di | a technical term in the Jainendra Vyakarana for the term प्रगृह्य used by Panini. |
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akṣadyūtādigaṇa | a class of words headed by अक्षद्यूत which take the taddhita affix. affix hak ( इक) in the sense of 'resulting from' e. g. अाक्षद्यूतिकं वैरम्, जानुप्रहृतिक्रम्, गातागार्तकम् et cetera, and others confer, compare P IV.4.19. |
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agnipadādigaṇa | a class of words headed by the word अग्निपद to which the taddhita affix. affix अण् is added in the senses of 'given there' or 'done there' e. g. अग्निपदम्. confer, compare अण्प्रकरणे अग्निपदादिभ्य उपसंख्यानम् P. V.1.97 Vārttika (on the Sūtra of Pāṇini). 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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ājirādigaṇa | class of words headed by the word अजिर which do not allow lengthening of the final vowel by P. VI.3.119. although they form technical terms e. g. अजिरवती, पुलिनवती et cetera, and others confer, compare Kāś on P. VI.3.119. |
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aṇādi | a term applied to all taddhita suffixes collectively as they begin with अण् confer, compare P.IV.1.83. |
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aṇudicchāstra | the rule prescribing cognateness (सावर्ण्य) of letters. The term refers to Pāṇini's sūtra अणुदित्सवर्णस्य चाप्रत्ययः P.I.1.69. The terms ग्रहणकशास्त्र and सवर्णशास्त्र are used in the same sense. |
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atyādigaṇa | the group of prepositions headed by अति which are compounded with a noun in the acc. case ; confer, compare अत्यादयः क्रान्ताद्यर्थे द्वितीयया Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). om P. II. 2.18. |
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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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adi | Uṇādi affix अदि e. g, शरद्, दरद्; confer, compare शॄदॄभसोsदि; Uṇ. 127; |
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adiprabhṛti | See अदादि a reference to some preceding word, not necessarily on the same page.. |
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adhyātmādi | name of a class of words headed by the word अध्यात्मन् to which the taddhita affix. affix ठञ् is added in the sense of 'तत्र भवः' id est, that is found therein, or existing therein. e. g. आध्यात्मिकम्, आधिदैविकम्, et cetera, and otherscf M.Bh. on IV.3.60. |
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anatidiṣṭa | not resulting from any extended application or अतिदेश, confer, compare प्रकृत्याश्रयं अनतिदिष्टं भवति M.Bh. on IV. 1.151. |
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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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anādiṣṭa | not replaced as a substitute; e. g. यः अनादिष्टादचः पूर्यस्तस्य निधिं प्रति स्थानिवद्भावः M.Bh. on I.1.57 Vārttika (on the Sūtra of Pāṇini). 1, III.2.3 Vārttika (on the Sūtra of Pāṇini).2, and VI.1.12 Vārttika (on the Sūtra of Pāṇini).10. |
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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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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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abhayanandin | a reputed jain Grammarian of the eighth century who wrote an extensive gloss on the जैनेन्द्रव्याकरण. The gloss is known as जैनेन्द्रव्याकरणमहावृत्ति of which वृहज्जैनेन्द्रव्याकरण appears to be another name. |
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arīhaṇādi | a group of words given in P. IV.2.80 which get the taddhita affix घुञ् ( अक ) added to them as a cāturarthika affix e. g. अारीहणकम्, द्रौघणकम् et cetera, and otherssee Kāśikā on P.IV.2.80. |
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ardharcādi | a group of words given in P.II.4.31 which are declined in both the masculine and the neuter genders; c.g. अर्धर्चः,अर्धर्चमू, यूथः, यूथम्; गृहः गृहम्, et cetera, and others; cf अर्धर्चाः पुंसिं च P.II.4.31. |
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arśaādi | a class of words which take the taddhita affix अच्(अ) in the sense of the affix मतुप् i. e.in the sense of possession; cf अर्शति अस्य विद्यन्ते अर्शसः । उरस:। आकृतिगणश्चायम् यत्राभिन्नरूपेण शब्देन तद्वतोभिधानं तत् सर्वमिह द्रष्टव्यम् Kāś. on P. V.2.127. |
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aśmādi | a class of words headed by the word अश्मन् to which the taddhita affix र is applied in the four senses specified in P.IV.2.67 to 70; exempli gratia, for example अश्मरः, ऊषरम् , नगरम् , पामरः गह्वरम् et cetera, and others confer, compare P.IV.2.80. |
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aśvaghāsādi | compounds like अश्वघास which cannot be strictly correct as चतुथींसमास, but can be षष्ठीसमास if the word तदर्थ in the rule चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः be understood in the sense of 'meant for' a particular thing which is to be formed out of it: confer, compare विकृतिः प्रकृत्येति चेदश्वघासादीनामुपसंख्यानम् M.Bh. on II.1.36. |
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aśvapatyādi | a class of words headed by अश्वपति to which the taddhita affix अण् (अ) is added in the senses mentioned in rules before the rule तेन दीव्यति० P.IV.4.2, which are technically called the Prāgdīvyatiya senses. e g. अश्वपतम्, गाणपतम्. गार्हपतम् et cetera, and others |
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aśvādi(1) | a class of words headed by the word अश्व to which the affix फञ्(अायन) is added in the sense of गोत्र (grandchildren et cetera, and others); exempli gratia, for exampleआश्वायनः जातायनः, औत्सायनः et cetera, and others; confer, compare P.IV.1. 110; (2) a class of words headed by the word अश्व to which the taddhita affix यत् is added in the sense of a cause of the type of a meeting or an accidental circumstance; exempli gratia, for example आश्विकम् अाश्मिकम् confer, compare P. V.1.39. |
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ākarṣādi | a class of words headed by the word आकर्ष to which the taddhita affix कन् (क) is applied in the sense of clever or expert; e. g. आकर्षकः, त्सरुकः, शकुनिकः et cetera, and others; confer, compare P. अाकर्षादिभ्यः कन् P.V.2.64. |
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ācitādi | a class of words headed by the word अाचित which do not have their final vowel accented acute by P. VI.2.146 when they are preceded by the prepositions प्र, परा et cetera, and others although they are used as proper nouns. exempli gratia, for example आचितम्,निरुक्तम्, प्रश्लिष्टम्; confer, compare Kāśikā on P. VI.2.146. |
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aātmanepadin | a root which always takes the Ātmanepada affixes. (See a reference to some preceding word, not necessarily on the same page.). |
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ādādika | belonging to the second conjugation or class of roots which begins with the root अद्; confer, compare दैवादिकस्यैव ग्रहणं भविष्यति नादादिकस्य Pur.Pari. 67. |
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aādi(1) | commencement, initial: confer, compare अपूर्वलक्षण आदिः M.Bh. on I.1.21, (2) of the kind of, similar; एवंप्रक्रारः. |
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ādikarman | commencement of an action; confer, compare आदिभूतः क्रियाक्षणः अदिकर्म Kāś. on आदिकर्मणि क्तः कर्तरि च । P.III.4.71. |
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ādit | possessed of the mute indicatory letter अा signifying the nonapplication of the augment इ (इट् ) to the past-passive voice. participle. term क्त. e. g. क्ष्विण्ण from the root ञिक्ष्विदाः similarly खिन्न, भिन्न et cetera, and others confer, compare आदितश्र P.VII. 2.16. |
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ādivṛddhi | the Vṛddhi substitute prescribed for the first vowel of a word to which a tad-affix, marked with the mute letter ञ्,ण्, or क् is added; exempli gratia, for example औपगव, दाक्षि et cetera, and others; confer, compare तद्धितेष्वचामादेः P.VII.2.117, 118. |
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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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āhitāgnyādi | a class of compound words headed by the word आहिताग्नि in which the past passive voice. participle. is optionally placed first. exempli gratia, for exampleआहिताग्निः अग्नयाहितः; जातपुत्रः पुत्रजातः The class आहिताम्न्यादि is stated to be आकृतिगण, confer, compare Kāś.on P.II.2.37. |
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idit | possessed of the mute indicatory letter इ; e. g the roots नदि, विदि and the like, in whose case the augment नुम् ( न् ) is affixed to the last vowel; cf इदितो नुम् धातोः P. VII.1.58. |
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indirāpati | author of 'परीक्षा' a commentary on the ParibhāṣenduŚekhara of Nāgeśabhaṭṭa. |
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iṣṭādi | a class of words headed by the word इष्ट to which the taddhita affix इन् ( इनि ) is added in the sense of अनेन i. e. 'by him' i. e. by the agent of the activity denoted by the past passive voice. participles इष्ट and others; confer, compare इष्टी, यज्ञे, पूर्ती श्राद्धे et cetera, and others Kāś, on P.V.2.88. |
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īdit(a root) | possessed of long ई as a mute indicatory ending meant for prohibiting the addition of the augment इ to the past participle. terminations त and तवत् ; exempli gratia, for example लग्नः, दीप्तः et cetera, and others; confer, compare P VII.2.14. |
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ukthādi | a class of words headed by the word उक्थ to which the taddhita affix इक (ठक् ) is applied in the sense of 'one who studies and understands'; confer, compare उक्थमधीते वेद वा औक्थिकः, similarly लौकायतिकः Kāś. on P.IV.2.60. |
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uñchādi | a class of words headed by the word उञ्छ which have their final vowel accented acute (उदात्त) ; confer, compare उञ्छः म्लेच्छा, जल्पः । एते घञन्ता इति ञित्स्वरः प्राप्तः । Kāś. on P. VI.1.160. |
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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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uṇādiprātipadika | word form or crude base, ending with an affix of the uṇ class, which is looked upon as practically underived, the affixes un and others not being looked upon as standard affixes applied with regular meanings attached to them and capable of causing operations to the preceding base as prescribed by rules of grammar; confer, compare उणादयोS व्युत्पन्नानि प्रातिपदिकानि । व्युत्पन्नानीति शाकटायनरीत्या । पाणिनेस्त्वव्युत्पत्तिपक्ष एवेति शब्देन्दुशेखरे निरूपितम्. Pari. Śek. on Paribhāṣa 22. |
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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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utkarādi | a class of words headed by the word उत्कर, to which the taddhita affix छ is added in the four senses, the affix being popularly known as चातुरर्थिक; confer, compare उत्करीयम्, शफरीयम् et cetera, and others; Kāś. on P.V.2.90. |
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utsaṅgādi | a class of words headed by the word उत्सङ्ग, to which the taddhita affix इक् ( ठ ) is added in the sense of तेन हरति (takes away by means of): confer, compare हरतिर्देशान्तरप्रापणे वर्तते । उत्सङ्गेन हरति औत्सङ्गिकः । अौडुपिकः । Kāś. on P IV.4.15. |
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utsādi | a class of words headed by the word उत्स to which the taddhita affix अञ्, instead of the usual affixes अण् and others, is added in the sense of an offspring: confer, compare औत्स:, औदपानः et cetera, and others Kāś, on P.IV.1.86. |
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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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udgātrādi | a class of words headed by the word उद्गातृ to which the taddhita affix अञ् is added in the sense of 'nature' or 'profession'; confer, compare उद्गातुर्भावः कर्म वा औद्गात्रम् । Similarly औन्नेत्रम् Kāś. on P. V. 1.129. |
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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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upabdimat | the fourth out of the seven stages or places in the production of articulate speech, upāṁśu being the first stage; confer, compare सशब्दमुपद्भिमत् Tait. Pr. 23.9 explained by the commentator as: सशब्दं परश्राव्यशब्दसहितम् । यत्र प्रयुज्यमानः शब्दः परैरक्षरव्यञ्जनववेकवर्जे श्रूयते तदुपद्विमत्संज्ञं भवति । |
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ubhayapadin | a root conjugated in both the Padas; a root to which both, the Parasmaipada and the Ātmanepada terminations are affixed; exempli gratia, for example roots वृ, भी, मुच् et cetera, and others |
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ūdit | marked with the mute indicatory letter ऊ; confer, compare स्वरतिसूतिसूयतिधूञूदितो वा । prescribing the addition of the augment इ optionally in the case of ऊदित् roots P. VII.2.44. |
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ūryādi | a class of words headed by the words ऊरी उररी et cetera, and others ending in the taddhita affix च्वि, which are given the designation गति provided they are related to a verbal activity, and as a result, which can be compounded with kṛdanta words ending in त्वा, तुम्, et cetera, and others cf ऊरीकृत्य, ऊरीकृतम् et cetera, and others: Kāś on P, I.4.61. |
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ṛgayanādi | a class of words headed by ऋगयन to which the taddhita affix अण् (अ) is affixed in the sense of 'produced therein' ( तत्र भवः), or 'explanatory of' ( तस्य व्याख्यानः); confer, compare ऋगयने भव:, ऋगयनस्य व्याख्यानो वा अार्गयनः पादव्याख्यानः, औपनिषदः, शैक्ष: et cetera, and others Kāś. on P.IV. 3.73. |
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ṛdit | possessed of the mute indicatory letter ऋ, signifying in the Grammar of Pāṇini the prevention of the shortening of the long vowel in the reduplicated syllable of the Causal Aorist form of roots which are marked with it; e. g. अशशासत् अबबाधत्, अययाचत् et cetera, and others confer, compare नाग्लोपिशास्वृदिताम् P.VII.4.2. |
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ṛśyādi | a class of words headed by the word ऋश्य to which the taddhita affix क is added in the four senses prescribed in the rules IV. 2.67-70; e. g. ऋश्यकः, न्यग्रोधकः et cetera, and others confer, compare P.IV.2.80. |
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lṛdit(roots) | marked with the mute indicatory letter लृ, which take the substitute अ (अङ्) for च्लि, the Vikaraṇa of the aorist; e. g. अपतत्, अशकत् confer, compare पुषादिद्ताद्य्-लृदितः परस्मैपदेषु P.III.1.55. |
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ekadik | in the same direction, given as the sense of the taddhita affix. affix तस् by Pāṇini; confer, compare तेनैकदिक् | तसिश्च । P.IV. .3. 112, 113. |
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ekahalādi | having a single consonant at the beginning; cf एकहलादौ पूरयितव्येSन्यतरस्याम् P.VI.3.59. |
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edit | marked by the mute indicatory letter ए. Roots marked with indicatory ए do not allow वृद्धि for their vowel in the aorist: exempli gratia, for example अरगीत्, अलगीत्; confer, compare P.VII.2.5. |
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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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aiṣukāryādi | a class of words headed by the word एषुकारि to which the taddhita affix भक्त is added in the sense of 'place of residence'; exempli gratia, for example एषुकारिभक्तम्, चान्द्रायणभक्तम्; confer, compare Kāś. on P.IV.2.54. |
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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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aauṇādika | an afix mentioned in the class of affixes called उणादि in treatises of Pāṇini and other grammarians; confer, compare नमुचि । मुचेरौणादिकः केिप्रत्ययः Kāś.on P.VI.3.75; फिडफिड्डौ अौणादिकौ प्रत्ययौ M.Bh. on Māheśvarasūtras. 2. See the word उणादि a reference to some preceding word, not necessarily on the same page.. |
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auṇādikapadārṇava | a collection of words called औणादिक; a name given to his work by पेदुभदृ of the 18th century. |
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auttarapadika | pertaining to the ulterior member of a compound confer, compare औत्तरपदिके ह्रस्वत्व (P.VI.3.61) कृते तुक् प्राप्नोति M.Bh. on I.1.62. |
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karkyādi | a class of words headed by the word कर्की, the word प्रस्थ after which in a compound, does not have the acute accent on its first vowel. e. g. कर्कीप्रस्थः; confer, compare P.VI.2.87. |
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kacchādi | a class of words headed by कच्छ to which the taddhita affix अण् is added in the miscellaneous (शैषिक) senses, provided the word, to which the affix अण् is to be added, is the name of a country; exempli gratia, for example ऋषिकेषु जातः आर्षिकः similarly माहिषिकः, ऐक्ष्वाकः; confer, compare Kāś. on P.IV.2.133. |
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kaḍārādi | a class of words headed by the word कडार which, although adjectival,are optionally placed first in the Karmadhāraya compound, exempli gratia, for example कडारजैमिनिः जैमिनिकडारः; confer, compare Kāś. on II.2.38. |
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karṇādi(1) | a class of words headed by कर्ण to which the taddhita affix अायन ( फिञ् ) is applied in the four senses given in P.IV.2.67-70; exempli gratia, for example कार्णायनिः वासिष्ठायनिः et cetera, and others; cf Kāś. on P.IV.2.80; (2) a class of words headed by कर्ण to which the taddhita affix जाह (जाहच्) is added in the sense of a 'root' exempli gratia, for example कर्णजाहम् ; confer, compare Kāś. on P.V.2.24. |
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kaṇḍvādi | a group of words which are headed by the word कण्डू and which are either nouns or roots or both to which the affix यक् is added to arrive at the secondary roots exempli gratia, for example कण्डूयति, कण्डूयते; हृणीयति, हृणीयते, महीयते confer, compare धातुप्रक्ररणाद्धातुः कस्य चासञ्जनादपि । आह चायमिमं दीर्घं मन्ये धातुर्विभाषितः ॥ Kāś. on P.III.1.27. |
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kaṇvādi | a class of words forming a portion of the class of words called गर्गादि, and headed by the word कण्व, to the derivatives of which, formed by the afix यञ् by the rule गर्गादिभ्यो यञ् (P.IV.1.105) the affix अण् is added in the miscellaneous senses; exempli gratia, for example काण्वाः छात्राः; similarly गौकक्षाः, शाकलाः , अगस्तयः, कुण्डिनाः etc: confer, compare P.IV.2.111 and II. 4.70. |
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katryādi | a class of words headed by the word कत्रि to which the taddhita affix. affix एयक (ढकञ्) is applied in the miscellaneous senses; exempli gratia, for example कात्रेयकः, ग्रामेयकः, कौलेयकः (from कुल्या); confer, compare P. IV.2.75. |
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kathādi | a class of words headed by कथा the word कथा to which the affix इक (ठक्) is added in the sense of 'good therein' (तत्र साधुः); exempli gratia, for example काथिकः, वैतण्डिकः, गाणिकः, अायुर्वेदिकः confer, compare P.IV.4.102. |
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kambojādi | a class of words headed by the word कम्बोज, the affix अञ् placed after which is elided, provided the words कम्बोज and others are names of countries; exempli gratia, for example कम्बोजः चोलः, केरलः, शकः, यवनः et cetera, and others confer, compare P. IV.1.175. |
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karmādi | literally karman and others; a term often used in the Mahābhāṣya for kārakas or words connected with a verbal activity which have the object or karmakāraka mentioned first; सुपां कर्मादयोप्यर्थाः संख्या चैव तथा तिङाम् M.Bh, on I.4.21. |
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karmāpadiṣṭa | operations prescribed specifically for objects i. e. prescribed in the case of objects which are described to be functioning as the subject to show facility of the verbal action: e. g. the vikaraṇa यक् or the affix च्णि; confer, compare कर्मापदिष्टाविधय: कर्मस्थभावकानां कर्मस्थक्रियाणां वा भवन्ति । कर्तृस्थभावकाश्च दीपादयः M.Bh.on I.1.44. |
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kalyāṇyādi | a class of words headed by the word कल्याणी to which the taddhita affix एय (ढक्) is added, in the sense of 'offspring' and, side by side, the ending इन् (इनड्) is substituted for the last letter of those words; e. g. काल्याणिनेयः, सौभागिनेयः confer, compare Kāś. on P.IV. 1.126. |
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kaskādi | a class of compound-words headed by कस्क in which the visarga occurring at the end of the first member is noticed as changed into स् against the usual rules e. g. कस्क:, कौतस्कुतः भ्रातुष्पुत्रः, सद्यस्कालः, धनुष्कपालम् and others; confer, compare P. VIII.3.48. As this कस्कादिगण is said to be अाकृतिगण, similar words can be said to be in the कस्कादिगण although they are not actually mentioned in the गणपाठ. |
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kārtakaujapādi | a class of words headed by the word कार्तकौजप, which are all dvandva compounds, and which have their first member retaining its own accent; e. g. कार्तकौजपौ, आवन्त्यश्मकाः et cetera, and others confer, compare Kāś. on P.VI.2.37. |
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kāśādi | a class of words headed by the word काश to which the taddhita affix इल is affixed in the four senses stated in P.IV.2.67-70 exempli gratia, for example काशिलम्, कर्दमिलम् et cetera, and others; confer, compare Kāś. on P.IV.2.80. |
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kāśyādi | a class of words headed by the words काशि, चेदि and others to which the taddhita affixes ठञ् and ञिठ are added in the miscellaneous senses; exempli gratia, for example काशिकी, काशिका; वैदिकी, वैदिका et cetera, and others; confer, compare Kāś. on P. IV. 2.116. The feminine. afix ई is applied when the affix ठञ् is added to the word काशि; confer, compare P. IV. 1.15. |
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kāṣṭhādi | a class of words headed by the word काष्ठ after which a word standing as a second member in a compound gets the grave accent for it,e. g. काष्ठाध्यापकः, परमाध्यापक et cetera, and others confer, compare P. VIII.1.67. |
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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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kirādi | a class of roots headed by the root कॄ, viz. the five roots कॄ, गॄ, दृ, धृ and प्रच्छ् after which the desiderative sign, id est, that is the affix सन्, gets the augment इ (इट्); exempli gratia, for example चिकरिषति, पिप्रच्छिषति: confer, compare Kāś. on P.VII.2.75. |
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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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kuñjādi | a class of words headed by कुञ्ज to which the taddhita affix अायन (च्फञ्) is applied in the sense of गोत्र i. e. grandchildren etc e. g. कौञ्जायनाः confer, compare Kāś, on P.IV.1.9. |
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kuṭādi | a group of roots headed by the root कुट् of the VIth conjugation after which an affix which is neither ञित् nor णित् becomes ङित्,and as a result prevents the substitution of गुण or वृद्धि for the preceding vowel e. g. कुटिता, कुटितुम् । confer, compare गाङ्कुटादिभ्योञ्णिन्डित् I.2.1. |
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kuṭādipāda | name given by Sīradeva's Paribhāṣāvṛttiand later grammarians to the second pāda of the first adhyāya of Pāṇini's Pāṇini's Aṣṭādhyāyī., as the pāda begins with the Sūtra गाङ्कुटादिभ्यो ञ्णिन्डित् P.I.2.1. |
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kumudādi | class of words (१) consisting of कुमुद, शर्करा, न्यग्रोध et cetera, and others to which the taddhita affix ठक् is applied in the four senses given in P.IV.2.67-70; exempli gratia, for example कुमुदिकम्,शर्करिकम् etc(2) consisting of कुमुद गोमय, रथकार etc to which the taddhita affix इक ( ठक् ) is applied in the senses referred to in (I): exempli gratia, for example कौमुदिकम् , राथकारिकम् et cetera, and others; confer, compare Kāś, on P.IV.2.80. |
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kumbhapadyādi | a class of words headed by कुम्भपदी in which the word पाद at the end of the compound is changed into पाद् and further changed into पद् before the feminine affix ई; exempli gratia, for example कुम्भपदी, शतपदी, द्रुपदी, पञ्चपदी et cetera, and others; cf Kāś. on P. V.4.138, 139. |
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kurvādi | a class of words headed by the word कुरु to which the taddhita affix य ( ण्य ) is added in the sense of अपत्य or descendant; exempli gratia, for example कौरव्यः गार्ग्यः et cetera, and others; confer, compare Kāś, on P.IV.1.51. |
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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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kṛśāśvādi | a class of words headed by the word कृशाश्वं to which the taddhita affix ईय (छण् ) is applied in the four senses given in P.IV.2. 67-70, exempli gratia, for example कार्शीश्वीयः, आरिष्टीयः confer, compare Kāś, on P.IV.2.80. |
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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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kratvādi | a class of words headed by the word क्रतु, which have their first vowel accented acute in a Bahuvrīhi dompound, provided the first member of the compound is the word सु; exempli gratia, for example सुक्रतुः, सुप्रपूर्तिः et cetera, and others; confer, compare confer, compare Kāś. on P. VI.2.118. |
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kramādi | a class of words headed by the word क्रम to which the taddhita affix अक (वुञ् ) is added in the sense of 'one who studies and understands'; e. g. क्रमकः, पदकः, मीमांसकः, शिक्षकः et cetera, and others confer, compare Kāś. on IV. 2.61. |
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kraiyādika | a root belonging to the class of roots which are headed by क्री and which are popularly known as roots of the ninth conjugation; confer, compare यथा तु वार्तिकं तथा कैयादिकस्याप्यत्र ग्रहणमिष्यते Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.48. |
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kroḍādi | a class of words headed by the word क्रोड to which the taddhita affix य ( ष्यङ् ) is added in the sense of a female descendant; exempli gratia, for example क्रौड्या, आपिशल्या, गौकक्ष्या et cetera, and others ; confer, compare Kāś. on P.IV.1.80. |
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krauḍyādi | a class of words headed by the word क्रौडि which do not take the feminine affix ई when they stand at the end of a compound; exempli gratia, for example कल्याणक्रौडा, सुभगा, पृथुजघना et cetera, and others; confer, compare Kāś. on P.IV.1.56. |
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krayādigaṇa | a class of roots headed by the root क्री ( डुक्रीञ् ) to which the conjugational sign ना ( श्ना ) is added; roots of the ninth conjugation. |
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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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khaṇḍikādi | a class of words headed by the word खण्डिका to which the affix अञ् is added in the sense of collection; e. g. खाण्डिकम्, वाडवम्, भैक्षुकम्; confer, compare Kāś. on P. IV.2.45. |
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gamyādi | a class of words headed by the word गमी which are formed by the application of unādi affixes in the sense of future time; e. g. गमी ग्रामम्, अागामी, प्रस्थायी et cetera, and others confer, compare Kāś. on P. III. 3. 3. |
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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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gavādi | a class of words headed by the word गो to which the affix यत् is affixed in the senses mentioned in rules from P. V. 1, 5. to V. 1. 36; e. g. गव्यम् , हविष्यम् युग्यम् , मेध्यम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.1,2. |
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gahādi | a class of words headed by the word गह to which the taddhita affix ईय (छ) is added in the Saisika or miscellaneous senses; e. g. गहीयम् , अन्तस्थीयम्; this class called 'gahiya' is looked upon as अाकृतिगण, and hence the words वैणुकीयम् वैत्रकीयम् and the like could be explained as correct; cf Kāśikā of Jayāditya and Vāmana. on P. IV. 2.138. |
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guḍādi | a class of words headed by the word गुड to which the taddhita affix इक ( ठञ् ) is added in the sense of 'good therein'; exempli gratia, for example गौडिकः इक्षुः, कौल्माषिको मुद्गः; confer, compare Kāśikā of Jayāditya and Vāmana. on p. IV. 4.103. |
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guṇādi | a class of words headed by the word गुण, which, when preceded by the word बहु in a Bahuvrihi compound, do not have their last vowel acute; e. g. बहुगुणा रज्जुः; बह्वक्षरं पदम् , et cetera, and others This class of गुणादि words is considered as आकृतिगण; confer, compare Kas, on P. VI. 2.176. |
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gṛṣṭyādi | a class of words headed by the word गृष्टि to which the taddhita affix एय (ढञ्) is affixed in the sense off 'an offspring' ( अपत्य): e g. गार्ष्टेयः, हालेयः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV.1.136. |
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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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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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gaurādi | a class of words to which the affix ई ( ङीष्) is added to form the feminine base; exempli gratia, for example गौरी, मत्सी, हयी, हरिणी; the class contains a large number of words exceeding 150; for details see Kasika on P.IV.1. 41; (2) a small class of eleven words, headed by the word गौर which do not have the acute accent on the last syllable in a tatpurusa compound when they are placed after the preposition उप; confer, compare P. VI.2.194. |
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grahādi | a class of roots headed by the root ग्रह् to which the affix इन् (णिनि), causing vrddhi to the preceding vowel of the root, is added in the sense of an agent: exempli gratia, for example ग्राही, उत्साही, स्थायी, मन्त्री et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.III. 1.134. |
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cāturvarṇyādi | words mentioned in the class headed by चातुर्वर्ण्य where the taddhita affix. affix ष्यञ् is applied although the words चतुर्वर्ण, चतुर्वेद and others are not गुणवचन words to which ष्यञ् is regularly applied by P. V-1-124. confer, compare ब्राह्मणादिषु चातुर्वर्ण्यादीनामुपसंख्यानम् P. V. I. 124 Vart. 1. |
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cādi | a class of words headed by च which are termed निपात by Panini e gच,वा,ह, एवम् नूनम्, चेत्, माङ् et cetera, and others; confer, compare चादयोSसत्वे. P. I.4.57. For the meaning of the word असत्त्व see p.370 Vyakaranamahabhasya. Vol. VII. published by the D. E. Society, Poona. |
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curādi | a class or group of roots headed by the root चुर्, familiarly known as the tenth conjugation. |
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caurādika | a root belonging to the tenth conjugation of roots ( चुरादिगण ) ; confer, compare अामः इति चौरादिकस्य णिचि वृद्धौ सत्यां भवति । Kāśikā of Jayāditya and Vāmana. on P. VII. 3. 34. |
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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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jumaranandin | a grammarian of the fourteenth century A. D. who ' revised and rewrote the.grammar संक्षिप्तसार and the commentary named रसवती on it, which were composed by क्रमदीश्वर in the thirteenth century. The work of जुमरनन्दिन् is known as जौमारव्याकरण. |
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juhotyādigaṇa | the class of roots headed by हु after which the vikarana Sap is elided and the root is reduplicated in the four conjugational tenses; third conjugation of roots. |
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jauhotyādika | a root belonging to the जुहोत्यादिगण or the third conjugation. ज्ञानदीपिका name of a commentary on Amarasimha’s Amarakosa written by Sripati (Chakravartin) in the 14th century. |
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ḍatarāṃdi | a class of words headed by the word डतर which stands for डतरान्त id est, that is words ending with the affix डतर; similarly the word डतम which follows डतर stands for डतमान्त. This class डतरादि is a subdivision of the bigger class called सर्वादि. and it consists of only five words viz. डतरान्त, डतमान्त, अन्य, अन्यतर and इतरः cf P. VII.1.25 and I.1.27. |
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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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tacchīlādi | the triad of senses तच्छील्, तद्धर्म and तत्साधुकारिन् possessed by the agent of an action, in connection with which the affixes तृन् , इष्णुच् et cetera, and others are prescribed (cf P.III. 2.184 et cetera, and others) which (affixes) hence are called ताच्छीलिक; confer, compare अयं तच्छीलादिष्वर्थेषु तृन् विधीयते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 2.146, e. g. कर्ता कटान्. |
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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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tanādi | a class of roots headed by the root तन्, which is popularly caIIed as the eighth conjugation to which the conjugational sign उ is added: exempli gratia, for example तनोतेि, करोति, कुरुते confer, compare P. II. 4.79: III. 1.79. |
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tanotyādi | a class of words which is the same as तनादि: confer, compare P. VI. 4.37. See तनादेि. |
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tasilādi | a class of taddhita affixes headed by the affix तस् ( तसिल् ) as given by Panini in his sutras from पञ्चम्यास्तसिल् P. V. 3. 7. upto संख्यायाः क्रियाभ्यावृत्तिगणने कृत्वसुच् V.3.17; confer, compare P. VI.3.35. The words ending with the affixes from तसिल् in P.V.3.7 upto पाशप् in P.V.3.47 (excluding पाशप्) become indeclinables; confer, compare Kas on P.I.1.38. |
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tānādika | a root of the tanadi class of roots (8th conjugation). |
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tārakādi | a class of words headed by the word तारका and containing prominently the words पुष्प, कण्टक, मुकुल, कुसुम, पल्लव, बुभुक्षा, ज्वर and many others numbering more than ninety, to which the taddhita affix इत (इतच्) is added in the sense of 'containing'. As this class, called तारकादि, is looked upon as आकृतिगण, nouns with इत added at their end, are supposed to be included in it; confer, compare P. V. 2.36. |
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tālādi | a small class of eight words to which the affix अ ( अण् ) is added in the sense of 'a product' or 'a part' exempli gratia, for example तालं धनुः, बार्हिणम्, et cetera, and others; confer, compare Kas, on P.IV.3.152. |
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tikakitavādi | a class of compound words headed by the dvandva compound तिककितव in which the taddhita affixes added to the constituent members of the compound are dropped when the dvandva compound is to be used in the plural number; तैकायनयश्च कैतवायनयश्च तिककितवाः; confer, compare Kāśikā of Jayāditya and Vāmana. on P. II. 4.68. |
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tikādi | a class of words headed by the words तिक, केितव, संज्ञा and others to which the taddhita affix अायनि (फिञ्) causing the substitution of vrddhi is added in the sense of 'a descendant'; exempli gratia, for example तैकायनि:, कैतवायनि:; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV.1.154. |
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tujādi | roots such as the root तुज् and the like, which have their vowel of the reduplicative syllable lengthened as seen mostly in Vedic Literature: e. g. तूतुजानः, मामहानः, दाधार et cetera, and others: confer, compare Kāśikā of Jayāditya and Vāmana. on P. VI.1.7. |
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tudādi | a class of roots headed by the root तुद् which take the conjugational sign अ ( श ) and which are popularly called roots of the sixth conjugation, confer, compare P. III.1.77. |
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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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tṛṇādi | a class of words to which the taddhita affix श is added in the four senses given in P. IV. 2.67 to 70; e. g. तृणशः, नडशः, पर्णशः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 3.80. |
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taudādika | a root belonging to the तुदादि class of roots ( sixth conjugation ) which take the vikarana अ ( श ) causing no guna or vrddhi substitute for the vowel of the root. |
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taulvalyādi | a class of words headed by the word तौल्वलि, the taddhita affix in the sense of युवन् ( grandchild ) placed after which is not elided by P. II. 4. 60; exempli gratia, for example तौल्वलिः पिता, तौल्वलायनः पुत्रः; confer, compare Kāśikā of Jayāditya and Vāmana. on P.II. 4.61. |
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tyadādi | a term used for the class of pronouns headed by त्यद् which are eight viz. त्यद्,तद्, यद्, एतद्, अदस्, इदम्, एक and द्वि; confer, compare P.I.1.74, I.2.72, III. 2. 60, VII. 2. 102. |
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tyadādividhi | a specific operation prescribed for the pronouns headed by त्यद् e. g. the substitution of अ for the final letter; confer, compare त्यदादिविधौ च प्रयोजनम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1. 27 Vart. 6. |
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traipādika | a rule or an operation prescribed by Panini in the last three quarters of his Astadhyayi. See त्रिपादी a reference to some preceding word, not necessarily on the same page.. |
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daṇḍādi | a class of words headed by the word दण्ड to which the taddhita affix य, is added in the sense of 'deserving', confer, compare दण्डमर्हति दण्ड्यः Kāśikā of Jayāditya and Vāmana. on P. V. 1.66 |
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dadhipayaādi | a class of compound words headed by the word दधिपयस् which are not compounded as समाहारद्वन्द्व which ends in the neuter gender and singular number; exempli gratia, for example दधिपयसी, शिववैश्रवणौ, श्रद्धातपसी et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.II. 4.14. |
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dāmanyādi | a class of words headed by the word दामनि to which the taddhita affix छ is added without any change of sense: exempli gratia, for exampleदामनीयः, औलपीयः confer, compare Kāśikā of Jayāditya and Vāmana. on P. V, 3.116. |
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dāsībhārādi | a class of words headed by the word दासीभार which,although they are tatpurusa compounds, retain the accents of the first member of the compound: confer, compare P. VI.2.42. |
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dikśabda | a word denoting a direction such as पूर्व, उत्तर and the like, used as a substantive, e. g. पूर्वो ग्रामात् , or showing the direction of another thing being its adjective, e. g. इयमस्याः पूर्वा; cf Kas, on P. II.3.29. |
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diksamāsa | the bahuvrihi compound prescribed by the rule दिङ्नामान्यन्तराले, exempli gratia, for example पूर्वोत्तरा (north-east) or उत्तरपश्चिमा (north-west): confer, compare दिक्समासः दिगुपदिष्टः समासः, Kāśikā of Jayāditya and Vāmana. on P.I. 1.28. |
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digādi | a class of words headed by the word दिक् to which the taddhita affix.affix य ( यत् ) is added in the sense of 'produced therein' ( तत्र भवः ), exempli gratia, for example दिशि भवं दिश्यम्, similarly वर्ग्यम्, गण्यः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.3.54. |
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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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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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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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devapathādi | a class of words headed by the word देवपथ, the affix कन् applied to which in the sense of a statue, or applied for the formation of a proper noun, is dropped देवपथः, हंसपथ:, शिवः, विष्णुः et cetera, and others; confer, compareKāśikā of Jayāditya and Vāmana. on P. V. 3.100. |
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devanandin | a Jain grammarian of the eighth century who is believed to have written a grammar work, called सिद्धान्तसारस्वत-शब्दानुशासन. It is likely that देवनन्दिन् is the same as देवानन्दि-पूज्यपाद and the grammar work is the same as जैनेन्द्रशब्दानुशासन for which see देवनन्दिन् . |
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daivādika | a root belonging to the fourth conjugation of roots.( दिवादिगण ); confer, compareजसु ताडेन इति चुरादौ पठ्यते तस्येदं ग्रहणं, न देवादिकस्य, Kāśikā of Jayāditya and Vāmana. on P. II 3.56. |
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dyutādi | a class of roots headed by the root द्युत् , the aorist sign च्लि after which gets ( अ ) अङ् substituted for it: exempli gratia, for example अद्युतत् , अश्वितत्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. III.1.55. and I.3.91. द्युस् taddhita affix. affix द्युस् applied to the word उभय in the sense of a day; exempli gratia, for example उभयद्युः confer, compare P. V. 3.22 Vart. 7. |
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dvārādi | a class of words headed by the word द्वार् which get the augment ऐच् (id est, that is ऐ or औ ) placed before the letter य or व in them, instead of the substitution of vrddhi, when a taddhita affix marked with the mute letter ञ्,ण्, or क् is added to them; e. g. दौवारिकः सौवस्तिकः, शौवम्, शौवनम् et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P, VII .3,4. |
