अष्टाध्यायीप्रवेशः (2)
हरि: ॐ
अष्टाध्यायीप्रवेशः (2)
Essential Basics Before Embarking on studying अष्टाध्यायी
Notes By अष्टाध्यायी-Student S. L. Abhyankar
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We studied primarily प्रत्याहाराः in Part (1). There was mention of प्रत्याहार: अल् which connotes the set of all वर्णा: of the complete वर्णमाला. Comes to mind that प्रत्याहाराः appeal to be not just a technique of coining प्रत्याहारसंज्ञा: but a technique of data-crunching.
Looking at प्रत्याहारसंज्ञा: as a technique of data-crunching, शिवसूत्राणि and the प्रत्याहारः अल् therein is the database.
From the perspective of set theory, every प्रत्याहारः is a set, the largest set being अल् every शिवसूत्रम् is a subset thereof, so 14 such subsets, but there can be 303 प्रत्याहाराः, so as many otherwise subsets also, meaning, there can be additions, subtractions, intersections of the subsets, all in all, making a very complex venn diagram.
Those who declare that set theory was invented by the German mathematician George Cantor during 1874-1897 (see https://www.britannica.com/science/set-theory) only goes to show that it was reinvention of the theory already inherent in शिवसूत्राणि and प्रत्याहाराः, which are the basis of अष्टाध्यायी (Note अष्टाध्यायी of पाणिनि is said to belong to 5th or 6th century BC).
So शिवसूत्राणि and प्रत्याहाराः having set theory inherent are also a grand specimen of not only data-crunching, but 303 options of selective data-usage. I also appreciate how the radio signals are filtered so that selective data reaches my mobile phones, even to my whatsapp groups, also to my email IDs. Aren’t there seeds of all this in अष्टाध्यायी ?
Every प्रत्याहारः has an आदिवर्णः and an अनुबन्धः. Note when counting वर्णाः in a प्रत्याहारः the अनुबन्धाः are not to be counted. They are NOT to be looked at. This is beautifully stated in the सूत्रम् १.१.६० अदर्शनं लोपः This is a beautiful definition of लोप:, that, लोप: is what has to become अदर्शनम् has to go out of sight, not that it is lost forever, it has gone out of sight. Rather अदर्शनम् means न दर्शनं यस्य तत् (नञ्-बहुव्रीहिः) that which is not to be looked at.
Actually composing a two-letter grammatical term comprising of an आदिवर्णः and an अनुबन्धः conforms to sort of a formula specified in सूत्रम् (1-1-71) आदिरन्त्येन सहेता (आदिः अन्त्येन सह इता = अन्त्येन इता सह आदिः = some आदि: suffixed by an ‘इत्’.
Now what is that इत् which is suffixed to an आदि: ? It is not one इत्. There are many इत:.
Note, I am saying इत: as plural बहुवचनम् of इत् !
I am not wrong, because in the above सूत्रम् (1-1-71) आदिरन्त्येन सहेता there is इता, which is तृतीया एकवचनम् of इत्.
Studying अष्टाध्यायी presupposes as much knowledge of Sanskrit that if इता is तृतीया एकवचनम् of इत्, its प्रथमा बहुवचनम् would be इतः
Anyway, what are इतः ?
They are detailed in 8 सूत्राणि also called as इत्-सूत्राणि ⇒
सूत्रम् 1-3-2 उपदेशेऽजनुनासिक इत्
सूत्रम् 1-3-3 हलन्त्यम्
सूत्रम् 1-3-4 न विभक्तौ तुस्माः
सूत्रम् 1-3-5 आदिर्ञिटुडवः
सूत्रम् 1-3-6 षः प्रत्ययस्य
सूत्रम् 1-3-7 चुटू
सूत्रम् 1-3-8 लशक्वतद्धिते
सूत्रम् 1-3-9 तस्य लोपः
Let us study these one by one. I know these are out of turn, because we started with सूत्रम् (1-1-1) वृद्धिरादैच् of which also there was some study, maybe, not a complete study, at least not a systematic complete study.
Even though these 8 सूत्राणि are out of turn, my basic idea is to appraise the essential basics. Since, to my mind the essential basics are strewn here and there, there will be study of सूत्राणि out of turn. A point of solace is that at least these 8 सूत्राणि are in a sequence.
