Changes

When we presume that Samskrit is the language of Veda, we get into trouble in understanding the text. There is difficulty in understanding the meanings of words and sentences.<ref name=":1">Sri. Rayalu Viswanadha's  [https://vedaravindamu.wordpress.com/2014/11/21/vedic-language/ Article on Vedic Language]</ref> Even those words which appear to be common to both the languages denote different meanings in the earlier Vedic language and the later samskrit language.<ref name=":0" />

When we presume that Samskrit is the language of Veda, we get into trouble in understanding the text. There is difficulty in understanding the meanings of words and sentences.<ref name=":1">Sri. Rayalu Viswanadha's  [https://vedaravindamu.wordpress.com/2014/11/21/vedic-language/ Article on Vedic Language]</ref> Even those words which appear to be common to both the languages denote different meanings in the earlier Vedic language and the later samskrit language.<ref name=":0" />

A few nuances of samskrit used in Vaidika bhasha (वैदिकभाषा) and Loukika bhasha (लौकिकभाषा) such as differences in syllables, words, meanings, sentences and thoughts worthy of note are placed in the reader's perspective.

A few nuances of samskrit used in Vaidika bhasha (वैदिकभाषा) and Laukika bhasha (लौकिकभाषा) such as differences in syllables, words, meanings, sentences and thoughts worthy of note are placed in the reader's perspective.

== वैदिकभाषायाः सूक्ष्मप्रभेदाः ॥ Nuances of Vaidika bhasha ==

== वैदिकभाषायाः सूक्ष्मप्रभेदाः ॥ Nuances of Vaidika bhasha ==

We bring forth in the following section the subtle differences in Vedic Language (वैदिकभाषा) with examples, far different from the present day language, and the associated interesting points that are raised.

We bring forth in the following section the subtle differences in Vedic Language (वैदिकभाषा) with examples, far different from the present day language, and the associated interesting points that are raised.

Many such questions arise in understanding Vedas, thus making their interpretation difficult. These variations suggest that Vedic language is different from conventional languages that we know and use. Veda talks about the importance of akshara at many places. There are many rk (ऋक्) and Yajus mantras emphasizing the importance of akshara. 11th  anuvaka of 7th prashna in 1st kanda of Taittiriya samhita<ref>Taittriya Samhita ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%83%E0%A4%B7%E0%A5%8D%E2%80%8D%E0%A4%A3%E0%A4%AF%E0%A4%9C%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%AD Kanda 1 Prapathaka 7])</ref> is all about aksharas, starting with <blockquote>अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat</blockquote>Earlier Vedic scholars (Shaunaka, being one of them) wrote books on the language structure of Veda, called as '''Pratishakhya Granthas'''. Each one of those books deal at length about akshara. Hence, one has to thoroughly understand the speech system and become eloquent in vedic grammatical rules to interpret Vedic language.

Many such questions arise in understanding Vedas, thus making their interpretation difficult. These variations suggest that Vedic language is different from conventional languages that we know and use. Veda talks about the importance of akshara at many places. There are many rk (ऋक्) and Yajus mantras emphasizing the importance of akshara. 11th  anuvaka of 7th prashna in 1st kanda of Taittiriya samhita<ref>Taittriya Samhita ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%83%E0%A4%B7%E0%A5%8D%E2%80%8D%E0%A4%A3%E0%A4%AF%E0%A4%9C%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%AD Kanda 1 Prapathaka 7])</ref> is all about aksharas, starting with <blockquote>अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat</blockquote>Earlier Vedic scholars (Shaunaka, being one of them) wrote books on the language structure of Veda, called as '''Pratishakhya Granthas'''. Each one of those books deal at length about akshara. Hence, one has to thoroughly understand the speech system and become eloquent in vedic grammatical rules to interpret Vedic language.

