Changes

== परिचयः || Introduction ==

== परिचयः || Introduction ==

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 sanskrit 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 sanskrit language.<ref name=":0" />

== शब्दः || Words ==

== शब्दः || Words ==

For instance, the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are very common in Veda but their precise meaning is not known.  

For instance, the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are very common in Veda but their precise meaning is not known.<ref name=":1" />

* स्वाहा॒ स्तोम॑स्य वर्धना॒ प्र क॑वी धी॒तिभि॑र्नरा | svāhā stomasya vardhanā pra kavī dhītibhir narā | (Rig.Veda. 8.8.5)

* स्वाहा॒ स्तोम॑स्य वर्धना॒ प्र क॑वी धी॒तिभि॑र्नरा | svāhā stomasya vardhanā pra kavī dhītibhir narā | (Rig.Veda. 8.8.5)

* यज्ञोवै स्वाहाकारः | yajñovai svāhākāraḥ | (Shat. Brah. 3.1.3.27)

* यज्ञोवै स्वाहाकारः | yajñovai svāhākāraḥ | (Shat. Brah. 3.1.3.27)

* वषट्कारेण जुहुयात् वषट्कारेव | vaṣaṭkāreṇa juhuyāt vaṣaṭkāreva (Shat. Brah. 7.2.3)

* वषट्कारेण जुहुयात् वषट्कारेव | vaṣaṭkāreṇa juhuyāt vaṣaṭkāreva (Shat. Brah. 7.2.3)

What these sentences mean can be fully understood, only when the exact meaning of the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are known.<ref name=":1" />

What these sentences mean can be fully understood, only when the exact meaning of the words svāhā (स्वाहा), svadhā (स्वधा), and vaṣaṭ (वषट्) are known.

 

There are r̥ks with a single akṣara as a complete word:

 

ऊ॒र्ध्व ऊ॒ षु णो॑ अध्वरस्य होत॒रग्ने॒ तिष्ठ॑ दे॒वता॑ता॒ यजी॑यान् । (Rig. Veda. 4.6.1)

 

 

== अर्थाः|| Meanings ==

== अर्थाः|| Meanings ==

* अन्नं॒ वै च॒न्द्रमाः॑ | annaṁ vai chandramāḥ (Tait. Brah. 3.2.3)

* अन्नं॒ वै च॒न्द्रमाः॑ | annaṁ vai chandramāḥ (Tait. Brah. 3.2.3)

* स॒हस्र॑शृङ्गो वृष॒भो जा॒तवे॑दाः | sahasraśr̥ṅgō vr̥ṣabhō jātavēdāḥ (Tait. Brah. 3.7.2)

* स॒हस्र॑शृङ्गो वृष॒भो जा॒तवे॑दाः | sahasraśr̥ṅgō vr̥ṣabhō jātavēdāḥ (Tait. Brah. 3.7.2)

Unless we know the meaning of each word in these sentences, we cannot even guess what the sentences mean. If we consider them as Sanskrit words, translated sentences will not convey convincing meanings.<ref name=":1" />

Although the words in the sentences above appear to be understood, a meaningful sentence cannot be comprehended. If they are viewed as traditional sanskrit words, the translated sentences will not convey relevant meanings.<ref name=":1" />

== विचारः|| Thought ==

== विचारः|| Thought ==

* अ॒ग्निम॒भिप॑वते | अ॒ग्निम॒भिसंप॑वते | agnimabhipavate | agnimabhisaṁpavate | (Tait. Brah. 2.3.9)

* अ॒ग्निम॒भिप॑वते | agnimabhipavate | अ॒ग्निम॒भिसंप॑वते | agnimabhisaṁpavate | (Tait. Brah. 2.3.9)

Is there any significant difference in the above two statements? Does the Mantra need repetition to just add an adverb, saṁ (सम्) (Upasarga) to the verb ‘pavate (पवते)’, when latter sentence alone could have done the job, particularly when we know Veda uses minimum words with maximum efficiency?

Is there any significant difference in the above two statements? Does the Mantra need repetition to just add an adverb, saṁ (सम्) (Upasarga) to the verb ‘pavate (पवते)’, when latter sentence alone could have done the job, particularly when we know Veda uses minimum words with maximum efficiency?

* म॒नो॑ गायत्रि॒यै | गा॒य॒त्री त्रिष्टुभे॑ | त्रि॒ष्टुब्जग॑त्यै | जग॑त्यनु॒ष्टुभे॑ | manō gāyatriyai | gāyatrī triṣṭubhē | triṣṭubjagatyai | jagatyanuṣṭubhē |  (Tait. Brah. 3.7.6)

* म॒नो॑ गायत्रि॒यै | गा॒य॒त्री त्रिष्टुभे॑ | त्रि॒ष्टुब्जग॑त्यै | जग॑त्यनु॒ष्टुभे॑ | manō gāyatriyai | gāyatrī triṣṭubhē | triṣṭubjagatyai | jagatyanuṣṭubhē |  (Tait. Brah. 3.7.6)

What is the underlying thought?

