बहुव्रीहि and cited under Bahuvrihi all cases mentioned a reference to some preceding word, not necessarily on the same page.; cf शेषो बहुव्रीहिः II. 3.23-28; also confer, compare अन्यपदार्थप्रधानो बहुव्रीहिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.6; II. 1.20; II. 1.49. |
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| bahvapekṣa | literally depending on many; the word is used in the sense of depending on many causal factors ( निमित्तानि ) and given as the definition of a kind of बहिरङ्ग by some grammarians; confer, compare अल्पापेक्षमन्तरङ्गं बह्वपेक्षं बहिरङ्गम् . This kind of अन्तरङ्गबहिरङ्गत्व, cited by Kaiyata is, however, disapproved by Nagesabhatta; confer, compare बहुिरङ्गान्तरङ्गाशब्दाभ्यां बह्वपेक्षत्वाल्पापेक्षत्वयोः शब्दमर्यादया अलाभाच्च । तथा सति असिद्धं बह्वपेक्षमल्पापेक्षे इत्येव वदेत् । Par. Sek. on Pari. 50. |
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| bahvartha | literally the meaning of the word बहु. There are many senses of the word बहु out of which 'plurality' is the sense usually seen. The word also means 'collection;' confer, compare ग्रामशब्दोयं बह्वर्थः । अस्त्येव शालांसमुदाये वर्तते । तद्यथा । ग्रामो दग्ध इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.8, 21. |
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| bādhaka | literally that which sublates or sets aside; generally a special rule which sets aside a general rule: confer, compare येन नाप्राप्ते यो विधिरारभ्यते स तस्य बाधको भवति, Pari. Patha of पुरुषोत्तमदेव Pari. 51; confer, compare also नैतज्ज्ञापकसाध्यं अपवादैरुत्सर्गा बाध्यन्त इति । बाधकेनानेन भवितव्यं सामान्यविहितस्य विशेषविहितेन । M.Bh. on P. II. 1.24 Vart. 5. बाधक is used as a synonym of अपवाद, confer, compare अपवादशब्दोत्र बाधकपरः Par. Sek. Pari. 58. |
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| bālaṃbhaṭṭa( बाळंभट्ट ) | surnamed Payagunda or Payagunde, who has written a commentary on the commentary Mitaksara on the याज्ञवल्क्यस्मृति. Some scholars say that he was also a great grammarian and identical with वैद्यनाथ पायगुंडे who has written the commentary काशिका or गदा on the Paribhasendusekhara, the Cidasthimala on the Laghusabdendusekhara and commentaries on the Vaiyakaranabhusana,Sabdakaustubha and Bhasyapradipoddyota. Other scholars believe that Balambhatta was the son of Vaidyanatha and that he wrote only the commentary on Mitaksara called Balambhatti after him. (2) There was also a comparatively modern grammarian of Tanjore who has written small grammar works बालबोधिनी and बालरञ्जनी. |
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| bālamanoramā | name of a commentary on the Siddhanta-kaumudi of Bhattoji Diksita by Vasudeva Diksita, a grammarian of Tanjore. There is also another commentary called Balamanorama written by Anantadeva on the Siddhantakaumudi. |
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| bāhulaka | the application of a grammatical rule as a necessity to arrive at some forms in literature especially in the Vedic Literature as also in the works of standard writers, which cannot be explained easily by the regular application of the stated rules; confer, compare सुप्तिङुपग्रहलिदनराणां कालहलच्स्वरकर्तृयङां च । व्यत्ययमिच्छति शास्त्रकृदेषां सोपि च सिध्यति बाहुलकेन M.Bh. on P. III. 1.85; also confer, compare बाहुलकं प्रकृतेस्तनुदृष्टेः प्रायसमुच्चयनादपि तेषाम् । कार्यसशेषविधेश्च तदुक्तं नैगमरूढिभवं हि सुसाधु M.Bh. on P. III.3.1. In many sutras, Panini has put the word बहुलम् to arrive at such forms; e.g see P.II.1.32,57; II.3.62. II.4.39,73,76,84 et cetera, and others |
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| bāhya(प्रयत्न) | external effort; the term is used many times in connection with the external effort in the production of articulate sound, as different from the internal effort अाभ्यन्तरप्रयत्न. The external effort is described to be consisting of 11 kinds; confer, compare बाह्यप्रयत्नस्त्वेकादशधा । विवारः संवारः श्वासो नादो घोषोSघोषोSल्पप्राणो महाप्राण उदात्तोनुदात्तः स्वरितश्चेति S.K.on P. I.1.9. |
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| bāhvādi | a class of words headed by the word बाहु to which the taddhita affix. affix इ ( इञ् ) is added in the sense of a descendant; e. g. बाहविः, पौष्करसादि:, पाञ्चिः et cetera, and others The class called बाह्वादि is looked upon as अाकृतिगण on the strength of the word च in the rule, so that similar words, not included in the class, could be explained; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.1.96. |
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| bindu | anusvara, letter pronounced only through the nose; a dot to indicate the nasal phonetic element shown in writing a reference to some preceding word, not necessarily on the same page. or sometimes after that letter or vowel, after which it is uttered; confer, compare अं इत्यनुस्वारः । अकार इह उच्चारणार्थः इति बिन्दुमात्रो वर्णोनुस्वारसंज्ञो भवति ।। Kat. I.1.19. |
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| bṛhacchabdaratna | a learned commentary on the commentary मनोरमा of भट्टोजीदीक्षित; the commentary was written by हरिदीक्षित the grandson of Bhattoji. The work is called बृहच्छब्दरत्न in contrast with the लघुशब्दरत्न of the same author (हरिदीक्षित) which is generally studied at the Pathasalas all over the country. The work बृहच्छब्दरत्न is only in a Manuscript form at present. Some scholars believe that it was written by Nagesabhatta, who ascribed it to his preceptor Hari Diksita, but the belief is not correct as proved by a reference in the Laghusabdaratna, where the author himself remarks that he himself has written the बृहच्छब्दरत्न, and internal evidences show that लबुशब्दरत्न is sometimes a word-forword summary of the बृहच्छब्दरत्न. confer, compareविस्तरस्तु अस्मत्कृते बृहच्छब्दरत्ने मदन्तेवासिवृतलधुशब्देन्दुशेखरे च द्रष्टव्यः Laghusabdaratna. For details see Bhandarkar Ins. Journal Vol. 32 pp.258-60. |
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| bṛhadṛrpaṇā | name of a commentary on Kondabhatta's Vaiyakaranabhusanasara by Mannudeva, who was called also Mantudeva, who lived in the latter half of the eighteenth century. |
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| bothaliṃgka[BOHTLINGK, OTTO] | a German Sanskrit scholar and Grammarian of St.Petersberg, who has written a short gloss in German on Panini's Astadhyayi under the title "Panini's Grammatik" with an introduction and various indexes at the end. He has also critically edited Mugdhabodha of Bopadeva. |
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| bopadeva | a great Sanskrit scholar and grammarian belonging to Devagiri in the greater Maharastra who was supported by Hemadri of Devagiri. He resided at सार्थग्राम on the river Varada in the first half of the thirteenth century. He wrote a short treatise on Sanskrit Grammar, which has a number of peculiar abbreviations for the usual well-known grammatical termanuscript. His grammar had a wide spread in Bengal and it is today a very common text on Grammar Bengal. On this account some scholars believe that he lived in Bengal. He was the son of Kesava and pupil of Dhanesa. He is also the author, of the well-known work कविकल्पद्रुम on which he has written a commentary named कामधेनु or काव्यकामधेनु. |
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| brahmakāṇḍa | name given to the first section or Kanda of Bhartrhari's Vakyapadiya. It deals with Sphota, and in a way it contains in a nutshell the philosophy of Sanskrit Grammar. |
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| brahmarāśi | the sacred Sanskrit alphabet given in the fourteen sutras of Mahesvara, named Aksarasamamnaya which is called ब्रह्मराशि as it contains the basic letters of शब्द which is Brahma according to Grammarians; confer, compare सोयमक्षरसमाम्नायो वाक्यसमाम्नायः पुष्पितः फलितश्चन्द्रतारकवत् प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 2 end; confer, compare also एते पञ्चषष्टिवर्णा ब्रह्मराशिरात्मवाचः V. Pr.VIII. 25. |
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| bha(1) | the letter or sound भ् with the vowel अ added for facility of utterance; (2) a technical term in the Grammar of Panini given to a noun base before such case and taddhita affixes as begin with any vowel or with the consonant य्. The utility of this designation of भ to the base is (l) to prevent the substitutes which are enjoined for the final vowel or consonant of a pada (a word ending with a case-affix or a base before case and taddhita affix. affixes beginning with any consonant excepting य् ) just as the substitution of Visarga, anusvara, the first or third consonant, and others given in P. VIII. 4.37 and the following. For the various changes and operations for a base termed भ see P. VI. 4.129 to 175. |
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| bhakāra | the consonant भ् with the vowel अ and the affix कार added for facility of utterance: confer, compare Taittirīya Prātiśākhya.I. 17,21. |
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| bhakta | forming a part or portion (of something in connection with which it has been prescribed as an augment) confer, compare तद्भक्तस्तद्ग्रहणेन गृह्यते Vyadi Pari. 17; confer, compare also अामः सुडयं भक्त: अाम्ग्रहणेन ग्राहृष्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII. 1.33. |
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| bhakti(1) | name given to two of the five divisions of a Saman which are प्रस्तावभक्ति, उद्गीथ, प्रतिहार, उपद्रव and निधानभाक्ति; (2) the vowel portion surrounding, or placed after, the consonant र् or ल् which (consonant) is believed to be present in the vowel ऋ or ऌ respectively forming its important portion, but never separately noticed in it. The vowels ऋ and ऌ are made up of one matra each. It is contended by the grammarians that the consonants र् and ल् forming respectively the portion of ऋ and ऌ, make up halfa-matra, while the remaining half is made up of the भाक्ति of the vowel surrounding the consonant or situated after the consonant. The word which is generally used for this 'bhakti is 'ajbhakti' instead of which the word स्वरभक्ति is found in the Pratisakhya works; confer, compare यत्तद्रेफात्परं भक्तेस्तेन व्यवहितत्वान्न प्राप्नेति | ...... यच्चात्र रेफात्परं भुक्तेर्न तत् क्वचिदपि व्यपवृक्तं दृश्यते | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VIII. 4.1 Vart 2; confer, compare स्वरभक्तिः पूर्वभागक्षराङ्गं Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 17; also confer, compare रेफात्स्वरोपहिताद् व्यञ्जनोदयाद् ऋकारवर्णी स्वरभक्तिरुत्तरा ) Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 13. |
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| bhakṣita | lit, eaten up: a fault in pronunciation when a letter is so hurriedly pronounced that it appears to have been droppedition |
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| bhartṛhari | a very distinguished Grammarian who lived in the seventh century A. D. He was a senior contemporary of the authors of the Kasika, who have mentioned his famous work viz. The Vakyapadiya in the Kasika. confer, compare शब्दार्थसंबन्धोयं प्रकरणम् | वाक्यपदीयम् Kāśikā of Jayāditya and Vāmana. on P. IV.3.88. His Vyakarana work "the Vakyapadiya" has occupied a very prominent position in Grammatical Literature. The work is divided into three sections known by the name 'Kanda' and it has discussed so thoroughly the problem of the relation of word to its sense that subsequent grammarians have looked upon his view as an authority. The work is well-known for expounding also the Philosophy of Grammar. His another work " the Mahabhasya-Dipika " is a scholarly commentary on Patanjali's Mahabhasya. The Commentary is not published as yet, and its solitary manuscript is very carelessly written. Nothing is known about the birth-place or nationality of Bhartrhari. It is also doubtful whether he was the same person as king Bhartrhari who wrote the 'Satakatraya'. |
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| bhavat( भवन्त् ) | ancient term for the present tense found in the Brhaddevata and other works, The term 'vartamana' for the present tense was also equally common. The word is found in the Mahabhasya, the Unadisutravrtti of Ujjvaladatta and in the Grammar of Jainendra confer, compare P.II.3.1 Vart 11, Unadi III. 50 Jain Vyak. I.1.471. |
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| bhavantī | ancient term for the present tense or लट् according to Panini confer, compare अस्तिर्भवन्तीपरः प्रथमपुरुषः अप्रयुज्यमानेप्यस्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3.1 . Vart. 4: confer, compare also प्रवृत्तस्याविरामे शासितव्या भवन्ती | इहाधीमहे | इह वसाम: | इह पुष्यमित्रं याजयामः | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 2.123. See भवत् (भवन्त्). |
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| bhaviṣyat | ancient term for the future tense in general; confer, compare भविष्यति गम्यादयः | भविष्यतोद्यनद्यतन उपसंख्यानम् P. III.3.3 Vart.l : confer, compare also the words भविष्यत्काल, भविष्यत्प्रतिषेध, भविष्यदधिकार. |
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| bhaviṣyantī | ancient term for the future tense in general; confer, compare परिदेवने श्वस्तनी भविष्यन्त्यर्थे P. III.3.15. Vart.1; confer, compare also Kat. III.1.15; Hemacandra's Śabdānuśāsana. III. 3.15. |
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| bhaṣ | short term ( प्रत्याहार ) for the consonants भ्, घ्, ढ्, ध् ; confer, compare एकाचो बशो भष् P. VIII.2.37. |
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| bhaṣbhāva | the substitution of the third consonants respectively for the fourth consonants भ्, घ्, ढ् and ध्; confer, compare P. VI.1.13 Vart. 13. |
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| bhāgavṛtti | one of the oldest commentaries on the Sutras of Panini, which, although not available at present, has been profusely quoted by Purusottamadeva and other Eastern Grammarians of the twelfth and later centuries. The authorship of the work is attributed to Bhartrhari, but the point is doubtful as Siradeva in his Paribhasavrtti on Pari. 76 has stated that the author of the Bhagavrtti has quoted from Maghakavya; confer, compare अत एवं तत्रैव सूत्रे भागवृत्तिः पुरातनमुनेर्मुनितामिति पुरातनीनेदिरिति च प्रमादपाठावेतौ गतानुगतिकतया कवयः प्रयुञ्जते न तेषां लक्षणे चक्षुरिति | Some scholars attribute its authorship to Vimalamati. Whosoever be the author, the gloss ( भागवृत्ति ) was a work of recognised merit; confer, compare काशिकाभागवृत्त्योश्चेत् सिद्धान्तं वेत्तुमस्ति धी: | तदा विचिन्त्यतां भातभीषावृत्तिरियं मम Bhasavrtti at the end. सृष्टिघर in his commentary on the Bhasavrtti also says " सा हि द्वयोर्विवरणकर्त्री." |
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| bhāṇḍārakara[ Sir Ramakrishna Gopal Bhandarkar 1837-1925 A. D. ] | a well-known scholar of Sanskrit Grammar who has written learned articles on many grammatical topics. He was a distinguished Professor of Sanskrit in the latter half of the nineteenth century. He was one of the pioneers of Sanskrit studies in India. |
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| bhāva(1) | becoming; existence. The word is used many times in the sense of धात्वर्थthe sense of a root which is 'incomplete activity' or 'process of evolving'; confer, compare तदाख्यातं येन भावं स धातु: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 5; confer, compare also षड् भावविकारा भवन्ति Nirukta of Yāska.I. 36; पूर्वापरीभूतं भावमाख्यातेन आचष्टे व्रजतिपचतीत्युपक्रमप्रभृति अपवर्गपर्यन्तम् Nirukta of Yāska.I. 1 ; (2) activity as opposed to instruments ( साधन or कारक ); confer, compare भावगर्हायाम् । धात्वर्थगर्हायाम् Kāśikā of Jayāditya and Vāmana. on P. III. 1.24; confer, compare also भावः क्रिया, Kāśikā of Jayāditya and Vāmana. on यस्य च भावेन भावलक्षणम् P. II. 3.37; (3) completed action which is shown, not by a verb, but by a verbal derivative noun; confer, compare धात्वर्थश्च धातुनैवोच्यते | यस्तस्य सिद्धता नाम धर्मस्तत्र घञादयः प्रत्यया विधीयन्ते Kāśikā of Jayāditya and Vāmana. on 'भावे' P. III. 3.18; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.19, III. 1.67, IV. 1.3, V. 4.19; confer, compare also भावस्त्वेक: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.67; (4) the radical factor for the use of a word; प्रवृत्तिनिमित्त; confer, compare भवतोत्मादभिधानप्रत्ययौ इति भावः | शब्दस्य प्रवृत्तिनिमित्तं भावशब्देनोच्यते | अश्वत्वम् , अश्वता | Kāś, on P. 5.1.119; (5) thing, object cf सिद्धशब्दः कूटस्थेषु भावेष्वविचालिषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhnika l; (6) transformation, substitution; change into the nature of another; confer, compare तत्र प्रथमास्तृतीयभावम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 4. confer, compare also the words मूर्धन्यभाव, अभिनिधानभाव et cetera, and others {7) possession of the qualities, nature; तदर्थस्य भाव: तादर्थ्यम्: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.13; (8) relationship; confer, compare गुणप्रधानभाव, प्रकृतिविकृतिभाव et cetera, and others |
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| bhāvavacana(1) | expressive of भाव or the completed verbal activity; exempli gratia, for example the word भाव itself, as also कृती, राग, and others; (2) having for their subject a verbal derivative in the form of the verbal activity. See भावकर्तृक. |
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| bhāvavikāra | kinds of verbal activity which are described to be six in number viz. production, existence, transformation, growth, decay and destruction. These six modes of existence first mentioned by Vāŗșyayani and quoted by Yāska are explained philosophically by Bhartŗhari as a mere appearance of the Śabdabrahman or Sattā when one of its own powers, the time factor ( कालशक्ति ) is superimposed upon it, and as a result of that superimposition, it (id est, that is the Śabdabrahman) appears as a process; confer, compare षड् भावाविकारा भवन्ति इति वार्ष्यायणि: | जायते अस्ति विपरिणमते वर्धते अपक्षीयते विनश्यति इति । Nir.I.2; confer, compare also Vākyapadiya III.30. |
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| bhāvin | which is to come into being; of future time: confer, compare भावि कृत्यमासीत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 4. 1: confer, compare भाविन: सुट आदेशो विधीयते M.Bh. on P. VII. 1. 33; cf also एवं तर्हि भाविनीयं संज्ञा विज्ञास्यते M.Bh on P. I. 1.45. |
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| bhāveprayeāga | impersonal form of a sentence when there is no activity mentioned on the part of the agent nor resulting upon the object, but there is a mere mention of verb-activity. |
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| bhāvyamāna | lit, which is to be produced; which is prescribed by a rule, like an affix; hence, an affix or an augment or a substitute prescribed by a rule as contrasted with the conditions or the original wording for which something is substituted, or after which an affix is placed, or to which an addition is made, or which is deleted; confer, compare भाव्यमानेन सवर्णानांग्रहृणं न Par. Sek. Pari, 19; also confer, compare M.Bh. on P.I. 1.50, I.1. 69,VI.1.85, VI.4.160. |
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| bhāṣā | spoken language as opposed to the archaic Vedic Language; confer, compare भाषायां सदवसश्रुवः;P.III2.108;प्रत्यये भाषायां नित्यम् . P. VIII. 4, 45 Vārttika (on the Sūtra of Pāṇini). 1 ; confer, compare also Ṛktantra Prātiśākhya. 96, 212; cf also नेति प्रतिषेधार्थीयो भाषायाम् , उभयमन्वध्यायम् Nirukta of Yāska.I.4. |
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| bhāṣitapuṃska | a word or a noun-base which has the same sense in the masculine gender as in the neuter gender: generally words of quality or adjectives like शुचि, मधु et cetera, and others fall in this category;cf तृतीयादिषु भाषितपुंस्कं पुंवद्गालवस्य P. VII. 1. 74; confer, compare also भाषितः पुमान् यस्मिन्नर्थे प्रवृत्तिानिमित्ते स भाषितपुंस्कशब्देनोच्यते । तद्योगादभिधेयमपि यन्नपुसकं तदपि भाषितपुंस्कम् | तस्य प्रतिपादकं यच्छब्दरूपं तदपि भाषितपुंस्कम् | Kāś. on VII.1.74. |
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| bhāṣya | a learned commentary on an original work, of recognised merit and scholarship, for which people have got a sense of sanctity in their mind; generally every Sūtra work of a branch of technical learning (or Śāstra) in Sanskrit has got a Bhāṣya written on it by a scholar of recognised merit. Out of the various Bhāṣya works of the kind given a reference to some preceding word, not necessarily on the same page., the Bhāṣya on the Vyākaraṇa sūtras of Pāṇini is called the Mahābhāṣya, on the nature of which possibly the following definition is based "सूत्रार्थो वर्ण्यते यत्र पदैः सूत्रानुकारिभिः| स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः ।" In books on Sanskrit Grammar the word भाष्य is used always for the Mahābhāṣya. The word भाष्य is sometimes used in the Mahābhāṣya of Patanjali (confer, compare उक्तो भावभेदो भाष्ये III.3.19, IV.4.67) where the word may refer to a work like लघुभाष्य which Patañjali may have written, or may have got available to him as written by somebody else, before he wrote the Mahābhāṣya. |
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| bhāṣyasūtra | the brief pithy statements in the Mahābhāṣya of the type of the Sūtras or the Vārttikas. These assertions or statements are named 'ișṭi' also. |
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| bhāṣyeṣṭi | the brief pithy assertions or injunctions of the type of Sūtras given by Patañjali in a way to supplement the Sūtras of Pāṇini and the Vārttikas thereon. See the word इष्टि a reference to some preceding word, not necessarily on the same page. and the word भाष्यसूत्र also. |
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| bhis | affix of the instrumental plural before which the base is looked upon as a Pada and sometimes split up in the Padapāṭha, especially when the preceding word has got no change for its last letter or syllable. |
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| bhīmasena | called भीमदास also, who flourished in the fourteenth century and wrote a treatise on grammar called भैमव्याकरण. |
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| bhūtapūrvagati | literally denotation of something which formerly was existing; a consideration of that form of a word which was formerly present. The word is used frequently by commentators when they try to apply a rule of grammar to a changed wording under the plea that the wording required by the rule was formerly there; confer, compareभूतपूर्वगत्या (पकारलोपे कृतेपि ) दाप् भविष्यति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.20 Vārttika (on the Sūtra of Pāṇini). 9; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.56, VII.1.9 and VII.3.103; confer, comparealso सांप्रतिकाभावे भूतपूर्वगतिः Par. Śeḵ. Pari. 76. |
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| bhūmādi | the limited senses भूमन् (plurality) and others in which भतुप् and other possessive taddhita affixes should take place, and not in the general sense of the 'presence at one place' as also 'the possession by some one individual;' confer, compare भूमनिन्दाप्रशंसासु नित्ययोगेतिशायने । संसर्गेस्तिविवक्षायां भवन्ति मतुबादय: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 2.94. |
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| bhūvādi | lit headed by भू , or headed by भू and वा as some scholars like to explain; the term means roots; in general, which have भू as the first root in Pāṇini's list of roots; confer, compare भूवादयो धातव: P. I. 3.1; The word भूवादि denoting roots stands in contrast with the word भ्वादि which stands for the roots of the first conjugation. भूवादीनां वकारोयं मङ्गलार्थः प्रयुज्यते | भुवो वार्थं वदन्तीति भ्वर्था वा वादयः स्मृता: Kāś. on P. I. 3.1. |
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| bhairavamiśra | one of the reputed grammarians of the latter half of the eighteenth century and the first half of the nineteenth century who wrote commentaries on several prominent works on grammar. He was the son of भवदेव and his native place was Prayāga. He has written the commentary called Candrakalā on the Laghuśabdenduśekhara, Parikṣā on the Vaiyākaraṇabhũṣanasāra, Gadā called also Bhairavī or Bhairavīgadā on the Paribhāṣenduśekhara and commentaries (popularly named Bhairavī) on the Śabdaratna and Lingānuśāsana. He is reported to have visited Poona, the capital of the Peśawas and received magnificent gifts for exceptional proficiency in Nyāya and Vyākaraṇa. For details see pp. 24 and 25 Vol. VII . Pātañjala Mahābhāṣya D. E. Society's Edition. |
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| bhoja | the well-known king of Dhārā who was very famous for his charities and love of learning. He flourished in the eleventh century A.D. He is said to have got written or himself written several treatises on various śāstras. The work Sarasvatīkaṇṭhābharaṇa which is based on the Astādhyāyi of Pāṇini, but which has included in it the Vārttikas and Paribhāṣās also, has become in a way a Vyākaraṇa or a general work in grammar and can be styled as Bhoja-Vyākaraṇa. |
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| bhraṣṭāvasara | literally a person or a thing of which the proper occasion has passed; the word is used in connection with the application of a rule even though the proper time of its application is gone, on the analogy of a man who is paid his Dakṣiṇā although the proper time has gone ( भ्रष्टावसरन्यायेन दक्षिणा दीयते); confer, compare न च पुनर्लुक्शास्त्रं प्रवर्तते भ्रष्टावसरत्वात् Kāś. on P. VII.2.101. |
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| bhrūmadhya | literallycentre of the brows, or eyebrows which is described as the place of air ( which produces utterance or speech) at the time of the evening soma-pressing or sacrifice: confer, compare प्रात:सवनमाध्यन्दिनसवनतृतीयसवनक्रमेण उर:कण्ठभ्रूमध्यानि त्रीणि स्थानानि वायोर्भर्वान्त Vāj. Prāt. I. 30; confer, compare also भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्. |
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| m(1) | fifth letter of the labial class of consonants which is possessed of the properties नादानुप्रदान, घोष, कण्ठसंवृतत्व, अल्पप्राणत्व and अानुनासिक्य ; (2) substitute म् ( मश् ) for अम् of the 1st. person. singular. in Vedic literature; exempli gratia, for example वधीं वृत्रम्| confer, compare अमो मश् P. VII, 1.40; |
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| ma(1) | the consonant म् with the vowel अ added for facility of utterance; cf Taittirīya Prātiśākhya.I.2.1 ; (2) The substitute म for मस् of the 1st person. plural in the perfect tense confer, compare P परस्मैपदानां ... णल्वमाः III. 4.82 and in the present tense also in the case of the root विद्; (3) taddhita affix. affix म added to the word मध्य in the Śaiṣika senses,and to the words द्यु and द्रु in the sense of possession; confer, compare P.IV.3.8,V.2. 108. |
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| makāra | the consonant म् with the vowel अ and the affix कार added for facility of use and pronunciation; confer, compare T.Pr.I.17 and 21. |
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| maṇḍūkagati | literallythe gait of a frog; jump; the continuation of a word from a preceding Sūtra to the following Sūtra or Sūtras in the manner of a frog by omitting one or more Sūtras in the middle; the word मण्डूकप्लुति is also used in the same sense especially by later grammarians; confer, compare अथवा मण्डूकगतयोधिकाराः | यथा मण्डूका उत्प्लुत्योत्प्लुत्य गच्छन्ति तद्वदधिकाराः || Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.3 Vārttika (on the Sūtra of Pāṇini).2, II. 3.32, II. 4.34, VI.1.16, VI.3.49,VII. 2.117. |
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| mañjūṣā | a popular name given to the work परमलघुमञ्जूषा of Nāgeśa on अर्थप्रक्रिया (science or method of interpretation) in Vyākaraṇa, which is generally read by advanced students. Nāgeśa has also written a bigger work on the same subject लघुमञ्जूषा which sometimes is also referred to by the word मञ्जूषा. |
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| mātu | the same as मतुप् a taddhita affix. affix showing possession; the word is frequently used in Pāṇini's rules for मतुप्. confer, compare मतोश्च बह्वजङ्गात् | P. IV 2.72; confer, compare also, P.IV. 4.125, 136; V. 2.59, VI.1.215, VI.3.118,130; VIII. 2.9; for the sense of मतु see मतुप् below. The affix मतु (instead of मतुप् of Pāṇini) is found in the Atharva Prātiśakhya. |
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| matup | taddhita affix. affix मत् changed in some cases to वत् (cf मादुपधायाश्च मतोर्वोऽयवादिभ्यः P. VIII. 2.9), applied to any noun or substantive in the sense of 'who possesses that,' or 'which contains it,' or in the sense of possession as popularly expressedition The affix is called possessive affix also, and is very commonly found in use; e. g. गोमान्, वृक्षवान् , यवमान् , et cetera, and others confer, compare तदस्यास्त्यस्मिन्निति मतुप् P. V. 2.94. The very general sense of 'possession' is limited to certain kinds of possession by the Vārttikakāra in the following stanza; भूमनिन्दाप्रशंसासु नित्ययोगेतिशायने | संसर्गेऽस्तिविवक्षायां भवन्ति मतुबादय: confer, compare Kāś. on P. V. 2.94. There are other taddhita affix. affixes prescribed in the same sense as मतुप्, such as the affixes लच् (V. 2.96-98), इलच् (99, 100, 105, 117), श and न (100), ण (101), विनि (102, 121, 122), इनि (102, 115, 116, 128, 129-137), अण् (103, 104), उरच् (106), र (107), म (108), व ( 109, 110), ईरन् and ईरच् (111), वलच् (112, 113), ठन् (115, 116), ठञ् (118, 119), यप् (120), युस् (123, 138, 140), ग्मिनि (124), आलच् and आटच् (125), अच् (127), and ब, भ, यु, ति, तु, त and यस् each one applied to specifically stated words. मतुप् is also specially prescribed after the words headed by रस (confer, compare रसादिभ्यश्च P. V. 2.95) in supersession of some of the other affixes mentioned a reference to some preceding word, not necessarily on the same page. which would take place in such cases, if मतुप् were not prescribed by the rule रसादिभ्यश्च. The portion of the Pāṇini's Aṣṭādhyāyī. prescribing the possessive affixes is named मतुबधिकार (P. V. 2.92 to 140). |
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| madhyakaumudī | called also मध्यमकौमुदी a work on grammar which is an abridgment, to a certain extent, of Bhaṭṭojī's Siddhāntakaumudī. The treatise was written by Varadarāja, a pupil of Bhaṭṭojī for facilitating the study of the Siddhānta-kaumudi. |
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| madhyama(1) | the middle person ( मध्यमपुरुष ), confer, compare युष्मद्युपपदे...मध्यम: P. I. 4.105; confer, compare also Nirukta of Yāska.VII. 7; (2) middling tone or effort confer, compare मध्यमेन स वाक्ययोग: Taittirīya Prātiśākhya.XVIII. 4, where the commentator explains the word as उच्चनीचसमाहारविलक्षण: वाक्प्रयोगः | the word मध्यमा is used in this sense as qualifying a mode of utterance. वृत्ति; confer, compare अभ्यासार्थे द्रुतां वृत्तिं प्रयोगार्थे तु मध्यमाम् ! Ṟ. Pr. XIII. 19; cf also चतुष्कला मध्यमायार्म् Ṛktantra Prātiśākhya. 32; (3) one of the seven modes of speech or tones. cf सप्त वाचः स्थानानि भवन्ति | उपांशुध्वाननिमदेापव्दिमन्मन्द्रमध्यमताराणि Taittirīya Prātiśākhya.XXIII.4 and 5 and also कण्ठे मध्यमम् XVIII.11 where the commentatator explains मध्यम as यत्र कण्ठे स्थाने प्रयोग उपलभ्यते तन्मध्यमं नाम षष्ठं वाचस्स्थानम् | (4) one of the seven musical notes originating or proceeding from the Svarita accent confer, compare, स्वारतप्रभवा ह्येते षड्जमध्यमपञ्चमाः Pāṇ Śikṣā. |
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| madhyamapadalopa | literally the dropping of the middle word or member ( of a compound generally) as for instance in शाकपार्थिक for शाकप्रियपार्थिव; the word मध्यमपदलोप is also used in the sense of a compound. The compounds which have the middle word dropped are enumerated by the Vārttikakāra under the Vārttika शाकपार्थिवादीनां मध्यमपदलेापश्च Bh. Vṛ. II.1.60 Vārttika (on the Sūtra of Pāṇini).; cf also Kātantra vyākaraṇa Sūtra.II.6.30. |
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| madhyepavāda | a rule forming an exception to other general rules being placed between them, one or many of which are placed before and the others afterwards. Such a rule sets aside the previous rules and not the succeeding ones. The statement laying down this dictum is मध्येपवादाः पूर्वान् विधीन् बाधन्ते नोत्तरान् Paribhāṣenduśekhara of Nāgeśa.Pari. 60, also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VI.4.148 Vārttika (on the Sūtra of Pāṇini). 5. |
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| manoramā(1) | the popular name given to the commentary प्रौढमनेारमा on the Siddhāntakaumudī of भट्टोजीदीक्षित by the author himself the commentary is a scholarly one and very extensive; and its first portion only upto the end of Kāraka is generally read in the Sanskrit Pāṭhaśālās;(2) name of a commentary on the Madhyasiddhāntakaumudī by Rāmasarman; (3) name given to a treatise discussing roots given in the Kātantra Grammar written by रमानाथशर्मा in the sixteenth century. The work is called कातन्त्रधातुवृत्ति also. |
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| mantudeva | known also as मन्नुदेव, a famous grammarian of the eighteenth century who has written a commentary named दर्पणा on the Vaiyākaraṇabhūṣaṇasāra of Koṇḍabhaṭṭa and a commentary named दोषोद्धरण on Nāgeśa's Paribhāṣenduśekhara. |
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| mantra | name given to the Samhitā portion of the Veda works especially of the Ṛgveda and the Yajurveda as different from the Brāhmaṇa, Āraṇyaka and other portions of the two Vedas as also from the other Vedas; confer, compare मन्त्रशब्द ऋक्शब्दे च यजु:शब्दे च; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I. 1.68 Vārttika (on the Sūtra of Pāṇini). 4. The word मन्त्र occurs several times in the rules of Pāṇini ( confer, compare P. II. 4. 80, III.2.71, III.3.96, VI. 1. 151, VI.1.210, VI.3.131, VI.4.53, VI. 4.141) and a few times in the Vārttikas. (confer, compare I. 1. 68 Vārttika (on the Sūtra of Pāṇini). 4, IV.3.66 Vārttika (on the Sūtra of Pāṇini). 5 and VI. 4. 141 Vārttika (on the Sūtra of Pāṇini). 1). It is, however, doubtful whether the word was used in the limited sense by Pāṇini and Kātyāyana. Later on, the word came to mean any sacred text or even any mystic formula, which was looked upon as sacredition Still later on, the word came to mean a secret counsel. For details see Goldstūcker's Pāṇini p. 69, Thieme's 'Pāṇini and the Veda ' p. 38. |
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| mandra | one of the three places of the origination of articulate speech which is described as situated in the throat; confer, compare त्रीणि मन्द्रं मध्यममुत्तमं च | तेषु मन्द्रमुरसि वर्तते Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 17; confer, compare also मन्द्रमध्यमताराणि स्थानानि भवन्ति | T.Pr.XXII.11. |
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| may | abbreviated term or pratyāhāra for all the consonants of the five classes or Vargas excepting the consonant ञ्; confer, compare मय उञो वो वा P.VIII.3.33. |
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| maya | taddhita affix. affix मयट् (1) in the sense of proceeding therefrom (तत आगत: P. IV.3.92) added to words showing cause or meaning human being; exempli gratia, for example सममयम्, देवदत्तमयम्: (2) in the sense of product (विकार) or part (अवयव) added optionally with अण् to any word, exempli gratia, for example अश्ममयम् , आश्मनम् मूर्वामयम् मौर्वम्, and necessarily to words beginning with आ, ऐ and औ, words of the class headed by the word शर and the words गो, पिष्ट, व्रीहि, तिल and some others: confer, compare P. IV. 3. 143-150; (3) in the sense of proportion, added to a numeral; e. g. द्विमयमुदश्विद्यवानाम्; confer, compare P. V. 2.47; (4) in the sense of "made up of' added to the thing of which there is a large quantity; exempli gratia, for example अन्नमयम्, अपूपमयम् cf; तत्प्रकृतवचने मयट् P.V.4.21,22. |
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| mayūravyaṃsakādi | a class of compounds of the type of मयूरव्यंसक which are somewhat irregular formations and hence mentioned as they are found in use. The compounds are called simple tatpuruṣa compounds; exempli gratia, for example मयूरव्यंसक: हस्तेगृह्य, एहिपचम्, उच्चावचम्, खादतमोदता et cetera, and others; confer, compare मयूरव्यंसकादयश्च P.II.1.72. |
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| maś | personal ending म् substituted for अम् in Vedic Literature; exempli gratia, for example वधीं वृत्रम्; confer, compare अमो मश् P. VII. 1.40; See म्. |
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| mas | personal ending of the first person (उत्तमपुरुष) plural; exempli gratia, for example भवाम:, कुर्मः; confer, compare तिप्तस्झिसिप्o III.4.78. |
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| masi | personal ending formed by adding इ to मस् of the 1st person (उत्तमपुरुष) plural in Vedic Literature दीपयामसि, भजयामसि, confer, compare Kāś. on इदन्तो मसि P.VII.1.46. |
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| mahāprāṇa | literally hard breathing, aspirate characteristic (बाह्यप्रयत्न) of consonants possessed by the second and fourth consonants of the five classes, and the sibilants श्, ष् and स् which letters are also called महाप्राण on that account. |
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| mahābhāṣya | literally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ). |
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| mahābhāṣyadīpikā | a very learned old commentary on the Mahabhasya of Patanjali written by the reputed grammarian Bhartrhari or Hari in the seventh century A. D. The commentary has got only one manuscript preserved in Germany available at present, of which photostat copies or ordinary copies are found here and there. The first page of the manuscript is missing and it is incomplete also, the commentary not going beyond the first seven Aahnikas. For details see page 383 Vol. VII Vyaakarana Mahabhasya D. E. Society's edition. |
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| mahābhāṣyapradīpa | a very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifiedition Kaiyata's commentary has thrown much additional light on the original arguments and statements in the Mahabhasya. There is a learned commentary on the Pradipa written by Nagesabhatta which is named vivarana by the author but which is well known by the name 'Uddyota' among students and teachers of Vyakarana. For details see pp. 389, 390 Vol VII, Patanjala Mahabhasya, D. E. Society's Edition. |
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| mahābhāṣyapradīpaprakāśa | called also कैयटप्रकाश, name of the commentary on the Pradipa of Kaiyata by Nilankanthamakhi a versatile writer of the 17th century. |
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| mahābhāṣyapradīpavivaraṇa(1) | original name of the learned commentary on the 'Pradipa' of Kaiyata written by Nagesabhatta, a stalwart and epoch-making grammarian of the 18th century. The commentary is known popularly by the name 'Uddyota' or Pradipoddyota; (2) name of the commentary on Kaiyata's Pradipa by Nityaananda Parvatiya. The commentary is also known by the name दीपप्रभा. |
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| mahābhāṣyavyākhyā | name given to each of the explanatory glosses on the Mahabhasya written by grammarians prominent of whom were Purusottamadeva, Narayana Sesa, Visnu, Nilakantha and others whose fragmentary works exist in a manuscript form. महामिश्र name of a grammarian who wrote a commentary on Jinendrabuddhi's Nyasa. The commentary is known by the name Vyakaranaprakasa. महाविभाषा a rule laying down an option for several rules in a topic by being present in every rule: confer, compare महाविभाषया वाक्यमपि. विभाषा (P.II.1.11) and समर्थानां प्रथमाद्वा (P. IV.1.82) are some of the rules of this kindeclinable |
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| mahiṅ | personal ending of the Atmanepada first person (उत्तमपुरुष) plural;confer, compare तिप्तस्झि ... वहिमहिङ् P. III.4.78. महिष्यादि a class of words headed by the word महिषी to which the taddhita affix. affix अ (अण्) is added in the sense Of 'proper for' ( धर्म्यम् ); exempli gratia, for example माहिषम् पौरोहितम् , हौत्रम्: confer, compare Kas,on P.IV.4.48. |
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| mātrā(1) | measure, quantity ; cf भवति हि तत्र या च यावती च अर्थमात्रा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.2.45 and II.1.1 ; (2) mora, prosodial unit of one instant id est, that is the length of time required to pronounce a short vowel: confer, compare भूयसी मात्रा इवर्णोवर्णयोः, अल्पीयसी अवर्णस्य, M.Bh. on I.1.48 Vart. 4: confer, compare मात्रा ह्रस्वस्ता वदवग्रहान्तरं, द्वे दीर्धः,तिस्रः प्लुत उच्यते स्वरः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)I.16: cf also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.34, T.Pr.I.37, V.Pr.I.59, R.T.28 also cf अर्धमात्रालाघवेन पुत्रोत्सवं मन्यन्ते वैयाकरणाः Par. Sek. Pari. 132. The instant is taken to be equal to the throbbing of the eye, or a flash of lightning, or a note of a wood-cock. |
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| mādhurīrvṛti | a gloss not composed by, but simply explained by an inhabitant of Mathuraa or Madhuraa Such a gloss is referred to in the Mahaabhaasya on P.IV.3.101 Vaart.3, which possibly might be referring to an existing gloss on the SUtras of Paanini, which was being explained at Mathura, at the time of Patanjali. The term मधुरा was used for मथुरा in ancient times and the word माथुरी वृत्ति is also used for माधुरी वृति. |