== वैदिकभाषाविशेषलक्षणानि ॥ Characteristics of Vaidika Bhasha  ==

== वैदिकभाषाविशेषलक्षणानि ॥ Characteristics of Vaidika Bhasha  ==

The following are the important features of vaidika samskrita bhasha which differentiates it from the loukika bhasha that has been in vogue since recent centuries. Some of these features are completely lost from the loukika bhasha.

The following are the important features of vaidika samskrit bhasha (वैदिकसंस्कृतभाषा) which differentiates it from the laukika bhasha that has been in vogue since recent centuries. Some of these features are completely lost from the laukika bhasha.

=== स्वराः ॥ Svaras ===

=== स्वराः ॥ Svaras ===

* The invariable presence of Udatta and other svaras in vaidika bhasha is a foremost differentiating feature from traditional Samskrit.  

* The invariable presence of Udatta (उदात्तः) and other svaras in vaidika bhasha is a foremost differentiating feature from traditional Samskrit.  

* Usage of Svaras gives a musical tinge to the veda mantras, while such an attempt in traditional samskrit is not seen (chandas is applicable).<ref name=":4" />

* Usage of Svaras gives a musical tinge to the veda mantras, while such an attempt in traditional samskrit is not seen (chandas is applicable).<ref name=":4" />

=== मात्रा ॥ Matra ===

=== मात्रा ॥ Matra ===

* The time of utterance (उच्चारण) of a syllable is called Matra (मात्रा). In vaidika samskrit - Hrasva (ह्रस्वः) Deergha (दीर्घः) Pluta (प्लुतः) kinds of utterances are available but Pluta is gradually lost in present day samskrit language.<ref name=":4" /> अधः स्विदासी३त् उपरि स्विदासी३त् भीरिव विन्दन्ती३  

* The time of utterance (उच्चारणम्) of a syllable is called Matra (मात्रा). In vaidika samskrit - Hrasva (ह्रस्वः), Deergha (दीर्घः), Pluta (प्लुतः) kinds of utterances are available but Pluta is gradually lost in present day samskrit language.<ref name=":4" /> 

<blockquote>अधः स्विदासी३त् उपरि स्विदासी३त् भीरिव विन्दन्ती३ । adhaḥ svidāsī3t upari svidāsī3t bhīriva vindantī3 । </blockquote>

 

=== वर्णः ॥ Varna ===

=== वर्णः ॥ Varna ===

The following features about pronunciation of varnas are seen only in vaidika bhasha.

The following features about pronunciation of varnas are seen only in vaidika bhasha.

* अनुनासिकीकरण -  Svaras (स्वरः) which are अच् vowels when present at the end of the word (अवसान) are transformed into anunasika (अनुनासिक) forms except in Shakala shaka of Rigveda. Example : ईड्यो॒ नूत॑नैरु॒'''तँ'''। (Rig. Veda. 1.1.2) (Pratisakhya Sutra given on Page 554 of Reference <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>)

* Anunasikikarana (अनुनासिकीकरण ) -  Svaras (स्वर-s) which are अच् (vowels) when present at the end of the word (अवसानम्) are transformed into anunasika (अनुनासिकः) forms except in Shakala shakha (शाकलशाखा) of Rigveda. Example : ईड्यो॒ नूत॑नैरु॒'''तँ'''। (Rig. Veda. 1.1.2) (Pratishakhya Sutra given on Page 554 of Reference <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>)

* Anusvara (अनुस्वारम्) usage - Considered as a varna different from both Svara and Vyanjana (व्यञ्जनम् । consonant) the Anusvara is pronounced using the नासिका (Rig. Prat. 1.5). However, presently the pronunciation of anusvara is diluted and gradually declining. Example : '''सिंह''' with the requirement of pronunciation of anusvara is uttered as '''सिह''' without the anusvara.  

* Anusvara usage (अनुस्वारप्रयोगः) - Considered as a varna different from both Svara and Vyanjana (व्यञ्जनम् । consonant), the Anusvara is pronounced using the nasika (नासिका) (Rik. Prat. 1.5). However, presently, the pronunciation of anusvara is diluted and gradually declining. Example : '''सिंह''' with the requirement of pronunciation of anusvara is uttered as '''सिह''' without the anusvara.  

