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>

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 (वाक्)|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|600x600px]]

Speech ([[Vak (वाक्)|Vak]]) and its meaning (Artha) are the intimately related units most essential in language and communication. The union of [[Vak (वाक्)|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> 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|600x600px]]

== Introduction ==

== परिचयः ॥ Introduction ==

The philosophy of language evolved by the schools of Vyakarana and Mimasa, is the outcome of elaboration of the suggestions found in the Vedas. The divine nature of speech, the creative and illuminative power of the word and the different levels of speech are the main doctrines which formed the philosophy of language in Bharatiya shastras. Of the six vedangas, the ancillary disciplines of the Vedas, [[Shiksha (शिक्षा)|Siksha]] (pronunciation), Vyakarana (grammar) and Nirukta are directly connected with the Vedas. The major contributors to the language and its understanding are the Vaiyakaranas who developed many theories about language understanding.  

The philosophy of language evolved by the schools of Vyakarana and Mimasa, is the outcome of elaboration of the suggestions found in the Vedas. The divine nature of speech, the creative and illuminative power of the word and the different levels of speech are the main doctrines which formed the philosophy of language in Bharatiya shastras. Of the six vedangas, the ancillary disciplines of the Vedas, [[Shiksha (शिक्षा)|Siksha]] (pronunciation), Vyakarana (grammar) and Nirukta are directly connected with the Vedas. The major contributors to the language and its understanding are the Vaiyakaranas who developed many theories about language understanding.  

Every system of thought and the various darshana schools had to consider language at some stage or other and each one had given attention to the ultimate question concerning the relation between the word and reality. Language had both outer empirical and inner metaphysical dimensions. Panini and Patanjali while elaborating on technical and grammatical aspects of human speech also discussed the divine nature of [[Vak (वाक्)]] and the metaphysical qualities of language. Shabda has been directly identified with the language of Vedas as Shabda Brahman and the divine Vak has been considered as the seed of creation. Bharatiya Vyakarana shastra brings one to a unique inquiry of the seers who advocated that shabdas which fall within the limits of vyakarana rules only should be employed for that would fetch dharma to the individual. Thus use and abuse of language came into the precincts of vyakarana.<ref name=":0" />   

Every system of thought and the various darshana schools had to consider language at some stage or other and each one had given attention to the ultimate question concerning the relation between the word and reality. Language had both outer empirical and inner metaphysical dimensions. Panini and Patanjali while elaborating on technical and grammatical aspects of human speech also discussed the divine nature of [[Vak (वाक्)]] and the metaphysical qualities of language. Shabda has been directly identified with the language of Vedas as Shabda Brahman and the divine Vak has been considered as the seed of creation. Bharatiya Vyakarana shastra brings one to a unique inquiry of the seers who advocated that shabdas which fall within the limits of vyakarana rules only should be employed for that would fetch dharma to the individual. Thus use and abuse of language came into the precincts of vyakarana.<ref name=":0" />   

While it is possible to transform the meaning from the speaker to the listener through both śabdas and apaśabdas, vyākaraṇam prescribes that one should employ śabdas only. Here the term śabdas refers to sādhuśabdas (perfect śabdas that are acceptable to vyākaraṇa). Patanjali used the term शब्दानुशासनम् ।  '''śabdānuśāsanam''' as a synonym of vyākaraṇam.<ref name=":0" />

While it is possible to transform the meaning from the speaker to the listener through both śabdas and apaśabdas, vyākaraṇam prescribes that one should employ śabdas only. Here the term śabdas refers to sādhuśabdas (perfect śabdas that are acceptable to vyākaraṇa). Patanjali used the term शब्दानुशासनम् ।  '''śabdānuśāsanam''' as a synonym for vyākaraṇam.<ref name=":0" />

== Origin and History of Vyakarana ==

== Origin and History of Vyakarana ==

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 1-24)</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" />

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 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>

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” - nama, akhyata, upasarga, nipata, 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 ===