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dvidaṇḍyādi | a class of words, which are headed by the word द्विदण्डि and which are all bahuvrihi compounds, to which the affix इ is found added as a Samasanta affix e. gद्विदण्डिः, सपदि et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.1. varia lectio, another reading, 4.128. |
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dvyādi | a class of pronouns headed by the pronoun द्वि to which the taddhita affixes called विभक्ति, as prescribed by the rules of Panini in the rule पञ्चम्यास्तसिल् and the following ones, are not addedition confer, compare P. V. 3. 2. |
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dhūmādi | a class of words headed by the word धूम to which the taddhita affix.affix अक ( वुञ् ) is added in the miscellaneous(शैषिक ) senses; e. g. धौमकः खाण्डकः et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.IV.2.127. |
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naḍādi(1) | a class of words headed by the word नड to which the taddhita affix.affix आयन ( फक् ) is added in the sense of गोत्र ( grandchild and further descendants); e. g, नाडायनः, चारायणः; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV.1. 99; (2) a class of words headed by नड to which the affix ईय (छ) is added, together with the augment क placed after the word and before the affix, in the four senses prescribed in P. IV.2. 67-70; exempli gratia, for example नडकीयम् , प्लक्षकीयम् ; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 2. 91. |
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nadyādi | a class of words headed by नदी, मही and other feminine. nouns to which the taddhita affix एय (ढक्) is added in the miscellaneous (शैषिक ) senses; exempli gratia, for example नादेयम्, माहेयम्, वाराणसेयम्, श्रावस्तेयम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.2.97. |
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nandikeśvara | an ancient grammarian who has written a short work in verses on grammar in general, which is named नन्दकेश्वरकारिकासूत्र. There is a scholarly commentary upon it written by उपमन्यु. |
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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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nandyādi | name giver to the class of roots beginning with the root नन्द्, which includes the roots वाश्, मद् , दूष्, वृध् , शुभ् and others as given in the Ganapatha.These roots have the affix ल्यु id est, that is अन added to them in the sense of agent. exempli gratia, for example नन्दनः, वाशनः, मदनः, वर्धनः, शोभनः, रमणः, दर्पणः, जनार्दनः, यवनः et cetera, and others; confer, compare P.III.1.134. |
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nādi(a root) | beginning with न् in the Dhatupatha as contrasted with one beginning with ण् ( णादि ) whose ण् is, of course, changed into न् when conjugational and other forms are arrived at; confer, compare सर्वे नादयो णोपदेशा नृतिनन्दिनदिनक्किनाटिनाथृनाधृनॄवर्जम् M.Bh. on VI. 1.65. |
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nādin | possessed of नाद; sonorous, resonant, See नाद. |
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nirudakādi | a class of compound words headed by the word निरुदक which have their last vowel accented acute; e. g निरुदकम्, निरुपलम्, निर्मक्षिकम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. VI. 2. 184. |
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nirdiśyamānaparibhāṣā | a short form for the maxim निर्दिश्यमानस्यादेशा भवन्ति which means 'substitutes take the place of that or its part which has been actually stated or enunciated in the rule (of grammar)' Par. Sek. Pari. 12. For details see Par. Sek. Pari. 12. |
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nirdiṣṭa | exhibited, enunciated; confer, compare तस्मिन्निति निर्दिष्टे पूर्वस्य P.I.1.66; V.Pr.I. 134. |
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nirdiṣṭaparibhāṣā | a popular name of the Paribhasa तस्मिन्निति निर्दिष्टे पूर्वस्य । confer, compare किं चेह निर्दिष्टपरिभाषाप्रवृत्तिर्दुर्वचा । Pari. Bhaskara Pari. 97. |
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niṣkādi | a class of words headed by the word निष्क to which the affix इक ( ठक् ) is added, provided these words are not members of a compound; e. g. नैष्किकम् , पादिकम् , माषिकम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.1.20. |
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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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pakṣādi | a class of words headed by the word पक्ष to which the taddhita affix अायन ( फक् ) causing vŗddhi is added in the four senses given in P. IV. 2.67-70; e. g. पाक्षायण:, अाश्मायनः et cetera, and others; confer, compare Kāś. on P. IV. 2.80. |
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pacādi | a class of roots headed by the root पच् to which the kŗt. affix अ ( अच् ) is added in the sense of 'an agent'; e. g. श्वपचः, चोरः, देवः et cetera, and others The class पचादि is described as अाकृतिगण and it is usual with commentators to make a remark पचाद्यच् when a kŗt affix अ is seen after a root without causing the vŗddhi substitute to the preceding vowel or to the penultimate vowel अ. confer, compare अज्विधिः सर्वधातुभ्यः पठ्यन्ते च पचादय: । अण्बाधनार्थमेव स्यात् सिध्यन्ति श्वपचादघ: Kāś. on P. III. 1.134. |
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padavāda or padavādipakṣa | view that words are real and have an existence and individuality of their own. The view is advocated by the followers of both the Mīmāmsā schools and the logicians who believe that words have a real existence. Grammarians admit the view for practical purposes, while they advocate that the अखण्डवाक्यस्फोट alone is the real sense. confer, compare Vākyapadīya II.90 and the foll. |
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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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padādividhi | a grammatical operation specifically prescribed for the initial letter of a word. |
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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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parpādi | a class of words headed by the word पर्प to which the taddhita affix. affix इक (ष्ठन्) is added in the sense of ’moving by' or eating along with' ( तेन चरति ); exempli gratia, for example पर्पिकः, पर्पिकी; अश्विकः, अश्विकी et cetera, and others; confer, compare Kaas. on P. IV.4.10. |
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parśvādi | a class of words headed by the word पर्शु to which the taddhita affix. affix अ ( अण् ) is added without any change of sense provided the words पर्शु and others, to which the affix अ is to be added mean fighting clans; e. g. पार्शव , आसुरः, राक्षसः, दाशार्हः et cetera, and others confer, compare Kaas. on V. 3.117. |
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paladyādi | a class of words headed by the word पलदी to which the taddhita affix. affix अण् is applied in the miscellaneous ( शैषिक) senses; e gपालदः, पारिषदः, रौमकः; पाटच्चरः et cetera, and others confer, compare Kaas, on P. IV. 2.110. |
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palāśādi | a class of words headed by the word पलाश to which the affix अ (अञ् ) is added in the sense of 'a product of' or 'a part of;' e. g. पालाशः, खादिरः, वैकङ्कतः et cetera, and others cf Kaas. on P. IV. 3.141. |
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pātresamitādi | a class of irregular compound words headed by the compound word पात्रेसमित, which are taken correct as they are. This class of words consists mostly of words forming a tatpurușa compound which cannot be explained by regular rules. The class is called आकृतिगण and hence similar irregular words are included in it: e. g. पात्रेसमिताः, गेहेशूरः कूपमण्डूकः etc confer, compare KS. on P. II.1.48. |
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pāmādi | a class of words headed by the word पामन् to which the taddhita affix. affix न is added optionally with मतुप् in the sense of ’possession', exempli gratia, for example पामनः, पामवान् ; वामनः, वामवान् et cetera, and others, confer, compare Kāś. on V.2.100. |
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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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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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pāśādi | a class of words headed by the word पाश to which the taddhita affix य is added in the sense of collection; exempli gratia, for example पाश्या, तृण्या, वात्या etc, confer, compare Kāś. on P. IV. 2.49. |
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picchādi | a class of words headed by the word पिच्छ to which the taddhita affix इल ( इलच् ) is added optionally with मत् ( मतुप् ), in the sense of 'possessed of'; exempli gratia, for exampleपिच्छिलः पिच्छवान्, उरसिलः उरस्वान् et cetera, and others: cf Kāś. om V. 2. 100. |
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pīlvādi | a class of words headed by the word पीलु to which the taddhita affix कुण ( कुणप्) is added in the sense of 'decoction' ( पाक ). e. g. पीलुकुण:; confer, compare Kāś. on P. V.2.24. |
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purohitādi | a class of words headed by the word पुरोहित to which the taddhita affix यक् is added in the sense of 'duly' or 'nature': e.g . पौरोहित्यम् , राज्यम् , बाल्यम् , मान्द्यम् et cetera, and others; confer, compare KaS. on P. V. !. 128. |
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puṣādi | a class of roots headed by the root पुष् of the fourth conjugation whose peculiarity is the substitution of the aorist sign अ ( अङ्) for च्लि ; exempli gratia, for example अपुषत्, अशुषत्, अनुषत् et cetera, and others ofeminine. पुषादिद्युताद्यलृदितः परस्मैपदेषु P. III. 1.55. |
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puṣkarādi | a class of words headed by the word पुष्कर, to which the taddhita affix इन् ( इनि ) is added provided the word ending with the affix forms the name of a district. e. g. पुष्करिणी, पद्मिनी et cetera, and others confer, compare Kāśikā of Jayāditya and Vāmana. on P. V. 2.135. |
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pṛthvādi | a class of words headed by the word पृथु to which the taddhita affix इमन् ( इमनिच् ) is added optionally with the other usual affixes अण्, त्व and तल् in the sense of 'nature'; e. g. प्रथिमा, पार्थवम् , पृथुत्वम् , पृथुता; similarly म्रदिमा, मार्दवम् मृदुत्वम्, मृदुता पटिमा पाटवम् , पटुता पटुत्वम् ; confer, compare KS. om P.V.1.122. |
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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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pailādi | a class of words headed by the word पैल, the taddhita affix. affix in the sense of युवन् applied to which (words) is elided; exempli gratia, for example पैलः पिता, पैलः पुत्रः ; for details see Kāśikā of Jayāditya and Vāmana. on P.II.4. 59. |
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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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pragadyādi | a class of words headed by the word प्रगदिन् to which the taddhita affix. affix य ( ञ्य ) is added in the four senses prescribed in P. IV.2.67-70; exempli gratia, for example प्रागद्यम् , शारद्यम् कौविदार्यम् et cetera, and others; confer, compare KaS. on P.IV.2.80 |
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prajñādi | a class of words headed by the word प्रज्ञ to which the taddhita affix. affix अ (अण् ) is added without any change of sense: exempli gratia, for example प्राज्ञः, वाणिजः etc:; confer, compare प्रज्ञ एय प्राज्ञः । प्राज्ञी स्त्री । यस्यास्तु प्रज्ञा विद्यते सा प्राज्ञा भवति | Kāśikā of Jayāditya and Vāmana. on P.V. 4. 38. |
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pratijanādi | a class of words headed by the word प्रतिजन to which the taddhita affix. affix ईन ( खञ् ) is added in the sense of 'good at’ ( तत्र साधुः ); confer, compare प्रतिजने साधुः प्रातिजनीनः, जने जने साधुरित्यर्थः Kāśikā of Jayāditya and Vāmana. on P. IV.4.99. |
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pratinirdiśyamāna | predicate, as opposed to the subject; confer, compare उद्देश्यप्रतिनिर्दिश्यमानघौरेक्यमापादयत्सर्वनाम पर्यायेण तत्तैल्लिङ्गभाक् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).Pradipa. |
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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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pravādinaḥ | scholars who explain the changes ( प्रवाद ) mentioned a reference to some preceding word, not necessarily on the same page.; possibly the Padakaras or writers of the पदपाठ;cf प्रवादिनो दूणाशदूढ्यदूलभान् ... महाप्रदेशं स्वधितीव चानयेन्नुदच्च R Pr. XI. 20. Apparently प्रवादिनः ( nominative case. singular.) seems to be the word in the explanation of Uvvata. |
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pravṛddhādi | a class of compound words headed by the word प्रवृद्ध in which the second word, which is a past passive voice. part, has its last vowel accented acute; confer, compare प्रवृद्धं यानम्, प्रयुक्ताः सक्तवः, खट्वारूढः । आकृतिगणश्च प्रवृद्धादिर्द्रष्टव्यः । तेन पुनरुत्स्यूतं वासो देयमित्यादि सिद्धं भवति Kāśikā of Jayāditya and Vāmana. on. on P.VI.2. 147. |
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prāgdiśīya | name given to taddhita affix. affixes prescribed in rules from P. V, 3.1 to 25. |
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prātipadika | literallyavailable in every word. The term प्रातिपादिक can be explained as प्रतिपदं गृह्णाति तत् प्रातिपदिकम् cf P.IV. 4. 39. The term प्रातिपदिक, although mentioned in the Brahmana works, is not found in the Pratisakhya works probably because those works were concerned with formed words which had been actually in use. The regular division of a word into the base ( प्रकृति ) and the affix ( प्रत्यय ) is available, first in the grammar of Panini, who has given two kinds of bases, the noun-base and the verb-base. The noun-base is named Pratipadika by him while the verb-base is named Dhatu. The definition of Pratipadika is given by him as a word which is possessed of sense, but which is neither a root nor a suffix; confer, compare अर्थवदधातुरप्रत्ययः प्रातिपदिकम् . P.I. 2.45. Although his definition includes, the krdanta words,the taddhitanta words and the compound words, still, Panini has mentioned them separately in the rule कृत्तद्धितसमासाश्च P. I. 2.45 to distinguish them as secondary noun-bases as compared with the primary noun-bases which are mentioned in the rule अर्थवदधातुरप्रत्ययः प्रातिपदिकम्, Thus,Panini implies four kinds of Pratipadikas मूलभूत, कृदन्त, तद्धितान्त and समास, The Varttikakara appears to have given nine kinds-गुणवचन, सर्वनाम, अव्यय, तद्धितान्त, कृदन्त, समास, जाति, संख्या and संज्ञा. See Varttikas 39 to 44 on P. I. 4. 1. Later on, Bhojaraja in his SringaraPrakasa has quoted the definition अर्थवदधातु given by Panini, and has given six subdivisions.: confer, compare नामाव्ययानुकरणकृत्तद्धितसमासाः प्रातिपदिकानि Sr. Prak. I. page 6. For the sense conveyed by a Pratipadika or nounbase, see प्रातिपदिकार्थ. |
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prātipadikakārya | corresponding to अङ्गकार्य in the case of the declinables, which the Sutrakara mentions specifically with respect to the noun-base. |
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prātipadikagrahaṇa | express mention by wording of a noun-base as in दित्यदित्यादित्य , सुधातुरकङ् च et cetera, and others, and not by description as अदन्त in अत इञ् (P.IV.1.95) or in a group of words ( गण ) ; confer, compare प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Par. Sek. Pari. 71, which recommends the feminine form of the base for an operation, provided the base is specifically expressed and not merely describedition e. g युवतिः खलतिः युवखलतिः, चटकस्यापत्यं चाटकैरः, वह्नीनां पूरणी बहुतिथी et cetera, and others |
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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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prādi | a group of words beginning with प्र, which are all prefixes or upasargas e. g, प्र, परा, अप et cetera, and others cf कुगतिप्रादयः P. II. 2. 18. |
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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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prāmādika | faulty, uttered or expressed with a fault; inaccurate. |
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priyādi | a class of words headed by the word प्रिया which do not allow their previous word in a bahuvrihi compound to take the masculine base by the rule स्त्रियाः पुंवत्.. P. VI. 3.84: e. g. कल्याणीप्रियः For details, see Kas, on P. VI. 3.34. |
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prekṣādi | a class of words to which the taddhita affix. affix इन् is added in the four senses given in P. IV. 2.67-70; e. g. प्रेक्षी, घ्रुवकी; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV . 2.80. |
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praiṣādi | the senses प्रैष 'order to do', अतिसर्ग 'permission to do' and प्राप्तकालता 'fitness of time', as possessed by the potential passive participles; cf विधीयन्ते प्रैषादिषु लोडादयः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.26. |
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plakṣādi | a class of words headed by the word प्लक्ष to which the taddhita affix. affix अण् is added in the sense of 'a fruit' exempli gratia, for example प्लाक्षम्,ऐङ्गुदम् confer, compareKāśikā of Jayāditya and Vāmana. on P.IV.3.164 |
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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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phaṇādi | a class of seven roots headed by the root फण्, which belong to the first conjugation and which have optionally their vowel अ changed into ए and the reduplicative syllable ( अभ्यास) dropped, in the forms of the perfect tense before the affix इथ and weak affixes; e. g. फेणतु:, फेणु:, फेणिथ फफणतुः, पफणुः, पफणिथ et cetera, and others confer, compare P.VI.4.:125. |
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balādi(1) | a class of words headed by the word बल, to which the taddhita affix. affix य is added in the four senses given by Panini in IV.2.67-70. e. g. बल्यः कुल्यम्, तुल्यम् , वन्यम् et cetera, and others cf Kas, on P.IV.2.80; (2) a class of words headed by बल which take the possessive taddhita affix. affix मत् optionally with the regular affix इन् ; e. g. बलवान् , बली; cf Kāśikā of Jayāditya and Vāmana. on P. V. 2.136. |
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bahvādi | a class of words headed by बहु to which the feminine. affix ई ( ङीप् ) is added to form the feminine base; the words ending in अ in this class take the feminine. affix अा ( टाप् ) in case ई which is optional, is not added; other words remain as they are, if ई, is not added; e. g. बह्वी, बहुः; पद्धतिः, पद्धती; गतिः, _ गती; चण्डी, चण्डा; et cetera, and others confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 1.45. |
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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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bidādi | a class of words headed by the word बिद to which the affix अ (अञ्) is added in the sense of a grandchild and further descendants; exempli gratia, for example बैदः, और्वः, काश्यप:, कौशिकः et cetera, and others The words in this class are mostly names of sages. In the case of such words as are not names of sages, the affix अ is added in the sense of the offspring and not any descendant. exempli gratia, for example पौत्रः, दौहित्रः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.1.104. |
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bilvakādi | a class of words headed by the word बिल्वक the affix ईय ( छ ) placed after which is elided when another taddhita affix. affix such as अण् or the like is placed after them; confer, compare बिल्वा यस्यां सन्ति बिल्वकी तस्यां भवा: बैल्वकाः Kāśikā of Jayāditya and Vāmana. on P.VI.4.153. |
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bilvādi | a class of words headed by the word बिल्व, to which the taddhita affix. affix अ (अण् ) is added sense of 'a product' or 'a part'; exempli gratia, for example बैल्व: मौद्गः, वैणव: et cetera, and others; cf Kas on P. IV. 3.136. |
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brāhmaṇādi | a class of words headed by the word ब्राह्मण to which the taddhita affix. affix य ( ष्यञ् ) is added in the sense of 'nature' or 'duty'; e. g. ब्राह्मण्यं ( ब्राह्मणस्य भावः कर्म बां ); cf ब्राह्मणादिराकृतिगणः अादिशव्दः प्रकारवचन: Kāśikā of Jayāditya and Vāmana. on P. V.1.24. |
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bhargādi | a class of words headed by भर्ग which are generally names of countries, the taddhita affixes अण् and others added to which are not elided; e. g. भार्गीं, कैकेयी, काश्मीरी; confer, compare Kāśikā of Jayāditya and Vāmana. on IV. 1.178. |
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bhastrādi | a class of words headed by the word भस्त्रा to which the taddhita affix. affix इक ( ष्ठन् ) is added in the sense of 'carrying by' ; e. g. भस्त्रिक, भस्त्रिकी confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.4.16. |
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bhikṣādi | a class of words headed by the word भिक्षा to which the tad, affix अ ( अण् ) is added in the sense of collection;exempli gratia, for example भैक्षम्,यौवतम्, पादातम्: confer, compare Kāś. on P. IV.2.38. |
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bhidādi | a class of roots headed by the root भिद् to which the kṛt affix अ (always in the feminine. gender as अा ) is added in the sense of verbal activity: exempli gratia, for example भिदा, गुह्या, श्रद्धा, मेघा et cetera, and others cf Kāś. on P. III. 3.104. |
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bhīmādi | a class of words headed by the word भीम in which the Uṇādi affixes म and others, as prescribed by specific Uṇādi sūtras, are found added in the sense of the 'apādāna' case-relation; exempli gratia, for example भीमः in the sense 'बिभेति अस्मात्'. Similarly भीष्मः, भूमि:, रज: et cetera, and others confer, compare Kāś. on P.III.4.74. |
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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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bhṛśādi | a class of nouns headed by भृश to which the denominative affix य is added in the sense of 'being or becoming what they were not before;' exempli gratia, for example अभृशो भृशो भवति भृशायते; similarly ,शीघ्रायते, मन्दायते, उन्मनायते, दुर्मनायते et cetera, and othersconfer, compareKāś.III.1.I3. |
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bhauvādika | belonging to the class of roots headed by भू; a root of the first conjugation; confer, compare अक्षू व्याप्तौ भौवादिक: Kāś. on P. III. 1.75. |
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bhvādigaṇa | the class of roots headed by भू ; the first conjugation of roots. |
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madhvādi | a class of words headed by the word मधु to which the taddhita affix मत् (मतुप्) is added as a Cāturarthika affix; exempli gratia, for example मधुमान् , विसमान् et cetera, and others; confer, compare Kāś. on P.IV. 2.86. |
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manojñādi | a class of words headed by the word मनोज्ञ, to which the taddhita affix अक (वुञ्) is added in the sense of 'nature' or 'duty'; exempli gratia, for example मनोज्ञकम्, काल्याणकम्, अाढयकम् et cetera, and others confer, compare Kāś. on P. V. 1.133. |
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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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maheśanandin | a Jain Grammarian who has written a work on the karaka topic of grammar, named षट्कारक. |
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yajādi | roots headed by the root यज् which take the samhprasaarana substitute for their semivowel before terminations marked with the mute letter क्: c.g. इज्यते, इष्टिः confer, compare वचिस्वपियज्ञादीनां क्रिति P.VI.1.15. These roots are nine in number, यज् , वप् , वंद् , वस् and others which are of the first conjugation given by Paaini in his Dhaatupatha at the end of the roots of the first conjugation. |
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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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yaskādi | words headed by the word यस्क, the affixes in the sense of ’a descendant' placed after which are elided and the words are to be used in the plural number in the masculine gender; e. g. यस्का:; cf Kāśikā of Jayāditya and Vāmana. on P. II.4.63. |
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yāvādi | a class of words headed by the word याव to which the taddhita affix क ( कन् ) is added without any specific sense assigned to it; exempli gratia, for example यावकः: मणिक: et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.4.29. |
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yuktārohyādi | a class of compound words headed by the word युक्तारोही which have their initial vowel accented acute in spite of the general dictum that a compound word except a Bahuvrihi compound word, has its last vowel accented acute: confer, compare Kāśikā of Jayāditya and Vāmana. on P. V I. 2.81. |
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yuvādi | a class of words headed by the word युवन् which have the taddhita affix अ ( अण् ) added to them in the sense of 'duty' or 'nature': exempli gratia, for example यौवनम् स्थाविरम्, हौत्रम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.V.1.130. |
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yaudheyādi | a class of nine words headed by the word यौधेय, a taddhita affix applied to which is not to be elided even though the word be used in the plural number |
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rajatādi | a class of words headed by the word रजत to which the taddhita affix अ ( अञ् ) is added in the sense of ' a product ' or 'a part '; exempli gratia, for example राजतम् , लौहम् , औदुम्बरम् et cetera, and others ; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV.3.154. |
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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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rasādi | a class of words headed by the word रस which have the taddhita affix.affix मतुप् added to them in the sense of possession in preference to other affixes like इन्: exempli gratia, for example. रसवान् , रूपवान् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.V. 2.95. |
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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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rājanyādia | class of words headed by the word राजन्य to which the taddhita affix अक ( वुच् ) is added in the sense of ' the place of residence '; e. g. राजन्यकः, औदुम्वरक: ! et cetera, and others This class named राजन्यादि is ] called अाकृतिगण and similar words ! can be included in this class such as मालव,विराट् , त्रिगर्त and others from which the words मालवक: वैराटक: त्रैगर्तक: et cetera, and others can be arrived at confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 2.53. |
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rudādi | a term used for the five roots headed by the root रुद्,which have the augment इ added to a Sārvadhātuka affix in certain cases; exempli gratia, for example रोदिति, श्वसिति, अरोदीत्, अस्वपीत् et cetera, and others; confer, compare P.VII. 2. 76, VII.3.98. |
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rughādi | a class of roots headed by the root रुध् which take श्नम् ( न् ) as the conjugational sign inserted after the final vowel, e. g. रुणद्धि ( where रुध् becomes रुणध् ). These roots are popularly called roots of the 8th conjugation. |
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revatyādi | a class of words headed by the word रेवती to which the affix ठक् is added in the sense of 'an offspring ': e. g. रैवतिकः, आश्वपालिक:, द्वारपालिक: et cetera, and othersconfer, compareKāś. on P. IV.1.146. |
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raivatikādi | a class of words headed by रैवतिक to which the taddhita affix ईय ( छ ) is added in the sense of 'belonging to'; e. g. रैवतिकीय:, औदवाहीयः, बैजवापीय: et cetera, and others confer, compare Kaś. on P. IV. 3.131. |
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rauḍhyādi | another name given to the क्रौड्यादि class of words which are headed by क्रौडि and which take the affix ष्यङ् to form their base in the feminine; e. g. क्रौड्या लाड्या; confer, compare सिद्धं तु रौड्यादिषूपसंख्यानात् । के पुना रौढ्यादयः | ये क्रौड्यादय; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1.79. |
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raudhādika | a root belonging to the class of roots headed by रुध् which take the conjugational sign न् (श्नम्). See रुधादि a reference to some preceding word, not necessarily on the same page.. |
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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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lomādi | class of words headed by the word लोमन् to which the taddhita affix. affix, श, in the sense 'possessed of' is added optionally along with the usual affix मत् ( मतुप् ); exempli gratia, for example लोमश:, लोमवान्, रोमश: रोमवान् बभ्रुशः, हरिश:, कपिश: et cetera, and others confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.2.100. |
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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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lvādi | a class of roots, headed by the root लू, the past. passive voice.participle. affix त placed after which becomes changed into न; exempli gratia, for example लून:, लूनवान्; जीन:, जीनवान्; et cetera, and others confer, compare Kāśikā of Jayāditya and Vāmana. on P.VII. 2.44. |
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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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vanaspatyādi | a class of compound words headed by वनस्पति which retain the original accent of the members of the compound, as for example, in the compound word वनस्पति both the words वन and पति have got their initial vowel अ accented acute; cf Kāśikā of Jayāditya and Vāmana.on P.VI.2.140. |
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varaṇādi | a class of words headed by वरण which have the taddhita affix elided, if it is added to them in the four senses mentioned in P.IV.2.67-70 confer, compare वरणानामदूरभवं नगरं वरणाः | कटुकबदर्या अदूरभवो ग्रामः कटुकबदरी ! confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.2.82. |
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varāhādi | a class of words headed by वराह which have the taddhita affix क ( कक् ) added to them in the four senses mentioned in P. IV. 2.67-70 exempli gratia, for example वाराहकम्, पालाशकम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 2.80. |
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vargyādi | a class of words headed by the word वर्ग्य which have their initial vowel accented acute when they stand as second members of a tatpurusa compound other than the karmadharaya type of it; e. g. वासुदेववर्ग्य:, अर्जुनपक्ष्यः; cf Kas: on P, VI. 2,131. ' |
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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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vākinādi | a class of words headed by the word वाकिन to which the taddhita affix आयनि( फिञ् ) is added in the sense of an 'offspring' when along with the taddhita affix. affix अायनि,the augment क् ( कुक् ) is added to the base ( वाकिन or the like ); e. g. वाकिनकायनिः ; confer, compareKāśikā of Jayāditya and Vāmana. on P.IV.1.158. |
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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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vādighaṭamudgara | name of a commentary on the Sarasvata Vykarana by a grammarian Jayanta. |
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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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vinayādi | a class of words headed by विनय to which the taddhita affix इक ( ठक् ) is applied without any change of sense:confer, compareविनय एव वैनयिक: शमयिकः । औपयिकः Kāśikā of Jayāditya and Vāmana. on P.V.4.34. |
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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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vispaṣṭādi | a class of words headed by the word विस्पष्ट which retain their own accents in a compound when they are the first members of a compound, provided that any word of quality is the second member e. g. विस्पष्टकटुकम् | व्यक्तलवणम् where the words विस्पष्ट and व्यक्त are used in the sense of clear, referring to the different tastes; confer, compare Kāś. On P. VI. 2.24. |
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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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vṛṣādi | a class of words headed by the word वृष which have their initial vowel accented acute; confer, compare Kas, on P. VI.1.203. |
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vetanādi | a class of words headed by वेतन which have the taddhita affix इक (ठक्) added to them in the sense of "earning a livelihood' exempli gratia, for example वेतनिक: | धानुष्क:; दाण्डिक:; confer, compare वेतनेन जीवति वैतनिकः कर्मकर: Kas on P. IV. 4.12. |
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vaidika | found in Vedic Literature; the term is used in contrast with लौकिक which means ’found , in commmon use' : confer, compare यथा लोकिकवैदिकेषुMahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. kaiyata explains वैदिक as श्रुत्युपनिबद्ध. |
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vaidikīprakriyā | name of that section of Bhattoji's Siddhantakaumudi which deals with Vedic peculiarities noticed by Panini in his sutras. There is a well-known commentary upon this section named सुबोधिनी written by Jayakrisna a famous grammar scholar of the Maunin family. |
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vaidikaprakriyāṭīkā(1) | a commentary on the sutras of Panini dealing with the Vedic words and their peculiarities written by a grammarian named Murari; (2) a commentary on the section of Bhattoji's Siddhantakaumudi named वैदिकीप्रक्रिया written by Jayakrsna Maunin and named Subodhini. |
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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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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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vrīhyādi | a class of words headed by व्रीहि to which the taddhita affixes इन् and ठन् are applied in the sense of possession along with the usual affix मत् ( मतुप् ) ; e. g. व्रीही, व्रीह्रिक व्रीहिमान् । मायी, मायिकः मायावान् : confer, compare Kāśikā of Jayāditya and Vāmana. on P.V. 2. 116. |
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śakandhvādi | name of a class of words in which an irregular coalescence of the vowels of the kind of the latter vowel in the place of the former and latter both is observed; exempli gratia, for example शकन्धु:, कुलटा, सीमन्त:,मनीषा et cetera, and othersconfer, compare कन्ध्वादिषु च (पररूपं वाच्यम् ) P.VI.1. 94 Vart. 4. |
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śīṇḍakādi | a class of words headeditionby the word शण्डिक which have the taddhita affix य ( त्र्य ) added to them in the sense of "domicile' or 'native place': exempli gratia, for example शाण्डिक्य:, सार्वसेन्यः, confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 3. 92. |
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śarādi | a class of words headed by the word शर which have the taddhita affix. affix मय (मयट्) added to them in the sense of 'product' or 'portion': exempli gratia, for example शरमयम् , दर्भमयम् , मृण्मयम्; cf Kāśikā of Jayāditya and Vāmana. on P. IV.3.144;(2) a class of words headed by शर which get their final vowel lengthened before the taddhita affix.affix मत् when the whole word forms a proper noun: exempli gratia, for example शरावती, वंशावती, हनूमान् ; confer, compare P.VI.3.119. |
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śarkarādi | a class of words headed by शर्करा to which the taddhita affix. affix अ (अण्) is added in the sense of इव viz. similarity:cf शर्करेव शार्करम् ,कापालिकम् पौण्डरीकम् Kas on P. V. 3.107. |
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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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śākhādi | a class of words headed by the word शाखा which have the taddhita affix य added to them in the sense of इव id est, that is similarity; exempli gratia, for example शाख्य:, मुख्यः, जघन्यः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.3.103. |
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śārṅgaravādi | a class of words headed by the word शार्ङ्गरव which take the feminine affix ई ( ङीन् ) making the initial vowel of the word (to which ई of the feminine is added) an acute-accented one: e.g: शार्ङ्गरवी;confer, compare शार्ङ्गरवाद्यञो ङीन् P. IV. 1.73. |
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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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śuṇḍikādi | a class of words headed by शुण्डिका to which the taddhita affix अ ( अण् ) is added in the sense of 'who has come from'; exempli gratia, for example शौण्डिक:, कार्कणः: confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 3.76. |
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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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śauṇḍādi | a class of words headed by the word शौण्ड which are compounded with a noun in the locative case to form a locative tatpurusa compound; e. g. अक्षशौण्डः, अक्षधूर्तः et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.II.1.40. |
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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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śramaṇādi | a class of words headed by the word श्रमणा with which words in the masculine or the feminine gender are compounded when they stand in apposition; confer, compare कुमारी श्रमणा कुमारश्रमणा, युवा अध्यापकः युवाध्यापक: Kāśikā of Jayāditya and Vāmana. on P.II.1.70. |
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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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ṣaṣṭhīnirdiṣṭa | a word put in the genitive case; a substitute given as connected with a genitive case which replaces the whole word which is put in the genitive case unless the substitute consists of a single letter or is characterized by the mute letter ङ्, confer, compare षष्ठी स्थानेयोगा । अलोन्त्यस्य | अनेकाल्शित्सर्वेस्य et cetera, and others confer, compare P. I. 1.49 to 55. |
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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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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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sarvaprātipadika | any noun-base irrespective of any discrimination; confer, compare अपर अाह सर्वप्रातिपादेकेभ्य आचारे किब्वक्तव्योश्वति गर्दभतीत्येवमर्थम् M.Bh. on P. III. 1.11 Vart, 3. |
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sarvādi | literally a group or a class of words beginning with the word सर्व as the first word in the list; the term is used in general as a synonymous term with Sarvanaman; confer, compare संज्ञोपसर्जनीभूतास्तु न सर्वादयः Kāśikā of Jayāditya and Vāmana. on P.I.1.27. सर्वादेश a substitute for the entire wording instead of the final letter as prescribed by the rule अलेान्त्यस्य P.I.1.52; confer, compare अनेकाल्शीत्सर्वस्य P.I.1.55. |
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sauvādika | a root of the स्वादिगण or the Fifth Conjugation. |
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syādi | the Vikaranas headed by the Vikarana स्य mentioned in P.III.1. 33 upto III.1.90. |
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svādi | the affixes headed by सु: a general term for case-affixes; confer, compare स्वौजसमौट्शस्टभ्यां ... ङ्योस्सुप् P. IV.1.2. |
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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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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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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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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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ak(1) | condensed expression (प्रत्याहार ) representing the letters अ, इ, उ, ऋ and लृ in Pāṇini's Grammar confer, compare P. VI.1.12, 101; VII.4.2. (2) sign (विकरण) of the benedictive in Vedic Literature in the case of the root दृश् c. g. पितरं च दृशेयं P.III.l.86 V 2; ( 3 ) remnant of the termnination अकच् P. V. 3. 71 ; ( 4 ) substitute (अादेश) अकङ् for the last vowel of the word मुधातृ ( P.IV.1.97 ) e. g. सोघातकिः. |
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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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akampita | not shaken; tremulous: said with respect to vowels in Vedic utterance, kampa being looked upon as a fault of utterance., cf अकम्पितान् । कम्पनं नाम स्वराश्रितपाठदोषः प्रायेण दाक्षिणात्यानां भवति । तमुपलक्ष्य स वर्ज्य:। R.Pr.III.31 |
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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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akāraka | not causing any verbal activity; different from the kārakas or instruments of action such as the agent, the object, the instrument, the recipient (संप्रदान), the separated (अपादान) and the location, (अधिकरण) confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.23, 29 and 5l and on II.3.1. |
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akālāpaka | different from the Kālāpa-vyākaraṇasūtra. or the revised Kātantra Grammar confer, compare पाणिन्युपज्ञमकालापकं व्याकरणम् kāś. On P.II.4.21. |