* Vyanjana (व्यञ्जनम् । consonant) - Dilution of vyanjana varnas such as Visarga (विसर्गः) Jihvamuliyas ('''जिह्वामूलीयः''') and Upadhmaniyas ('''उपध्मानीयः''')

* Vyanjana (व्यञ्जनम् । consonant) - Dilution of vyanjana varnas such as Visarga (विसर्गः) Jihvamuliyas ('''जिह्वामूलीय-s''') and Upadhmaniyas ('''उपध्मानीय-s''')

** Visarga : Usage of visarga is gradually declining. The sound of 'ह' at the end of the word is not being used in present day.

** Visarga : Usage of visarga is gradually declining. The sound of 'ह' at the end of the word is not being used in present day.

** k ('''क)''' and kha ('''ख)''' form the Jihvamuliyas ('''जिह्वामूलीयः''') and p ('''प)''' and ph ('''फ)''' form the Upadhmaniyas ('''उपध्मानीयः''') which are lost in present day samskrit usage.  

** k ('''क्''') and kh ('''ख्''') form the Jihvamuliyas and p ('''प्''') and ph ('''फ्''') form the Upadhmaniyas which are lost in present day samskrit usage.  

* The vyanjana ' '''ळ''' ' as in '''इळामग्ने'''  and '''साळ्हा''' is seen only in vaidika bhasha. Usage of ' ळ ' and ' ळ्ह ' and the rules for their conversion to ड and ढ are described in Rig Pratisakhya. These vyanjanas are commonly seen only in Rigveda and not in other vedas also. (Pratisakhya Sutra given on Page 555 of Reference <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>)

* The vyanjana ' '''ळ''' ' as in '''इळामग्ने'''  and '''साळ्हा''' is seen only in vaidika bhasha. Usage of ' ळ ' and ' ळ्ह ' and the rules for their conversion to ड and ढ are described in Rik Pratisakhya. These vyanjanas are commonly seen only in Rigveda and not in other vedas also. (Pratisakhya Sutra given on Page 555 of Reference <ref name=":4">Upadhyaya, Baldev. (1958) ''[https://archive.org/details/VaidikSahityaBaldevUpadhyaya1958 Vaidik Sahitya]''. </ref>)

* ' ऌ and ॡ ' varnas are only seen in vaidika bhasha. Example: अचीक्ऌपत्  

* ' ऌ and ॡ ' varnas are only seen in vaidika bhasha. Example: अचीक्ऌपत् | acīkḷpat |

* Doubling of consonants (द्वित्वम्), called as Krama (क्रम), is a process performed under many defined conditions and exceptions. Example : सोमानं '''स्स्व'''रणम् (Rig. Veda. 1.18.1)

* Doubling of consonants (द्वित्वम् | dvittva), called as Krama (क्रमः), is a process performed under many defined conditions and exceptions. Example : सोमानं '''स्स्व'''रणम् । somānaṃ ssvaraṇam (Rig. Veda. 1.18.1)

* Svarabhakti (स्वरभक्तिः) and Abhinidhana (अभिनिधानम्) are grammatical processes where combined varnas (संयुक्तवर्णाः) are broken down for clarity of pronunciation. Example: स्वर → सुवर, पृथ्वी →पृथिवी and दर्शत → दरशत  

* Svarabhakti (स्वरभक्तिः) and Abhinidhana (अभिनिधानम्) are grammatical processes where combined varnas (संयुक्तवर्ण-s । Samyuktavarnas) are broken down for clarity of pronunciation. Example: स्वर → सुवर, पृथ्वी →पृथिवी and दर्शत → दरशत  

* Vyuha (व्यूह) and Vyavaya (व्यवाय) : Vyuha means separation. The process of separation of combined letters to accommodate the appropriate metrical construction (chandas) in a pada of mantra is called Vyuha. Vyavaya (means interval) is a similar process applicable to combined letters containing y(य्)-v (व्)-r (र्)-l (ल्) which are separated to allow proper metrical composition.

