Changes

{{ToBeEdited}}Vyakarana (Samskrit: व्याकरणम्) roughly translated as grammar, one of the important topics in the [[Shad Vedangas (षड्वेदाङ्गानि)|shad vedangas]], is the foundation of language and communication in the evolutionary history of human beings. In the tradition of vyakarana, one can see the origin of analysis tracing back to Vedas. There are innumerable references to language elements, structure and nature in classical literature. Evidence shows that the terminology used for language analysis has its origin in the Vedas.<ref name=":0">Subramanya Sharma. V. M. (2012) Ph.D Thesis: ''[http://hdl.handle.net/10603/105711 The Notion of Word in Vakyapadiyam.]'' Hyderabad : University of Hyderabad</ref>

{{ToBeEdited}}Vyakarana (Samskrit: व्याकरणम्) roughly translated as grammar, one of the important topics in the [[Shad Vedangas (षड्वेदाङ्गानि)|shad vedangas]], is the foundation of language and communication in the evolutionary history of human beings. In the tradition of vyakarana, one can see the origin of analysis tracing back to Vedas. There are innumerable references to language elements, structure and nature in classical literature. Evidence shows that the terminology used for language analysis has its origin in the Vedas.<ref name=":0">Subramanya Sharma. V. M. (2012) Ph.D Thesis: ''[http://hdl.handle.net/10603/105711 The Notion of Word in Vakyapadiyam.]'' Hyderabad : University of Hyderabad</ref>

Speech (Vak) and its meaning (Artha) are the intimately related units most essential in language and communication. The union of Vak and its Artha are primordial just as the parents of the Universe, Parvati and Parameshvara, as beautifully weaved in the salutations of [[Mahakavi Kalidasa (महाकवि-कालिदासः)|Mahakavi Kalidasa]] in Raghuvamsha mahakavya.<blockquote>वागर्थाविव संपृक्तौ वागर्थप्रतिपत्तये । जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ । । १.१ । । (Ragh. 1.1)<ref>Raghuvamsha ([https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%98%E0%A5%81%E0%A4%B5%E0%A4%82%E0%A4%B6%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83 Sarga 1])</ref></blockquote><blockquote>vāgarthāviva sampṛktau vāgarthapratipattaye । jagataḥ pitarau vande pārvatīparameṥvarau।। </blockquote>[[File:Niruktam Sarwang.png|thumb|'''Maheshvara Sutras emanating from Guru''' Courtesy: Book "Sarwang" Published by Adivasi Lok Kala Evam Boli Vikas Academy, Madhya Pradesh Sanskriti Parishad|link=http://dharmawiki.org/index.php/File:Niruktam_Sarwang.png|465x465px]]

Speech (Vak) and its meaning (Artha) are the intimately related units most essential in language and communication. The union of Vak and its Artha are primordial just as the parents of the Universe, Parvati and Parameshvara, as beautifully weaved in the salutations of [[Mahakavi Kalidasa (महाकवि-कालिदासः)|Mahakavi Kalidasa]] in Raghuvamsha mahakavya.<blockquote>वागर्थाविव संपृक्तौ वागर्थप्रतिपत्तये । जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ । । १.१ । । (Ragh. 1.1)<ref>Raghuvamsha ([https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%98%E0%A5%81%E0%A4%B5%E0%A4%82%E0%A4%B6%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83 Sarga 1])</ref></blockquote><blockquote>vāgarthāviva sampṛktau vāgarthapratipattaye । jagataḥ pitarau vande pārvatīparameṥvarau।। </blockquote>[[File:Niruktam Sarwang.png|thumb|'''Maheshvara Sutras emanating from Guru''' Courtesy: Book "Sarwang" Published by Adivasi Lok Kala Evam Boli Vikas Academy, Madhya Pradesh Sanskriti Parishad|link=http://dharmawiki.org/index.php/File:Niruktam_Sarwang.png|692.306x692.306px]]

== Introduction ==

== Introduction ==

It is now accepted fact that Vyakarana follows Literature and the earliest literature is the Veda. Indians considered it their primary duty to preserve them intact. One of the means of preservation was the establishment of Vyakarana rules and its study as a Vedanga.

It is now accepted fact that Vyakarana follows Literature and the earliest literature is the Veda. Indians considered it their primary duty to preserve them intact. One of the means of preservation was the establishment of Vyakarana rules and its study as a Vedanga.