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| mārdava | softness of the voice characterizing the pronunciation of a grave vowel: cf मार्दवं स्वरस्य मृदुता स्निग्धता ; also confer, compare अन्ववसर्गो मार्दवमुरुता खस्येतिं नीचैःकरााणे शब्दस्य M.Bh. on P.I.2.29, 30; confer, compare also, Taittirīya Prātiśākhya.XXII.10। |
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| māhendra | name of very ancient,prePaninian grammar ascribed to इन्द् of which some references only are available. The grammar work is also referred to as ऐन्द्र: confer, compare यान्युञ्जह्यार् महेन्द्राद् व्यासो व्याकरणार्णवात् | पदरत्नानि किं तानि सन्ति पाणिनिगेाष्पदे Devabodha's commentary on the Mahabharata. For details see p. 124-27 Vol. VII Mahaabhaasya, D. E. Society's Edition. |
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| māheśasutr | the fourteen sutras अइउण्, ऋलृक् et cetera, and others which are believed to have been composed by Siva and taught to Paanini, by means of the sounds of the drum beaten at the end of the dance; confer, compare नृत्तावसाने नटराजराजेा ननाद ढक्कां नवपञ्चवारम् । उद्धर्तुकामः सनकादिसिद्धानेतद्विमशौ शिवसूत्रजालम् Nandikeswara-kaarikaa 1. For details see Vol. VII Vyaakarana Mahaabhaasya, D. E. Society's edition. |
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| mi( मिप् ) | pcrsonal ending of the first person ( उत्तमपुरुष ) singular; confer, compare तिप्तस्झ तरिझ । P.III.4.78. |
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| mit(1) | characterized by the mute letter म्; augments So characterized such as नुम् , अम् and the like, are inserted after the last vowel of a word to which they are to be added; confer, compare मिदचोन्त्यात् परः P. I. 1.47; (2) a technical term applied to the fifty-five roots which are headed by the root घट् and which belong to the first corjugation, to the roots ज्वळ et cetera, and others, as also to the roots जन्, जू, क्नूस्, रञ्ज् and roots ending in अम्. These roots are not really characterized by the mute letter म्, but they are given the designation मित्. The use of the designation मित् is (a) the shortening of the penultimate vowel which : has been lengthened by Vrddhi , before the causal sign णि and (b) ; the optional lengthening of the ; penultimate vowel before the affix ) चिण् and णमुल्, For a complete list ] of 'mit' roots see Dhaatupaatha. |
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| mip | personal ending मि of the first person ( उत्तमपुरुष ) singular. Parasmaipada: confer, compare तिप्तस्झि...महिङ् P. III.4.78. |
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| miśra | roots taking personal endings of both the Padas; Ubhayapadin roots: this term मिश्र is given in Bopadeva's grammar. |
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| mukhanāsikāvacana | definition of अनुनासक, a letter which is pronounced through both-the mouth and the nose-as contrasted with नासिक्य a letter which is uttered only through the nose; exempli gratia, for example ड्, ञ् , ण्, न् , म् and the nasalized vowels and nasalized य् , व् and ल्; confer, compare मुखनासिक्रावचनेीSनुनासिकः Paan. I. 1.8: confer, compare also अनुस्वारोत्तम अनुनासिकाः (Taittirīya Prātiśākhya.II.30), where the fifth letters and the anusvaara are called anunaasika. According to Bhattoji, however, anusvaara cannot be anunaasika as it is pronounced through the nose alone, and not through both-the mouth and the nose. As the anusvaara is pronounced something like a nasalized ग् according to the Taittiriyas it is called a consonant in the Taittiriya Praatisaakhya: confer, compare ' अनुस्वारोप्युत्तमवह्यञ्जनमेव अस्मच्छाखायाम् ! अर्धगकाररूपत्वात् / Com. on Taittirīya Prātiśākhya.II. 30. |
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| mukhasukhārtha | a mute letter added to an affix or a substitute cr the like, which does not really form a part of the affix et cetera, and others, but which simply facilitates the utterance of it: confer, compare अथ मुखसुखार्थस्तकार: दकारोपि ! Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1, VI.1.87; confer, compare also अादति तकारो मुखसुखार्थः, न त्वयं तपरः Kaas. on P. III.2.171. |
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| mud | a technical term for the sibilants श् , ष् and स् given in the Vajasaneyi-Pratisakhya: confer, compare मुच्च Vājasaneyi Prātiśākhya.I.52, cf also Vājasaneyi Prātiśākhya.III.9,III.13,IV.122. |
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| mum | the augment म् inserted immediately after the final vowel of the word for which it is prescribed: confer, compare अरुर्द्विषदजन्तस्य मुम् P.VI.3.67; confer, compare also P.III.2.26, V. 4.7 and VI.3.69-72. |
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| mūrdhan | the top of the orifice of the mouth; the place of utterance ( स्थान ) of the letters ऋ, ॠ, ट् ,ठ् ,ड् ढ् and ण्, र् and ष्; confer, compare ऋटुरषाणां मूर्धा S. K. on P. I. 1.9; cf also षटौ मूर्धनि V.Pr.I.67,R.T.6,R.Pr.I.19,and T.Pr. II.37 where र् appears excludedition |
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| mūlaprakṛti | the original base of the word used in language; the root and the praatipadika; the word परमप्रकृति , is also used in the same sense. |
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| mṛdu(1) | soft in utterance ; the term is used in the Vajasaneyi Pratisakhya for the क्षैप्र, प्रश्लिष्ट, तैरोव्यञ्जन, and पादवृत्त varieties of the circumflex accent (स्वरित) out of which the पादवृत्त is the softest ( मृदुतम ) and consequently always called मृदु, while the others are called मृदु only with respect to the preceding one in the order given a reference to some preceding word, not necessarily on the same page.; viz.अभिनिहत, क्षैप्र et cetera, and othersconfer, compareसर्वतीक्ष्णोभिनिहत:प्राश्लिष्टस्तदनन्तरम् । ततो मृदुतरौ स्वरौ जात्यक्षेप्रावुभौ स्मृतौ | ततो मृदुतर: स्वारस्तैरोव्यञ्जन उच्यते | पादवृत्तो मृदुतमस्त्वेतत्स्वारबलाबलम् Uvvata on V.Pr. I. !25; (2) soft, as opposed to hard; the term is used in connection with the first,third and fifth consonants of the five classes. |
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| meghavijaya | a Jain grammarian of the seventeenth century who has written a grammar work, similar to the Siddhanta Kaumudi, on the Sabdanusasana of Hemacandra. The grammar work is called हैमकौमुदी, or चन्द्रप्रभा also. |
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| metreyarakṣita | a recognised scholar of Paninis' grammar who belonged to the Eastern part of India and fourished in the beginning of the twelfth century. As it appears from the name Maitreya Raksita he appears to have been a Buddhist grammarian. Subsequent writers in their works refer to him by the name Raksita alone, as also by the name Maitreya, but very rarely by the name Maitreya Raksita.He wrote many works on grammar of which the 'tantrapradipa'a learned commentary on Jinendrabuddhi's Nyasa on Kasika was a reputed one, which, although available in a fragmentary manuscript form today, has been profusely quoted by prominent grammarians after him. |
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| mokṣeśvara | a grammarian of the fourteenth century who has written a commentary on the Katantra Vrtti of Durgasimha. He has written a commentary on the Akhyatavrtti of the Katantra school as also a short treatise dealing with the krt affixes called Krdvrtti. |
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| mleccha(1) | a word although correct,yet looked upon as incorrect owing to its faulty utterance; (2) a person like the uncultured people, who is not able to pronounce words correctly confer, compare म्लेच्छा मा भूमेत्यध्येयं व्याकरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1, Ahnika 1. |
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| y(1) | a consonant of the palatal class, called semivowel or अन्तःस्थ( spelt as अन्तस्थ also ), possessed of the properties संवृतत्व, नाद, घोष and अनुनासिकत्व in addition; (2) a substitute for म् when that म् is followed by ह् which is followed by य्. e. g.किंय्ह्य: confer, compare यवलपरे यवला वा. P. VIII.3. 26 Vart.l ; (3) य् looked upon as possessed of a very little effort in production i. e. which appears as almost dropped but not completely dropped when its elision is prescribed at the end of a word. e. gभोय् अच्युत; confer, compare व्योर्लधुप्रयत्नतर: शाकटायनस्य P. VIII. 3.18. |
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| y(1) | the consonant य् with अ added to it merely for the sake of facility in pronunciation; यकार is also used in the same sense: e. g. लिटि वयो यः: P.VI.1.38 confer, compare T.Pr.I: 17,21;(2) krt affix (यत्) prescribed as कृत्य or potential passive participle; exempli gratia, for exampleचेयम्, गेयम्, शाप्यम् , शक्यम् , गद्यम् , अजर्यम् पण्यम् et cetera, and others: confer, compare अचो यत्...अजर्यं संगतम् P.III. 1.97-105; (3) krt. affix क्यप् which is also an affix called krtya; e. gब्रह्मोद्यम् , भाव्यम्, घात्यम् , स्तुत्यम् , कल्प्यम् , खेयम् , भृत्यः:, भिद्यः, पुष्य:, कृत्यम्,also कार्यम् ; confer, compare P. III. 1.106-128:(4) krt affix ण्यत् ( which is also कृत्य ), e. g कार्यम् , हार्यम् , वाक्यम् , लाव्यम्, कुण्डपाय्यम्. et cetera, and others: cf P. III. 1.124-132: (5) taddhita affix. affix य affixed (a) in the sense of collection to पाश, वात et cetera, and others, as also to खल, गो and रथ, e. g. पाद्या, रथ्या et cetera, and others confer, compare P. IV. 2. 49, 50ः (b) in the चातुरर्थिक senses to बल, कुल, तुल et cetera, and others e. g. वल्यः,.कुल्यम् efeminine. P V.2. 80, (c) as a Saisika taddhita affix. affix to ग्राम्यहः' along with the affix खञ्ज e. g. ग्राम्यः, ग्रामीणः: cf P: IV. 2.94 (d) in the sense of 'good therein' ( तत्र साधुः ) and other stated senses affixed to सभा, सोदर पूर्व, and सोम: e. g. सभ्य:, पूर्व्यः; .et cetera, and others. confer, compare P. IV. 4.105, 109, 133, 137, 138: (e) in the sense of 'deserving it' to दण्ड and other words, e. g. दण्ड्य, अर्ध्र्य, मध्य, मेध्य, et cetera, and others: cf P. V. 1.66: ( f ) in the sense of quality or action to सखि e. g. सख्यम् ; cf P. V. 1.126: (6) taddhita affix. affix यत् applied to (a) राजन् श्वशुर, कुल, मनु in the sense of offspring, (b) शूल्, उखा, वायु, ऋतु and others, under certain conditions; confer, compare P. IV. 2.17, 31, 32, 101, (c) to अर्ध, परार्ध, words in the class headed by दि्श, छन्दस and others in specific senses; cf P. IV. 3-46, 54 et cetera, and others and (d) in specific senses to specific words mentioned here and there in a number of sUtras from IV.4, 75 to V.4.25; (e) to शाखा, मुख, जघन and others in the sense of इव (similar to) exempli gratia, for example शाख्यः, मुख्य:, et cetera, and others: confer, compare P. V. 3. 103; (7) case-ending य substituted for ङे of the dative sing; e. g. रामाय confer, compare P. VII. 3.102: (8) verb-affix यक् applied to the nouns कण्डू and others to make them ( denominative ) roots; e. g. कण्डूय,सन्तूय et cetera, and others confer, compare कण्ड्वादिभ्यो यक् P. III. 1.27 (9) | Vikarana य ( यक् ) applied to any root before the Saarvadhaatuka personal endings to form the base for the passive voice as also the base for the 'Karmakartari' voice e g क्रियते, भूयते, confer, compare सार्वधातुके यक् P. III. 1.67 (10) Unaadi affix य ( यक् ) applied to the root हृन् to form the Vedic word अघ्न्य: cf अघ्न्यादयश्च: ( 11 ) augment य ( यक् ) added to the affix क्त्वा in Vedic Literature: e. g. दत्त्वायः confer, compare क्त्वो यक् P. VII.1.47; (12) verb affix यङ् added to a root to form its Intensive base ( which sometimes is dropped ) and the root is doubledition e. g. चेक्रीयते,चर्करीति;. confer, compare P. III. 1.22,24; (13) short term ( प्रत्याहृार ) supposed to be beginning with य in the affix यइ in the sUtra धातेरेकाचो ... यङ् III. 1.22, and ending with ङ् in the sUtra लिड्याशिष्यङ्क III. 1.86, with a view to include the various verb affixes and conjugational signs. |
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| yaḍanta | a secondary root formed by adding the affix यङ् in the sense of repetition and intensity, to roots having one syllable and beginning with a consonant: confer, compare धातोरेकाचो हृलादे: क्रियासमभिहारे यङ् P. III. 1.22, 23,24. See य (12) a reference to some preceding word, not necessarily on the same page.. |
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| yaḍluganta | a secondary root formed by adding the affix यङ् to roots specified in P. III. 1.22,23,24, which affix is sometimes dropped: confer, compare यङोचि च ; P. II. 4. 74. The yanluganta roots take the parasmaipada personal endings and not the atmanepada ones which are applied to yananta roots. |
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| yañ(1) | short term ( प्रत्याहृार ) formed by the letter य of हृयवरट् and the mute letter ञ्ज of इभञ् including serni-vowels and the third and the fourth consonants excepting घ् , ढ् and ध् of the five consonant groups: confer, compare अतो दीर्घो याञि P. VII. 3. 10l ; (2) taddhita affix. affix added (a) in the sense of गोत्र (grand-children and their descendants) to words of the गर्ग class and some other words under specific conditions, exempli gratia, for example गार्ग्यः: वात्स्य:, काप्यः et cetera, and others, confer, compare गर्गादिभ्यो यञ् and the following P.IV. 1. 105-108: (b) in the sense of collection to केदार, गणिका, केश and अश्व, confer, compare P.IV.2.40 and the Varttika.thereon and IV. 2.48; (c) in the Saiska senses to the word द्वीप, confer, compare P.IV.3.10: (d) to the word कंसीय e. g. कांस्यम् confer, compare P.IV.3.168, and (e) to the words अभिजित्, विदभृत् and others when they have the taddhita affix. affix अण् added to them : exempli gratia, for example अाभजित्य: confer, compare P. V. 3. 118. |
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| yaṇ | a brief term for letters य् , व् , र् and ल् ， id est, that is the semi-vowels;confer, compare इको यणदि P. VI. I. 77; confer, compare also I. 1.45 and VI. 4. 81. |
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| yatna(1) | effort in the utterance of a letter: the word which is generally used for such an effort is प्रयत्न. This effort is described to be oftwo kinds अाभ्यन्तर internal id est, that is below the root of the tongue and बाह्य a reference to some preceding word, not necessarily on the same page. the root of the tongue id est, that is inside the mouth; confer, compare यत्नं द्विधा | अाभ्यन्तरो बाह्यश्च | S. K. on P. I. 1.9; (2) specific effort, by adding a word to a rule for drawing some inference, with a view to removing some technical difficulty: cf तेन पये धावतीत्यादौ यत्नान्तरमास्थेयम् Kaas. on P. VIII. 2. 25. The phrase कर्तव्योत्र यत्न: often occurs in the Mahaabhaasya. |
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| yathāgṛhītaṃ | as they are actually found in Vedic recital with some irregularties of euphonic changes,lengthening of the vowel and the like. Specimens of such phrases are given in R.Pr.II.33 to 39. |
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| yathāsaṃkhyam | in respective order, the first for the first, the second for the second, and so on; when the number of subjects and predicates is the same, they should connect in the same order: confer, compareयथासंख्यमनुदेशः समानाम् P. I .3 .10. |
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| yadyoga | a connection with the word (pronoun) यत् by its use in the same sentence and context, which prevents the anudatta ( grave ) accent for the verb in the sentence; confer, compareनिपातैर्यद्यदिहृन्तकुविन्नेच्चेच्चण्कच्चिद्यत्रयुक्तम् P. VIII. 1.30; cf also the usual expression यद्योगादानघात: found in commentary wor |
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| yadvṛtta | lit a word formed from यत्; a word which contains the pronoun यत् in it which prevents sarvaanudatta for a verb which follows; confer, compare यदस्मिन्वर्तते यद्वृत्तम् M.. Bh. on P. VIII.1.66; cf also. यद्वृत्तोपपदाच्च Vājasaneyi Prātiśākhya.VI. 14, where Uvvata explains यद्वत्तasयदो वृत्तं यद्वृत्तं सर्वविभक्त्यन्तं सर्वप्रत्ययान्तं च गृह्यन्ते । V.'Pr. VI. 14 commentary |
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| yam | a short term (प्रतयाहार) for the consonants which begin with य् (in हयवरट्) and end (in ञमङ्णनम्)before the mute म् i.e all semivowels, and fifth constants of the of the five classes; c.feminine.हलो यमां यमि लोप:Paan VIII.4.64 |
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| yam(1) | one of pair a twin letter available in pronunciation before a nasal letter and similar to it, when the nasal consonant is preceded by any one of the four consonants of the five classes; a transitional sound intervening between a non-nasal and the following nasal as a counterpart of the n6n-nasal: confer, compare वर्गेष्वाद्यानां चेतुर्णो पञ्चमे पर मध्ये यमो नाम पूर्वसदृशो वर्णः प्रातिशाख्ये प्रसिद्धः S.K. on P.व्व्III. l.1; (2) name given to the seven musical notes, found in the singing of Saaman; confer, compare मन्द्रमध्यमत्राख्येषु त्रिषु वाचः स्थानेषु प्रत्येकं सत स्थरभेदा भवन्ति कुष्टप्रथमद्वितीयतृतीयचतुर्थमन्द्रातित्वार्यः यमाः ' Taittirīya Prātiśākhya.XXIII. 13,14. |
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| yay | short term (प्रत्याहार) for sonants beginning with य् ( in हयवरट्) and ending before the ; mute letter य् ( in कपय् ) id est, that is all consonants except! श्, ष्, स्, and ह्; confer, compare अनुस्वारस्य ययि परसवर्णः P.VIII 4. 58 by which an anusvara is changed into a cognate letter of the following which is a letter included in यय्. |
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| yar | a short term ( प्रत्याहृार ) for any consonant except ह् standing at the end of a word is optionally changed to the nasal consonant of its class if followed by a nasal letter; confer, compare यरोनुनासिकेनुनासिकेा वा P. VIII.4.45: and (2) is doubled if preceded by र् or ह् as also if preceded by a vowel but not followed by a vowel; exempli gratia, for example अर्क्कः, दद्धयत्र: confer, compare अन्वॊ रहाभ्यां द्वे; अनचिच P. VIII.4.46,47. |
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| yalopa | dropping of the consonant य् which prevents the validity of a changed letter ( स्थानिवद्भाव ); confer, compare न पदान्तद्विर्वचनवरेयलोप......विधिषु P.I.1.58. |
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| yavamadhya | literally having the centre bulging out like the Yava grain; name given to a variety of the Gayatri which has 7 letters in the first and third (last) feet and 10 letters in the second id est, that is the middle foot; the name is also given to a Mahabrhati having the first and the last feet consisting of 8 letters and the middle one consisting of 12 syllables: cf R.Pr.XVI.18 and 48. |
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| yavarga | the class of the consonants headed by य् id est, that is the semi-vowels य, व्, र and लू |
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| yavādi | a class of words headed by the word यव, the taddhita affix मत् after which does not get the consonant मृ changed into व् although the affix मत् be added to a word ending in म् or अ, or having म् or अ as the penultimate letter; e. g. यवमान् , ऊर्मिमान् , भूमिमान् et cetera, and others: confer, compare Kāśikā of Jayāditya and Vāmana. on P.VIII.2.9. This यवादिगण is looked upon as आकृतिगण |
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| yaśa:kavi | a grammarian, the author of a treatise named Bhasanusasana. यश:सागर a Jain grammarian, the author of a work named Samasasobha. |
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| yuktavadbhāva | literally behaviour like the original base. The term is used in the sense of possession of, or getting, the same gender and number as was possessed by the base to which the taddhita affix. affix was added and subsequently dropped by a rule of Panini in which the word लुप् is put in the sense of dropping: e. g. कुरयः देश: or अङ्गाः देश: in the sense of कुरूणां or अङ्गानां निवासो जनपदः confer, compare जनपदे लुप् P. IV.3.81 and लुपि युक्तवद् व्यक्तिवचने P.I.2.51;confer, compare also M.Bh. on P. I. 2.51 and 52. |
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| yukti(1) | argumentation: reasoning; (2) current maxim: confer, compare युक्तिसिद्धमेतत्. |
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| yugapadadhikaraṇavacanatā | denotation of two or more things by one single member by virtue of their being put together in a dvandva compound of two or more words; the grammarians advocate this doctrine stating that in a dvandva compound such as घटपटौ or घटपटम् , the word घट has the capacity of expressing the sense of both घट and पट, which in a sentence घटः पटश्च, it does not possess. Similarly पट also has the capacity of conveying the sense of both पट and घट. Possibly this theory is advocated by grarnmarians, on the analogy of words like पितरौ or मातरौ for मातापितरौ, द्यावा for द्यावापृथिवी and so on; confer, compare सिद्धं तु युगपदधिकरणवचने द्वन्द्ववचनात् P. II 2.29 Vart. 2. For details see Vyakaranamahabhasya on चार्थे द्वन्द्वः P. II. 2.29. |
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| yugma(1) | lit, pair; the word is used for the second and fourth consonants ख्, घ्, छ्, झ् et cetera, and others of the five classes which, in a way are combinations of two consonants; confer, compare युग्माः सोष्माण: Ṛktantra Prātiśākhya. 16; cf also युग्मौ सोष्माणौ where the word सोष्मन् is explained as उष्म। वायुस्तेन सह वर्तन्त इति सोष्माण: | खघ छझ टढ थध फभ: confer, comparealso युग्मयोद्वितीयचतुर्थयोः; (2) even, as opposed to odd, referring to the vowels ओ and औ which are even in the enumeration ए ओ ऐ अौ. The consonants called युग्म viz. ख, घ and others which are defined as युग्म are also the even consonants in their classes. |
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| yuc | krt affix यु changed into अन, (1) applied in the sense of 'a habituated agent' to intransitive roots in the sense of movement or utterance, to Atmanepadi roots beginning with a consonant, to the roots जु, चेकम् सृ, शुच्, कुघ्, as also to roots in the sense of decoration: exempli gratia, for example चलन:, शब्दन:: cf P.III. 2. 148-15I: (2) applied to causal roots, as also to the roots आस् श्रन्थ् and others in the sense of verbal activity when the word so formed has always the feminine gender; exempli gratia, for example कारणा, हृरणा, आसना, घट्टना,वेदना et cetera, and others; confer, compare P.III.3.107 and the Varttikas thereon; (3) applied to roots ending in अा and preceded by the indeclinables ईषद्, दुस् or सु in the sense of easy or difficult for obtainment and, wherever seen to any root in the Vedic language, as also to some other roots as found in actual use in the classical literature; e. g. ईषद्दानो गौर्मवता, दु्ष्पानः, सुपान: et cetera, and others सूपसदन:, दुर्योधनः, दुर्मर्षण: et cetera, and others, confer, compare P.III.8.128-130. |
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| yuvan | literally young person; masculine; the word is given as a technical term in grammar in the sense of one, who is the son of the grandson or his descendant, provided his father is alive; the term is also applied to a nephew, brother, or a paternal relative of the grandson or his descendant, provided his elderly relative, if not his his father, is alive; it is also applied to the grandson, in case respect is to be shown to him: confer, compare P. IV. 1.163-167. The affixes prescribed in the sense of युवन् are always applied to a word ending with a taddhita affix. affix applied to it in the sense of an offspring (अपत्य) or grandson (गोत्र), in spite of the ruling that in the sense of grandson or his descendant (गोत्र), one affix only इञ् or अण् or the like is added to the base; exempli gratia, for example गार्ग्यस्यापत्यं गार्ग्यायण:, दाक्षेरपत्यं दाक्षाय्ण: गार्ग्ये जीवति तस्य भ्राता सपिण्डो वा गाम्यार्यण: तत्रभवान् गार्ग्यः; गार्ग्यायणो वा. |
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| yuvapratyaya | taddhita affix. affix फक् ( अायन ), फिञ् ( अायनि ) or any other in the sense of युवन् which is to be applied to a base ending with an affix in the sense of offspring ( अपत्यप्रत्ययान्त ) or with an affix in the sense of a grandson ( गोत्रप्रत्ययान्त ). The affix is not applied when a female offspring is meant. |
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| yuvasaṃjñā | the technical term युवन् which is given to persons described or mentioned in P.IV.1.163 to 167. |
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| yuṣmad | designation of the second person, used in the Jainendra Vyakarana. |
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| yoga(1) | a rule of grammar; the word योग in this sense is very fre-quently found used in the Mahabhasya; cf the frequent statements अयं येगः शक्योsकर्तुम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1. 6, 62, et cetera, and others or कान्यस्य योगस्य प्रयोजनानि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.31 Vart. 6, I.1. 57 et cetera, and others; (2) grammatical connection; cf शास्त्रकृतो योगश्च Nirukta of Yāska.I.2: cf also षष्ठी स्थानेयेागा P.I.1.49. |
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| yogavāha | a technical term used for phonetic elements or letters which are mentioned in the alphabet of Panini, viz., the Mahesvara sutras in contrast with the term अयोगवाह which is used by grammarians for the phonetic elements अनुस्वार, विसर्ग and others which are not mentionedition ,See अयोगवाह; confer, compare also M. Bh on Siva sutra 5. |
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| yogavibhāga | division of a rule which has been traditionally given as one single rule, into two for explaining the formation of certain words, which otherwise are likely to be stamped as ungrammatical formations. The writer of the Varttikas and the author of the Mahabhasya have very frequently taken recourse to this method of योगविभाग; confer, compare P.I.1.3 Vart. 8, I.1.17 Vart.1,I.1.61, Vart. 3; I. 4.59 Vart. 1, II. 4. 2. Vart.2, III.1.67 Vart. 5, III.4.2. Vart. 6, VI.I. I Vart. 5, VI.1.33 Vart.1 et cetera, and others Although this Yogavibhaga is not a happy method of removing difficulties and has to be followed as a last recourse, the Varttikakara has suggested it very often, and sometimes a sutra which is divided by the Varttikakara into two,has been recognised as a couple of sutras in the Sutrapatha which has come down to us at present. |
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| yogāpekṣa | concerning only that particular rule to which it refers. The word is many times used in connection with a deduction ( ज्ञापक ) which is not to be applied in general, but which is restricted to the functions of that rule from which the deduction is drawn; confer, compare योगोपक्षं ज्ञापकम् M.Bh. on P. I.1.23 Vart.10, P.III.1.95 Vart.2.,P.IV. 1.87 Vart. 2, confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.62 and V.1.1. |
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| yoni | place of origin: confer, compare तप: श्रुतं च योनिश्च एतद् ब्राह्मणकारणम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. V.1.115: confer, compare also M.Bh. on P.IV.1. 48 Vart. 9; confer, compare also ओष्ठयोनिरोष्ठय:. |
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| yaugapadya | simultaneity of occurrence; simultaneous possibility of the application of two rules which evidently cannot apply simultaneously, but scope has to be given to one of the two, the priority being decided on the criteria of परत्व, नित्यत्व, अन्तरङ्गत्व and अपवादत्व;confer, compare न चास्ति यौगपदद्येन संभव: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.57; cf also M.Bh. on I. 4.1 , I. 4.2, II. 1.3 et cetera, and others |
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| r(1) | second letter of the यण् class ( semi-vowels ) which has got the properties नादभागित्व, घोषवत्त्व,' संवृतत्व and अल्पप्राणता i. e. it is a sonant, inaspirate consonant. Regarding its स्थान or place of production, there is a difference of opinion : generally the consonant र् is looked upon as a cerebral or lingual letter (मूर्धन्य); cf ऋटुरषाणां मूर्धा， S.K.also Pāṇini. Siksa; but it is called by some as दन्त्य or दन्तमूलीय: cf रेफस्तु दस्त्ये दन्तमूले वा RT. 8, by others as दन्तमूलीय and and by still others as वर्स्त्य gingival. In the Vajasaneyi-Pratisakhya it is described as दन्तमूलीय: cf रो दन्तमूल I. 68, while in the Taittiriya Pratisakhya it is said to be produced by the touch of the middle part of the tip of the tongue just a reference to some preceding word, not necessarily on the same page. the root of the teeth;confer, compare रेफे जिह्वाग्रमध्येन प्रत्यग्दन्तमूलेभ्यः Taittirīya Prātiśākhya.II. 41; (2) substitute र् (रेफ ) for the final letter of the word अहन्, as also for the final of अम्रस्, ऊधस्, अवस् and भुवस् optionally with रु, which ( रु) is dropped before vowels, and changed to ओ before अ and soft consonants, while it is changed into visarga before hard consonants and surds.exempli gratia, for example अम्नरेव, अम्र एवः ऊधरेव, ऊधएव: confer, compare Kāśikā of Jayāditya and Vāmana. on P. VIII, 2-70: (3) the consonants र् (technically) called र् in Panini's grammar ) which is substituted for the consonant स् and for the consonant न् of the word अहन् when the consonant स् or न् stands at the end of a word. This substitute रु, unlike the substitute र् is liable to be changed into visarga, or the consonant य्, or the vowel उ by P. VIII.3.15, 17, VI.1.113, 114. |
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| r(1) | the consonant र, generally cited as रेफ; the vowel अ is added to र् for facility of utterance: confer, compare T. Pr.' I.21 ; (2) short term ( प्रत्याहृार ) for र् and ल्; confer, compare उरण् रपरः, P. I. 1.51: (3) krt affix र applied to the roots नम्रः, कम्प्रः et cetera, and others in the sense of agent who is habituated to, or expert in the action expressed by the root; e. g, नम्रः, कम्प्र:; confer, compare नमिकम्पिस्म्यजसकमहिंसदीपो रः P. III. 2. 167; (4) taddhita affix. affix र as a Caturarthika affix applied to the words headed by अश्मन्: e. g. अश्मरः; confer, compare वुञ्छण् P. IV. 2. 80; (5) tad affix र in the sense of possession affixed to the words ऊष, सुषि, मुष्क, मधु, and तमस् with अ of तमस् changed to इ: e. g. ऊषरम्, सुषिरम्, मधुर:, तमिस्रा: confer, compare Kas on. P.V. 2.107 and 114: (6) taddhita affix. affix र in the sense of diminution affixed to the words कुटी, शमी and शुण्डा: exempli gratia, for example कुटीर:, शमीर, शुण्डार:: confer, compare Kāśikā of Jayāditya and Vāmana. on P. V. 3. 88: (7) taddhita affix. affix रक् which see below; (8) krt affix रक् which see below; (9) a term for द्विगुसमास in the Jainendra Vyakarana. |
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| rakta | literally coloured id est, that iscoloured by nasalization: a term used by ancient grammarians for a nasaIized letter ( अनुनासिक ); cf रक्तसंज्ञो नुनासेकः R.Pr.r.17on which Uvvata comments :-अनुनासिको वणो . रक्त इत्युच्यते; also confer, compare अरक्तसंध्येत्यपवाद्यते पदं R. Pr, XI. 18, where unnasalized अा is stated as अरक्तसंधि and illustrated by the commentator by quoting the passage मन्द्रमावरेण्यम् as contrasted with अभ्र औ अषः । |
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| rakṣita | named मैत्रेयरक्षित or मैत्रेय also; a famous grammarian of the Eastern school of grammarians which flourished in Bihar and Bengal in the ninth, tenth, eleventh and twelfth centuries, claiming मैत्रयरक्षित, पुरुषोत्तमदेव, सीरदेव and others as prominent grammar scholars among others. See the word मैत्रेयरक्षिiत. |
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| raṅganātha | a grammarian,son of नारायणयज्वा, who wrote a commentary named मकरन्द on Haradatta's Padamanjari. |
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| radhādi | a class of eight roots headed by the root रध् which allow the addition of the augment इ ( इट् ) optionally to the ardhadhatuka affix beginning with any consonant except य्, placed , after them; exempli gratia, for example रघिता रद्धा, त्रता , तर्त्पा तर्पिता et cetera, and others confer, compare P.VII.2.35 and VII.2.45. |
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| ran | personal ending रन् substituted for the personal ending झ of the प्रथमपुरुष (third person) Atmanepada of 'lin' (potential and benedictive); confer, compare झस्य रन् P.III. 4.105. |
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| ranu[RENOU,LOUIS] | a sound Sanskrit scholar of France of the present time who has written some treatises and many articles on Sanskrit grammar out of which his works on the Terminology of Sanskrit Grammar, Kasika and Durghatavrtti reguire a special mention. |
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| rapara | with the letter र inserted after it; the term is used in connection with the guna and vrddhi substitutes for ऋ. These substitutes are respectively अ and अा, which, by the addition of र्, always become अर् and अार्: cf उरण् रपरः P.I. 1. 51, confer, compare ऋकारस्य गुणवृद्वीं रेफाशिखा अरारावेवेति confer, compare also वृद्धिर्भवति गुणो भवतीति रेफशिरा गुणवृद्धिसंज्ञकोभिनिर्वर्तते; M.Bh. on P.VI. 4.121, VIII.2.42. |
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| rapratyāhārakhaṇḍana | a small article showing that the short term र for the consonants र् and ल् need not be advocated as done by the learned old grammarians.The treatise was Written by Vaidyanatha Paya-gunde, the prominent pupil of Nagesabhatta. |
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| rala | short term ( प्रत्याहार ) used for all consonants excepting य् and व्: cf रलो व्युपधाद्धलादेः संश्च, P.I.2.26. |
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| ras | personal ending of the third person. ( प्रथमपुरुष ) substituted for the affix झि in the first future ( लुट् ): confer, compare लुट: प्रथमस्य डारौरस: II.4.85. |
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| rasavatī | name of a commentary on his own work ' Sanksiptasara Vyakarana' by KramadiSvara,a sound scholar of grammar in the thirteenth century A.D. |
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| rāghavendracārya( गजेन्द्रगडकर) | a famous scholar of Grammar in the nineteenth century, who taught many pupils and wrote some commentary works, the well-known being प्रभा on the Sabdakaustubha, विषमपदव्याख्या on the Laghusabdendusekhara and त्रिपथगा on the Paribhisendusekhara. For details see p. 27 Vyakarana Mahbhasya Vol. VII D. E. Society's Edition. |
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| rājadantādi | a class of compound words headed by राजदन्त in which the order of words or the constituent members is fixedition There are about 50 words in the class; some of them are tatpurusa compounds such as राजदन्त or अग्रेवण in which the subordinate word which ought to have been placed first is placed second There are some karmadharaya.compounds in which one particular word is always placed first and not any one of the two: exempli gratia, for example लिप्तवासितम्, सिक्तसंमृष्टम् et cetera, and others There are some dvandva compounds such as उलुखलमुसलम् , चित्रास्वाती, भार्यापती et cetera, and others in which a definite order of words is laid down. For details see Kasika on राजदन्तादिषु परम् P. II. 2.31. |
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| rāmākiśora( चक्रवर्तीं ) | author of (1) अष्टमङ्गला a commentary on the कातन्त्रवृति of Durgasimha, as also of (2) शब्दबोधप्रकाशिका, a small work on the import of words. |
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| rāmacandra(1) | रामन्वन्द्राचार्य (son of कृष्णाचार्य) the well-known author of the Prakriyakaumudi. He belonged to the Sesa family and the latter half of the fifteenth century is assigned as his date. He is believed to have been a resident of Andhra. His work, the Prakriyakaumudi, was a popular grammar treatise for some time before Bhattoji's SiddhantaKaumudi got its hold, and it had a number of commentaries written upon it especially by his descendants and members of his family which became well-known as the Sesa family of grammarians. The Prakriyakaumudi is named कृष्णर्किकरप्राक्रिया also. (2) There was a grammarian named Ramacandra who wrote a small treatise on grammar named विदग्धबोध. (3) There was another grammarian of the same name who was a pupil of Nagesabhatta of the eighteenth century and who wrote a small commentary called वृतिसंग्रह on Panini's Astadhyayi. (4) There was also another Ramacandra who was a scholar of Vedic grammar and who wrote the commentary named ज्योत्स्ना on the Vjasaneyi-Pratisakhya. |
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| rāmatarkavāgīśa | a learned grammarian who held the titles महामहोपाध्याय and भट्टाचार्य, He was an advocate of the Mugdhabodha School and wrote commentaries on (1) the Mugdhabodha, (2) the Kavikalpadruma, (3) the Amarakosa and (4) the Unadi sutras. He also wrote a short gloss on case-relations, his treatise on the subject being named कारकटिप्पणी, |
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| rāmabhadra dīkṣita | son of यज्ञराम दीक्षित, a grammarian of Tanjore of the seventeenth century who wrote a commentary on the Paribhasavrtti of Siradeva named परिभाषावृत्तिव्याख्या. He has also written the ' life of Patanjali' ( पतञ्जलिचरित ) and many miscellaneous works, such as उणादिमणिदीपिका and others. |
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| rāmasiṃhṛvarmā | possibly the same king of Sringaberapura who patronised Nagesabhatta. He is said to have written some Small comments on " the Ramayana and a small grammar work named धातुरत्नमञ्जरी. |
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| rāmānand | a grammarian of the seventeenth century who wrote a commentary on Bopadeva's Mugdhabodha. He was possibly the same as Ramarama (see a reference to some preceding word, not necessarily on the same page.) and Ramānandatirtha who wrote the Katantrasamgraha, although different from the well-known रामानन्दतर्थि of the sixteenth century who was a sanyasin and who wrote many philosophical and religious booklets. |
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| rāśi | usually used in the sense of a collection or a heap or a lunar constellation; the word is often used after the word वर्ण when it means the traditional collection of letters or the alphabet. The words अक्षरराशि, ब्रह्मराशि and अक्षरसमाम्नाय are also used in the same sense. |
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| rit(1) | characterized by the mute consonant र् signifying the acute accent for the penultimate vowel;confer, compare उपोत्तमं रिति P. VI. I. 217; ( 2 ) the same as रिफित or रेफि, a visarga which is changeable into र् when euphonically combined; confer, compare विसर्जनीयो रिफितः V.Pr.I.160; confer, compare also भाव्युपधं च रिद्विसर्जनीयान्तानि रेफेण ; V.Pr. VII.9. The terms रिफित, रेफि and रित् are given in the Padapatha to a पद or word which ends in a Visarga which has originated from र् in the Samhitapatha; e. g. the Visarga in कः, प्रात: et cetera, and others; confer, compare R.Pr.I.30 to 32. |
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| rīṅ | substitute री for the vowel ऋ at the end of a base ( अङ्ग ) before the affix च्चि as also before य which does not belong to a krt or Sarvadhatuka affix; exempli gratia, for example मात्रीभूतः, मात्रीयते; confer, compare रीङ् ऋतः P.VII.4.27. |
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| ru(1) | substitute र् for the consonant स् at the end of a word as also for the ष् of सजुत्र् , न् of अहन् and optionally with र् for the final स् of अम्नस्, ऊधस् and अवस् in Veda; exempli gratia, for example अग्निरत्र, वायुरत्र, सजूर्देवोभिः confer, compare P.VIII.2.66; the र् of this रु (as contrasted with the substitute र् which see a reference to some preceding word, not necessarily on the same page.) is further changed into उ before a soft consonant and before the vowel अ provided it is preceded by the vowel अ, while र् , prescribed as substitute र (which see a reference to some preceding word, not necessarily on the same page.), remains unchanged; e g. शिवोर्च्यः, शिवो वन्द्य: as contrasted with अहरत्र, अहर्गण:; (2) substitute र् for the final ज् of अवयज् (e. g, अवयाः), for ह् of श्वेतवह् (exempli gratia, for example श्वेतवाः), and for श् of पुरोडाश् (exempli gratia, for example पुगेडा:) before the case affix सु ; confer, compareP.VIII.4.67;(3)substitute र् (or द्) for the final स् or द् of a verb-form ending with the personal ending सिप् of the 2nd person. sing; confer, compare P. VIII.2.74,75;(4)substitute र् for the final न् of words ending with the affix मत् or वस् in Veda; exempli gratia, for example मरुत्व: हरिवः ; confer, compare Kāśikā of Jayāditya and Vāmana. on P.VIII.3.1; (5) substitute र् for the final न् at the end of a word when it is followed by a छव् letter id est, that is the first or a second consonant excepting ख् and फ्; exempli gratia, for example भवांश्चिनोति; confer, compare P.VIII. 3.7; (6) substitute र् for the final न् of नॄन् before the letter प् as also for the final न् of स्वतवान् and कान् under certain conditions; confer, compare P. VIII.3. 10.12. |
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| ruk | augment र् added optionally with रिक् to the reduplicative syllable; (see रिक् a reference to some preceding word, not necessarily on the same page.); e.gचर्कर्ति, नर्नर्त्ति; cf P. VII. 4. 91, 92 as also VII. 4.65. |