* Vyuha (व्यूहः) and Vyavaya (व्यवायः) : Vyuha means separation. The process of separation of combined letters to accommodate the appropriate metrical construction (chandas) in a pada of mantra is called Vyuha. Vyavaya (meaning interval) is a similar process applicable to combined letters containing y(य्)-v (व्)-r (र्)-l (ल्) which are separated to allow proper metrical composition.

=== पदम् || Pada ===

=== पदम् || Pada ===

* Words such as japhari (जफरी), tuphari (तुफरी), Arjuni (अर्जुनी), Aktu (अक्तु), Svetya (श्वेत्या), Gatu (गातु), Gma (ग्मा) existed in Vaidika samskrit which are missing from traditional samskrit language.

* Words such as japhari (जफरी), tuphari (तुफरी), Arjuni (अर्जुनी), Aktu (अक्तु), Svetya (श्वेत्या), Gatu (गातुः), Gma (ग्मा) existed in Vaidika samskrit which are missing from traditional samskrit language.

=== विभक्तिः ॥ Vibhakti ===

=== विभक्तिः ॥ Vibhakti ===

Vaidika and loukika word forms or Vibhaktis are similar with some additional rules applicable to vaidika word forms.<ref name=":4" /> Examples  

Vaidika and laukika word forms or Vibhaktis are similar with some additional rules applicable to vaidika word forms.<ref name=":4" /> Examples  

* In shabdas ending with a (अकारान्त), their Prathama vibhakti (प्रथमाविभक्तिः बहुवचनम्) plural forms end in आः and आसः like in सोभ्यासः and ते अ॑ज्ये॒ष्ठा अक॑निष्ठासः | (Rig. Veda. 5.59.6).

* In shabdas (शब्द-s | words) ending with a (अकारान्त), their Prathama vibhakti plural forms (प्रथमाविभक्तिः बहुवचनम्) end in आः and आसः like in सोभ्यासः and ते अ॑ज्ये॒ष्ठा अक॑निष्ठासः | (Rig. Veda. 5.59.6).

* In shabdas ending with a (अकारान्त), their Tritiya vibhakti (तृतीयाविभक्तिः बहुवचनम्) plural forms end in ऐः and एभिः like in आदि॒त्यैर्या॑तमश्विना (Rig. Veda. 8.35.13) and अङ्गि॑रोभि॒रा ग॑हि य॒ज्ञिये॑भिः |(Rig. Veda. 10.14.5)

* In shabdas ending with a (अकारान्त), their Tritiya vibhakti plural forms (तृतीयाविभक्तिः बहुवचनम्) end in ऐः and एभिः like in आदि॒त्यैर्या॑तमश्विना (Rig. Veda. 8.35.13) and अङ्गि॑रोभि॒रा ग॑हि य॒ज्ञिये॑भिः |(Rig. Veda. 10.14.5)

* In place of a word form having any vibhakti and vachana, the Prathama Ekavachana form can be substituted, which is a very unique rule seen for vaidika words. Example : अनृक्षरा ऋजवः सन्तु पन्थाः | In Rigveda the plural for पथिन् is पन्थाः

* In place of a word form having any vibhakti and vachana, the Prathama Ekavachana form can be substituted, which is a very unique rule seen for vaidika words. Example : अनृक्षरा ऋजवः सन्तु पन्थाः | In Rigveda, the plural for पथिन् is पन्थाः ।

* Usage of '''stem forms (pratipadika)''' in place of any particular word in any vibhakti is another unique rule seen in vedic grammar. For example : आद्रे चर्मन् | Here चर्मन् is the stem for चर्मणि and used in its place.  