That there were nine systems of Vyakarana is evident from the shloka of Uttarakanda of Ramayana<blockquote>सो ऽयं नवव्याकरणार्थवेत्ता ब्रह्मा भविष्यत्यपि ते प्रसादात् ।। ७.३६.४८ ।। (Valm. Rama. 7.36.48)<ref name=":1">Ramayana ([https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%89%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4 Uttarakanda Adhyaya Sarga 36])</ref></blockquote>Hanuman, the minister of Sugriva, mastered over nine treatises of Vyakarana. Of them Panini's treatise seems to be the last since Hanuman is said to have studied  the text '''Sangraha''', an elaborate work written by Vyaadi in hundred thousand shlokas based on Panini's Grammar. No one is said to be an equivalent to Hanuman in his shastra panditya in Chandas also.<ref name=":12">Sastri. Subrahmaya. P. S. (1944) ''Lectures on Patanjali Mahabhashya. Vol 1. (Ahnikas 1 - 3).'' Annamalai Nagar: Annamalai University. (Pages 1-2)</ref><blockquote>ससूत्रवृत्त्यर्थपदं महार्थं ससङ्ग्रहं साद्ध्यति वै कपीन्द्रः । नह्यस्य कश्चित्सदृशोऽस्ति शास्त्रे वैशारदे च्छन्दगतौ तथैव ।। ७.३६.४७ ।।(Valm. Rama. 7.36.47)<ref name=":1" /></blockquote>A grammatical treatise by Indra is mentioned in tradition to have been the first of the nine; but such a treatise does not seem to have been mentioned of in any work. The only reference to Indra's being connected with Grammar is found in Mahabhashya, where it is said that Indra attempted in vain to make a detailed study, in 1000 divine years, of all the words current, at the feet of Brhaspati.<ref name=":12" /><blockquote>एवं हि श्रूयते- बृहस्पतिरिन्द्राय दिव्यं वर्षसहस्रं प्रतिपदोक्तानां शब्दानां शब्दपारायणं प्रोवाच नान्तं जगाम। बृहस्पतिश्च प्रवक्ता, इन्द्रश्चाध्येता, दिव्यं-वर्षसहस्रमध्ययनकालः। (Maha. Bhas. 1.1.1)<ref>Patanjali's Mahabhashya ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%B6%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D Paspashahnika])</ref></blockquote>According to another research, Brahma was the first author of vyakarana, who transmitted this science to Brhaspati, who transmitted it to Indra, who in turn gave it to Bharadvaja. The rshis learnt it from Bharadvaja and from them it reached Brahmanas.<ref name=":0" />

That there were nine systems of Vyakarana is evident from the shloka of Uttarakanda of Ramayana<blockquote>सो ऽयं नवव्याकरणार्थवेत्ता ब्रह्मा भविष्यत्यपि ते प्रसादात् ।। ७.३६.४८ ।। (Valm. Rama. 7.36.48)<ref name=":1">Ramayana ([https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%89%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4 Uttarakanda Adhyaya Sarga 36])</ref></blockquote>Hanuman, the minister of Sugriva, mastered over nine treatises of Vyakarana. Of them Panini's treatise seems to be the last since Hanuman is said to have studied  the text '''Sangraha''', an elaborate work written by Vyaadi in hundred thousand shlokas based on Panini's Grammar. No one is said to be an equivalent to Hanuman in his shastra panditya in Chandas also.<ref name=":12">Sastri. Subrahmaya. P. S. (1944) ''Lectures on Patanjali Mahabhashya. Vol 1. (Ahnikas 1 - 3).'' Annamalai Nagar: Annamalai University. (Pages 1-24)</ref><blockquote>ससूत्रवृत्त्यर्थपदं महार्थं ससङ्ग्रहं साद्ध्यति वै कपीन्द्रः । नह्यस्य कश्चित्सदृशोऽस्ति शास्त्रे वैशारदे च्छन्दगतौ तथैव ।। ७.३६.४७ ।।(Valm. Rama. 7.36.47)<ref name=":1" /></blockquote>A grammatical treatise by Indra is mentioned in tradition to have been the first of the nine; but such a treatise does not seem to have been mentioned of in any work. The only reference to Indra's being connected with Grammar is found in Mahabhashya, where it is said that Indra attempted in vain to make a detailed study, in 1000 divine years, of all the words current, at the feet of Brhaspati.<ref name=":12" /><blockquote>एवं हि श्रूयते- बृहस्पतिरिन्द्राय दिव्यं वर्षसहस्रं प्रतिपदोक्तानां शब्दानां शब्दपारायणं प्रोवाच नान्तं जगाम। बृहस्पतिश्च प्रवक्ता, इन्द्रश्चाध्येता, दिव्यं-वर्षसहस्रमध्ययनकालः। (Maha. Bhas. 1.1.1)<ref name=":3">Patanjali's Mahabhashya ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%B6%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D Paspashahnika])</ref></blockquote>According to another research, Brahma was the first author of vyakarana, who transmitted this science to Brhaspati, who transmitted it to Indra, who in turn gave it to Bharadvaja. The rshis learnt it from Bharadvaja and from them it reached Brahmanas.<ref name=":0" />