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| rūḍha | conventional; traditional; one of the four senses in which words are usedition The senses are यौगिक (derivative ), रूढ (conventional), योगरूढ and यौगिकरूढ; The term रूढ is also used in the sense of ' a conventional word ' confer, compare प्रथमाशब्दो विभक्तिविशेषे रूढः Kās. on P. VI. 1.102. |
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| rūpa(1) | word-form which is complete with प्रकृति ( the base ) and प्रत्यय, id est, that is the affix which is attached to it; confer, compare रूपनिर्ग्रहश्च शब्दस्य नान्तरेण लौकिकं प्रयोगम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.22 Vārttika (on the Sūtra of Pāṇini). 3; confer, compare also the usual expression का रूपसिद्धिः in the Mahābhāșya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.51, 1.2.58 et cetera, and others ; the word is also used in the sense of a word-base ( धातु or प्रातिपदिक ); confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा P. I. 1.68; (2) the word form as characterized by its derivation and properties confer, compare तस्य रूपान्यत्वे वर्णान्यत्वम् explained as तस्य शब्दस्य अनुप्रदानादिभिः कारणौ रूपभेदे जन्यमाने वर्णभेदः संपद्यते Taittirīya Prātiśākhya.XXII. 2 |
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| rūpanārāyaṇa | a grammarian of Bengal of the fifteenth century who wrote short comments on some sections of the Supadma Vyākaraņa under the names सुपद्मषट्कारक and सुपद्मसमाससंग्रह्. |
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| rūpamālā(1) | an elementary work on Sanskrit grammar composed by Vimalasarasvatī, in which the Sūtras of Pāņini are arranged in different topics many of which are called माला, such as अजन्तमाला, हलन्तमाला, छान्दसमाला, अव्ययमाला and so on.(2) the name रूपमाला is also found given to a work giving collections of formed words written by Puņyanandana. |
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| rūpātideśa | the actual replacement of the original in the place of the substitute by virtue of the rule स्थानिवदादेशोनल्विधौ P. I. 1. 56; one of the two kinds of स्थानिवद्भाव wherein the word-form of the original ( स्थानी ) is put in the place of the substitute (आदेश); the other kind of स्थानिवद्भाव being called कार्यातिदेश by means of which grammatical operations caused by the original ( स्थानी ) take place although the substitute (आदेश) has been actually put in the place of the original. About the interpretation of the rule द्विर्वचनेचि P. I.1.59, the grammarians accept the view of रूपातिदेश; confer, compare रूपातिदेशश्चायं नियतकालस्तेन कृते द्विर्वचने पुन: आदेशरूपमेवावतिष्ठते | पपतुः पपुः | अातो लोप इटि च इत्याकारलोपे कृते तस्य स्थानिवद्भावात् एकाचो द्बे० इति द्विर्वचनं भवति Kāś on P.I.1.59; confer, compare also रूपातिदेशश्चायम् | द्विर्वचनेचि इत्यत्रास्य भाष्ये पाठात् | Pari. Bhaskara Pari. 97. For details see Mahābhāșya on P.VII.1.95 96. |
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| ṛ | word-form of the ajbhakti or svarabhakti ( a term used in the ancient Prātiśākhya works), where ऋ is looked upon as the consonant र् surrounded by, or followed by the nature of a vowel. ऋ as a vowel is possessed of one mātrā of which in svarabhakti, the consonant र् possesses half and the svarabhakti possesses half: cf रेफात् स्वरोपहिताह्यञ्जनोदयाद् ऋकारवर्णा स्वरभाक्तिरूत्तरा Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI.13. |
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| re(रेश्) | personal ending in Vedic Literature, substituted for त of the प्रथमपुरुष ( 3rd person. ) plural in the Perfect tense; confer, compare लिटस्तझयो रेश् इरेच् P. III. 4.81. |
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| rekhā | termed also 'लेखा '; one of the subdivisions of the krama-pāțha. |
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| repha | the consonant र्; generally the word रेफ is used for र and not रकार; confer, compare वर्णात्कार: । रादिफं: P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 3,4. The consonant र is described as one pronounced like the tearing of a piece of cloth and resembling a snarl or a growl: confer, compare रिफ्यते विपाटथते वस्त्रादिपाटनध्वनिवदुच्चार्यते इति रेफ: | |
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| rephin | a term applied(1)to the Visarjasnīya letter preceded by any vowel excepting अ and अा, ( 2 ) to the Visarjanīya preceded by अ in some specified words such as प्रातः, भाः, अविभः, अाद:, क: et cetera, and others under certain conditions, as also, (3) to the Visarjanīya in हातः, सनितः et cetera, and others For details see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.30-36. |
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| rau | personal ending substituted for the प्रथमपुरुषद्विवचन ( 3rd pers, dual affix तस्) in the periphrastic or first future;e. g. कर्तारौ; confer, compare लुट; प्रथमस्य डारौरसः P. II. 4.85. |
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| rhil(1) | a taddhita affix. affix termed also विभक्ति which is applied to the word इदभ् in the sense of the locative case, the word इदम् being changed into एत; e. g. एतर्हि; confer, compare इदमो र्हिल् P. V. 3.16 and एतेतौ रथो: P. V. 3.4. (2) taddhita affix. affix applied in Veda to तत् and other pronouns: exempli gratia, for exampleतर्हि, कर्हि, यर्हि, confer, compare P. V. 3.20, 21. |
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| l(1) | a consonant of the dental class which is a semi-vowel ( यण् ) with liquid contact in the mouth, and which is inaspirate ( अल्पप्राण ),voiced ( घोष ) and both nasalised and unnasalised; (2) name in general ( लकार ) given to the personal endings applied to roots in the ten tenses and moods which take different substitutes ति, त:, अन्ति et cetera, and others and have various modifications and augments in the different tenses and moods; (3) substituted as a semi-vowel ( यण् ) for the vowel ऌ followed by any other vowel in the euphonic combinations; (4)applied at the beginning of nontaddhita affixes as a mute letter indicating the acute accent for the vowel preceding the affix; confer, compare लिति; P. VI. 1.193; ( 5 ) substituted for त्, थ्, द्, घ् or न् before ल्， confer, compare P.VIII.4. 60; (6) substituted under certain conditions for the consonant र् (a) of the root कृप्, (b) of prefixes प्र and परा before the root अय्, (c) of the root गॄ in frequentative forms and optionally before affixes beginning with a vowel, and (d ) of the word परि before घ and अङ्क; confer, compare P. VIII. 2. 18 to 22. _ ल (1) consonant ल्; see ल् a reference to some preceding word, not necessarily on the same page.' (2) a general term usually used by ancient grammarians to signifyलोप (elision or disappearance) of a letter or a syllable or a word; confer, compare सर्वसादेर्द्विगोश्च ल: | सवार्तिक:, द्वितन्त्र: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.IV.2.60; (3) taddhita affix. affix ल added to the word क्लिन्न when चिल् and पिल् are substituted for the word क्लिन्न; e.g, चिल्लः, पिल्ल: confer, compare P. V. 2.33 Vārt 2. |
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| lakāra(1) | the consonant ल्.; see ल् (1) a reference to some preceding word, not necessarily on the same page.; (2) the personal endings affixed to roots; see ल् (2). |
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| lakṣaṇa(1) | a rule or a sūtra composed by the ancient Sūtrakāras; the word is very frequently used in this sense by the Bhāşyakāra and later commentators; confer, compare लक्ष्यलक्षणे व्याकरणम्; confer, compare also लक्षणं हि नाम ध्वनति, भ्रमति मुहूर्तमपि नावतिष्ठते M.Bh on P.I.1.3 Vārt 10; (2) characteristic or sign; confer, compare लक्षणेनाभिप्रती आभिमुख्ये P. II. 1. 14; confer, compare also P.I.4.90 and III. 2.12; (3) indirect way of expression; confer, compare लक्षणप्रतिपदोक्तयोः प्रतिपदोक्तत्यैव ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 105. |
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| lakṣya | literally target; illustration; example of a grammatical rule; confer, compare लक्ष्ये लक्षणं सकृदेव प्रवर्तते Paribhāşā; also लक्ष्यानुसारि व्याख्यानमेव शरणम् Paribhāşenduśekhara; confer, compare also शब्दो लक्ष्य: सूत्रं लक्षणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.1 Vārttika (on the Sūtra of Pāṇini). 14. |
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| laghu(1) | a term used in the sense of light or short as contrasted with गुरु meaning heavy or long, which is applied to vowels like अ, इ et cetera, and others confer, compare ह्रस्वं लघु P.I. 4. 10; (2) brevity; brief expression;confer, compare लघ्वर्थे हि संज्ञाकरणम् M.Bh. on P.I.2,27 Vārttika (on the Sūtra of Pāṇini). 6 also संज्ञा हि नाम यतो न लघीय:; (3) small, as qualifying an effort in writing or explaining something as also in utterance; confer, compare व्यॊर्लघुप्रयत्नतरः शाकटायनस्य P.VIII.3.18. |
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| laghukaumudī | known as लघुसिद्धान्तकौमुदी also, an abridged work based upon the Siddhāntakaumudi of Bhațțojī Dīkşita, written by Bhațțojī's pupil Varadarāja. The work is very valuable and helpful to beginners in grammar. It has got the same topics as the Siddhāntakaumudī, but arranged differently. The work, named सारसिद्धान्तकौमुदी is the same as लघुसिध्दान्तकौमुदी. Possibly सारसिद्धान्तकौमुदी was the original name given by the author. |
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| laghuparibhāṣāvṛtti | an independent work on Paribhāşās written by Puruşottamadeva in the twelfth century A. D. called लघुपरिभाषावृत्ति in contrast with the बृहत्परिभाषावृत्ति of सीरदेव. The Vŗtti is named ' Lalitā ' also, by the author. |
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| laghuprayatnatara | requiring still less effort for utterance than that required for the usual utterance; the term is used in connection with the utterance of the consonant य् which is substituted for Visarga following upon long अा and followed by any vowel. In such cases य् is not pronounced at all according to Śākalya, while it is somewhat audibly pronounced according to Śākațāyana; confer, compare व्योर्लघुप्रयत्नतरः शाकटायनस्य P. VIII. 3.18. |
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| laghuśabdaratna | name of a commentary on Bhațțoji's Manoramā by his grandson Hari Dīkşita, which is generally read together with the Manoramā, by students upto the end of the Kāraka Chapter after they have completely read and mastered the Siddhāntakaumudī. The commentary is called लघुशब्दरत्न which dlfferentiates it from the बृहच्छब्दरत्न written by the same author viz. Hari Dīkşita. |
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| lac | taddhita affix. affix ल applied optionally with the affix मतुप् to words ending in अा and meaning a detachable or undetachable part of an animal, ; as also to words mentioned in the group headed by the word सिध्म,as also to words वत्स and अस showing affection and strength respectively ; e. g. चूडाल:, सिध्मल:, वत्सल:, et cetera, and others; confer, compare P. V. 2. 96-98. |
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| laṭ | general personal ending applied to roots (1 ) to show the present time for which the personal endings ति त:...महि are substituted for the formation of verbs and अत् ( शतृ ) and आन or मान ( शानच् ) for the formation of the present participle; (2) to show past time when the indeclinable स्म is used in the sentence along with the verbal form or when the indeclinables ननु, न, नु, पुरा, यावत्, कदा, कर्हि et cetera, and others are used along with the verbal form under specific conditions; e. g. कटं करोति देवदत्त:, यजति स्म युधिष्ठिर:, अहं नु करोमि, वसन्तीह पुरा छात्रा:, यावद् भुङ्क्ते et cetera, and others; confer, compare P. III. 2.118-123, III. 3.4-9. |
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| lasārvadhātuka | a personal ending substituted for ल् which in certain cases gets the grave accent in, spite of the general rule that affixes ( which include personal endings ) are acute; confer, compare तास्यनुदात्तेन्डिद्दुपदेशाल्लसार्वधातुकमह्न्विङोः P. VI. 1. 186. |
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| lāghava | brevity of expression; expressing in as few words as possible; brevity of thought and conception. About brevity of expression,rules or sūtras of the ancient Sūtrakāras are noteworthy especially those of the grammarian Pāņini, whose brevity of expression is aptly extolled in the familiar expression अर्धमात्रालाघवेन पुत्रोत्सवं मन्यन्ते वैयाकरणा: Paribhāṣenduśekhara of Nāgeśa. Pari. 122; confer, compare also in contrast पर्यायशब्दानां लाघवगौरवचर्चा नाद्रियते Par.Śek.Pari.115. |
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| lāvasthā | the original condition of ल् or the personal endings before the affixes तिप्, तस् and others are substituted for them in accordance with the time or mood, as also the person and the number in view;confer, compare लावस्थायामेव स्यादयः, सार्वधातुके श्यनादयः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.III. 1. 33. |
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| liṅga(1) | sign or characteristic mark; generally the mute letter prefixed or suffixed to roots,affixes, or augments and their substitutes with a specific purpose; confer, compare किंचिल्लिङ्गमासज्य वक्ष्यामि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on I.1.1 Vārttika (on the Sūtra of Pāṇini).7, अवयवे कृतं लिङ्ग समुदायस्य विशेषकं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.62 Vārttika (on the Sūtra of Pāṇini). 5; (2) proof, evidence ( प्रमाण ); the word is often used in the Paribhāșendușekhara and other works in connection with a rule or part of a rule quoted as an evidence to deduce some general dictum or Paribhāșā; (3) gender; confer, compare लिङ्ग स्त्रीलिङ्गपुंलिङ्गनपुंसकानि Kāś. on P. II. 3. 46; confer, compare also प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम्. Paribhāṣenduśekhara of Nāgeśa.Pari.71.The gender of a word in Sanskrit language does not depend on any specific properties of a thing; it simply depends on the current usage; confer, compare लोकाश्रयत्वाल्लिङ्गस्य which is often quoted in the Mahābhāsya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.36, II.2.29, II.4.12, IV. 1.3, V.3.66, V.4.68, VIII.1.15. For details see Mahābhāșya on P.IV.1. 3 where after a long enlightening discussīon the definition संस्त्यानप्रसवौ लिङ्गम् is given. |
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| liṅganirṇayabhūṣaṇa | a work on genders by a southern grammarian अण्णौयाचार्य. |
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| liṅgaviśiṣṭagrahaṇa | inclusion of the feminine form of a word when a word in the masculine gender is used in a rule, for certain operations such as the application of affixes and the like;confer, compare the usual dictum regarding this practice viz. the Paribhāșā प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1. 1 Vārttika (on the Sūtra of Pāṇini). 5 to Vārt, 15 for places of the application of the dictum and those of its rejection. |
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| liṅgānuśāsanaṭīkā | name of a commentary on Pāņini's लिङ्गानुशासन; some commentaries of this kind are the लिङ्गार्थचन्द्रिका by सुजनपण्डित,लिङ्गार्थचन्द्रिकाप्रकाश by चकोर, लिङ्गानुशासनटीका by दुर्गोत्तम and लिङ्गानुशासनटीका by तारानाथ. |
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| liṭ | an affix of the perfect tense; confer, compare परोक्षे लिट् P.III.2.115 for which the specific affixes णल्, अतुस् उस् et cetera, and others are substituted after roots which take Parasmaipada affixes. Before the lit affixes, a monosyllabic root is reduplicated while dissyllabic roots and denominative and other secondary roots, formed by adding an affix to an original root,take the affix अाम् after which all 'liț' personal endings are dropped and the forms of the roots कृ,भू and अस् with the necessary personal-endings, are placed immediately after the word ending in अाम् , but often with the intervention of a word or more in the Vedic language and rarely in the classical language; confer, compare तं पातयां प्रथममास पपात पश्चात् ; confer, compare कास्प्रत्ययादाममन्त्रे लिटि P.III.I. 35 to 42. |
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| litsvara | the acute accent for the vowel immediately preceding the affix caused by that affix being marked with the mute consonant ल्. See लित् a reference to some preceding word, not necessarily on the same page.; confer, compare अनुदात्तत्वं क्रियतां लित्स्वर इति किमत्र कर्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 4.33. |
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| luṭ | general name for affixes of the first future which are added to roots when the future time is not the present day, but the next and the succeeding ones; confer, compare अनद्यतने लुट् P. III. 3.15. The affixes ति, त: et cetera, and others replace the affix लुट् in accordance with the number and person in view; confer, compare तिप्तस्झिसिप् .... P. III. 4 78. |
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| luptanirdiṣṭa | supposed to be mentioned although not seen or heard in a particular rule, for the sake of bringing about some grammatical operation with a view to arriving at some desired forms; confer, compare ल्रान्तस्येत्यत्र वकारोऽपि निर्दिश्यते | किं वकारो न श्रूयते | लुप्तनिर्दिष्टो वकारः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.3. Vārttika (on the Sūtra of Pāṇini). 10; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.7, III. 1.44 et cetera, and others; also confer, compare क्ङिति च P. I. 1.5 where the consonant ग् is supposed to be present in the word क्ङिति . |
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| lṛ | common term for the affixes लृट् ( second Future ) and लृङ् (conditional), the remnant being लृ after the mute consonants ङ् and ट् have been droppedition |
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| lṛṅ | general term for the personal affixes of the conditional, which are applied to a root to show the happening of an action only if there was another preceding action, both the actions being expressed by लृङ् or conditional affixes; exempli gratia, for example देवश्चेदवर्षिष्यत् सुभिक्षमभविष्यत्; confer, compare लिङ्निमित्ते लृङ् क्रियातिपत्तौ P. III.3. 139, 140. लृङ् is also used under certain other conditions when some specific partīcles are used; confer, compare P.III.3.141-146, 151. |
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| leṭ | a general term for the affixes of the Vedic subjunctive, the usual personal-endings ति, तस् et cetera, and others being substituted for लेट् as in the case of other tenses and moods. The augments अट् and आट् are sometimes prefixed to the लेट् affix and the sign ( विकरण ) स् ( सिप् ) is sometimes added to the roots. The forms of लेट् are to be arrived at as they are found actually used in Vedic language, even by placing personal-endings of a person or number different from what is actually requiredition |
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| leśa | such a slow or indistinct utterance or pronunciation of the letter य् or व् preceded by अ, as shows that it is almost droppedition This indistinct or slurred utterance of य् or व, which is described as advocated by the Prātiśākhyakāra Vātsapra, corresponds to the utterance of य् or व् with a very low tone as mentioned by Pāņini in the rule व्योर्लघुप्रयत्नतरः शाकटायनस्य; exempli gratia, for example अाप उन्दन्तु; या जाता ओषधयः et cetera, and others; confer, compare लेशो वात्सप्रस्य एतयोः T.Pr. 10.23; confer, compare also लेशेन प्रयत्नशैथिल्येन ब्यञ्जनानां वचनमुच्चारणं क्रियते Uvvața on R.Pr. XIV.5. |
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| loka | a term used in the Mahābhāșya in contrast with the term वेद, signifying common people speaking the language correctly; the term लोक is also used in contrast with the term शास्त्र or its technique; confer, compare यथा लोके or लोकतः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VII. 1. 9, I.1.44 Vārttika (on the Sūtra of Pāṇini). 3; also confer, compare न यथा लोके तथा व्याकरणे Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.1 Vārttika (on the Sūtra of Pāṇini). 7. |
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| loṭ | a term for the affixes of the imperative mood or आज्ञार्थ, applied to roots in the same sense in which the 'lin' affixes are applied; confer, compareविधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्र्नप्रार्थनेषु लिङ् । लोट् च P. III.3.161, 162. These affixes, specifically the affixes of the second person singular and plural,are also applied in the sense of frequency or collection,to a root when that root is repeated to show that frequency; exempli gratia, for example लुनीहि लुनीहि इति लुनाति;भ्राष्ट्रमट मठमट खदूरमट इति अटति; confer, compare Kāś on P. III. 4. 2,3. |
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| lohitādi(1) | a class of words headed by लोहित to which the affix क्यव् ( य ) is added in the sense of 'becoming', to form a denominative root-base which gets the verb-endings of both the padas; e. g. लोहितायति, लोहितायते; निद्रायति, निद्रायते; the class लोहितादि is considered as अाकृतिगण so that similar denominative verb-bases could be explained; confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.1. 13; (2) a class of words headed by लेहित, to which the feminine. affix ष्फ ( अायनी ) is added after they have got the taddhita affix यञ् added to them in the sense of 'a grandchild'; e. g. लौहित्यायनी, कात्यायनी et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P. IV. 1.18. |
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| lyuṭ | krt affix अन in the sense of verbal activity as also in the sense of an 'abode' or 'an instrument'; confer, compare P. III.3.113,115, 116, 1 17. |
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| v(1) | fourth letter of the class of consonants headed by य्, which are looked upon as semi-vowels; व् is a dental, soft, non-aspirate consonant pronounced as ब् in some provinces and written also sometimes like ब्, especially when it stands at the beginning of a word; (2) substitute for उ which is followed by a vowel excepting उ; e. g, मधु+अरि: = मध्वरि:; confer, compare इको यणचि P. VI. I. 77; (3) the consonant व्, which is sometimes uttered with very little effort when it is at the end of a word and followed by a vowel or a semivowel, or a fifth, fourth or third consonant or the consonant ह्. In such cases it is called लघूच्चारण; confer, compare यस्योच्चारणे जिह्वाग्रोपाग्रमध्यमूलानां शैथिल्यं जायते स लघूच्चारण: S. K. on P.VIII.3. 18;(4) solitary remnant of the affixes क्विप्,क्विन्, ण्वि and the like, when the other letters which are mute are dropped and the affix क्वप् or the like becomes a zero affix. This व् also is finally dropped; confer, compare वेरपृक्तस्य P. VI.1.67. |
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| v(1) | the semivowel व्: see व्; (2) personal-ending substituted for वस् in the perfect ( लिट् ) first person (उत्तमपुरुष), and in the present tense in the case of the root विद्; confer, compare परस्मैपदानां णलतुसुस्० and विदो लटो वा. P. III. 4.82,83; (3) krt affix क्विप् , क्विन् or वि of which only व् remains; confer, compare अनिगन्तोञ्चतौ वप्रत्यये P. VI. 2.52; confer, compare also विष्वग्देवयोश्र्च टेरद्यञ्चतौ वप्रत्यये VI.3.92.the affix is mentioned as वप्रत्यय by Panini, but, in fact, it is व् , अ being added for ease in pronunciation; (4) taddhita affix. affix in the sense of possession added along with the other affixes इन् , इक, and वत् to the word केश and to some other words such as मणि, हिरण्य, राजी, अर्णस् et cetera, and others as also to गाण्डी and अजग; confer, compare P. V. 2. 109, 110. |
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| vaṃśādi | a class of words headed by the word वंश, the word भार placed after which gets the taddhita affixes added to it, as prescribed in the senses 'takes it', 'carries it' or 'produces it'; exempli gratia, for example वांशभारिकः; confer, compare Kāśikā of Jayāditya and Vāmana. on P.V. 1.50. The taddhita affix. affixes as prescribed in the senses mentioned a reference to some preceding word, not necessarily on the same page. are added to the words वंश et cetera, and others and not to भार according to some commentators; exempli gratia, for exampleवांशिकः, कौटजिकः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V. 1.50. |
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| vakāra | the consonant व् with the vowel अ and कार being added for facility of utterance; confer, compare Taittirīya Prātiśākhya.I. 17, 21, also वर्णात्कारः P. III.3.108, Vart. 3. |
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| vacana(1) | literally statement; an authoritative statement made by the authors of the Sutras and the Varttikas as also of the Mahabhasya; confer, compare अस्ति ह्यन्यदेतस्य वचने प्रयोजनम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 1 Vart. 1 The word is also used predicatively in the sense of वक्तव्यम् by the Varttikakara; confer, compare ऌति ऌ वावचनम् , ऋति ऋ वावचनम् ; (2) number, such as एकवचन, द्विवचन, बहुवचन et cetera, and others; confer, compare वचनमेकत्वद्वित्वबहुत्वानि Kāśikā of Jayāditya and Vāmana.on P.I.2.51 ; cf लुपि युक्तिवद् व्यक्तिवचने | लुकि अभिधेयवल्लिङ्गवचनानि भवन्ति। लवणः सूपः। लवणा यवागू:। M.Bh.on P.I. 2.57; (3) expressive word; confer, compare गुणवचनब्राह्मणादिभ्यः कर्मणि च P. V.1.124 where the Kasika explains the word गुणवचन as गुणमुक्तवन्तो गुणवचनाः; confer, compare also the terms गुणवचन, जातिवचन, क्रियावचन et cetera, and others as classes of words; confer, compare also अभिज्ञावचने लृट् P.III.2.112; (4) that which is uttered; confer, compare मुखनासिकावचनोनुनासिक:। मुखसहिता नासिका मुखनासिका । तया य उच्चार्यते असौ वर्ण: Kāśikā of Jayāditya and Vāmana. on P. I.1.8. |
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| vara | or वरच् krt affix वर applied to the roots स्था, ईश्, भास्, पिस् and कस्,as also to the intensive base of या in the sense of a habituated agent; e. g. स्थावर, ईश्वर, यायावर et cetera, and others confer, compare स्थेशभासपिसकसो वरच् ) यश्च यडः P. III. 2. 175, 176. |
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| varadarāja | a scholar of grammar and a pupil of Bhattoji Diksita who flourished in the end of the seventeenth century and wrote abridgments of the Siddhanta-kaumudi for beginners in grammar named लघुसिद्धान्तकौमुदी and मध्यसिद्धान्तकौमुदी as also धातुकारिकावली and गीर्वाणपदमञ्जरी. The work under the name सारसिद्धान्तकौमुदी, which is the shortest abridgment, is, in fact, the लघुसिद्धान्तकौमुदी itselfeminine. It is possible that the auother first prepared the सारसिद्धान्तकौमुदी and then, he himself or a pupil of his, put additional necessary matter and prepared the Laghusiddhanta-kaumudi. |
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| vararuci(1) | a reputed ancient grammarian who is identified with Katyayana, the prominent author of the Varttikas on the Sutras of Panini. Both the names वररुचि and कात्यायन are mentioned in commentary works in connection with the Varttikas on the Sutras of Panini, and it is very likely that Vararuci was the individual name of the scholar, and Katyayana his family name. The words कात्य and कात्यायन are found used in Slokavarttikas in the Mahabhasya on P.III.2.3 and III.2.118 where references made are actually found in the prose Varttikas (see कविधेो सर्वत्र प्रसारणिभ्यो ड: P.III. 2. 3 Vart and स्मपुरा भूतमात्रे न स्मपुराद्यतने P.III.2.118 Vart. 1)indicating that the Slokavarttikakara believed that the Varttikas were composed by Katyayana. There is no reference at all in the Mahabhasya to Vararuci as a writer of the Varttikas; there is only one reference which shows that there was a scholar by name Vararuci known to Patanjali, but he was a poet; confer, compare वाररुचं काव्यं in the sense of 'composed' ( कृत and not प्रोक्त ) by वररुचि M.Bh. on P. IV. 2.4. ( 2 ) वररुचि is also mentioned as the author of the Prakrta Grammar known by the name प्राकृतप्रकाश or प्राकृतमञ्जरी, This वररुचि, who also was कात्यायन by Gotra name, was a grammarian later than Patanjali, who has been associated with Sarvvarman, (the author of the first three Adhyayas of the Katantra Sutras), as the author of the fourth Adhyaya. Patanjali does not associate वररुचि with Kityayana at alI. His mention of वररुचि as a writer of a Kavya is a sufficient testimony for that. Hence, it appears probable that Katyayana, to whom the authorship of the Vajasaneyi Pratisakhya and many other works allied with Veda has been attributed, was not associated with Vararuci by Patanjali, and it is only the later writers who identified the grammarian Vararuci,who composed the fourth Adhyaya of the Katantra Grammar and wrote a Prakrit Grammar and some other grammar' works, with the ancient revered Katyayana, the author of Varttikas, the Vijasaneyi Pratisakhya and the Puspasutra; (3) There was a comparatively modern grammariannamed वररुचि who wrote a small treatise on genders of words consisting of about 125 stanzas with a commentary named Lingavrtti, possibly written by the author himselfeminine. (4) There was also another modern grammarian by name वररुचि who wrote a work on syntax named प्रयोगमुखमण्डन discuss＾ ing the four topics कारक, समास, तद्धित and कृदन्त. |
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| varga | name given to the different classes of consonants which are headed by an unaspirate surd; e. g. कवर्ग, चवर्ग, टवर्ग, तवर्ग and पवर्ग. The several consonants in each group or class, are, in their serial order, named वगेप्रथम, वर्गद्वितीय et cetera, and others On the analogy of these five classes, the semivowels are called by the name यवर्ग and sibilants, are called by the name शवर्ग, |
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| varṇa | phonemic unit: a letter The term was in use in ancient times and found used generally in the masculine gender, but occasionally in the neuter gender too; .e. g. उपदिष्टा इमे वर्णाः M.Bh. Ahnika 1. also मा कदाचिदवर्णे भूत् M.Bh. on Siva Sutras 3, 4. |
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| varṇapāṭha | serial mention or enumeration of letters in the fourteen Siva Sutras. The word is also used in the sense of the alphabet given in the Pratisakhya and grammar works; confer, compare एवं तर्हि वर्णपाठ एव उपदेश: करिष्यते M.Bh. on P. I. 1.69. |
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| varṇasamāmnāya | a collection of letters or alphabet given traditionally. Although the Sanskrit alphabet has got everywhere the same cardinal letters id est, that is vowels अ, इ et cetera, and others, consonants क्, ख् etc : semivowels य्, र्, ल्, व, sibilants श् ष् स् ह् and a few additional phonetic units such as अनुस्वार, विसर्ग and others, still their number and order differ in the different traditional enumerations. Panini has not mentioned them actually but the fourteen Siva Sutras, on which he has based his work, mention only 9 vowels and 34 consonants, the long vowels being looked upon as varieties of the short ones. The Siksa of Panini mentions 63 or 64 letters, adding the letter ळ ( दुःस्पृष्ट ); confer, compare त्रिषष्टि: चतुःषष्टिर्वा वर्णाः शम्भुमते मताः Panini Siksa. St.3. The Rk Pratisakhya adds four (Visarga, Jihvamuliya, Upadhmaniya and Anusvara ) to the forty three given in the Siva Sutras and mentions 47. The Taittiriya Pratisakhya mentions 52 letters viz. 16 vowels, 25class consonants, 4 semivowels,six sibilants (श्, ष् , स्, ह् , क्, प् , ) and anusvara. The Vajasaneyi Pratisakhya mentions 65 letters 3 varieties of अ, इ, उ, ऋ and लृ, two varieties of ए, ऐ, ओ, औ, 25 class-consonants, four semivowels, four sibilants, and जिह्वामूलीय, उपध्मानीय, अनुस्वार, विसर्जनीय, नासिक्य and four यम letters; confer, compare एते पञ्चषष्टिवर्णा ब्रह्मराशिरात्मवाचः Vājasaneyi Prātiśākhya.VIII. 25. The Rk Tantra gives 57 letters viz. 14 vowels, 25 class consonants, 4 semivowels, 4 sibilants, Visarga,.Jihvamuliya, Upadhmaniya, Anunasika, 4_yamas and two Anusvaras. The Rk Tantra gives two different serial orders, the Uddesa (common) and the Upadesa (traditional). The common order or Uddesa gives the 14 vowels beginning with अ, then the 25 class consonants, then the four semivowels, the four sibilants and lastly the eight ayogavahas, viz. the visarjanya and others. The traditional order gives the diphthongs first, then long vowels ( अा, ऋ, लॄ, ई and ऊ ) then short vowels (ऋ, लृ, इ, उ, and lastly अ ), then semivowels, then the five fifth consonants, the five fourths, the five thirds, the five seconds, the five firsts, then the four sibilants and then the eight ayogavaha letters and two Ausvaras instead of one anuswara. Panini appears to have followed the traditional order with a few changes that are necessary for the technigue of his work. |
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| varṇāśraya | a grammatical operation depending upon a single letter id est, that is an operation caused by a letter singly; cf, वर्णाश्रये नास्ति प्रत्ययलक्षणम् |ParSek.Pari.21; confer, comparealso वर्णाश्रयः प्रत्ययो वर्णविचालस्यानिमित्तम् । दाक्षि:l M.Bh.onP. I.1.39 Vart.10. |
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| varṇaukadeśa | a part or a portion of a combined letter id est, that isसंयुक्तस्वर or संयुक्तव्यञ्जन. The diphthongs or संयुक्तस्वरs are divisible into two Svaras, for instance ऐ into अा and ए, औ into अा and ओ. Similarly double consonants like क्कू, च्च्, क्म्, क्त् et cetera, and others are also divisible. Regarding the point raised whether the individual parts can be looked upon as separate letters for undergoing or causing a grammatical operation,the decision of the grammarians is that they cannot be looked upon as separate, when they are completely mixed as the dipthongs; confer, compareनाक्यपवृक्तस्यावयवस्य तद्वधिर्यथा द्रव्येषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 3, 4 Vart. 6. |
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| vartamāna | the present tense: cf वर्तमाने लट् P.III.2.123; confer, comparealso क्तस्य च वर्तमाने PII 3.67;also वर्तमानसामीप्ये वर्तमानवद्वा P. III. 3.131. |
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| vartamānā | a term used by ancient grammarians for the present tense, along with the term वर्तमान also; confer, compare यदा हि बुद्धिकर्म तदा वर्तमाना भाबष्यति, M.Bh. on P. III.3.133 Vart.8. |
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| vartin | from वर्त which means a compound;see वर्त, (l) The term वर्तिन् or वर्तिपद is used in the sense of a member of a compound;confer, compareवर्तोस्यास्तीति वर्ति समासावयवभूतम् Nyasa on P. II. 4.1 5. (2) The term वर्तिन् is also used for a syllable ( अक्षरम् ); confer, compare वर्ति R.T.47, explained by the commentator as अकारादिषु वर्तते व्य़ञ्जनं वर्ति चाप्यक्षरं भवति | confer, compare also गुर्वक्षराणां गुरुवृत्ति सर्वे Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVIII.32. |
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| vartsya | literally gingival, or produced at the gums; the letter र् according to some scholars who believe that र् is produced at the root of the teeth id est, that is at the gums; confer, compare एके अाचार्या रेफं वर्त्स्यमिच्छन्ति। वर्त्से भवो वर्त्स्य: ! वर्त्सशब्देन दत्तमूलादुपरिष्टादुच्छूनः प्रदेश: (gums) उच्यते Uvvata on R.Pr.I.20. |
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| vardhamāna(1) | a long vowel;(2)name of a famous ]ain grammarian, disciple of Govindasuri, who lived in the beginning of the twelfth century A.D.and wrote a metrical work on ganas or groups of words in grammar, named गणरत्नमहोदधि, and also a commentary on it. The work consists of 8 chapters and has got some commentaries besides the well-known one by the author himselfeminine. He also wrote two other works on grammar कातन्त्रविस्तर and क्रियागुप्तक as also a few religious books. |
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| varṣa | name of an ancient scholar of grammar and Mimamsa, cited by some as the preceptor of कात्यायन and Panini. If not of Panini, he may have been a preceptor of Katyayana |
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| varsvya | or वर्त्य gingival, produced at the gums; the word वर्स्व is probably the correct word meaning the root of the teeth or gums; the word वर्स was also used in the same sense as वर्स्व from which the word वर्स्य could be derivedition बर्स्व्य and बर्स्य are only the variant pronnnciations of वर्स्व्य and वर्स्य.The word वर्त्स्य, with त् inserted between र् and स् , is given a reference to some preceding word, not necessarily on the same page. as explained by Uvvata from वर्त्स. It is very likely that वर्त्स is wrongly written for वर्स्व or वर्स। |
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| val | short term (प्रत्याहार) for consonants excepting य्: confer, compare लोपो व्योर्वलि P. VI. 1.66; आर्धधातुकस्येड् वलादेः P. VII.2.35. |
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| vala(1) | taddhita affix. caturarthika affix वलच् applied to the word शिखा in the four senses country and others;exempli gratia, for example शिखावलं नगरं देशो वा Kāśikā of Jayāditya and Vāmana.on P.IV.2.89; (2) taddhita affix. affix वल in the sense of possession applied to words रजस्, कृषि and others as also to दन्त and शिखा when the word is used as a proper noun ( संज्ञा ) and to the word ऊर्जस्: exempli gratia, for example रजस्वला, कृषीवल:, ऊर्जखल: et cetera, and others; cl. रजःकृष्यासुतिपरिषदो वलच्, दन्तशिखात्संज्ञायाम् and ज्योत्स्ना ... ऊर्जस्वल ..मलीमसा: P. V. 2.112, 113, 114. |
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| vallabha | named हरिवल्लभ also,who wrote a commentary on Nagesa's Sabdendusekhara. |
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| vaś | short term ( प्रत्याहार ) for conso. nants from व in हयवरट् to the mute श्， in जवगडदश् id est, that is all semi-vowels excepting य् , and the fifth, the fourth and the third class consonants; confer, compare नेड् वशि कृति confer, compareP.VII.2.8. |
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| vaśaṃgama | name given in the Pratisakhya works to letter-combinations where a consonant gets a change suitable to the neighbouring consonants as given in the Rk.Pratisakhya in IV.1 to IV.5 including जश्त्व, अनुनासिकादेश, छत्व, परसवर्ण, अनुस्वार and others, as given in P. VIII.2.39, VIII.3.7, VIII. 3.23, VIII.4.40, 46, 58,59, 62, 63; confer, compare न ह्यत्र अवशंगमसंधाविव अपरिणतानि व्यञ्जनानि संयोगं गच्छन्ति Uvvata on R.Pr.IV.5. |
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| vasantādi | a class of words headed by the word वसन्त, which are mostly names of seasons, to which the affix इक (ठक्) is added in the sense of 'that which one studies or knows'; confer, compareवसन्तसहचरितोयं ग्रन्थो वसन्तस्तमधीते वासन्तिकः 1 वार्षिक: Kas on P. IV. 2.63. |
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| vahi | atmanepada personal-ending of the first person ( उत्तमपुरुष) dual, substituted for the general ल् affix; confer, compare तिप्तसझि... महि़्ङ् P.III.4.78. |
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| vā | a term often used in the sutras of Panini and others,' to show the optional application of a rule: confer, compare न वेति विभाषा P.I.2.44: confer, compare also वा गम:I.2.13 et cetera, and others See विभाषा. |
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| vākaranāgal[WACKERNAGELL] | German Professor and scholar of Sanskrit Grammar who collaborated in the work of editing 'Altindisch Grammatik'. |
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| vākyakāra | a term used for a writer who composes a work in pithy, brief assertions in the manner of sutras, such as the Varttikas. The term is found used in Bhartrhari's Mahabhasyadipika where by contrast with the term Bhasyakara it possibly refers to the varttikakara Katyayana; confer, compare एषा भाष्यकारस्य कल्पना न वाक्यकारस्य Bhartrhari Mahabhasyadipika. confer, compare also Nagesa's statement वाक्यकारो वार्तिकरमारभते: confer, compare also चुलुम्पादयो वाक्यकारीया ; Madhaviya Dhatuvrtti. |
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| vākyapadīya | a celebrated work on meanings of words and sentences written by the famous grammarian Bhartrhari ( called also Hari ) of the seventh century. The work is looked upon as a final authority regarding the grammatical treatment of words and sentences,for their interpretation and often quoted by later grammarians. It consists of three chapters the Padakanda or Brahmakanda, the Vakyakanda and the Samkirnakanda, and has got an excellent commentary written by Punyaraja and Helaraja. |
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| vākyaparisamāpti | completion of the idea to be expressed in a sentence or in a group of sentences by the wording actually given, leaving nothing to be understood as contrasted with वाक्यापरिसमाप्ति used in the Mahabhasya: confer, compare वाक्यापरिसमाप्तेर्वा P.I.1.10 vart. 4 and the Mahabhasya thereon. There are two ways in which such a completion takes place,singly and collectively; cf प्रत्येकं वाक्यपरिसमाप्तिः: illustrated by the usual example देवदत्तयज्ञदत्तविष्णुमित्रा भोज्यन्ताम् where Patanjali remarks प्रत्येकं ( प्रत्यवयवं) भुजिः परिसमाप्यते; cf also समुदाये वाक्यपरिसमाप्तिः where Patajali remarks गर्गा: शतं दण्ड्यन्ताम् | अर्थिनश्च राजानो हिरण्येन भवन्ति न च प्रत्येकं दण्डयन्ति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P.I.1.1Vart.12: cf also M.Bh. on P.I.1.7, I.2.39, II.2.l et cetera, and others वाक्यप्रकाश a work on the interpretation of sentences written with a commentary upon it by उदयधर्ममुनि of North Gujarat who lived in the seventeenth century A.D. |