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akit | not marked by the mute letter k ( क् ) and hence not disallowing guṇa or vṛddhi substitutes for the preceding vowel, confer, compare सृजिदृशोर्झल्यमकिति P.VI.1.58; दीर्घोऽकित: P. VII. 4.83. |
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akṛt | literally non-krt: an affix applied to a root, but different from the conjugational affixes. confer, compare अकृत्सार्वधातुक्रयोर्दीर्ध: P. VII. 4.25. |
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akṛtavyūha | short expression for the grammatical maxim अकृतव्यूहाः पाणिनीयाः which means "the followers of Pāṇini do not insist on the taking effect of a rule when its cause or causes disappear." See Par. śek. Par. 56. |
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akṛtasaṃhita | words ending with a breathing or visarga which are not looked upon as placed immediately before the next word and hence which have no combination with the following vowel e. g. एष देवो अमर्त्यः R. V. 1X.8.1. |
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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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aṅkita | not possessing the mute letter k (क्) or g (ग्) orṅ ( ङ् ) and hence not preventing the guṇa and vṛddhi substitutes for the preceding vowel, if they occur. e. g. मृजेर ङ्कित्सु प्रत्ययेषु मृजिप्रसङगे मार्जिः साधुर्भुवति M.Bh. on P. I.I.I Vart.10. |
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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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akṣarapaṅkti | name given to the dvipada virāj verses divided into padās of five syllables. cf विराजो द्विपदाः केचित् सर्वा आहुश्चतुष्पदाः । कृत्वा पञ्चाक्षरान्पादांस्तास्तथाSक्षरपङ्क्तयः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII. 50. |
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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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agni | a term in the Kātantra grammar for a word ending in i ( इ ) or u ( उ ) confer, compare इदुदग्निः Kātantra vyākaraṇa Sūtra.II.1.8, अग्नेरमोs कारः Kātantra vyākaraṇa Sūtra.II.1.50. |
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agniveśya | an ancient writer of Vedic grammar mentioned in the Taittirīya prātiśākhya. confer, compare कपवर्गपरश्च (विसर्ग:) अग्निवेश्यवाल्मीक्योः ( मतेन ऊष्माणं न आपद्यते ) T.Pr. IX. 4. |
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agniveśyāyana | writer of Vedic grammar, mentioned in the Taittirīya prātiśākhya. confer, compare नाग्निवेश्यायनस्य ( मते उदात्तपरः स्वरितपरो वा अनुदात्तः स्वरितं नापद्यते इति न) Tait. Pr. XIV.32. |
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agravāla | (Vasudeva-Śarana Agravāla), a modern scholar of Sanskrit grammar, the author of "India as known to Pāṇini". |
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aṅ | The vikaraṇa before luṅ affixes, substituted for the affix cvi ( च्वि ) in the case of the roots mentioned by Pāṇini in sūtras III.1.52-59:(2) the Vikaraṇapratyaya in Vedic Literature before the benedictive affixes prescribed by Pāṇini in Sūtra III.1.86; (3) kṛt affix in the feminine gender showing verbal activity applied to roots marked with the mute letter ष् and the roots भिद्, छिद् and others. P.III.3 104-106.exempli gratia, for example जरा, त्रपा, भिदा, छिदा et cetera, and others |
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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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ac | the short term or pratyāhāra in Pāṇini's Grammar representing a vowel, exempli gratia, for example अजन्त (ending with a vowel), अच्संधि (vowel coalescence or combination). |
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acikitsya | impossible to amend, not to be discussedition confer, compare एवं च 'पूजितो य: सुरैरपि' इति अचिकित्स्यः अपशब्दः;Padamañjari on P.II.2.12. |
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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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aṇ(1) | token term ( प्रत्याहार ) for all vowels and semivowels which, when prescribed for an operation, include all such of their sub-divisions as are caused by length, protraction accent or nasalization. cf अणुदित्सवर्णस्य चाप्रत्ययः P. I.1.60;(2) token term for the vowels अ, इ and उ in all Pānini's rules except in the rule I.1.69 given a reference to some preceding word, not necessarily on the same page. e.g see ढ्रलोपे पूर्वस्य दीर्घोणः P.VI.3. 111, केऽणः P.VII.4.13. and अणोऽ प्रगृह्यस्य. P.VIII.4.57: (3) tad, affix. a ( अ ) prescribed generally in the various senses such as 'the offspring', 'dyed in,' 'belonging to' et cetera, and others except in cases where other specific affixes are prescribed cf प्राग्दीव्यतोऽण् P. IV.1.83; (4) kṛ. affix a ( अ ), applied, in the sense of an agent, to a root with an antecedent word (उपपद) standing as its object. e. g. कुम्भकारः, see P.III.2.1: काण्डलावः, see P.III.3.12. |
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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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ataṅ | non-Ātmanepadin verbal affixes ति, तः...मस्, P. III.4.78, Cān. I.4.11, Śāk. 1.4.101. |
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atadanubandhaka | not having the same mute significatory letter, but having one or two additional ones, confer, compare तदनुबन्धकग्रहणे नातदनुबन्धकस्य ग्रहणम् (Paribhāṣenduśekhara of Nāgeśa. Pari. 84.) |
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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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atādrūpyātideśa | conveyance of only the properties of one to another without conveying the actual form, described as the significance of antādivadbhāva. confer, compare न वा अताद्रूप्यातिदेशात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.1.85 Vārttika (on the Sūtra of Pāṇini). 26. See ताद्रूप्यातिदेश below. |
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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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ativyakta | quite distinct; used with respect to pronunciation नातिव्यक्तं न चाव्यक्तमेवं वर्णानुदीरयेत् confer, compare Taittirīya Prātiśākhya.XVII.8. |
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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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atyalpa | rather too little, an expression used by Patanjali idiometically confer, compare अत्यल्पमिदमुच्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.69 et cetera, and others |
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atha | Uṇādi affix अथ prescribed in Uṇādi Sūtras 393-396 exempli gratia, for example see शपथ, अवभृथ, आवसथ ctc. |
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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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adṛṣṭa | not seen properly; doubtful; indistinct;said with respect to a letter which is not distinctly deciphered in the Saṁhitāpātha: exempli gratia, for example तन्नः ( R. Saṁh. I. 107. 3 ): the last letter त् of तत् is deciphered in the Pada-pātha which is given as तत्न: confer, compare अदृष्टवर्णे प्रथमे चोदकः स्यात् प्रदर्शकः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X. 15. |
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adṅ | substitute for case affixes सु and अम् added to words ending with the affixes डतर and डतम and to the words अन्य, अन्यतर and इतर. confer, compare P,VII.1.25. |
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adyatanī | tech. term of ancient grammarians signifying in general the present time of the day in question, the occurrence of the immediate past or future events in which is generally expressed by the aorist (लुड्) or the simple future ( लृट् ); the other two corresponding tenses imperfect and first future (viz. लड् and लुट्) being used in connection with past and future events respectively, provided the events do not pertain to that day which is in question; confer, compare 'वा चाद्यतन्याम्' M.Bh. P.III.2.102 Vār.6, वादृतन्याम् P, VI.4.114. Vārttika (on the Sūtra of Pāṇini). 3; (2) term for the tense showing immediate past time called लुङ् in Pāṇini's grammar e. g. मायोगे अद्यतनी । मा कार्षीत् Kātantra vyākaraṇa Sūtra.III. 1.22, Hemacandra's Śabdānuśāsana. III. 3.11. |
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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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aghikārasūtra | a superintending aphorism, which gives no meaning of itself where it is mentioned, but gives its meaning in the number of aphorisms that follow: e. gthe rules प्रत्यय:, परश्च and अाद्युदात्तश्च P. III.1.1, 2, 3 or सह सुपा. P.II.1.4. |
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adhyāsa | superimposition : a relation between a word and its sense according to the grammarians; confer, compare Vāk. Pad. II.240. (2) appendage; confer, compare आहुस्त्वेकपदा अन्ये अध्यासानेकपातिनः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XVII.43. |
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adhyai,adhyain | kṛt affixes substituted in the place of तुम् of the infinitive in Vedic Literature (P. III.4.9.), e. g. पिबध्यैः when अध्यैन् is substituted, the initial vowel of the word becomes उदात्त. e. g. कर्मण्युपाचारध्यै । |
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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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ananubanghaka | without any mute significatory letter attached; अननुबन्धकपरिभाषा is the short name given to the maxim-'अननुबन्धकग्रहणे न सानुबन्धकस्य ग्रह णम्' See M.Bh. on I.3.1: V.2.9. There is a reading in the Paribhāṣenduśekhara of Nāgeśa. निरनुबन्धकग्रहणे for अननुबन्धकग्रहणे, in which case the परिभाषा is called निरनुबन्धकपरिभाषा. See Paribhāṣenduśekhara of Nāgeśa. Pari. 81. |
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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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ananyavadbhāva | being the same, being looked upon as not different. See अनन्य a reference to some preceding word, not necessarily on the same page.. |
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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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anabhihita | not conveyed or expressed by another id est, that is by any one of the four factors viz.verbal affix, kṛt affix,taddhita affix and compound. The rule अनभिहिते (P. II.3.I) and the following rules lay down the different case affixes in the sense of the different Kārakas or auxiliaries of the verbal activity, provided they are not shown or indicated in any one of the a reference to some preceding word, not necessarily on the same page.mentioned four ways; e. g. see the acc. case in कटं करोति, the inst, case in दात्रेण लुनाति, the dative case case in देवदत्ताय गां ददाति, the ablative case. case in ग्रामादा गच्छति, or the locative casecase in स्थाल्यां पचति. |
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anabhyāsa | a wording which does not contain any reduplicative syllable; an epithet applied to such roots as are not to be reduplicated a second time before affixes of the perfect, as they are already reduplicated; confer, compare लिटि धातोरनभ्यासस्य P. VI.1.8. |
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anarthāntaram | synonym, synonymous, conveying no different sense, exempli gratia, for example सङ्घः समूहः समुदाय इत्यनर्थान्तरम् । M.Bh. on P. V.1.59; अपि च बुद्धिः संप्रत्यय इत्यनर्थान्तरम् M.Bh. on P.I.1.56. |
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anarthāntaravācinaḥ | not conveying any different sense, अनर्थान्तरवाचिनौ अनर्थकौ M.Bh. on I.4.93. |
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anavakāśatva | absence of any opportunity of taking effect, scopelessness considered in the case of a particular rule, as a criterion for setting aside that general rule which deprives it of that opportunity confer, compare अनवकाशत्वं निरवकाशत्वं वा बाधकत्वे बीजम्. This अनवकाशत्व is slightly different from अपवादत्व or particular mention which is defined usually by the words सामान्यविधिरुत्सर्गः । विशेषविधिरपवादः । |
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anavayava | literally having no parts; impartite; without any concern with the individual component parts; application in totality; confer, compare सिद्धं तु धर्मोपदेशने अनवयवविज्ञानाद्यथा लौकिकवैदिकेषु P. VI. 1.84 Vārt 5 and the Bhāṣya thereon; अस्मिञ् शास्त्रे अनवयवेन शास्त्रार्थसंप्रत्ययः स्यात् । a rule in grammar applies to all cases where its application is possible; it cannot be said to have its purpose served by applying to a few cases only. |
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anākāṅkṣa | not depending on another for the completion of its sense: confer, compare न यद्यनाकाङ्क्षे P. III.4.23, and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. thereon which explains अनाकाङक्षे as न विद्यते आकाङ्क्षा अपेक्षा यस्य तस्मिन्. |
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anādara | absence of consideration; disregard: confer, compare षष्ठी चानादरे P.II.3.38. |
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anānantarya | not a close relation; distance: confer, compare क्वचिच्च संनिपातकृतमानन्तर्य शास्त्रकृतमनान्तर्ये क्वचिच्च नैव संनिपातकृतं नापि शास्त्रकृतम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VIII.3.13. |
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anānupūrvyasaṃhitā | that saṁhitā text which has an order of words in it, which is different from what obtains in the Pada-pāṭha, and which appears appropriate according to the sense intended in the passage. There are three places of such combinations of words which are not according to the succcession of words in the Pada-pāṭha, quoted in the R.Pr. शुनश्चिच्छेपं निदितं सहस्रात् Rk. Saṁ. V.2.7, नरा वा शंसं पूषणमगोह्यम् Rk. Saṁ. X. 64.3; नरा च शंसं दैव्यम् Rk. Saṁh. IX. 86. 42. confer, compare एता अनानुपूर्व्यसंहिताः । न ह्येतेषां त्रयाणां पदानुपूर्व्येण संहितास्ति Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.78. |
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anāpya | having or possessing no āpya or object; intransitive (root): confer, compare चालशब्दार्थाद् अनाप्याद् युच् Cāndra I.2 97 standing for चलनशब्दार्थाद् अकर्मकाद् युच् P. III.2.148. |
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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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ani | kṛt affix in the sense of curse, exempli gratia, for example अजीवनिस्ते शठ भूयात्; confer, compareआक्रोशे नञि अनिः P.III.3.112. This affix अनि gets its न् changed into ण् after ऋ or रेफ of the preceding preposition as in अप्रयाणिः;confer, compare Kāś, on VIII.4.29. |
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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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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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anukrama | right or regular order in a Vedic recital, called क्रम. e. g. वायव: स्थ. |
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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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anudeśa(1) | reference, mention, statement referring to a preceding element. confer, compare यथासंख्यमनुदेशः समानाम् P.I. 3.10; confer, compare आसिद्धवचनात् सिद्धमिति चेद् उत्सर्गलक्षणानामनुदेशः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.57, Vārttika (on the Sūtra of Pāṇini). 3. (2) declaration, prescription : the same as अतिदेश. confer, compare स्थान्यादेशपृथक्त्वादेशे स्थानिवद् अनुदेशो गुरुवद् गुरुपुत्र इति यथा P. I.1.56 Vārttika (on the Sūtra of Pāṇini). 1; (3) a grammatical operation confer, compare यथासंख्यमनुदेशः समानाम् ! समसंबन्धी विधिर्यथासंख्यं स्यात् Sid. Kau. on P.I. 8.10. See the word अनुद्देश in this sense confer, compare संख्यातानामनूद्देशो यथासंख्यम् V, Pr.I.143. |
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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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anupapatti | discord, absence of validity, incorrect interpretation; confer, compareप्रथमानुपपत्तिस्तु M.Bh on I.4.9. |
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anuparipādya(संहिता) | the Pada text of the Vedic Saṁhitā. |
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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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anum | not allowing the addition of the augment नुम् (id est, that is letter न् ) after the last vowel; The term is used, in connection with the present participle. affix, by Pāṇini in his rule शतुरनुमो नद्यजादी VI.1.173. |
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anulomasaṃdhi | combination according to the alphabetical order; a kind of euphonic alteration ( संधि ) where the vowel comes first. e.gहव्यवाट् + अग्निः where ट् is changed to द्; एषः देवः= एष देवः confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 8. (Sce अनुलोम ). |
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anuvartana | continuation or recurrence of a word from the preceding to the succeeding rule; the same as anuvṛtti; confer, compare अनुवर्तन्ते नाम विधयः । न चानुवर्तनादेव भवन्ति। किं तर्हि । यत्नाद्भवन्तीति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.3. |
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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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anuśāsana | traditional instruction; treatment of a topic; exempli gratia, for example अथ शब्दानुशासनम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.1 where the word is explained as अनुशिष्यन्ते संस्क्रियन्ते व्युत्पाद्यन्ते अनेन इति अनुशासनम्. |
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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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anūddeśa | statement or mention immediately afterwards; the same as the word अनुदेश used by Pāṇini in I.3.10, confer, compare संख्यातानामनूद्देशो यथासंख्यम् । अनूद्देशः पश्चादुद्देशः Uvaṭa on Vājasaneyi Prātiśākhya.I. 143. |
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anekaśeṣa | having no ekaśeṣa topic in it; a term applied to the Daiva Grammar which does not discuss the ekaśeṣa topic to which Pāṇini has devoted ten rules from I. 2.64 to 73. |
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anejanta | not ending in a diphthong: cf नानुबन्धकृतमनेजन्तत्व म् Paribhāṣenduśekhara of Nāgeśa. Par.7 |
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antaḥkārya | literally interior operation; an operation inside a word in its formation-stage which naturally becomes antaraṅga as contrasted with an operation depending on two complete words after their formation which is looked upon as bahiraṅga. |
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antaraṅga | a highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himselfeminine. The Vārtikakāra has used the term thrice ( Sec I. 4. 2 Vārttika (on the Sūtra of Pāṇini). 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen a reference to some preceding word, not necessarily on the same page., it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken placcusative case. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष). |
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antaraṅgaparibhāṣā | the phrase is used generally for the परिभाषा "असिद्धं बहिरङ्गमन्तरङ्गे' described a reference to some preceding word, not necessarily on the same page.. See the word अन्तरङ्ग. The परिभाषा has got a very wide field of application and is used several times in setting aside difficulties which present themselves in the formation of a word. Like many other paribhāṣās this paribhāṣā is not a paribhāṣā of universal application. |
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antaratama | very close or very cognate being characterized (l) by the same place of utterance, or (2) by possessing the same sense, or (3) by possessing the same qualities, or (4) by possessing the same dimension ; cf स्थानेन्तरतमः P.I. I.50 and Kāś. thereon अान्तर्यं स्थानार्थगुणुप्रमाणतः स्थानतः दण्डाग्रम् , अर्थतः वतण्डी चासौ युवतिश्च वातण्ड्ययुवतिः । गुणतः पाकः, त्यागः, रागः । प्रमाणतः अमुष्मै अमूभ्याम् ॥ |
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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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antavadbhāva | supposed condition of being at the end obtained by the single substitute(एकादेश) for the final of the preceding and the initial of the succeeding word. confer, compare अन्तादिवच्च । योयमेकादेशः स पूर्वस्यान्तवत् परस्थादिवत् स्यात् । Sid. Kau. on अन्तादिवच्च P.VI. 1.84. |
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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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anyasadṛśādhikaraṇa | an object which is different from what is mentioned, yet similar to it confer, compare नञिवयुक्तमन्यसदृशा धिकरणे तथा ह्यर्थगति; । अब्राह्मणमानयेत्युक्ते ब्राह्मणसदृश आनीयते । नासौ लोष्टमानीय कृती भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.1.12 |
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anyārtha(1) | having another purpose or signification: confer, compare अन्यार्थं प्रकृतं अन्यार्थं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on l.1.23; (2) another sense which is different from what is expressed confer, compare अन्यार्थो बहुव्रीहिः Cān. II.2.46. |
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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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anvaya(1) | construing, construction: arrangement of words according to their mutual relationship based upon the sense conveyed by them, शब्दानां परस्परमर्थानुगमनम् । (2) continuance, continuation;confer, compare घृतघटतैलवट इति ; निषिक्ते घृते तैले वा अन्वयाद्विशेषणं भवति अयं घृतघटः, अयं तैलघट इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II. 1.1. |
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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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apāya(1) | point of departure, separation; confer, compare ध्रुवमपायेपादानम् P.I.4.24; (2) disappearance; confer, compare संनियेागशिष्टानामन्यतरापाये उभयोरप्यपायः । तद्यथा । देवदत्तयज्ञदत्ताभ्यामिदं कर्म कर्तव्यम् । देवदत्तापाये यज्ञदत्तेपि न करोति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.36. |
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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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apit | not marked with the mute letter प्, A Sārvadhātuka affix not marked with mute प् is looked upon as marked with ड् and hence it prevents the guṇa or vṛddhi substitution for the preceding vowel or for the penultimate vowel if it be अ. e. g. कुरुतः तनुतः, कुर्वन्ति where no guṇa takes place for the vowel उ confer, compare सार्वधातुकमपित्. P.I.2.4. |
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apoddhāra | disintegration of the constituent elements of a word; analysis; अपोद्धार पृथक्करणम् commentary on Vāk. Pad. II. 449: confer, compare अपोद्धारपदार्था ये ये चार्थाः स्थितलक्षणः Vāk. Pad.I.24. |
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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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apradhāna(1) | non-principal, subordinate, secondary, confer, compare अप्रधानमुपसर्जन-मिति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 2.43; (2) nonessential, non-predominent, confer, compare सहयुक्तेऽप्रधाने P. II. 2.19 and the instance पुत्रेण सहागतः पिता । Kāś. on II.2.19. |
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aprayeāga(1) | non-employment of a word in spite of the meaning being available: confer, compare संभावनेलमिति चेत्सिद्धाप्रयोगे P.III.3.154; (2) non-employment confer, compare उक्तार्थानामप्रयोगः a standard dictum of grammar not allowing superfluous words which is given in M.Bh. on P.I.1.4 Vārttika (on the Sūtra of Pāṇini). 16 and stated in Cāndra and other grammars as a Paribhāṣā. |
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aprayogin | not-found in actual use among the people although mentioned in the śāstra-texts; a mute indicatory letter or letters. confer, compare अप्रयोगी इत् Sāk. I.1.5 Hem I.1.37 Jain.I.2.3 and M.Bh. Kaiyaṭa's Mahābhāṣyapradīpa.on III.8.31. |
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abāghaka | not coming in the way of rules otherwise applicable; the word is used in connection with निपातन i. e. constituted or announced forms or specially formed words which are said to be अबाधक i. e. not coming in the way of forms which could be arrived at by application of the regular rules. Siradeva has laid down the Paribhāṣā अबाधकान्यपि निपातनानि भवन्ति defending the form पुरातन in spite of Pāṇini's specific mention of the word पुराण in the rule पुराणप्रोक्तेषुo IV. 3. 105. |
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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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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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abhedaka | not bringing about a difference; not making different; nondiscriminant; confer, compare गुणाः अभेदकाः Paribhāṣenduśekhara of Nāgeśa. Pari. 109 confer, compare ननु च भो अभेदका अपि च गुणा दृश्यन्ते M. Bh on I.1.1. |
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abhedasaṃsarga | a connection of unity, as noticed between the nominative case affix of the subject and the ending ति of a verb, which produces the sense. |
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abhedānvaya | relation of non-difference as stated by the vaiyākaraṇas between an adjective and the substantive qualified by it. e, g. नीलमुत्पलम् is explained as नीलाभिन्नमुत्पलम्. |
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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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abhyasta | repeated, redoubled word or wording or part of a word. The term अभ्यस्त is applied to the whole doubled expression in Pāṇini's grammar, confer, compare उभे अभ्यस्तम् P. VI.1.6; (2) the six roots with जक्ष् placed at the head viz. जक्ष् , जागृ, दरिद्रा , चकास्, शास्, दीधी and वेवी which in fact are reduplicated forms of घस् , गृ, द्रा, कास् , शस् , धी and वी. |
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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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amu | taddhita affix. affix अम् applied in Vedic Literature to किम्, words ending in ए, indeclinables and the affixes तर and तम: e. g. प्रतरं नयामः प्रतरं वस्यः confer, compare अमु च च्छन्दसि P. V. 4. 12. |
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ambūkṛta | utterance (of words) accompanied by water drops coming out of the mouth; a fault of utterance or pronunciation; मुखात् विप्रुषो निर्गमनम् . It is explained differently in the Rk. Prātiśākhya; confer, compare ओष्ठाभ्यां नद्धं अम्बूकृतम्म्वृ (Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV.2.) held tight between the lips which of course, is a fault of pronunciation; confer, compareग्रस्तं निरस्तमविलम्बितं निर्हतं अम्बूकृतं ध्मात मथो विकम्पितम्. MBh. I. 1. पस्पशाह्निक. |
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ayāc,ayāṭ | substitutes for inst. sing affix टा in Vedic literature e. g. स्वप्नया, नावया. |
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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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ardhamātrā | half of a mātra or 'mora'., confer, compare अर्धमात्रालाघवेन पुत्रोत्सवं मन्यन्ते वैयाकरणाः Par. Śekh. Pari. 122, signifying that not a single element of utterance in Pāṇini's grammar is superfluous. In other words, the wording of the Sūtras of Pāṇini is the briefest possible, not being capable of reduction by even half a mora. |
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alontyavidhi | an operation, which, on the strength of its being enjoined by means of the genitive case, applies to the last letter of the wording put in the genitive; confer, compare नानर्थकेलोन्त्यविधिरनभ्यासविकारे Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.65, confer, compare अलोन्त्यस्य । षष्ठीनिर्दिष्टोन्त्यस्यादेशः स्यात् S.K. on P. I.1.52. |
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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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alpragrahaṇa(1) | the word अल् actually used in Pāṇini's rule e. g. अपृक्त एकाल् प्रत्ययः P.I.2.41.(2) the wording as अल् or wording by mention of a single letter exempli gratia, for example अचि श्रुधातुभ्रुवांय्वो P, VI.4.77. |
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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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avagrahavirāma | the interval or pause after the utterance of the first member of a compound word when the members are uttered separately. This interval is equal to two moras according to Tait. Pr. while, it is equal to one mora according to the other Prātiśākhyas. |
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avaśiṣṭaliṅga(v.1. अविशिष्टलिङ्ग) | a term occurring in the liṅgānuśāsana meaning 'possessed of such genders as have not been mentioned already either singly or by combination' id est, that is possessed of all genders.Under अवशिष्टलिङ्ग are mentioned indeclinables, numerals ending in ष् or न् , adjectives, words ending with kṛtya affixes id est, that is potential passive participles, pronouns, words ending with the affix अन in the sense of an instrument or a location and the words कति and युष्मद् (See पाणिनीय-लिङ्गानुशासन Sūtras 182-188). |
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avasthā | stage, condition; stage in the formation of a word; e. g. उपदेशावस्था, लावस्था, et cetera, and others |
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avākṣara | deficient in one or more syllables. The word is mostly used in connection with a Vedic Mantra. |
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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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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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avyapavṛkta | unseparated, undivided, inseparable, mixed; confer, compare नाव्यपवृक्तस्य अवयवे तद्विधिः यथा द्रव्येषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva-sutra 4.V.9 whereon Kaiyaṭa remarks व्यपवृक्तं भेदः । अव्यपवृक्तं अभिन्नबुद्धिविषयमेकत्वालम्बनज्ञानग्राह्यं समुदायरूपम् । |
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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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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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avyavasthā | absence of proper disposal; absence of a proper method regarding the application of a rule: confer, compare पुनर्ऋच्छिभावः पुनराडिति चक्रकमव्यवस्था प्राप्नोति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.60 V. 5. |
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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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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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asaṃnikarṣa(1) | separatedness as in the case of two distinct words;(2) absence of co-alescence preventing the sandhi; cf R.T. 68,70. |
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asamarthasamāsa | a compound of two words, which ordinarily is inadmissible, one of the two words being more closely connected with a third word, but which takes place on the authority of usage, there being no obstacle in the way of understanding the sense to be conveyed; e. g. देवदत्तस्य गुरुकुलम् । देवदत्तस्य दासभार्या । असूर्यंपश्यानि मुखानि, अश्राद्धभोजी ब्राह्मणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.1. |
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asamāsa(1) | absence of a compound. उपसर्गादसमासेपि णोपदेशस्य P. VIII.4.14; (2) an expression conveying the sense of a compound word although standing in the form of separate words: चार्थे द्वन्द्ववचने असमासेपि वार्थसंप्रत्ययादनिष्टं प्राप्नोति । अहरहर्नयमानो गामश्वं पुरुषं पशुम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.2.29. |
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asārūpya | dissimilarity in apparent form (although the real wording in existence might be the same) e. g. टाप्, डाप् , चाप्; confer, compare नानुबन्धकृतमसारूप्यम् । Paribhāṣenduśekhara of Nāgeśa. Pari. 8. |
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asi(1) | Uṇādi affix अस्; (2) taddhita affix. affix अस्. See a reference to some preceding word, not necessarily on the same page. the word अस्. |
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asic | samāsa-ending affix अस्. See a reference to some preceding word, not necessarily on the same page. the word अस्. |
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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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asiddhatva | invalidity of a rule or operation on account of the various considerations sketched a reference to some preceding word, not necessarily on the same page.. See असिद्ध. |
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asiddhaparibhāṣā | the same as Antaraṅga Paribhāṣā or the doctrine of the invalidity of the bahiraṅga operation. See the word असिद्ध a reference to some preceding word, not necessarily on the same page.. For details see the Paribhāṣā 'asiddham , bahiraṅgam antaraṅge' Paribhāṣenduśekhara of Nāgeśa. Pari. 50 and the discussion thereon. Some grammarians have given the name असिद्धपरिभाषा to the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे as contrasted with अन्तरङ्गं बहुिरङ्कगाद् वलीयः which they have named as बहिरङ्गपरिभाषा. |
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asuk | the augment अस् seen in Vedic Literature added to the nominative case. plural case-affix जस् following a nounbase ending in अ; e.g, जनासः, देवासः et cetera, and others cf आज्जसेरसुक् P. VII.1.50,51. |
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asun | Uṅādi affix अस् ( असुन् ) by सर्वधातुभ्योSसुन् वक्तव्यः Uṅ. Sū.628; confer, compare न वेत्तीति नवेदाः। वेतिरसुन्प्रत्ययान्तः Kāś. on P.VI.3.75. |
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ase | kṛt affix in the sense of the infinitive (तुमर्थे) in Vedic Literature,e.gजीवसे; confer, compare तुमर्थे सेसेनसेo P.III.4.9 |
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astāti | taddhita affix. affix अस्तात् in the sense of the base itself, but called विभक्ति, prescribed after words in the sense of 'direction', e. g. पुरस्तात्, अधस्तात् et cetera, and others confer, compare दिक्शब्देभ्यः सप्तमीपञ्चमीप्रथमाभ्येा दिग्देशकालेषु अस्तातिः P. V.3.27. |
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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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asvaraka | untoned; a word without an accent, as different from a word which has an accent,but which is not uttered with that accent: cf अक्रियमाणे ह्युपदेशिवद्भावे...अान्तर्यत अांदेशा अस्वरकाणामस्वरकाः स्युः M.Bh. on VII. 1.2, VII. 1. 89. |
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ā(1) | the long form of the vowel अ called दीर्घ,consisting of two mātrās, in contrast with (l) the short अ which consists of one mātrā and the protracted आ३ which consists of three mātrās; (2) substitute अा of two mātrās when prescribed by the word दीर्घ or वृद्धि for the short vowel अ; (3) upasarga अा (अाङ्) in the sense of limit exempli gratia, for example अा कडारादेका संज्ञा (P.I.4.1.) आकुमारं यशः पाणिनेः K. on II.1.13. आ उदकान्तात् (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.14.) (4) indeclinable आ in the sense of remembrance e. g. आ एवं नु मन्यसे; confer, compare ईषदर्थे क्रियायोगे मर्यादाभिविधौ च यः । एतमातं ङितं विद्याद्वाक्यस्मरणयोरङित् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.14; (5) augment अा ( अाक् ) as seen in चराचर, वदावद et cetera, and others confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VI.1.12 Vārttika (on the Sūtra of Pāṇini). 6; (6) augment अा(आट्) prefixed to roots in the tenses लुङ्, लङ् and लृङ् (7) substitute अा prescribed for the last letter of pronouns before the taddhita affix. affixes दृक्,दृश, दृक्ष and वत्, as in तादृक्दृ, तादृश et cetera, and others; (8) feminine affix आ (टाप्, डाप् or चाप् ) added to nouns ending in अा; (9) substitute आ ( आ or अात्, or डा or आल् ) for case affixes in Vedic literature उभा यन्तारौ, नाभा पृथिव्याः et cetera, and others |
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ākusmīya | a group of 43 roots of the चुरादि class of roots beginning with the root चित् and ending with कुस्म् which are Ātmanepadin only. |
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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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ākṣarasamāmnāyika | directly or expressly mentioned in the fourteen Pratyāhāra Sūtras of Pāṇini; a letter actually mentioned by Pāṇini in his alphabet 'अइउण्', 'ऋलृक्' et cetera, and others |
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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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aākhyātavyākaraṇa | a treatise on verbs discussing verbal forms by VaṅgaSena. |
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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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āgarvīya | a class of roots forming a subdivision of the Curādigaṇa or the tenth conjugation beginning with पद् and ending with गर्व् which are only ātmanepadin; exempli gratia, for example पदयते, मृगयते, अर्थयते, गर्वयते. |
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āgastya | name of an ancient writer of Vedic grammar and Prātiśākhya works; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)I.2. |
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ācārakvip | denominative case. affix क्विप् applied to any prātipadika or noun in the sense of behaviour: confer, compare सर्वप्रातिपदिकेभ्य आचारे क्विब् वक्तव्यः अश्वति गर्दभति इत्येवमर्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.11; confer, compare हलन्तेभ्य आचाराक्विबभावाच्च Paribhāṣenduśekhara of Nāgeśa. on Pari.52. |
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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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aāt(1) | long अा as different from short or protracted अ prescribed by the wofd वृद्धि or दीर्घ in the case of अ, or by the word अात् when substituted for another vowel, as for example in the rule आदेच उपदेशेऽशिति and the following: confer, compare P.VI.1.45, 57; (2) substitute for the ablative affix ङस् after words ending in अ; confer, compare P. VII.1.12; (3) substitute अात् for a case affix in Vedic Literature, exempli gratia, for example न ताद् ब्राह्मणाद् निन्दामि Kāś. on VII. 1.39. |
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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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ātiśāyikānta | a word ending with an atisāyika affix; confer, compare अातिदायिकान्तात्स्वार्थे छन्दसि आतिशायिको दृश्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 3.55. |
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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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ādya(1) | premier; confer, compare इदमाद्यं पदस्थानं (व्याकरणनामकं ) सिद्धिसोपानपर्वणाम् Vāk. Pad. I.16; (2) preceding as opposed to succeeding (उत्तर); confer, compare सहाद्यैर्व्यञ्जनैः V.Pr.I.100 (3) original; confer, compare आद्यप्रकृतिः परमप्रकृतिः (original base) Bhāṣā Vṛtti. IV.1.93; (4) first, preceding, आद्ये योगे न व्यवाये तिङः स्यु; M.Bh. on III.1-91. |
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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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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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ādheya | a thing placed in another or depending upon another, as opposed to ādhāra or the container; confer, compare आधेयश्चाक्रियाजश्च सोसत्त्वप्रकृतिर्गुणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.IV.1.44. |
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āna(1) | kṛt affix (शानच् or चानश्) substituted for the lakāra लट् and applied to ātmanepadi roots forming the present participle; (2) kṛt (affix). affix कानच् applied to ātmanepadi roots in the sense of past time forming the perfect participle confer, compare लिटः कानज्वा P.III.2.106. |
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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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ānunāsikya | nasalization; utterance through the nose, an additional property possessed by vowels and the fifth letters of the 5 classes (ङ्, ञ्, ण् ,न्, म्) confer, compare आनुनासिक्यं तेषामधिको गुणः M.Bh. on I.1.9. |
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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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ānupūrvyasaṃhitā | the saṁhitā-pāṭha or recital of the running Vedic text in accordance with the constituent words;exempli gratia, for example शुनः शेपं चित् निदितम् or नरा शंसं वा पूषणम्, as opposed to the अनानुपूर्व्यसंहिता which is actually found in the traditional recital exempli gratia, for example शुनश्चिच्छेपं निदितम् Ṛk saṁh. V 2.7 or नरा वा शंसं पूषणम् Ṛk saṁh. X.64.3. See R. Prāt. II 43. |
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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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ābanta | ending with the feminine. affix अा ( टाप्, डाप् or चाप् ); confer, compare वाबन्तः P. II.4.30 Vārttika (on the Sūtra of Pāṇini). 3. |
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abādha(1) | similarity of one phonetic element, for instance, in the case of ऐ with आ resulting from Saṁdhi: e. g. प्रजाया अरातिं निर्ऋत्या अकः where प्रजाया and निर्ऋत्या stand for प्रजायै and निर्ऋत्यै confer, compare एकारान्तानि अाकारबाधे Āth. Pr. II.1.4; (2) Similarity of accent of words in the Saṁhitāpāṭha and Padapāṭha; (3) followed by confer, compare Atharvaveda Prātiśākhya. II.1.14; (4) distress; confer, compare आबाधे च, P. VIII.1.10. |
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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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ābhīyāsiddhatva | invalidity or supposed invisibility of one rule with respect to another, in the section called अाभीयप्रकरण. See अाभाच्छास्त्र a reference to some preceding word, not necessarily on the same page.. |