What is the underlying thought of such often seen repetitions?

* वाचेन्नम् |‍ ब्रह्मण ओदनम् | vācēnnam |‍ brahmaṇa ōdanam | (Tait. Aran. 3.10)

* वाचेन्नम् |‍ ब्रह्मण ओदनम् | vācēnnam |‍ brahmaṇa ōdanam | (Tait. Aran. 3.10)

What is Veda conveying in these two sentences?

What is Veda conveying in these two sentences?

== Pratisakhya Granthas ==

== Pratisakhya Granthas ==

These variations suggest that Vedic language is different from conventional languages, we know and use. Veda talks about the importance of akṣara at many places. There are many r̥ks (ऋक्) and Yajus mantras emphasizing the importance of akṣara. 11th  anuvāka of 7th praśna in 1st kāṇḍa of Taittirīya 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 akṣaras, starting with  

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 akṣara at many places. There are many r̥ks (ऋक्) and Yajus mantras emphasizing the importance of akṣara. 11th  anuvāka of 7th praśna in 1st kāṇḍa of Taittirīya 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 akṣaras, starting with  

अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat  

अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat  

Earlier Vedic scholars (Shaunaka, being one of them) wrote books on the language structure of Veda. They are called '''prātiśākhya granthas'''. Each one of those books deal at length about akṣara. Hence one has to thoroughly understand the speech system and become eloquent in vedic grammatical rules to interpret Vedic language.

 

 

 

 

Earlier Vedic scholars (Shaunaka, being one of them) wrote books on the language structure of Veda. They are called prātiśākhya granthas. Each one of those books deals at length about akṣara. Hence we have to look at our speech system, the source of all akṣaras to understand Vedic language.

== वैदिकभाषाविशेषलक्षणानि ॥ Vedic Language Characteristics  ==

== वैदिकभाषाविशेषलक्षणानि ॥ Vedic Language Characteristics  ==

The following are the important features of Vedic Samskrit (वैदिकभाषा) which differentiates it from the Loukika bhasha (लौकिकभाषा) that has been in vogue since recent centuries.

The following are the important features of Vedic Samskrit 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.

==== स्वराः ॥ Svaras ====

==== स्वराः ॥ Svaras ====

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

* The invariable presence of Udatta 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" />

==== वर्णः ॥ Varnas ====

==== वर्णः ॥ Varnas ====

* Consonant ' ळ ' as in इळामग्ने, क Jihvamuliya (जिह्वामूलीयः) and प Upadmaniya (उपध्मानीयः) are distinct sounds in vaidika samskrit which are not in usage now. ' 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>)

* ' ॡ ' varnas are seen in vaidkika samskrit, which are lost in traditional samskrit works.

* Consonant (व्यञ्जन vyanjana) ' '''ळ''' ' as in '''इळामग्ने''' 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>)

* अच् varnas when are present at the end of the word (अवसान वर्णः) are transformed into अनुनासिक varnas except in Shakala shaka. 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>)

* Doubling of consonants (द्वित्वम्) are seen in vaidika samskrit under various contexts which is not described by the grammatical rules of traditional samskrit.

* ' ऌ and ॡ ' varnas. Example:

* Svarabhakti (स्वरभक्तिः) and Abhinidhana (अभिनिधानम्) are grammatical processes where combined varnas (संयुक्तवर्णाः) are broken down for clarity of pronunciation.  

* Anunanisika varnas (अनुनासिकवर्णः) : अच् varnas when are present at the end of the word (अवसान वर्णः) are transformed into anunasika (अनुनासिक) varnas 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>)

* Doubling of consonants (द्वित्वम्) under many defined conditions. Example : सोमानं '''स्स्व'''रणम् (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

* 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 (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.

==== सन्धिः ॥ Sandhi ====

==== सन्धिः ॥ Sandhi ====

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

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.

* Deergha (दीर्घ) sandhi, guna (गुण) sandhi, and vriddhi (वृद्धि) sandhi are called प्रश्लिष्ट सन्धिः, and yan (यण) sandhi of loukika sandhi is called Kshaipra (क्षैप्र) sandhi.  

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

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

* 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 (अभिनिहित सन्धिः) Padavritti (पदवृत्ति सन्धिः), Udgraha (उद्ग्राह सन्धिः) and Bhugna (भुग्न सन्धिः) 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 Prakrutibhava and Visarga sandhis have similar rules both in vaidika and loukika bhasha with additional rules in vaidika bhasha.

* 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 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 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 (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 place of a word form having any vibhakti and vachana, the Prathama Ekavachana form can be replaced, 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)''' 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.  

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

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

== Vaidika Aksharas ==

== Vaidika Aksharas ==