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| vākyapradīpa | a term sometimes seen (wrongly) applied to the Vakyapadiya of Bhartrhari. It may have been the name of the commentary on the vakyaprakasa. |
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| vākyabheda | a serious fault of expression when a sentence is required to be divided into two sentences for the sake of its proper interpretation: cf केचिद्वा सुप्यापिशलेरित्यनुवर्तयन्ति तद्वाक्य भेदेन सुब्धातौ विकल्पं करोति Kāśikā of Jayāditya and Vāmana. onP.VI. 1.94: cf also तद्धि ( स्थानेग्रहणं ) तृतीयया विपरिणमय्य वाक्यभेदेन स्थानिन: प्रसङ्गे जायमानः et cetera, and others Par. Sek. on Pari. 13. |
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| vākyaśeṣa | complement of a sentence: something reguired to be understood to complete the sense of a sentence generally according to the context confer, compareकल्प्यो हि वाक्यशेषो वाक्यं वक्तर्यघीनं हि । M.Bh. on P. I. 1.57 Vart. 6, confer, compare कामचारश्च वतिनिर्देशे वाक्यशेषं समर्थयितुंम् | तद्यथा । उशीनखन्मद्रेषु गावः । सन्ति न सन्तीति i मातृवदस्याः कलाः ! सन्तिं न सन्तीति ! M.Bh. on P.I.3.62. |
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| vākyārtha | the meaning of a sentence, which comes as a whole composite idea when all the constituent words of it are heard: confer, compare पदानां सामान्ये वर्तमानानां यद्विशेषेSवस्थानं स वाक्यार्थ:, M.Bh. on P.I.2.45 Vart. 4. According to later grammarians the import or meaning of a sentence ( वाक्यार्थ ) flashes out suddenly in the mind of the hearer immediately after the sentence is completely uttered, The import is named प्रतिभा by Bhartrhari, confer, compare Vakyapadiya II.45; confer, compare also वाक्यार्थश्च प्रतिभामात्रविषय: Laghumanjusa. For details and the six kinds of vakyartha, see Vakyapadiya II.154. |
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| vākyaikadeśa | part of a sentence which sometimes, on the strength of the context, conveys the whole meaning confer, compare दृश्यन्ते हिं वाक्येषु वाक्येकदेशान् प्रयुञ्जाना: पदेषु च पदैकदेशान् | प्रविश पिण्डीम् | प्रविश तर्पणम् पदेषु पदकैदेशान् देवदत्तो दत्तः | सत्यभामा भामेति M.Bh. on P.I.1.45 Vart. 3. |
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| vāc(1) | expression from the mouth ; speech; series of sounds caused by expelling the air from the lungs through differently shaped positions of the mouth and the throat: cf स संघातादीन् प्राप्य वाग्भवति Vaj. Pr.I.9; see the word वाणी; (2) the sacred or divine utterance referring to the Veda: confer, compare त्रय्या वाचः परं पदम् ; (3) term used for उपपद in the Jainendra Vyākarana: confer, compare वाग्विभक्ते कारकविभक्तिर्बलीयसी Jain Pari 104. |
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| vācanika | expressly cited by a वचन or a statement of the authors of the Sutra, the Varttika and the Mahabhasya, as contrasted with what naturally occurs or is inferred from their statements; confer, compare नेदं वाचनिकसलिङ्गता असंख्यता च ( अव्ययानाम् ) ( स्वाभाविकमेतत् M.Bh. on P.I. 1.38 Vart. 5 and P. II.2.6, confer, compare also M.Bh. on P.I.2.64 Vart. 53. |
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| vācanikī | See वाचनिक a reference to some preceding word, not necessarily on the same page.: confer, compare किं स्वाभाविकी निवृतिराहोस्विद्वाचानिकी M.Bh.on P. II.2.6: confer, compare also the usual expression बाचनिकी एषा with respect to some Paribhasas or maximanuscript. |
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| vācya(1) | directly expressed (sense) as contrasted with व्यङ्ग्य or ध्वनित: confer, compare शब्देनार्थान् वाच्यान् दृष्ट्वा बुद्धौ कुर्यात्पौर्वापर्यम् | M.Bh. on P. I.4.109 Vart. 10; (2) which should be stated or which deserves to be stated, The word वाच्य is generally put in connection with the additions or corrections to the sutras by the Varttikakara and the Mahbhasyakara in their explanations: confer, compare तत्रैतावद्वाच्यम्, M.Bh. on P. I.4.1 ; confer, compare also वाच्य ऊर्णोर्णुवद्भावःM.Bh. on P. III.1. 22 Vart. 3; III. I. 36 Vart. 6. |
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| vājasaneyeiprātiśākhya | the Pratisakhya work belonging to the Vajasaneyi branch of the White Yajurveda, which is the only Pratisakhya existing to-day representing all the branches of the Sukla Yajurveda. Its authorship is attributed to Katyayana, and on account of its striking resemblance with Panini's sutras at various places, its author Katyayana is likely to be the same as the Varttikakara Katyayana. It is quite reasonable to expect that the subject matter in this Pratisakhya is based on that in the ancient Prtisakhya works of the same White school of the Yajurveda.The work has a lucid commentary called Bhasya written by Uvvata. |
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| vātsapra | an ancient writer of Pratisakhya works who believed in the very feeble utterance ( लघुप्रयत्नतर ) of the consonants य and व, when preceded by अ and standing at the end of a word. See लघुप्रयत्न. |
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| vādi | roots headed by वा and similar to वा. Really there is no class of roots headed by वा given anywhere but in the interpretation of the rule भूवादयो धातव: it is suggested that ' the roots which are similar to वा are termed roots (धातु)' could also be the interpretation of the rule: confer, compare भ्वादय इति च वादय इति M.Bh. on P. I. 3. l . Vart. ll . |
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| vāyu | air or प्राण, which is believed to spring up from the root of the navel and become a cause (even a material cause according to some scholars) of sound of four kinds produced at four different places, the last kind being audible to us; confer, compare प्राणे वाणिनभिव्यज्य वर्णेष्वेवोपलीयते Vakyapadiya I.116;confer, compare also R.Pr.XIII. 13, V.Pr. I.7-9; T.Pr.II.2: Siksa of Panini st. 6. |
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| vāraruca | a work attributed to वररुचि: confer, compare वाररुचे काव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. IV.3.101 cf also वाररुनो ग्रन्थ: S.K.on P.IV.3. 101 This work possibly was not a grammar work and its author also was not the same as the Varttikakara Katyayana. See वरुरुचि a reference to some preceding word, not necessarily on the same page.. The name वाररुचव्याकरण was given possibly to Katyayana's Prakrit Grammar, the author of which was वररुचि surnamed Katyayana. For details see p.395 Vyakarana Mahabhasya Vol. VII. D. E. Society's Edition. |
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| vārarucakārikā | an ancient grammarwork in verse believed to have been written by an ancient scholar of grammar, who, if not the same as Katyayana who wrote the Varttikas, was his contemporary and to whom the authorship of the Unadi Sutras is ascribed by some scholars. See वररुचि. |
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| vārta | of no use; serving no purpose; the word is possibly derived from वार्ता ( लेकवाती ) meaning people's gossip: cf एतच्च वातम् M.Bh.on P.I.2. 64 Vart. 25; also on P. II.2.24, II. 4.13 et cetera, and others |
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| vāvacana | citing an option not specifically by the particle वा, but by the terms विभाषा, अन्यतरस्याम् and the like; cf हृक्रोर्वावचने अभिवादिदृशेारात्मनेपद् उपसंख्यानम् P. I. 453 Vart. 1; confer, compare also M.Bh. on P.I.3.79, II.1.18 et cetera, and others |
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| vāvidhi | वाविधान also, laying down an option regarding a grammatical operation; confer, compare स्वस्तियोगे चतुर्थी कुशालार्थेराशिषि वाविधानात् P.II.3.16 Vart.1 ; confer, compare also अविशेषेण अयादनिां वाविधिमुक्त्वा सार्वधातुके नित्यमिति वक्ष्यामि M.Bh.on P.III. 1.31 Vart, 2; confer, compare also M.Bh. on P. III.1.94. |
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| vāsarūpanyāya | the dictum of applying optionally any two or more krt affixes to a root if they become applicable at one and the same time, only provided that those affixes are not in the topic of स्त्रियाम् (P.III.3.94 et cetera, and others) and are not the same in appearance such as ण, अ, क etc , which are the same viz. अ; confer, compare वासरूपेSस्त्रियाम् P.III.1.94; confer, compare also वासरूपन्यायेन ण्वुलपि भावेष्यति M.Bh. on P.III.2.146 Vart.1;confer, comparealso M.Bh. on P.III.2.150 Vart. 1, The word वासरूप and वासरूपविधि are also used in the same sense: confer, compare ताच्छीलिका वासरूपेण न भवन्तीति M.Bh. on P.III. 2.150 Vart. 2, as also ताच्छीलिकेषु वासरूपविधिर्नास्ति Par. Sek. Pari. 67. |
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| vāsudeva dīkṣita | son of महादेव दीक्षित, the author of the Balamanorarma, a commentary on the Siddhantakaumudi. Vasudevadiksita was a resident of Tanjore who lived in the beginning of the eighteenth century A.D. and wrote a few works on Purvamimamsa. |
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| vi(1) | Unadi affix वि quoted by Panini in the rule जाग्रोsविचिण्णल्ङित्सुत्सु VII. 1.85; exempli gratia, for example जागृविः; confer, compare जृशृस्तृजागृभ्यः क्विन् Unadi IV. 54; also वृदृभ्यां विन् IV.53; (2) common term for the affixes क्विप् , क्विन् , च्वि, ण्वि, ण्विन् , विच् and विट्. See व्, |
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| vikaraṇa | an affix placed between a root and the personal ending, for showing the specific tense or mood or voice to convey which, the personal ending is applied; e. g. the conjugational signs शप् , श्यन् , श्रु, श, श्नम्, उ, श्ना and यक्, आम् , as also स्य, तास् , सिप् , अाम् and च्लि with its substitutes. Although the term विकरण is used by ancient grammarians and freely used by the Mahabhsyakara in connection with the affixes, mentioned in the sutras of Panini, such as शप् , श्यन् and others, the term is not found in the Sutras of Panini. The vikaranas are different from the major kinds of the regular affixes तिङ्, कृत्य and other similar ones. The vikaranas can be called कृत्; so also, as they are mentioned in the topic (अधिकार) of affixes or Pratyayas,they hold the designation ' pratyaya '. For the use of the word विकरण see M.Bh. on P. I.3. 12, III, 1.31 and VI. 1.5. The term विकरण is found . in the Yājñavalkya Siksa in the sense of change, ( confer, compare उपधारञ्जनं कुर्यान्मनोर्विकरणे सति ) and possibly the ancient grammarians used it in that very sense as they found the root कृ modified as करु or कुरु, or चि as चिनु, or भू as भव before the regular personal endings तिप् , तस् et cetera, and others |
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| vikāra | literally change: modification; modification of a word-base or an affix, caused generally by the addition of suffixes: confer, compare प्रकृतेरवस्थान्तरं विकार: Kas, on P. IV.3.134: confer, compare also लेपागमवर्णविकारज्ञो हि सम्यग्वेदान् परिपालयिष्यति Mahabhasya Ahnika 1. |
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| vikārya | literally changeable; that which gets changed in its nature; a variety or subdivision of कर्म or the object confer, compare त्रिविधं कर्म । निर्वर्त्य विकार्य प्राप्यं चेति | Kāśikā of Jayāditya and Vāmana. on P. III. 2.1. The विकार्यकर्म is explained as यस्य प्रकृत्युच्छेदो गुणान्तरं वा उत्पद्यते तद्विकार्यम् ! यथा भुक्त ओदन: | लूयमान: केद[र: | Srngaraprakasa II ; cf also, Vakyapadiya III. 7.78. |
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| vikṛtanirdeśa | utterance of a word in its mutilated form with some object in view; e. g. दीव्यत् for दीव्यति in प्राग्दीव्यतोSण् P. IV. 1. 83; confer, compare किं पुनः कारणं विकृतनिर्दशः क्रियते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.1.83; confer, compare also कर्ष इति विकृतनिर्देश: कृतार्निवृत्त्यर्थ: Kas on P. VI. 1. 159;. confer, compare also गोह इति विकृतिकरणं विषयार्थम् Kāśikā of Jayāditya and Vāmana. on P.VI. 4. 89. |
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| vikrama(1) | name given to a grave vowel placed between two circumflex vowels, or between a circumflex and an acute, or between an acute and a circumflex; confer, compare स्वरितयोर्मध्ये यत्र नीचं स्यात्, उदात्तयोर्वा अन्यतरतो वा उदात्तस्वरितयोः स विक्रम: T.Pr. XIX.I ; (2) name given to a grave vowel between a pracaya vowel and an acute or a circumflex vowel: confer, compare प्रचयपूर्वश्च कौण्डिन्यस्य T.Pr.XIX.2: (8) repetition of a word or पद as in the Krama recital of the Veda words; (4) name given to a visarjaniya which has remained intact, as for instance in यः प्रणतो निमिषतः ; confer, compare R.Pr. I.5; VI.1 ; the word विक्रम is sometimes used in the sense of visarjaniya in general: cf also अनिङ्गयन् विक्रममेषु कुर्यात् R.Pr. XIII.11. |
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| vikrānta | name given to a samdhi where the visarga remains intact although it can , optionally be changed into a sibilant consonant; exempli gratia, for example यः ककुभ:, यः पञ्च, यो वः शिवतमो रसः। cf विक्रान्तसंधिस्तु प्राकृतेापधो वेदितव्यो यत्र विसर्गः श्रूयेत R.Pr.IV.11. |
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| vigṛhīta | shown by separating the combined elements, for instance, the two or more words in a compound or, the base or affix from a word which is a combination of the base ( प्रकृति ) and the affix (प्रत्ययः); confer, compare तदेव सूत्रं विगृहीतं व्याख्यानं भवति M.Bh. on I.1. Ahnika 1, Vart. 11, 14; also confer, compare अवारपाराद् विगृहीतादपि P. IV.2. 93 Vart.1. |
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| vigraha | lit, separation of the two parts of a thing; the term is generally applied to the separation of the constituent words of a compound word: it is described to be of two kinds : ( a ) शास्त्रीयविग्रहृ or technical separation; e. g. राजपुरुष्: into राजन् ङस् पुरुष सु and ( 2 ) लौकिकविग्रहं or common or popular separation ; e. g. राजपुरूष: into राज्ञ: पुरुष:. It is also divided into two kinds according to the nature of the constituent words (a) स्वपदाविग्रह separation by means of the constituent words, exempli gratia, for example राजहितम् into राज्ञे हृितम्;(b) अस्वपदविग्रह, e. g. राजार्थम् into राज्ञे इदम् ;or exempli gratia, for example सुमुखीं into शोभनं मुखं अस्याः confer, compare M.Bh. on P.V.4.7. The compounds whose separation into constituent words cannot be shown by those words (viz. the constituent words) are popularly termed nityasamsa. The term नित्यसमास is explained as नित्यः समासो नित्यसमासः | यस्य विग्रहो नास्ति । M.Bh. on P.II.2.19 Vart. 4. The upapadasamsa is described as नित्यसमास. Sometimes especially in some Dvandva compounds each of the two separated words is capable of giving individually the senses of both the words exempli gratia, for example the words द्यावा and क्षामा of the compound द्यावाक्षामा. The word विग्रह is found used in the Pratisakhya works in the sense of the separate use of a word as contrasted with the use in a compound; cf अच्छेति विग्रहे प्लुतं भवति R.Pr.VII.1. विग्रहृ is defined as वृत्यर्थावबोधकं वाक्यं विग्रहः in the Siddhantakaumudi. |
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| vighāta | immolation; sacrifice; destruction, as applicable to a word or part of a word or a relation of words confer, compare अनेकाल्त्वस्य तदाश्रयत्वाद् वर्णादेशस्य विधातो न भविष्यति M.Bh. on P. I.1.50 Virt. 15: cf also the famous Paribhasa संनिपातलक्षणो विधिरनिमित्तं तद्विघातस्य Par. Sek. Pari. 85; M.Bh. on P,I.1.24 et cetera, and others |
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| vighnakṛt | impediment to an operation caused by something preceding on account of its coming in the way: a vyavaya or vyavadhana or intervention which is not admissible just as the interruption of palatals, linguals, dentals and sibilants excepting हू for the change of न् into ण् : confer, compare अव्यवेतं विग्रहे विघ्नकृद्भिः R.Pr. V.25. |
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| vic | krt affix वि (which also becomes nil or zero) applied to a root in the sense of an agent, as observed in Vedic and classical use, as also to the root यज् with उप and roots ending in अा generally in Vedic Literature but sometimes in popu1ar language; confer, compare विजुपे छन्दसि । आतो मनिन्कनिबवनिपश्च। अन्येभ्योपि दृश्यन्ते | कीलालपाः, शुभ्ंयाः et cetera, and others Kas on P. III. 2.73, 74, 75. |
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| vicāra | विचारणा, examination, question or topic or subject for examination:confer, compare कुतः पुनरियं विचारणा l M.Bh. on P. I. 1.50 Vart. 1. विचाल immolation, destruction: confer, compare वर्णाश्रयः प्रत्ययो बर्णविचालस्यानिमित्तम् । दाक्षिः M.Bh .on, P.I.1.39 Vart. 10; confer, compare also Par. Sek. on Pari. 85. |
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| viccheda(1) | breach or break (in the Samhitapatha); utterance of words separately by breaking their coalescence: confer, compare पदविच्छेद: असंहितः V. Pr.I.156; (2) doubling of a consonant technically called यम ; confer, compare अन्त:पदे अपञ्चमः पञ्चमेषु विच्छेदम् V.Pr. IV.163. |
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| vijayānand | called also विद्यानन्द, a grammar scholar of the Katantra school who wrote (l) Katantradhatuvrtti (2) Katantrottara and (3) Kriyakalapa. |
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| viṭhṭhala | or विठ्ठलेश grandson of रामचन्द्रशेष the author of the प्राक्रियाकौमुदी. He was aTelagu Brahmana of Andhra who lived in the beginning of the sixteenth century and wrote a commentary named प्रसाद on the Prakriya-Kaumudi and two small works अव्ययार्थनिरूपण and पाणिनिसूत्रवृत्ति. |
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| vidyāvinoda | grandson of Rameswarabhatta of Pratisthana who wrote a grammar of the Prakrta dialects. |
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| vidhāna(1) | prescription, statement; cf लोपे हि ( प्रत्ययलक्षण-) विधानम् P.I. I. 62 Vart. 3; confer, compare also तत्र वृद्धिविधानम्. P. VI. 1.85 Vart. 16; (2) instrument or cause of an activity; confer, compare विधिविधानावधिभाजां त्रयाणां संनिधाने तदन्तविधेिर्भवति Siradeva Pari. 13. |
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| vidhāraṇa | mention of a consonant as intact id est, that is without any phonetic coalescence or संधि; the same as अभिनिधान. The term is used in this sense in the Pratisakhya works. |
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| vidhi(1) | a prescriptive rule ; confer, compare तत्र अपूर्वो विधिरस्तु नियमोस्तु इत्यपूर्वं एव विधिर्भधेिप्यति न नियम: M.Bh.on P.I.4.3; ct also समर्थः पदविधिः । विपूर्वाद्वाञ: कर्मसाधन इकार: विधीयते विधेरिति M.Bh.on P.II. 1.1: (2) prescription, statement; injunction; confer, compare अस्ति भावसाधन: । विधानं वेिधि: | M.Bh. on P. I. 1. 57. |
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| vidhyādi | the senses headed by विधि as given in the rule विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्नप्रार्थनेषु लिङ् P. III. 3.16I ; confer, compare विध्यादिषु सप्तमी च Kat. III.1.20; confer, compare also विध्यादिषु क्रियार्थाल्लिङ् भवति Candra Vyak. I.3. l2l. |
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| vidheyakavākyatā | forming one single statement or idea with the prescriptive statement: union with the prescriptive rule so as to form one rule with it. The term is used in connection with प्रतिषेध or prohibitive assertions which have to be explained in combination with the prescriptive sentences or vidhivakyas; confer, compare निषेधवाक्यानामपि निषेध्यविशेषाकाङ्क्षत्वाद्विध्येकवाक्यतयैवान्वयः Par. Sek. on Pari. 2, 3. |
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| vin | taddhita affix. affix ( विनी ) in the sense of possession applied to the words तपस् , सहस्र, ऊर्जस्, माया, मेधा, स्रज् and words ending in अस्, as also wherever it is seen ( बहुलं ) in Vedic literature: e. g. तपस्विन् , ऊर्जस्विन् , मायाविन्, स्रग्विन् , पयस्विन् et cetera, and others: confer, compare P. V. 2.102, 114, 121, 122. |
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| viniyoga | employment separately of different persons or things for different purposes; confer, compare अहेति विनियोगे च P.VIII. 1.61;confer, compare also अह विनियोगे । विनियेागो नाम द्वयोः पुरुषयोंरेकस्मिन्कर्मणि एकस्य पुरुषस्य संबन्धः अन्यस्मिन्कर्मणि अपरस्य V.Pr.VI.21. |
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| vinyaya | the same as विन्यास; placing or employment of the instrument of sound to touch the various places or sthanas where sound is produced;confer, compare अनुप्रदानात्संसर्गात् स्थानात् करणविन्ययात् । जायते वर्णवैशेष्यं परीमाणाञ्च पञ्चमात् ॥ Taittirīya Prātiśākhya.XXIII.2. |
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| vipariṇāma | change; confer, compare कार्यविपरिणामाद्वा सिद्धम् | कार्यस्य संप्रत्ययस्य विपरिणामः कार्यविपरिणामः M.Bh. on I.1.56 Vart. 14. The word is very frequently used in connection with a change of the case of a word in a grammar rule which becomes necessary for interpretation; confer, compare विभक्तिविपरिणामाद्वा सिद्वम् as also अर्थाद्विभक्तिविपरिणामो भवति । M.Bh. on P.I.3.9,12:V.3.60, VI.1 . 4, VII.3.50. |
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| viparīta(1) | in the opposite or reverse way: confer, compare विपरीताच्चेति वक्तव्यम् । पारावारीणः M.Bh. on P.IV.2.93 Vart. 2; (2) change of ऋ into इ, seen sometimes in Vedic Literature when that ऋ is preceded or followed by a palatal letter; exempli gratia, for example श्रृङगे into शिङ्गे (Ṛk. Saṁh. V-2.9) बिभृयात् into बिभियात् (Ṛk.Saṁh. x.x.9) विचृत into विचित्त Ṛg. Veda II.27.16; confer, compare अनन्तरे तद्विपरीतमाहुस्तालव्ये श्रृङगे बिभृयाद्विचृत्ताः R.Pr.XIV.17. |
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| viparyaya | change in the reverse order; reverse transposition; interversion; confer, compare the usual expression वर्णविपर्यय.confer, compare वर्णागमाद् भवेद्धंसः सिंहो वर्णविपर्ययात् | S.K. on P.VI.3.109. The word व्यत्यय is used in this sense in the Mahābhāṣya; confer, compare वर्णव्यत्यये कृतेस्तर्कः | हिंसे: सिंहः ! M.Bh. on Māheśvarasūtras. 5 Vārttika (on the Sūtra of Pāṇini). 15; confer, compare also Kāś. on P.VI.3.109 and Cāndra Vyākaraṇa II.2.48. |
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| vipratiṣedha | confict, opposition; opposition or conflict between two rules of equal strength, which become applicable simultaneously when Pāṇini's dictum विप्रतिषेधे परं कार्यम् applies and the rule mentioned later on, or subsequently, in the Pāṇini's Aṣṭādhyāyī. is allowed to apply: confer, compare विप्रतिषेधे परं कार्यम् P.I.4.2: confer, compare also यत्र द्वौ प्रसङ्गौ अन्यार्थौ एकस्मिन्युगपत् प्राप्नुतः स तुल्यबलविरोधी विप्रतिषेध: Kāś. on P.I. 4.2: confer, compare also विप्रतिषेध उत्तरं बलवदलोपे Vājasaneyi Prātiśākhya.I.159. The dictum of the application of the subsequent rule is adopted only if the conflicting rules are of equal strength; hence, rules which are either nitya, antaraṅga or apavāda, among which each subsequent one is more powerful than the preceding one and which are all more powerful than the पर or the subsequent rule, set aside the पर rule. There is another dictum that when by the dictum about the subsequent rule being more powerful, an earlier rule is set aside by a later rule, the earlier rule does not apply again in that instance, barring a few exccptional cases; confer, compare सकृद्गतौ विप्रतिषेधे यद् वाधितं तद् बाधितमेव | पुनःप्रसङ्गविज्ञानात् सिद्वम् Paribhāṣenduśekhara of Nāgeśa. Pari. 40, 39. |
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| vibhakti | literally division, separation; separation of the base id est, that is that factor which shows the base separately। The word विभक्ति is generally used in the sense of case affixes; but in Pāṇini's grammar the term विभक्ति is applied also to personal endings applied to roots to form verbs; confer, compareविभक्तिश्च । सुप्तिङौ विभक्तिसंज्ञौ स्तः S.K.on Pāṇ. I.4.104. The term is also applied to taddhita affix.affixes which are applied to pronouns, किम् and बहु, ending in the ablative or in the locative case or in other cases on rare occasions. Such affixes are तस् (तसिल् ), त्र, (त्रल्), ह, अत्, दा, ऋहिल्, दानीम्, था ( थाल् ) and थम् given in P.V.3.1 to V.3.26.The case affixes are further divided into उपपदविभक्ति affixes and कारकविभक्ति affixes. For details see P.II.3.1 to 73. |
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| vibhāktisvarapratirūpaka | similar in form to a word ending in a case-affix or to a vowel. Such words are looked upon, and are treated as indeclinables exempli gratia, for example शनै:, चिरेण, अस्ति, उ, ए et cetera, and others; confer, compare the usual expressions तिडन्तप्रतिरूपकमव्ययम् et cetera, and others confer, compare विभक्तिस्वरप्रतिरूपकाश्च निपाता भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VIII.3.1: confer, compare also उपसर्गविभक्तिस्वरप्रतिरूपकाश्च निपाताः । a gaṇasūtra inside the चादिगण mentioned in P.I.4.57. |
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| vibhaktyartha | literally the sense of a case-affix, as also of a personal affix; the term is applied to the Kāraka Prakarana or Kāraka chapter or topic in grammar where senses of the विभक्ति affixes are fully discussed and illustrated; confer, compare विभक्त्यर्था: a chapter in the Siddhānta-kaumudi of Bhaṭṭojī Dīkṣita. |
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| vibhaktyarthanirṇaya | a general term given to a chapter on case-affixes as also to treatises discussing the sense and relations of case-affixes. There is a treatise of this name written by Giridhara and another written by Jayakṛṣna Maunī. |
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| vibhaktyarthapradhāna | an indeclinable, which is generally described as having the sense of a case affix as predominant in it: exempli gratia, for example तत्र, अधः, नीचैः et cetera, and others; some indeclinables have the sense of a root viz. the verb-activity as predominant: confer, compare किंचिदव्ययं विभक्त्यर्थप्रधानं किचित् क्रियाप्रधानम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.38. |
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| vibhāga(1) | lit, division, splitting; the splitting of a sentence into its constituent parts viz. the words; , the splitting of a word into its constituent parts viz. the base, the affix, the augments and the like: (2) understanding or taking a thing separately from a group of two or more; confer, compareअवश्यं खल्वपि विभज्योपपदग्रहणं कर्तव्यं यो हि बहूनां विभागस्तदर्थम् ! सांकाश्यकेभ्यश्च पाटलिपुत्रकेभ्यश्च माथुरा अभिरूपतराः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.V.3.57: (3) splitting of a Saṁhitā text of the Vedas into the Pada text: confer, compare अथादावुत्तरे विभागे ह्रस्वं व्यञ्जनपरः Taittirīya Prātiśākhya.III.l, where विभाग is explained as पदविभाग by the commentator confer, compare also R.Pr.XVII.15; (4) the capacity of the Kārakas (to show the sense) confer, compare कारकशक्तिः विभागः Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on Kāś.I.2.44. |
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| vibhāṣā | optionally, alternatively; the word is explained by Pāṇini as नवा in the rule न वेति विभाषा (P.I.1.44)in consonance with its derivation from the root भाष् with वि; confer, compare नेति प्रतिषेधे वेति विकल्पस्तयोः प्रतिषेधविकल्पयोर्विभाषेत्ति संज्ञा भवति । विभाषाप्रदेशेषु प्रतिषेधविकल्पावुपतिष्ठते | तत्र प्रतिषेधेन समीकृते विषये प्रश्चाद्विकल्पः प्रवर्तते. The option (विभाषा) is further divided into three kind प्राप्ते विभाषा, अप्राप्ते विभाषा and उभयत्र विभाषा. For details see Mahābhāṣya on P. I.1.44. |
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| vibhāṣita(1) | stated or enjoined optionally; cf मेध्यः पशुर्विभाषितः । आलब्धव्यो नालब्धव्य इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.44 Vārttika (on the Sūtra of Pāṇini). 15; cf also मन्ये धातुर्विभाषितः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.III.1.27 Vārttika (on the Sūtra of Pāṇini).4: (2) roots taking personal affixes of both the Padas. |
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| vimalamati | an old grammarian who is believed to have written a gloss named भागवृत्ति on Pāṇini's Sūtras to which the grammarians Purusottamadeva, Sīradeva's Paribhāṣāvṛttiand others of the twelfth century refer. Some scholars say that भागवृत्ति was written by भर्तृहरि; but it is not feasible, as there is a reference to Māghakāvya in भागवृति. In books on grammar,. especially of the Eastern School in the 11th and the 12th century, there are several quotations from the Bhāgavṛtti. See भागवृत्ति. |
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| vimuktādi | a class of words headed by the word विमुक्त to which the taddhita affix अ ( अण् ) is added in the sense of 'possessed of', provided the word so formed, denotes a chapter or a lesson of a sacred work; confer, compareविमुक्तशब्दोस्मिन्नस्ति वैमुक्तकोध्यायः अनुवाको वा | दैवासुरः । Kāś. on P. V. 2.61. |
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| vimokṣa | liberation of the last letter (especially a class consonant) of a word from phonetic modifications by coalescence with the initial letter of the following word, or liberation of modification of a consonant or vowel standing at the end of a verse or sometimes even in the middle of a verse: exempli gratia, for example तत् नो मित्रः,सम् यौमि, संमधुमतीर्मधुमतीभिः पृच्यन्ताम् शुक्रं दुदुह्रे अह्नय; confer, compare V. Pr.I.90,91. |
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| virāga | omission of a consonant, sometimes when it is preceded and also followed by another consonant, as if it were squeezed between the two; this is no doubt looked upon as a fault; exempli gratia, for example the omission of the consonant द् in उपमा षट् द्रा द्वा uttered as उपमा षट् वा द्वा; confer, compareअन्योन्येन व्यञ्जनानां विरागः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XIV where Uvvaṭa's Bhāṣya on the Prātiśākhya works.explains विराग as लोप्. |
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| virāma | an ancient term used in the Prātiśākhya works for a stop or : pause in general at the end of a word, or at the end of the first member of a compound, which is shown split up in the Padapāṭha, or inside a word, or at the end of a word, or at the end of a vowel when it is followed by another vowel. The duration of this virāma is different in different circumstances; but sometimes under the same circumstances, it is described differently in the different Prātiśākhyas. Generally,there is no pause between two consonants as also between a vowel and a consonant preceding or following it.The Taittirīya Prātiśākhya has given four kinds of विराम (a) ऋग्विराम,pause at the end of a foot or a verse of duration equal to three mātrās or moras, (b) पदविराम pause between two words of duration equal to two matras; e. g. इषे त्वा ऊर्जे त्वा, (c) pause between two words the preceding one of which ends in a vowel and the following begins with a vowel, the vowels being not euphonically combined; this pause has a duration of one matra e,g. स इधान:, त एनम् , (d) pause between two vowels inside a word which is a rare occurrence; this has a duration of half a mātrā;e.gप्रउगम्, तितउः; confer, compare ऋग्विरामः पदविरामो विवृत्तिविरामः समानपदविवृत्तिविरामस्त्रिमात्रो द्विमात्र एकमात्रोर्धमात्र इत्यानुपूर्व्येण Taittirīya Prātiśākhya.XXII. 13. The word विवृत्ति is explained as स्वरयोरसंधिः. The vivṛttivirāma is further divided into वत्सानुसति which has the preceding vowel short and the succeeding long, वत्सानुसारिणी which has the preceding vowel a long one and the succeeding vowel a short one, पाकवती which has both the vowels short, and पिपीलिका which has got both , the vowels long. This fourfold division is given in the Śikṣā where their duration is given as one mātrā, one mātrā, three-fourths of a mātrā and one-fourth of a mātrā respectively. The duration between the two words of a compound word when split up in the पदपाठ is also equal to one mātrā; confer, compare R.Pr.I.16. The word विराम occurs in Pāṇini's rule विरामोs वसानम् P.I. 4.110 where commentators have explained it as absence; confer, compare वर्णानामभावोवसानसंज्ञः स्यात् S.K.on P. I.4.110: confer, compare also विरतिर्विरामः । विरम्यते अनेन इति वा विरामः Kāś. on P.I.4.110. According to Kāśikā even in the Saṁhitā text, there is a duration of half a mātrā between the various phonetic elements, even between two consonants or between a vowel and a consonant, which, however, is quite imperceptible; confer, compare परो यः संनिकर्षो वर्णानां अर्धमात्राकालव्यवधानं स संहितासंज्ञो भवति Kāś. on P. I.4.109 confer, compare also विरामे मात्रा R.T.35; confer, compare also R.Pr.I.16 and 17. For details see Mahābhāṣya on P.I.4.109 and I.4.110. |
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| vilambita | a kind of tone where the interval between the utterance of two letters as also the time required for the utterance of a letter is comparatively longer than in the other two kinds, viz. द्रुत and मध्य; confer, compare ये हि द्रुतायां वृत्तौ वर्णाः त्रिभागाधिकास्ते मध्यमायाम्,ये मध्यमायां वर्णास्त्रिभागाधिकास्ते विलम्बितायाम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.70: confer, compare also द्रुतविलम्बितयोश्चानुपदेशात् P. I.1.69 Vārttika (on the Sūtra of Pāṇini). 11. |
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| vilambitā vṛtti | retarding or slow manner of speech in which the letters are uttered quite distinctly; this kind of speech is followed by the preceptor while teaching Veda to his pupils; confer, compare अभ्यासार्थे द्रुतां वृत्ति प्रयोगार्थे तु मध्यमाम् । शिष्याणामुपदेशार्थे कुर्याद् वृत्तिं विलम्बिताम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 19. confer, compare also Taittirīya Prātiśākhya.XXIII. 24. See विलम्बित a reference to some preceding word, not necessarily on the same page.. |
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| vilopa | the same as लोप which see a reference to some preceding word, not necessarily on the same page.. The term विलोप was possibly in use before Pāṇini's time; cf उदात्तपूर्वै नियतस्वरोदये परो विलोपोsनियतो यदावरः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI. 26: confer, compare also विलोपो विनाशः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI.28, |
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| vivakṣā | intention or desire, generally of the speaker with regard to the sense to be conveyed by his words; the words वक्तुर्विवक्षा are often used by grammarians in this sense: confer, compare विवक्षातः कारकाणि (Paribhāṣā)confer, compare also कथम् । विवक्षातः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.66-67, I.2.64 Vārttika (on the Sūtra of Pāṇini). 53, IV.1.3: confer, compare also विवक्षाधीना शब्दव्युत्पत्तिः Durgh. Vr. II.2.8; confer, compare also इतिकरणो विवक्षार्थ: Kāś. on P.II. 2.27, IV.2.21, IV.2.55,57, et cetera, and others |
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| vivaraṇa | critical comment; a name given by a writer of commentary works to a critical commentary work written by him; e. g. काशिकाविवरणपञ्जिका ( न्यास ) by Jinendrabuddhi, भाष्यप्रदीपविवरण ( उद्द्योत ) by Nāgeśa, as also लघुशब्देन्दुशेखरविवरण by Bhāskaraśastrī Abhyankar. |
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| vivāra | name given to an external effort in the production of a sound when the vocal chords of the glottis or larynx are extended; confer, compare कण्ठबिलस्य विकासः विवारः Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.9. confer, compare also विवरणं कण्ठस्य विस्तरणम् | स एव विवाराख्य: बाह्यः प्रयत्न: | तस्मिन्सति श्वासे नाम बाह्यः प्रयत्नः कियते | तद्ध्वनिसंसर्गादघोषो नाम बाह्यः प्रयत्नो जायते इति शिक्षायां स्मर्यते Bhāṣya on Taittirīya Prātiśākhya.II. 5. |
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| vivibhakti | possessed of a different caseaffix confer, compare एवमपि विविभक्तीनां न प्राप्नोति । समर्थात् समर्थे पदात् पदे इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. Vārt 19; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.27, VI.4.1; VII. 2.82. |
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| vivṛta | name given to an internal effort (as contrasted with the external effort named विवार ) when the tip, middle, or root of the tongue which is instrumental in producing a sound, is kept apart from the place or sthāna of the Pro duction of the sound; confer, compare तत्रोत्पत्तेः प्राग्यदा जिह्वाग्रोपाग्रमध्यमूलानि तत्तद्वर्णोत्पत्तिस्थानानां ताल्वादीनां दूरतः वर्तन्ते तदा विवृतता Tattvabodhini on S. K. on P.I.1.9. |
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| vivṛtakaṇṭha | produced by fully extending the chords of the throat. The first and the second classconsonants are described as विवृतकण्ठ; confer, compare तत्र वर्गाणां प्रथमद्वितीया विवृतकण्ठाः श्वासानुप्रदाना अघोषाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.9. Vārttika (on the Sūtra of Pāṇini). 2. |
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| vivṛtti(1) | separation of the two vowels which were euphonically combined into one; the hiatus or position of two vowels near each other; confer, compare विवृत्तिः स्वरयोरसंधिः; (2) the interval between two vowels placed near each other; confer, compare स्वरयोरनन्तरयोरन्तरं विवृत्तिः Vājasaneyi Prātiśākhya.I.119; confer, compare also संहितायां यत्स्वरयोरन्तरं तद्विवृत्तिसंज्ञं स्यात् Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.I. This interval is one mātrā according to the Taittirīya Prātiśākhya, while it is only half-a-mātrā according to the Ṛktantra and the Ṛk-Prātiśākhya; confer, compare Taittirīya Prātiśākhya.XXII. 13; Ṛktantra Prātiśākhya. 3५. See विराम. |
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| viśiṣṭ(1) | literally specific; qualified by, characterized by; confer, compare क्तेन नञ्विशिष्टेनानञ् ; P.II.1.60: confer, compare also प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari.71 ; (2) different: confer, compare विशिष्टलिङ्गानां भिन्नलिङ्गानां शब्दानां Kāś. on P.II. 4.7. |
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| viśeṣa | specific nature causing a difference; difference; specific feature; confer, compare सामान्यग्रहणे विशेषानतिदेश:(Paribhāṣā) confer, compare also यस्तु प्रयुङ्क्ते कुशलो विशेषे et cetera, and others Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Āhnika 1; confer, compare also क्रियावाचकमाख्यातमुपसर्गो विशेषकृत् Uvvaṭa's Bhāṣya on the Prātiśākhya works.on V.Pr.VIII.50. |
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| viśeṣapratipatti | a clear understanding, or a determined sense in a place of doubt: confer, compare व्याख्यानतो विशेषप्रतिपत्तिर्नहि संदेहादलक्षणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 1; also M.Bh. in Āhnika 1. |
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| viśeṣavihita | specifically prescribed, as contrasted with prescribed in general which is set aside; confer, compare सामान्यविहितस्य विशेषविहितेन वाधः; M.Bh. on P.II.1.24: cf also M.Bh. on P.III. 1.94 Vārttika (on the Sūtra of Pāṇini).10, III.2.77 et cetera, and others |
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| viśeṣya | ubstantive, as opposed to विशेषण adjective or qualifying; confer, compare भेदकं विशेषणम्,भेद्यं विशेष्यम् Kāś. on P. II.1.57: confer, compare also विशेषणविशेष्यभावो विवक्षानिबन्धन: Kāś. on P.II.1.36. |
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| viṣamapadavyākhyā | or विषमी (1) a critical commentary on Nāgeśa's Laghuśabdenduśekhara written by Rāghavendrācārya Gajendragadkar of Satara who lived in the first half of the nineteenth century and who has also written a gloss named त्रिपथगा on the Paribhāṣenduśekhara; (2) name of a commentary on Nāgeśa's Paribhāṣenduśekhara by Cidrūpāśraya: (3) name of a commentary on Sīradeva's Paribhāṣāvṛtti. |
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| viṣayasaptamī | locative case denoting the domain or province of a particular suffix or a substitute or the like, which could be actually applied later on; this विषयसप्तमी is contrast ed with परसप्तमी when the thing mentioned in the locative case is required, to be present in front; confer, compareअसति पौर्वापर्ये विषयसप्तमी विज्ञास्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 4.35; confer, compare also अार्धधातुके इति विषयसप्तमी Kāś, on P.II. 4.35; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.26 and IV. 1.90. |
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| viṣṇumiśra | a scholar of the Supadma system of grammar who has written a commentary named मकरन्द on the सुपद्मव्याकरण and also a commentary on the सुपद्मसमाससंग्रह. |
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| visarjanīya | same as विसर्ग which see a reference to some preceding word, not necessarily on the same page.; confer, compare विसृज्यते पुनर्वर्णैर्न संबध्यते इति विसर्गः; Durgasiṁha's Kātantra-Sūtravṛtti. on Kat. I. 1. 16. The term विसृष्ट is also used in the same sense. The visarjanīya has the same position (स्थान) in the mouth as the vowel after which it occurs. It is a glottal sound; the Ṛk-Prātiśākhya says that some scholars describe visarjanīya as a chest sound: confer, compare कण्ठयोकार:प्रथमपञ्चमौ च द्वावूष्माणौ केचिदेतावुरस्यौ | Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I 18: confer, compare also उरसि विसर्जनीयो वा Ṛktantra Prātiśākhya. 3. |
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| vihāra | expansion of the position ( स्थान ) and the means of utterance ( करण ) of a sound beyond the necessary extent, which produces a fault of pronunciation, called व्यास; confer, compare विहारसंहारयेाव्यासपीडने । स्थानकरणयोर्विहारे विस्तारे व्यासो नाम दोषो जायते Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV 2. |
