Changes

* 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.  

* 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 Bijakshara (बीजाक्षरम्) is unique to the vedas and the associated literature. Unlike any other language, vaidika samskrit propounds the existence of a meaningful and powerful combination of aksharas (sound syllable) called Bijakshara. 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.

=== अक्षरज्ञानम् || Knowledge of Akshara ===

=== अक्षरज्ञानम् || Knowledge of Akshara ===

Every akṣara has a specific and significant position in the matrix. Also nature and intensity of effort involved in uttering, differ from akṣara to akṣara and also from one group to another. All the variations and characteristics of each akṣara are reflected in its meaning.   

Every akshara has a specific and significant position in the matrix. Also nature and intensity of effort involved in uttering, differ from akshara to akshara and also from one group to another. All the variations and characteristics of each akshara are reflected in its meaning.   

When we speak or hear, the speech sounds are akṣaras. When we put them into writing their name is alphabet. Vedic alphabet is shown below as per their articulation points in the speaking machine (mouth): Only articulation points (and not all akṣaras) are shown below. The akṣara kha (ख) has no separate point of touch. The articulation point is the same as ka. Similar is the case with other aspirants – cha (छ), jha (झ) etc.<ref name=":1" />

When we speak or hear, the speech sounds are aksharas. When we put them into writing, their name is alphabet. Vedic alphabet is shown below as per their articulation points in the speaking machine (mouth): Only articulation points (and not all aksharas) are shown below. The akshara kha (ख) has no separate point of touch. The articulation point is the same as ka. Similar is the case with other aspirants – cha (छ), jha (झ) etc.<ref name=":1" />

{| class="wikitable"

{| class="wikitable"

!1

!1

!8

!8

|-

|-

!Vowels (प्राण)

!Vowels (प्राण-s)

! colspan="5" |Consonants (स्पर्श)

! colspan="5" |Consonants (स्पर्श-s)

!ऊष्म

!ऊष्म-s

!अन्तःस्थ

!अन्तःस्थ-s

|-

|-

|a (अ)

|a (अ)

|va (व)

|va (व)

|}

|}

# The arrangement of the positions of articulation in the mouth, either from left to right or from top to bottom is shown above. Every one can verify for himself / herself the arrangement.

# The arrangement of the positions of articulation in the mouth, either from left to right or from top to bottom is shown above. Everyone can verify themselves the arrangement.

# Main Vowels only are shown as the remaining vowels are just combinations of the prime vowels: <blockquote>a + i = e (अ +‍ इ = ए)</blockquote><blockquote>a + u = ō (अ +‍उ = ओ)</blockquote><blockquote>a + e = ai (अ +‍ ए = ऐ)‍</blockquote><blockquote>a + ō = au (अ +‍ ओ = औ)‍ and</blockquote><blockquote>a + a = ā (अ +‍अ = आ);  i + i = ī (इ + इ = ई);  u + u = ū (उ +‍उ = ऊ)</blockquote>

# Main Vowels only are shown as the remaining vowels are just combinations of the prime vowels: <blockquote>a + i = e (अ +‍ इ = ए)</blockquote><blockquote>a + u = ō (अ +‍उ = ओ)</blockquote><blockquote>a + e = ai (अ +‍ ए = ऐ)‍</blockquote><blockquote>a + ō = au (अ +‍ ओ = औ)‍ and</blockquote><blockquote>a + a = ā (अ +‍अ = आ);  i + i = ī (इ + इ = ई);  u + u = ū (उ +‍उ = ऊ)</blockquote>

# Vowel "a (अ)" is added to each consonant (k – क् – k + a = ka – क् +‍अ = क) to make it an akṣara. Combination of vowel and the consonant results in an akṣara, a separate recognizable sound unit. This automatic combining capability of both the vowel and consonant is innate in every man. Consonant sound alone cannot be sustained for more than half mātra duration (mātra is the time period required to utter an akṣara  to be clearly audible and recognizable). Veda calls this natural union, saṁhita (संहिता). It is the vowel sound that gives prāṇa (प्राणम्) – life and makes the consonant stand the full matra period. The vowel – consonant combination is the fundamental saṁhita on which the entire speech system depends.  

# Vowel "a (अ)" is added to each consonant (k – क् | k + a = ka | क् +‍अ = क) to make it an akshara. Combination of vowel and the consonant results in an akshara, a separate recognizable sound unit. This automatic combining capability of both the vowel and consonant is innate in every man. Consonant sound alone cannot be sustained for more than half matra (मात्रा) duration (matra is the time period required to utter an akshara  to be clearly audible and recognizable). Veda calls this natural union, samhita (संहिता). It is the vowel sound that gives prana (प्राणः) – life and makes the consonant stand the full matra period. The vowel – consonant combination is the fundamental samhita on which the entire speech system depends.  