There is an unwritten methodology for study of सूत्राणि in अष्टाध्यायी. When studying these सूत्राणि, we shall understand that methodology also. That also is a basic essential.
Well, the last सूत्रम् 1-3-9 तस्य लोपः is actually simple. लोपः means deleting. Deleting what ? Delete whatever is identified as इत् as per सूत्राणि (1-3-2) to (1-3-8).
सूत्रम् 1-3-2 उपदेशेऽजनुनासिक इत् - This is संहिता of the सूत्रम्. Note संहिता means the text as originally composed.
By the way (1-3-2) is सूत्रक्रमाङ्कः which has three components, all numbers.
अष्टाध्यायी has अष्ट अध्यायाः. The first number ‘1’ stands for अध्यायक्रमाङ्कः.
There are four पादाः in each अध्याय:. The second number ‘3’ stands for पादक्रमाङ्कः.
The last number ‘2’ stands for सूत्रक्रमाङ्कः.
So (1-3-2) means प्रथमाध्यायस्य तृतीये पादे द्वितीयं सूत्रम्.
पदपाठः - उपदेशे ७/१, अच् १/१, अनुनासिकः १/१, इत् १/१ Note पदपाठः means breaking the सन्धयः and showing the पदानि. Note the numbers after every पदम् detail its विभक्तिः and वचनम्
अन्वयार्थः - उपदेशे in an उपदेश: अनुनासिकः nasal अच् vowel (is) इत्.
The most popular meaning of the word उपदेश: is ‘advice’. Here, the word उपदेश: is a grammatical term व्याकरणीयसंज्ञा. In Sanskrit grammar उपदेश: means every such grammatical element, which has been spoken about by renowned grammarians वैयाकरणा: of yore. The उपदेशा: are sort of enumerated in a श्लोक: ⇒
धातुसूत्रगणोणादिनामलिङ्गानुशासनम् ।
आगमाः प्रत्ययादेशाः उपदेशा: प्रकीर्तिताः ।
Note in the first line are summarized the important treatises धातुपाठ:, सूत्रपाठ:, गणपाठ:, उणादिपाठ:, नामलिङ्गानुशासनम्. Accordingly उपदेशा: are the grammatical elements धातु:, सूत्रम् आगम:, आदेश:, प्रत्यय: mentioned in the said treatises. सूत्रम् 1-3-2 उपदेशेऽजनुनासिक इत् defines that, whichever an अनुनासिक: अच् i.e. अनुनासिकस्वर: nasal vowel is a component in words of types धातु:, आगम:, आदेश:, प्रत्यय: in these treatises, that अनुनासिकस्वर: is to be understood to be इत्.
The meaning of a सूत्रम् is better understood by examples. Note, गम् ‘to go’ is a commonly known धातु:. But it is not commonly known that its व्याकरणीयसंज्ञा grammatical name is गमॢँ. Being the grammatical name of a धातु: it is an उपदेश:. Note गमॢँ is गम्+ऌँ. Here ऌँ is a vowel to be pronounced nasal. It is अनुनासिक: अच्. It is इत्. So, as per सूत्रम् 1-3-9 तस्य लोपः ऌँ which is इत् is to be deleted. So धातु: to be processed further is गम् only.
Note, though the word उपदेशे means ‘in an उपदेश-word’, the उपदेश-word may itself not have अनुनासिक: अच्. धातु: गम् does not have अनुनासिक: अच्. Its व्याकरणीयसंज्ञा गमॢँ has. So उपदेशे means ‘in व्याकरणीयसंज्ञा of an उपदेश-word’
Let us go to the next सूत्रम् 1-3-3 हलन्त्यम्
पदपाठः - हल् १/१, अन्त्यम् १/१
अनुवृत्ति: - उपदेशे १/३/२, इत् १/३/२. You may wonder what this अनुवृत्ति: is. अनुवृत्ति: is repetition. It is repetition of those words, which have to be brought forward from one or more previous सूत्राणि.
You would notice that in the previous सूत्रम् the two words उपदेशे and इत् have brown highlighting. That brown !highlighting is to indicate that they are to be repeated.
Actually, in a book with me the printing is somewhat like
सूत्रम् 1-3-2 उपदेशेऽजनुनासिक इत् (1-3-9)
When printed as above, the number (1-3-9) is also highlighted brown. This means that the words उपदेशे and इत् are to have अनुवृत्ति: in all सूत्राणि up to (1-3-9).