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| vihitaviśeṣaṇa | an adjectival word generally in a different case from that of the word to which it is applied as an adjective, and hence, translated as 'prescribed after' and not as 'belonging to' confer, compare विहितविशेषणं धातुग्रहणम् । धातोर्यो विहित इति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.5 Vārt 3: confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.4.74. Vārt 1. |
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| vuñ | (ID taddhita affix. affix अक causing vṛddhi to the vowel of the first syllable of that word to which it is added, as prescribed, (a) to the words denoting an offspring as also to the words उक्ष, उष्ट्र et cetera, and othersin the sense of 'a group'; e. g. अोपगवकम् , औष्ट्रकम् , कैदारकम् et cetera, and others: confer, compare P.IV.2.39, 40; (b) to the words राजन्य and others in the sense of 'inhabited country' ; e. g. राजन्यकः देवनायकः et cetera, and others, confer, compare P. IV.2.53, (c) to the words headed by अरीहण such as द्वुघण, खदिर्, मैत्रायण, काशकृत्स्न et cetera, and others in the quadruple senses; exempli gratia, for example अारीहणकम् , द्रौबणकम् , confer, compare P.IV.2.80, (d) to the word धन्व meaning a desert, to words with य् or र for their penultimate, to words ending in प्रस्थ, पुर and वह as also to words headed by धूम, नगर, अरण्य कुरु, युगन्धर et cetera, and others, under certain conditions in the miscellaneous senses; e. g. सांकाश्यकः,पाटलिपुत्रकः, माकन्दकः, आङ्गकः, वाङ्गकः, धौमकः, नागरकः, अारण्यकः et cetera, and others; confer, compare P.IV.2.121-130,134,135, 136; (e) to the words शरद् , आश्वयुजी, ग्रीष्म, वसन्त, संवत्सर,अाग्रहायणी and others in the specific senses given: confer, compare P. IV. 3.27, 45, 46, 49, 50; (f) to words denoting descendence or spiritual relation, words meaning families and warrior clans, words कुलाल and others, words meaning clans, and students learning a specific Vedic branch in specific senses prescribed : e. g. आचार्यक, मातामहक, ग्लौचुकायनक, कालालक, काठक, कालापक et cetera, and others; confer, compare P. IV. 3.77, 99, 118, 126; (g) to the words शाकल, उष्ट्र, उमा and ऊर्णा in the specially given senses; exempli gratia, for example शाकलः, संघः, औप्ट्रकः, औमम् और्णम्, confer, compareP.IV.3.188,157,158; (h) to words with य् as the penultimate, and a long vowel preceding the last one, to words in the dvandva compound, and to the words मनोज्ञ, कल्याण and others in the sense of 'nature' or 'profession';e.g रामणीयकम् गौपालपशुपालिका, गार्गिका, काठिका etc; confer, compare P. V.1.132,133,134: (2) kṛt affix अक added to the roots निन्द् हिंस् and others, and to the roots देव् and कृश् with a prefix before,in the sense of a habituated,professional or skilled agent; exempli gratia, for example. निन्दकः, परिक्षेपकः, असूयकः, परिदेवकः, आक्रोशकः et cetera, and others confer, compare P.III.2. 146, 147. |
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| vun(1) | kṛt affix अक added to the roots प्रु, सृ, and लू in the sense of 'a skilled agent' and to any root in the sense of 'an agent who is blessed'; exempli gratia, for example प्रवकः, सरकः, लवकः, जीवकः ( meaning जीवतात् ) नन्दकः, ( meaning नन्दतात् ); confer, compare P. III. 1. 149, 150; (2) taddhita affix. affix अक added to(a) the words क्रम and others in the sense of 'a student of'; e.g, क्रमक:, पदकः शिक्षकः मीमांसकः; confer, compare P.IV.2.61; (b) the words पूर्वाह्न, अपराह्ण et cetera, and others as also the words पथिन् and अमावास्या in the sense of 'produced in': exempli gratia, for example पूर्वाह्नक,पन्थक, अमावास्यकः confer, compare P. IV.3. 28, 29, 30; (c) the words कलापि, अश्वत्य, यव and बुस in the sense of 'debt paid at the time of', the words वासुदेव and अर्जुन in the sense of 'devoted to',and the dvandva compounds when the words so formed mean either 'enmity' or 'nuptial ties';exempli gratia, for example कलापकम् (ऋणम्),यवकम् (ऋणम्) वासुदेवकः, अर्जुनकः, काकोलूकिका, कुत्सकुशिकिका; confer, compareP.IV.3.48, 98,125: (d) the words गोषद, इषेत्व et cetera, and others in the sense of 'containing' or 'possessing', and the word पथिन् in the sense of 'expert' exempli gratia, for example इषेत्वकः, पथक:; confer, compareP.V.2.62, 63; and (e) the words पाद and शत preceded by a numeral, in the sense of वीप्सा, as also in the senses of दण्ड (fine) and व्यवसर्ग when those words are preceded by a numeral; exempli gratia, for example द्विपदिकां ( ददाति ), द्विशतिकां ( ददाति ), द्विपदिकां दाडितः confer, compare Kāś. on P. V.4.l and 2. |
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| vṛtādi | a class of roots headed by the root वृत् which take optionally the Parasmaipada affixes when the vikaraṇa स्य of the future tense and the conditional mood, or the desiderative vikaraṇa सन् is added to them; exempli gratia, for example वर्त्स्यति,वर्तिष्यते; अवर्त्स्यत्, अवर्तिष्यत्,; विवृत्सति, विवर्तिषते confer, compare Kāś. on P.I.3.92; confer, comparealso P.VII.2.59. |
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| vṛtta(1) | arrived at or accomplished,as a result of वृत्ति which means a further grammatical formation from a noun or a verb; resultant from a vṛtti; confer, compare यावता कामचारो वृत्तस्य ये लिङ्गसंख्ये ते अतिदेक्ष्येते, न पुनः, प्राग्वृत्तेर्ये M Bh. on P.I.2.51; cf also युक्तंपुनर्यद् वृत्तनिमित्तको नाम अनुबन्धः स्यात्; (2) | employment, the same as प्रयोग, confer, compare वृत्ताद्वा । वृत्तं प्रयेागः । Kaiyaṭa's Mahābhāṣyapradīpa.on P. I. 3.9; (3)behaviour, treatment confer, compare नकारस्योष्मवद् वृत्ते Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X.13; (4) manner of Veda writing, metrical form, metre; confer, compare तद् वृत्तं प्राहुश्छन्दसाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII.22. |
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| vṛtti(1) | treatment, practice of pronunciation; (2) conversion of one phonetic element into another; confer, compare R.Pr.I.95;(3) position of the padas or words as they stand in the Saṁhhitā text, the word is often seen used in this way in the compound word पदवृत्ति; आन्पदा: पदवृत्तयः R.Pr. IV.17: (4) modes of recital of the Vedic text which are described to be three द्रुत, मध्य and विलम्बित based upon the time of the interval and the pronunciation which differs in each one; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.4. 109, Vārttika (on the Sūtra of Pāṇini). 4; also I.l.69 Vārttika (on the Sūtra of Pāṇini).ll ; ( 5 ) nature confer, compare गुर्वक्षराणां गुरुवृत्ति सर्वम् R.Pr.XVIII.33; (6) interpretation of a word; (7) verbal or nominal form of a root; confer, compare अर्थनित्यः परीक्षेत केनचिद् वृत्तिसामान्येन Nirukta of Yāska.II.1; (8)mode or treatment followed by a scientific treatise; cf का पुनर्वृत्तिः । वृत्तिः शास्त्रप्रवृत्तिः | M.Bh. in Āhnika l on वृत्तिसमवायार्थ उपदेश: Vārttika 10; (9) manner of interpretation with the literal sense of the constituents present or absent, described usually as two-fold जहत्स्वार्था and अजहत्स्वार्था, | but with a third kind added by some grammarians viz. the जहदजहत्स्वार्था; (10) a compound word giving an aggregate sense different from the exact literal sense of the constituent words; there are mentioned five vṛittis of this kind; confer, compare परार्थाभिधानं वृत्तिः । कृत्तद्धितसमासैकदेशधातुरूपाः पञ्च वृत्तयः | वृत्त्यर्थावबोधकं वाक्यं विग्रहः S. K. at the end of the Ekaśeṣaprakaraṇa; ( 11 ) interpretation of a collection of statements; the word was originally applied to glosses or comments on the ancient works like the Sūtra works, in which the interpretation of the text was given with examples and counterexamples where necessary: confer, compare वृत्तौ भाष्ये तथा नामधातुपारायणादिषु; introductory stanza in the Kāśikā.Later on, when many commentary works were written,the word वृत्ति was diferentiated from भाष्य, वार्तिक, टीका,चूर्णि, निर्युक्ति, टिप्पणी, पञ्जिका and others, and made applicable to commentary works concerned with the explanation of the rules with examples and counter-examples and such statements or arguments as were necessary for the explanation of the rules or the examples and counter examples. In the Vyākaraṇa-Śāstra the word occurs almost exclusively used for the learned Vṛtti on Pāṇini-sūtras by Vāmana and Jayāditya which was given the name Kāśikā Vṛtti; confer, compare तथा च वृत्तिकृत् often occurring in works on Pāṇini's grammar. |
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| vṛticandrikā | name of a grammar work written by a grammarian Kāśinātha who also is believed to have written वर्णविवेकचन्द्रिका and वैयाकरणसर्वस्व. |
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| vṛttiparigaṇana | a definite enumeration of words used in a specific sense (as contrasted with वार्तिपरिगणन) which means a definite enumeration of the senses in which an operation, such as a compound-formation or so,takes place; confer, compare अथैतस्मिन्सति अनभिधाने यदि वृतिपरिगणनं क्रियते, वर्तिपरिगणनमपि कर्तव्यम् ; cf Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.24 Vart. 16. |
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| veṭ | a term applied to roots which optionally admit the application of the augment इ (इट्) to the Ardhadhatuka affixes placed after them, e. g. roots having got the indicatory vowel ऊ added to them as also the roots स्वृ, सू, धू and the roots headed by रध् as also some specifically mentioned roots under certain conditions; cf P. VIl. 2.44-51. |
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| veda | language of the Vedic Literature as contrasted with the term लॊकः; confer, compare नैव लोके न च वेदे अकारो विवृतोस्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Mahesvara Sutra; confer, compare also रक्षार्थं वेदानामध्येयं व्याकरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).Ahnika 1. The term वैदिक referring to words found in Vedic language is also frequently used in the Mahabhasya. Panini, however, has used the term छन्दस्, मन्त्र and निगम, and not वेद, out of which the first term छन्दस् is often used; confer, compare बहुलं छन्दसि P. II. 4.39, 76: III, 2.88; V. 2.122; or छन्दसि च P. V. 1.67, V. 4.142, VI. 3.126. VI. l.34, VII. 1.8, et cetera, and others |
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| vebarWEBER, ALBRECHT of Berlin, 1825-190l ] | a sound scholar of Vedic Literature who has written many articles on Sanskrit Grammar in "Indische Studien." |
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| vaikṛta | literally subjected to modifications; which have undergone a change; the term, as contrasted with प्राकृत, refers to letters which are noticed in the Samhitpatha and not in the Padapatha. The change of अस् into ओ, or of the consonant त् into द् before soft letters, as also the insertion of त् between त् and स् et cetera, and others are given as instances. confer, compare वैकृताः ये पदपाठे अदृष्टाः | यथा प्रथमास्तृतीयभूता:, अन्त:पाता: इत्येवमादयः |
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| vaicitryārtha | simply for the sake of variety without any specific purpose in view; confer, compare वषड्ग्रहृणं वेचित्र्यार्थम्। विचित्रा हि सूत्रस्य कृति: पाणिनेः | Kas, on P. I. 2.35 cl: also Kāśikā of Jayāditya and Vāmana. on P. III. 3.96, IV. 1.148, 153, 160. |
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| vebhakta | belonging to a case-affix; confer, compare क्राभ्यां सॊ वैभक्तः ( मूर्धन्यमापद्यते )। ऋक्षु। वणिक्षु । confer, compare also वैभक्तस्य णत्वे P. VI. 1.85 Varttika 6. |
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| vaiyarthya | absence of any purpose or utility; the word is used many times in the case of a rule, or a word or two of it, in whose case वैयर्थ्य or absence of utility is shown, and, with a view to prevent its being looked upon as a serious fault, something is deduced and the purpose is shown; cf सूत्रवैयर्थ्यप्रसङ्गात् and व्यर्थं सज्ज्ञापयति used in grammar treatises. |
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| vaiyākaraṇa | literally a student of grammar; व्याकरणमधीते वैयाकरण: cf Kāśikā of Jayāditya and Vāmana. on P. IV, 2.59. The word is used in the sense of 'a scholar of Grammar;'or, 'a person who has obtained proficiency in Grammar.' The word is used several times in this sense in the Mahabhasya. cf Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.3; I.4.2, II. 1.53, II.2.29, II.3.18, II.4.56, III.2.115 et cetera, and others The word is also used in the sense of 'pertaining to grammar' or 'found in grammar.' |
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| vaiyākaraṇajīvātu | a term used for the grammar treatise written by Cangudasa which is also called Cangusutra or Canguvyakarana. |
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| vaiyākaraṇabhūṣaṇa | a well-known work on the grammatical interpretation of words written by Kondabhatta as an explanatory work (व्याख्यान) on the small work in verse consisting of only 72 Karikas written by his uncle Bhattoji Diksita. The treatise is also named Brihadvaiyakaranabhusana. A smaller work consisting of the same subjectmatter but omitting discussions, is written by the author for facilitating the understanding of students to which he has given the name Vaiyakarahabhusanasara. This latter work has got three commentary works written on it named Kasika, Kanti and Matonmajja and one more scholarly one Sankari, recently written by Shankar Shastri Marulkar. |
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| vaiyākaraṇaśābdabodha | import of a sentence according to the grammarians, in which verbal activity occupies a predominant place, and the residing place of the subject as also that of the verbal activity is identical in the active voice, while the object and the verbal activity have got the same place of residence in the passive voice. The other auxiliaries of activity such as the instrument, location and the like, are connected with the verbal activity. The import of the sentence चैत्रः पचति, in short, can be expressed as चैत्रकर्तृका वर्तमानकालिकां पाकक्रिया. |
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| vaiyākaraṇasarvasva | a small treatise on grammar written by a scholar of grammar named Kasinatha who has also written a few more small works वर्णविवेकचन्द्रिका, वृत्तिचन्द्रिका,धातुमञ्जरी etc |
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| vaiyākaraṇasiddhāntakaimudī | an extremely popular work on the subject of Sanskrit grammar written for the use of students, which, although difficult at a few places, enables the students by its careful study to get a command over the subject. and enable him to read other higher works on grammar. The work is based on the Astadhyayi of Panini without omitting a single Sutra. The arrangement of the Sutras is, entirely different, as the author, for the sake of facility in understanding, has divided the work into different topics and explained the Sutras required for the topic by bringing them together in the topic. The main topics or Prakaranas are twelve in number, viz. (1) संज्ञापरिभाषा, (2) पञ्चसंधि, (3) सुबन्त or षड्लिङ्ग, (4) स्त्रीप्रत्यय, (5) कारक, (6) समास, (7) तद्धित, (8) तिङन्त, (9) प्रक्रिया, (10) कृदन्त, (11) वैदिकी and (12) स्वर which are sometimes styled as व्याकरणद्वादशी. The work is generally known by the term सिद्धान्तकौमुदी, or even कौमुदी, and it has got a large number of scholarly and ordinary commentaries as also commentaries on commentaries, all numbering a reference to some preceding word, not necessarily on the same page. twelve, and two abridgments the Madhyakaumudi and the Laghukaumudi. The work was written by the reputed scholar Bhattoji Diksita of Varanasi in the seventeenth century. See Bhattoji Diksita. |
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| vaiyākaraṇasiddhāntakaumudīṭīkā | or सिद्धान्तकौमुदीव्याख्या a general name given to the large number of commentaries written by members of the line of pupils, and pupils of pupils of Bhattoji. The well-known among the commentaries are प्रौढमनोरमा by the author himself, तत्त्वबोधिनी by ज्ञानेन्द्रसरस्वती, सुबोधिनी by जयकृष्णभट्ट मौनी बालमनोरमा by वासुदेवदीक्षित, and crowning all, the लघुशब्देन्दुशेखर by नागेशभट्ट. The प्रौढमनोरमा has got a learned commentary written by हरिदीक्षित called लघुशब्दरत्न or शब्दरत्न, which also has on it commentaries named भावप्रक्राश by बाळंभट्ट and शब्दरत्नदीप by कल्याणमल्ल. The Laghusabdendusekhara has got commentaries reaching about ten in number. |
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| vaivacana | a term used for the Pragrhya vowel, possibly the same as द्वैवचन , which means a specific feature of द्विवचन or the dual number. The term is used in some Siksa works. |
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| vaiṣamya | diversity in number or properties; confer, compare एवमपि पञ्चागमास्त्रय अागमिनः वैषम्यात्संख्यातानुदेशो न भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I. 2, 27, I. 3. 10 Vart. 4, I. 4.101. |
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| vyakti(1) | literallydistinct manifestation, as for instance that of the generic features in the individual object; confer, compareसामान्ये वर्तमानस्य व्याक्तिरुपजायत, M.Bh. on P.I.1,57; (2) gender, which in fact, is the symbol of the manifestation of the generic property in the individual object; confer, compareहरीतक्यादिषु व्यक्ति: P.I.2.52 Vart. 3, as also लुपि युक्तवद् व्यक्तिवचने P. I.2.5I: (3) individual object; confer, compare व्यक्तिः पदार्थ:. |
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| vyañjana | a consonant; that which manifests itself in the presence of a vowel, being incapable of standing alone; confer, compareन पुनरन्तरेणाचं व्यञ्जनस्यॊच्चारणमपि भवति। अन्वर्थे खल्वपि निर्वचनम् । स्वयं राजन्ते स्वराः। अन्वक् भवति व्यञ्जनम् l M.Bh.on I.2.30; confer, compare also अथवा गतिरपि व्यञ्जेरर्थ: । विविधं गच्छत्यजुपरागवशादिति व्यञ्जनम् | उपरागश्च पूर्वपराच्संनिधानेपि परेणाचा भवति न पूर्वेण | Kaiyata on P. I. 2. 30; confer, compare व्यञ्जनं स्वराङ्गम् T.Pr.I.6; confer, compare also व्यञ्जनसमुदायस्तु स्वरसंनिहित एव अक्षरं भवति। Uvvata Bhasya on V. Pr.. III.45. |
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| vyañjanasaṃdhi | a junction or coalescence of two consonants as distinguished from स्वरसंधि. In Panini's system of grammar the name हृल्संधि is given to व्यञ्जनसंधि and the Siddhantakaumudi has given a separate section for it. |
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| vyañjanasaṃnipāta | or संयेाग, conjunction or falling together of two consonants; confer, compare हलोनन्तराः संयेग: P.I.I. 7. |
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| vyañjanāvidyamānavadbhāva | consideration of a consonant being not present as far as the accentuation of a vowel is concerned, the vowel being looked upon as the initial or the final, irrespective of the consonant .or consonants respectively preceding it, or following it; confer, compare स्वरविधौ व्यञ्जनमविद्यमानवद् भवति Par. Sek. Pari. 79. |
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| vyathana | alteration of a phonetic element; change of sound; mispronunciation; confer, compare तदापायव्यथनानि दोषा: R.Pr,XIV, 1. |
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| vyan | taddhita affix. affix य causing the acute accent for the first vowel of the word, added to the word भ्रातृ when the sense of the word so formed, is ’enemy'; see यत् a reference to some preceding word, not necessarily on the same page.: confer, compare P.IV 1.145. |
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| vyapadeśa(1) | special designation or representation; confer, compare अाकृतिर्व्यपदेशानां प्राय आदित अादित: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII. 4: ( 2 ) main designation; confer, compare निमित्तसद्भावाद्विशिष्टोपदेश: व्यपदेश: मुख्यो व्यवहारः Par. Sek. Pari. 30; confer, compare also यो द्वयेा: षष्ठीनिर्दिष्टयॊ: प्रसङ्गे भवति, लभतेसौ अन्यतरतो व्यपदेशम् । M.Bh.on P.I.1.51 Vart. 7. |
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| vyapadeśivadbhāva | treatment of a secon dary thing as the principal one, e g. a person or a thing, without any second or any others, looked upon as the first or the last; confer, compare व्यपदेशिवदेकस्मिन् कार्ये भवतीति वक्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.21. Vart. 2. The remark or expression व्यपदेशिवद्भावेन भविष्यति is found often given in the Mahabhasya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1 Vart 14; I.1.9, I.1.51 I,1.72: I.2.48 et cetera, and others For details see Par. Sek. Pari. 30, |
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| vyapavarga(1) | division of a single thing into its constituent elements; confer, compare स्थानिवद्भावाद् व्यपवर्ग: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII. 2.36, VII.3.44 Vart. 3; (2) distinct comprehension as possessed of a specific quality: cf न हि गौरित्युक्ते व्यपवर्गौ गम्यते शुक्ला नीला कपिला कपॊतेति। M.Bh, on P. I.2.64 Vart 37 ; (3) separation into parts, confer, compare कश्चिदेकेनैव प्रहारेण व्यपवर्गे करोति, M.Bh.on V.I.119 Vart 5; (4) distinct notion as a separate unit after the things have been combined confer, compare एकादेशे कृते व्यपवर्गाभावः संबुद्धिलोपो न प्राप्नोति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.1.69 Vart 3; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.1.80. |
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| vyapavṛkta | distinctly separated as two or more consonants joined together in a conjunct consonant, as contrasted with the two vowels in a diphthong which cannot be called व्यपवृक्त; confer, compare नाव्यपवृक्तस्यावयवे तद्विधिर्यथा द्रव्येषु. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 3.4 Vart. 9. confer, compare also वर्णैकदेशा: के वर्णग्रहणेन गृह्यन्ते | ये व्यपवृक्ता अपि वर्णा भवन्ति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 3,4 Vart. ll . |
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| vyapekṣā | mutual relationship in sense, as obtaining between two different words ( पद ) connected with each other in a sentence, as contrasted with compositeness of sense as seen in two words joined into a compound word ( समास ) ; व्यपेक्षा is given as an alternative definition of the word सामर्थ्य along with एकार्थीभाव as the other one, in the Mahabhasya: e. g. there is व्यपेक्षा between सर्पिः and पिब in the sentence सर्पिष्पिब, but not in तिष्ठतु सर्पिः पिब त्वमुद्कम्: confer, compare तथेदमपरं द्वैतं भवति एकार्थाभावो वा सामर्थ्यं स्याद् व्यपेक्षा वेति ! Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II,1.1 ; cf, also Kāśikā of Jayāditya and Vāmana. on P, VIII.3 44. |
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| vyabhicāra | lit, deviation or discrepancy: irregularity re: the application of a rule; confer, compareसंज्ञाव्यभिचारार्थश्चकार: Kāśikā of Jayāditya and Vāmana.on P. III.3.19; confer, comparealso.बहुलग्रहृणं व्यभिचारार्थम् । प्रवाहिका, विचर्चिका । न च भवति । शिरॊर्ति:; Kāśikā of Jayāditya and Vāmana. on P. III.3.108. |
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| vyartha(l) | useless, serving no purpose, superfluous; the word is usually used in the sense of useless or futile in connection with a rule or its part, which serves no purpose, its purpose or object being served otherwise; such words or rules have never been condemned as futile by commentators, but an attempt is made invariably by them to deduce something from the futile wording and show its necessity; confer, compare व्यर्थे सज्ज्ञापयति a remark which is often found in the commentary literature; confer, compare अन्यथा अन्तरङ्गत्वाद्दीर्घे कृत एव प्रत्ययप्राप्त्या तद्यर्थता स्पष्टैव । Par. Sek. Pari. 56; (2) possessed of various senses such as the words अक्षा: माषा: et cetera, and others: confer, compare व्यर्थेषु च मुक्तसंशयम् । M.Bh.on P.I.2.64 Vart. 52. The word व्यर्थ possibly stands for विविधार्थ in such cases. It appears that the word व्यर्थ in the sense of futile was rarely used by ancient grammarians; the word अनर्थक appears to have been used in its placcusative case. See Mahabhasya in which the word व्यर्थ does not occur in this sense while the word अनर्थक occurs at several places. |
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| vyavacchinna(1) | separated; detached from a specific thing by the loss of connection with it; confer, compare एवमेतास्मिन्नुभयतो व्यवाच्छिन्ने यदि स्वार्थे जहाति जहातु नाम Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. Vart. 2; (2) characterized or possessed of an intervention by similar things confer, compare तद्वा अनेकेन निपातनेन व्यवच्छिन्नं न शक्यमनुवर्तयितुमिति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3.83; cf also P. VI. 4.2. |
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| vyavadhāna(I) | intervention; the word is used in connection with the intervention or occurrence of letters or phonetic units between the cause ( निमित्त ) of an operation and the operatee (विधिभाक् ); cf लोपे कृते नास्ति व्यवधानम् | स्थानिवद्भावाद् व्यवधानमेव | The word is used also in the sense of intervention in , general, which separates the two connected things; व्यवधानं च भवति वाक्ये राज्ञ ऋद्धस्य पुरुषः; the word व्यवाय is used in the same sense; confer, compare अट्कुप्वाङ्नुम्व्यवायेपि; (2) an inserted letter or phonetic element; confer, compare व्यवधानः अन्त्यविकारे T, Pr. 185, 186. |
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| vyavasthā | literally definite arrangement; restriction regarding the application of a rule, especially when it seems to overlap, as done by the Varttikakara, and later on by the Paribhashas laid down by grammarians regarding the rules of Panini: confer, compare स्वाभिधेयापेक्षावधिनियमो व्यवस्था S. K. on P. I.1.34; confer, compare also लक्ष्यानुसाराह्यवस्था Par. Sek. Pari. 99, 108. |
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| vyavasthitavibhāṣā | an option which does not apply universally in all the instances of a rule which prescribes an operation optionally, but applies necessarily in : some cases and does not apply at all in the other cases, the total result being an option regarding the conduct of the rule. The rules अजेर्व्यघञपॊ: P. II. 4.56, लट: शतृशानचावप्रथमासमानाधिकरणे III. 2.124 and वामि I. 4.5 are some of the rules which have got an option described as व्यवस्थितविभाषा. The standard instances of व्यवस्थितविभाषा are given in the ancient verse देवत्रातो गलो ग्राहः इतियोगे च सद्विधिः | मिथस्ते न विभाष्यन्ते गवाक्षः संशितव्रतः|| M. Bh, on P, III. 3.156; VII.4.41. |
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| vyavaheita | having an intervention by a dissimilar thing; separated by something coming between; confer, compare संयोगसंज्ञा व्यवहितानां मा भूत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.8. Vart, 5. |
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| vyākaraṇamahābhāṣyagūḍhārthadīpinī | a brief commentary on the Mahabhasya, written by Sadasiva, son of Nilakantha and pupil of Kamalakara Diksita. The gloss confines itself to the explanations of obscure and difficult passages in the Mahabhasya and criticizes Kaiyata's explanations. |
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| vyāghrapād | name of an ancient grammarian who is quoted in the Pratisakhya works and the Mahabhasya His grammar work was called dasaka' possibly on account of its consisting of 10 chapters; confer, compare माध्यन्दिनिर्वष्टि गुणं त्विगन्ते नपुसंके व्याघ्रपदां वरिष्ठ: KaS. on P.VII.194; confer, compare also दशक्रा वैयाघ्रपदीया: Kas, , on P.IV.2.65. |
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| vyāghrādi | a class of words headed by व्याघ्र which, as standards of comparison, are compounded with words showing objects of comparison provided the common property is not mentioned: exempli gratia, for example पुरुषव्याघ्र:, नृसिंहः et cetera, and others, confer, compare Kāśikā of Jayāditya and Vāmana. onP.II. 1.56. |
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| byāḍi | name of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named *Samgraha which is believed to have consisted of a lac of verses; confer, compare संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition. |
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| vyāpatti | literally loss or disappearance; the word is used in the sense of conversion of one thing into another in the Pratisakhya works; confer, compare अथाप्यन्तव्यापत्तिर्भवति Nirukta of Yāska.II. l ; cf also अन्यैरेकारान्नातिरत्र पूर्वा ततो व्यापत्तिर्भवतीति विद्यात् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)V.1. |
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| vyāpta | occupied fully confer, compare तदधिकरणं यत्र कृत्स्न अाधारात्मा व्याप्तो भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.11 Vart. 7: cf also M.Bh. on PI.4.42; यावता सर्वमद्यापवादैर्व्याप्तम् P.IV. 3.134 Vart. 2. |
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| vyāpya | literally that which is occupied; the word refers to a kind of an object where the object is occupied by the verbal activity of the transitive root; the word अाप्य is also used in this sense: confer, compare कर्म निर्वर्त्ये विकार्यं प्राप्यं च ग्रस्य प्रकृत्युच्छेदो गुणान्तरं वोत्पद्यते तद्विकार्यम् SrinagaraPrakasa 2, The term is used as a technical term instead of the term कर्म in the Hemacandra, Candra and other systems of grammar: confer, compare Hemacandra's Śabdānuśāsana. II.2.3;Candra I.1.23. |
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| vyāyata | separated; one out of the two | conjoined consonants separated by inserting a vowel in between; confer, compare व्यस्यन्त्यन्तर्महतोs व्यायतं तं दीर्घायु: सूर्यो रुशदीर्त ऊर्जम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 19, where Uvvata gives the explanation-दीर्घात्परं अव्यायतं अपृथग्भूतं रफेण सक्तमित्यर्थः एवंभूतं व्यस्यन्ति पृथक्कुर्वन्ति | यथा | दीरिघायु: ! सूरिय: | रुशदीरिते | ऊरजम्. Rk Samhita I. 85. 39, X. 158. 1, IX. 91.3 and IX. 63. 2. व्यावर्तन reversing the order of words and going back from a subsequent word to the previous one, as in the Krama,.Jata and other artificial recitals of Veda. |
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| vyāvṛti | pushing aside; removal; the word is frequently used in connection with the setting aside or removal of the application of such rules, as also of the contingency of such rules as are not desired in the formation of a correct word, by means of applying another rule necessary for the correct formation; cf तद्वि इदं तिष्यपुनर्वसु इत्यत्र तद्वथावृत्त्यर्थम् Par. Sek. on Pari. 34; as also तद्धि असवर्णग्रहणं ईषतुरित्यादौ इयङादिव्यावृत्त्यर्थम् Par.Sek. on Pari.55: cf also the usual statement ब्यावृत्तिः क्रियते । |
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| vyāsa(1) | showing separately; separate expression as contrasted with समास; (2) fault of pronunciation of the type of unnecessarily extending the place of origin as also the instrument of the production of sound; confer, compare स्थानकरणयोर्विस्तारे व्यासो सो नाम दोषो जायते Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 2. |
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| vyāhṛti | or व्याहृती literally the utterance of a word the word is generally used in the sense of the specific utterance of the words भू:, भुव: etc: confer, compare एताभिर्व्याहृतीभिः प्रजापति: Tait. Sarh I. 6. 10, confer, compare also भुवश्च महाव्याहृतेः P. VIII. 2.71. |
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| vyutpattipakṣa | the view that every word is derived from a suitable root as contrasted with the other view viz. the अव्युत्पत्तिपक्ष. The grammarians hold that Panini held the अव्युत्पत्तिपक्ष,id est, that is the view that not all words in a language can be derived but only some of them can be so done, and contrast him (id est, that isPanini) with an equally great grammarian Sakatayana who stated that every word has to be derived: confer, compare न्यग्रोधयतीति न्यग्रोध इति व्युत्पत्तिपक्षे नियमार्थम् ! अव्युत्पत्तिपक्ष विध्यर्थम् Kāśikā of Jayāditya and Vāmana.on P.VII.3.6. |
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| vyuṣṭādi | a class of words headed by the word व्युष्ट to which the taddhita affix अ (अण् ) is added in the sense of the place where something is given or prepared ; confer, compare व्युष्टे दीयते कार्ये वा वैयुष्टम् । नैत्यम्: Kāśikā of Jayāditya and Vāmana. on P.V.1.97. |
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| vyūha(l) | resolution or determination: confer, compare अकृतव्यूहाः पाणिनीयाः । न कृतो विाशीष्ट ऊहो निश्चयः ，शास्त्रप्रवृत्तिविषये यैः इत्यर्थः Par. Sek. Pari. 56; (2) separation of the phonetic elements in a word, done especially for the recital of the Vedic texts according to metre:confer, compare व्यूहैः संपत्समीक्ष्योने क्षेप्रवणैकंभाविनाम् । व्यूहैः पृथक्करणेन Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VIII.22. |
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| vhiṭne[ WHITNEY, WILLIAM DWIGHT, 1827-1894] | a sound scholar of Vedic grammar who has, besides some books on Linguistic studies, written a work on Vedic Grammar and edited the Atharvaveda Pratisakhya. |
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| ś(1) | a sibilant letter of the palatal class, possessed of the properties, श्वासानुप्रदान, अघोष and कण्ठविवृतत्व; (2) the initial indicatory ( इत् ) letter श् of a non-taddhita affix in Panini's grammar, which is dropped; (3) substitute for च्छ् when followed by an affix beginning with a nasal consonant; e.g प्रश्न:, confer, compare P.VI.4.19;(4) substitute for स् when followed by श् or any palatal letter;exempli gratia, for example वृक्षश्छादयति वृक्षश्शेते Kāśikā of Jayāditya and Vāmana.on P. VIII. 4.40. |
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| śā(1) | conjugational sign(विकरण) applied to the roots of the sixth conjugation ( तुदादिगण ) in all conjugational tenses and moods ( i, e. the present, the imperfect,the imperative and the potential ) before the personal-endings; confer, compare तुदादिभ्यः शः, P. III.1.77; this sign श ( अ ) has got the initial consonant श्， as an indicatory one, and hence this अ is a Sarvadhatuka affix, but, it is weak and does not cause गुण for the preceding vowel; ( 2 ) taddhita affix. affix श in the sense of possession applied to the words लोमन् and others; e. g. लोमश:, रोमशःconfer, compare P.V.2. 100; (3) krt affix (अ ) applied to the roots पा, घ्रा, ध्मा, धे and दृश् when preceded by a prefix,to the roots लिम्प्, विन्द् et cetera, and othersnot preceded by a prefix, and optionaily to दा and धा of the third conjugation in the sense of an agent'; exempli gratia, for example उत्पिबः, उत्पश्यः, लिम्प:, विन्दः दद:, दायः: confer, compare P.III.1.137-139. |
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| śatṛ | krt affix अत् in the sense of ' the agent of the present time ', applied to any root which takes the Parasmaipada personal affixes confer, compare लट: शतृशानचावप्रथमासमानाधिकरणे P. III. 2.126,8. The words formed with this शतृ (अत्) affix are termed present participles in the declension of which, by virtue of the indicatory vowel ऋ in शतृ, the augment नुम् is inserted after the last vowel of the base, and the root receives such modifications as are caused by a Sarvadhatuka affix, the affix शतृ being looked upon as a Sarvadhatuka affix on account of the indicatory letter श्. The word ending in this affix शतृ governs a noun forming its object, in the accusative case. |
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| śap | a vikarana affix ( conjugational sign ) applied to roots of the first conjugation and in general to all secondary roots i. e. roots formed from nouns and from other roots before personal-endings which are Sarvadhatuka and which possess the sense of agent, provided there is no other vikarana affix prescribed: e. g. भवति, एधते, कारयति, हारयति, बुभूपति, पुत्रीयति, पुत्रकाम्यति, कामयते, गेीपांयति, कण्ङ्कयति, पटयति, दिनन्ति (यामिन्य:) et cetera, and others confer, compare कर्तरि शप् , P. III.1 .68. This affix शप् is dropped after roots of the second conjugation (अदादि } and those of the third conjugation ( जुहोत्यादि) and in Vedic Literature wherever observed; confer, compare P.II.4.72, 73, 75, 76. |
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| śabda | literally "sound" in general; confer, compare शब्दं कुरु शब्दं मा कार्षीः | ध्वनिं कुर्वनेवमुच्यते | M.Bh. in Ahnika I; confer, compare also शब्दः प्रकृतिः सर्ववर्णानाम् | वर्णपृक्तः: शब्दो वाच उत्पत्तिः Taittirīya Prātiśākhya.XXIII.1, XXIII.3.In grammar the word शब्द is applied to such words only as possess sense; confer, compare प्रतीतपदार्थको लोके ध्वनि: शब्द: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1: confer, comparealso येनोच्चरितेन अर्थः प्रतीयते स शब्दः Sringara Prakasa I; confer, compare also अथ शब्दानुशासनम् M.Bh. Ahnika 1. In the Vajasaneyi-Pratisakhya, शब्द् is said to be constituted of air as far as its nature is concerned, but it is taken to mean in the Pratisakhya and grammar works in a restricted sense as letters possessed of sense, The vajasaneyiPratisakhya gives four kinds of words तिडू, कृत्, तद्धित and समास while नाम, आख्यात, निपात and उपसर्ग are described to be the four kinds in the Nirukta. As शब्द in grammar, is restricted to a phonetic unit possessed of sense, it can be applied to crude bases, affixes, as also to words that are completely formed with case-endings or personal affixes. In fact, taking it to be applicable to all such kinds, some grammarians have given tweive subdivisions of शब्द, vizप्रक्रुति, प्रत्यय,उपत्कार, उपपद, प्रातिपदिक, विभक्ति, उपसर्जन, समास, पद, वाक्य, प्रकरण and प्रबन्ध; confer, compare Sringara Prakasa I. |
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| śabdatattva | literally the essence of a word; the ultimate sense conveyed by the word which is termed स्फोट by the Vaiyakaranas. Philosophically this Sabdatattva or Sphota is the philosophical Brahman of the Vedantins, which is named as Sabdabrahma or Nadabrahma by the Vaiykaranas,and which appears as the Phenomenal world of the basis of its own powers such as time factor and the like; confer, compare अनादिनिधनं ब्रह्म शब्दतत्वं यदक्षरम् ! विवर्ततेर्थभावेन प्रक्रिया जगतो यतः ॥ vakyapadiya, I.1: cf। also Vakyapadiya II.31. |
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| śabdanityatva | the doctrine of the Vaiyakaranas as also of the Mimamsakas that word is permanent, as contrasted with that of tha Naiyayikas who advocate the impermanence of words, |
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| śabdparavipratiṣedha | cl,. comparatively superior strength possessed by a word, which in the text of a particular sutra is later than another word, which is put in earlier in the Sutra. This शब्दपरविप्रतिषेधे is contrasted with the standard शास्त्रपरविप्रतिषेध which is laid down by Panini in his rule विप्रतिषेधे परं कार्यम् and which lays down the superior strength of that rule which is put by Panini later on in his Astadhyayi: e. g. in the rule विभाषा गमहनविदविशाम्,it is not the word हन् although occuring earlier, but the word विश् occuring later in the rule, which helps us to decide which विद् should be taken confer, compareज्ञानार्तस्य सत्यपि विदरूपत्वे अर्थस्य भेदकत्वेन रूपवदाश्रयणात्प्रतिषेधाभावः | यद्यपि हन्तिना साहचर्ये विदेरस्ति तथापि शब्दपरविप्रतिषेधाद् विशिर्व्यवस्थाहेतुर्न हान्तिः ! Kaiyata on P. VII.2.18:confer, compare also, P.VI.1.158 V.12. |
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| śabdavācyatva | expression of its sense by a word which occurs to the mind of the hearer as soon as a word is heard. |
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| śabdaśāstra | the sciene of words.The term is generally applied to grammar, although strictly speaking the Mimamsa Sastra is also a science of words. |
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| śabdopadeśa | scientific and authoritative citation or statement of a word as contrasted with अपशब्दोपदेशः; confer, compare किं शब्दोपदेश: कर्तव्यः आहोस्विदपशब्दोपदेशः आहोस्विदुभयोपदेश इति ।Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika l. शमादि a class of eight roots headed by शम् which get their vowel lengthened before the conjugational sign य (श्यन्) as also before the krt. affix इन् ( घिनुण् ) in the sense of 'habituated to': exempli gratia, for example शाम्यति, शमी, भ्राम्यति, भ्रमी et cetera, and others: confer, compare P.VII.3.74 and P. III.2.141. |
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| śar | a brief term or Pratyahara standing for the three sibilant or spirant consonants श् , ष् and स्. |
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| śarvyavāya | intervention by any one of the spirants श् , ष् and स्, which prevents the substitution of ण् for न् but allows the substitution of ष् for म्; confer, compare चुटुतुलशर्व्यवाये न M.Bh. on P. VIII.4.2 as also नुम्विसर्जनीयशर्व्यवायेपि P. VIII.3.58 Vart. 1. |
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| śavarga | class of letters beginning with श् i.e the consonants श् , ष् , स् and ह् . |
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| śas(l) | case affix (अस् ) of the accusative plural;confer, compare स्वौजसमौट्शस्o P.IV. 1.2; (2) taddhita affix.affix applied to words meaning much or little as also to a numeral: exempli gratia, for example बहुशो ददाति, अल्पशो ददाति, द्विश:, त्रिश:, पादशः et cetera, and others, confer, compare P. V.4.42, 43. |