# The live energetic vibrant akṣara matrix, embedded in the mouth of every human being, is the basis on which the Vedic language is built.

# The live energetic vibrant akshara matrix, embedded in the mouth of every human being, is the basis on which the Vedic language is built.

# When we look at the matrix, we notice an orderly system in the arrangement of the akṣara positions:

# When we look at the matrix, we notice an orderly system in the arrangement of the akshara positions:

#* There are three main rows with eight akṣaras in each row and a fourth subsidiary one with two akṣaras.

#* There are three main rows with eight aksharas in each row and a fourth subsidiary one with two aksharas.

#* If we look from top to bottom, they are separated into three broad groups, vowels in the left (1 column), consonant (stops) akṣaras in the center (5 columns). The last two column (7th & 8th) are different from both vowels and stops. Sanskrit linguists call 7th column akṣaras ūṣma (ऊष्म) type and of the 8th column, antaḥstha (अन्तःस्थ) type. The ūṣma – akṣaras require more air to utter. The nature of effort to pronounce antaḥstha akṣara is different from that all other types. Sanskrit grammar texts refer consonants in the middle as sparśa (स्पर्श) akṣaras and the Vowels as prāṇa akṣaras.

#* If we look from top to bottom, they are separated into three broad groups, vowels in the left (1 column), consonant (stops) aksharas in the center (5 columns). The last two column (7th & 8th) are different from both vowels and stops. Sanskrit linguists call 7th column aksharas ushma (ऊष्मः) type and of the 8th column, antastha (अन्तःस्थः) type. The ushma – aksharas require more air to utter. The nature of effort to pronounce antastha akshara is different from that all other types. Sanskrit grammar texts refer consonants in the middle as sparsha (स्पर्शः) aksharas and the Vowels as prana aksharas.

#* Vowel speaking area is spread from the throat to the lips and indicates the boundaries of the speaking machine. Similarly the limits of active area for of each group is clear, both in length and breadth from the orderly arrangement of the articulation points in the mouth.

#* Vowel speaking area is spread from the throat to the lips and indicates the boundaries of the speaking machine. Similarly the limits of active area for of each group is clear, both in length and breadth from the orderly arrangement of the articulation points in the mouth.

#* The sparśa akṣaras are in three horizontal lines. First line consists of akṣaras with minimum resonance, the second with those of higher resonance and the last highest resonance. (नासिका Nasal sounds) .

#* The sparsha aksharas are in three horizontal lines. First line consists of aksharas with minimum resonance, the second with those of higher resonance and the last highest resonance. (नासिका | Nasal sounds) .

#* 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 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.

In laukika bhasha and other languages of the world, only word has a meaning but not its component aksharas. Vedic word is a combination of Vedic aksharas 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 aksharas in a logical way.

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

The word akshara (अक्षरम्) is in itself a combination (samhita) of the following aksharas:

* All the svaras (vowels) we can speak are represented by a – अ

* All the svaras (vowels) we can speak are represented by a – अ

* All sparśa-akṣaras (stops) are represented by k – क्

* All sparsha-aksharas (stops) are represented by k – क्

* All ūṣma-akṣaras (aspirants) by ṣa – ष

* All ushma-aksharas (aspirants) by ṣa – ष

* All antaḥstha akṣaras (semivowels) by ra – र

* All antastha aksharas (semivowels) by ra – र

* All nāsikya akṣaras (nasals) by ṁ – म्

* All nasikya aksharas (nasals) by ṁ – म्

Saṁhita’s capability is indicated by compound akṣara kṣa – क्ष. The word not only indicates all the audio capsules which mouth can produce, but also its saṁhita capability. The word akṣara literally means what it sounds!

Samhita’s capability is indicated by compound akshara kṣa – क्ष. The word not only indicates all the audio capsules which mouth can produce, but also its samhita capability. The word akshara literally means what it sounds!

One more example to indicate how Vedic words are coined : ōm is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म is an oft quoted sentence from Veda. akṣara ō – ओ is the result of combining vowels a – अ and u – उ.  Thus, ōm represents Brahma through its manifestation, having the properties of a – अ, u – उ and ṁ – म्.

One more example to indicate how Vedic words are coined : om is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म is an oft quoted sentence from Veda. akshara ō – ओ is the result of combining vowels a – अ and u – उ.  Thus, om represents Brahma through its manifestation, having the properties of a – अ, u – उ and ṁ – म्.