=== Rig Veda ===

=== Rig Veda ===

It is indisputable that language and literature of Bharatavarsha began with the Vedas. Five rk mantras have been chosen and discussed in relation to vyakarana, by Patanjali in the Paspashnika of his Mahabhashya.<blockquote>चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ॥४५॥ (Rig. Veda. 1.164.45)</blockquote><blockquote>चत्वारि शृङ्गा त्रयो अस्य पादा द्वे शीर्षे सप्त हस्तासो अस्य । त्रिधा बद्धो वृषभो रोरवीति महो देवो मर्त्याँ आ विवेश ॥३॥ (Rig. Veda. 4.58.3)</blockquote><blockquote>सुदेवो असि वरुण यस्य ते सप्त सिन्धवः । अनुक्षरन्ति काकुदं सूर्म्यं सुषिरामिव ॥१२॥ (Rig. Veda. 8.69.12)</blockquote><blockquote>सक्तुमिव तितउना पुनन्तो यत्र धीरा मनसा वाचमक्रत । अत्रा सखायः सख्यानि जानते भद्रैषां लक्ष्मीर्निहिताधि वाचि ॥२॥ (Rig. Veda. 10.71.2)</blockquote><blockquote>उत त्वः पश्यन्न ददर्श वाचमुत त्वः शृण्वन्न शृणोत्येनाम् । उतो त्वस्मै तन्वं वि सस्रे जायेव पत्य उशती सुवासाः ॥४॥ (Rig. Veda. 10.71.4)</blockquote>

It is indisputable that language and literature of Bharatavarsha began with the Vedas. Five rk mantras have been chosen and discussed in relation to vyakarana, by Patanjali in the Paspashnika of his Mahabhashya are as follows.<blockquote>चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ॥४५॥ (Rig. Veda. 1.164.45)</blockquote>This Rik mantra refers to the four-fold division of words. The four-fold division of “nāmākhyātopasarganipātāśca” had its roots in Vedic literature itself.<blockquote>चत्वारि शृङ्गा त्रयो अस्य पादा द्वे शीर्षे सप्त हस्तासो अस्य । त्रिधा बद्धो वृषभो रोरवीति महो देवो मर्त्याँ आ विवेश ॥३॥ (Rig. Veda. 4.58.3)</blockquote><blockquote>सुदेवो असि वरुण यस्य ते सप्त सिन्धवः । अनुक्षरन्ति काकुदं सूर्म्यं सुषिरामिव ॥१२॥ (Rig. Veda. 8.69.12)</blockquote><blockquote>सक्तुमिव तितउना पुनन्तो यत्र धीरा मनसा वाचमक्रत । अत्रा सखायः सख्यानि जानते भद्रैषां लक्ष्मीर्निहिताधि वाचि ॥२॥ (Rig. Veda. 10.71.2)</blockquote><blockquote>उत त्वः पश्यन्न ददर्श वाचमुत त्वः शृण्वन्न शृणोत्येनाम् । उतो त्वस्मै तन्वं वि सस्रे जायेव पत्य उशती सुवासाः ॥४॥ (Rig. Veda. 10.71.4)</blockquote>