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āmantraṇa(1) | calling out from a distance;(2) an invitation which may or may not be accepted; confer, compare विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्नप्रार्थनेषु लिङ् P.III. 3.161 whereon Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). remarks अथ निमन्त्रणामन्त्रणयोः को विशेषः । अथ संनिहितेन निमन्त्रणं भवति असंनिहितेन अामन्त्रणम् । नैषोस्ति विशेषः । असंनिहितेनापि निमन्त्रणं भवति संनिहितेनापि चामन्त्रणम् । एवं तर्हि यन्नियोगतः कर्तव्यं तन्निमन्त्रणम् । अामन्त्रणे कामचारः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.III.3.161. |
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āmreḍita(1) | iterative: a repeated word, defined as द्विरुक्तं पदम् confer, compare द्विरुक्तमात्रेडितं पदम् exempli gratia, for example यज्ञायज्ञा वो अग्नये Vāj. Prāt. I. 146; (2). the second or latter portion, of a repeated word according to Pāṇini; c. तस्य (द्विरुक्तस्य) परमाम्रेडितम् P. VIII.1.2. The Āmreḍita word gets the grave accent and has its last vowel protracted when it implies censure; confer, compare P.VIII.1.3 and VIII. 2.95.Haradatta has tried to explain how the term आम्रेडित means the first member; confer, compare ननु अाम्रेडितशब्दे । निघण्टुषु प्रसिद्धः अाम्रेडितं द्विस्त्रिरुक्तमिति । सत्यमर्थे प्रसिद्धः इह तु शब्दे परिभाष्यते । महासंज्ञाकरणं पूर्वाचार्यानुरोधेन Padamañj. on VIII.1.2. |
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āy(1) | the affix आय applied to the roots गुप्, धूप् and others ending with which they are looked upon as roots; confer, compare P. III.1.28: P.III.1. 32. The affix is applied optionally when an ārdhadhātuka affix is to follow, exempli gratia, for example गोपायिता, गोप्ता; confer, compare P.III. 1.31; (2) augment; confer, compare असतो वर्णस्य उपजनः R. Prāt. XIV. 1 Uvaṭa. |
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aārak | taddhita affix.affix (आर) applied to the word गोधा in the sense of off spring according to the Northern Grammarians;exempli gratia, for example गौधारः, (optional forms गौधेय and गौधेर acc. to others); confer, compare P.IV.1.129, 130. |
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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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āl | case affix in Vedic literature exempli gratia, for example वनन्ता यजेत Kāś. on VII.1.39. |
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āśis | the benedictive mood, confer, compare किदाशिषि P.III.4.104, called regularly as आशीर्लिङ्. |
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āśvalāyanaprātiśākhya | an authoritative Prātiśākhya work attributed to Śaunaka the teacher of Āśvalāyana, belonging prominently to the Sakala and the Bāṣkala Śakhās of the Ṛgveda. it is widely known by the name Ṛk-Prātiśākhya. It is a metrical composition divided into . 18 chapters called Paṭalas, giving special directions for the proper pronunciation, recitation and preservation of the Ṛksaṁhita by laying down general rules on accents and euphonic combinations and mentioning phonetic and metrical peculiarities. It has got a masterly commentary written by Uvvaṭa. |
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āsvadīya | a sub-division of the चुरादि (Xth conjugation) roots, beginning with the root ग्रस् and ending with the root स्वद्, which take the Vikaraṇa णिच् id est, that is which are conjugated like roots of the tenth conjugation, only if they are transitive in sense. |
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āhi | tad-affix added to the word दक्षिण in the general sense of direction but when distance is specially meant; exempli gratia, for example दक्षिणाहि वसति, दक्षिणाहि रमणीयम्. See Kāś. on आहि च दूरे P. V.3.37. |
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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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ik(1) | short wording (प्रत्याहार) for the vowels इ, उ, ऋ and लृ; confer, compare इको यणचि P.VI.1.77; एच इग्घ्रस्वादेशे P.I.1.48; इको गुणवृद्धी P.I.1.3 इग्यणः संप्रसारणम् P. I.1.45, इकोऽसवर्णे शाकल्यस्य ह्रस्वश्च P.VI. 1.127, इको ह्रस्वोऽङ्यो गालवस्य P.VI.3. 61; (2) kṛt (affix). affix इक्(इ) applied to the root form to cite a root e. g. वदि, जनि et cetera, and others confer, compare इक्श्तिपौ धातुनिर्देशे P. III.3.108 Vārttika (on the Sūtra of Pāṇini). 2; (3) kṛt (affix). affix इक् applied to the roots कृञ् and others in the sense of verbal activity exempli gratia, for example कृषिः, किरिः, गिरिः confer, compare इक् कृष्यादिभ्यः P.III.3.108 Vārttika (on the Sūtra of Pāṇini).8. |
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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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itaretara | possessed of interdependence; depending upon each other; confer, compare इतरेतरं कार्यमसद्वत् Candra Pari. 5 }. Grammatical operations are of no avail if the rules stating them are mutually depending on each other. The word इतरेतर has the sense of इतरेतराश्रय here. |
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itaretarāśraya | depending upon each other; confer, compare इतरेतराश्रयाणि च कार्याणि न प्रकल्पन्ते । तद्यथा । नौर्नावि बद्धा नेतरेतरत्राणाय भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1. See इतरेतर a reference to some preceding word, not necessarily on the same page.. |
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itkārya | a grammatical operation caused by इत् i. e. by a mute letter which is purely indicatory; confer, compare एवं तर्हि इत्कार्याभावादत्र इत्संज्ञा न भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.3.2. See इत् a reference to some preceding word, not necessarily on the same page.. |
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itthaṃbhūtalakṣaṇa | characterization; indication by a mark: e. g. जटाभिस्तापसः confer, compare इत्थंभूतलक्षणे च ( तृतीया ) P. II.3.21. |
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itra | kṛt affix, added to the roots ऋ, लू, धू et cetera, and others in the sense of instrument confer, compare अर्तिलूधूसूखनसहचर इत्रः P.III. 2.184-6. e. g. अरित्रम् , लवित्रम् खनित्रम् et cetera, and others The words ending in इत्र have got the acute accent on the last syllable; confer, compare P.VI.2.144. |
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in(1) | substitute for the inst. case ending in अा (टा) after bases ending in अ ; confer, compare टाङसिङसामिनात्स्याः P.VII.1. 12; (2) taddhita affix.aff इन affixed to पूर्व e. g. पथिभिः पूर्विणैः confer, compare P. IV. 4. 133. |
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ini(1) | kṛt affix इन् applied to the roots क्री with धि, जु with प्र, and the roots जि, दृ, क्षि and others, e. g. सोमविक्रयी, प्रजवी, जयी et cetera, and others confer, compare P.III 2.93 and III.2.156-157: (2) taddhita affix. affix इन् affixed to the word पाण्डुकम्बल in the sense of 'covered with' ( confer, compare P, IV.2.11), in the sense of collection to the word खल exempli gratia, for example खलिनी confer, compare P.IV.2.51, to the word अनुब्राह्मण in sense 'student of' exempli gratia, for example अनुब्राह्मणी confer, compare P.IV.2.62, to the words कर्मन्द and कृशाश्च confer, compare P.IV.3.lll, to the word चूर्ण confer, compare P.IV.4.23 and to the word श्राद्ध confer, compare P.V.2.85 and साक्षात् confer, compare P. V. 2. 91 in specified senses and in the general sense of possession to words ending in अ, cf P. V.2.115-117 and to certain other words confer, compare P.V.2.128-37. |
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indra | name of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare the famous verse of Bopadeva at the commencement of his Dhātupāṭha इन्द्रश्चन्द्र: काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्रा जयन्त्यष्टादिशाब्दिका: ॥ No work of Indra is available at present. He is nowhere quoted by Pāṇini. Many quotations believed to have been taken from his work are found scattered in grammar works, from which it appears that there was an ancient system prevalent in the eastern part of India at the time of Pāṇini which could be named ऐन्द्रव्याकरणपद्धति, to which Pāṇini possibly refers by the word प्राचाम्. From references,it appears that the grammar was of the type of प्रक्रिया, discussing various topics of grammar such as alphabet, coalescence, declension, context, compounds, derivatives from nouns and roots, conjugation, and changes in the base. The treatment was later on followed by Śākaṭāyana and writers of the Kātantra school.For details see Mahābhāṣya edition by D. E. Society, Poona, Vol. VII pages 124-127. |
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indradatta | author of the ' Gūḍhaphakkikāprakāśa', a gloss on the difficult passages in the Mahābhāṣya. |
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iyaṅ | substitute for the last इ before a vowel generally in the case of monosyllabic roots ending in इ and the word स्त्री; exempli gratia, for example चिक्षियुः, नियौ नियः, स्त्रियौ स्त्रियः; confer, compare अचि क्षुधातुभ्रुवां य्वोरियङुवङौ P.VI. 4.77-80. |
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iyā | case-ending for inst. singular. in Vedic Literature; e. g. उर्विया, दार्विया; confer, compare P.VII.1.39. and Vārttika (on the Sūtra of Pāṇini).1 there on. |
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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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irac | taddhita affix. affix ( इर ) in the sense of possession applied in Vedic Literature to रथ exempli gratia, for example रथिरः; confer, compare P.V. 2.109 Vārttika (on the Sūtra of Pāṇini).3. |
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irana | taddhita affix. affix ( इर ) in the sense of possession applied in Vedic Literature; to मेघा exempli gratia, for example confer, compare P. मेधिरः V.2.109 Vārttika (on the Sūtra of Pāṇini). 3. |
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irit | a root ending with mute indicatary ending इर्. See इर्. |
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iṣṇu | kṛt affix इष्णुच् applied,in the sense of 'possessed of habitual behaviour action, or splendid accomplishment,' to the roots अलंकृ, निराकृ, प्रजन् , उत्पत् et cetera, and others e.g अलंकरिष्णुः,उत्पतिष्णुः, सहिष्णुः,चरिष्णुः et cetera, and others;confer, compareP.III.2.136-138. |
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iṣyai | kṛt affix in Vedic Literature in the sense of the infinitive, e. g. रेहिष्यै, अव्यथिष्यै; cf P.III.4.10. |
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is(1) | substitute इस् for the vowel of the roots, मी, मा, दा, धा, रभ्, पत् et cetera, and others before the desiderative affix सन्; exempli gratia, for example मित्सति, दित्सति, अारिप्सते et cetera, and others confer, compareP. VII.4.54; (2) uṅādi affix इस् exempli gratia, for example सर्पिस्. |
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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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īt | long vowel ई as different from इ or ई३ prescribed as a substitute; confer, compare P.VI.3.27, VI.3.97. |
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īyas | tad-affix ईयसुन् , showing superiority or excellence of one individual over another in respect of a quality, added to a substantive expresive of quality; when the substantive ends in the affix तृ, that affix तृ is removed: exempli gratia, for example पटीयान्, लघीयान्, गरीयान्, दोहीयसी (धेनुः) confer, compareP.V.3.57-64. |
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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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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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uktārtha | a word or expression whose sense has been already expressedition The expression उक्तार्थानामप्रयोगः is frequently used in the Mahābhāṣya and the Vārttikas and cited as a Paribhāṣā or a salutary conventional maxim against repetition of words in the Paribhāṣāpāṭhas of Vyādi (Par. 51), Candragomin (Par 28) and Kātantra (Par. 46) and Kālāpa-vyākaraṇasūtra. (Par. 46) grammars. |
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ukhya | a writer on Vedic phonetics and euphony quoted in the Taittirīya Prātiśākhya; confer, compare उख्यस्य सपूर्वः Tai. Pra. VIII. 22. |
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ugita | characterized by the mute indicatory letter उ, ऋ or लृ; see उक्. |
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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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uccaritapradhvaṃsin | vanishing immediately after utterance. See उच्चरित. |
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uccāvaca | diverse; confer, compare उच्चावचेष्वर्थेषु भवन्ति निपाताः Nirukta of Yāska.I.3.4. |
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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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uṭ | augment उ affixed to the roots वृ and तॄ before the kṛt affix तृ; confer, compare तृरुतृतरूतृवरुतृ वरूतृवस्त्रीरिति तरतेर्वृङ्वृञोश्च तृचि उट् ऊट् इत्येतावाग निपात्येते Kāś. on P. VII.2.34.उण् the affix उण्, causing वृद्धि on account of the mute letter ण , prescribed after the roots कृ, वा, पा, जि, मि, स्वद्, साध् and अशू by the rule कृवापाजिमित्वदिसाध्यशूभ्य उण् which is the first rule (or Sūtra) of a series of rules prescribing various affixes which are called Uṇādi affixes, the affix उण् being the first of them. exempli gratia, for example कारुः, वायु , स्वादु, साधु et cetera, and others; confer, compare Uṇādi I,1. |
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utpatti(1) | production: confer, compare वर्णोत्पत्तिः production of a phonetic element Taittirīya Prātiśākhya.23.1 ; (2) production of a grammatical element such as the application of an affix or addition of an augment or substitution of a letter or letters during the process of word-formation: confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Pari. Śek. Par. 75; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). II.2.19. Vārt, 4. |
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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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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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uddeśa | description; mention of qualities; confer, compare गुणैः प्रापणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on I. 3.2: the word is used in contrast with उपदेश or direct mention; confer, compare कः पुनुरुद्देशोपदेशयोर्विशेषः । प्रत्यक्षमाख्यानमुपदेशो गुणैः प्रापणमुद्देशः । प्रत्यक्षं तावदाख्यानमुपदेशः तद्यथा । अगोज्ञाय कश्चिद्गां सक्थनि कर्णे वा गृहीत्वोपदिशति । अयं गौरिति । स प्रत्यक्षमाख्यातमाह । उपदिष्टो मे गौरिति । गुणैः प्रापणमुद्देशः । तद्यथा । कश्चित्कंचिदाह । देवदत्तं मे भवानुद्दिशतु इति । स इहस्थः पाटलिपुत्रस्थं देवदत्तमुद्दिशति । अङ्गदी कुण्डली किरीटी...ईदृशो देवदत्त इति । स गुणैः प्राप्यमाणमाह । उद्दिष्टो मे दवदत्त इति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 3.2; (2) spot, place, passage of occurrence: उद्देश उपदेशदेशः; confer, compare यथोद्देशं संज्ञापरिभाषम् Pari.Śek. Pari. 2. |
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uddeśya | referred to; pointed out, subject, as contrasted with the predicate मानान्तरप्राप्तमुद्देश्यम् ; confer, compare उद्दश्यप्रतिनिर्दिश्यमानयोरैक्यमापद्यत् सर्वनाम पर्यायेण तत्तल्लिङभाक् । तद्यथा | शैत्यं हि यत्सा प्रकृतिर्जलस्य, शैत्यं हि य यत्तत्प्रकृतिर्जलस्य वा । उद्देश्य in grammar refers to the subjectpart of a sentence as opposed to the predicate-participle. In the sentence वृद्धिरादैच् the case is strikingly an opposite one and the explanation given by Patañjali is very interesting;confer, compare तदेतदेकं मङ्गलार्थं आचार्यस्य मृष्यताम् । माङ्गलिक अाचार्यः महतः शास्त्रौघस्य मङ्गलार्थं वृद्धिशब्दमादितः प्रयुङ्कते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.1. |
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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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uddyotanaprabhā | name of a commentary on the 'Tantrapradipa' of Maitreya Rakṣita,which latter is a commentary on Jinendrabuddhi's Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. which itself is a commentary on Jayāditya's Kāśikā. |
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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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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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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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upapadavibhakti | a case termination added to a word on account of the presence of another word requiring the addition;confer, compare the well-known Paribhāṣā,उपपदविभक्तेः कारकविभक्तिर्बलीयसी. Paribhāṣenduśekhara of Nāgeśa. Pari. 94; and M.Bh. on I.4. 96 stating the possession of greater force in the case of a kāra-kavibhakti than in the case of an upapadavibhakti. |
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upapadasamāsa | the compound of a word, technically termed as उपपद by Pāṇini according to his definition of the word in III.1.92., with another word which is a verbal derivative; confer, compare कुम्भकारः, नगरकारः Here technically the compound of the words कुम्भ, नगर et cetera, and others which are upapadas is formed with कार,before a case-termination is added to the nominal base कार; confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Paribhāṣenduśekhara of Nāgeśa. Pari. 75. |
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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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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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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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upasaṃyoga(1) | union;confer, compare नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति prepositions are signs to show that such a union with another sense has occurred in the case of the noun or verb to which they are prefixed, Nirukta of Yāska.I.3.; (2) addition; confer, compare अक्रियमाणे हि संज्ञाग्रहणे गरीयानुपसंयोगः कर्तव्यः स्यात् M.Bh. on P. IV.2.21. Vārt, 2. |
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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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upasarjana(1) | vanishing immediately after utterance. See उच्चरित. |
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upaskāra | introduction of the necessary changes in the wording of the base, such as elision, or addition or substitution of a letter or letters as caused by the addition of suffixes. |
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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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upahita(1) | with, preceded by; e g. दीर्घोपहित, ह्रस्वोपहित; (2) sticking to, connected with, 'उपश्लेषित': confer, compareDurga on Nir.V.12;(3) coming to be placed near or in juxtaposition with the preceding word: confer, compare आवोन्तोपहितात् सतः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.15. |
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upāṃśu | literally inaudible. The word is explained in the technical sense as the first place or stage in the utterance of speech where it is perfectly inaudible although produced; confer, compare उपांशु इति प्रथमं वाचः स्थानम् Com. on Taittirīya Prātiśākhya.XXIII, 5. |
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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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ubhayagati | both the alternatives; both the senses; double signification; confer, compare उभयगतिरिह भवति P.I.1.23,Vārt 4,Pari. Śek, Par. 9 where the word ubhaya refers to both the senses-the ordinary one ( अकृत्रिम } and the technical one ( कृत्रिम)--exempli gratia, for example the meanings ( i ) numeral, and ( ii ) words बहु, गण et cetera, and others of the word संख्या. |
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ubhayataspāśā | presenting a difficulty in both the ways; confer, compare सैषा उभयतस्पाशा रज्जुर्भवति M.Bh. on VI.1.68. |
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urobṛhatī | a variety of the Vedic metre बृहती in which the first pada consists of twelve syllables and the rest of eight syllables; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 33. |
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uv(उवङ्) | substitute for the vowel उ belonging to the Vikaraṇa श्रु, to roots and to the noun भ्रू under certain conditions: cf अचि श्नुधातुर्भ्रुवां य्वोरियङुवङौ P.VI.4.77. |
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uṣṇih(उष्णिक्) | name of the second of the main seven Vedic metres which are known by the name प्रजापतिच्छन्दस्. The Uṣṇik metre consists of 28 syllables divided into three padas of 8, 8 and 12 sylla bles. It has got many varieties such as पुरउष्णिह्, ककुभ् and others; for details see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI 20-26. |
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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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usi | Uṇādi afix उस् applied to the root जन् to form जनुस् confer, compare जनेरुसिः Uṇsūtra. 272. |
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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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ūṭh(1) | saṁprasāraṇa vowel ऊ substituted for the व् of वाह् under certain conditions exempli gratia, for example, ऊढः, confer, compare वाह ऊठ् P.VI.4.132; (2) substitute ऊ for व् before certain affixes; e. g. द्यूतः, द्यूत्वा, जूर्तिः, तूर्तिः et cetera, and others confer, compare च्छ्वोः शूडनुनासिके च P.VI.4.19, 20. |
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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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ṛ | fourth vowel in Pāṇini's alphabet; possessed of long and protracted varieties and looked upon as cognate ( सवर्ण ) with लृ which has no long type in the grammar of Pāṇini; confer, compare R.Pr.I,9: V.Pr.VIII.3. (2) uṇādi suffix च् applied to the root स्था to form the word स्थृ; e. g. सव्येष्ठा सारथिः; confer, compare सव्ये स्थश्छन्दसि Uṇ Sū, II. 101. |
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ṛkāra | the letter ऋ with its 18 varieties made up of the ह्रस्व, दीर्घ, प्लुत, and सानुनासिक varieties and characterized by the three accents. ऋ and लृ are looked upon as cognate in Pāṇini's grammar and hence, ऋ could be looked upon as possessed of 30 varieties including 12 varieties of लृ. |
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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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ṛgvirāma | verse-pause equal to 3 mātrākālas or three mātrā units. confer, compare ऋग्विरामः पदविरामो विवृत्तिविरामस्समानपदविवृत्तिविरामः त्रिमात्रो द्विमात्र एकमात्रोर्धमात्र आनुपूर्व्येण Taittirīya Prātiśākhya.XXII. 13. According to Ṛk. Tantra it consists of two mātrās. |
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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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ṛṣicchands | the metre of the Vedic seers. The seven metres गायत्री, उष्णिक्, अनुष्टुप्, बृहती, पङ्क्ति, त्रिष्टुप् and जगती consisting respectively of 24, 28, 32, 36, 40, 44 and 48 syllables are named ऋषिच्छन्दस् as contrasted with the metres दैव, प्राजापत्य and आसुर, which, when combined together, make the metres of the Vedic seers, For details see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI.1.5. |
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ṝdanta(roots) | ending in ॠ which have the vowel ॠ changed into इर् by the rule ॠत इद्धातोः P.VII. 1.100; e. g. किरति, गिलति. |
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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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ekadeśavikṛtanyāya | the maxim that ' a thing is called or taken as that very thing although it is lacking in a part,'stated briefly as एकदेशविकृतमनन्यवत् Pari. Śek. Pari. 37. The maxim is given in all the different schools of grammar: confer, compare Śak Pari. 17: Cāndra Pari. 15, Kat. Par. Vr. l, Jain. Par.Vr.l l, Hemacandra's Śabdānuśāsana.Pari.7 et cetera, and others |
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ekadravya | one and the same individual substance: cf the words एकद्रव्यसम-वायित्व Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.4.23, एकद्रव्याभिघान on P.VIII.1.51, एकद्रव्योपनिवेशिनी given as a definition of संज्ञा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.4.1. |
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ekapada | made up of one word; consisting of one word; confer, compare अथवा सन्त्येकपदान्यप्यवधारणानि । यथा अब्भक्षो वायुभक्षः । अप एव भक्षयति वायुमव भक्षयति । M.Bh. first Āhnika; (2) a continuous word paraphrased as अखण्डपद and समानपद by commentators; confer, compare तेनानन्तरा षष्ठयेकपदवत् V.Pr.II. 18: (3) every individual word: confer, compare बहुक्रमे क्रमेत तस्यैकपदानि नि:सृजन् R.Pr.XI.18. |
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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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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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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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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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egeliṃg( Eggeling ) | a well-known German scholar of Sanskrit Grammar who flourished in the l9th century and who edited the Kātantra Vyākaraṇa with the commentary of Durgasiṁha's Kātantra-Sūtravṛtti. and many appendices in 1876. |
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eṅ | a brief term ( प्रत्याहार ) for the two diphthong letters ए and ओ; confer, compare एङ्ह्रस्वात्संबुद्धेः P.VI.1.69, एङः पदान्तादति VI.1.109. et cetera, and others |
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ec | a short term (प्रत्याहार) in Pāṇini's grammar standing for diphthongs or letters ए,ऐ,ओ, औ, exempli gratia, for example एचोयवायावः P.VI.1.78, एच इग् ह्रस्वादेशे P.I.1.48. |
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eṇīkṛta | A fault in pronunciation when the voice is indistinct, and the word pronounced is not distinctly heard; confer, compare एणीकृतः अविशिष्टः । किमयमोकारः अथौकार इति यत्र संदेहः Kaiyaṭa's Mahābhāṣyapradīpa.on M.Bh.I.1.1,explained as अवशिष्ट: संश्लिष्टः संदिग्ध इति यावत् by Nāgeśa in his Uddyota. |
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ep | a term used in the Jainendra Vyākaraṇa for the term गुण of Pāṇini standing for the vowels अ, ए and ओ; confer, compare ऋतः समादेरेप् Jain. Vy. V.2.122. |
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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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elima(1) | kṛt (affix). afix केलिमर् exempli gratia, for example पचेलिमा माषाः confer, compare P. III.1.96 Vārttika (on the Sūtra of Pāṇini). 1: (2) Uṇādi affix एलिमच् applied to पच् confer, compare पच एलिमच् Uṇ. S.IV.37. |
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elu | tad-affix चेलु in the sense of unable to bear, found in Vedic Literature only; exempli gratia, for example हिमेलुः confer, compare हिमाक्चेलुर्वक्तव्यः । P.V.2.122 Vārttika (on the Sūtra of Pāṇini). 7. |
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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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ai | diphthong vowel ऐ; composite form of आ and ए, also termed वृद्धि in Pāṇini's grammar. |
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aikasvarya | having only one principal accent (Udātta or Svarita) for the whole compound word which is made up of two or more individual words confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.29. |
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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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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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ais | substitute for the case affix भिस् after words ending in अ; confer, compare अतो भिस एस्. P.VII.I.9 to 11. |
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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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oṃkāra | the syllable ओं called by the term प्रणव and generally recited at the beginning of Vedic works. Patañjali has commented upon the word briefly as follows; पादस्य वा अर्धर्चस्य वा अन्त्यमक्षरमुपसंहृत्य तदाद्यक्षरशेषस्य स्थाने त्रिमात्रमोंकारं त्रिमात्रमोंकारं वा विदधति तं प्रणव इत्याचक्षते M.Bh. on VIII.2.89. |
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ot | the vowel ओ; confer, compare ओत् PI.1.15,16 prescribingप्रगृह्यसंज्ञा for Nipātas like अहो, उताहो and others with a view that the wowel at their end should not coalesce with the following vowel. The Prātiśākhya works prohibit the coalescence of ओ in many cases with the succeeding vowel; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.70; Vājasaneyi Prātiśākhya.I.94. |
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opperṭ[Gustav Oppert 1836-1908 ] | a German scholar of Sanskrit who edited the Śabdānuśāsana of Śākaṭāyana. |
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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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auṭ | the case ending औ of the acc. dual; confer, compare P.IV.1.2. |
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aut(1) | the letter औ included in the वृद्धि vowels अा, ऐ and औ, and hence called वृद्धि in Pāṇini's grammar, (2) substitute for the caseending इ ( ङि ) in Pāṇini's grammar; confer, compare P. VII.3.118, 119. |
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audavraji | an ancient sage and scholar of Vedic Grammar who is believed to have revised the original text of the ऋक्तन्त्रप्रातिशाख्य of the Sāma-Veda. confer, compare Śab. Kaus. I.1.8. |
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aupamika | figurative metaphorical application or statement: confer, compare ( विराट् ) पिपीलिकमध्या इत्यौपमिकम् Nirukta of Yāska.VII. 13. औपश्लेषिक resulting from immediate contact immediately or closely connected; one of the three types of अधिकरण or location which is given as the sense of the locative case; confer, compare अधिकरणं नाम त्रिप्रकारं-व्यापकम् ओपश्लेषिकम्, वैषयिकमिति ... इको यणचि | अचि उपाश्लिष्टस्येति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VI. 1.72. |
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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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auś | substitute औ for the nominative case. and acc. case endings applied to the numeral अष्टन्; confer, compare अष्टाभ्य औश् P.VII. 1.21. |
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{{c|-( anusvāra ) ṃanusvāra | or nasal (l) looked upon as a phonetic element, independent, no doubt, but incapable of being pronounced without a vowel Preceding it. Hence, it is shown in writing with अ although its form in writing is only a dot a reference to some preceding word, not necessarily on the same page. the line cf अं इत्यनुस्वारः । अकार इह उच्चारणर्थ इति बिन्दुमात्रो वर्णोनुस्वारसंज्ञो भवति Kātantra vyākaraṇa Sūtra.Vyāk I.1.19; (2) anusvāra,showing or signifying Vikāra id est, that is अागम and used as a technical term for the second विभक्ति or the accusative case. See the word अं a reference to some preceding word, not necessarily on the same page. on page 1. |
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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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ᳵjihvāmūlīya | a phonetical element or unit called Jihvāmūlīya, produced at the root of the tongue, which is optionally substituted in the place of the Visarga (left 0ut breath) directly preceding the utterance of the letter क् or ख् and hence shown as ᳵ क्. See अ ᳵ क् 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) | taddhita affix.affix क applied to the words of the ऋश्य group in the four senses called चातुरर्थिक e. g. ऋश्यकः, अनडुत्कः, वेणुकः et cetera, and others, confer, compare P.IV.2.80; (2) taddhita affix. affix क applied to nouns in the sense of diminution, censure, pity et cetera, and others e. g. अश्वक्रः, उष्ट्रकः, पुत्रकः, confer, compare P.V. 3.70-87: (3) taddhita affix. affix क in the very sense of the word itself ( स्वार्थे ) exempli gratia, for example अविकः, यावकः, कालकः; confer, compare P.V.4.2833; (4) Uṇādi affix क exempli gratia, for example कर्क, वृक, राका, एक, भेक, काक, पाक, शल्क et cetera, and others by Uṇādi sūtras III. 40-48 before which the angment इट् is prohibited by P. VII.2.9; (5) kṛt affix क ( अ ) where क् is dropped by P. I. 3.8, applied, in the sense of agent, to certain roots mentioned in P.III.1.135, 136, 144, III. 2.3 to 7, III.2.77 and III.3.83 exempli gratia, for example बुध:, प्रस्थः, गृहम्, कम्बलदः, द्विपः, मूलविभुजः, सामगः, सुरापः et cetera, and others; (6) substitute क for the word किम् before a case affix, confer, compare P.VII.2.103; (7) the Samāsānta affix कप् (क) at the end of Bahuvrīhi compounds as prescribed by P.V.4.151-160. |
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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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kaṇṭhatālavya | gutturo-palatal. The diphthongs ए and ऐ are called Kaṇṭhatālavya, as they are produced in the Kaṇṭhatalu-sthāna. |
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kaṇṭhokta | formally mentioned; directly mentionedition |
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kaṇṭhoṣṭhya,kaṇṭhauṣṭhya | gutturo-labial, the diphthongs ओ and औ are called Kaṇṭhoṣṭhya as they are produced at both the Kaṇṭha and the Oṣṭha Sthānas. |
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kadhyai kadhyain | kṛt affix अध्यै of the infinitive in Vedic Literature: confer, compare तुमर्थे सेसे...कध्यैकध्यैन्..तवेनः P.III.4.9. |
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kan(1) | Uṇādi affix as in the words एक, भेक, शल्क etc; (2) taddhita affix.affix क as given by Pāṇini sūtras IV.2.13l, IV.3.32, 65, 147, IV.4.21; V.1.22, 23, 51, 90, V.2.64, 65, 66, 68-75, 77-82, V.3.51, 52, 75,81,82,87, 95, 96, 97. V.4.3,4,6, 29-33. |
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kamul | kṛt (affix). affix अम् in Vedic Literaore in the sense of the infinitive, e. g. विभाजं in अग्निं वै देवा विभाजं नाशक्नुवन्;confer, compare P.III.4.12. |
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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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kartṛ | agent of an action, subject; name of a kāraka or instrument in general, of an action, which produces the fruit or result of an action without depending on any other instrument; confer, compare स्वतन्त्रः कर्ता P. I.4.54, explained as अगुणीभूतो यः क्रियाप्रसिद्धौ स्वातन्त्र्येण विवक्ष्यते तत्कारकं कर्तृसंज्ञं भवति in the Kāśikā on P.I. 4.54. This agent, or rather, the word standing for the agent, is put in the nominative case in the active voice (confer, compare P.I.4.54), in the instrumental case in the passive voice (cf P. II.3.18), and in the genitive case when it is connected with a noun of action or verbal derivative noun, (confer, compare P.II.3.65). |
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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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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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kalāpa(कलाप-व्याकरण) | alternative name given to the treatise on grammar written by Sarvavarman who is believed to have lived in the days of the Sātavāhana kings. The treatise is popularly known by the namc Kātantra Vyākaraṇa. The available treatise,viz. Kalpasūtras, is much similar to the Kātantra Sūtras having a few changes and additions only here and there.It is rather risky to say that Kalāpa was an ancient system of grammar which is referred to in the Pāṇini Sūtra कलापिनोण् P. IV.3.108. For details see कातन्त्र. |
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kalman | the same as karman or object of an action especially when it is not fully entitled to be called karman, but looked upon as karman only for the sake of being used in the accusative case; subordinate karman, as for instance the cow in गां पयो दोग्धि. The term was used by ancient grammarians; confer, compare विपरीतं तु यत्कर्म तत् कल्म कवयो विदुः M.Bh. on P.I.4.51. See कर्मन्. |
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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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kasun | kṛt affix अस् found in Vedic Literature, in the sense of the infinitive: e. g. ईश्वरो विलिखः (विलि-खितुम्) confer, compare P. III.4.13, 17. The word ending in this कसुन् becomes an indeclinable: cf क्त्वातोसुन्कसुनः P.I.1.40. |
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kasen | kṛt affix असे in the sense of the infinitive in Vedic Literature; e. g. प्रेषे, श्रियसे्; confer, compare Kāś. on P. III. 4. 9. |
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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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kātantrapañjikā | a name usually given to a compendium of the type of Vivaraṇa or gloss written on the Kātantra Sūtras. The gloss written by Durgasiṁha's Kātantra-Sūtravṛtti. on the famous commentary on the Kātantra Sūtras by Durgasiṁha's Kātantra-Sūtravṛtti. ( the same as the the famous Durgasiṁha's Kātantra-Sūtravṛtti. or another of the same name ) known as दौर्गसिंही वृत्ति is called Kātantra Pañjika or Kātantravivaraṇa. A scholar of Kātantra grammar by name Kuśala has written a Pañjika on दुर्गसिंहृ's वृत्ति which is named प्रदीप, Another scholar, Trivikrama has written a gloss named Uddyota. |
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kātantraparibhāṣāpāṭha | name given to a text consisting of Paribhāṣāsūtras, believed to have been written by the Sūtrakāra himself as a supplementary portion to the main grammar. Many such lists of Paribhāṣāsūtras are available, mostly in manuscript form, containing more than a hundred Sūtras divided into two main groups-the Paribhāṣā sūtras and the Balābalasūtras. See परिभाषासंग्रह edition by B. O. R. I. Poona. |
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kātantraparibhāṣāvṛtti(1) | name of a gloss on the Paribhāṣāpaṭha written by Bhāvamiśra, probably a Maithila Pandit whose date is not known. He has explained 62 Paribhāṣās deriving many of them from the Kātantra Sūtras. The work seems to be based on the Paribhāṣā works by Vyāḍiparibhāṣāsūcana.and others on the system of Pāṇini, suitable changes having been made by the writer with a view to present the work as belonging to the Kātantra school; (2) name of a gloss on the Paribhāṣāpaṭha of the Kātantra school explaining 65 Paribhāṣās. No name of the author is found in the Poona manuscript. The India Office Library copy has given Durgasiṁha's Kātantra-Sūtravṛtti. as the author's name; but it is doubted whether Durgasiṁha's Kātantra-Sūtravṛtti. was the author of it. See परिभाषासंग्रह edition by B. O. R. I. Poona. |
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kātantraprakriyā | a name given to the Kātantra Sūtras which were written in the original form as a Prakriyāgrantha or a work discussing the various topics such as alphabet, euphonic rules, declension, derivatives from nouns, syntax, conjugation derivatives from roots et cetera, and others et cetera, and others |
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kātantrarūpamālā | a work, explaining the various forms of nouns and verbs according to the rules of the Kātantra grammar, ascribed to Bhāvasena of the fifteenth century. |
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kātantrasūtravṛtti | an old Vṛtti on the Kātantra Sūtras ascribed to Vararuci who is, of course, different from Vararuci Kātyāyana. The Vṛtti appears to have been occupying a position similar to that of Durgasiṁha's Kātantra-Sūtravṛtti.. |
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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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kānac | affix अान forming perfect partciples which are mostly seen in Vedic Literature. The affix कानच् is technically a substitute for the लिट् affix. Nouns ending in कानच् govern the accusative case of the nouns connected with them: exempli gratia, for example सोमं सुषुवाणः; confer, compare P. III.3.106 and P.II.3.69. |
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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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kārakakaumudī | a work on the Kātantra grammar discussing the Kāraka portion. |
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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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kārakanirṇaya | a work discussing the various Kārakas from the Naiyāyika view-point written by the well-known Naiyāyika, Gadādhara Chakravartin of Bengal, who was a pupil of Jagadīśa and who fourished in the 16th century A. D. He is looked upon as one of the greatest scholars of Nyāyaśāstra. His main literarywork was in the field of Nyāyaśāstra on which he has written several treatises. |
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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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kārakavibhaktibalīyastva | the dictum that a Kāraka case is stronger than an Upapada case,e. g. the accusative case as required by the word नमस्कृत्य,which is stronger than the dative case as required by the word नमः. Hence the word मुनित्रयं has to be used in the sentence : मुनित्रयं नमस्कृत्य and not the word मुनित्रयाय confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari. 94. |
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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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kāryakālaparibhāṣā | one of the important Paribhāṣā, regarding the application of the Paribhāṣā rules. See कायैकाल. For details see Paribhāṣenduśekhara of Nāgeśa. Pari. 3. |
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kāryātideśa | looking upon the substitute as the very original for the sake of operations that are caused by the presence of the original;the word is used in contrast with रूपातिदेश where actually the original is restored in the place of the substitute on certain conditions. For details see Mahābhāṣya on द्विर्वचनेचि P. 1.1.59. |