Of course every other book of अष्टाध्यायी may not have such clear indication of which words are to have अनुवृत्ति: and up to which सूत्रम्.
From this, one should note another basic essential, that one should have only such book.
Now for this सूत्रम् 1-3-3 हलन्त्यम्, I have noted
अनुवृत्ति: - उपदेशे १/३/२, इत् १/३/२.
Of course both the words उपदेशे and इत् are brought forward from सूत्रम् १/३/२.
Now we proceed to अन्वयार्थः -
उपदेशे in व्याकरणीयसंज्ञा of an उपदेश-word, अन्त्यम् हल् end consonant (is) इत्.
For example शिवसूत्राणि are उपदेश-words. In all शिवसूत्राणि there are अनुबन्धाः. Every अनुबन्धः is अन्त्यम् हल्. It is इत्.
Note धातु: गम् has म् which looks अन्त्यम् हल्. But म् in गम् is not to be considered अन्त्यम् हल् hence not इत्. This is because the word उपदेशे refers to व्याकरणीयसंज्ञा of an उपदेश-word.
Let us proceed to सूत्रम् 1-3-4 न विभक्तौ तुस्माः
पदपाठः - न ०/०, विभक्तौ ७/१, तुस्माः १/३.
Note विभक्तिवचन-detail of न is ‘०/०’. It is अव्ययम् an indeclinable, has no विभक्तिः no वचनम्.
तुस्माः is a compound word having components तु, स्, म्. विभक्तिवचन-detail of तुस्माः is १/३, प्रथमा-बहुवचनम् because they are three components.
अनुवृत्ति: - उपदेशे १/३/२, इत् १/३/२, also हलन्त्यम्, rather अन्त्यम् हल् १/३/३.
Note the complete सूत्रम् 1-3-3 हलन्त्यम् is being adopted as अनुवृत्ति:. In the book it should have been printed
सूत्रम् 1-3-3 हलन्त्यम् (1-3-4)
Yes, the अनुवृत्ति: is only into the next सूत्रम् (1-3-4).
अन्वयार्थः - विभक्तौ उपदेशे in an उपदेश:, which is a विभक्तिः, अन्त्यहल: whatever end-consonants are, if they are तुस्माः then इत: न they are not इत:.
When writing down the phraseology for अन्वयार्थः, I thought it good to modify a lot अन्त्यहल: तुस्माः इत:. Note तुस्माः has बहुवचनम्. ‘अन्त्यम् हल्’ is adjective of तुस्माः. So I made a compound word अन्त्यहल् and by बहुवचनम् अन्त्यहल:. Same logic applies in adopting इत: by बहुवचनम् of इत्.
Another unwritten, but presupposed basic essential of the methodology of studying a सूत्रम् is that words to be included in अनुवृत्ति: have to be suitably modified for proper अन्वयार्थः.
Even though there is अन्वयार्थः, the word तुस्माः needs more explanation. It is mentioned above that तुस्माः is a compound word having components तु, स्, म्. But we need to understand the phrase अन्त्यहल: तुस्माः that too in the context of विभक्तौ उपदेशे.
Actually विभक्तौ उपदेशे refers to विभक्तिप्रत्ययाः. Being प्रत्ययाः they are उपदेशाः. Every विभक्तिप्रत्यय: has a व्याकरणीयसंज्ञा of its own. व्याकरणीयसंज्ञा: of विभक्तिप्रत्ययाः are enumerated द्वयोः सूत्रयोः.
सूत्रम् ३.४.७८ तिप्तस्झिसिप्थस्थमिब्वस्मस्-तातांझथासाथांध्वमिड्वहिमहिङ्
सूत्रम् ४.१.२ स्वौँजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाङ्ङ्योस्सुप्
Let us study them one by one.
Are we jumping to सूत्रम् ३.४.७८ and to सूत्रम् ४.१.२ ?
Not really, we are studying these just to understand सूत्रम् 1-3-4 न विभक्तौ तुस्माः, because, all across अष्टाध्यायी all विभक्तयः and any तुस्माः are in these द्वयोः सूत्रयोः only. We shall also get some examples of the two previous सूत्रे 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् alongwith the application of सूत्रम् 1-3-9 तस्य लोपः.