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| śākaṭāyana(1) | name of an ancient reputed scholar of Grammar and Pratisakhyas who is quoted by Panini. He is despisingly referred to by Patanjali as a traitor grammarian sympathizing with the Nairuktas or etymologists in holding the view that all substantives are derivable and can be derived from roots; cf तत्र नामान्याख्यातजानीति शाकटायनो नैरुक्तसमयश्च Nir.I.12: cf also नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् M. Bh on P.III.3.1. Sakatayana is believed to have been the author of the Unadisutrapatha as also of the RkTantra Pratisakhya of the Samaveda ; (2) name of a Jain grammarian named पाल्यकीर्ति शाकटायन who lived in the ninth century during the reign of the Rastrakuta king Amoghavarsa and wrote the Sabdanusana which is much similar to the Sutrapatha of Panini and introduced a new System of Grammar. His work named the Sabdanusasana consists of four chapters which are arranged in the form of topics, which are named सिद्धि. The grammar work is called शब्दानुशासन. |
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| śākapārthivādi | a class of irregular samanadhikarana , Samasas, or Karmadharaya compound formations, where according to the sense conveyed by the compound word, a word after the first word or so, has to be taken as omitted; confer, compare समानाधिकरणाधिकारे शाकपार्थिवादीनामुपसंख्यानमुत्तरपदलेपश्च वक्तव्यः । शाकभेाजी पार्थिवः शाकपार्थिवः । कुतपवासाः सौश्रुतः कुतपसौश्रुतः । यष्टिप्रधानो मौद्गल्य; यष्टिमौद्गल्यः। M.Bh. on P.II.1.69 Vart. 8. |
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| śākala | a word frequently used in the Mahabhasya for a grammatical operation or injunction ( विधि ) which forms a specific feature of the grammar of शाकल्य, viz. that the vowels इ, उ,ऋ, and लृ remain without phonetical combination and a shortening of them, if they are long;confer, compareइकोsसवर्णे शाकल्यस्य ह्रस्वश्च P.VI. 1. 127; शाकल्यस्य इदं शाकल्यम् ।; confer, compare also M.Bh. on P.VI.1.77 VI.1.125,VI. 1.27;VI.2.52, VII.3.3 and VIII. 2.108; (2) pupils of शाकल्य; confer, compare शाकल्यस्य छात्राः शाकलाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.I.18;(3) a village in the Vahika district; confer, compare शाकलं नाम वाहीकग्राम: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.104 Vart. 3. |
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| śākalya | name of an ancient grammarian and Vedic scholar who is supposed to have revised the Vedic texts and written their Pada-pātha. He is often quoted by Pāṇini and the writers of the Prātiśākhya works: confer, compare शाकल्यस्य संहितामनुप्रावर्षत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.4.84; also on P.I.1.18, IV.1.18; confer, compare also उपचारं लक्षणतश्च सिद्धं अाचार्या व्यालिशाकल्यगार्ग्या: R.Pr.XIII.12. |
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| śānac(1) | krt affix ( अान ) substituted for the Atmanepada लट् affixes, to which म् is prefixed if the base before the affix ends in अ; e. g. एधमान, विद्यमान, etc; cf P. III. 2. 124, 125, 126; (2) Vikarana affix ( अान ) substituted for श्ना before the personal ending हि of the imperative second person singular, if the preceding root ends in a consonant: e. g. पुषाण, मुषाण, confer, compare P. III. 1. 83. |
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| śāśvatika | eternal or permanent, as contrasted with कार्य id est, that is produced; confer, compareएतस्मिन्वाक्ये इन्दुमैत्रेययो: शाश्वतिको विरोधः Siradeva Pari.36; cf also एके वर्णाञू शाश्वतिकान् न कार्यान् R.Pr.XIII.4. |
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| śāstra | scientific treatment of a subject; a system of thoughts giving a scientific treatment of any subject. The word is applied to the rules of Panini and sometimes to an individual rule; confer, compare शास्त्रबाध or अशास्त्रबाध or विप्रतिषेधशास्त्र,frequently used by the commentators; confer, compare न हि संदेहादलक्षणं शास्त्रामित्यर्थः Nagesa's Par. Sek. on Pari. 1; confer, compare पदान्तादिष्वेव विकारशास्त्रम् R.Pr.II.2 |
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| śāstrakṛta | brought about by a rule; brought about by the science of grammar; confer, compare शास्त्रकृतो योमश्च Nir.I. 2; confer, compare also क्वचिच्च संनिपातकृतमानन्तर्यं शास्त्रकृतमनानन्तर्यम् M.Bh. on P. VII. 3.54, VIII.2.38. |
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| śāstrārtha | the purpose of a rule of grammar; confer, compare अतोत्राप्यवयवेन शास्त्रार्थ: संप्रतीयते M.Bh. on P.VI.1.84 Vart. 5: confer, compare also, तद्यथा । लोके वसन्ते ब्राह्मणोग्नीनादधीतेति सकृदाधाय कृतः शास्त्रार्थ इति पुनः प्रवृत्तिर्न भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI.1. 84 Vart. 3; VI.4.104 Vart. 3. |
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| śikṣā | general name given to a work on Phonetics. Although there are many such works which are all called शिक्षा, the work, which is often referred to, by the word, is the Siksa named पाणिनीयशिक्षा, about the authorship of which, however, there is a doubt whether it was the work of Panini or of somebody belonging to his school. The Siksa works are helpful, no doubt, for the study of grammar, but no topic belonging to Siksa is given by Panini which apparently means that these works do not come under the subject or province of Grammar. The reason why the Siksa topics are not given by Panini, is worth consideration. These Siksa works are not specifically related to a particular Veda and it cannot be said whether they preceded or succeeded the Pratisakhya works. |
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| śivabhaṭṭa | a grammarian, who wrote a commentary named कुङ्कुमविकास on the Padamanjari of Haradatta. He was the grandson of Nilakantha Diksita who was also a grammarian and who wrote an independent work on the Paribhasas, named the Paribhasavrtti. |
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| śivādi | a big class of about ninety words headed by the word शिव which have the taddhita affix. affix अ ( अण् ) added to them in the sense of a descendant ( अपत्य ) in spite of other affixes such as इञ् , ण्यत् and others prescribed by other rules, which sometimes do not take place, or do so optionally; exempli gratia, for example शैवः: ताक्ष्ण:, ताक्षण्यः; गाङ्ग: गाङ्गेय:, गङ्गायनि:; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.1.112. This class is looked upon as आकृतिगण and a word is supposed to be . included in this class, when the ; affix अ is noticed in spite of some other affix being applicable by some other rule. |
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| śiṣṭaprayoga | the forms of words used by the learned people; the expression used by such persons: confer, compare स चावश्यं शिष्टप्रयोग उपास्यः | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3. 1 Vart. 13. |
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| śiṣyahitā(वृत्ति) | a work on grammar written by उग्रभूति of which a mention is made by Al Beruni in his work. शी (1) case affix (ई) substituted for the nominative case. plural affix जस् (अस् ) in the declension of the pronouns, when the affix जस् is preceded by the vowel अ; exempli gratia, for example सर्वे, विश्वे; confer, compare kas. on P VII.1.17; (2) case affix (ई ) substituted for औ of the nominative case. and the acc. dual after feminine. bases ending in आ, as also after bases in the neuter gender; exempli gratia, for example खट्वे रमे; कुण्डे, वने; confer, compare Kas on P. VII.1.18, 19. |
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| śīghratara | literallyover-rapid; an extra quickness of breath (प्राण) which characterizes the utterance of a sibilant which has got one more property viz. ऊष्मत्व in addition to the three properties (बाह्यप्रयत्न ) possessed by the other consonants: confer, compare शीघ्रतरं सोष्मसु प्राणमेके | Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 6. |
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| śīghrī | a person reciting Vedic passages more rapidly, when his recital results into a fault of utterance. |
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| śuklayajuḥprātiśākhya | name of the Pratisakhya treatise pertaining to the White Yajurveda which is also called the Vajasaneyi-Pratisakhya. This work appears to be a later one as compared with the other PratiSakhya works and bears much similarity with some of the Sutras of Panini. It is divided into eight chapters by the author and it deals with letters, their origin and their classification, the euphonic and other changes when the Samhita text is rendered into the Pada text, and accents. The work appears to be a common work for all the different branches of the White Yajurveda, being probably based on the individually different Pratisakhya works of the different branches of the Shukla Yajurveda composed in ancient times. Katyayana is traditionally believed to be the author of the work and very likely he was the same Katyayana who wrote the Varttikas on the Sutras of Panini. |
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| śuddha | pure, unmixed; the term is used (1) in connection with a vowel which is not nasalized ( अनुनासिक); confer, compare भाव्यमानेन सवर्णानां ग्रहणं नेतेि शुद्धोयमुच्चार्यते, Kāśikā of Jayāditya and Vāmana. on P. VII.1.85; as also, (2) in connection with words which are used in their primary sense and not in any secondary sense: confer, compare शुद्धानां पठितानां संज्ञा कर्तव्या ; संज्ञोपसर्जनीभूतानि न सर्वादीनि M.Bh. on P.I.1.27 Vart. 3. |
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| śubhrādi | a class of words headed by the word शुभ्र to which the taddhita affix एय ( ढक् ) is added in the sense of a descendant in spite of other affixes being prescribed by some other rules which sometimes are added optionally with this एय; exempli gratia, for example शौभ्रेय:, वैधवेय: रौहिणेयः. This class is looked upon as अाकृतिगण and hence if this affix एय is seen applied although not prescribed actually as in the word गाङ्गेय, the word is supposed to have been included in this class; confer, compare P. IV. I.123. |
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| śeṣakṛṣṇa | one of the prominent grammarians belonging to the Sesa family, who was the son of नरससिंहशेत्र. He wrote a gloss on the Prakriyakaumudi and two small works Prakrtacandrika and Padacandrika. Two other minor grammar works viz. the Yanlugantasiromani and Upapadamatinsutravyakhyana are ascribed to शेषकृष्ण who may be the same as शेषकृष्ण the son of नरसिंह, or another, as there were many persons who had the name Krsna in the big family. |
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| śeṣaśarbhan | also known by the name मनीषिशेषशर्मन्, a grammarian who has written सर्वमङ्गला, a commentary on Nagesa's Paribhasendusekhara. |
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| śaityāyana | an ancient Grammarian and Vedic scholar who is quoted in the Taittiriya Pratisakhya for recommending a sharp and distinct nasalisation of the anusvara and the fifth class-consonants; confer, compare तत्रितरमानुनासिक्यमनुस्वारोत्तमेषु इति शैत्यायन: Taittirīya Prātiśākhya.XVII. 1. |
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| śaunakādi | a class of words headed by the word शौनक to which the taddhita affix इन् ( णिनि ) is added in the sense of 'instructed by', provided the word so formed is a portion of what is looked upon as a part of the sacred Vedic Literature; confer, compare शौनकेन प्रोक्तमधीयते शौनकिनः, वाजसनेयिन: cf Kāśikā of Jayāditya and Vāmana. on P.IV. 3.106. |
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| ścutva | the substitution of the palatal consonants श्,च्,छ्,ज्, झ् and ञ् respectively for the similar consonants स्, त् , थ् , द् , ध् and न् of the dental class; confer, compare स्तोः श्चुना श्चु: P.VIII.4.10. |
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| śnu | a vikarana or a conjugational sign to be placed after the roots headed by सु (id est, that is roots of the fifth conjugation) as also after the root श्रु when श्रु is to be changed into शृ, and the roots अक्ष् and तक्ष्; exempli gratia, for example सुनोति, सुनुते; confer, compare स्वादिभ्यः श्नुः P.III. l.73. It is also added optionally with श्ना to the roots स्तम्भ्, स्तुम्भ् et cetera, and others See श्ना. |
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| śyan | a vikarana or conjugational sign of the fourth conjugation added to roots headed by दिव्, before the Sarvadhatuka affixes; exempli gratia, for example. दीव्यति, पुष्यति, et cetera, and others श्यन् is added optionally with शप् (अ) to the roots भ्राश्, भ्रम् , क्लम् and others, as also to यस्. |
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| śravaṇa | hearing of a phonetic element or a word in the actual speech; audition; confer, compare तस्य चोदात्तस्वरितपरत्वे श्रवणं स्पष्टम् S. K. on P.I.2.32. In many technical grammatical terms, affixes and substitutes, there is sometimes a portion of them which is not a vital part of the word, but it is for the sake of causing certain prescribed grammatical operations. The letters or syllables which form such a portion are called इत् and they are only for the sake of grammatical operations (कार्यार्थ ), as contrasted with the other ones which are actually heard (श्रुत्यर्थ or श्रवणार्थ ). |
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| śrīmaṇikaṇṭha | a famous grammarian who held the titles महामहोपाध्याय, प्रगल्भतर्कसिंह and भट्टाचार्य and who has written a systematic work on caserelations named कारकखण्डनमण्डन; the work is also known by the name षट्कारकखण्डनमण्डन. |
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| śrutakevalin | a term of a very great honour given to such Jain monks as have almost attained perfection; the term is used in connection with Palyakirti Sakatayana, the Jain grammarian शाकटायन, whose works शाकटायनशब्दानुशासन and its presentation in a topical form named शाकटायनप्रक्रिया are studied at the present day in some parts of India. See शाकटायन a reference to some preceding word, not necessarily on the same page.. |
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| śruti(1) | literally hearing sound.confer, compare श्रुतौ च रूपग्रहणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64; perception, as a proof contrasted with inference; confer, compare ननु च श्रुतिकृतोपि भेदोस्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII. 1.72 Vart. 1; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VIII. 2.25; cf also तस्मादुच्चश्रुतीनि Ṛktantra Prātiśākhya. 61; (2) authoritative word; the word is sometimes used in connection with the utterances of the Sutrakaras viz. the Sutra. |
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| śratisāmānya | common hearing; common form of technically different wordings, such as अा of टाप्, डाप् and चाप् feminine affixes, or ई of ङिप्, ङिष्, and ङीन् feminine. affixes; confer, compare र इति श्रुतिसामान्यमुपादीयते Kāśikā of Jayāditya and Vāmana.on P.VIII. 2.18: confer, compare also Kāśikā of Jayāditya and Vāmana. on VIII. 2.42 and VIII. 4.1. |
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| śreṇyādi | a class of words headed by the word श्रेणि, which are compounded with words like कृत if they stand in apposition, provided the word so compounded has got the sense of the affix च्वि i. e. having become what was not before: confer, compare अश्रेणयः श्रेणय: कृताः श्रेणिकृता:, एककृता: Kas, on P. II. 1. 59. |
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| ślu | a term used in the sense of elision or lopa in the case of the affix शप् when it is elided after the roots headed by हु, i. e. roots of the third conjugation as also after any root wherever it is so seen in the Vedic Literature: confer, compare बहुलं छन्दसि P. III. 4. 76. This श्लु is looked upon as a substitute zero, or nil for the general vikarana शप् in the case of these roots; confer, compare जुहोत्यादिभ्यः श्लुः P. II. 4. 75. The specific feature of this elision of the vikarana शप् by means of the term श्लु, is that it causes reduplication of the roots to which it is added; confer, compare लुकि प्रकृते श्लुविधानं द्विर्वचनार्थम् Kas, on. P. II. 4. 75 and P. III. 1. 10. |
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| śluvikaraṇa | roots characterized by the addition or application of the conjugational sign which is elided by the use of the term श्लु for elision; roots of the third conjugation; confer, compare य एते लुग्विकरणा: श्लुविकरणाश्च M.Bh.on P.III. 1.67 Vart. 2, as also on P. III 1. 91. |
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| śvāsa | literally breath; the voiceless breath required for uttering some letters; the term is used in the Pratisakhya and Vyakarana books in the sense of breath which is prominently required in the utterance of the hard consonants, sibilants, visarga and the Jihvamuliya and Upadhmaniya letters; the term is used in connection with these letters also; the usual term in use is, of course, श्वासानुप्रदान, the term श्वास showing the property of the breath, with which these letters are characterizedition |
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| śrvasānupradāna | caused by the emission of breath; the term is used in contrast with नादानुप्रदान in connection with hard consonants, surds, visarga,the Jihvamuliya and the Upadhmaniya letters: see श्वास a reference to some preceding word, not necessarily on the same page.. |
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| ṣ(l) | a sibilant letter of the cerebral class of consonants possessed of the properties श्वास, अघोष, कण्ठविवार and महाप्राण ; (2) mute indicatory letter ष्, attached to nouns as also to affixes with which nouns are formed, such as ष्वुन्, ष्कन्, ष्टरच्, ष्ट्रन् et cetera, and others showing the addition of the feminine affix ई ( ङीष् ); confer, compare षिद्गौरादिभ्यश्च P. IV. 1.41 ; (3) changeable to स् when placed at the beginning of roots in the Dhatupatha except in the case of the roots formed from nouns and the roots ष्ठिव् and ष्वष्क्; (4) substitute for the last consonant of the roots ब्रश्च, भ्रस्ज्, सृज्, मृज्, यज्, राज्, भ्राज्, as also of the roots ending in छ् and श् before a consonant excepting a nasal and a semivowel, as also when the consonant is at the end of the word; e. g. भ्रष्टा, स्रष्टा, यष्टुम् सम्राट् et cetera, and others cf P. VIII.2.36 (5) substitute for a visarjaniya preceded by a vowel except अ and followed by a consonant of the guttural or the labial class which does not begin a different word, as also before the words पाश, कल्प, क, काभ्य et cetera, and others confer, compare P. VIII. 3.39: confer, compare also P. VIII 3.41, 43, 44, 45 and 48 for some specified cases; (6) substitute for स् when placed near a consonant of the cerebral class or near the consonant ष्; e. g. वृक्षष्षण्डे , वृक्षष्टकार: Kāśikā of Jayāditya and Vāmana. on P. VIII. 4.41. |
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| ṣa(1) | consonant ष् , the vowel अ being added for facility of pronunciation; (2) compound-ending अ, substituted for the final of the word मूर्धन् at the end of a Bahuvrihi compound when the word मूर्धन् is preceded by द्वि or त्रि e. g. द्विमूर्धः, त्रिमूर्धः confer, compare द्वित्रिभ्यां ष मूर्ध्नः P. V. 4.115 (3) a technical term for तत्पुरुषसमास in the Jainendra Vyakarana. |
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| ṣaṭkārakakhaṇḍanamaṇḍana | known also as कारकखण्डनमण्डन a grammar-work on consonant is at the end of the word; e. g. भ्रष्टा, स्रष्टा, यष्टुम् सम्राट् et cetera, and others cf P. VIII.2.36 (5) substitute for a visarjaniya preceded by a vowel except अ and followed by a consonant of the guttural or the labial class which does not begin a different word, as also before the words पाश, कल्प, क, काभ्य et cetera, and others confer, compare P. VIII. 3.39: confer, compare also P. VIII 3.41, 43, 44, 45 and 48 for some specified cases; (6) substitute for स् when placed near a consonant of the cerebral class or near the consonant ष्; e. g. वृक्षष्षण्डे , वृक्षष्टकार: Kāśikā of Jayāditya and Vāmana. on P. VIII. 4.41. |
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| ṣa(1) | consonant ष् , the vowel अ being added for facility of pronunciation; (2) compound-ending अ, substituted for the final of the word मूर्धन् at the end of a Bahuvrihi compound when the word मूर्धन् is preceded by द्वि or त्रि e. g. द्विमूर्धः, त्रिमूर्धः confer, compare द्वित्रिभ्यां ष मूर्ध्नः P. V. 4.115 (3) a technical term for तत्पुरुषसमास in the Jainendra Vyakarana. |
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| ṣaṭkārakakhaṇḍanamaṇḍana | known also as कारकखण्डनमण्डन a grammar-work on the six case-relations written by a scholar of grammar named श्रीमणिकण्ठ. |
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| ṣaṭkārakalakṣaṇa | a small work in verses on the six case-relations ascribed to Amarasimha, but very likely the author was Amaracandra a Jain grammarian of the fifteenth century. The work is also named षट्कारकविवरण. |
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| ṣaḍikaprastāva | a popular name given by grammarians to the topic of grammar which deals with the abbreviated popular forms of proper nouns which are names of persons, as for example the form षडिक for षडङ्गुलिदत्त; confer, compare ठाजादावूर्ध्वं द्वितीयादचः P. V. 3.83. |
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| ṣatva | change of the consonant स् into ष् in certain conditions in the formation of a word, or after prepositions in the case of verbs beginning with स्. This cerebralization of स् was a peculiar phonetic change which naturally occurred when स् in utterance came after a vowel excepting अ. Some of the Pratisakhya works have exhaustively treated this change and Panini has also mentioned many rules in connection with it. |
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| ṣaṣṭha | a term used in connection with the sixth of the spirants viz. the Jivhamuliya letter confer, compare ऋकारल्कारावथ षष्ठ ऊष्मा Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.18; the term is also used in the sense of the sixth vowel viz. ई. in the Rk. Pratisakhya; confer, compare मुख्ये परे पञ्चमषष्ठयोश्च Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 29. |
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| ṣaṣṭhī | the sixth case; the genitive case. This case is generally an ordinary case or विभक्ति as contrasted with कारकविभक्ति. A noun in the genitive case shows a relation in general, with another noun connected with it in a sentence. Commentators have mentioned many kinds of relations denoted by the genitive case and the phrase एकशतं षष्ठ्यर्थाः (the genitive case hassenses a hundred and one in all),. is frequently used by grammarians confer, compare षष्ठी शेषे P. II. 3.50; confer, compare also बहवो हि षष्ठ्यर्थाः स्वस्वाम्यनन्तरसमीपसमूहविकारावयवाद्यास्तत्र यावन्त: शब्दे संभवन्ति तेषु सर्वेषु प्राप्तेषु नियमः क्रियते षष्ठी स्थानेयोगा इति । Kāśikā of Jayāditya and Vāmana. on P. I. 1.49. The genitive case is used in the sense of any karaka when that karaka ; is not to be considered as a karaka; confer, compare कारकत्वेन अविवक्षिते शेषे षष्ठी भविष्यति. A noun standing as a subject or object of an activity is put in the genitive case when that activity is expressed by a verbal derivative , and not by a verb itself; confer, compare कर्तृकर्मणोः कृति P. II. 3 .65. For the senses and use of the genitive case, confer, compare P. II. 3.50 to 73. |
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| ṣaṣṭhītatpuruṣa | a tatpurusa compound with the first member (rarely the second member as in the case of अवयवतत्पुरुष ) in the genitive case. The compound is very common as prescribed in the case of a word in the genitive case with any other word connected with it; e. g. राजपुरुषः, गुरुपत्नी et cetera, and others; the other tatpurusa compounds viz. द्वितीयातत्पुरुष, तृतीयातत्पुरुष and others prescribed in connection with specific words or kinds of words. The word षष्ठीसमास is also used in this sense. |
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| ṣit | an affix or sometimes a word marked by the mute letter ष्, The mute letter ष् attached to roots signifies the addition of the krt affix अङ् ( अ ) in the sense of the verbal activity: e. g. क्षमा from the root क्षमूष् ( क्षम् ), जरा from ज्ट्टष्ठ ( ज्दृ ); confer, compare षिद्भिदादिम्भोSङ् P. III. 3.104: attached to affixes, ष् signifies the addition of the feminine. affix ई ( ङीष् ), e. g. वराकी, शतपथिकी et cetera, and others confer, compare षिद्गौरादिभ्यश्च P. IV. 1.41. A few roots headed by घट् (roots from घट् to त्वर्) are to be looked upon as षित् for the purpose of the addition of the krt. affix अ; e. g. घटा, व्यथा et cetera, and others confer, compare घटादयः षितः । Gana sutra in Dhatupatha |
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| ṣṭutva | cerebralization of the dental consonants as prescribed by the rule ष्टुना ष्टु: P. VIII. 4. 41; e. g. कोयष्टिकष्टीकते, पेष्टा, उङ्ङीनः etc; cf Kāśikā of Jayāditya and Vāmana. on P. VIII. 4.41. |
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| ṣṭhan | tad, affix इक (I) added to the word कुसीद in the sense of giving a sum or something on an objectionable rate of interest or profit; confer, compare कुसीदं प्रयच्छति कुसीदिकः, कुसीदिकी: confer, compare P. IV. 4.31 ; (2) added to the words पौरोडाश an पुरोडाश in the sense of 'explanatory book thereon' ; exempli gratia, for example पुरोडाशिकः पौरोडाशिक:, पुरोडाशिकी, पौरोडाशिकी; confer, compare P. IV. 3.70; (3) added to the words पर्प and others as also to श्वगण, भस्त्रा and others, विवध, वीवध किशर and others, the words शलालु पात्र and the words आढक, अाचित and पात्र at the end of Dvigu compounds in the specific senses mentioned; e. g. पर्पिकः, श्वगाणिकः, भास्त्रिकः, शलालुकः ब्याढाकिकी et cetera, and others; confer, compare P. IV. 4.10, 11, 16, 17, 53, 54, V. 1.46, 54, 55. |
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| ṣpha | feminine affix अायनी, termed also तद्वित (l) added, according to the Eastern school of grammarians, to words ending with the taddhita affix. affix यञ् ( prescribed by rules like गर्गादिभ्यो यञ् IV.1.105) e. g. गार्ग्यायणी, वात्स्यायनी as contrasted with गांर्गी or वात्सी according to the Western school of Panini; (2) added to form feminine bases of the words from लोहित to कत to which यञ् has already been added as also to the words कौरव्य and माण्डूक. e. g. लौहित्यायनी, बाभ्रव्यायणी, कात्यायनी, कौरव्यायणी, माण्डूकायनी confer, compare P. IV. 1.17-19. |
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| ṣphak | taddhita affix. affix आयन, added to the words कापिशी and रङ्कु as also to the words बाह्री, उर्दि in the residual or miscellaneous taddhita affix. senses; e. g. कापिशायनं मधु, कापिशायनी द्राक्षा, राङ्कवायणो गौ;, बाह्रायनी, और्दायनी, पार्दायनी, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 2.99 and 100. |
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| ṣyaṅ | taddhita affix. affix य (taking Samprasarana change i e. ई before the words पुत्र and पति and बन्धु in the Bahuvrihi compound) added, instead of the affix अण् or इञ्, in the sense of offspring, (l) to words having a long ( गुरु ) vowel for their penultimate , only in the formation of feminine bases, exempli gratia, for example कारीषगन्ध्या कौमुद्गन्ध्या, वाराह्या; कारीषगन्धीपुत्रः, कारीषगन्धीपति:, कारीषगन्धबिन्धुः ( Bah. compound): cf P.IV.1.78; (2) to words expressive of family names like पुणिक, मुखर et cetera, and others as also to the words क्रौडि, लाडि, व्याडि आपिशलि et cetera, and others and optionally to the words दैवयज्ञि and others in the formation of feminine bases; e. g. पौणिक्या, मौखर्या, क्रौड्या, व्याड्या, अापिशल्या et cetera, and others: confer, compare P. IV.1.79, 80, 81. |
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| ṣyañ | taddhita affix. affix (1) in the sense of 'nature ' applied optionally with the affix इमनिच् to words showing colour as also to words headed by दृढ: e. g. शौक्ल्यम् , शुक्लिमा, कार्ष्ण्यम् कृष्णिमा, दार्ढ्यम्, द्रढिमा et cetera, and others: confer, compare P. V. 1.123: (2) in the sense of nature as also in the sense of professional work to words of quality and words headed by ब्राम्हणः e. g. जाड्यम्, ब्राह्मण्यम् cf P.V. 1.124; (3) to the words चतुर्वर्ण, त्रिलोकी and others in the same sense as that of those very words; exempli gratia, for exampleचातुर्वर्ण्यम् त्रैलोक्यम् षाड्गुण्यम् सन्यम् etc, confer, compare P. V. 6.124 Vart, 1. |
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| s(l) | a sibilant letter of the dental class of consonants possessed of the properties श्वास, अघोष, कण्ठविवार and महाप्राण ; ( 2 ) substitute for visarjaniya if followed by a hard consonant excepting a sibilant confer, compare P. VIII. 3. 34, 36, 38, 40, 42, 46, 47, 48-54, |
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| sa(1) | short term for समास used by ancient grammarians ; the term is found used in the Jainendra Vyakarana also ; confer, compare ति्त्रक्कारकाणां प्राक् सुवुप्तत्तेः कृद्भिः सविधि: Jain.. Pari. 100; confer, compare also राजाsसे ; ( 2 ) Unadi affix स placed after the roots वॄ, तॄ, वद् , हन् and others; confer, compareUnadiSutras 342-349; (3) taddhita affix. affix स in the quadruple senses (चातुरर्थिक) applied to the words तृण and others. exempli gratia, for example तृणसः; confer, compare P. IV.2.80; (4) taddhita affix. affix स applied to the word मृद् when praise is intended e. g. मृत्सा, मृत्स्नाः; also confer, compare P. V. 4.41; (5) substitute for the preposition सम् before the words हित and तत; confer, compare समो हितततयोर्वा लोपः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.1.144 Vart. I. |
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| saṃkarṣa | non-resolution of the consonants य् and व् into इय् and उव् exempli gratia, for example त्र्यम्बकम् as contrasted with त्रियम्बकम् which is called विकर्ष. |
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| saṃkrama(1) | joining with a subsequent word after omitting a word or two occurring between; cf, गलत्पदमतिक्रम्य अगलता सह संधानं संक्रम:; e. g. शूद्रे अर्ये for शूर्द्रे यदर्ये where यत् is passed over in the krama and other recitals; cf Vājasaneyi Prātiśākhya.IV. 77, 165, 194; (2) a term used in ancient grammars for such affixes and others which do not allow the substitution of guna or vrddhi for the preceding vowel; the term is also used for the letters क्, ग् and ङ् when they are mute, serving only the purpose of preventing guna or vrddhi; confer, compare मृजेरजादौ संक्रमे विभाषा वृद्धिमारभन्ते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.3. Vart. 10. |
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| saṃkhyā(1) | a numeral such as एक,द्वि et cetera, and others In Panini Astadhyayi, although the term is defined as applicable to the word बहु, गण and words ending with the taddhita affix. affixes वतु and डति, such as तावत् , कति and the like, still the term is applied to all numerals to which it is seen applied by the people: cf Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.23 also Pari. Sek. Pari. 9: (2) numerical order; confer, compare स्पर्शेष्वेव संख्या Vājasaneyi Prātiśākhya.I. 49. |
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| saṃkhyātānudeśa | application respectively of terms stated in the उद्देश्य and विधेय portions in their numerical order when the stated terms; are equal in number: cf यथासंख्यमनुदेशः समानाम् P. 1.3.10: confer, compare also पञ्चागमास्त्रय अागमिनः वैषम्यात् संख्यातानुदेशो न प्राप्नोति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 2. |
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| saṃkhyeya | lit, those that are to be counted; objects of enumeration; confer, compare बहुव्रीहौ संख्येये डजबहुगणात् P. V. 4.73; cf also अथवा संख्या नाम इयं परप्रधाना | संख्येयमनया विशेप्यम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.24 Vart. 9. |
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| saṃgama | combination of things coming one after another; confer, compare उदात्तपूर्वोप्यनुदात्तसंगमः where the term is used with respect to a combination of grave syllables; confer, compare also व्यञ्जनसंगमं संयोगं विद्यात्, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVIII. 19. |
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| saṃgṛhīta | included; the word is often used in the Mahabhasya in connection with instances which are covered by a rule, if interpreted in a specific way: confer, compare अथ निमित्तेsभिसंबध्यमाने यत्तदस्य योगस्य मूर्धाभिषिक्तमुदाहरणं तदपि संगृहीतं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1. 57; confer, compare also एकार्थीभावे सामर्थ्ये समास एकः संगृहीतो भवति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. |
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| saṃgraha | name of a very vast work on grammar attributed to an ancient grammarian Vyadi who is supposed to have been a relative of Panini; confer, compare सेग्रहेस्तमुपागते Bhartrhari's Vakyapadiya confer, compare also संग्रहप्रतिकञ्चुके: confer, compare संग्रहो नाम लक्षश्लोकात्मको त्याडिकृतो ग्रन्थः । Some quotations only are found from the Samgraha in grammar works, but the work is lost long ago. |
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| saṃghāta(1) | aggregate, collection ; the word is often used in grammar in connection with letters ( वर्ण ); confer, compare वर्णसंघात; पदम् confer, compare also संघातस्यैकार्थ्यात् सुबभावो वर्णात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva sutra 5 Vart. 13; the word is also used in connection with a collection of words; confer, compare संघातस्य समाससंज्ञा प्राप्नोति । ऋद्धस्य राज्ञ पुरुष: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.4.13 Vart. 8; (2) effort made in the utterance of a word; cf संघातो नाम प्रयत्नः स बाह्याभ्यन्तरत्वेन द्विधा । अनन्तभट्टभाप्य on Vājasaneyi Prātiśākhya.I. 9. confer, compare also स संघातादीन् वाक् Vājasaneyi Prātiśākhya.I.9. |
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| saṃjñābhūta(1) | that, which by usage has become a technical word possessed of a conventional sense: confer, compare किं पुनर्यानि एतानि संज्ञाभूतानि अाख्यानानि तत्र उत्पत्त्या भवितव्यम् , Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1. 26 Vart. 7; (2) which stands as a proper noun or the name of a person; confer, compare संज्ञाभूतास्तु न सर्वादयः S. K. on P. I. 1.27. |
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| saṃjñāśabda | one of the four divisions of wordsजातिशब्द, गुणशब्द्ं, क्रियाशब्द and संज्ञाशब्द; the संज्ञाशब्द is called also यदृच्छाशब्द a word forming the name of a thing by virtue of a convention; See यदृच्छाशब्द. |
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| saṃjñin | the recipient or the bearer or possessor of a technical term; confer, compare संज्ञासंज्ञ्यसंदेहश्च । कुतो ह्येतद् वृद्धिशब्दः संज्ञा, आदैच: संज्ञिन इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.l Vart. 3; confer, comparealso स्वभावात् संज्ञाः संज्ञिनः प्रत्याय्य निवर्तन्ते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I, 1.1. Vart. 7. |
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| saṃdeha | ambiguity; doubt regarding the wording of a rule or its interpretation or regarding the correctness of a word. It is looked upon as the main purpose of grammar to solve doubts regarding the correctness of words; confer, compare व्याख्यानतो विशेषप्रतिप्रत्तिर्नहि संदेहादलक्षणम् Pari. Sekh.Pari.1. |
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| saṃdhi | euphonic combination; phonetic combination of two vowels or two consonants or one vowel and one consonant resulting from their close utterance; many kinds of such combinations and varieties are given in the Pratisakhya works. In the Siddhantakaumudi, Bhattoji Diksita has given five kinds of such Sandhis at the beginning of his work; confer, compare पदान्तपदाद्योः संधिः । यः कश्चिद्वैदिकशास्त्रसंधिरुच्यते स पदान्तपदाद्योर्वेदितव्यः।ते संधयश्चत्वारो भवन्ति । स्वरयोः व्यञ्जनयो: स्वरव्यञ्जनयोश्च Vājasaneyi Prātiśākhya.III. 3. |
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| saṃdhya | a diphthong: see below the word संधिः cf अत्थनामनी संध्यम् . संध्यक्षर diphthong, a vowel resulting from a combination of two vowels, but which is to be looked upon as one single vowel by reason of only a single effort being required for its pronunciation; the letters ए, ऐ, ओ and औ are termed as संध्यक्षर as contrasted with समानाक्षर, confer, compare अष्टौ समानाक्षराण्यादितस्ततश्चत्वारि संध्यक्षराण्युत्तराणि Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 10; confer, compare also Taittirīya Prātiśākhya.II. 13, Ṛktantra Prātiśākhya. 111 ; confer, compare also संध्यक्षराणामिदुतौ ह्रस्वादेशे Kat. Pari. 43 |
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| saṃnidhāpana | putting together too close, so that the two phonetic elements which are so placed, coalesce together and result into a third, or one of the two merges into another. |
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| saṃnipātaparibhāṣā | the maxim or canvention that an operation which is based upon, or is caused or occasioned by, a relationship between two things cannot break their relation : in short, such an operation as results in breaking the relationship between two things on which it is based, cannot take placcusative case. This dictum is many times followed in grammar in Preventing the application of such rules as are likely to spoil the formation of the correct word; many times, however, this dictum has to be ignored; For details see Pari. Sek. Pari. 86; also| Mahabhasya on P. I. 1.39. |
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| saṃneiyoga | occurrence together of two or more words in one sentence or in one grammatical rule; confer, compare संनियोगशिष्टानामन्यतरापाये उभयोरप्यपाय: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV 1.36 Vart. 4; confer, compare also एष एव न्यायो यदुत संनियोगशिष्टानामन्यतरापाये उभयोरप्यभावः। तद्यथा देवदत्तयज्ञदत्ताभ्यामिदं ! कर्तव्यमिति देवदत्तापाये यज्ञदत्तोपि न करोति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 1.64 and 76. |
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| saṃniveśa | order or arrangement of letters: confer, compare वर्णानामानुपूर्व्येण संनिवेशः समवाय: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika I. Vart. 15; confer, compare also संनिवेशेान्यः प्रत्याहारार्थः Ṛktantra Prātiśākhya. I. 3. |
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| saṃpratyaya | the same as संप्रतिपत्ति which see a reference to some preceding word, not necessarily on the same page.; confer, compare इंतंरंथा ह्यसंप्रत्यये यथा लोके Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.1 Vart. 2; confer, comparealso येनोच्चारितेन सास्नालाङ्गूलककुदखुरविषाणिनां संप्रत्ययो भवति स शब्दः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Ahnika 1. |
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| saṃpradhāraṇā | simultaneous occurrence. अल्लोपस्य च यणादेशस्य नास्ति संप्रधारणा, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 4.2 Vart. 9; cf also सिद्धासिद्धयोश्च नास्ति संप्रधारणा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI, 1.9. Vart. 7. |
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| saṃprasāraṇa | literally extension; the process of changing a semi-vowel into a simple vowel of the same sthana or place of utterance; the substitution of the vowels इ, उ, ऋ and लृ for the semi-vowels य्, व् , र् and ल् respectively; cf इग्यणः संप्रसारणम् P. 1.1.45. The term संप्रसारण is rendered as a 'resultant vowel' or as 'an emergent vowel'. The ancient term was प्रसारण and possibly it referred to the extension of य् and व्， into their constituent parts इ +अ, उ+अ et cetera, and others the vowel अ being of a weak grade but becoming strong after the merging of the subseguent vowel into it exempli gratia, for example confer, compare सर्वत्र प्रसारणिभ्यो ड: P. III. 2.8 Vart.1. For the words taking this samprasarana change, see P. VI. 1 .13 to .19. According to some grammarians the term संप्रसारण is applied to the substituted vowels while according to others the term refers to the operation of the substitution: confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.15. The substitution of the samprasarana vowel is to be given preference in the formation of a word; , confer, compare संप्रसारणं तदाश्रयं च कार्यं बलवत् Pari. Sek. Pari. 1 19. संप्रसारणबलीयस्त्व the relative superior strength of the samprasarana change in comparison with other operations occurring simultaneotisly. The phrase न वा संप्रसारणबलीयस्त्वात् is often used in the Mahabhasya which is based upon the dictum of the superior strength of the samprasarana substitution, which is announced by the writer of the Varttikas; P. VI. 1.17 Vart, 2. , See संप्रसारण. |
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| saṃbandhiśibda | relative term; the term refers to words connected in such a way by their meaning that if one of them is uttered, the other has to be anticipated and understood; e. g. पितृ, भ्रातृ, मातृ, भार्या et cetera, and others confer, compare तद्यथा । संबन्धिशब्दाः । मातरि वर्तितव्यम् । पितरि शूश्रूषितव्यम् । न चोच्यते स्वस्यां मातरि स्वस्मिन्वा पितरि इति । confer, compare also M.Bh. on I 1.71 ; confer, compare also प्रधानमुपसर्जनं च संबन्धिशब्दावेतौ Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.43 Vart. 5; I. 2.48 Vart, 4, |
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| saṃbuddhi(1) | a term used in Panini's grammar for the case-affix of the vocative singular; confer, compare एकवचनं संबुद्धिः P. II. 3, 49; the vocative is, however, not looked upon as a separate case, but the designation संबोधन is given to the nominative case, having the sense of संबोधनः (2) the word is also used in the general sense of संबोधन i. e. addressing or calling: confer, compare एकश्रुति दूरात्संबुद्धौः किमिदं पारिभाषिक्याः संबुद्धेर्ग्रहणमेकवचनं संबुद्वि: (II. 3.49) आहोस्विदन्वर्थग्रहणं संबोधनं संबुद्वि: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.33. |