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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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kālabheda | difference in the time of utterance; confer, compare किमुच्यते विवारभेदादिति । न पुनः कालभेदादपि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 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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ki(1) | kṛt affix इ prescribed after धु roots with a prefix attached;exempli gratia, for exampleप्रदिः प्रधिः confer, compare P.III.3.92, 93; (2) kṛt affix इ looked upon as a perfect termination and, hence, causing reduplication and accusative case of the noun connected, found in Vedic Literature added to roots ending in अा, the root ऋ, and the roots गम्, हन् and जन्; exempli gratia, for example पपि; सोमं, जगुरिः, जग्मिः et cetera, and others, confer, compare P. III.2.171: (2) a term used in the Jainendra Vyākaraṇa for the term संबुद्वि. |
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kit(1) | marked with the mute letter क् which is applied by Pāṇini to affixes, for preventing guṇa and vṛddhi substitutes to the preceding इक् vowel (इ, उ, ऋ or लृ); confer, compareक्ङिति च, Pāṇ. I.1.5; (2) considered or looked upon as marked with mute indicatory क् for preventing guna; confer, compare असंयोगाल्लिट् कित् and the following P.I.2.5 et cetera, and others The affixes of the first type are for instance क्त, क्त्वा, क्तिन् and others. The affixes of the second type are given mainly in the second pada of the first Adhyāya by Pāṇini. Besides the prevention of guṇa and wrddhi, affixes marked with कु or affixes called कित्, cause Saṁprasāraṇa (see P. VI.1.15,16), elision of the penultimate न् (P.VI.4.24), elision of the penultimate vowel (P. VI.4.98,100), lengthening of the vowel (VI.4.15), substitution of ऊ (VI.4.19,21), elision of the final nasal (VI. 4.37), substitution of अI (VI.4.42). The taddhita affixes which are marked with mute क् cause the Vṛddhi substitute for the first vowel in the word to which they are addedition |
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kina | kṛt affix इ prescribed along with कि. See कि a reference to some preceding word, not necessarily on the same page.. The affix किन् causes the acute accent on the first vowel of the word ending with it, while the affix ki ( इ ) has itself the acute accent on its vowel इ. |
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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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kuṇap | taddhita affix. affix कुण added to words of पीलु group in the sense of 'ripened condition';exempli gratia, for exampleपीलुकुणः=पीलूनां पाकः; confer, compare P.V.2.24. |
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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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kṛtrima | artificial; technical, as opposed to derivative. In grammar, the term कृत्रिम means 'technical sense', as contrasted with अकृत्रिम 'ordinary sense'; confer, compare कृत्रिमाकृत्रिमयोः कृत्रिमे कार्यसंप्रत्यय: Paribhāṣenduśekhara of Nāgeśa. Pari. 9. |
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kṛtve | form of the taddhita affix. affix कृत्वम् in Vedic Literature. See कृत्वसुच्, |
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kṛdanta | the word ending with a kṛt affix; the term कृत् is found used in the sūtras of Pāṇini for कृदन्त; confer, compare कृत्तद्धितसमासाश्च P. I.2.46. The term कृदन्त for root-nouns, or nouns derived from roots, is found in the Atharvaprātiśākhya (I.1.10, II.3.8, II1.2.4), the Mahābhāṣya and all the later works on grammar. See the word कृत्. |
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kṛdgrahaṇa | mention of a kṛt id est, that is of a word ending with a kṛt affix. The word mainly occurs in the Paribhāṣā कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणम् which occurs first as an expression of the Vārttikakāra (P.I.4.13 Vārttika (on the Sūtra of Pāṇini). 9) and has been later on given as a Paribhāṣā by later grammarians (Pari. Śek. Pari.28).The Paribhāṣā is referred to as वृद्ब्रह्मणपरिभाषा in later grammar works especially commentary works. |
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ken | kṛt (affix). affix ए in the sense of कृत्य (Pot.passive voice.participle.) found in Vedic Literature; exempli gratia, for example नावगाहे = नावगाहितव्यम् confer, compare Kāś. on P.III.4.14. |
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kenya | kṛt (affix). affix एन्य in the sense of कृत्य in Vedic Literature: exempli gratia, for example दिदृक्षेण्यः शुश्रूषेण्यः confer, compare Kāś. on P.III.4.14. |
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kai | kṛt affix ऐ used in Vedic Literature as noticed in the forms प्रयै रोहिष्यै and अव्यथिष्यै: confer, compare P.III.4.10. |
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kaiyaṭa | name of the renowned commentator on the Mahābhāṣya, who lived in the 11th century. He was a resident of Kashmir and his father's name was Jaiyaṭa. The commentary on the Mahābhāṣya was named महाभाष्यप्रदीप by him, which is believed by later grammarians to have really acted as प्रदीप or light, as without it, the Mahābhāṣya of Patañjali would have remained unlit, that is unintelligible, at several places. Later grammarians attached to प्रदीप almost the same importance as they did to the Mahābhāṣya and the expression तदुक्तं भावकैयटयोः has been often used by commentators. Many commentary works were written on the Kaiyaṭa's Mahābhāṣyapradīpa.out of which Nageśa's Mahābhāṣya-Pradīpoddyota by Nāgeśa.is the most popular. The word कैयट came to be used for the word महाभाष्यप्रदीप which was the work of Kaiyaṭa. For details see Vyākaraṇa Mahābhāṣya published by the D. E. Society, Poona, Vol. VII. pp. 389-390. |
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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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ktānta | a noun base ending in the kṛt affix क्त; past passive participle; confer, compare क्षेपे सप्तम्यन्तं क्तान्तेन सह समस्यते । अवतप्तेनकुलस्थितं त एतत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on II.2. 47. |
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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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kyu,kyun | Uṇādi affixes अन. |
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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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kramapāṭha | recital of the Vedic Saṁhitā by means of separate groups of two words, repeating each word except the first of the Vedic verseline; see क्रम a reference to some preceding word, not necessarily on the same page.. The various rules and exceptions are given in detail in Paṭalas ten and eleven of the Ṛk Prātiśākhya. The Vedic Saṁhitā or Saṁhitāpāṭha is supposed to be the original one and the Padapāṭha prepared later on, with a view to preserving the Vedic text without any change or modification of a letter, or accent; confer, compare न लक्षणेन पदकारा अनुवर्त्याः । पदकारैर्नाम लक्षणमनुवर्त्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.109, VI. 1.207 and VIII. 2.16, where Patañjali clearly says that grammar-rules are not to follow the Padapāṭha, but, the writer of the Padapāṭha is to follow the rules already laid down. The Jaṭāpāṭha, the Ghanapāṭha and the other recitals are later developments of the Padapāṭha as they are not mentioned in the Prātiśākhya works. |
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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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kriyāviśeṣaṇa | determinant or modifier of a verbal activity; confer, compare क्रियाविशेषणं चेति वक्तव्यम् । सुष्टु पचति दुष्टु पचति M.Bh. on II.1.1; nouns used as Kriyāviśeṣaṇa are put in the neuter gender, and in the nominative case. or the acc. case in the singular. number; confer, compare क्रियाविशेषणानां कर्मत्वं नपुंसकलिङ्गता च Pari.Bhāśkara Pari.56. |
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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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kvin | kṛt zero affix, id est, that is an affix of which every letter is dropped and nothing remains, added to the roots स्पृश्, यज्, सृज्, दृश्, et cetera, and others under certain conditions; exempli gratia, for example घृतस्पृक्, ऋत्विक्, यादृक्, तादृक्; confer, compare Kāś. on P.III.2.58-60. |
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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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kvibanta | a substantive ending with the kṛt affix क्विप् (zero affix) added to a root to form a noun in the sense of the verbal action (भाव). The words ending with this affix having got the sense of verbal activity in them quite suppressed, get the noun terminations सु, औ, जस् et cetera, and others and not ति, तः et cetera, and others placed after them; confer, compare कृदभिहितो भावो द्रव्यवद् भवति. However, at the same time, these words undergo certain operations peculiar to roots simply because the kṛt affix entirely disappears and the word formed, appears like a root; confer, compare क्विबन्ता धातुत्वं न जहति. Kaiyaṭa's Prad. on VII.1.70. |
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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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kṣitīśacandra(चक्रवर्तिन्) | or K. C. CHATTERJI a scholar of Sanskrit grammar who has written a work on technical terms in Sanskrit, who has edited several grammar works and is at present editing the Cāndra Vyākaraṇa and conducting the Sanskrit journal named Mañjūṣa at Calcutta. |
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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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ksaran | Uṇādi affix सर; confer, compare तन्यृषिभ्यां क्सरन् Uṇādi III.75. |
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ksi | Uṇādi affix सि; confer, compare प्रुषिकुषिशुषिभ्यः क्सि: Uṇādi III.155. |
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kse | kṛt affix से in the sense of तुमुन् in Vedic Literature; exempli gratia, for exampleप्रेषे (भगाय) Kāś. on III. 4. 9. |
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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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khac | kṛt affix अ in the sense of 'agent' applied to the roots वद्, ताप् , and यम् when preceded by certain उपपद words standing as objects. Before this affix खच्, the augment मुम् ( म् ) is added to the preceding उपपद if it is not an indeclinable. e. g. प्रियंवदः, वशंवदः, द्विषंतपः परंतपः वाचंयम: et cetera, and others cf P.III. 2.38-47. |
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khamuñ | kṛt affix अम् applied to the root कृ when preceded by a word standing as the object of the root, provided an abuse is meant, e. g. चोरंकारं आक्रोशति; confer, compare P. III. 4.25. |
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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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khaś | kṛt affix added to the roots यज् (causal), ध्मा, धे,रुज्, वह्, लिह्, पच् , दृश् , तप्, मन् et cetera, and others preceded by certain specified upapada words. The root undergoes all the operations such as the addition of the conjugational sign et cetera, and others before this खश् on account of the mute letter श् which makes खश् a Sārvadhātuka affix, and the augment म् is added to the preceding उपपद if it is not an indeclinable on account of the mute letter ख्; e. g. जनमेजयः, स्तनंधयः, नाडिंधमः, असूयै. पश्यः पण्डितंमन्यः etc,; confer, compare Pāṇ. III2.28-37, 83. |
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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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gaṅgādhara[GANGADHARA SHASTRI TELANG] (l) | a stalwart grammarian and Sanskrit scholar of repute who was a pupil of Bālasarasvatī of Vārāṇaśī and prepared in the last century a host of Sanskrit scholars in Banaras among whom a special mention could be made of Dr. Thebaut, Dr. Venis and Dr. Gaṅgānātha Jhā. He was given by Government of India the titles Mahāmahopādhyāya and C. I.E. His surname was Mānavallī but he was often known as गङाधरशास्त्री तेलङ्ग. For details, see Mahābhāṣya, D.E. Society Ed.Poona p.p.33, 34; (2)an old scholar of Vyākarana who is believed to have written a commentary on Vikṛtavallī of Vyādi; (3) a comparatively modern scholar who is said to have written a commentary named Induprakāśa on the Śabdenduśekhara; (4) author of the Vyākaraṇadīpaprabhā, a short commentary on the Vyākaraṇa work of Cidrūpāśramin. See चिद्रूपाश्रमिन्. |
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gaṅgeśaśarmā | writer of Kātantra-kaumudī possibly different from the reputed Gaṅgeśa Upādhyāa who is looked upon as the founder of the Navyanyāya school of modern Naiyāyikas, and who lived in the twelfth century A. D. |
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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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gaṇasūtra | a statement of the type of a Sūtra in the Gaṇapāṭha of Pāṇini where mention of a word or words in the Gaṇapāṭha is made along with certain conditions; e. g. पूर्वपुरावरo, स्वमज्ञातिधनाख्यायाम् , in the सर्वादिगण, and क्त्वातोसुन्कसुनः, तसिलादय: प्राक्पाशपः in the स्वरादिगण. Some of the gaṇasūtras are found incorporated in the Sūtrapāṭha itself Many later grammarians have appended their own gaṇapāṭha to their Sūtrapāṭha. |
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gati(1) | literally motion; stretching out, lengthening of a syllable. The word is explained in the Prātiśakhya works which define it as the lengthening of a Stobha vowel with the utterance of the vowel इ or उ after it, exempli gratia, for example हाइ or हायि for हा; similarly आ-इ or अा -यि ; (2) a technical term used by Pāṇini in connection with prefixes and certain indeclinables which are called गति, confer, compare P.I.4.60-79. The words called gati can be compounded with the following word provided the latter is not a verb, the compound being named tatpuruṣa e.g, प्रकृतम् , ऊरीकृत्य confer, compare P.II.2.18; the word गति is used by Pāṇini in the masculine gender as seen in the Sūtra गतिरनन्तरः P.VI. 2.49 and hence explained as formed by the addition of the affix क्तिच् to गम्, the word being used as a technical term by the rule क्तिच्क्तौ च संज्ञायाम् P.III.3.174; (3) realization, understanding; confer, compare उभयगतिरिह भवति Paribhāṣenduśekhara of Nāgeśa. Pari.9; सांप्रतिकाभावे भूतपूर्वगतिः Paribhāṣenduśekhara of Nāgeśa. Pari 76; अगत्या हि परिभाषा अाश्रीयते Puruṣottamadeva's Paribhāṣāvṛtti.adeva Pari. Pāṭha 119. |
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gatisamāsa | a compound with the preceding gati word prescribed by the rule कुगतिप्रादयः P.II. 2.18; confer, compare गतिसमास । निष्कौशाम्बिः, निर्वाराणसि: M.Bh. on II. 4. 26 . |
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galatpada | the word occurs in the Prātiśākhya works in connection with the definition of संक्रम, in the kramapātha. The word संक्रम means bringing together two words when they are combined according to rules of Samdhi. (See the word संक्रम). In the Kramapātha, where each word occurs twice by repetition, a word occurring twice in a hymn or a sentence is not to be repeated for Kramapātha, but it is to be passed over. The word which is passed over in the Kramapātha is called गलत्पद; e. g. दिशां च पतये नमो नमो वृक्षेभ्यो हरिकेशेभ्यः पशूनां पतये नमो नमः सस्पिञ्जराय त्विषीमतॆ पथीनां पतये नमः । In the Kramapātha पतये नमः and नमः are passed over and पशूनां is to be connected with सस्पिञ्जराय. The words पतये नमः and नमः are called galatpada; confer, compare गलत्पदमतिक्रम्य अगलता सह संधानं संक्रम; Vājasaneyi Prātiśākhya.IV. 197. There is no गलत्पद in पदपाठ. |
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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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guṇabheda | difference in properties; confer, compare एकोयमात्मा उदकं नाम तस्य गुणभेदादन्यत्वं भवति । अन्यदिदं शीतमन्यदिदमुष्णमिति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I, 1.2. |
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guṇavacana | literally expressing quality; words expressing quality such as शुक्ल, नील, et cetera, and others; confer, compare गुणवचनब्राह्मणादिभ्यः कर्मणि च P.V. 1.124. See page 369 Vyākarana Mahabhasya Vol. VII. D.E. Society edition, Poona. |
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guṇībhūta | subordinate, literally which has become subordinated, which has become submerged, and therefore has formed an integral part of another; e. g. an augment ( अागम ) with respect to the word to which it has been added;confer, compareयदागमास्तद्गुणी भूतास्तद्ग्रहणेन गृह्यन्ते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.20 Vart. 5; Par. Sek. Pari. 11. |
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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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gūḍhaphakkikāprakāśa | a short gloss on the Siddhāntakaumudi of Bhattoji Diksita, by Indradatta, |
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gūḍhabhāvavṛtti | a commentary on Ramacandra's Prakriya Kaumudi by Krsnasesa of the famous Sesa family of grammarians. The date of this Krsnasesa is the middle of the sixteenth century. For details about Krsnasesa and the Sesa family see introduction to Prakriyakaumudi B. S. S. No. 78. |
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goṇikāputra | a grammarian whose wiew in connection with the correctness of the expressions नेताश्वस्य स्त्रुघ्नं and नेताश्वस्य स्त्रुघ्नस्य is given by the Mahabhasyakara in the words 'both expressions are justified' ( उभयथा गेणिकापुत्रः ). Nagesa has observed that गेोणिकापुत्र is nobody else but the Mahabhasyakara himself; confer, compare गोणिकापुत्रः भाष्यकार इत्याहुः । NageSa's Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Mahabhasyapradipa on P. I. 4.5I. |
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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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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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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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govindarāma | writer of 'Sabdadipika,' a commentary on the Mugdhabodha Vyakarana of Bopadeva. |
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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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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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grahaṇavat | specifically mentioned in a rule, individually mentioned; confer, compare ग्रहणवता प्रातिपदिकेन तदन्तविधिर्नास्ति Par. Sek.Pari.31. See the word ग्रहण. |
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grāsa | a fault in the utterance of a letter which makes it indistinct by being held up at the throat.Seeग्रस्त. |
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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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ghañ | krt affix अ causing the substitution of vrddhi for the preceding vowel applied in various senses as specified in P.III.3. 16-42, III.3. 45-55,III.3.120-125, exempli gratia, for example पाद:, रोग:, आयः, भावः, अवग्राहृः प्रावारः, अवतारः, लेखः रागः etc |
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ghana | a variety of the क्रमपाठ or recital of the Vedic hymns to show the serial order of words there; one of the eight vikrtis of the padapātha. |
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ghas | tad, affix इय, occurring in Vedic Literature,applied to the word ऋतु, exempli gratia, for example अयं ते योनिऋत्वीयः; confer, compare Kās on P. V.1.106. |
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ghi(1) | a tech. term applied to noun bases or Prātipadikas ending in इ and उ excepting the words सखि and पति and those which are termed नदी; confer, compare P. I. 4.79; (2) a conventional term for लधु ( a short vowel) found used in the Jainendra Vyakarana. |
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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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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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ṅañ | a short term or Pratyahara standing for the letters ङ्, ण्, न् , झ् , and भू , casually mentioned in the Mahabhasya; confer, compare एतदप्यस्तु ञकारेण ङञो ह्र्स्वादचि ङञुण्नित्यमिति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Mahesvara Sutras 8, 9. |
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ṅamud | augment ङम् i. e. ङ्, ण् or न् prefixed to a vowel at the beginning of a word provided that vowel is preceded by ङ्, ण् or न् standing at the end of the preceding word. See ङ् (3). |
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ṅas | ending of the genitive case singular; स्य is substituted for ङस् after bases ending in अ; cf P. IV. l . 2 and VII. 1. 12. |
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ṅasi | case-ending of the ablative case, changed into अात् after bases ending in अ and into स्मात् after pronouns; confer, compareP.IV.1.2,VII.1.12,15. |
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ṅi | case-ending of the locative case, changed into (a) अाम् after bases termed Nadi, feminine. bases ending in अा and the word नी, (b) into औ after bases ending in इ and उ, and (c) into स्मिन् after bases of pronouns;confer, compare P.IV. 1. 2, VII. 3. 116, 117, 118, 119 and VII. 1. 15, 16. |
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ṅit(l) | affixes with the mute letter ङ् attached to them either before or after, with a view to preventing the guna and vrddhi substitutes for the preceding इ, उ, ऋ, or लृ, as for example, the affixes चङ्, अङ् and others (2) affixes conventionally called ङित् after certain bases under certain conditions; confer, compare गाङ्कुटादिम्यो ञ्णिन्ङित् P. I. 2. 1-4; (3) roots marked with the mute letter ङ् signifying the application of the Atmanepada terminations to them: (4) substitutes marked with mute ङ् which are put in the place of the last letter of the word for which they are prescribed as substitutes; (5) case affixes marked with mute letter ङ् which cause the substitution of guna to the last vowel इ or उ of words termed घि. |
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ḍīṃn | feminine. affix ई added to words in the class headed by शार्ङ्गरव: confer, compare P. IV. 1. 73. Words ending with this affix ङीन् have their first vowel accented acute. |
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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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ṅe | dative case termination changed into य after bases ending in short अ and into स्मै after pronouns; confer, compare P.IV.1.2, VII, 1.13, 14. |
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ṅyanta | noun bases ending with the feminine. affix ङी (ङीप्, ङीत्र्, or ङीन्); confer, compare ङ्यन्तादित्येवं भविष्यति M.Bh. on P.I. 1.89 Vart. 16. |
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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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cakora | a grammarian who .wrote a commentary on the 'Sabdalingarthacandrika of Sujanapandita. चक्कनशर्मा a grammarian who is said to have written a work named Dhatusamgraha. |
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cakraka | a kind of fault in the application of operations, resulting in confusion; a fault in which one returns to the same place not immediately as in Anavastha but after several steps; confer, compare पुनर्ऋच्छिभावः पुनराट् इति चक्रकमव्यवस्था प्राप्नोति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 3.60 Vart 5. |
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cakrin | a grammarian who has written a small disquisition on the correctness of the form जाग्रहीता. See जाग्रहीतेतिवाद. |
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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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caṇ | the indeclinable च (with ण् as a mute letter added to it which of course disappears) possessing the sense of चेत् or condition. exempli gratia, for example अयं च मरिष्यति confer, compare Kas, on P. VIII. 1.30. |
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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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candra | a famous Buddhist Sanskrit grammarian whose grammar existing in the Tibetan script, is now available in the Devanagar script. The work consists of six chapters or Adhyayas in which no technical terms or sanjnas like टि, घु are found. There is no section on Vedic Grammar and accents. The work is based on Panini's grammar and is believed to have been written by Candra or Candragomin in the 5th centnry A. D. Bhartrhari in his Vakyapadiya refers to him; confer, compare स नीतो बहुशाखत्वं चन्द्राचार्यादिभिः पुनः Vakyapadiya II. 489. A summary of the work is found in the Agnipurana, ch. 248-258. |
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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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candrācārya | a grammarian mentioned by Bhartrhari in his Vakyapadiya as one who took a leading part in restoring the traditional explanation of Panini's Vyakarana which, by the spread of rival easy treatises on grammar, had become almost lost: confer, compare यः पतञ्जलिशिष्येभ्यो भ्रष्टो ब्याकरणागमः । काले स दाक्षिणात्येषु ग्रन्थमात्रे व्यवस्थित: ॥ पर्वतादागमं लब्ध्वा भाष्यबीजानुसारिभि: । स नीतो बहुशाखत्वं चन्द्राचार्यादिभिः पुनः ॥ Vakyapadiya II. 488-489. See चन्द्र and चन्द्रगोमिन्. |
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caraṇa | explained as a synonym of the word शाखा which means a branch or a school of Vedic Learning; confer, compare चरणशब्दाः कठकलापादय:: Kāśikā of Jayāditya and Vāmana. on P.IV.2.46. |
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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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carcā(1) | splitting up of a word into its component parts, which is generalty shown in the Padaptha by अवग्रहं (S). The word, hence means पदपाठ or recital by showing separately the constitutent words of the Samhita or the running text of the Veda. The word is used almost in the same sense in the Mahabhasya in respect of showing the words of a sutra separately; confer, compare न केवलानि चर्चापदानि व्याख्यानं वृद्धिः आत् ऐजिति । किं तर्हि । उदाहरणं प्रत्युदाहरणं वाक्याध्याहारः इत्येतत्समुदितं व्याख्यानं भवति M.Bh. on Mahesvara Sutra 1 Wart. 6l ; (2) a repeated word; confer, compare इतिकरणात् पुरतो यत् पुनः पदवचनं तत् चर्चाशब्देनोच्यते. Uvvata on Vājasaneyi Prātiśākhya.III.20; (3) a discussion or a debate where consideration is given to each single word; confer, compare प्रर्यायशब्दानां लाघवगौरवचर्चा नाद्रियते Par. Sek. Pari. 115. |
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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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cātuḥsvārya | the view that there are four accents-the udatta, the anudatta, the svarita and the pracaya held by the Khandikya and the Aukhiya Schools. |
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cāndra | name of a treatise on grammar written by Candra, who is believed to have been the same as Candragomin. The Grammar is based upon that of Panini, but it does not treat Vedic forms and accents. See the word चन्द्र a reference to some preceding word, not necessarily on the same page.. For details see pp. 375376 Patanjali Mahabhasya. Vol. VII, D.E. Society's Edition. |
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cāp | the feminine. affix आ, applied to words ending in the taddhita affix. affixes ञ्यङ् and ष्यङ्; e. g. कौसल्या, वाराह्या, गौकक्ष्या; cf Kas, on P. IV. 1. 74. |
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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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cidasthimālā | name of a commentary on the Laghusabdendusekhara by Vaidyanatha Payagunde,one of the distinguished disciples of Nagesabhatta. |
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cullibhaṭṭi | a grammarian who is supposed to have written a gloss ( वृत्ति ) on the Sutras of Panini; confer, compare तत्र च वृतिः पाणिनिप्रणीतानां सूत्राणां विवरणं चुल्लिभट्टिनल्लूरादि( V. 1. निर्लूरादि-) विरचितम् , Nyasa, on the benedictory verse of Kasika: वृत्तौ भाष्ये तथा घातुनामपारायणादिषु at the very beginning. |
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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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codaka(1) | an objector; the word is common in the Commentary Literature where likely objections to a particular statement are raised, without specific reference to any individual objector, and replies are given, simply with a view to making matters clear; (2) repetition of a word with इति interposed: confer, compare चेदकः परिग्रहः इत्यनर्थान्तरम्. See अदृष्टवर्ण and परिग्रह. |
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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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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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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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chandobhāṣā | Vedic language as contrasted with भाषा (ordinary language in use); confer, compare गुरुत्वं लघुता साम्यं ह्रस्वदीर्घप्लुतानि च...एतत्सर्व तु विज्ञेयं छन्दोभाषां विजानता Taittirīya Prātiśākhya.XXIV. 5. |
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chav' | a short term or Pratyahara standing for छ्, ठ्, थ्, च्, ट् and त्: confer, compare नश्र्छन्यप्रशान् P. VIII.3.7. |
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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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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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jaṭā | a kind of Vedic recital wherein each word is repeated six times. जटा is called one of the 8 kinds ( अष्टविकृति) of the Kramapatha, which in its turn is based on the Padapatha; confer, compare जटा माला शिखा रेखा ध्वजो दण्डो रथो घनः। अष्टौ बिकृतय: प्रोक्ताः क्रमपूर्वा मनीषिभिः । जटा is defined as अनुलोमविलोमाभ्यां त्रिवारं हि पठेत् क्रमम् । विलोमे पदवत्संधिः अनुलोमे यथाक्रमम् । The recital of ओषधयः संवदन्ते संवदन्ते सोमेन can be illustrated as ओषधयः सं, समोषधयः, ओषधयः सं, सं वदन्ते, वदन्ते सं, सेवदन्ते, वदन्ते सोमेन,सोमेन वदन्ते , वदन्ते सोमेन । |
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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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jayadeva | a grammarian, ( of course different from well-known poet), to whom a small treatise on grammar by name इष्टतन्त्रव्याकरण is attributedition |
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jayanta | author of तत्वचन्द्र a commentary on पाणिनिसूत्रवृत्ति written by Vitthala; (2) writer of a commentary named Vadighatamudgara on the Sarasvataprakriya. |
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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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jāgrahitetivāda | a short disguisition on the correctness of the word जाग्रहीता, written by a grammarian named Cakrin; confer, compare भट्टोजिदीक्षितग्राहग्रस्तं माधवदिग्गजम्। अमूमुचत् सत्यवर्यश्चक्री चक्रिप्रसादभाक्, colophon. |
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jātabahiraṅgāsiddhatva | invalidity of a Bahiranga operation that has already taken place by virtue of the Antaranga-paribhasa-असिद्धं बहिरङ्गमन्तरङ्ङ्गेthat which is ' bahiranga' is regarded as not having taken effect when that which is 'antarahga' is to take effect. For details see Par. Sek. Paribhasa 50. |
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jātābhīyāsiddhatva | invalidity of a grammatical operation prescribed by a rule in the अाभीय section (P. VI. 4.22 upto the end of the fourth pada ) which, although it has taken place, is to be looked upon as not having taken place when any other operation in the same section is to take effect. See आभीयासिद्व. |
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jāti | genus; class;universal;the notion of generality which is present in the several individual objects of the same kindeclinable The biggest or widest notion of the universal or genus is सत्ता which, according to the grammarians, exists in every object or substance, and hence, it is the denotation or denoted sense of every substantive or Pratipadika, although on many an occasion vyakti or an individual object is required for daily affairs and is actually referred to in ordinary talks. In the Mahabhasya a learned discussion is held regarding whether जाति is the denotation or व्यक्ति is the denotation. The word जाति is defined in the Mahabhasya as follows:आकृतिग्रहणा जातिर्लिङ्गानां च न सर्वभाक् । सकृदाख्यातनिर्गाह्या गोत्रं च चरणैः सह ॥ अपर आह । ग्रादुभीवविनाशाभ्यां सत्त्वस्य युगपद्गुणैः । असर्वलिङ्गां बह्वर्थो तां जातिं कवयो विदुः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV. 1.63. For details see Bhartphari's Vakyapadiya. |
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jātisvara | the acute accent for the last vowel of a word ending with क्त of the past passive participle. denoting a genus; confer, compare P. VI. 2.170. |
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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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jinendrabuddhi | a reputed Buddhist Grammarian of the eighth century who wrote a scholarly commentary on the Kasikavrtti ofJayaditya and Vamana. The commentary is called न्यास or काशिकाविवरणपञ्जिका and the writer is referred to as न्यासकार in many later grammar works Some scholars identify him with पूज्यपाददेवनन्दिन् the writer of the जैनेन्द्रव्याकरण, but this is not possible as पूज्यपाददेवनन्दिन् was a Jain Grammarian who flourished much earlier. |
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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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jainendravyākaraṇamahāvṛtti | name of a commentary on the Jainendra Vyakarana, written by Abhayanandin in the ninth century A. D. see जैनेन्द्रव्याकरण a reference to some preceding word, not necessarily on the same page.. |
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jaumāra( व्याकरण ) | a treatise on vya'karana written by Jumaranandin. See जुमरनन्दिन् a reference to some preceding word, not necessarily on the same page. The Jaumara Vyakarana has no Vedic section dealing with Vedic forms or accents,but it has added a section on Prakrita just as the Haima Vyakaraha. |
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jaumārasaṃskaraṇa | the revised version by Jumuranandin of the original grammar treatise in verse called संक्षिप्तसार written by KramadiSvara, The Jaumarasamskarana is the samc as.jaumara Vyakarana, which see a reference to some preceding word, not necessarily on the same page.. |
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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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jñāpakasamuccaya | a work giving a collection of about 400 Jñāpakas or indicatory wordings found in the Sūtras of Pānini and the conclusions drawn from them. It was written by Purușottamadeva, a Buddhist scholar of Pāņini's grammar in the twelfth century A. D., who was probably the same as the famous great Vaiyākaraņa patronized by Lakșmaņasena.See पुरुषेत्तमदेव. |
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jñāpakasādhya | realizable, or possible to be drawn, from a wording in the Sūtra of Pāņini in the manner shown a reference to some preceding word, not necessarily on the same page.. See ज्ञापक. |
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jñāpakasiddha | realized from the ज्ञापक wording; the conclusion drawn from an indicatory. word in the form of Paribhāșās and the like. Such conclusions are not said to be universally valid; confer, compare ज्ञापकसिद्धं न सर्वत्र Paribhāṣenduśekhara of Nāgeśa. Pari, 110.7. |
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jñāpita | concluded or proved by means of a ज्ञापक word or wording: confer, compare हन्तेः पूर्वत्रप्रतिषेधो वार्तिकेनैव ज्ञापितः M.Bh. on ΙΙΙ. 4.37 Vārttika (on the Sūtra of Pāṇini). 3. |
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jñāpyamāna | indicated or suggested: confer, compare उत्पातेन ज्ञाप्यमाने ( चतुर्थी वाच्या )। वाताय कपिला विद्युत् et cetera, and others M.Bh. on ΙΙ. 3.13 Vārttika (on the Sūtra of Pāṇini). 3. |
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jvaliti | standing for ज्वलादि, name of a class of 30 roots headed by the root ज्वल दीप्तौ and given as चल कम्पने, जल घातने etc; cf: ज्वलितिकसन्तेभ्यो णः P. III. 1.140. |
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jha | a verbal ending of the 3rd person. Atm. for ल ( id est, that is लकार ); cf P.III.4. 78;for the letter झ् , अन्त् is substituted; confer, compare झोन्तः P. VIII.1.3, but ईरे in the perfect tense; confer, compare P. III. 4.81 and रन् in the potential and benedictive moods; confer, compare P. III. 4.85. |
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jhac | wording of the affix झ (see a reference to some preceding word, not necessarily on the same page.) suggested by the Varttikakara to have the last vowel of अन्त acute, by चितः (P.VI.1.163) the property चित्व being transferred from the original झ to अन्त; confer, compare Kāśikā of Jayāditya and Vāmana. तथा च झचश्चित्करणमर्थवद् भवति on P.VII.1.3. |
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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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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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ñi | a mute syllable prefixed to a root in the Dhatuptha of Panini' signifying the addition of the affix त (क्त) to the root, in the sense of the present time; exempli gratia, for example क्ष्विण्णः, धृष्ट: et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 2.187. |
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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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ñīt | a root marked with the mute syllable ञि prefixed to it, signifying the addition of the affix क्त in the present tense. See ञि. |
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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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ñyaṭ | taddhita affix. affix य .causing वृद्धि to the first vowel of the word to which it is added and the addition of ई ( ङीप् ) in the sense of feminine gender, added to words meaning warrior tribes of the Vahika country but not Brahmanas or Ksatriyas. exempli gratia, for example क्षौद्रक्यः, क्षौद्रक्री et cetera, and others; cf P. V. 3. 114. |
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ñyuṭ | krt affix added to the root वह् in Vedic Literature preceded by the words कव्य, पुरीष, पुरीष्य or हव्य, exempli gratia, for example कव्यवाहनः, पुरीषवाहनः, हव्यवाहनः confer, compare P. III,2.65, 66.. . |
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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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ṭak | krt affix अ, not admitting गुण or वृद्धि to the preceding vowel and causing ङीप् in the feminine ( by P.IV. 1.15), added to the roots गा, पा and हन् under certain conditions; e. g. समग;, सुरापः, पतिघ्नी et cetera, and others; confer, compare P. IV. 2.8, 52, 53, 54, 55. |
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ṭā | case ending of the third case (तृतीया) singular. number; confer, compare P. IV.1.2, |
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ṭāṅ | short term for affixes beginning with टाप् in P. IV. 1.4 and ending with ष्यङ् in P. IV. 1.78: confer, compare टाङिति प्रत्याहारग्रहणम् । टापः प्रभृति आ ष्यङो ङकारात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 2.48 V. 2. |
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ṭāp | feminine affix अा added to masculine nouns ending in अ by the rule अजाद्यतष्टाप् IV. 1.4 excepting those nouns where any other affix prescribed by subsequent rules becomes applicable. |
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ṭit | marked or characterized by the mute letter ट्. For the significance of the addition of ट्, see ट्. |
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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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ṭyaṇ | taddhita affix. affix य, causing वृद्धि for the initial vowel and the addition of the feminine. affix ई, applied to the word सोम in the sense of 'having that as a deity,' e. g. सौम्यं हविः, सौमी ऋक्: confer, compare P.IV. 2.30. |
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ṭayul | taddhita affix. affix added in the same way as टयु a reference to some preceding word, not necessarily on the same page., making only a difference in the accent. When the affix टयुल् is added, the acute accent is given to the last vowel of the word preceding the affix. |
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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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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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ṭhakpāda | a popular name given to the fourth pada of the fourth adhyaya of Panini's Astadhyayi.The pada begins with the rule प्राग्वहतेष्ठक् P.IV.4.1 prescribing the taddhita affix ठक् in the senses prescribed in rules be. ginning with the next rule ' तेन दीव्यति खनति जयति जितम् ' and ending with the rule 'निकटे वसति' P.IV.4.73. |
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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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ṭhit | marked with the mute letter ठ्. There is no affix or word marked with mute ठ् (at the end) in Panini's grammar, but to avoid certain technical difficulties, the Mahabhasyakara has proposed mute ठ् instead of 'ट् in the' case of the affix इट् of the first person. singular. perf Atm. and ऊठ् prescribed as Samprasarana substitute by P. VI. 4.132 e: g. प्रष्ठौहः, प्रष्ठौहा; confer, compare M.Bh. on III.4.79 and VI.4.19. |