* Usage of '''stem forms (pratipadika । प्रातिपदिकम्)''' in place of any particular word in any vibhakti is another unique rule seen in vedic grammar. For example : आद्रे चर्मन् | Here, चर्मन् is the stem for चर्मणि and used in its place.  

* In place of a vibhakti in a word any one of आ, आत्, ए, या, and ई are added.

* In place of a vibhakti in a word any one of आ, आत्, ए, या, and ई are added.

* Dative case (चतुर्थीविभक्तिः) and Genitive case(षष्ठीविभक्तिः) are used interchangeably in vaidika bhasha. Example : In गोधाकालकादार्वाघटास्ते वनस्पतीनाम् | Here instead of वनस्पतीभ्यः usage of वनस्पतीनाम् is seen.

* Dative case (चतुर्थीविभक्तिः) and Genitive case (षष्ठीविभक्तिः) are used interchangeably in vaidika bhasha. Example : In गोधाकालकादार्वाघटास्ते वनस्पतीनाम् | Here, instead of वनस्पतीभ्यः usage of वनस्पतीनाम् is seen.

=== लकाराः ॥ Lakaras (Tenses and Moods) ===

=== लकाराः ॥ Lakaras (Tenses and Moods) ===

* लेटलकारः - In vaidika bhasha usage of verb root in लेटलकारः (Subjunctive mood) is extensive. It is used in two senses: of a contractual agreement (उपसंवादः) and doubt or probability (आशङ्का). A study of the Rigveda, according to Pt. Baldev Upadhayaya, clearly differentiates the '''लेटलकारः''' (Subjunctive mood) from '''विधिलिङ्''' (Potential Mood). The fulfillment of an action lies well within the capability limits of the speaker (in the first person) is given by the लेटलकारः| However, विधिलिङ् indicates that action whose fulfillment lies beyond the capability of the speaker and hence is described optional with sambhavana (संभावना | probability).<ref name=":4" />  

* लेटलकारः - In vaidika bhasha usage of verb root in लेटलकारः (Subjunctive mood) is extensive. It is used in two senses: of a contractual agreement (उपसंवादः) and doubt or probability (आशङ्का). A study of the Rigveda, according to Pt. Baldev Upadhayaya, clearly differentiates the '''लेटलकारः''' (Subjunctive mood) from '''विधिलिङ्''' (Potential Mood). The fulfillment of an action lies well within the capability limits of the speaker (in the first person) is given by the लेटलकारः| However, विधिलिङ् indicates that action whose fulfillment lies beyond the capability of the speaker and hence, is described optional with sambhavana (संभावना | probability).<ref name=":4" />  

* Many rules are applicable to this mood. Examples:

* Many rules are applicable to this mood. Examples:

** ज्योतिपषत् - After the dhatu when इस् form is seen it is transformed to इष् |  

** ज्योतिषत् - After the dhatu when इस् form is seen it is transformed to इष् |  

** तारिषत् - In the लेटलकारः form of word ending in स् will cause the वृद्धिः of the first svara of the dhatu

** तारिषत् - In the लेटलकारः form of word ending in स् will cause the वृद्धिः of the first svara of the dhatu

** मन्दिषत् - In Parasmaipadi forms of a few लेटलकारः words the इकारः of the vibhakti will be lost (लोपः).  

** मन्दिषत् - In Parasmaipadi forms of a few लेटलकारः words, the इकारः of the vibhakti will be lost (लोपः).  

** करवाव and करवावः - In लेटलकारः first person (उत्तमपुरुषः) forms a word ending with visarga, is used with or without visarga optionally.  

** करवाव and करवावः - In लेटलकारः first person (उत्तमपुरुषः) forms a word ending with visarga, is used with or without visarga optionally.  

* Lit lakar (लिट्) is used for past perfect tense (परोक्षभूतकालः) in loukika bhasha but it is used in present tense (वर्तमानकालः) also in vaidika bhasha.