सूत्रम् ३.४.७८ तिप्तस्झिसिप्थस्थमिब्वस्मस्-तातांझथासाथांध्वमिड्वहिमहिङ्
पदपाठः - तिप्, तस्, झि, सिप्, थस्, थ, मिप्, वस्, मस्, त, आताम्, झ, थास्, आथाम्, ध्वम्, इड्, वहि, महिङ्. Note all have १/१.
Identified in the पदपाठः are 18 प्रत्ययाः, 2 sets of nine प्रत्ययाः each, first set तिप्, तस्, झि, सिप्, थस्, थ, मिप्, वस्, मस् is of परस्मैपदिनः प्रत्ययाः and the second set त, आताम्, झ, थास्, आथाम्, ध्वम्, इड्, वहि, महिङ् is of आत्मनेपदिनः प्रत्ययाः
It would be good to have a tabular look.
परस्मैपदिनः प्रत्ययाः
Note
प्रत्ययसंज्ञा: 1, 4, 7 have ending प् which is अन्त्यहल्, hence is इत् as per सूत्रम् 1-3-3 हलन्त्यम्. Since it is इत्, it is to be deleted as per सूत्रम् 1-3-9 तस्य लोपः.
प्रत्ययसंज्ञा: 2, 5, 8 and 9 have ending स् which is अन्त्यहल्, but it is NOT इत्, as per the present सूत्रम् 1-3-4 न विभक्तौ तुस्माः Hence it is NOT to suffer लोपः.
प्रत्ययसंज्ञा 3 is झि (झ्+इ) has झ् as इत् as per सूत्रम् 1-3-7 चुटू which we shall study in due course. Since it is इत्, it is to be deleted as per सूत्रम् 1-3-9 तस्य लोपः.
After लोपः or no लोपः, how the प्रत्यय: is affixed is shown in the column कथं युज्यते
आत्मनेपदिनः प्रत्ययाः
Note
प्रत्ययसंज्ञा: 2, 5, and 6 have ending म् which is अन्त्यहल्, but it is NOT इत्, as per the present सूत्रम् 1-3-4 न विभक्तौ तुस्माः Hence it is NOT to suffer लोपः.
प्रत्ययसंज्ञा 3 is झ (झ्+अ) has झ् as इत् as per सूत्रम् 1-3-7 चुटू which we shall study in due course. Since it is इत्, it is to be deleted as per सूत्रम् 1-3-9 तस्य लोपः.
प्रत्ययसंज्ञा 4 has ending स् which is अन्त्यहल्, but it is NOT इत्, as per the present सूत्रम् 1-3-4 न विभक्तौ तुस्माः Hence it is NOT to suffer लोपः.
प्रत्ययसंज्ञे 7 and 9 have ending ड् and ङ् which are अन्त्यहलौ, hence are इतौ as per सूत्रम् 1-3-3 हलन्त्यम्. Since they are इतौ, they have to suffer लोपः as per सूत्रम् 1-3-9 तस्य लोपः.
After लोपः or no लोपः, how the प्रत्यय: is affixed is shown in the column कथं युज्यते
By the way, it may be noted that a संज्ञा तिङ् is obtained from this सूत्रम् ३.४.७८ तिप्तस्झिसिप्थस्थमिब्वस्मस्-तातांझथासाथांध्वमिड्वहिमहिङ् with ति as the आदिः and ङ् as अन्त्यहल्. This is इत् as per सूत्रम् 1-3-3 हलन्त्यम्. So in संज्ञा तिङ् there is अन्त्येन इता सह आदिः perfectly conforming to सूत्रम् (1-1-71) आदिरन्त्येन सहेता. So तिङ् is a valid व्याकरणीयसंज्ञा with crunching of as many as 18 प्रत्ययसंज्ञा:. The 18 प्रत्ययाः connoted by the 18 प्रत्ययसंज्ञा: are hence called as तिङ्-प्रत्ययाः, which affix to धातवः to get different क्रियापदानि verb forms in different tenses and moods for different persons and numbers. Because क्रियापदानि are obtained by affixing तिङ्-प्रत्ययाः, grammatical terminology for क्रियापदानि is तिङ्-अन्ताः तिङन्ताः.
To understand सूत्रम् 1-3-4 न विभक्तौ तुस्माः, the other सूत्रम् to be studied is सूत्रम् ४.१.२ स्वौँजसमौच्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाङ्ङ्योस्सुप्
Let us take a break before proceeding to study this सूत्रम्.
शुभमस्तु !
-o-O-o-
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