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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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ḍaṭ | taddhita affix. अ, affix in the sense of पूरण applied to a numeral to form an ordinal numeral; e. g. एकादशः, त्रयोदशः, confer, compare P.V.2.48 |
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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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ḍati | taddhita affix. affix अति affixed to the word किम् to show number or measurement; exempli gratia, for example कति ब्राह्मणाः, confer, compare P.V.2.41. The words ending with the affix डति are termed संख्या and षट् for purposes of declension et cetera, and others; confer, compare P.I.1.23,25 |
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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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ḍāp | feminine. affix आ added optionally to words ending in मन् and to Bahuvrihi compounds ending in अन् to show feminine gender, the words remaining as they are when the optional affix डाप् is not applied; exempli gratia, for example दामा, सीमा, सुपर्वा; confer, compare P. IV. I.l l, 12, 13. |
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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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ḍini | taddhita affix. affix applied to अवान्तरदीक्षा, तिलव्रत et cetera, and others in the sense of चरति (observing); exempli gratia, for example तिलव्रती, confer, compare P. V. 1. 94 Vart 3; (2) applied in the sense of 'having as measurement'applied to numeral words ending in शत् or शिन् and the word विंशति; exempli gratia, for example त्रिंशिनो मासाः, विंशिनोङ्गिरसः; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. V. 2.37. |
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ḍiyāc | case affix इया for Inst.singular.seen in Vedic Literature: exempli gratia, for example सुक्षेत्रिया, सुगात्रिया; cf Kāśikā of Jayāditya and Vāmana. on P.VII.1.39. |
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ḍupac | tad affix उप added to the word कुतू in the sense of diminutive: exempli gratia, for example कुतुपः a small oil-pot ( कुतू );confer, compare V.3. 89. |
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ḍumsun | Unadi affix उम्स् added to the root पा to form the word पुंंस्: confer, compare पांते डेम्सुन् Unadi Sutra IV.177. |
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ḍyā | case affix या seen in vedic Literature e. g. अनुष्ठथा उच्च्यावयतात् confer, compare S. K. on P. VII. 1.39. |
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ḍvit | a root marked with the mute syllable डु (at the beginning) to Signify the application of the krt affix त्रि which is invariably followed by the addition of म ( मप् ), in the sense of 'achieved by' e. g. पक्त्रिमम् ; कृत्रिमम्: confer, compare P. III. 3.88 ; and IV. 4.20. |
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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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ḍhañ | taddhita affix. affix एय causing Vrddhi substituted for the first vowel of the base and the addition of the feminine. affix ङीप् (इ), applied (1) to words meaning quadrupeds and words in the class of words headed by गृष्टि in the sense of अपत्य; e. g. कामण्डलेयः, गार्ष्टेयः, हालेय:, बालेयः etc; confer, compare P. IV.1.135,136; (2) to the word क्षीर, words of the class headed by सखि, the words कोश, दृति, कुक्षि, कलशि, अस्ति, अहि,ग्रीवा,वर्मती,एणी,पथि,अतिथि,वसति,स्वपति, पुरुष, छदि्स, उपधि, बलि, परिखा, and वस्ति in the various senses mentioned in connection with these words; exempli gratia, for exampleक्षेरेयः, .साखेयम् कौशेयम् दात्र्ऱेयम् , कौक्षेयम् etc, cf Kas'. on P. IV. 2. 20, 80, IV. 3. 42, 56, 57, 94, 159, IV.4.1 04, V.1.10,13,17, V.3.101. |
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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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ṇatva | cerebralization; lingualization ; the substitution of ण् for न् under certain conditions; confer, compare P. VIII.4. 1-39. See ण. |
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ṇamul | krt affix अम्, causing vrddhi to the final vowel or to the penultimate अ, (!) added to any root in the sense of the infinitive in Vedic Literature when the connected root is शक्: exempli gratia, for example अग्निं वै देवा विभाजं नाशक्नुवन; cf Kāśikā of Jayāditya and Vāmana. on P. III. 4.14; (2) added to any root to show frequency of a past action, when the root form ending with णमुल् is repeated to convey the sense of frequency : exempli gratia, for example भोजं भोजं व्रजति, पायंपायं व्रजति, confer, compare Kas on P. III. 4.22; (3) added to a root showing past action and preceded by the word अग्रे, प्रथम or पूर्व, optionally along with the krt affix क्त्वा; exempli gratia, for example अग्रेभोजं or अग्रे भुक्त्वा व्रजति; cf Kāśikā of Jayāditya and Vāmana. on P.III.4.24;(4) added in general to a root specified in P.III.4.25 to 64, showing a subordinate action and having the same subject as the root showing the main action, provided the root to which णमुल् is added is preceded by an antecedent or connected word, such as स्वादुम् or अन्यथा or एवम् or any other given in Panini's rules; confer, compare P. III.4.26 to III.4.64; exempli gratia, for example स्वादुंकारं भुङ्क्ते, अन्यथाकारं भुङ्क्ते, एवंकारं भुङ्क्ते, ब्राह्मणवेदं भोजयति, यावज्जीवमधीते, समूलकाषं कषति, समूलघातं हन्ति, तैलपेषं पिनष्टि, अजकनाशं नष्टः et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.III.4.26-64. When णमुल् is added to the roots कष्, पिष्, हन् and others mentioned in P. III. 4. 34 to 45, the same root is repeated to show the principal action. The word ending in णमुल् has the acute accent (उदात) on the first vowel (confer, compare P.VI.I. 94) or on the vowel preceding the affix; confer, compare P. VI.1.193. |
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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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ṇiṅ | affix इ causing vrddhi, prescribed after the root कम् , the base ending in इ i. e. कामि being called a root: confer, compare P. III. 1.30, 32. The mute letter ङ् signifies that the root कामि is to take only the Atmanepada affixes e. g. कामयते, अचीकमत. |
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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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ṇijanta | roots ending in णिच्; the term is generally applied to causal bases of roots. See णिच्. |
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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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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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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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ṇvi | krt, affix ण्वि i. e. zero, causing vrddhi, applied to the root भज् and to सह् and वह् in Vedic Literature if the root is preceded by any preposition ( उपसर्ग ) or a substantive as the upapada ; e. g. अर्द्धभाक्, प्रभाक्, तुराषाट् , दित्यवाट्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. III, 2.62, 63, 64. |
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ṇvin | krt affix व् or zero, seen applied in Vedic Literature to the root वह् preceded by श्वेत, to शंस् preceded by उक्थ, to दाश् preceded by पुरस् and to यज् preceded by अव. e. g. श्वेतवा इन्द्रः, उक्थशा यजमानः, पुरोडाः, अवयाः; cf Kāśikā of Jayāditya and Vāmana. on P. III. 2.71, 72. |
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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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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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tattvacandra | name of a commentary on Ramacandra's Prakriyakaumudi. |
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tattvabodhinī | name of the well-known commentary on Bhattoji's Siddhnta Kaumudi written by his pupil Jnanendrasarasvati at Benares. Out of the several commentaries on the Siddhantakaumudi, the Tattvabodhini is looked upon as the most authoritative and at the same time very scholarly. |
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tattvādarśa | name of a commentary on the Paribhasendusekhara written by M. M. Vasudev Shastri Abhyankar in 1889 A. D. The commentary is more critical than explanatory,wherein the author has given the purpose and the gist of the important Paribhasas and has brought out clearly the differences between the school of Bhattoji and the school of Nagesa in several important matters. |
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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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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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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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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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taparakaraṇa | addition of the mute letter त् after a vowel to signify the inclusion of only such varieties of the vowel as take the same time for their utterance as the vowel marked with त्; confer, compare P. I. 1.70. See त्. |
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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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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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taveṅ | krt affix तवे for the infinitive affix तुम् in Vedic Literature: exempli gratia, for example दशमे मासि सूतवे; confer, compare P.III 4.9. |
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taven | krt affix तवे for the infinitive affix तुम् in Vedic Literature; exempli gratia, for exampleगन्तवे, कर्तवे, हर्तवे; confer, compare P.III. 4.9. |
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tavai(1) | krt affix तवै for the infinitive affix तुम् in Vedic Literature. The affix तवै has a peculiarity of accent, namely that the word ending in तवै has got both the initial and ending vowels accented acute (उदात्त); exempli gratia, for example सोममिन्द्राय पातवै, हर्षसे दातवा उ; confer, compare P.III.4.9; and VI. 1.200; (2) krtya affix in Vedic Literature, exempli gratia, for example परिघातवै for परिघातव्यम्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 4.14. |
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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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tā(1) | a technical term for the genitive case affix used in the Jainendra Vyakarana; (2) the taddhita affix. affix तल् which is popularly called ता as the nouns ending in तल् id est, that is त are declined in the feminine. gender with the feminine. affix अा added to them. |
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tāt(1) | the same as तातङ् substituted for तु and हि of the imperative second. and third singular. Parasmaipada; confer, compare P.VII.1.35; (2) substitute तात् for त of the imperative 2nd plural in Vedic Literature; exempli gratia, for example गात्रं गात्रमस्यानूनं कृणुतात् confer, compare Kas on P.VII.1.44. |
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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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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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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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tārānātha | called तर्कवाचस्पति; a Bengali modern Sanskrit scholar and grammarian of the nineteenth century who has written a commentary called Sarala on the Siddhanta Kaumudi. He has edited many important Sanskrit works consisting of many kosas. |
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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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tiṅanta(1) | a word ending in तिङ्; a Verb; (2) a popular name given to the section which deals with verbs in books on grammar as contrasted with the term सुबन्त which is used for the section dealing with nouns. |
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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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tit | an affix to which the mute indicatory letter त् is added signifying the circumflex accent of that affix; e. g. the affixes यत्, ण्यत् et cetera, and others; confer, compare P. VI. 1.185. |
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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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tirumalla | a southern writer of the commentary named सुमनोरमा on the Siddhānta Kaumudi of Bhattoji Diksita. |
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til | taddhita affix. affix ति added in Vedic Literature to the word वृक when superior quality is meant, exempli gratia, for example वृकतिः confer, compare P. V. 4.41. |
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tīya | taddhita affix. affix तीय in the sense of पूरण added to the words द्वि and त्रि before which त्रि is changed into तृ. e, g. द्वितीयः, तृतीयः confer, compare P. V. 2.54, 55; the taddhita affix. affix अन् ( अ ) is added to the words ending in तीय to mean a section e. g. द्वितीयॊ भागः confer, compare Kāśikā of Jayāditya and Vāmana. on P. V. 3.48. |
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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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tugvidhi | a rule prescribing the addition of the augment त् ; e. g. नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति P. VIII. 2. 2 See तुक्. |
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tun | unadi affix तु, added to the roots सि, तन् , गम् et cetera, and others See तु (4). |
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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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tṛjanta | a word ending in the affix तृच् and hence getting the guna vowel (i. e. अ ) substituted for the final vowel ऋ before the Sarvanamasthana (i. e. the first five) case affixes; confer, compare तृजन्त आदेशॊ भविष्यति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII. 1.96. |
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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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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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tṛn(1) | krt affix तृ with the acute accent on the first vowel of the word formed by its application, applied to any root in the sense of 'an agent' provided the agent is habituated to do a thing, or has his nature to do it, or does it well; exempli gratia, for example वदिता जनापवादान् , मुण्डयितारः श्राविष्ठायना -भवन्ति वधूमूढाम् , कर्ता कटम्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. III.2.135; words ending with तृन् govern the noun connected with them in the accusative case; (2) the term तृन् , used as a short term ( प्रत्याहार ) standing for krt affixes beginning with those prescribed by the rule लटः शतृशानचौ (P.III.2.124) and ending with the affix तृन् (in P.III.3.69); confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.4.69. |
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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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tolappadīkṣita | a southern grammarian who has written a gloss called प्रकाश on the Siddhāntakaumudi of Bhattoji Diksita. |
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tosun | krt affix तोस् in the sense of the infinitive ( तुम् ) seen in Vedic Literature; e. g. ईश्वरोभिचरितो:. The word ending with तोसुन् becomes an indeclinable. |
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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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tya(1) | taddhita affix. affix त्य standing for त्यक् and त्यप् which see below; (2) a technical term for प्रत्यय ( a suffix or a termination ) in the Jainendra Vyakarana. |
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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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tribhāṣyaratna | name of a commentary on the Taittiriya Pratisakhya written by Somayarya. The commentary is said to have been based on the three Bhasya works attributed to the three ancient Vedic scholarsVararuci, Mahiseya and Atreya. |
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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(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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thaṭ | taddhita affix. affix थ added to numerals ending in न् in Vedic Literature; e. g. पञ्चथ, सप्तथः, पर्णमयानि पञ्चथानि भवन्ति: confer, compare P. V. 2.50. |
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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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thamu | taddhita affix. affix थम् in the sense of प्रकार (manner) added to the pronouns इदम्, and किम्, the words ending in थम् becoming indeclinables; e. g, इत्थम्, कथम् confer, compare P. V. 3.24, 25. |
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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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daggha | a fault of pronunciation where the letters are uttered indistinct ( अस्पष्ट ). |
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daṇḍa | one of the eight artificial Vedic recitations. |
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dntya | produced at the teeth, dental; formed at the teeth by the tip of the tongue; exempli gratia, for example the letters लृ ल् ,स् and तवर्ग; confer, compare लृलसिता दन्ते V.Pr.I.69. According to Panini's grammar लॄ(long) does not exist. According to Taittirya Prtisakhya र् is partly dental and partly lingual; cf T.Pr.II.41, while व् is partly dental and partly labial; confer, compare T.Pr. II.43; confer, compare दन्त्या जिह्वाग्रकरणाः V. Pr.I. 76; confer, compare लुग्वा दुहदिहलिहगुहामात्मनेपदे दन्त्ये P. VII. 3.73. |
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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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daśagaṇī(1) | a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1. |
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dākṣāyaṇa | name, by which व्याडि, the author of the grammar work संग्रह is referred to. The word दाक्षायण indicates that व्याडि was a descendant of दक्ष, and, as Panini is called दाक्षीपुत्र, critics say that Panini and Vyadi were relatives; confer, compare शोभना खलु दाक्षायणस्य दाक्षायणेन वा संग्रहस्य कृतिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3.66. |
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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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daśagaṇī(1) | a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1. |
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dākṣāyaṇa | name, by which व्याडि, the author of the grammar work संग्रह is referred to. The word दाक्षायण indicates that व्याडि was a descendant of दक्ष, and, as Panini is called दाक्षीपुत्र, critics say that Panini and Vyadi were relatives; confer, compare शोभना खलु दाक्षायणस्य दाक्षायणेन वा संग्रहस्य कृतिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3.66. |
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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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durghaṭavṛtti | name of a grammar work explaining words which are difficult to derive according to rules of Panini. The work is written in the style of a running commentary on select sutras of Panini, devoted mainly to explain difficult formations. The author of it, Saranadeva, was an eastern grammarian who, as is evident from the number of quotations in his work, was a great scholar of the 12th or the 13th century. |
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durghaṭavṛttisaṃskaraṇa | a grammar work on the formation of difficult words attributed to शर्वरक्षित or सर्वरक्षित. |
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dṛṣṭa | seen in use in Vedic Literature, or Classical Literature, or in the talk of cultured people; said in connection with words which a grammarian tries to explain; confer, compare दृष्टानुविधिश्छन्दसि भवति' Vyadi Pari. Patha 68. |
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dṛṣṭāpacāra | discrepant, characterized by discrepancy; confer, compare यद्यपि तावदयं पराशब्दो दृष्टापचार उपसर्गश्चानुपसर्गश्च अयं तु खलु विशब्दोऽदृष्टापचार उपसर्ग एव; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. 1. 3. 19. |
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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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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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deśya(1) | taddhita affix. affix in the sense of almost similar; see देशीयर् a reference to some preceding word, not necessarily on the same page.; (2) (words) current in popular use or language, although not sanctioned by rules of grammar; confer, compare देश्याः सूत्रनिबन्धाः क्रियन्ते M.Bh. on P. V. 3.55: confer, compare देश्या देष्टव्याः साधुत्वेन प्रतिपाद्या:, Kaiyata on V. 3.55; probably Kaiyata had a difficulty in explaining the word देश्य in the old way meaning ' current in use', as many words called bad words, introduced from other languages were current at his time which he was reluctant to term देश्य. |
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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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dyotana | conveyance of sense indirectly or by suggestion, and not directly. See द्योतक a reference to some preceding word, not necessarily on the same page.. |
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dyotya(sense) | conveyed by suggestion indirectly and not directly expressed, as in the case of karmapravacaniyas, the krt affixes and the tad, affixes: confer, compare अनुशब्दो लक्षणे द्योत्ये कर्मप्रवचनीयसंज्ञो भवति Kāśikā of Jayāditya and Vāmana. on P. I. 4.84. |
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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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dravyapadārthika | a grammarian who maintains that 'dravya' or 'individual object' is the sense of words; confer, compare न ह्याकृतिपदार्थिकस्य द्रव्ये न पदार्थो, द्रव्यपदार्थिकस्य वाकृतिर्न पदार्थः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.64 Vart. 53. See द्रव्य. |
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dravyābhidhāna | denotation of द्रव्य or individual object as the sense of words as opposed to आकृत्यभिधान i, e. denotation of the general form possessed by objects of the same class; of द्रव्याभिधानं व्याडिः P. I.2.64 Vart. 45. See द्रव्य. |
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druta | literally rapid; the vice of rapidity in utterance;a fault of speech especially in connection with the utterance of vowels in Vedic recital when on account of haste the utterance of letters becomes indistinct. confer, compare संदृष्टमेणीकृतमर्धकं द्रुतं विकीर्णमेताः स्वरद्रोषभावनाः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1 vart. 18. |
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dvikarmaka | a term used in connection with roots governing two objects or two words in the accusative case, exempli gratia, for example दुह् in, गां दोग्धि पयः; the term कर्म according to the strict definition of the term कर्तुरीप्सिततमं कर्म or अाप्यं कर्म applies to one of the two, which is called the प्रधानकर्म or the direct object, the other one, which, in fact, is related to the verbal activity by relation of any other karaka or instrument is taken as karmakaraka and hence put in the accusative case. For details see Mahabhasya and Kasika on P.I.4.51. Some roots in their causal formation govern two objects out of which one object is the actual one while the other is the subject of the primitive root. exempli gratia, for example गमयति माणवकं ग्रामम्; बोधयति माणवकं धर्मम्; cf Kas on P.I.4.52. See for details Mahabhasya on P. I. 4.52. |
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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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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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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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dvyac | a word possessed of two vowels in it; dissyllabic words; the word is frequently used in Panini's Astadhyayi and Patanjali's Mahabhasya, Kasika Vrtti and other works on Panini's grammar. |
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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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dhā | taddhita affix.affix (l) applied to a numeral in the sense of a kind ( प्रकार ) or a division of time, exempli gratia, for exampleएकधा, द्विधा, त्रिधा et cetera, and others: confer, compare P.V.3.42, 43; (2) applied to बहु to show divisions of a short time;exempli gratia, for example बहुधा दिवसस्य भुङ्क्क्ते and बहुधा मासस्य भुङ्क्ते;confer, compare Kāśikā of Jayāditya and Vāmana. on P.V.4.20. |
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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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dhātukalpalatikā | a short treatise on the roots of the different conjugations written by a grammarian named Dhananjaya. |
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dhātupāṭha(1) | name given in general to the several collections of roots given generally with their meanings by grammarians belonging to the various different schools of grammar. These collections are given as necessary appendices named खिल to their grammars by the well known grammarians of Sanskrit such as Panini, Sakatayana, and others; (2) a small treatise on roots written by Bhimasena of the 14th century. |
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dhātupārāyaṇa | a grammatical treatise dealing with roots written as a supplementary work by Jumaranandin to his grammar work called Rasavati,which itself was a thoroughly revised and enlarged edition of the रसवती a commentary written by Kramadisvara on his own grammar named संक्षिप्तसार.Jumaranandin is believed to have been a Jain writer who lived in the fifteenth century A.D. |
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dhātupradīpa | a work dealing with verbal forms written by Maitreya Raksita, a Buddhist writer and a famous grammarian belonging to the eastern part of India who lived in the middle of the twelfth century. He is believed to have written many scholarly works in connection with Panini's grammar out of which the Tantrapradipa is the most important one. The work Dhatupradipa is quoted by Saranadeva, who was a contemporary of Maitreya Raksita, in his Durghatavrtti on P. II. 4. 52. |
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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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dhātvarthe | literally meaning of a root, the verbal activity, named क्रिया or भावः . confer, compare धात्वर्थः क्रिया; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2. 84, III.2.115. The verbal activity is described generally to be made up of a series of continuous subordinate activities carried on by the different karakas or agents and instruments of verbal activity helping the process of the main activity. When the process of the verbal activity is complete, the completed activity is looked upon as a substantive or dravya and a word denoting it, such as पाक,or याग does not get conjugational affixes, but it is regularly declined like a noun.Just as स्वार्थ, द्रब्य, लिङ्ग, संख्या, and कारक are given as प्रातिपदिकार्थ, in the same manner क्रिया, काल, पुरुष, वचन or संख्या, and कारक are given as धात्वर्थ, as they are shown by a verbal form, although strictly speaking verbal activity (क्रियorभाव) alone is the sense of a root, as stated in the Mahbhasya. For details see Vaiyak.Bh.Sara, where it is said that fruit ( फल) and effort ( ब्यापार ) are expressed by a root, confer, compare फलव्यापारयोर्धातुः. The five senses given a reference to some preceding word, not necessarily on the same page. are in fact conveyed not by a root, but by a verb or अाख्यात or तिडन्त. |
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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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dhyai | krt afix ध्यै seen in Vedic Literature, substituted for त्या optionally; e. g. साढयै, साढ्वा; cf P. VI. 3.113. |
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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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dhvanita | suggested, as opposed to उक्त expressed; the word is found frequently used in the Paribhasendusekhara and other works in connection with such dictums as are not actually made, but indicated in the Mahabhasya. |
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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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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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naddha | a fault of pronunciation when a letter, although distinctly pronounced inside the mouth, does not become audible, being held up ( बद्ध ) by the lips or the like. The fault is similar to अम्बूकृत: confer, compare ओष्ठाभ्यामम्बूकृतमाह नद्धम् R.Pr.XIV.2. |
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napuṃsaka | 1it. a word which is neither in the masculine nor in the feminine gender; a word in the neuter gender; confer, compare R.Pr.XIII.7,Vājasaneyi Prātiśākhya.II. 32; III.138; confer, compare P. VI.3.75, on which the Siddhanta Kaumudi observes न स्त्री पुमान् नपुंसकम् । स्त्रीपुंसयोः पुंसकभावो निपातनात् । |
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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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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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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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nānāpada | different words as opposed to समानपद or a single word; confer, compare Vājasaneyi Prātiśākhya.III. 80; T.Pr. XXIV. 3, XX. 3. |
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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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nāmaliṅgānuśāsana | a treatise in which words with their genders are given. The term is usually used in connection with the great dictionary by अमरसिंह which is called नामालिङ्गानुशासन or अमरकोष. |
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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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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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nighaṇṭu | a name given to a collection of words which are mainly Vedic. In ancient times such collections were possibly very general and numerous and the works or treatises on derivation such as the Nirukta of Yaska were based upon them; confer, compare निघण्टवः कस्मात् । निगमा इमे भवन्ति । छन्दोभ्यः समाहृत्य समाहृत्य समाम्नातास्ते निगन्तव एव सन्तो निगमनान्निघण्टव उच्यन्ते इत्यौपमन्यवः । अपि वा आहननादेव स्युः | समाहता भवन्ति । यद्वा समाहृता भवन्ति (Nir.I.1) where the word is derived from गम्,or हन् or हृ. The word निघण्टु is taken as synonymous with निगम by Durgacarya. |
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nicṛt | less by one syllable; the word is used as an adjective to the name of a Vedic metre which has got one syllable less than the normal; confer, compare एकद्-व्यूनाधिकः सैव निचृदूनाधिका भुरिक् R.Pr.XVII.1. |
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nit | an affix possessed of the mute indicatory letter न्, the word characterized by which has the acute accent on the vowel of the first syllable; e. g. गार्ग्यः, वात्स्यः, cf Kāśikā of Jayāditya and Vāmana. on P.VI.1.197. |
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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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nityānandaparvatīya | a scholar of Sanskrit Grammar who wrote glosses on the Mahabhasyapradipa, on the Laghusabdendusekhara and on the Paribhasendusekhara. He was a resident of Benares where he coached many pupils in Sanskrit Grammar. He lived in the first half of the nineteenth century. |
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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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nipātadyotakatva | the view that the nipatas and the upasargas too, as contrasted with nouns,pronouns and other indeclinables, only indicate the sense and do not denote it; this view, as grammarians say, was implied in the Mahabhasya and was prominently given in the Vakyapadiya by Bhartrhari which was followed by almost all later grammarians. See निपात. |
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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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nipātānarthakatva | the view prominently expressed by the Varttikakara that nipatas do not possess any sense, which was modified by Bhartrhari who stated that they do possess sense which, of course, is indicated and not expressedition See निपात. |
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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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nimittāpāyaparibhāṣā | a popular name given by grammarians to the maxim निमित्तापाये नैमित्तिकस्याप्यपायः,. a thing, which is brought into existence by a cause, disappears on the disappearance of the cause. The maxim is not, of course, universally applicable. For details see Par. Sek. Pari. 56, Sira. Pari. 99. |
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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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niranubandhaka | possessed of no mute indicatory letter; not possessed of any mute indicatory letter; confer, compare क्वपुनरयं (आकारः) सानुबन्धकः क्व निरनुबन्धकः । M.Bh. on I. 1.14. |
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nirasta | a fault of pronunciation when a vowel is harshly pronounced and hence is not properly audible; confer, compare निरस्तं निष्ठुरम् Pradipa on M.Bh. I. 1. Ahn. 1. The fault occurs when the place and the means of utterance are pressed and drawn in;confer, compare निरस्तं स्थानकरणापकर्षे Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 2. |
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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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nirbaddha | separated,dissociated, disconnected; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः Nirukta of Yāska.I.3. |
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nirmaladarpaṇa | name of a commentary on the Prakriya-Kaumudi. |
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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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nirhrāsa(1) | abridgment, diminution; confer, compareसर्ववचनं प्रकृतिनिह्लासार्थम् । निर्ह्लासः अपचयः अल्पत्वमित्यर्थः । Kaiyata on M.Bh. on IV.3.100; (2) being turned into a short (vowel); confer, compare स्पर्शान्तस्थाप्रत्ययौ निर्ह्रसेते R.Pr.IV.39. |
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nivartaka | literally expeller, excluding other forms which are otherwise, that is, incorrect; confer, compare समाने चार्थे शास्त्रान्वितः अशास्त्रान्वितस्य निवर्तको भवति । M.Bh. on I.1. Siva Sutra 2. |
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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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nīlakaṇṭha | author of वैयाकरणसिद्धान्तरहस्य a commentary on the Siddhanta Kaumudi of Bhattoji Diksita. |
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nīlakaṇṭhamakhin | nephew of Appaya Diksita who has written a commentary on Kaiyata's Mahabhasyapradipa. |
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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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naigama(1) | belonging to the Veda, Vedic as opposed to लौकिक or भाषिक; confer, compare नैघण्टुकानि नैगमानीहेह Nir.I. 20; (2) name given to Kāndas 4, 5 and 6 of the Nirukta of Yāska; confer, compare अनवगतसंस्कारा जहादयो यस्मिन्निगम्यन्ते तन्नैगमं Durga Vr. on Nir IV.1. |
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naimittika | effect; one that is caused; confer, compare निमित्ताभावे नैमित्तिकस्याप्यभावः a Paribhāsā given by Vyādi, Siradeva and others. |
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nyac | going lower, subordinate, the word is used in the sense of upasarjana as a technical term in the Jainendra Vyākarana, confer, compare वोक्तं न्यक् Jain. Vy.I.1.93. |
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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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nyāyasaṃhita | combined euphonically according to rules of grammar; confer, compare तद्वति तद्धिते न्यायसंहितं चेत् explained as व्याकरणशास्त्रोक्तसंधिमत् Vājasaneyi Prātiśākhya.V. 8 commentary |
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nyāyya | proper; fully justified न्यायादनपेतम् confer, compare P.IV.4.92; correct; regular; confer, compare यञञ्भ्यामुक्तत्वादर्थस्य न्याय्योत्पत्तिर्न भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.3.1 where Kaiyata however, explains the word differently. Kaiyata states that न्याय्य means a general rule; confer, compareउत्सर्गः पूर्वाचार्यप्रसिद्ध्या न्याय्य उच्यते Kaiyata on P. II. 3.1. By Pūrvācārya he possibly refers to the writers of the Prātiśākhyas and other similar works by ancient grammarians, where the word nyāya is used in the sense of 'a general rule '. See the word न्याय 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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nyūna | incomplete in sense or wording as opposed to Pūrņa; confer, compare अयवावे न्यूने ( पादे न संनिकृष्येते ) Ṛktantra Prātiśākhya. 76. |
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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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pañcamī(1) | the fifth case;ending of the fifth or ablative case as prescribed by rules of Pāņini confer, compare अपादाने पञ्चमी, P. II. 3-7, 10, et cetera, and others (2) the imperative mood; confer, compare Kāt.III.1.18. |
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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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paṭhana | oral recital, the word is used in connection with the use of words by the author himself in his text which he is supposed to have handed over orally to his disciples, as was the case with the ancient Vedic and Sūtra works; confer, compare the words पठित, पठिष्यते, पठ्यते and the like, frequently used in the Mahābhāșya in connection with the mention of words in the Sūtras of Pāņini. |
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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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padapāṭha | the recital of the Veda text pronouncing or showing each word separately as detached from the adjoining word. It is believed that the Veda texts were recited originally as running texts by the inspired sages, and as such, they were preserved by people by oral tradition. Later on after several centuries, their individually distinct words were shown by grammarians who were called Padakāras. The पदपाठ later on had many modifications or artificial recitations such as क्रम, जटा, घन et cetera, and others in which each word was repeated twice or more times, being uttered connectedly with the preceding or the following word, or with both. These artificial recitations were of eight kinds, which came to be known by the term अष्टविकृतयः. |
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padaprabheda | lit, divisions of words: parts of speech. There are four parts of speech viz.नामन् , आख्यात, उपसर्ग and निपात given by ancient grammarians and the authors of the Prātiśākhya works, while there are given only two, सुबन्त and तिङन्त by Pāņini. For details see pp. 145, 146 Vol. VII. Mahābhāșya D. E. Society's edition. |
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padavākyaratnākara | a disquisition on grammar dealing with the different ways in which the sense of words is conveyedition The work consists of a running commentary on his own verses by the author Gokulanātha Miśra who, from internal evidence, appears to have flourished before Koņdabhațța and after Kaiyața. |
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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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padasphoṭa | expression of the sense by the whole word without any consideration shown to its division into a base and an affix. For instance, the word रामेण means 'by Rama' irrespective of any consideration whether न is the affix or इन is the affix which could be any of the two, or even one, different from the two; confer, compare उपायाः शिक्षमाणानां वालानामपलापनाः Vākyapadīya II.240. |
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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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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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paratvanyāya | application of the later rule before the former one, according to the dictum laid down by Paanini in the rule विप्रतिषेधे परं कार्यम् P. I. 4.2 ; confer, compare परत्वन्यायो 'न लङ्कितो भवति Sira. Pari. 84, |
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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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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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paravipratiṣedha | the conflict between two rules (by occurrence together) when the latter prevails over the former and takes place by. Virtue of the dictum विप्रतिषेधे परं कार्यम् P.I. 4.2; confer, compare कथं ये परविप्रतिषेधाः M.Bh. on I.4.2. |