* Lit lakar (लिट्) is used for past perfect tense (परोक्षभूतकालः) in laukika bhasha but it is used in present tense (वर्तमानकालः) also in vaidika bhasha.

* Lat lakar (लट् in वर्तमानकालबहुवचनम्) plural form contains मः in loukika bhasha but is replaced by मसि in vaidika bhasha as in मिनीमसि and एमसि given by Ashtadhyayi sutra इदन्तो मसि (7.1.46).   

* Lat lakar plural form (लट् in वर्तमानकालबहुवचनम्) contains मः in laukika bhasha but is replaced by मसि in vaidika bhasha as in मिनीमसि and एमसि given by Ashtadhyayi sutra इदन्तो मसि | idanto masi (7.1.46).   

* In loukika bhasha, in the usage of  Lung (लुङ् Root Aorist), Lang (लङ्), and Lrung (ऌङ्) normally the words (अकार्षीत् अकरोत् अकारिष्यत्) are devoid of अ or आ in the front (अादि अकारः) when 'मा' and 'मा स्म' are present as in मा भनान्  कार्षीत् and मा स्म करोत् | In vaidika bhasha this rule is used in an opposite way. Example: जनिष्ठ उग्र सहसे तुराय | Here जनिष्ठ is the normal Lung form but devoid of अ (instead of अजनिष्ठ). In 'मा वः क्षेत्रे परबीजान्यवाप्सुः' even when मा is present in the statement 'अ' is present as in अवाप्सुः |     

* In laukika bhasha, in the usage of  Lung (लुङ् Aorist), Lang (लङ्), and Lrung (ऌङ्), normally the words (अकार्षीत् अकरोत् अकारिष्यत्) are devoid of अ or आ in the front (अादि-अकारः) when 'मा' and 'मा स्म' are present as in मा भनान्  कार्षीत् and मा स्म करोत् | In vaidika bhasha, this rule is used in an opposite way. Example: जनिष्ठ उग्र सहसे तुराय | Here, जनिष्ठ is the normal Lung form but devoid of अ (instead of अजनिष्ठ). In 'मा वः क्षेत्रे परबीजान्यवाप्सुः' even when मा is present in the statement 'अ' is present as in अवाप्सुः |     

* Adding the upasarga (उपसर्गः | prefix) before the kriyapada (क्रियापदम् |verb) is a mandatory rule in loukika bhasha. In vaidika bhasha more flexibility is allowed wherein they can be added after the kriyapada or as seen in some cases upasarga and kriyapada are separated by a vyavadhana (व्यवधान | interval) filled with other words. Example : In 'हन्ति नि मुष्टिना'  'निहन्ति' is the word containing prefix and in 'आ मन्द्रैरिन्द्र हरिभिर्याहि' in the prefixed word आयाहि the upasarga आ  and याहि are interspersed by many other words.     

* Adding the upasarga (उपसर्गः | prefix) before the kriyapada (क्रियापदम् |verb) is a mandatory rule in laukika bhasha. In vaidika bhasha, more flexibility is allowed wherein they can be added after the kriyapada or as seen in some cases upasarga and kriyapada are separated by a vyavadhana (व्यवधानम् | interval) filled with other words. Example : In 'हन्ति नि मुष्टिना', 'निहन्ति' is the word containing prefix and in 'आ मन्द्रैरिन्द्र हरिभिर्याहि' in the prefixed word आयाहि the upasarga आ  and याहि are interspersed by many other words.     