=== Brahmanas ===

=== Brahmanas ===

=== Puranas ===

=== Puranas ===

Garuda Purana has a व्याकरणनिरूपणं and the examples of words in two adhyayas 206 and 206 (व्याकरणनिरूपणं is in Adhyaya 209 according to Shabdakalpadhruma<ref name=":2">Shabdakapadhruma (See [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A5%8B%E0%A4%9F%E0%A4%BE Vyakarana])</ref> and Vachaspatyam) in which various Vyakarana aspects are described by Kumara Kartikeya to Katyayana.<blockquote>अथ व्याकरणं वक्ष्ये कात्यायन समासतः । सिद्धशब्दविवेकाय बालव्युत्पत्तिहेतवे ॥ १,२०५.१ ॥</blockquote><blockquote>सुप्तिङन्तं पदं ख्यातं सुपः सप्त विभक्तयः ।स्वौजसः प्रथमा प्रोक्ता सा प्रातिपदिकात्मके ॥ १,२०५.२ ॥ </blockquote><blockquote>सम्बोधने च लिङ्गादावुक्ते कर्मणि कर्तरि । अर्थवत्प्रातिपदिकं धातुप्रत्ययवर्जितम् ॥ १,२०५.३ ॥ (Garu. Pura. 1.205.1-3)<ref>Garuda Purana ([https://sa.wikisource.org/wiki/%E0%A4%97%E0%A4%B0%E0%A5%81%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4 Achara Kaand Adhyaya 205])</ref></blockquote>Kumara says: O Katyayana, I shall explain vyakarana in brief for a proper understanding of the formation of words (from bases) and to help children learn the derivatives. Words are either Subantas or Tingantas. Sups are the seven case endings. Su, Au, Jas are the terminations in the nominative, first case endings. The base is called Pratipadika. A pratipadika must be meaningful devoid of Dhatu and Pratyaya (root and termination).<ref>''The Garuda Purana, Part II, Translated and Annotated by a Board of Scholars.'' (1957 First Edition) Delhi : Motilal Banarsidass Pvt. Ltd. (See Pages 605 to 611)</ref>

Garuda Purana has a व्याकरणनिरूपणं and the examples of words in two adhyayas 206 and 206 (व्याकरणनिरूपणं is in Adhyaya 209 according to Shabdakalpadhruma<ref name=":2">Shabdakapadhruma (See [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B5%E0%A5%8B%E0%A4%9F%E0%A4%BE Vyakarana])</ref> and Vachaspatyam) in which various Vyakarana aspects are described by Kumara Kartikeya to Katyayana.<blockquote>अथ व्याकरणं वक्ष्ये कात्यायन समासतः । सिद्धशब्दविवेकाय बालव्युत्पत्तिहेतवे ॥ १,२०५.१ ॥</blockquote><blockquote>सुप्तिङन्तं पदं ख्यातं सुपः सप्त विभक्तयः ।स्वौजसः प्रथमा प्रोक्ता सा प्रातिपदिकात्मके ॥ १,२०५.२ ॥ </blockquote><blockquote>सम्बोधने च लिङ्गादावुक्ते कर्मणि कर्तरि । अर्थवत्प्रातिपदिकं धातुप्रत्ययवर्जितम् ॥ १,२०५.३ ॥ (Garu. Pura. 1.205.1-3)<ref>Garuda Purana ([https://sa.wikisource.org/wiki/%E0%A4%97%E0%A4%B0%E0%A5%81%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4 Achara Kaand Adhyaya 205])</ref></blockquote>Kumara says: O Katyayana, I shall explain vyakarana in brief for a proper understanding of the formation of words (from bases) and to help children learn the derivatives. Words are either Subantas or Tingantas. Sup are the seven case endings. Su, Au, Jas are the terminations in the nominative, first case endings. The base is called Pratipadika. A pratipadika must be meaningful devoid of Dhatu and Pratyaya (root and termination).<ref>''The Garuda Purana, Part II, Translated and Annotated by a Board of Scholars.'' (1957 First Edition) Delhi : Motilal Banarsidass Pvt. Ltd. (See Pages 605 to 611)</ref>

 

 

Brevity and perfection are the hallmarks of Aṣṭādhyāyī. With his unsurpassed intellect, Pāṇini compiled Aṣṭādhyāyī in such a way so that both, vaidikaśabdas and laukikaśabdas are analyzed.<ref name=":0" />

== Classification of Shabdas ==

== Classification of Shabdas ==

The term śabdānuśāsanam is a synonym of vyākaraṇam and the derivation is as follows- “śabdāḥ anuśiṣyante vivicya bodhyante anena” (śabdas are being vividly taught i.e. in the form of root and suffix).<ref name=":0" />

The term śabdānuśāsanam is a synonym of vyākaraṇam and the derivation is as follows- “śabdāḥ anuśiṣyante vivicya bodhyante anena” (śabdas are being vividly taught i.e. in the form of root and suffix).<ref name=":0" />

== References ==

== References ==

[[Category:Vedangas]]

[[Category:Vedangas]]

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