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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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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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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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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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paribhāṣāsūcana | an old work on the Paribhasas in the system of Panini's Grammar, believed to have been written by Vyaadi, who lived after Kaatyayana and before Patanjali. The work is written in the old style of the MahabhaSya and consists of a short commentary on 93 Paribhasas. |
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paribhāṣenduśekhara | the reputed authoritative work on the Paribhasas in the system of Paanini's grammar written by Nagesabhatta in the beginning of the 18th century A.D. at Benares. The work is studied very widely and has got more than 25 commentaries written by pupils in the spiritual line of Nagesa. Well-known among these commentaries are those written by Vaidyanatha Payagunde ( called गदा ), by BhairavamiSra ( called मिश्री), by Raghavendraacaarya Gajendragadakara ( called त्रिपथगा ), by Govindacarya Astaputre of Poona in the beginning of the nineteenth century (called भावार्थदीपिका), by BhaskaraSastri Abhyankar of Satara (called भास्करी ), and by M. M. Vaasudevasaastri Abhyankar of Poona (called तत्त्वादर्श ). Besides these, there are commentaries written by Taatya Sastri Patawardhana,Ganapati Sastri Mokaate, Jayadeva Misra, VisnuSastri Bhat, Vishwanatha Dandibhatta, Harinaatha Dwiwedi Gopaalacarya Karhaadkar, Harishastri Bhagawata, Govinda Shastri Bharadwaja, Naarayana Shastri Galagali, Venumaadhava Shukla, Brahmaananda Saraswati, ManisiSeSaSarma,Manyudeva, Samkarabhatta, Indirapati, Bhimacarya Galagali, Madhavacarya Waikaar, Cidrupasraya, Bhimabhatta, LakSminrsimha and a few others. Some of these works are named by their authors as Tikaas, others as Vyaakhyaas and still others as Tippanis or Vivrtis. |
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parisamāpti | application of the complete sense; the word is found used in the three alternative views about the application of the full sense of a sentence,collectively, individually or in both the ways, to the individuals concerned ; confer, compareप्रत्येकं वाक्यपरिसमाप्ति:, समुदाये वाक्यपरिसमाप्तिः, उभयथा वाक्यपरिसमाप्तिः ; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.1 Vart12; ( 2 ) completion ; confer, compare वृत्करणं ल्वादीनां प्वादीनां च परिसमाप्त्यर्थमिति Kāśikā of Jayāditya and Vāmana. on VII. 3.80. |
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parihāra(1) | removal of a difficulty, confer, compare अन्यथा कृत्वा चोदितमन्यथा कृत्वा परिहारं: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1.7. Vart. 3: (2) repetition in the Padapatha, Kramapatha et cetera, and others e. g अकरित्यक:. In this sense the word is found in the neuter gender ; confer, compare रेफपरिहाराणि Atharvaveda Prātiśākhya. III. 1.1. |
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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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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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pāṭha(1) | recital of a sacred Vedic or Sastra work; the original recital of an authoritative text;(2) the various artificial ways or methods of such a recital; c.g. पदपाठ, क्रमपाठ et cetera, and others in the case of Vedic Literature: (3) an original recital such as the सुत्रपाठ, धातुपाठ, गणपाठ, वार्तिकपाठ and परिभाषापाठ in the case of the several systems of Sanskrit Grammar; the five Paathas are called पञ्चपाठी; (4) recitation; confer, compare नान्तरेण पाठं स्वरा अनुबन्धा वा शक्या विज्ञातुम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.1 Vaart. 13; (5) reading, variant: confer, compare चूर्णादीनि अप्राण्युपग्रहादिति सूत्रस्य पाठान्तरम् Kaas. on P.V.2.134. |
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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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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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pārokṣya | remoteness; literally being out of sight; in grammar, पारोक्ष्य is a condition for the use of the perfect tense ( लिट् ). See परोक्ष. |
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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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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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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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putraṭ(1) | the word पुत्र as given in the ancient list of masculine words marked with the mute letter ट् to signify the addition of the feminine. affix ई ( ङीप् ): confer, compare P. IV.1.15: (2) the substitute पुत्रट् ( i. e. पुत्री ) for the word दुहितृ optionally prescribed after the words सूत, उग्र, राज, भोज, कुल and मेरु in the simple sense of 'girl' and not ' daughter ' e. g. राजपुत्री, सूतपुत्री; confer, compare P.VI.3.70 Vārttika (on the Sūtra of Pāṇini). 9. |
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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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punargrahaṇa | recital of a word again in the Krama and other Pāțhas for a special purpose, although such a recital after three times is generally discouraged; confer, compare एवमर्थविशेषात् पुनरुक्तस्य ग्रहणं भवति ... Uv Bhāşya on Vājasaneyi Prātiśākhya.IV. 177. |
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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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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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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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puṣkaraṇa | a popular term used for the treatise on grammar by an ancient grammarian Apisali. confer, compare अापिशलं पुष्करणम् Kas on P. IV. 3. 15. It was called Puskarana probably because it was very extensive and widely read before Panini. For the reading दुष्करण for पुष्करण, and other details see Mahabhasya Vol. VII. pp. 132-133, D. E. Society's edition. |
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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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pūraṇānta | ending with an ordinal affix: the same as पूरणप्रत्ययान्त; confer, compare योसौ पूर्णान्तात् स्वार्थ अन् सोपि पूरणमेव M.Bh.on P. II. 2.3. |
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pūrva(l) | ancient, old: (2) belonging to the Eastern districts. The word is frequently used as qualifying the word अाचार्य where it means ancient. |
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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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pūrvanighāta | the grave accent for the preceding acute vowel as a result of the following vowel made acute, and the preceding , as a result, turned into grave by virtue of the rule अनुदात्तं पदमेकवर्जम् VI.1.198: confer, compare मतुब्विभक्त्युदात्तत्वं पूर्वनिघातस्यानिमित्तं स्यात् । अग्निमान् । वायुमान् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.39 Vart. 16. |
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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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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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pṛthak | separately as far as hearing is concerned; distinctly separate from another; confer, compare सप्त स्वरा ये यमास्ते पृथग्वा Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 17. |
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pedubhaṭṭa | a grammarian.who has written a treatise named औणादिकपदार्णव on the Unadi sutras. |
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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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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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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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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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prakāśa | name of commentary on Bhartrhari's Vakyapadiya by Punjaraja. |
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prakīrṇakāṇḍa | name given to the third Kanda or book of Bhartrhari's Vakyapadiya where miscellaneous topics are treatedition The third Kanda consists of 14 sections called by the name Samuddesa. For details see pp. 381-382 Mahabhasya Vol. VII. D. E. Society's edition. |
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prakṛta(1) | in context, in question; the word is frequently used in connection with words in the preceding rules which are drawn on to the following rules by anuvrtti or continuation; confer, compare प्रकृतं गुणवृद्धिग्रहणमनुवर्तते, M.Bh. on I.1.3 Vart. 2: (2) found or available in a large quantity; confer, compare तत्प्रकृतवचने मयट् । प्राचुर्येण प्रस्तुतं प्रकृतम् । Kāśikā of Jayāditya and Vāmana. on P. V. 4.21. |
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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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prakṛtiniyama | restriction regarding the base, as contrasted with प्रत्ययनियम, confer, compare किमयं प्रत्ययनियम: प्रकृतिपर एव प्रत्ययः प्रयोक्तव्यः अप्रकृतिपरो नेति । अाहोस्वित् प्रकृतिनियमः । प्रत्ययपरैव प्रकृतिः प्रयोक्तव्या अप्रत्ययप्ररा नेति [ M.Bh. on P.III. 1.2. |
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prakṛtipratyayavibhāga | division of a word (in use in a language) into the base and the affix, which is looked upon as the main function of grammar. |
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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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prakṛtyarthaniyama | restriction regarding the sense of the radical base; confer, compare प्रकृत्यर्थनियमे अन्येषां प्रत्ययानामभावः । अनुदात्तङितस्तृजादयो न प्राप्नुवन्ति M.Bh. on P. I. 3.12 Vart. 5 |
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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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prakriyāprasāda | name of the scholarly commentary on Ramacandra's Prakriyakaumudi, written by Vitthalesa, the grandson of Ramachandra. |
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prakriyāsaṃgraha | a work on grammar by Abhayacandra in which the Sutras of Sakatayana's Sabdanusasana are arranged in the form of different sections dealing with the different topics of grammar. |
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pragātha | a couple of Vedic hymns divided into three hymns for purposes of singing as Saman; confer, compare यत्र द्वे ऋचौ प्रग्रथनेन तिस्रः क्रियन्ते स प्रगाथनात् प्रकर्षगानाद्वा प्रगाथ इत्युच्यते Kāśikā of Jayāditya and Vāmana. on P.IV 2.55. |
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pragṛhītapadā | a description of the Samhhita text of the Veda in which a pragrhya vowel preceding another vowel is held up ( प्रगृह्य ) id est, that is kept as it is, without any euphonic combination; confer, compare सहोदयास्ताः प्रग्रहीतपदाः सर्वत्रैव त्र्यक्षरान्तास्तु नैव Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 27. |
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praghaṭṭaka | name given to the subdivisions of chapters or sections in certain books. |
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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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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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pratipattigarīyastva | difficulty in understanding; requiring an effort to understand the sense; confer, compare योगविभागे तु प्रतियोगं भिन्नबुद्ध्युदयाद् व्यक्तं प्रतिपतिगरीयस्त्वम् Puru. Pari. 98. |
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pratipattigaurava | difficulty in understanding; requiring a longer time in understanding the sense: confer, compare एवं हि प्रतिपत्तिगौरवंं स्यात् Sira. Pari. 50. See प्रतिपत्तिगरीयस्त्व. |
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pratipattilāghava | facility of understanding: confer, compare प्रतिपत्तिलाघवार्थं ज्ञाजनोर्जा इति दीर्घान्तादेशविधानम् Sira. Pari. 91. |
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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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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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prativarṇa | for every letter; corresponding to every letter; confer, compare अनर्थकास्तु वर्णाः प्रतिवर्णमर्थानुपलब्धेः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Ahnika 2, Siva sutra 5. |
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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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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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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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pratyayalakṣaṇa | an operation caused by an affix which takes place even though the affix is elided: exempli gratia, for example the term षद is applied to अग्निचित्, सोमसुत् et cetera, and others on account of the words ending with a case affix although the affix of the nominative case. singular. has been elided; confer, compare प्रत्ययलोपे प्रत्ययलक्षणम्. P.I.1. 62 and Kas, thereon. |
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pratyayavidhi | a rule prescribing the addition of a suffix; confer, compare यस्मात्प्रत्ययाविधिस्तदादि प्रत्ययेङ्गम्, P.I.3.13. |
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pratyayānta( प्रकृति ) | a base ending in an affix, a secondary base as opposed to the original base, which is described to be of six kinds. सुप्प्रत्ययान्ता (प्रकृतिः) as in अहंयुः, सायंतनम् et cetera, and others; तिङ्प्रत्ययान्ता as in पचतितराम् , आस्तिकः, पचतभृज्जता et cetera, and others; कृत्प्रत्ययान्ता as in कृत्रिमम् सांराविणम् et cetera, and others; तद्धितप्रत्ययान्ता as in गार्ग्यायणः, तत्रत्यः et cetera, and others; धातुसंज्ञाप्रत्ययान्ता as in चिकीर्षा, कण्डूया et cetera, and others; स्त्रीप्रत्ययान्ता as in गङ्गेयः, गौरेयः, काद्रवेयः et cetera, and others |
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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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pratyāpatti | restitution, restoration to the previous wording; confer, compare प्रातिपदिकस्य च प्रत्यापत्तिर्वक्तव्या Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.3.34 Vart.2; restoration to the previous nature; confer, compare अकारस्य प्रत्यापत्तौ दीर्घप्रतिषेधः । खट्वा,माला । M.Bh. on P. VIII.4.68. |
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pratyāmnāya | literally, repetition in a contrary way; in the Pratisakhya literature, the word refers to the repetition of a Vedic passage; repetition by pupils after hearing from the preceptor ; confer, compare प्रत्याम्नायः पुनर्वचनं Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV. 9. |
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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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pratyāsattinyāya | or प्रत्यासतिवचन a dictum that a word should, as fair as possible, be construed with the nearest word; confer, compare अनन्तरस्य विधिः प्रतिषेधो वेत्यर्थः प्रतिपत्तिन्यायलभ्यः Sira. Pari. 48. |
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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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pratyāhārāhnika | name given to the second Ahnika of the Mahabhasya which explains the Siva Sutras अइउण्, ऋऌक् , et cetera, and others, and hence naturally discusses the Pratyaharas. |
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pratyudāharaṇa | counter instance. In order to explain the wording of a grammatical rule clearly, it is customary to give along with the instances of the rule (where the rule has been effectively employed), a few words which would have resulted into other faulty words by the application of the particular rule in case that rule had not been stated or a word or more of it had been omitted; confer, compare न केवलानि चर्चापदानि व्याख्यानं वृद्धिः आत् ऐच् इति । किं तर्हि । उदाहरणं प्रत्युदाहरणं वाक्याध्याहारः इत्येतत् समुदितं व्याख्यानं भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1. |
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pradīpa | popular name of the famous commentary on the Mahabhasya of Patanjali written by the reputed grammarian Kaiyata in the eleventh century A. D. The cornmentary is a very scholarly and critical one and really does justice to the well-known compliment given to it, viz. that the Pradipa has kept the Mahabhasya alive which otherwise would have remained unintelligible and consequently become lost. The commentary प्रदीप is based on the commentary महाभाष्यदीपिका,or प्रदीपिका written by Bhartrhari, which is available at present only in a fragmentary form. The Pradipa is to this day looked upon as the single commentary on the Mahabhasya in spite of the presence of a few other commentaries on it which are all thrown into the back-ground by it. |
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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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pradhvaṃsin | disappearing; confer, compare उच्चरितप्रध्वंसिनोनुबन्धाः Vyadi Pari. ll. |
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prapāṭhaka | a term used for a division of a work by an ancient writer, as for instance in the case of the Atharvapratisakhya. |
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prabhā(1) | name of a commentary on the Sabdakaustubha by Raghavendracarya Gajendragadkar; (2) name of a commentary on Kaiyata's Mahabhasyapradipa. |
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prabheda | smaller division, sub-division. |
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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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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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prayogaratnamālā | name of a recognised treatise on grammar written by पुरुषोत्तमविद्यावागीश of Bengal in the fourteenth century. The treatise explains many words which, although current in language and literature, cannot be easily formed by rules of grammar. The author has tried to form them by applying rules of grammar given in the grammatical systems of Panini and Katantra. The alphabet given in this treatise is according to the system of the Tantra Sastra which shows a scholarship of the author in that branch The grammar was studied much in Bengal and Assam. |
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prayogaviṣaya | sphere or domain of the use of words; the whole Vedic and classical recognized literature: cf महान् हि शब्दस्य प्रयोगविषयः । सप्तद्वीपा वसुमती त्रयो लोकाः चत्वारो वेदाः साङ्गाः सरहस्याः बहुधा विाभन्नाः, एकशतमध्वर्युशाखाः, सहस्रवर्त्मा सामवेदः, एकविंशतिधा बाह् वृच्यम् , नवधाथर्वणो वेदो वाकोवाक्यामितिहासः पुराणं वैद्यकमित्येतावाञ्शब्दस्य प्रयोगविषयः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. Vrt. 5 |
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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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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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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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pravigraha | separate or distinct uterance of several words of a sentence which are joined together by Sandhi rules in a compound ( समास ) or otherwise, with a very short pause ( अवग्रह ) after each word. e. g. उद् उ एति instead of उद्वेति; confer, compare प्रविग्रहेण मृदूवग्रहेण चर्चयेयुः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV.10, where Uvvata remarks प्रविग्रहेषु प्रश्लिष्टं विश्लिष्टं कुर्यात् । कालाधिक्येन कुर्यात्। तथा च उद् उ एति इति पठेन्न तु उद्वेति. |
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pravṛttibheda | difference regarding the cause of application; confer, compare पूर्वमिति वर्तमाने पुनः पूर्वग्रहणं प्रवृत्तिभेदेन नियमप्रतिपत्त्यर्थम्; Kāśikā of Jayāditya and Vāmana. on P. VI.2:174. |
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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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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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prasāraṇa | a term used by ancient grammarians for संप्रसारण, i.e, the substitution of a corresponding vowel for a semivowel; exempli gratia, for example इ for य्, उ for व्, ऋ for र् and लृ for ल्: confer, compare रकि ज्यः प्रसारणम् P.I.1.4. Vart. 6. |
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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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prākkītīya | name given to a group of tad, affixes छ, यत् and others prescribed in the different senses ( हित and others) given in rules upto तेन क्रीतम् P.V. 1.37 from तस्मै हितम् P. V. 1.5. |
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prāgghitīya | name given to taddhita affix. affixes prescribed by rules beginning with प्राग्हिताद्यत् P. IV. 4.75 and ending with सोदराद्यः P. IV. 4.109. |
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prāgdīvyatīya | name given to taddhita affix. affixes prescribed by rules beginning with तस्य विकारः P. IV. 3.134 and ending with the rule कंसीयपरशव्ययोर्यञञौ लुक् च P. IV. 3.168. |
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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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prācīnamata | the view or doctrine of the former or rather older grammarians. The word is used in many commentary books and the meaning of the word is to be decided according to the context. For example in the works of Ramacandra, the author of the Prakriyakaumudi and his followers, the word refers to the view given by the writers of the Kasikavrtti and the commentaries thereon in the works of Bhattoji and his pupils, it refers to the writer of the Prakriyakaumudi in addition to the writers of the Kasika, while in the works of Nagesa it refers to the writings of Bhattoji and his pupils. For details see Vyakarana Mahabhasya Vol. V1I pp. 23-24 D. E. Society's Edition. |
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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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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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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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prātihata | name given to the circumflex vowel, standing at the beginning of a word and following the final vowel of the previous word which is acute ( उदात्त ); confer, compare अपि चेन्नानापदस्थमुदात्तमथ चेत्सांहितेन स्वर्यते स प्रतिहतः Taittirīya Prātiśākhya.xx. 3. |
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prādeśika | belonging to the root; the word प्रदेश has here the peculiar sense of a root which has the meaning of the noun (under discussion). confer, compare तद्यत्र स्वरसंस्कारौ समर्थौ प्रादेशिकेन गुणेन अन्वितौ स्यातां संविज्ञातानि तानि Nir I. 12. |
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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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prasādavāsinyāya | inclusion of a thing even though it possesses an additional factor, or consideration, other than what is referred to; cf प्रासादवासिन्यायेन ग्रहणं भवति । तद्यथा केचित्त् प्रासादवासिनः । केचिद् भूमिवासिनः । केचिदुभयवासिन: । ये प्रासादवासिनः गृह्यन्ते ते प्रसादवासिग्रहणेन । ये भूमिवासिनः गृह्यन्ते ते भूमिवासिग्रहणेन । ये उभयवासिनः गृह्यन्ते ते प्रासादवासिग्रहणेन भूमिवासिग्रहणेन च । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.8. |
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prepsu | desiderative adjective; a word formed by adding the affix उ in the sense of ' an agent ' to a desiderative root by the rule सनाशंसभिक्ष उः P.III.2.168. The term प्रेप्सु was used for such nouns by ancient grammarians. |
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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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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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plākṣāyaṇa | an ancient Vedic scholar who presumably wrote a work on Vedic grammar (of the type of the Pratisakhya works).For a difference of view he is quoted in the Taittiriya Pratisakhya: confer, compareन प्लाक्षिप्लाक्षायणयेाः T.Pr. IX.6. |
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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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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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phiṭsūtra | a small work on accents attributed to Santanava,an ancient Vedic scholar who lived before Patanjali if not before Panini, as the latter has not referred to him. There is an anonymous commentary upon it. |
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phin | taddhita affix. affix आयनि in the sense of offspring added according to the Eastern grammarians to words not beginning with आ, ऐ or औ, exempli gratia, for example ग्लुचुकायनिः,confer, compare IV.1.160. |
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phaḍegan[ FADDEGON, BAREND ] | a scholar of Sanskrit Grammar, who has written a book 'Studies in Panini's Grammar'. |
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barnel[ BURNELL., Dr.] | a European Sanskrit scholar who has written a learned booklet 'Aindra School of Sanskrit Grammarians' which discusses the problem of the Aindra grammar. See ऐन्द्र. |
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bahiraṅgāsiddhatva | invalidity i. e. nonoccurrence or non-application of a bahiranga rule or operation before the antaranga operation which is looked upon as stronger occurring earlier to the mind, or in the wording, as it does. |
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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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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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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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buiskūla[ BUISKOOL H. E. ) | A European grammarian who has written an essay on the last three Padas of Panini's Astadhyayi (त्रिपादी) under the title 'The Tripadi'. |
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buddhi | notion, mental understanding; mental inclination; confer, compare बुद्धि: संप्रत्यय इत्यनर्थान्तरम् | Or अस्तेर्भूर्भवतीत्यस्तिबुद्ध्यां भवतिबुद्धिं प्रतिपद्यते M. Bh on P. I.1.56 Vart. 14; (2) mental inclusion; confer, compare यां यां विभक्तिं आश्रयितुं बुद्धिरुपजायते सा साश्रयितव्या M.Bh. on P. I. 1. 57: confer, compare अथ बुद्धिः अविशेषात्स्मपुरा हेतू, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2.118 Vart. 4. |
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buddhikarman | activity of the mind of the type of understanding as contrasted with the activity of the sense organs; confer, compare इन्द्रियकर्म समासादनं बुद्धिकर्म व्यवसायः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.III. 3. 133 Vart. 8. |
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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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bṛhatī | a Vedic metre consisting of four padas and 36 syllables. There are three padas of eight syllables and the fourth has twelve syllables. It has got further subdivisions known as पुरस्ताद्बृहती, उपरिष्टाद्बृहती, न्यङ्कुसारिणी or उरोबृहती, ऊर्ध्वबृहती विष्टारबृहती, पिपीलिकमध्यमा and विषमपदा. For details see R.Pr. XVI. 31-37. |
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belavalakara[ SHRIPAD KRISHNA BELVALKAR ] | a well-known Sanskrit scholar of the present day who has been the General Editor of the Mahabharata published by the Bhandarkar Oriental Research Institute, Poona. He has written a book on grammar reviewing very briefly the various systems of Sanskrit grammar, which is named "Systems of Sanskrit Grammar". |
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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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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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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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bhakṣyaniyama | restriction regarding edibles of a particular kindeclinable The word is quoted to illustrate the नियमविधि or restrictive rule in grammar. Although the restriction in the instance पञ्च पञ्चनखा भक्ष्याः is of the kind of परिसंख्या and called परिसंख्या, and not नियम, by the Mimamsakas, the grammarians call it a niyamavidhi. There is no परिसंख्याविधि according to grammarians; they cite only two kinds of vidhi viz. simple vidhi or apurva vidhi and niyamavidhi. |
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bhaṭṭojī | surnamed Diksita; a stalwart grammarian of the Panini system who flourished in the first half of the seventeenth century and wrote many independent books and commentaries such as the Siddhantakaumudi, the Praudhamanorama, the Vaiyakaranasiddhantakarika, the Sabdakaustubha and others. The most reputed work out of these, however, is the Siddhantakaumudi which is very popular even today and which has almost set aside other works of its kind such as the Prakriyakaumudi and others. Bhattoji was a Telagu Brahmana, as generally believed, and although he belonged to the South, he made Varanasi his home where he prepared a school of learned Grammarians. Although he carried on his work silently in Varanasi, he was envied by the reputed rhetorician of his time Pandita Jagannātha, who criticised his work ( Bhattojis work ) named Manorama very severely. See प्रौढमनोरमा a reference to some preceding word, not necessarily on the same page.. The Siddhāntakaumudi has got many commentaries of which the Tattvabodhini written by Bhattoji's pupil Jnanendrasarasvati is appreciated much by learned grammarians. |
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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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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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bhāradvāja(1) | an ancient grammarian quoted by Panini in his rules to show differences of opinion; confer, compare ऋतो भारद्वाजस्य VII. 2.63; (2) name of a country in the days of Panini confer, compare कृकणपर्णाद्भारद्वाजे P. IV. 2.145, |
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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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bhāvabhed | the different activities such as igniting a hearth, placing a rice-pot on it, pouring water in it et cetera, and others, which form the different parts of the main activity viz. cooking; confer, compare उक्तो भावभेदो भाष्ये Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3.19, III. 4.67. |
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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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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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bhāṣāvṛtti | a short gloss on the Pāṇini's Aṣṭādhyāyī. of Pāṇini in the l2th century by Puruṣottamadeva's Paribhāṣāvṛtti.adeva, a reputed scholar belonging to the Eastern school of grammarians which flourished in Bengal and Behar in the 10th, 11th and 12th centuries, The gloss is very useful for beginners and it has given a clear explanation of the different sūtras without going into difficult niceties and discussions. The treatise does not comment upon Vedic portions or rules referring to Vedic Language because, as the legend goes, king Lakṣmaṇa Sena, for whom the gloss was written, was not qualified to understand Vedic Language; confer, compare वैदिकभाषानर्हत्वात् Com. on Bhāṣāvṛtti by Sṛṣṭidhara. There is a popular evaluation of the Bhāṣāvṛtti given by the author himself in the stanza "काशिकाभागवृत्त्योश्चेत्सिद्धान्तं बोद्धुमस्ति धीः ! तदा विचिन्त्यतां भ्रातर्भाषावृत्तिरियं मम " at the end of his treatise; for details see पुरुषोत्तमदेव. |
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bhāṣika | belonging to, or used in spoken language as contrasted with the Vedic Language or निगम; confer, compare अथापि भाषिकेभ्यो धातुभ्यो नैगमाः कृतो भाष्यन्ते Nirukta of Yāska.II.2. |
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bhāskaraśāstrī | surnamed Abhyankar (1785-1870) a great grammarian in the line of the pupils of Nāgeśa who was educated at Poona and lived at Sātārā. He taught many pupils, a large number of whom helped the spread of Vyākaraṇa studies even in distant places of the country, such as Vārāṇasi and others. For details see 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. 27-29, D. E. Society's Edition. |
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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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bhugna | name of a Saṁdhi or coalescence given by the writers of the Prātiśākhya works where the diphthong vowels ओ and औ, followed by any vowel which is not labial, are turned respectively into अव् and आव्: exempli gratia, for example ऋतेन मित्रावरुणावृतावृधावृतस्पृशा (Ṛ. Saṁh.I.2.8); confer, compare ओष्ठ्ययोन्योर्भुग्नमनोष्ठये वकारोत्रान्तरागमः । यथा ऋतेन मित्रावरुणावृतावृधावृतस्पृशा | अनोष्ठये इति किम्| वायो उक्थेभि: 2.2. (R.Saṁh. I.2.2). इत्यतः वाय उक्थेभि confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.11. |
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bhūta | literally what has become or happened, The word is used in books on grammar in the sense of past tense in general, which has been subdivided into (a) unseen past (परीक्षभूत or लिट् ), (b) past, not of today (अनद्यतनभूत or लङ् ) and (c) past in general (सामान्यभूत or लुङ्),confer, compare भूते P.III.2.84, परोक्षे लिट् P.III.2.116 and अनद्यतने लङ् P.III.2.111. |
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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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bhūman | plurality of the individuals referred to; confer, compare बहोर्नञ्वदुत्तरपदभूम्नि P. VI.2.175. |
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bheda | difference, differentiation; .confer, compare सति भेदे र्किचित्समानमिति कृत्वा सवर्णसंज्ञा भविष्यति 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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bhedaka(1) | literallydistinguishing; differentiating; cf भेदकत्वात्स्वरस्य | भेदका उदात्तादय: | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.1 Vārttika (on the Sūtra of Pāṇini). 13; (2) adjective; confer, compare भेदकं विशेषणं भेद्यं विशेष्यम् Kāś. on P. II: 1.57; (3) variety; kind; confer, compare सामान्यस्य विशेषो भेदकः प्रकार: Kāś. on P.V. 3.23; (4) indicating, suggesting, as contrasted with वाचक; confer, compare संबन्धस्य तु भेदक: Vākyapadīya. |
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bhedya | that which is distinguished; the word which is qualified; confer, compare भेद्यं विशेष्यम् Kāś. on P. II. 1.57. |
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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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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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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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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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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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man(1) | the affix मनिन् generally found in Vedic Literature added to roots ending in अा and preceded by a noun; exempli gratia, for example सुदामा, अश्वत्थामा; confer, compare आतो मनिन्कनिब्वनिपश्च P.III.2.74,75; (2) Uṇādi affix in ओद्म; confer, compare औद्म इति उन्देरौणादिके मन्प्रत्यये नलोपो गुणश्च निपात्यते Kāś. on P. VI.4.29. |
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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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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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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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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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mahānyāsa | name of a commentary on the Kāśikāvivaranapanjikā (popularly named Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa.), mentioned by Ujjvaladatta in his Unādisūtravṛtti. |
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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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mahābhāṣyapradīpaṭīka | name given to each of the various commentaries on the Pradipa of Kaiyata written by grammarians, out of which the commentaries of चिन्तामणि,रामचन्द्रसरस्वती, नारायण, नित्यानन्दपर्वतीय and one or two more are available in a manuscript form and those too quite incomplete. |
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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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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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mācākīya | an ancient writer of a Pratisakhya work, who is quoted in the Taittiriya Pratisakhya as one, holding the view that य and व् preceded by अ and followed by उ and ओ respectively, are dropped provided they stand at the beginning of a Pada ( word ). माचाकीय, who belonged to the Yajurveda school, is said to have held this view which is generally held by the followers of the Rgveda: confer, compare उकारौकारपरौ लुप्यते माचाकी यस्य(Taittirīya Prātiśākhya.X.29) on which the commentator adds वह्वृचानामयं पक्षः. |
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māṇikyadeva | a Jain writer who has written a gloss on the Unadisutras consisting of ten chapters popularly called उणादिसूत्रदशपादी. |
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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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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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mukhyaviśeṣya | the principal word in a sentence which comes last in the technical expression of the import or शाब्दबोध. It is described as primary and not subordinated to any other thing ( अन्याविशेषणीभूत). This मुख्यविशेष्य is, in a way,the crucial point in the various theories of import; exempli gratia, for example according to the grammarians the verbal activity is the principal word while,according to the Mimaamsakas the bhaavanaa is the principal word.and according to the Naiyayikas it is the subject that is the principal word. |
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mugdhabodha | literally instructions to the ignorant: a treatise on grammar similar to the Astadhyayi of Panini but much shorter, written by Bopadeva or Vopadeva an inhabitant of the greater Maharastra in the Vardha district, in the thirteenth century. After the fall of the Hindu rulers in Bengal, treatises like भाषावृत्ति and others written by eastern grammarians fell into the back-ground and their place was taken up by easier treatises written by Bopadeva and others.Many commentaries were written upon the Mugdhabodha, of which the Vidyanivsa is much known to grammarians |
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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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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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mṛta | the crude base of a declinable word; the pratipadika; the term is found used in the Jainendra Vyakarana; cf Jain. Vyak. I..1.5. |
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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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makḍonel[MACDONELL,ARTHUR ANTHONY ] | a deep scholar of Vedic Gram. and Literature who has written an exhaustive Vedic Grammar; in treatment, at places he differs from Panini and follows a different method, but the manner of thinking and argument is on original lines. |
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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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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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yaḍlugantaśiromaṇi | a grammar work dealing with the frequentative roots written by Pandita Sesakrsna. |
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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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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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yatprakaraṇa | literally the topic or the section of यत्; the section where the taddhita affix. affix यत् is prescribedition This taddhita affix. affix यत् is prescribed in the fifth adhyaaya of Paanini in a number of rules in different and different senses ; confer, compare यत्प्रक्ररणे रथाच्च P.V. 1.6 Vaart.1 ; यत्प्रकरणे व्रह्मवर्चसान्त्व P.V.1.39 Vaart. 1. |
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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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yathānyāsaṃ | as it is actually put in the rule or a treatise by the author. The phrase is often used in the Mahaabhaasya when after a long discussion, involving further and further difficulties, the author reverts to the original stand and defends the writing of the sUtra as it stands. सिध्यत्येवमपाणिनीयं तु भवति or सूत्रं भिद्यते । तर्हि यथान्यासमेवास्तु is the usual expression found in the Mahaabhaasya; cf, M.Bh. I.1. Aahnika 1, I.1.1, 9, 20, 62, 65 et cetera, and others |