* Another important difference is that in Kridanta padas even for a word containing prefix by the rule क्त्वापि छन्दसि (Ashtadhyayi 7.1.38), ktva prayaya (क्त्वा प्रत्ययः) is added to the root which is not the case in loukika bhasha. Example : यजमानं परिधापयित्वा     

* Another important difference is that in Krdanta padas (कृदन्तपद-s) even for a word containing prefix by the rule ktvapi chandasi (क्त्वापि छन्दसि | Ashtadhyayi 7.1.38), ktva prayaya (क्त्वा प्रत्ययः) is added to the root which is not the case in laukika bhasha. Example : यजमानं परिधापयित्वा | yajamānaṃ paridhāpayitvā |      

* त्वा is transformed to त्वाय and sometimes as त्वी as in 'दिवं सुपर्णो गत्वाय' (used in sense of गत्वा) and स्नात्वी पीत्वी (in the sense of स्नात्वा and पीत्वा) (Page 571 of Reference <ref name=":4" />)     

* त्वा is transformed to त्वाय and sometimes as त्वी as in 'दिवं सुपर्णो गत्वाय' (used in sense of गत्वा) and स्नात्वी पीत्वी (in the sense of स्नात्वा and पीत्वा) (Page 571 of Reference <ref name=":4" />)     

=== सन्धिः ॥ Sandhi (Conjunction) ===

=== सन्धिः ॥ Sandhi (Conjunction) ===

Vaidika and Loukika samskrita are similar in their sandhi constructs with few different sandhis in vaidika samskrit.<ref name=":4" /> Many rules of sandhis allow greater flexibility.  

Vaidika and Laukika samskrit are similar in their sandhi constructs with few different sandhis in vaidika samskrit.<ref name=":4" /> Many rules of sandhis allow greater flexibility.  

* Deergha (दीर्घ) sandhi, guna (गुण) sandhi, and vriddhi (वृद्धि) sandhi are called Praslishta sandhis (प्रश्लिष्ट सन्धिः-s)   

* Deergha sandhi (दीर्घसन्धिः), guna sandhi (गुणसन्धिः), and vrddhi sandhi (वृद्धिसन्धिः) are called Prashlishta sandhis (प्रश्लिष्ट सन्धिः-s)   

* Yan (यण) sandhi seen in loukika bhasha sandhis is called Kshaipra (क्षैप्र) sandhi.  

* Yan sandhi (यणसन्धिः) seen in laukika bhasha is called Kshaipra sandhi (क्षैप्रसन्धिः).  

* Abhinihita (अभिनिहित सन्धिः) Padavritti (पदवृत्ति सन्धिः), Udgraha (उद्ग्राह सन्धिः) and Bhugna (भुग्न सन्धिः) are a few sandhis that are only seen in vaidika bhasha.

* Abhinihita sandhi (अभिनिहितसन्धिः), Padavrtti sandhi (पदवृत्तिसन्धिः), Udgraha sandhi (उद्ग्राहसन्धिः) and Bhugna sandhi (भुग्नसन्धिः) are a few sandhis that are only seen in vaidika bhasha.

* Some others like Prakrutibhava and Visarga sandhis have similar rules both in vaidika and loukika bhasha with additional rules in vaidika bhasha.

* Some others like Prakrtibhava sandhi (प्रकृतिभावसन्धिः) and Visarga sandhi (विसर्गसन्धिः) have similar rules both in vaidika and laukika bhasha with additional rules in vaidika bhasha.

=== समासः ॥ Samasa (Combination) ===

=== समासः ॥ Samasa (Compound) ===

* Vaidika bhasha does not contain samasta padas (समस्तपदम्) having more than three or four words. Long samasas are the features of loukika bhasha.

* Vaidika bhasha does not contain samasta padas (समस्तपद-s) having more than three or four words. Long samasas are the feature of laukika bhasha.

* Tatpurusha (तत्पुरुष), Karmadharaya (कर्मधारय), Bahuvrihi (बहुव्रीहि) and Dvanda (द्वन्द्व) samasas are the only ones seen with different classifications in vaidika bhasha.  

* Tatpurusha (तत्पुरुषः), Karmadharaya (कर्मधारयः), Bahuvrihi (बहुव्रीहिः) and Dvanda (द्वन्द्वः) samasas are the only ones seen with different classifications in vaidika bhasha.  