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| saṃbhava | iit. possibility. The word is used in the general sense of the possibility of the application of a rule or of the occurrence of a rule; confer, compare विधिनियमसंभवे विधिरेव ज्यायान् .Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI, 4.49 Vart.: Pari. Sek. Pari. 100; confer, compare also असति संभवे बाधनं भवति | अास्ति च संभवो यदुभयं स्यात् | Siradeva Pari. 35. |
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| saṃyukta(!) | closely connected; confer, compare गृहपतिना संयुक्ते ञ्यः P. IV. 4.90; (2) joint, conjoint; the term is used frequently in connection with two or more consonants in juxtaposition; confer, compare अननुस्वारसंयुक्तम् Taittirīya Prātiśākhya.XXII. 15. |
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| saṃyoga | connection in general; the word is used as a technical term in the grammar of Panini, in the sense of two or more consonants coming closely together unseparated by any vowel: confer, compareहलोनन्तराः संयोगः cf P. I. 1.7; cf also अनन्तरं संयोगः Vājasaneyi Prātiśākhya.I. 48. |
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| saṃyogādilopa | the elision of the first of the conjunct consonants if it is स् or क्, provided the conjunct consonants are at the end of a word or followed by a consonant which is not a semi-vowel nor a nasal; e. g. तक्, तष्टवान् from the root तक्ष्; confer, compare स्कोः संयोगाद्योरन्ते च P. VIII. 2.99. |
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| saṃyogāntalopa | the elision of the final of the conjunct consonants when they are at the end of a word provided they are not formed of र् as the first member and any consonant except स् as the second member: e.gगोमान्, ऊर्क् et cetera, and others; confer, compare संयोगान्तस्य लोपः,रात्सस्य P.VIII.2.23,24. |
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| saṃvaraṇa | literally concealment; slurring over a consonant by practically merging its sound into that of the following one; the technical term अंभिनिधान is also used in the same sense; e. g. षट् द्वा द्वा; confer, compare संधारणं संवरणं श्रुतेश्च Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 5. |
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| saṃvādacintāmaṇi | name of a small treatise on roots and their meanings written by : a grammarian named इन्द्रदत्तोपाध्याय who has also written a commentary on the Sabdakaustubha called कौस्तुभगुण and सिद्धान्तकौमुदीगूढफक्किकाप्रकाश, |
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| saṃvāra | one of the external efforts in the production of a sound when the gullet is a little bit contracted as at the time of the utterance of the third, fourth and the fifth of the class-consonants; confer, compare कण्ठबिलस्य संकोचः संवार: Mahābhāṣya-Pradīpoddyota by Nāgeśa.on P. I. 1.9. |
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| saṃvṛta | literally covered or concealed;name of an internal effort in the production of sound which is accompanied with a laryngeal hum; confer, compare संवृतौ घोषवान्: cf also ह्रस्वस्यावर्णस्य प्रयोगे संवृतम् । प्राक्रियादशायां तु विवृतमेव S.K.on P.I.1.9;confer, compare also तत्रेात्पत्तेः प्राभ्यदा जिह्वाग्रोपाग्रमध्यमूलानि तत्तद्वर्णोत्पत्तिस्थानानां ताल्वादीनां समीपमेव केवलं अवतिष्ठन्ते तदा संवृतता Sabdakaus on P. I. 1.9. |
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| saṃśliṣṭa | very closely held together just as the sound of the consonant र् in the vowel क; confer, compare ऋलृवर्णे रेफलकारौ संश्लिष्टौ अश्रुतिधरौ एकवर्णौ where Uvvata has explained the word संश्लिष्ट as एकीभूत; cf Uvvata on Vājasaneyi Prātiśākhya.IV. 148. |
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| saṃsarge | literally contact, connection; (1) contact of the air passing up through the gullet and striking the several places which produce the sound, which is of three kinds, hard, middling and soft; confer, compare संसर्गो वायुस्थानसंसर्गः अभिवातात्मकः स त्रिविधः । अयःपिण्डवद्दारुपिण्डवदूर्णापिण्डवदिति । तदुवतमापिशलशिक्षायाम् । स्पर्शयमवर्णकरो वायुः अय:पिण्डवत्स्थानमापीडयति | अन्तस्थावर्णकरो दांरुपिण्डवत् | ऊष्मस्थस्वरवर्णकर ऊर्णापिण्डवत् commentary on. T, Pr. XXIII. 1 ; ,(2) syntactical connection between words themselves which exists between pairs of words as between nouns and adjectives as also between verbs and the karakas, which is necessary for understanding the meaning of a sentence. Some Mimamsakas and Logicians hold that samsarga itself is the meaning of a sentence. The syntactical relation between two words is described to be of two kinds अभेद-संसर्ग of the type of आधाराधेयभाव and भेदसंसर्ग of the type of विषयविषयिभाव, समवाय, जन्यजनकभाव and the like. |
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| saṃsṛṣṭavādipakṣa | the theory, that the meaning of a sentence is a novel thing ( अपूर्व ), held by some Mimamsakas who believe that words connected with activity display their phenomenal capacity ( अनुभाविकाशक्ति ) after the recalling of the senses of words by the recalling capacity (स्मारिकाशाक्ति ). |
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| saṃskāra(1) | preparation such as (a)that of a word by placing the affix after the base and accomplishing all the necessary changes, or (b) that of a sentence by placing all words connected mutually by syntax and then explaining their formation; these two views are respectively called the पदसंस्कारपक्ष and the वाक्यसंस्कारपक्ष; (2) grammatical formation; confer, compare स्वरसंस्कारयोश्छन्दसि नियम: । संस्कारो लोपागमवर्णविकारप्रकृतिभावलक्षण: Uvvata on V.Pr. I.1; confer, compare also तद्यत्र स्वरसंस्कारौ प्रादेशिकेन गुणेन अन्वितौ स्याताम् et cetera, and others Nir.I. |
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| saṃspṛṣṭa | literally formed by combination or compact; the term is used in the PratiSakhyas for diphthongs which are combinations, in fact, of two vowels which are completely mixed being produced with a single effort. The diphthongs and ऋ also, are called संस्पृष्टवर्ण. |
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| saṃhāra | unnecessary contraction of the place (स्थान)as also of the instrument ( करण ), which results into a fault of utterance called पीडन; confer, compare विहारसंहायोर्व्यासपींडने Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XIV.2. |
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| saṃhitā | position of words or parts of words in the formation ofa word quite near each other which results into the natural phonetic coalescence of the preceding and the following letters. Originally when the Vedic hymns or the running prose passages of the Yajurveda were split up into their different constituent parts namely the words or padas by the Padakaras, the word संहिता or संहितापाठ came into use as contrasted with the पदपाठ. The writers of of the Pratisakhyas have conseguently defined संहिता as पदप्रकृतिः संहिता, while Panini who further split up the padas into bases ( प्रकृति ) and affixes ( प्रत्यय ) and mentioned several augments and substitutes, the phonetic combinations, which resulted inside the word or pada, had to be explained by reason of the close vicinity of the several phonetic units forming the base, the affix, the augment, the substitute and the like, and he had to define the word संहृिता rather differently which he did in the words परः संनिकर्षः संहिता; cf P.I.4.109: confer, compare also संहितैकपदे नित्या नित्या धातूपसर्गयोः । नित्य समासे वाक्ये तु सा विवक्षामपेक्षते Sabdakaustubha on Maheshvara Sutra 5.1. |
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| sak | augment स् added to the roots यम् रम्, नम् as also to roots which end in अा before affixes of the aorist tense: exempli gratia, for example अयंसीत्, व्यरंसीत्, अयासीत्, cf P. VII. 2.73. |
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| sakṛdākhyātanirgrāhyā | capable of being understood on being mentioned only once just as the notion of genus or generality which is so understood; the phrase सकृदाख्यातनिर्ग्राह्या is cited as a definition of जाति; confer, compare सकृदाख्यातनिर्ग्राह्या गोत्रं च चरणैः सह, M.Bh. on P.IV.1.63. |
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| sakṛdgati | or सकृद्गतिन्याय the maxim or convention of the non-application of a grammatical rule of Operaton any longer when, on conflict with another, it has been once set aside. The maxim is सकृद्वतौ विप्रतिषेधे यद्बाधितं तद्वाधितमेव Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. I. 1. 56, I.4. 2, VI.3.42 et cetera, and others cf also Par. Sek. Pari. 40. |
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| sakriyāviśeṣaṇa | accompanied by a word qualifying the verbal activity; sometimes a verb with such a word makes a sentence; confer, compare सक्रियाविशेषणं चेति वक्तव्यम् । सुष्टु पचति । M.Bh. on P. II.1.1 Vart, 9 |
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| sagati | or सगतिक accompanied by a preposition which is called गति; cf सगतिरपि तिङ् P. VIII. 1.68; confer, compare also सगतिरपि । प्रपचति M.Bh. on P VIII.1.68. |
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| saṅ | a short term or प्रत्याहार made up of the स of सन् in गुप्तिज्किद्भ्यः सन् P.III.I.5, and the ङ् of महिङ् in P.III.4.78 with a view to include all affixes from सन् to महिङ्; cf, सङि झलीति कुत्वादयो न सिध्यान्ति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VI,1.9 Vart. 7; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VIII.2.22. |
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| sakṛdākhyātanirgrāhyā | capable of being understood on being mentioned only once just as the notion of genus or generality which is so understood; the phrase सकृदाख्यातनिर्ग्राह्या is cited as a definition of जाति; confer, compare सकृदाख्यातनिर्ग्राह्या गोत्रं च चरणैः सह, M.Bh. on P.IV.1.63. |
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| sakṛdgati | or सकृद्गतिन्याय the maxim or convention of the non-application of a grammatical rule of Operaton any longer when, on conflict with another, it has been once set aside. The maxim is सकृद्वतौ विप्रतिषेधे यद्बाधितं तद्वाधितमेव Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. I. 1. 56, I.4. 2, VI.3.42 et cetera, and others cf also Par. Sek. Pari. 40. |
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| sakriyāviśeṣaṇa | accompanied by a word qualifying the verbal activity; sometimes a verb with such a word makes a sentence; confer, compare सक्रियाविशेषणं चेति वक्तव्यम् । सुष्टु पचति । M.Bh. on P. II.1.1 Vart, 9 |
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| sagati | or सगतिक accompanied by a preposition which is called गति; cf सगतिरपि तिङ् P. VIII. 1.68; confer, compare also सगतिरपि । प्रपचति M.Bh. on P VIII.1.68. |
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| saṅ | a short term or प्रत्याहार made up of the स of सन् in गुप्तिज्किद्भ्यः सन् P.III.I.5, and the ङ् of महिङ् in P.III.4.78 with a view to include all affixes from सन् to महिङ्; cf, सङि झलीति कुत्वादयो न सिध्यान्ति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VI,1.9 Vart. 7; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VIII.2.22. |
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| srat | a short term used for the affixes शतृ ( अत् ) and शानच् ( अान ) which are applied to roots to form the present and the future participles; confer, compare तौ सत् P III. 2. 127: cf also लृटः सद्वा P III. 3. 14. |
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| sattā | existence, supreme or universal existence the Jati par excellence which is advocated to be the final sense of all words and expressions in the language by Bhartrhari and other grammarians after him who discussed the interpretation of words. The grammarians believe that the ultimate sense of a word is सत्ता which appears manifold and limited in our everyday experience due to different limitations such as desa, kala and others. Seen from the static viewpoint, सत्ता appears as द्रब्य while, from the dynamic view point it appears as a क्रिया. This सत्ता is the soul of everything and it is the same as शव्दतत्त्व or ब्रह्मन् or अस्त्यर्थ; confer, compare Vakyapadiya II. 12. The static existence, further, is . called व्यक्ति or individual with reference to the object, and जाति with reference to the common form possessed by individuals. |
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| satva | an aspect of सत्ता of the type.of the static existence possessed by substantives as contrasted with भाव the dynamic type of existence possessed by verbs; confer, compare भावप्रधानमाख्यातम् ! सत्त्वप्रधानानि नामानि. Nirukta of Yāska.I: cf also सत्त्वाभिधायकं नाम निपातः पादपूरण: R.Pr. XII. 8. Vājasaneyi Prātiśākhya.VIII. 50. |
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| sattvaguṇa | qualities of a substantive such as स्त्रीत्व, पुंस्त्व, नपुंसकत्व, or एकत्व, द्वित्व and बहुत्व confer, compare स्त्रीपुंनपुंसकानि सत्त्वगुणाः एकत्वद्वित्वबहुवचनानि च। Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.38 Vart. 6, also on P. I. 2.64 Vart, 53. |
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| satsaptamī | the locative case prescribed by the rule यस्य च भावेन भावलक्षणम् P. II.3.37 as scen in गोषु दुह्यमानासु गतः; confer, compare लुकि इति नैषा परसप्तमी । का तर्हि । सत्सप्तमी । लुकि सति इति . M, Bh. on P.I.2.49 Vart. 2. On account of the frequent occurrence of the word सति in a large number of examples of this locative absolute, the term सतिसप्तमी is used by modern grammarians for the better word सत्सप्तमी in the Mahabhasya: confer, compare M.Bh. on P,VI.4.23 as also on P.VIII. 3.61... |
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| sadhīnar | tad, affix अधीन proposed by the Varttikakara in the sense of 'something in that or from that'; exempli gratia, for example राजनीदं राजाधीनं; confer, compare तस्मातत्रेदमिति सधीनर् P. V. 4.7 Vart. 2. The standard affix in such cases is ख ( ईन ) by the rule अषडक्ष अध्युत्तरपदात् ख; P. V. 4.7. |
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| sanvadbhāva | behaviour like that of the affix सन् in point of its specific features, viz. causing reduplication in the case of the previous root.by the rule सन्यङोः VI.1.9, as also the substitution of इ for अ in the reduplicated syllable ( अभ्यास ), by P. VII. 4.79. This सन्वद्भाव is prescribed in the case of a root ending in इ ( णिच् ) before the aorist sign ( विकरण ) चङ्. confer, compare सन्वल्लघुनि चङ्परेनग्लोपे VII. 4.93. |
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| saptamī(1) | the seventh case; the locative case; a term used for the locative case by ancient grammarians and Panini; confer, compare न सप्तम्यामन्त्रितयोः Vājasaneyi Prātiśākhya.III 139; confer, compare ईदूतौ च सप्तम्यर्थे P. I. 1. 19. or सप्तम्यास्त्रल् P. V. 3. 10; cf also द्वितीयादयः शब्दाः पूर्वाचार्यः सुपां त्रिकेषु स्मर्यन्ते Kāśikā of Jayāditya and Vāmana. on P. II. 3.2: ( 2 ) the seventh of the moods and tenses; the optative mood; confer, compare Kat. III. 1, 20; Hemacandra III. 3. 7. |
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| sama | equal in number to something given; confer, compare यथासंख्यमनुदेशः समानाम् confer, compare Kāśikā of Jayāditya and Vāmana.. on P. I. 3.10. |
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| samanvayapradīpasaṃketa | a treatise on the philosophy of Vyakarana written as a commentary by the author दंवशर्मन् on his own Karikas on the subject. |
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| samartha(1) | having an identical sense; cf प्रोपाभ्या समर्थाभ्याम् । ...तौ चेत् प्रोपौ समर्थौ तुल्यार्थौ भवतः । क्व चानयोस्तुल्यार्थता । आदिकर्मणि । Kāśikā of Jayāditya and Vāmana. on P. I. 3. 42: (2) mutually connected in meaning in such a way that the meanings are connected together or commixed together; समर्थः शक्वः । विग्रहवाक्यार्थाभिधाने यः शक्तः स समर्थो वेदितव्यः । अथवा समर्थपदाश्रयत्वात्समर्थः । समर्थानां पदानां संबद्धार्थानां संसृष्टार्थानां विधिर्वेदितव्यः । Kāśikā of Jayāditya and Vāmana. on P. II. 1. I; confer, compare also एकार्थीभावो व्यपेक्षा वा सामर्थ्यम्;। (3) connected with relationship of senses, as between the activity and the subject,object, instrument et cetera, and others, or as between the master and the servant or the Possessor and the possessed; confer, compare राज्ञः पुरुषः or ग्रामं गच्छति,or सर्पिः पिब, but not सर्पिः पिब in the sentence तिष्ठतु सर्पिः पिब त्वमुदकम् । ; (4) capable of expressing the sense e. g. a word with the sandhis well observed; confer, compare समर्थानां प्रथमाद्वा । सामर्थ्ये परिनिष्ठितत्वम् । कृतसन्धिकार्यत्वमिति यावत् । S. K. on IV. I. 82; cf also समर्थः पटुः शक्तः इति पर्यायाः। शक्तत्वं च कार्योत्पादनयोम्यत्वम् et cetera, and others Balamanorama on the a reference to some preceding word, not necessarily on the same page.. |
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| samavāya(I) | combination as contrasted with व्यवाय disjunction or separation; (2) the enumeration of the letters of the alphabet in a particular order so as to facilitate their combination, technically termed प्रत्याहार; confer, compare वृतिसमवायार्थ उपदेशः । का पुनर्वृत्तिः l शास्त्रप्रवृत्तिः । अथ कः समवायः । वर्णानामानुपूर्व्येण संनिवेशः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika l Vart. 15. confer, compare also समवायो वर्णगत: क्रमविशेषः । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on the Bhasya mentioned a reference to some preceding word, not necessarily on the same page.; (3) contact; cf रक्तै रागः समवाये स्वराणाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV.24. |
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| samānākṣara | simple vowels or monophthongs अ, इ and उ as contrasted with diphthongs ( संध्यक्षर ); cf अष्टौ समानाक्षराण्यादितस्ततश्चत्वारि संध्यक्षराण्युत्तराणि Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 11, confer, compare also अथ नवादितस्समानाक्षराणि Taittirīya Prātiśākhya.1. 2. Some writers of Pratisakhyas held ऋ as संध्यक्षर and not as समानाक्षर; cf अन्यत्तु मतम्-ऋकारादीनां त्रयाणां त्वरद्वयसंधिरूपत्वाभावेपि रूपद्वयसद्भावादेषा संज्ञा न युक्तेति नवानामेवाहेति। gloss on Taittirīya Prātiśākhya.I. 2. |
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| samānāśraya | having got the same wording to operate on; the word is used in connection with operations which occur in the same word or wording as contrasted with व्याश्रय;confer, compareसमानाश्रये कार्ये तदसिद्धं स्यात् S. K. on P. VI. 4.22: confer, compare also अत्रेति समानाश्रयप्रतिपत्त्यर्थम् Kāśikā of Jayāditya and Vāmana. on P.VI,4,22. |
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| samāmnāya | traditional enumeration or list of words or letters; confer, compare अक्षरसमाम्नाय, वर्णसमाम्नाय, शब्दसमाम्नाय et cetera, and others; cf अथातो वर्णसमाम्नायं व्याख्यास्याम: Vājasaneyi Prātiśākhya.VIII.1. अथ वर्णसमाम्नाय: Taittirīya Prātiśākhya.I. l : cf also समाम्नायः समाम्नात: स व्याख्यातव्यः Nir.I.1. समाम्नायः पाठक्रम: | Com. on Taittirīya Prātiśākhya.I. 1. |
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| samāveśa | placing together at one place, simultaneous application,generally with a view that the two or more things so placed, should always go together although in a few instances they may not go together: confer, compare तदधीते तद्वेद । नैतयोरावश्यकः समावेशः । भवतेि हि कश्चित्सं पाठं पठति न च वेत्ति | कश्चिच्च वेत्ति न च सं पाठं पठति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.IV.2.59;confer, compare also व्याकरणेपि कर्तव्यं हर्तव्यमित्यत्र प्रत्ययकृत्कृत्यसंज्ञानां समावेशो भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.4.1. |
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| samāsa | placing together of two or more words so as to express a composite sense ; compound composition confer, compare पृथगर्थानामेकार्थीभावः समासः। Although the word समास in its derivative sense is applicable to any wording which has a composite sense (वृत्ति), still it is by convention applied to the समासवृत्ति only by virtue of the Adhikarasutra प्राक् कडारात् समास: which enumerates in its province the compound words only. The Mahabhasyakara has mentioned only four principal kinds of these compounds and defined them; confer, compare पूर्वपदार्थ प्रधानोव्ययीभावः। उत्तरपदार्थप्रधानस्तत्पुरुषः। अन्यपदार्थप्रधानो बहुव्रीहिः । उभयपदार्थप्रधानो द्वन्द्वः । M.Bh. on P.II.1.6; confer, compare also M.Bh. on P.II.1.20, II.1.49,II.2.6, II.4.26, V.1.9. Later grammarians have given many subdivisions of these compounds as for example द्विगु, कर्मधारय and तत्पुरुष (with द्वितीयातत्पुरुष, तृतीयातत्पुरुष et cetera, and othersas also अवयवतत्पुरुष, उपपदतत्पुरुष and so on) समानाधिकरणबहुव्रीहि, व्यधिकरणबहुव्रीहि, संख्याबहुवीहि, समाहारद्वन्द्व, इतरेतरद्वन्द्व and so on. समासचक्र a short anonymous treatise on compounds which is very popular and useful for beginners. The work is attributed to वररुचि and called also as समासपटल. The work is studied and committed to memory by beginners of Sanskrit ] studies in the PathaSalas of the old type. |
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| samāsānta | secondary suffixes which are prescribed at the end of compounds in specific cases and which are looked upon as taddhita affixes; exempli gratia, for examplethe Samasanta डच् ( अ ), causing elision of the last syllable of the compound word, is added to compounds called संख्याबहुव्रीहि; exempli gratia, for example उपदशाः,पञ्चषाः et cetera, and others P.V.4.73. Samasanta अ is added to compounds ending with ऋच्,पुर्, अप्, and धुर,and अच् to words ending with सामन् , लोमन् , अक्षन् , चतुर् पुंस् , अनडुह्, मनस् , वर्चस्, तमस् , श्रेयस् , रहस्, उरस्, गो, तावत्, अध्वन् , etc :under specific conditions; cf P.V.4.68 to 86. अच् ( अ ) is added at the end of the tatpurusa compounds to the words अङ्गुलि, and रात्रि, under specific conditions; confer, compare P.V.4.86, 87: टच् ( अ ) is added at the end of tatpurusa compounds ending in राजन् , अहन् , सखि , गो, and उरस् and under specific conditions to those ending in तक्षन् , श्वन् , सक्थि, नौ, खारी, and अज्जलि as also to words ending in अस् and अन् in the neuter gender in Vedic Literature, and to the word ब्रह्मन् under specific conditions: confer, compare P.V. 4.91 to 105: टच् is added at the end of समाहारद्वन्द्व compounds ending in च् , छ् , ज्, झ्,ञ्， , द्, ष् and ह्， and at the end of अव्ययीभाव compounds ending with the words शरद् , विपाश् , अनस् , and मनस् et cetera, and others as also at the end of words ending in अन् or with any of the class consonants except nasals, confer, compare P.V.4.106-ll2; षच् ( अ ) is added to Bahuvrihi compounds ending with सक्थि and अक्षि as limbs of the body, as also with अङ्गुलि, while ष , अप् and अच् are added to specified words under special conditions; the Samasanta affix असिच् ( अस् ) is added at the end of a Bahuvrihi compound ending in प्रजा, and मेधा, the Samasanta affix इच् is added at the end of the peculiar Bahuvrihi compound formed of दण्ड, मुसल et cetera, and others when they are repeated and when they show a fight with the instruments of fight exchanged; confer, compare P. V.4.113128. Besides these affixes, a general समासान्त affix कप् is added necessarily or optionally as specified in P.V. 4.151-159. |
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| samāsāntodātta | the acute accent prescribed in general at the end of compounds excepting the Bahuvrihi and some specified compounds: confer, compare P.VI.1.223 and VI.2.1 to end. |
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| samāhāra | collection, collective notion which is one of the four senses of the indeclinable च. The collective notion by nature being single, the dvandva compound formed of words showing such a collection takes the neuter gender and singular number affixes confer, compareयदा तिरोहितावयवविवक्षा संहति: प्रधानं तदा समाहार: Siradeva Pari. 16: confer, compare also P. II.2.29 and II. 1. 51. |
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| samudāya | aggregate, totality, collection of individual members: confer, compare समुदाये प्रवृत्ताः शब्दाः क्वचिदवयवेष्वपि वर्तन्ते also confer, compare समुदाये व्याकरणशब्दः अवयवे नोपपद्यते M.Bh. Ahnika 1 Vart, 14: confer, compare also समुदाये वाक्यपरिसमाप्तिः।Par.Sek.Pari.108. |
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| sarasvatīkaṇṭhābharaṇa | called also सरस्वतीसूत्र, name of a voluminous grammar work ascribed to king Bhoja in the eleventh century. The grammar is based very closely on Panini's Astadhyayi, consisting of eight chapters or books. Although the affixes, the augments and the substitutes are much the same, the order of the Sutras is considerably changedition By the anxiety of the author to bring together, the necessary portions of the Ganapatha, the Unadiptha and the Paribhasas, which the author' has included in his eight chapters, the book instead of being easy to understand, has lost the element of brevity and become tedious for reading. Hence it is that it is not studied widely. For details see pp. 392, 393 Vyakarana Mahabhasya Vol. VII. D. E. Society's edition. |
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| sarvatra | literally at all places, on all occasions; the word is used in connection with an essential application of a rule and not optionally in some cases; confer, compare सर्वत्र लोहितादिकतन्तेभ्यः। पूर्वेण नित्ये प्राप्ते विकल्पार्थं वचनम् Kāśikā of Jayāditya and Vāmana. on P. IV. 1.18: confer, compare also प्रत्यये भाषायां नित्यवचनम् P. VIII.4.45 Vart. 1, सर्वत्र शाकल्यस्य VIII. 4.51. et cetera, and others |
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| sarvathā | at all costs, in any case, in all places; confer, compare सर्वथावरकालैव Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.69 Vart 4: confer, compare also तथा तेषां घोषिण: सर्वथेाष्मभि: XII.2. |
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| sarvanāman | pronoun: literally standing for any noun. There is no definition as such given, of the word pronoun, but the words, called pronouns, are enumerated in Panini's grammar one after another in the class or group headed by सर्व ( सर्व, विश्व, उभ, उभय, words ending in the affixes डतर and डतम, अन्य et cetera, and others)which appear to be pronouns primarily. Some words such as पूर्व, पर, अवर, दक्षिण, उत्तर, अपर, अधर, स्व, अन्तर etc are treated as pronouns under certain conditions. In any case, attention has to be paid to the literal sense of the term सर्वनामन् which is an ancient term and none of these words when standing as a proper noun, is to be treated as a pronoun: confer, compare सर्वादीनि सर्वनामानि P. I.1. 27, confer, compare also संज्ञोपसर्जनीभूतास्तु न सर्वादयः: M.Bh. on P. I. 1. 27 Vart. 2; ( 2 ) The word सर्वनामन् means also a common term, a general term; confer, compare एकश्रुतिः स्वरसर्वनाम, यथा नपुंसकं लिङ्गसर्वनाम Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 4.174 Vart 4. |
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| sarvanāmasthāna | a term used in Panini's grammar, for the first five case affixes सु, औ, अस्, अम् and औ as also for the nominative case. and acc. plural afix इ ( शि ) of the neuter gender. The term appears to be an old one, which was used, by a specific mention, for the first five case-affixes which caused a special change in the base before them in the case of many words; confer, compare शि सर्वनामस्थानम् । सुडनपुंसकस्य P.I.1.42-48. For details see Vyakaranamahabhasya Vol. VII. D. E. Society's edition p. 239 footnote. |
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| sarvapadādeśa | a substitute for the entire word and not for a part of it. This doctrine of सर्वपदादेशं everywhere is advocated by grammarians in consonance with their doctrine of शब्दनित्यत्व; confer, compare सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः | एकदेशविकारे हि नित्यत्वं नोपपद्यते ॥ M.Bh. on P. I. 1. 20, VII.;.27. |
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| sarvaprasaṅga | a presentation of all the substitutes for all the original ones indiscriminately; an application in all cases irrespective of any special consideration: confer, compare स्थानिन एकत्वनिर्देशादनेकादेशनिर्देशाच्च सर्वप्रसङ्ग: M.Bh.on P. I. 1. 50 Vart. l and 12; cf also M.Bh. on P.I.1.60, I.3.2, 3,10 etc |
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| sarvarakṣita | spelt as शर्बरक्षित also; a Buddhist grammarian who is believed to have redacted or revised the grammar work Durghatvrtti of Saranadeva. |
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| sarvalakāra | the personal affixes in general pertaining to all the ten lakaras लट् , लिट् et cetera, and others, confer, compare सर्वलकाराणामपवादः ! Kāśikā of Jayāditya and Vāmana.on P.III. 3.144. |
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| sarvavarman | spelt as शर्वबर्मन् also, the reputed author of the Katantra Vyakarana. He is believed to have been a contemporary of the poet Gunadbya at the Satavahana court, and to have revised and redacted the Katantra Sutras already existing for the benefit of his patron. With him began the Katantra school of grammar, the main contribution to which was made by दुर्गसिंहृ who wrote a scholarly gloss on the Katantra Sutras. For details see कातन्त्र, |
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| sarvavibhaktyanta | literally ending with all cases; the term is used as an adjective of the word समास and refers to a compound which can be dissolved by putting the first member in any case: cf सर्वविभक्यन्तः समासो यथा विज्ञायेत | अल: परस्य विधिः; अलि विधिरित्यादि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.56. सर्वस्यद्वेपाद conventional name given to the first pada of the eighth adhyaya of Panini's Astadhyayi which begins with the Sutra सर्वस्य द्बे VIII.1.1. |
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| sarvopādhivyabhicārārtha | a term used by the authors of the Kasika in connection with the application of a rule irrespective of all limitations and not of any one limitation: confer, compare अन्येभ्योपि दृश्यते । अपिशब्दः सर्वोपाधिव्यभिचारार्थ: Kāśikā of Jayāditya and Vāmana. on P.III. 2.75;cf also Kāśikā of Jayāditya and Vāmana. on P.II.1.32, III.2.10l, VII. 1.38. |
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| savarṇa | cognate, homophonic: a letter belonging to the same technical category of letters possessing an identical place of utterance and internal effort confer, compare तुल्यास्यप्रयत्नं सवर्णम् P. 1, 1. 9. For example, the eighteen varieties of अ, due to its short, long and protracted nature as also due to its accents and nasalization, are savarna to each other. The vowels ऋ and लृ are prescribed to be considered as Savarna although their place of utterance differs. The consonants in each class of consonants are savarna to one another, but by the utterance of one, another cannot be taken except when the vowel उ has been applied to the first. Thus कु stands for क्, ख्, ग्, घ् and ङ्. confer, compare तुल्यास्यप्रयत्नं सवर्णम् P. 1, I. 9 and अणुदित्सवर्णस्य चाप्रत्यय: P. I. 1. 69. |
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| savarṇagrahaṇa | taking or including the cognate letters; a convention of grammarians to understand by the utterance of a vowel like अ, इ or उ all the 18 types of it which are looked upon as cognate ( सवर्ण ), as also to understand all the five consonants of a class by the utterance of the first consonant with उ added to it: e. g. कु denoting all the five consonants क्, खू, ग्, घ् and ङ्; confer, compare अणुदित्सवर्णस्य चाप्रत्यय: P.I. 1.69. |
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| sasvara | literally connected with a vowel; the term is used in connection with a consonant as connected with a vowel for purposes of syllabication, the vowel being either the previous one or the succeeding one. |
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| sāṃnyāsika | literally placed as a deposit, id est, that is without any special purpose for the time being: the word is used in connection with a word in a rule which apparently is superfluous; confer, compare तदेतन्नित्यग्रहणं सांन्यासिकं तिष्ठतु तावत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII. 1.81 ; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 2.107, VI. 1.8; VII. 2.86. |
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| sāṃhitika | original, as belonging to the Samhitapatha of the Sutras and not introduced for some additional purpose without forming a part of the actual affix; confer, compare अाकर्षात् ष्ठल् | इह केषां चित्सांहितिकं षत्वं केषांचित्षिदर्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 4.9. |
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| sākacka | together with the affix अकच् which is inserted in a pronoun after its last vowel; confer, compare साकच्काद्वा सावौत्त्वप्रतिषेधो वक्तव्यः | असकौ असुकः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII. 2.107: confer, comparealso किम कः। साकच्कस्याप्ययमादेशः | Kāśikā of Jayāditya and Vāmana. on P. VII. 2.108. |
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| sāgamaka | possessed of the augment; confer, compare अनागमकानां सागमका अादेशाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.20 Vart. 5, also on P. I. 1.46; cf also the verse सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः । एकदेशविकारे हि नित्यत्वं नोपपद्यते । quoted in the Mahabhasya to support the view that augments are not inserted, but a word with an augment replaces a word without that augment; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.20 Vart 5. |
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| sādhaka | instrument of an activity: c. सर्वाणि कारकाणि साधकानि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.42; cf also साधकं निर्वर्तकं कारकसंज्ञं भवतीति वक्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 4.23. See the word कारक a reference to some preceding word, not necessarily on the same page.. |
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| sādhana | the same as साधक or कारक which see a reference to some preceding word, not necessarily on the same page.: confer, compareसाधनं च क्रियायाः। क्रियाभावात्साधनाभाव: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 3. i Vart. 1; cf also पूर्वं धातुः साधनेन युज्यते पश्चादुपसर्गेण and its opposite maxim also, पूर्वं धातुरुपसर्गेण युज्यते पश्चात्साधनेन Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P VI. 1.135. Vart. 9, cf also Siradeva paribhāṣā. 128, 129. |
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| sāpavādaka | an injunction accompanied by a rule or rules of exception. It is a convention that an injunctive rule gets its sense completed when prohibitions or exceptions to it have been fully considered; hence the convention runs, प्रकल्प्य वापवादविषयं तत उत्सर्गोभिनिविशते। Par. Sek. Pari 63; cf also सापवादकः स विधिरये पुनर्निरपवादक: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 3. 155, VI, 2. 177; VIII. 1. 68. |
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| sāpekṣa | with an expectancy in sense; although in grammar expectancy is at the root of, and forms a sort of a connecting link for, the various kinds of relations which exist between the different words of a sentence which has to give a composite sense, yet, if a word outside a compound is connected with a word inside a compound, especially with a second or further member, the sense becomes ambiguous; and expectancy in such cases is looked upon as a fault; e. g. अप्रविष्टविषयो हि रक्षसाम् Raghu XI. When, however, in spite of the fault of expectancy the sense is clear, the compound is admissible; confer, compare यदि सविशेषणानां वृत्तिर्न वृत्तस्य वा विशेषणं न प्रयुज्यते इत्युच्यते देवदत्तस्य गुरुकुलम् देवदत्तस्य गुरुपुत्रः,अत्र वृत्तिर्न प्राप्नोति। अगुरुकुलपुत्रादीनामिति वक्तव्यम् I Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P II.1.1 ; confer, compare also the expression सापेक्षत्वेपि गमकत्वात्समास: often used by commentators. |
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| sāmarthya | literally capacity of a word to express its sense the word is, however, used rather technically, as derived from समर्थ, in the sense of compositeness; confer, compare तत्र एकार्थीभाव: व्यपेक्षा वा सामर्थ्यम् ( M Bh.on P.II.1.1. See समंर्थ a reference to some preceding word, not necessarily on the same page., The word is also used in the sense of 'conformity in sense' or 'connectedness' : confer, compare इसुसोः सामर्थ्ये P.VIII. 3.41: confer, compare also उपसर्गः सामर्थ्ये Ṛktantra Prātiśākhya. 105: cf also Ṛktantra Prātiśākhya. 98 and 130. |
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| sāmavaśa | name of a Samdhi or euphonic change of the type of the vowels अ, इ and उ being lengthened in some specified cases chiefly for the sake of music ( साम ) or metre. This lengthening is given the name प्लुति in the Rk Pratisakhya: confer, compare दीर्ध ह्रस्वो व्यञ्जनेन्यस्त्वृकाराद् यथादिष्टं सामवशः स सन्धिः | Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)VII.1. |
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| sāmavedprātiśākhya | name of a Pratisakhya work on Samaveda. It is probable that there were some Pratisakhya works written dealing with the different branches or Sakhas of the Samaveda, as could be inferred from indirect references to such works. For instance in the Mahabhasya there is a passage "ननु च भोश्छन्दोगानां सात्यमुग्रिराणायनीयाः अर्धमेकारमर्धमोकारं चाधीयते। ..पार्षदकृतिरेषां तत्रभवताम् " which refers to such works At present, however, one such work common to the several branches of the Samaveda, called Rktantra is available, and it is called Samaveda Pratisakhya. It is believed to have been written by औदव्रजि and revised by शाकटायन. |
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| sāmānādhikaraṇya | standing in apposition; the word is used many times in its literal sense ' having the same substratum.' For instance, in घटं करोति देवदत्तः, the personal ending ति and देवदत्त are said to be समानाधिकरण. The Samanadhikarana words are put in the same case although, the gender and number sometimes differ. See the word समानाधिकरण. |
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| sāmānyagrahaṇa | mention of a term in such a general way as would include some varieties or specific forms of it to which the expression put is common: exempli gratia, for example the word आप् ( feminine. affix ) for the afixes टाप्, डाप् and चाप्; confer, compare सामान्य ग्रहणार्थो णकारः M.Bh. on P.III. 1.30 cf also च्ल्युत्सर्गः सामान्यग्रहणार्थः P. III 1.43 Vart. 1. |
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| sāmānyabhaviṣyat | future tense in general; the general future tense expressed by the verb-endings substituted for लृट्. There is also the term शुद्धभविष्यत् or भविष्यन्ती used in the same sense; confer, compare लृट् शेषे च। शेषे शुद्धे भविष्यति काले धातोर्लृट् प्रत्ययो भवति । Kāśikā of Jayāditya and Vāmana. on P. III. 3.13 |
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| sāmānyaviśeṣabhāva | the relationship between the general and the particular, which forms the basis of the type of apavada which is explained by the analogy of तक्रकौण्डिन्यन्याय; the word also refers to the method followed by the Sutras of Panini, or any treatise of grammar for the matter of that, where a general rule is prescribed and, for the sake of definiteness some specific rules laying down exceptions, are given afterwards: confer, compare किंचित्सामान्यविशेषवल्लक्षणं प्रवर्त्यं येनाल्पेन यत्नेन महतः शद्बौघान् प्रतिपद्येरन् l Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnik 1. |
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| sāmānyaviheita | a general rule, a rule laid down in general which is restricted by special rules afterwards; confer, compare बाधकेनानेन भवितव्यं सामान्यविहितस्य विशेषविहितेन Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. l.24 Vart. 5, cf also M. Bh, on III.1.94, III. 2.77 et cetera, and others |
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| sāmāsika | pertaining to a compound; found inside a compound; confer, compare मा भूतां यासौ सामासिकी विभक्तिस्तस्याम्, यासौ समासाद्विभक्तिस्तस्यां भविष्यतः । M.Bh. on P. VII.1.1: confer, compare also सामासिकलुकः अप्राप्त्या et cetera, and others Par. Sek on Pari. 56. |
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| sāmya | similarity, homogeneity: described to be of two kindsin words and in sense; confer, compare किं पुनः शब्दतः साम्ये संख्यातानुदेशो भवत्याहोस्विदर्थतः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 3. 10 Vart 3; confer, compare also स्थानकरणकालादिभि: तौल्यम् T. Pr XXIV. 5. |
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| sāyaṇa,sāyaṇācārya | the celebrated Vedic scholar and grammarian of Vijayanagar who flourished in the 14th century and wrote, besides the monumental commentary works on the Vedas, a grammatical work on roots and their forms known by the name माधवीया धातुवृत्ति. As the colophon of the work shows, the Dhatuvrtti was written by Sayanacarya, but published under the name of Madhava, the brother of Sayanacarya: confer, compare इति महामन्त्रिणा मायणसुतेन माधवसहोदरेण सायणाचार्येण विरचितायां माधवीयायां धातुवृत्तौ...Madhaviya Dha tuvrtti at the end; cf also तेन मायणपुत्रेण सायणेन मनीषिणा । व्याख्येया माधवी चेयं धातुवृत्तिर्विरच्यते । Mad. Dhatuvrtti at the beginning. |
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| sārasvata | name of a grammar work which was once very popular on account of its brevity, believed to have been written in the sutra form by an ancient grammarian named Narendra who is said to have composed 700 sutras under the inspiration of Sarasvati.The exposition of these Sutras by a reputed grammarian named Anubhutisvarupacarya who possibly flourished in the thirteenth century A. D., is known by the name सारस्वतप्रक्रिया which has remained as a text book on grammar to the present day in some parts of India. This प्रक्रिया is popularly known as सारस्वतव्याकरण. The technical terms in this grammar are the current popular ones. |