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yathālakṣaṇaṃ | as formed according to rules. The phrase यथालक्षणमप्रयुक्ते is very often found in the Mahaabhaasya as a general guiding remark that noun-forms or wordforms which are not found in use in the language of the people or in literature should be understood as they are derived by observing all the rules that are applicable. |
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yathāśrutārthagrāhin | one who grasps the sense as given by the actual wording without going into details re: the use or application et cetera, and others: cf यथाश्रुतग्राहिप्रतिपत्रपेक्षोयम् यथोद्देशपक्षः इति कैयटः : Par. Sek. Pari. 2 |
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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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yathodeśa( परिभाषा) | a short phrase or term for the Paribhaasaa or guiding statement यथोद्देशं संज्ञापरिभाषम् 'technical terms and Paribhaasaas are to be interpreted at the place where they are stated, and not at the place or places of their application or utility'. |
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yadāgama( परिभाषा ) | short familiar wording for the dictum or Paribhaasaa यदागमास्तद्गुणीभूतास्तद्ग्रहणेन गृह्यन्ते ' Par. Sek. Pari. 11. |
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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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yal | taddhita affix. affix य in the sense of possession found in Vedic Literature added optionally with the affix ख (ईन)to the words वेशोभग and यशोभग; e.g वेशोभग्य; वेशोभगीनः यशोभग्य:, यशोभागिन:; confer, compare P.IV.4.131. |
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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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yas | taddhita affix. affix य with mute स् to indicate the application of the term पद् to the preceding base as a consequence of which the final म् of the words कम् and शम्, after which यस् is prescribed, gets changed into anusvara e. g. कंयु:, दंयु:: cf P.W.2.138. |
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yā | substitute for a case affix in Vedic Literature; exempli gratia, for example उरुया, धृष्णुया for उरुणा, धृष्णुना, confer, compare सुपां सुलुक्o P.VII. 1.39. |
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yāc | substitute for a case affix found and the in Vedic Literature; e. g. साधुया for साधु: confer, compare सुपां सुलुक् .. ... याजाल: P. VII. 1. 39. |
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yājakādei | a class of words headed by the words याजक, पूजक, परिचारक and others with which a word in the genitive case is compounded, in spite of the prohibition of compounds with such words, laid down by the rule कर्तरि च P. II. 2.16; exempli gratia, for exampleब्राह्मणयाजकः. ब्राह्मणपूजक: et cetera, and others: cf Kāśikā of Jayāditya and Vāmana. on P. II.2.9. These words, याजक and others standing as the second members of compounds have their last vowel accented acute;confer, compareP.VI . 2.151. |
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yāṭ | augment या prefixed to the caseaffixes marked with the mute letter ङ् (i,e. the dative case singular. the ablative case. sing the genitive case singular. and the loc singular.) after a feminine base ending in आ; e. g. रमायै, रमाया:, रमायाम्: cf याडापः P.VII.3.113. |
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yāsuṭ | augment यास् prefixed to the parasmaipada case-endings of लिङ् (the potential and the benedictive) which is accented acute; exempli gratia, for example कुर्यात्, क्रियात्. |
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yāska | a reputed ancient Niruktakara or etymologist, of the 6th century B.C. or even a few centuries before that, whose work, the Nirukta, is looked upon as the oldest authoritative treatise regarding derivation of Vedic words. Yaska was preceded by a number of etymologists whom he has mentioned in his work and whose works he has utilisedition Yaska's Nirukta threw into the back-ground the older treatises on etymology, all of which disappeared gradually in the course of time. |
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yu | general wording including the affixes युच्, युट्, ट्युत्, ट्युट् and ण्युट् of which only यु remains as the affix, which is changed into अन by the rule युवोरनाकौ P.VII.1.1. |
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yuk | augment य् (1) added to a verbbase or a root ending in अा before the affix चिण् and krt affixes marked with mute ञ् or णु: exempli gratia, for example अदायि, दायक: confer, compare आतो युक् चिण्कृतोः, P.VII.3.33; (2) added to the roots शा, ( शो ), छा ( छो ), सा ( सो ), ह्वा ( ह्वे ), व्या ( व्ये ) वा ( वै ) and पा ( पा and पे ) before the causal affix णिच् ; e. g. निशाययति पाययति et cetera, and others cf शाच्छासाह्वाव्यावेपां युक् P. VII.3.37; (3) added in Vedic Literature to the frequentative base of the root मृज् of which मर्मज्य is the form of perf Ist and 3rd person. singular. instead of ममार्ज: confer, compare दाधर्ति...ममृज्यागनीगन्तीति च P.VII.4.65. |
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yugapatprasaṅga | simultaneous possibility of the application of two rules or operations, when in grammar no option re : their application is admissible as it is admissible according to Mimamsa rules re : two operations enjoined by Vedic behests. In Grammar, only one of such rules applies, the priority of application being based upon the criteria of परत्व, नित्यत्व, अन्तरङ्गत्व and अपवादत्व: confer, compare शब्दपरविप्रतिषेधो नाम भवति यत्रोभयोर्युगप्रसङ्ग: | M.Bh. on VI. 1.158 Vart, 12. |
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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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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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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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ratnārṇava | name of a commentary on the Siddhantakaumudi written by Krsnamitra, a famous grammarian and Naiyayika who lived in the eighteenth century and wrote many commentary works on books in the Vyakarana and Nyāya Sastras. |
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ratha | name of one of the eight kinds of recitals of the Veda Samhita by dividing it into the component words ( पद ) and reciting the component words by repeating them, in their regular order and reverse order too. |
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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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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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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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rāma | or रामभट्ट who wrote a commentary on the Prakriykaumudi of Ramacandra Sesa. |
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rāmakiṃkasarasvatī | a grammarian who wrote a small grammar treatise named अायुबोधव्याकरण which is different from the well-known अाशुबोध of तारानाथतर्कवाचस्पति. |
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rāmakṛṣṇabhaṭṭa | a grammarian of the 17th century who wrote वैयाकरणसिद्धान्तरत्नाकर, a commentary on the different portions of the Siddhānta Kaumudi |
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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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rāmacandra dīkṣita | a grammarian who wrote (l) Unadikosa, ( 2 ) Manidipika, a commentary on the Unadisutras, and (3) Sabdabhedaniruipana. |
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rāmacandrasarasvatī | pupil of वासुदेवेन्द्रसरस्वती of the sixteenth century who has written a gloss named विवरण on the Mahabhasyapradipa of Kaiyata. |
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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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rāmanātha( विद्यावाचस्पति ) | a Sanskrit scholar of the 17th century who studied Vyakarana,. Dharma, Alamkara and other Sastras and wrote a grammar work कातन्त्ररहस्य, besides many books on other Sastras. |
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rāmabhadṛ | writer of a commentary on the Prakriyakaumudi. |
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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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rāmālaṃkāra | possibly the same as रामराम (see a reference to some preceding word, not necessarily on the same page.) who wrote Dhatudipika, a commentary on the Kavikalpadruma of Bopadeva. |
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rāmeśvara | a grammarian who wrote a small compendium on grammar named शुद्धाशुबोध. |
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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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riṅ | substitute रि for a verbal base ending in ऋ before श (the sign of the 6th conjugation) यक् (sign of the passive voice. voice) and a लिङ् affix beginning with य which is not a Sārvadhātuka affix; e. g. अाद्रियते, क्रियते, क्रियात्; confer, compare रिङ् शयग्लिङ्क्षु P.VII.4.28. |
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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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ruṭ | augment र्, prefixed to the person. ending झ of the प्रथमपुरुष (3rd person. plural) after the root शी, विद् and in Vedic literature after a few other roots exempli gratia, for example शेरते, संविद्रते,अदुह्व;confer, compare शीङो रुट्; P.VII. 1.6-8. |
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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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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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rūpya(1) | a taddhita affix. affix applied to a word meaning 'a cause' or expressing 'a human being' in the sense of 'proceeding therefrom' exempli gratia, for example समादागतं समरूप्यम्; देवदत्तरूप्यम् ; confer, compare हेतुमनुष्येभ्येन्यतरस्यां रूप्यः P. IV. 3.81 ; (2) a taddhita affix. affix applied to a word in the genitive case in the sense of भूतपूर्व, 'formerly belonging to' ; e. g. देवदत्तस्य भूतपूर्वो गौः देवदत्तरूप्य:; confer, compare Kāś. on षष्ठया रूप्य च P. V. 3.54. |
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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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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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rauḍhīya | a term jocularly used with the word घृत preceding it,for students of a famous scholar named धृतरौढि; confer, compare ओदनपाणिनीया: घृतरौर्ढायाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. 1.1.73. |
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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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lakṣaṇapratipadokta | a short term used for the well-known Paribhāşā लक्षणप्रतिपदोक्तयोः प्रतिपदोक्तस्यैव ग्रहणम् Par. Sek. Pari. I05, laying down that when a question arises as to which of the two words लक्षणोक्त (arrived at by certain changes or modifications) and प्रतिपदोक्त, (directly expressed) be accepted, the latter should be preferredition |
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lakṣaṇā | implication; potentiality of implication; this potentiality of words viz. लक्षणा is not recognised by grammarians as a potentiality different from the अभिधाशक्ति or the power of denotation. Later grammarians, however, like the Ālamkārikas, have used the word in the sense of potentiality of implication as different from that of denotation; confer, compare अन्त्यशब्द लक्षणा न च Paribhāşenduśekhara. |
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lakṣmaṇasūri | a grammarian who has written a booklet on the six dialects, which is named षड्भाषाचन्द्रिका. |
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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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laghunyāsa(1) | short writing, brief putting in, brief expression; confer, compare सोयमेवं लघुना न्यासेन सिद्धे et cetera, and others; (2) the word is given as a name to a grammatical work, written by देवेन्द्रसूरि on the शब्दानुशासन of Hemacandra, possibly in contrast with the बृहन्न्यास written by Hemacandra himself or with Kāśikāvivaranapańjikā popularly called न्यास written by Jinendrabuddhi on the Kāśikāvŗti of Jayāditya and Vāmana. See न्यास. |
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laghuprakriyā | name of a grammar treatise based on the Sabdānuśāsana of Hemacandra written by Vinayavijaya where the sūtras of Hemacandra are arranged in different topics as in the Siddhāntakaumudī of Bhoțțojī. |
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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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laghuśabdenduśekhara | name of a commentary on Bhațțojī's Siddhāntakaumudī written by Nāgeśa Bhațța, the stalwart Grammarian of the eighteenth century. The work is named लघुशब्देन्दुशेखर which differentiates it from the author's another work बृहच्छब्देन्दुशेखर of which the former is an abridgment. As the study of the Laghuśabdenduśekhara is very common and as the Bŗhatśabdenduśekhara is seldom studied, it is always the Laghuśabdenduśekhara that is understood by the simple and popular name Śekhara. |
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laṅ | name given to the affixes of the imperfect tense; confer, compare अनद्यतने लङ् P. III. 2.111, explained by Bhațțoji as भूतानद्यतने लङ् स्यात् in his SiddhāntaKaumudi. |
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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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lādeśa | substitutes तिप्, तस् झि (अन्ति) सिप् .....महिङ् for ल्, signifying the ten ल् affixes or lakaras लट्, लिट्, लुट् et cetera, and others, applied to roots in the senses of the different tenses and moods; confer, compare P.III.4.78. |
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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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liṅ | general term for the affixes called लिङ् (optative) which includes the potential ( विधिलिङ् ) and the conditional ( अाशीर्लिङ् ) affixes; .confer, compare विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्र्नप्रार्थनेषु लिङ् and अाशिषि लिङ्लोटौ P. III. 3.161 and 173. |
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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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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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liṅgaviśiṣṭaparibhāṣā | the dictum to include the feminine form of a word when in a rule the word is used in the masculine gender : प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. See लिङ्गविदिाग्रहण. |
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liṅgavyatyaya | transposition of genders, as noticed often in Vedic language; e. g. मधोर्गृह्लाति or मधोस्तृप्ताः for मधुन:; confer, compare M.Bh. on P. I. 4.9. |
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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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lit | an affix marked with the mute letter ल् such as ल्युट्, तातिल्, तल्, तसिल्, विधल्, भक्तल् et cetera, and others where the mute ल् signifies the acute accent for the vowel of the base which immediately precedes the affix; e. g. चिकीर्षक:;in which the vowel ई is acute; confer, compare लिति VI.1.193. |
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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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lībiś[ LIEBICH, BRUNO ] | a European grammarian belonging to Breslau who lived in the last quarter of the nineteenth and the first quarter of the twentieth century. He made a critical study of Sanskrit grammar and edited | the Cāndra Vyākaraņa and the Kșīratarańgiņī. |
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lu | elision of an affix or its part in the process of the formation of a word as prescribed by the specific mention of the words लुक्, श्लु and लुप् which have the syllable लु as common. The specific feature of the elision by the use of these letters is the prohibition of any such operation for the preceding base as is conditioned by the elided affix; confer, compare प्रत्ययलोपे प्रत्ययलक्षणम् | न लुमताङ्गस्य P.I.1.62,63. |
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luk(1) | disappearance (लुच्यते इति लुक्); a term used by Pāņini for the disappearance of an affix or its part under specified conditions as prescribed by a grammar rule with the mention of the word लुक्; exempli gratia, for example प्रत्ययस्य लुक्श्लुलुप: P. I.1.61 ; (2) augment ल् added to the root ला in the sense of melting (an oily thing); confer, compare घृतं विलालयति. See Kās, on P.VII.3. 39. |
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luṅ | an affix applied to a root, showing action of immediate past time as contrasted with affixes called लिट् or लङ्. The affix लुङ् is found used, however, in the sense of the past time in general, and irrespective of time in Vedic Literature; confer, compare छन्दसि लुङ्लङ्लिटः P. III. 4.6. The conjugational affixes ति, त:, et cetera, and others are substituted for लुङ् as for the lakāras of other tenses and moods and the distinguishing sign or विकरण is added to a root before the affix called लुङ्; confer, compare च्लि लुङि and the following P. III. 1.43 et cetera, and others |
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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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lup | disappearance ( लुप्यते इति लुप् ); a term used by Pāņini with reference to the disappearance of an affix or its part under specified conditions by the express mention of the word लुप्. Although after the disappearance of an affix no operation for the base before, can take place as conditioned by the affix, i. e. although there is no प्रत्ययलक्षण, still, when the disappearanee is mentioned as लुप्, the base gets the gender and number of that original form of it which existed before the affix, which has disappeared, was applied; confer, compare कुरव: दश:, चञ्चेव पुरुष: चञ्चा; confer, compare लुपि युक्तवद् व्यक्तिवचने. P. I. 2.51 and Kāśikā thereon. |
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lumat | literally possessed of the syllable or wording लु. The word is applied to the terms लुक्, श्लु, and लुप् which contain the letter लु and which all mean the disappearance of a wordelement; confer, compare न लुमताङ्गस्य । लुक् श्लु लुप् एते लुमन्त: S.K. on P. I. 1.63. |
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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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lṛṭ | a general term for the general affix ल् of the second future which is applied in the sense of future time in general, without any specific conditions, the affixes ति, त:, अन्ति being substituted for the ल् and the sign (vikaraņa) स्य being added to the root; confer, compare P.III.3.13 and III. 3. 133. The terminations अत् and अान are substituted for the affix लृट् to form future participles; exempli gratia, for example भविष्यत्, एधिष्यमाण, confer, compare लृट; सद्वा P.III.3.14. |
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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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lokavijñāna | use or understanding of a word current among the people; confer, compare अन्तरेणैव वचनं लोकविज्ञानात्सिद्धमेतत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.2I Vārttika (on the Sūtra of Pāṇini). 5. |
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lokāśrayatva | dependence upon the people for the use.The phrase लोकाश्रयत्वाल्लिङ्गस्य, referring to the fixation of gender depending entirely on the people's usage, is very common in the Mahābhāșya; confer, compare M.Bh. on P. II.1.36, II.2.29, et cetera, and others |
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lopa | disappearance of a word or part of a word enjoined in grammar for arriving at the required forms of a word; confer, compare अदर्शनं लोपः P. I.1.52: confer, compare अदर्शनमश्रवणमनुच्चारणमनुपलब्धिरभावो वर्णविनाश इत्यनर्थान्तरम् । एतैः शब्दैर्योर्थोभिधीयते तस्य लोप इतीयं संज्ञा भवति Kāś. on P.I.1. 52. This disappearance in the case of an affix is tantamount to its notional presence or imaginary presence, as operations caused by it do take place although the word element has disappeared; confer, compare प्रत्ययलोपे प्रत्ययलक्षणम् । प्रत्यये लुप्तेपि तद्धेतुकं कार्ये भवति Kāś. on P. I.1.62. |
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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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vaktavya | that which ought to be stated or prescribed; the word is frequently found used by the Varttikakāra when he suggests any addition to, or modification in Panini's rules. Sometimes,the word is added by the author of the Mahabhasya in the explanation of a Varttika after stating what is lacking in the Varttika. |
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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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vati(1) | taddhita affix. affix वत् in the sense of similar activity or thing; e. g. राजवद्वर्तते, मथुरावत् स्त्रुघ्ने प्राकार:; confer, compare तेन तुल्यं क्रिया चेद्वतिः | तत्र तस्येव P.V.1.115, 116; (2) taddhita affix. affix वत् in the sense of deserving;e.g, राजवत् पालनम् ; confer, compare तदर्हम् P.V.1.117; (3) taddhita affix. affix वत् applied to prefixes in Vedic Literature without any sense of its own ; e.g यदुद्वतो निवतो याति बप्सत् ; confer, compare उपसर्गाच्छन्दसि धात्वर्थे P.V. 1. 118. |
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vatu | or वतुप् taddhita affix. affix वत् applied to the pronouns यत्, तद्, एतद् , क्रिम् and इदम् in the sense of measurement; e.g, यावान् , तावान् , एतावान् , कियान् | इयान् , कीवान् ;confer, compare यत्तदेतेभ्यः परिमाणे वतुप् , किमिदंभ्यां वो घ: P. V. 2.39,40.Words ending with this affix वतु are designated संख्या: confer, compare बहुगणवतुडति संख्या P.I.1.23. |
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vanip | krt affix वन् applied in the sense of agent in Vedic literature to a root ending in अा and in spoken language to any root where forms are seen;exempli gratia, for exampleभूरिदावा, विजावा;confer, compare अातो मनिन्क्वनिब्वनिपश्च । अन्येभ्योपि दृश्यते P. III. 2. 74, 75 |
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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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varṇavikāra | change of one letter into another ( in the formation of a word ) the discussion of which is looked upon as one of the features of grammar; confer, compare लोपागमवर्णविकारज्ञो हृि सम्यग्वेदान्परिपालायिष्यति.M.Bh. Ahnika 1. |
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varṇavicāla | disappearance of a letter: cf वर्णाश्रयः प्रत्ययो वर्णविचालस्यानिमित्तम् ; दाक्षि: I M.Bh. on. P.I.1. 39 Vart. 10. |
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varṇavidhi | an injunction or operation conditioned by a single letter: लादेशो वर्णविधेर्भवत्यन्तरङ्गतः M.Bh. on P.1.4.2. |
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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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varṇānarthavattva | the view that letters do not possess the sense, as individually in every letter no separate sense ; is seen: confer, compare अनर्थकास्तु et cetera, and others Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 5, Vart.14 and 15. |
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varṇārthavattva | the theory or view that individual letters are severally possessed of different senses. For instance, the difference in the meanings of the words कूप, यूप, and सृप is due to the difference in their initial letter. The theory is not acceptable to the Vaiyakaranas nor the theory वर्णानर्थवत्व given a reference to some preceding word, not necessarily on the same page.. They follow the theory of संघातार्थवत्त्व i. e. sense given by a group of words together. See M.Bh, on Siva Sutra 5, Varttikas 9 to 15. |
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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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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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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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vas(1) | pres participle affix वसु substituted for शतृ applied to the root विद्: exempli gratia, for example विद्वस्, confer, compare विदेः शतृर्वसुः P.VII. l.36; (2) perf part, affix क्वसु substituted for the general affix लिट् mostly in Vedic Literature, but in specific cases in spoken language; e. g.see सेदिवस्, शुश्रुवस् उपेयिवस् confer, compare P III.2. 107-9. See क्वसु. |
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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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vākaranāgal[WACKERNAGELL] | German Professor and scholar of Sanskrit Grammar who collaborated in the work of editing 'Altindisch Grammatik'. |
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vākya | a sentence giving an idea in a single unit of expression consisting of the verb with its karakas or instruments and adverbs; confer, compareअाख्यातं साब्ययं सकारकं सकारकविशेषणं वाक्यसंज्ञं भवतीति वक्तव्यम् | साव्ययम् | उच्चैः पठति | सकारकम् | ओदनं पचति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. Vart. 10. Regarding the different theoretical ways of the interpretation of a sentence see the word शाब्दबोध. For details, see वाक्यपदीय II. 2 where the different definitions of वाक्य are given and the अखण्डवाक्यस्फोट is established as the sense of a sentence. |
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vākyakāṇḍa | name given to the second chapter of Bhartrhari's Vakyapadiya in which problems regarding the interpretation of a sentence are fully discussedition |
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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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vākyapadīyaṭīkā | name of a commentary on Bhartrhari's Vakyapadiya written by Punyaraja on the first and the second Kanda. Some scholars hold the view that the commentary on the first knda was written by Bhartrhari himselfeminine. |
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vākyapadīyaprakīrṇaprakāśa | name given to the commentary on the third Kanda or book of Bhartrhari's Vakyapadiya by 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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vākyasaṃskārapakṣa | the grammarian's theory that as the individual words have practically no existence as far as the interpretation or the expression of sense is concerned, the sentence alone being capable of conveying the sense, the formation of individual words in a sentence' is explained by putting them in a sentence and knowing their mutual relationship. The word गाम् cannot be explained singly by showing the base गो and the case ending अम् unless it is seen in the sentence गाम् अानय; confer, compare यथा वाक्यसंस्कारपक्षे कृष्णादिसंबुद्धयन्त उपपदे ऋधेः क्तिनि कृते कृष्ण ऋध् ति इति स्थिते असिद्धत्वात्पूर्वमाद्गुणे कृते अचो रहाभ्यामिति द्वित्वं .. Pari. Bhaskara Pari. 99The view is put in alternation with the other view, viz. the पदसंस्कारपक्ष which has to be accepted in connection with the गौणमुख्यन्याय; cf पदस्यैव गौणार्थकत्वस्य ग्रहेण अस्य ( गौणमुख्यन्यायस्य) पदकार्यविषयत्वमेवोचितम् | अन्यथा वाक्यसंस्कारपक्षे तेषु तदनापत्तिः Par. Sek. on Pari. 15, The grammarians usually follow the वाक्यसंकारपक्ष. |
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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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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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vācaka | expressive, as contrasted with द्योतक्र, व्यञ्जक, सूचक and भेदक which ७ mean suggestive; the term is used in connection with words which directly convey their sense by denotation, as opposed to words which convey indirectly the sense or suggest it as the prefixes or Nipatas do. |
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vācikā | expressing directly, denoting: (feminine. of वाचक ): confer, compare तयेारभिसंबन्धस्य षष्ठी वाचिका भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II. I.1 Vart. 4. |
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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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vājapyāyana | an ancient grammarian who holds the view that words denote always the jati i.e they always convey the generic sense and that the individual object or the case is understood in connection with the statement or the word,as a natural course,when the purpose is not served by taking the generic sense; confer, compare अाकृत्यभिधानाद्वा एकं शब्दं विभक्तौ वाजप्यायन अाचार्यो न्याय्यं मन्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.2.64 Vart. 35. |
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vāṇī | speech; utterance; the same as वाच् which is believed to be of four kinds as cited by the grammarians and explained by Bhartrhari; the four kinds are based upon the four places of origin, the three first places belonging to the inarticulate speech and the fourth belonging to the articulate one: cfचत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मण य मनीषिणः | गुहा त्रीणि निहिता नेङ्गयन्तिं तुरीयं वाचेी मनुष्या वदन्ति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I Ahnika l and the Pradipa and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon. |
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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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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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vāraṇāvateśa | a grammarian of the seventeenth century who wrote a gloss named अमृतस्त्रुति on the Prakriya-kaumudi. |
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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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vārttika | a statement which is as much authoritative as the original statement to which it is given as an addition for purposes of correction, completion or explanation. The word is defined by old writers in an often-guoted verseउक्तानुक्तदुरुक्तनां चिन्ता यत्र प्रवर्तते | तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिण:|This definition fully applies to the varttikas on the Sutras of Panini. The word is explained by Kaiyata as वृत्तौ साधु वार्त्तिकम् which gives strength to the supposition that there were glosses on the Sutras of Panini of which the Varttikas formed a faithful pithy summary of the topics discussedition The word varttika is used in the Mahabhasya at two places only हन्तेः पूर्वविप्रविषेधो वार्तिकेनैव ज्ञापित: M.Bh. on P.III. 4.37 and अपर आह् यद्वार्त्तिक इति M.Bh. on P. II.2.24 Vart. 18. In अपर अहृ यद्वार्त्तिक इति the word is contrasted with the word वृत्तिसूत्र which means the original Sutra (of Panini ) which has been actuaIly quoted, viz. संख्ययाव्ययासन्नाo II.2. 25. Nagesa gives ' सूत्रे अनुक्तदुरुक्तचिन्ताकरत्वं वार्तिक्रत्वम् as the definition of a Varttika which refers only to two out of the three features of the Varttikas stated a reference to some preceding word, not necessarily on the same page.. If the word उक्त has been omitted with a purpose by Nagesa, the definition may well-nigh lead to support the view that the genuine Varttikapatha of Katyayana consisted of a smaller number of Varttikas which along with a large number of Varttikas of other writers are quoted in the Mahabhasya, without specific names of writers, For details see pages 193-223 Vol. VII Patanjala Mahabhasya, D.E, Society's Edition. |
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vārttikakāra | believed to be Katyayana to whom the whole bulk of the Varttikas quoted in the Mahabhasya is attributed by later grammarians. Patafijali gives the word वार्तिककार in four places only (in the Mahabhasya on P.I.1.34, III.1.44: III.2.118 and VII.1.1) out of which his statement स्यादिविधिः पुरान्तः यद्यविशेषणं भवति किं वार्तिककारः प्रातिषेधेनं करोति in explanation of the Slokavarttika स्यादिविधिः...इति हुवता कात्यायनेनेहृ, shows that Patanjali gives कात्यायन as the Varttikakara (of Varttikas in small prose statements) and the Slokavarttika is not composed by Katyayana. As assertions similar to those made by other writers are quoted with the names of their authors ( भारद्वाजीयाः, सौनागाः, कोष्ट्रियाः et cetera, and others) in the Mahabhasya, it is evident that the Varttikas quoted in the Mahabhasya(even excluding the Slokavarttikas) did not all belong to Katyayana. For details see pp. 193-200, Vol. VII, Vyakarana Mahabhasya, D. E. Society's Edition. |
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vārtikapāṭha | the text of the Varttikas as traditionally handed over in the oral recital or in manuscripts As observed a reference to some preceding word, not necessarily on the same page.(see वार्त्तिक),although a large number of Varttikas quoted in the Mahabhasya are ascribed to Katyayana, the genuine Varttikapatha giving such Varttikas only, as were definitely composed by him, has not been preserved and Nagesa has actually gone to the length of making a statement like " वार्तिकपाठ: भ्रष्टः" ; confer, compare . Mahābhāṣya-Pradīpoddyota by Nāgeśa.on P.I.l.I2 Varttika 6. |
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vārttikasiddhānta | categorical conclusive statements made by the Varttikakara many of which were cited later on as Paribhasas by later writers For details see pp. 212220 Vol. VII, Vyakarana Mahbhasya, D. E. Society's edition. |
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vārṣyāyaṇi | an ancient grammarian quoted in the Mahabhasya and the Nirukta in connection with the six-fold division of bhava or verbal activity; confer, compare षड् भावविकारा भवन्तीति वाप्यार्यणि: l जायते अस्ति विपरिणमते वर्धते अपक्षीयते विनश्यतीति Nirukta of Yāska.I. 3. |
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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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vāsudeva( शास्त्री) | surnamed Abhyankar, who lived from 1863 to l942 and did vigorous and active work of teaching pupils and writing essays, articles, commentary works and original works on various Shastras with the same scholarship, zeal and acumen for fifty years in Poona. He wrote गूढार्थप्रकाश a commentary on the LaghuSabdendusekhara and तत्त्वादर्श a commentary on the Paribhasendusekhara in 1889. His edition of the Patanjala Mahabhasya with full translation and notes in Marathi can be called his magnum opus. See अभ्यंकर. |
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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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vikīrṇa | a fault in the utterance of a vowel when one vowel appears, or is heard as another, confer, compareविकीर्णो वर्णान्तरे प्रसृतः । एकोप्यनेकनिभसीत्यपरे Pradipa on the Mahabhasya Ahn. 1 end. |
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vikṛti | change, modification as different from the original which is called प्रकृतिः confer, compareप्रकृतिरुपादानकारणं । तस्यैव उत्तरमवस्थान्तरं विकृतिः Kāśikā of Jayāditya and Vāmana. on P.V.I.12. विकृतिवल्ली a work on the modified recital of the Veda words, or पदपाठविकृति, ascribed to Vyadi who is believed to have been a pupil of वर्ष. |
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vikṛtivallīṭīkā | name of a commentary on विकृतिवल्ली (which see a reference to some preceding word, not necessarily on the same page.) written by a Vedic scholar गङ्गाधर. |
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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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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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vijñāna | specific knowledge or understanding: confer, compare सिद्धं तु धर्मोपदेशने अनवयवविज्ञानाद्यथा लौकिकवैदिकेषु: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.1. 84 Vart.5. |
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vijñeya | a matter of special understanding; the phrase अवश्यं चैतद्विज्ञेयम् very frequently occurs in the Mahabhasya; cf M.Bh. on P.I.1.1, 3, 5, 22, I.2.47, 48, 64, I.4.23 et cetera, and others |
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viṭ | krt affix ( वि, व् or nil) applied to the roots जन्, सन्, खन् , कम् and गम् and to the root अद् in special cases as seen in Vedic Literature; exempli gratia, for example अब्जाः, गोषाः, कूपखा:, दधिक्रा:, et cetera, and others |
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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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vidharmaka | possessed of different phonetic properties. |
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vidheya;(1) | predicate as constrasted with उद्देश्य; confer, compareसमर्थाधिकारस्य विधेयसामानाधिकरण्यनियमोनर्थकः M.Bh. on P.II.1. 1 Vart. 17: (2) that which should be prescribed as contrasted with प्रतिषेध्य: confer, compare तिङ् च कश्चिद्विडधेयः कश्चित् प्रतिषेध्य: M.Bh. on P.I. 2.64 Vart.9. |
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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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vināśa | disappearance, elision; the word is frequently used in the sense of lopa; confer, compare एतच्च नित्येषु शब्देषु नेापपद्यते यस्सतो नाम विनाशः स्यादसतो वा प्रादुर्ब्भाव: M.Bh. on P. I.1.56 Vart.12. |
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vinimitta | caused by different conditions; due to different causes confer, compare बह्वनड्वांहि ब्राह्मणकुलानि विनिमित्तावेतौ Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VII.1.72 Vart. 3. |
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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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vinivartaka | literally sending away: causing prohibition: confer, compare विशेषेण , निवर्तयतीति विनिवर्तकः । त्वयैवेति विनिवर्तकाधिकारकावधारकाः T.Pr. XXII.6. |
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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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viprakarṣa | distance, standing at a distance; confer, compare न च कालनक्षत्रयोः संनिकर्षविप्रकर्षौ स्त: M.Bh. on P.IV.2.8. |
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viprakṛṣṭa | remote; at a distance,with a word or two intervening: confer, compare संनिकृष्टविप्रकृष्टयेाः संनिकृष्टस्य । given like a Paribhāṣā-Sūtra V.Pr.I.144. |
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vipratiṣiddha | standing in conflict; conflicting contradictory; confer, compare परस्परविरुद्धं विप्रतिषिद्धम् Kāś. on P. II.4.13. |
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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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vibhaktipratirūpaka | a term applied to such words ending with kṛt affixes as appear similar to words ending with case-affixes; such words have no further case affixes put after them, and hence, they are called by the term 'avyaya'; exempli gratia, for example कर्तुम् confer, compare विभक्तिप्रतिरूपकमव्ययम् similar to उपसर्गविभक्तिस्वरप्रतिरूपकाश्च निपाताः gaṇasūtra inside the Cādigaṇa P. I.4.57. |
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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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vibhajyānvākhyāna | a method of forming a word, or of arriving at the complete form of a word by putting all the constituent elements of the word such as the base, the affix, the augment, the modification, the . accent, et cetera, and others one after another and then arriving at the form instead of completing the formation stage by stage; e. g. in arriving at the form स्नौघ्नि the wording स्नौघ्न + अ +ई is to be considered as it stands and not स्नौघ्न + अ = स्नौघ्न and then स्नौघ्न +ई. The विभज्यान्वाख्यानपक्ष in connection with the formation of a word corresponds to the पदसंस्कारपक्ष in connection with the formation of a sentence. |
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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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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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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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virodha | opposition or conflict between two rules where, the rule which is subsequen tly mentioned is regarded as stronger and given preference to, as far as its application is concerned; confer, compare तुल्यबलयोर्विरोधो विप्रतिषेधः । विप्रतिषेधे परं कार्यम् P.I.4.2: (2) contradiction where one thing prevents another confer, compare सर्वनामस्थाने इति अनुवर्तमानमपि विरोधादिह न संबध्यते Kāś.on P.VII.1.86. |
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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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viliṅga(1) | a substantive which is declined in all the three genders confer, compare Hemacandra III. 1.142: (2) of a different gender (although in the same case); confer, compare विलिङ्ग हि भवान् लोके निर्देशे करोति M.Bh. on P. I. 1.44 Vārt 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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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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vivṛtatara | possessed of the internal effort viz. विवृत which is specially strengthenedition The diphthongs have got at the time of their production the internal effort विवृत specially strengthened; confer, compare यदत्रवेर्णं, विवृततरं तदन्यस्मादवर्णात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Māheśvarasūtras. 3,4 Vārttika (on the Sūtra of Pāṇini). 10. |
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vivṛtta | separated, disjoined; the word is used in connection with the separated elements of a euphonic combination; the words विक्लिष्ट, अनेकीभूत and पृथग्भूत |