== संवादः || Discussion ==

== संवादः || Discussion ==

Interesting questions raised by Shri. Achyut Karve and discussed in the Bharatiya Vidvat Parishad may also be on the minds of many people:   

Interesting questions raised by Shri. Achyut Karve and discussed in the Bharatiya Vidvat Parishad may also be on the minds of many people:   

Although the answers to such questions calls for research which will only establish the historicity of the language, Indians have been attached to the Vedas and Sanskrit for millennia and have been nurturing and nourishing it for millennia. No other place did that. This discussion may be followed on Bharatiya Vidvat Parishad.<ref>Bharatiya Vidvat Parishad Discussion : [https://groups.google.com/forum/#!msg/bvparishat/GU1zGYtjoh4/307IR7c4AgAJ;context-place=searchin/bvparishat/vedic$20language%7Csort:date Origins of Vedic Language]</ref>

Although the answers to such questions calls for research which will only establish the historicity of the language, Indians have been attached to the Vedas and Sanskrit for millennia and have been nurturing and nourishing it for millennia. No other place did that. This discussion may be followed on Bharatiya Vidvat Parishad.<ref>Bharatiya Vidvat Parishad Discussion : [https://groups.google.com/forum/#!msg/bvparishat/GU1zGYtjoh4/307IR7c4AgAJ;context-place=searchin/bvparishat/vedic$20language%7Csort:date Origins of Vedic Language]</ref>

=== Akshara in Vedic Language ===

=== Akshara in Vedic Language ===

A few thoughts of Sri. Rayalu Viswanatha, regarding Aksharas<ref name=":1" /> of the Vedic Language.How does Veda apportion meaning to each akṣara?

A few thoughts of Sri. Rayalu Viswanatha, regarding Aksharas<ref name=":1" /> of the Vedic Language.How does Veda apportion meaning to each akshara?

Our life is a continuum of actions and events. Area of articulation is the main area where actions and events are taking place. Every action is an yajña. Satapatha Brāhmana says vāg‍hi yajñaḥ – वाग्‍हि यज्ञः, i.e., our ideas, intentions and desires are converted into akṣaras in the yajña śāla – the place of action. The speech action is representative of all actions in our life.

Our life is a continuum of actions and events. Area of articulation is the main area where actions and events are taking place. Every action is an yajña. Satapatha Brāhmana says vāg‍hi yajñaḥ – वाग्‍हि यज्ञः, i.e., our ideas, intentions and desires are converted into aksharas in the yajña śāla – the place of action. The speech action is representative of all actions in our life.

The sparśa akṣaras are in three rows. Human existence has three aspects. First one refers to activities associated with our daily routine. The second one is connected with our ideals, dreams, goals and emotions. The third is the world of knowledge, thinking and awareness. Akṣaras in the three rows are correspondingly used in Vedic language. All nāsikyas (nasal sound are used to identify and describe the various jñana activities. The akṣara ma (म), last in the line, is reserved for mind (manas) .

The sparśa aksharas are in three rows. Human existence has three aspects. First one refers to activities associated with our daily routine. The second one is connected with our ideals, dreams, goals and emotions. The third is the world of knowledge, thinking and awareness. aksharas in the three rows are correspondingly used in Vedic language. All nāsikyas (nasal sound are used to identify and describe the various jñana activities. The akshara ma (म), last in the line, is reserved for mind (manas) .

The ūshma aksharas are used to identify prāna area (forces responsible for living).

The ūshma aksharas are used to identify prāna area (forces responsible for living).

Man has four traits. Four antaḥstha akṣaras are used for the four traits as given below:

Man has four traits. Four antaḥstha aksharas are used for the four traits as given below:

# Man always does one thing or the other— (ya – य) .

# Man always does one thing or the other— (ya – य) .

# He is an individual, separate jīva — (ra – र) .

# He is an individual, separate jīva — (ra – र) .

We can see that the matrix is the miniature audio picture of man himself and Vedic language expands it into a full-blown audio picture.

We can see that the matrix is the miniature audio picture of man himself and Vedic language expands it into a full-blown audio picture.

=== Examples ===

=== Examples ===

Vowels are spread over the entire yajña śāla. The akṣara a – अ is located at the entrance, i – इ in the middle and u – उ at the end. They are taking part in the formation of every akṣara. They represent the time and the potential needed for the yajña.

Vowels are spread over the entire yajña śāla. The akshara a – अ is located at the entrance, i – इ in the middle and u – उ at the end. They are taking part in the formation of every akshara. They represent the time and the potential needed for the yajña.

Broadly there are three stages of time for any incident or event (yajña) – past, present and future. Veda attributes the three stages to the three prime vowels  a – अ, i – इ and u – उ respectively since their positions of articulation are in the same order. a – अ is also used for the ever-present tense since when we open our mouth to speak, first sound that comes out is that of a – अ and is present when other vowels are not in operation.

Broadly there are three stages of time for any incident or event (yajña) – past, present and future. Veda attributes the three stages to the three prime vowels  a – अ, i – इ and u – उ respectively since their positions of articulation are in the same order. a – अ is also used for the ever-present tense since when we open our mouth to speak, first sound that comes out is that of a – अ and is present when other vowels are not in operation.