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| sārvadhātuka | a term used in Panini's grammar for affixes applied to verbs, such as the personal endings and those krt affixes which are marked with.the mute letter श्; confer, compare तिङ् शित्सार्वधातुकम् P. III. 4. 113. The term was taken into his grammar by Panini from ancient grammar works and thence in their grammars by other grammarians; confer, compare सार्वधातुकमिति पूर्वाचार्यप्रसिद्धा संज्ञेयं निरन्वया, स्वभावान्नपुंसकलिङ्गमिति। Trilok-commentary on Kat. III. 1.34, The term सार्वधातुका also was used by ancient grammarians before Panini; confer, compare अापिशलास्तुरुस्तुशम्यमः सर्वधातुकासु च्छन्दसीति पठन्ति. Kāśikā of Jayāditya and Vāmana. on P. VII. 3.95. |
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| sāvakāśa | possessed of scope for its application as contrasted with निरवकाश; a term used in connection with a rule which has got its application to some cases without conflict with any other rule: confer, compare द्वयोर्हि सावकाशयोः समवस्थितयौर्विप्रतिषेधो भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.3 Vart. 6. |
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| sāhacarya | presence together, mention together, association; this साहचर्य is many times of use in cases of doubt regarding the meaning of a word or the choice of a word in a particular sense: confer, compare अथवा साहचर्यात्ताच्छब्द्यं भविष्यति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1, 70, I 2. 27: confer, compare सहचरितो योर्थस्तस्य गतिर्भविष्यति साहचर्यात् ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 51 Vart. 3. |
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| si( 1 ) | personal ending सिप् of the second. person. singular.; confer, compare तिप्तस्झिसिप्थस्थ. .महिङ् P.III.4.78; ( 2 ) Unadi affix क्सि ( सि ) confer, compare लुषिकुषिशुषिभ्य: क्सि: Un. III. 155. |
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| siddha(1) | established; the term is used in the sense of नित्य or eternal in the Varttika सिद्धे शब्दार्थसंबन्धे where, as Patanjali has observed, the word सिद्ध meaning नित्य has been purposely put in to mark an auspicious beginning of the शब्दानुशासनशास्त्र which commences with that Varttika; confer, compare माङ्गलिक आचार्यो महतः शास्त्रौघस्य मङ्गलार्थे सिद्धशब्दमादितः प्रयुङ्क्ते M.Bh.on Ahnika 1; (2) established, proved, formed; the word is many times used in this sense in the Mahabhasya, as also in the Varttikas especially when a reply is to be given to an objection; confer, compare P.I. 1.3 Vart. 17, I.1. 4. Vart. 6: I. I. 5, Vart.5,I.1.9 Vart. 2 et cetera, and others |
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| siddhakāṇḍa | the chapter or portion of Panini's grammar which is valid to the rules inside that portion, as also to the rules enumerated after it. The word is used in connection with the first seven chapters and a quarter of the eighth chapter of Panini's Astadhyayi, as contrasted with the last three guarters called त्रिपादी, the rules in which are not valid to any rule in the preceding portion, called by the name सपासप्ताध्यायी or सपादी as also to any preceding rule in the Tripadi itSelf confer, compare पूर्वत्रासिद्धम् P, VIII.2.1. सिद्धनन्दिन् an ancient Jain sage who is believed to have written an original work on grammar. |
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| siddhāntakaumudī | a critical and scholarly commentary on the Sutras of Panini, in which the several Sutras are arranged topicwise and fully explained with examples and counter examples. The work is exhaustive, yet not voluminous, difficult yet popular, and critical yet lucid. The work is next in importance to the Mahabhasya in the system of Panini, and its study prepares the way for understanding the Mahabhasya. It is prescribed for study in the courses of Vyakarana at every academy and Pathasala and is expected to be committed to memory by students who want to be thorough scholars of Vyakarana.By virtue of its methodical treatment it has thrown into the back-ground all kindred works and glosses or Vrttis on the Sutras of Panini. It is arranged into two halves, the first half dealing with seven topics ( 1 ) संज्ञापरिभाषा, ( 2 ) पञ्त्वसंधि, ( 3 ) षड्लिङ्ग, ( 4 ) स्त्रीप्रत्यय, ( 5 ) कारक, ( 6 ) समास, ( 7 ) तद्धित, and the latter half dealing with five topics, ( 1 ) दशगणी, ( 2 ) द्वादशप्राक्रिया ( 3 ) कृदन्त ( 4 ) वैदिकी and ( 5 ) स्वर. The author भट्टोजीदीक्षित has himself written a scholarly gloss on it called प्रौढमनेरमा on which, his grandson, Hari Diksita has written a learned commentary named लघुशब्दरत्न or simple शब्दरत्न. The Siddhāntakaumudi has got a large number of commentaries on it out of which, the commentaries प्रौढमनेरमा, बालमनोरमा, (by वासुदेवदीक्षित) तत्त्वबोधिनी and लघुशब्देन्दुशेखर are read by almost every true scholar of Vyakarana. Besides these four, there are a dozen or more commentaries some of which can be given below with their names and authors ( I ) सुबेाधिनी by जयकृष्णमौनि, ( 2 ) सुबोधिनी by रामकृष्णभट्ट ( 3 ) वृहृच्छब्देन्दुशेखर by नागेश, ( 4 ) बालमनेारमा by अनन्तपण्डित, ( 5 ) वैयाकरणसिद्धान्तरहृस्य by नीलकण्ठ, ( 6 ) रत्नार्णव, by कृष्णमिश्र ( 7 ) वैयाकरणसिद्धान्तरत्नाकर by रामकृष्ण, ( 8 ) सरला by तारानाथ,(9) सुमनोरमा by तिरुमल्ल,(10)सिद्वान्तकौमुदीव्याख्या by लक्ष्मीनृसिंह, (11 )सिद्धान्तकौमुदीव्याख्या by विश्वेश्वरतीर्थ, (12) रत्नाकर by शिवरामेन्द्रसरस्वती and (13) प्रकाश by तोलापदीक्षित. Although the real name of the work is वैयाकरणसिद्धान्ततकौमुदी, as given by the author, still popularly the work is well known by the name सिद्धान्तकौमुदी. The work has got two abridged forms, the Madhyakaumudi and the Laghukaumudi both written by Varadaraja, the pupil of Bhattoji Diksita. |
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| siddhāntasārasvata | an independent work on grammar believed to have been written by Devanandin. सिद्धान्तिन् a term used in connection with the writer himself of a treatise when he gives a reply to the objections raised by himself or quoted from others,the term पूर्वपाक्षिन् being used for the objector. सिद्धि formation of a word: establishment of the correct view after the removal of the objection; e. g. संज्ञासिद्वि, कार्यसिाद्व, स्वरसिद्धि. सिप् (1) the personal ending ( सि ) of the second person singular (मध्यमपुरुषैकवचन ) substituted for the affix ल्; of the ten tenses and moods लट्, लिट्, लृट् and others; confer, compare P.III.4.78: (2 Vikarana affix स् added to a root before the affixes of लेट् or Vedic Subjunctive. सिम् a technical term used in the Vajasaneyi-Pratisakhya for the first eight vowels of the alphabet, viz. अ, आ, इ, ई, उ, ऊ, ऋ and ऋ: confer, compare सिमादितोष्टौ स्वराणाम् V. Pr.. I.44. |
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| sīyuṭ | augment सीय्, prefixed to the personal affixes which are substituted for the लिङ् affixes in the Atmanepada; exempli gratia, for example पचेत पचेयाताम् confer, compare P. III. 4.102. |
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| sīradeva | a prominent grammarian of the Eastern part of India who lived in the twelfth century A. D. He was a very sound scholar of Panini's grammar who wrote a few glosses on prominent works in the system. His Paribhasavrtti is a masterly independent treatise among the recognised works on the Paribhasas in which he has quoted very profusely from the works of his predecessors, such as the Kasika, Nyasa, Anunyasa and others. The reputed scholar Maitreya Raksita is more often guoted than others. |
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| su(l) | case affix ( सु ) of the nominative singular and ( सु ) of the locative plural; confer, compare P. IV. 1.2: (2) Unadi affix सु ( क्सु ) applied to the roots इष्: e.g, इक्षु: confer, compare इषः क्सुः Unadi 437. सुक् augment सुक् added according to some grammarians to any word optionally with असुक्, which is prescribed in the case of the words अश्व, वृष, क्षीर and लवण before the affix क्यच् ( य ) in the sense of desire. e. g. दधिस्यति, मधुस्यति et cetera, and others confer, compare P. VII. 1 51 Varttika. |
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| suc(l) | taddhita affix. affix स् applied to fद्व, त्रि, चतुर् and to एक optionally, in the sense of 'repetition of the activity' e. g. द्विः करोति et cetera, and others cf Kas, on P. V. 4. 18, 19; (2) Unadi affix स्, see सु a reference to some preceding word, not necessarily on the same page.. सुजनपण्डित a grammarian who wrote a small treatise on genders named लिङार्थचन्द्रिका सुट् (1) short term ( प्रत्याहार ) for the first five case-affixes which are called सर्वनामस्थान also, when they pertain to the masculine or the feminine gender: confer, compare सुडनपुंसकस्य I.1.43; (2)augment स् prefixed to the root कृ and to the root कॄ when preceded by certain prepositions and as seen in the words कुस्तुम्बुरु and others as also in the words अपरस्पर गोष्पद, आस्पद, अाश्चर्य, अपस्कर, विप्किर, हरिश्चन्द्र, प्रस्कण्व्, मल्कर, कास्तीर, अजास्तुन्द, कारस्कर and words in the class of words headed by पारस्कर, under certain conditions; confer, compare P. VI. 1.135-57: (3) augment स् prefixed to the case-affix अाम् after a pronoun; e. g. सर्वेषाम् confer, compare P. VII. I.52;(4) augment स् prefixed to the consonant त् or थ् pertaining to लिङ् affixes, e. g. कृषीष्ट confer, compare P. III. 4.107. |
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| sup(l) | locative case affix सु: (2) short term for case-affixes, as formed by the syllable सु (the nominative case. singular. affix) at the beginning and the final consonant प् of सुप्, the locative plural case-affix in the rule स्वौजसमौट्...ङ्योस्सुप् P. IV. 1.2. These case afixes are called 'vibhakti' also. These सुप् affixes are elided after an indeclinable word; confer, compare अव्ययादाप्सुप: P. II. 4.82; in Veda स्, शे ( ए ), या, डा, ड्या, याच् and अाल् as seen, are substituted for these case affixes, which sometimes are even dropped or assimilated with the previous vowel of the base: e. g. सन्तु पन्थाः, आर्द्रे चर्मन् et cetera, and others cf, P. VII. 1.39. These caseaffixes are as a rule, grave-accented (अनुदात्त) excepting in such cases as are mentioned in P. VI.1. 166 to 184 and 19l. |
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| supsupsamāsa | a popular name given to a compound formed of two nouns, which cannot be ordinarily explained by the rules of grammar laid down in definite terms by Panini in II.1.5I to II. 2.29. The so called irregular compounds are explained as formed in accordance with the rule सह सुपा II. 1.4 wherein the word पद presents it self by अनुवृत्ति from सुबामन्त्रिते पराङ्गवत् स्वरे II. . 2, the rule सह सुपा as a result being explained as सुप् सुपा सह समस्यते. As these compounds cannot be put under the topics of अव्ययीभाव, तत्पुरुष and others mentioned by Panini in II. 1.5 to II. 2.29 they are called सुप्सुप्समास or केवलसमास. |
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| subdhātu | a root formed from a noun or a subanta by the addition of any of the following affixesक्यच् ( by P. III. 1.8, 10 and l9), काम्यच् (by P.III.1.9), क्यङ् (by P. III.1.1 1, 12 and 14-18), क्यष् (by P.III.1.13),णिङ् (by P III.1.20), णिच् (by P.III.1.21 and 25) and यक् (by P.III.1.27)and also by क्विप् or zero affix by P. III. b.l l Varttika 3. All these formations ending with the affixes mentioned a reference to some preceding word, not necessarily on the same page. are termed roots by the rule सनाद्यन्ता धातव: (P.III. 1. | 32) and are regularly conjugated in all the ten tenses and moods with the general conjugational sign शप् added to them in the conjugational tenses, and स्य, तास् and others in the other tenses and moods, and have verbal derivatives also formed by the addition of suitable krt affixes. |
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| sūtra | a short pithy assertion laying down something in a scientific treatise; aphorism; the word is sometimes used in a collective sense in the singular, referring to the whole collection of Sutras or rules; confer, compare व्याकरणस्य सूत्रम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Ahnika I. The term is defined as अाल्पाक्षरमसंदिग्धं सारवद्विश्वतोमुखम् | अस्तोभमनवद्यं च सूत्रं सूत्रविदो विदुः. There are given generally six kinds of Sutras viz. संज्ञासूत्र, परिभाषासूत्र,विधिसूत्र, नियमसूत्र, प्रतिषेधसूत्र and अधिकारसूत्र; confer, compare also संज्ञा च परिभाषा च विधिर्नियम एव च प्रतिषेधोधिकारश्च षड्विधम् सूत्रलक्षणम् | Com. on Kat. I. 1.2. |
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| sūtraśāṭakanyāya | reference to something as present, when, in fact, it is yet to come into existence,on the analogy of the expression अस्य सूत्रस्य शाटकं वय; confer, compare भाविनी संज्ञा विज्ञास्यते सूत्रशाटकवत्। Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 3. 12 Vart. 2. |
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| sṛkkan | the place of the articulation or production of the sound व्. |
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| sṛṣṭidhara | name of the famous commentator on Purusottamadeva's Bhasavrtti,who lived in the fifteenth century A.D. |
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| se(1) | one of the several affixes found in Veda in the sense ofतुमुन् ( तुम् of the infinitive); e. g. वृक्षे राय:; confer, compare Pāṇini. III. 4.9; (2) personal-ending substituted for थास् in the present tense., perfect, and other tenses; confer, compare थासः से P. III. 4.80. |
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| seṭka | सेट् together with the augment 'iț' prescribed in general for being prefixed to an Ardhadhatuka affix beginning with any consonant except य्. The word is also used in the sense of a root which allows the augment इट् ( इ ) to be prefixed to valadi Ardhadhatuka affixes placed after it, in contrast with such roots which do not allow it and hence which are termed अनिट्. |
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| sautra | belonging to the sutra; found in the sutra as contrasted with what is given elsewhere; confer, compare सौत्रोयं धातु: or सौत्रं पुस्त्वम् et cetera, and others cf also सौत्रो निर्देशः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 2.139, III. 4.60, 64, IW. 2.64 et cetera, and others |
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| stu | a term used for the sibilant स् and dental class consonants for thc substitution of the sibilant श् and palatal consonants in respective order confer, compare स्तोः श्चुना श्चुः P. VIII. 4.40. |
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| stha | based upon; the word is peculiarly used in the Pratisakhya works in the sense of ' based on ' ' belonging to ' or ' made up of '; confer, compare अस्थनामिनीं सन्ध्यम्, Ṛktantra Prātiśākhya. 91 , so also confer, compare वं नैगि उस्थे Ṛktantra Prātiśākhya. 162. |
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| sthāna | place of articulation; place of the production of sound, which is one of the chief factors in the production of sound; confer, compare अनुप्रदानात् संसर्गात् स्थानात् करणविन्ययात् | जायते वर्णवैशेष्यं परीमाणाच्च पञ्चमात्, T.Pr. XXIII. 2. Generally there are given five places of the production of sound viz. कण्ठ, तालु, मूर्धन् , दन्त and ओष्ठ, respectively for the articulation of guttural, palatal cerebral, dental and labial letters and नासिका as an additional one for the articulation of the nasal consonants ञू, मू,ङू, णू and नू For the Jihvamuliya sound (क ), जिंह्वामूल is given as a specific one. For details and minor differences of views, see Taittirīya Prātiśākhya.III, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) 1.18 to 20,Ṛktantra Prātiśākhya. 2-10; Vājasaneyi Prātiśākhya.I. 65 to 84 and M. Bh, on P. I. 1. 9. (2) place, substratum, which is generally understood as the sense of the genitive case-affix in rules which prescribe substitutes; confer, compare षष्ठी स्थोनोयागा. P. I. 1. 49. |
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| sthānivadbhāva | behaviour of the substitute like the original in respect of holding the qualities of the original and causing grammatical operations by virtue of those qualities. By means of स्थानिवद्भाव,the substitute for a root is,for instance, looked upon as a root; similarly, a noun-base or an affix or so, is looked upon like the original and it can cause such operations or be a recipient of such operations as are due to its being a root or a noun or an affix or the like. This स्यानिवद्भाव cannot be, and is not made also, a universally applicable feature; and there are limitations or restrictions put upon it, the chief of them being अल्विधौ or in the matter of such operations as are caused by the 'property of being a single letter' (अल्विधौ). There are two views regarding this 'behaviour like the original' : (l) supposed behaviour which is only instrumental in causing operations or undergoing them which is called शास्त्रातिदेदा and (2) actual restoration to the form of the original under certain conditions only as prescribed which is called रूपातिदेश. The रूपातिदेश is actually resorted to by some grammarians in the case of the reduplication of roots; confer, compare Kāśikā of Jayāditya and Vāmana. on द्विवेचनेचि P.I.1.59 and M.Bh. on P.I.1.59.See the word रूपातिदेश also. For details see Vol. VII p.p. 241243, Vyākarana Mahabhasya D.E. Society's Edition. |
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| sthāneyogā | a variety of the genitive case when it is connected in sense with the Pratipadika by the relationship of स्थान or place, as contrasted with the relationships of the kind of विषयविषयिभाब, अवयवावयविभाव and others. As grammar is a Science of words,in those places where one word is mentioned for another by the use of the genitive case it should be understood that the word mentioned is to be substituted for the other;cf the rule of Panini for that purpose षष्ठी स्थानेयोगा explained by Bhattoji Diksita as अानिर्धारितसंबन्धविशेषा षष्ठी स्थानेयोगा बोध्या; confer, compare S.K. on P.I.1.49. In some grammars the sthanin and adesa are expressed in the same case, Viz. the nominative case. |
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| sna | taddhita affix. affix स्न added optionally with स,to the word मृद् in the sense of praiseworthy; c. g. मृत्स्ना also मृत्सा; confer, compare सस्नौ प्रशंसायाम्। P.V.4.40. |
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| spardha | a word used in the sense of 'a conflict of two rules' ( विप्रतिषेध ) in some grammars such as those of Jainendra, Sakatayana and Hemacandra; cf Jain. I.2.39,Sak. I.1.46 and Hema. VII.4. l l9. |
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| sparśa | a contact consonant: a term used in connection with the consonants of the five classes, verily because the karana or the tip of the tongue touches the place of utterance in the mouth in their pronunciation; confer, compare कादयो भावसानाः स्पर्शाः S.K. Samjnaprakarana on P. VIII. 2.1; confer, compare also अाद्या: स्पर्शाः पञ्च ते पञ्चवर्गाः R.Pr. I.78: confer, compare also T.Pr.I.7. |
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| spṛṣṭa | name of one of the four internal efforts when the instrument ( करण) of articulation fully touches the sthana or the place of the production of sound in the mouth. See the word स्पर्श a reference to some preceding word, not necessarily on the same page.: तत्र स्पृष्टं| प्रयतनं स्पर्शानाम् S.K. on P. VI1I.2.1 ; confer, compare also M.Bh. on P.I.1.9. |
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| sphoṭa | name given to the radical Sabda which communicates the meaning to the hearers as different from ध्वनि or the sound in ordinary experience.The Vaiyakaranas,who followed Panini and who were headed by Bhartihari entered into discussions regarding the philosophy of Grammar, and introduced by way of deduction from Panini's grammar, an important theory that शब्द which communicates the meaning is different from the sound which is produced and heard and which is merely instrumental in the manifestation of an internal voice which is called Sphota.स्फुटयतेनेन अर्थः: इति स्फोटः or स्फोटः शब्दो ध्वनिस्तस्य व्यायमादुपजायते Vakyapadiya; confer, compare also अभिव्यक्तवादको मध्यमावस्थ आन्तर: शब्द: Kaiyata's Pradipa. For, details see Vakyapadiya I and Sabdakaustubha Ahnika 1. It is doubtful whether this Sphota theory was. advocated before Panini. The word स्फोटायन has been put by Panini in the rule अवङ् स्फोटायनस्य only incidentally and, in fact, nothing can be definitely deduced from it although Haradatta says that स्फोटायन was the originator of the स्फोटवाद. The word स्फोट is not actually found in the Pratisakhya works. However, commentators on the Pratisakhya works have introduced it in their explanations of the texts which describe वर्णोत्पत्ति or production of sound; confer, compare commentary on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; confer, compare स्फोटो द्विधा | व्यक्तिस्फोटो जातिस्फोटश्च। व्यक्तिस्पोटः सखण्ड अखण्डश्च । सखण्ड। वर्णपदवाक्यभेदेन त्रिधा। अखण्ड: पदवाक्यभेदेन द्विधा ! एवं पञ्च व्यक्तिस्फोटाः| जातिस्फोट: वर्णपदवाक्यभेदेन त्रिधा। इत्येवमष्टौ स्फोटः तत्र अखण्डवाक्यस्फोट एव मुख्य इति नव्याः । वाक्य जातिस्फोट इति तु प्राञ्चः॥; confer, compare also पदप्रकृतिः संहिता इति प्रातिशाख्यमत्र मानम् । पदानां प्रकृतिरिति षष्ठीतत्पुरुषे अखण्डवाक्यस्फोटपक्षः । बहुव्रीहौ सखण्डबाक्यस्फोट:|| |
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| sphoṭacaṭaka | a small treatise on the theory of Sphota by a sound modern scholar of Vyakarana and Nyaya, by name Krisnasastri Arade who lived in Benaras in the earlier part of the nineteenth century. |
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| sphoṭacandrikā | a small treatise on the theory of Sphota written by Jayakrsna Mauni of the famous Maunin family. The author is known as Krsnabhatta also. |
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| sphoṭana(1) | manifestation of the sense of a word by the external sound or dhvani; the same as sphota; (2) separate or distinct pronunciation of a consonant in a way by breaking it from the cor.junct consonants; confer, compare स्फोटनं नाम पिण्डीभूतस्य संयोगस्य पृथगुश्चरणम् स दोषो वा न वा | V. Pr.IV.165. |
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| sya(1) | case-ending स्य substituted for the genitive singular case-affix after bases ending in अ; confer, compare टाङसिङसामिनात्स्याः P. VII.1.12: (2) Vikarana affix स्य placed before the personal endings of लृट् and लृङ् (the second future tense and the conditional mood); cf स्यतासी लृलुटो: P. III.1.33. |
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| sva(1) | personal-ending of the second person singular. Atmanepada in the imperative mood; cf थास: से | सवाभ्यां वामौ | P.III.4.80, 91 ; (2) a term used in the sense of स्ववर्गीय (belonging to the same class or category) in the Pratisakhya works; cf स्पर्श: स्वे R.T.25; confer, compare also कान्त् स्वे Ṛktantra Prātiśākhya. 1. 55;confer, comparealso R, Pr.IV.1 ; and VI.1 ;(3) cognate, the same as सवर्ण defined by Panini in तुल्यास्यप्रयत्नं सवर्णम् P. P.I.1.9; the term is found used in the Jain grammar works of Jainendra, Sakatayana and Hemacanda cf ]ain. I.1.2 SikI. 1.2; Hema. I.1.17. |
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| svara(l) | vowel, as contrasted with a consonant which never stands by itself independently. The word स्वर is defined generally :as स्वयं राजन्ते ते स्वराः ( Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on pan. The word स्वर is always used in the sense of a vowel in the Pratisakhya works; Panini however has got the word अच् (short term or Pratyahara formed of अ in 'अइउण्' and च् at the end of एऔच् Mahesvara sutra 4 ) always used for vowels, the term स्वर being relegated by him to denote accents which are also termed स्वर in the ancient Pratisakhyas and grammars. The number of vowels, although shown differently in diferent ancient works, is the same, viz. five simple vowels अ,इ,उ, ऋ, लृ, and four diphthongs ए, ऐ, ओ, and अौ. These nine, by the addition of the long varieties of the first four such as आ, ई, ऊ, and ऋ, are increased to thirteen and further to twentytwo by adding the pluta forms, there being no long variety for लृ and short on for the diphthongs. All these twentytwo varieties have further subdivisions, made on the criterion of each of them being further characterized by the properties उदात्त, अनुदIत्त and स्वरित and निरनुनासिक and सानुनासिक. (2) The word स्वर also means accent, a property possessed exclusively by vowels and not by consonants, as they are entirely dependent on vowels and can at the most be said to possess the same accent as the vowel with which they are uttered together. The accents are mentioned to be three; the acute ( उदात्त ), the grave अनुदात्त and the circumflex (स्वरित) defined respectively as उच्चैरुदात्तः, नीचैरनुदात्तः and समाहारः स्वरितः by Panini (P. I. 2.29, 30,3l). The point whether समाहार means a combination or coming together one after another of the two, or a commixture or blending of the two is critically discussed in the Mahabhasya. (vide Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.31). There are however two kinds of svarita mentioned by Panini and found actually in use : (a) the independent स्वरित as possessed by the word स्वर् (from which possibly the word स्वरित was formed) and a few other words as also many times by the resultant vowel out of two vowels ( उदात्त and अनुदात्त ) combined, and (b) the enclitic or secondary svarita by which name, one or more grave vowels occurring after the udatta, in a chain, are called cf P. VIII. 2.4 VIII. 2.6 and VIII 4.66 and 67. The topic of accents is fully discussed by the authors of the Pratisakhyas as also by Panini. For details, see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 1.19; T.Pr. 38-47 Vājasaneyi Prātiśākhya.I. 108 to 132, II. I.65 Atharvaveda Prātiśākhya. Adhyaya l padas 1, 2, 3 and Rk. Tantra 51-66; see also Kaiyata on P. I. 2.29; (3) The word स्वर is used also in the sense of a musical tone. This meaning arose out of the second meaning ' accent ' which itself arose from the first viz. 'vowel', and it is fully discussed in works explanatory of the chanting of Samas. Patanjali has given Seven subdivisions of accents which may be at the origin of the seven musical notes. See सप्तस्वर a reference to some preceding word, not necessarily on the same page.. |
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| svarabhakti | a vowel part; appearance of a consonant as a vowel; the character of a vowel borne by a consonant. Many times a semivowel which consists of one letter has to be divided especially for purposes of metre, as also for accentuation into two letters or rather, has to be turned into two letters by inserting a vowel before it or after it, for instance य् is to be turned into इय् e. g, in त्रियम्बकं यजामहे, while र् or रेफ is to be turned into र् ऋ as for instance in कर्हि चित् which is to be uttered as कर् ऋ हृि चित्. This prefixing or suffixing of a vowel is called स्वरभक्तिः confer, compare स्वरभक्तिः पूर्वभागक्षराङ्गं द्राघीयसी सार्धमात्रेतरे च | अधोनान्या ( Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 32.35; confer, compare also न संयोगं स्वरभाक्तिर्विहृान्ति Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 35; confer, compare also रेफात् खरोपहिताद् व्यञ्जनोदयाद् ऋकारवर्णा स्वरभक्तिरुत्तरा: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 46. In Panini's grammar, however, the word अज्भाक्त, which means the same is used for स्वरभक्ति; cf ऋति ऋ वा लृति लृ वा इत्युभयत्रापि विधेयं वर्णद्वयं द्विमात्रम् | अाद्यस्य मध्ये द्वौ ; रेफौ तयोरेकां मात्रा । अभितेाज्भक्तेरपरा। S. K. on VI. 1.101. |
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| svarabhinna | differing in the matter of accent; words so differing are Practically looked upon as one and the same; confer, compare स्वरभिन्नानां यस्योत्तरस्वरविधिस्तस्येंकशेषो वक्यव्य: | अक्षश्च अक्षश्च अक्षौ । M. Bh on I. 2. 64 Vart. 24, For technical purposes, they are sometimes looked upon as different; confer, compare स्वरभिन्नस्य च प्राप्नुवन् विधिरनित्यः । Par. Sek. Pari. 49. |
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| svaritakaraṇa | marking or characterizing by.a svarita accent, as is supposed to have been done by Panini when he wrote down his sutras of grammar as also the Dhatupatha, the Ganapatha and other subsidiary appendixes. Although the rules of the Astadhyayi are not recited at present with the proper accents possessed by the various vowels as given by the Sutrakara, still, by convention and traditional explanation, certain words are to be believed as possessed of certain accents. In the Dhatupatha, by oral tradition the accents of the several roots are known by the phrases अथ स्वरितेतः, अथाद्युदाताः, अथान्तेादात्ताः, अथानुदात्तेत: put therein at different places. In the sutras, a major purpose is served by the circumflex accent with which such words, as are to continue to the next or next few or next many rules, have been markedition As the oral tradition, according to which the Sutras are recited at present, has preserevd no accents, it is only the authoritative word, described as 'pratijna' of the ancient grammarians, which now is available for knowing the svarita. The same holds good in the case of nasalization ( अानुनासिक्य ) which is used as a factor for determining the indicatory nature of vowels as stated by the rule उपदेशेजनुनासिक इत्; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः S. K. on P. I.3.2. |
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| svaritet | marked with a mute circumflex vowel; the term is used in connection with roots in the Dhatupatha which are said to have been so marked for the purpose of indicating that they are to take personal endings of both the padas; confer, compare स्वरितञित: कर्त्रभिप्राये क्रियाफले P. I.3.72. |
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| svarūpavidhi | an operation prescribed for the verbal form of the word and not for such words as possess the meaning of the word; .cf अस्ति कश्चित्पुरुषारम्भः। क: | स्वरूपविधिर्नाम | हन्तेरात्मनेपदमुच्यमानं हृन्तेरेत्र स्यादूधेर्न स्यात् | M.Bh. on P.I.1.56 Vart. 1. In grammar there is a general dictum that in connection with words of a Sutra, unless they are technical terms, the word-forms are to be understood, and not those shown by the sense of the word: confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा P. I.1.68. This rule has some exceptions; for example in the rule नदीभिश्च P.II.1.20 the various rivers are to be understood and not the word नदी. |
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| svasvāmisaṃbangha | relationship of the possessor and the possessed; one of the general meanings of the type of relation, expressed by the genitive case;cf अधिरीश्वरे। ईश्वरः स्वामी। स च स्वमपेक्षते तदर्थं स्वस्वामिसंबन्धः क्रमेप्रवचनीयसंञो भवति | Kāśikā of Jayāditya and Vāmana. on P. I.4.97. |
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| svānga(l) | one's own limb, as contrasted with that of another person ; confer, compare स्वाङ्गकर्मकाच्वेति वक्तव्यम् | स्वान्गे चेह न पारिभाषिकं गृह्यते | किं तर्हि स्वमन्गं स्वान्गम् | Kas:, on P.I. 3.28; (2) forming a part, a portion; confer, compare स्वान्गाच्चोपसर्जनादसंयोगोपधात् | किं स्वान्गं नाम । अद्रवं मूर्तिमत्स्वान्गे प्राणिस्थमविकारजम् । अतत्स्थं तत्र दृष्ठे च तस्य चेत्तत्तथा युतम्॥ अप्राणीनोपि स्वान्गम् ) M.Bh on P. IV.1.54. |
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| svābhāvya | inherence; natural capacity; the word is used many times in connection with the power of denotation: confer, compare शब्दशक्तिस्वाभाव्यात् | Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. III.1. 112 or अभिधानशक्तिस्वाभाव्यात् Nyasa on P. IV. 4.60. स्वार a term used in the PratiSakhya works for स्वरित or the circumflex accent: स्वारः स्वरितः ( Com. on T.Pr. XVII.6: confer, compare also T.Pr.XX.20; XXIII.24. There are seven varieties of स्वार given in thc Pratisakhya works, viz. क्षैप्र, नित्य, प्रातिहत, अभिनिहत, प्रश्लिष्ट, पादवृत्त and तैरोव्यञ्जन, cf Taittirīya Prātiśākhya.XX.1-7. |
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| svārtha | ones own sense possessed by a. word, such as जाति, गुण, क्रिया or सँज्ञा which is called प्रवृत्तिनिमित्त in the case of nouns, and क्रिया in the case of verbs; cf also आनिर्दिष्टार्थाः प्रत्ययाः स्वार्थे भवान्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 2. 4 Vart. 2. |
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| svārthika | prescribed (after a base) in the sense of itself; id est, that is in the sense of the base. The word is used in connection with a large number of taddhita affix. affixes which are prescribed without any special sense attached to them; vide P. V.3.36 to P. V. 4.67. The Samasanta affixes prescribed from P.V.4.68 onwards can also be called स्वार्थिक;confer, compareस्वार्थिकाश्च प्रकृतितो लिङ्गवचनान्यनुवर्तन्ते | M.Bh. on P. V. 4. 14, 27. See the word स्वार्थ. |
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| hū | the last of the spirant consonants, | which is a glottal, voiced letter called also ऊष्म or spirant of a partial contact, i. e. possessed of the properties कण्ठय, नादानुप्रदान, ऊष्म and ईषत्स्पृष्टत्व. This letter has been given twice in the Paninian alphabet, viz. the Mahesvara Sutras, and the Bhasyakara has given the purpose of it, viz. the technical utility of being included among soft consonants along with semi-vowels, nasals and the fifth, the fourth, and the third class-consonants (हश् अश् et cetera, and others),as also among the hard consonants along with the fourth and the third class-letters and spirants ( झ्लू, ). The second letter हू in हल् appears, however, to have only a technical utility,as the purpose of its place there among spirants is served by the jihvamuliya and the Upadhmaniya letters which are,in fact, the velar and the labial spirants respectively, besides the other three शू, षू and सू .The Rk Pratisakhya calls ह as a chest sound. For details, see Mahabhasya on the Siva Sutra हयवरट् Varttikas 1, 2 and 3. |
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| ha(1) | representation of the consonant हू with अ added for facility of pronunciation; (2) a technical term for the internal effort between विवृत and संवृत, which causes घोष in the consonants; confer, compare संवृतविवृतयोर्मध्ये मध्यमप्रक्रारे यः शब्दः क्रियते स हकारसंज्ञो भवति। संज्ञायाः प्रयेाजनं ' हकारो हचतुर्थेषु ' इति ( तै. प्रा.श ९)Tribhasyaratna on T.Pr. II.6; (3) name of an external effort causing घोष: confer, compare सांप्रतिके प्रकृतिस्थे कण्ठे सति हृकारो नाम बाह्यः प्रयत्नः क्रियते | तेन च व्यञ्जनेषु घोषो जायते। Vaidikabharana on T.Pr. II.6; (4) name of a kind of external effort of the type of अनुप्रदान found in the utterance of the consonant ( ह् ) and the fourth class-consonants; confer, compare हकारौ हृचतुर्थेषु T.Pr.II.9. |
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| haṃstapadā | name given to a kind of svarabhakti,when the consonant. र, followed by ष्, is read as र + ष्+ ह् इकार See ह् as also ह. |
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| hanu | inside of the chin, mentioned as a स्थान or place which is touched by the tongue when a peculiar sound described as something like किट्-किट् is produced; cf क्रिट्किडाकरो हन्वां तिष्ठति R.T.10. |
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| hṛradatta | name of a reputed grammarian of Southern India who wrote a very learned and scholarly commentary, named पदमञ्जरी, on the Kasikavrtti which is held by grammarians as the standard vrtti or gloss on the Sutras of Panini,and studied especially in the schools of the southern grammarians. Haradatta was a Dravida Brahmana, residing in a village on the Bank of Kaveri. His scholarship in Grammar was very sound and he is believed to have commented on many grammarworks.The only fault of the scholar was a very keen sense of egotism which is found in his work, although it can certainly be said that the egotism was not ill-placed and could be justified: confer, compare एवं प्रकटितोस्माभिर्भाष्ये परिचय: पर:। तस्य निःशेषतो मन्ये प्रतिपत्तापि दुर्लभः॥ also प्रक्रियातर्कगहने प्रविष्टो हृष्टमानसः हरदत्तहरिः स्वैरं विहरन् ! केन वार्यते | Padamajari, on P. I-13, 4. The credit of popularising Panini's system of grammar in Southern India goes to Haradatta to a considerable extent. |
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| haritādi | a class of words headed by the word इरित to which the taddhita affix फक् ( अायन ) is added in the sense of a descendant after the affix अ ( अञ् ) has already been added to them by P. IV. 1. 104, the word so formed possessing the sense of the great grandchild (युवापत्य) of the individuals denoted by इरित and others; e. g. हारितायनः; confer, compare इह् तु गोत्राधिकारेपि सामर्थ्याद् यूनि प्रत्ययोभिघीयते Kāśikā of Jayāditya and Vāmana. on P, IV.1.100 |
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| hareidīkṣita | a reputed grammarian of the Siddhantakaumudi school of Panini who lived in the end of the seventeenth century. He was the grandson of Bhattoji Diksita and the preceptor of Nagesabhtta. His commentary named लधुशब्दरत्न, but popularly called शब्दरत्न on Bhattoji Diksita's Praudhamanorama, is widely studied by pupils along with the Praudhamanorama in the Vyakaranapathasalas. There is a work existing in a manuscript form but recentlv taken for printing, mamed 'Brhatsabdaratna ' which has been written by Haridiksita, although some scholars beiieve that it was written by Nagesa who ascribed it to his preceptor. For details see लधुशब्दरत्न. |
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| hal | a short term ( प्रत्याहार ) for consonants, made up of the first letter ह् in हयवरट् and the last letter ल् in हृल्. The term is universally used for the word व्यञ्जन in Panini's grammar; confer, compare हलोनन्तराः संयोगः P.I. 1.7. हलन्ताच्च I. 2.10 et cetera, and others |
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| halanta | a term used for words ending in consonants; confer, compare हलन्तस्येत्येवं भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.3 Vart.10; confer, compare also the term हलन्तलक्षणा वृद्धि for the Vrddhi prescribed by the rule वदव्रजहलन्तस्याचः P.VII. 2. 3. |
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| halādi | beginning with a consonant; confer, compare हलादयो विभक्तय:, M.Bh. on P. II. 4.32 Vart. 2; धातुर्य एकाज् हलादि: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. l . 22. Vart. 2. et cetera, and others हलादिशेष a term frequently used by commentators for the omission of all consonants except the initial one in the reduplicative syllable as prescribed by the rule of Panini इलादिः शेष: VII. 4. 60. The word 'इलादिःशेषः' as one word, is also found used in the same sense |
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| halsvaraprāpti | a possibility of the application of an accent to the consonant by the literal interpretation of rules prescribing an accent for the first or the last letter of a word, to prevent which a ruling is laid down that a consonant is not to be accented; confer, compare हल्स्वरप्राप्तौ व्यञ्जनमविद्यमानवत् Par. Sek. Pari. 80. |
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| haś | a short term ( प्रत्याहार ) for semivowels, ह्, and the fifths, the fourths and the thirds of the classconsonants; confer, compareइशि च P. VI.1.114. |
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| hāritā | name given to a kind of Svarabhakti when the consonant ल् is followed by श् and the conjunct consonant ल्श् is read as लूलृश् or ल् इ श् ; confer, compare बनस्पते शतवल्शा विरोह Tait. Samh. 1. |
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| hi(1) | personal-ending of the second person. singular. substituted for सि in the imperative mood; confer, compare सेर्ह्यपिच्च P. III. 4.87; (2) a sign-word used in the Vajasaneyi-pratisakhya to mark the termination of the words of the Adhikarasutra V. Pr.III.5, IV.11. |
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| huṣkaraṇa | the use of the sign-word हुष्, put in the grammar of Apisali according to some grammarians who read हुष्करण for पुष्करण in the Kasikavrtti on P. IV.3.115. |
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| hetu(1) | cause: cf नतेः परस्योभयहेतुसंग्रहात् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XI.2: also confer, compareहेतौ P. II.3.23; हेतुहेतुमतोर्लिङ् P.III.3. 126; (2) causal agent confer, compare यः कारयति स हेतुः Kat. II. 4.15: confer, compare also तत्प्रयोजको हेतुश्च P. I. 4.55. |
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| hemacandra | a Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास. |
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| haimaliṅānuśāsanavyākhyā | a commentary named उद्धार also, written by Jayananda on the हैमलिङ्गानुशासन. |
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| haimaśabdānuśāsanalaghunyāsa | a short commentary on Hemacandra's Sabdanusasana written by Devendrassuri. हैमशब्दनुशासनवृत्ति a short gloss called अवचूरि also, written by a Jain grammarian नन्दसुन्दर on the हैमशब्दानुशासन. |
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) syati- (perfect tense sasau- Aorist asāt-or asāsīt-etc.) , to destroy, kill, finish 
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