* In loukika bhasha, Dvanda and Tatpurusha constructs take the gender of the paravarti pada (परवर्तीपदम् | second word) as opposed to purvapada (पूर्वपदम् | first word) in the Vaidika bhasha. Example: In the Dvanda samasa comprising of Hemanta and Shishira and of Ahan (अहन्) and Ratri (रात्रि) the following forms are seen  

* In laukika bhasha, Dvandva and Tatpurusha constructs take the gender of the paravarti pada (परवर्तीपदम् | second word) as opposed to purvapada (पूर्वपदम् | first word) in the Vaidika bhasha. Example: In the Dvandva samasa comprising of Hemanta and Shishira and of Ahan (अहन्) and Ratri (रात्रि) the following forms are seen  

** हेमन्तशिशिरौ - हेमन्तश्च शिशिरश्च (in loukika bhasha हेमन्तशिशिरे)  

** हेमन्तशिशिरौ - हेमन्तश्च शिशिरश्च (in laukika bhasha हेमन्तशिशिरे)  

** अहोरात्रे - अहश्च रात्रिश्च (in loukika bhasha अहोरात्रौ)

** अहोरात्रे - अहश्च रात्रिश्च (in laukika bhasha अहोरात्रौ)

* Dvandva samasa of पितृ and मातृ gives पितरामातरा (Ashtadhyayi. 6.3.33) and sometimes usage of मातरापितरा is also seen, whereas in loukika bhasha मातोपितरौ is seen.  

* Dvandva samasa of पितृ and मातृ gives पितरामातरा (Ashtadhyayi. 6.3.33) and sometimes usage of मातरापितरा is also seen, whereas in laukika bhasha मातोपितरौ is seen.  

== वैदिकभाषानिर्माणांशाः ॥ Basic Units of Vaidika Bhasha ==

== वैदिकभाषानिर्माणांशाः ॥ Basic Units of Vaidika Bhasha ==

It is seen that a complex interaction of grammatical rules, only a very few of which are given above, is involved in the construction of vedic texts. The concept of Bijaksharam (बीजाक्षरम्) is unique to the vedas and the associated literature. Unlike any other language vaidika samskrita propounds the existence of a meaningful and powerful combination of aksharas (sound syllable) called Bijaksharam. Of the many uses, they are used as whole or a part of mantras to invoke the deities during various rituals. The following section gives a glimpse into the fundamental units of the language structure of vaidika bhasha.

It is seen that a complex interaction of grammatical rules, only a very few of which are given above, is involved in the construction of vedic texts. The concept of Bijaksharam (बीजाक्षरम्) is unique to the vedas and the associated literature. Unlike any other language vaidika samskrita propounds the existence of a meaningful and powerful combination of aksharas (sound syllable) called Bijaksharam. Of the many uses, they are used as whole or a part of mantras to invoke the deities during various rituals. The following section gives a glimpse into the fundamental units of the language structure of vaidika bhasha.

#* The arrangement is so scientific and perfect, that the tongue can jump to any point and pick up the consonant before the vowel sound comes to join.<ref name=":1" />

#* The arrangement is so scientific and perfect, that the tongue can jump to any point and pick up the consonant before the vowel sound comes to join.<ref name=":1" />

=== पदज्ञानम् || Knowledge of Word ===

=== पदज्ञानम् || Knowledge of Word ===

In loukika bhasha and other languages of the world only word has a meaning but not its component akṣaras. Vedic word is a combination of Vedic akṣaras and the meaning of the word is summation of their individual meanings. The meaning of the word can be deduced by linking the meanings of individual akṣaras in a logical way.

In laukika bhasha and other languages of the world only word has a meaning but not its component akṣaras. Vedic word is a combination of Vedic akṣaras and the meaning of the word is summation of their individual meanings. The meaning of the word can be deduced by linking the meanings of individual akṣaras in a logical way.

The word अक्षरम् (akṣaram) is in itself a combination (saṁhita) of the following akṣaras:

The word अक्षरम् (akṣaram) is in itself a combination (saṁhita) of the following akṣaras: