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* 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.
==== समासः ॥ Samasa ====
* Vaidika bhasha does not contain samasta padas (समस्तपदम्) having more than three or four words. Long samasas are characteristic features of loukika bhasha.
* Tatpurusha (तत्पुरुष), Karmadharaya (कर्मधारय), Bahuvrihi (बहुव्रीहि) and Dvanda (द्वन्द्व) 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
** हेमन्तशिशिरौ - हेमन्तश्च शिशिरश्च (in loukika bhasha हेमन्तशिशिरे)
** अहोरात्रे - अहश्च रात्रिश्च (in loukika 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.
==== विभक्तिः ॥ Vibhakti ====
==== विभक्तिः ॥ Vibhakti ====
* 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 loukika 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 (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).
* In loukika bhasha, in the usage of Lung (लुङ् Root Aorist), Lang (लङ्), and Lrung (ऌङ्) normally in the words (अकार्षीत् अकरोत् अकारिष्यत्) is devoid of अ and आ in the front (अादि) 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 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 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 |
* 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.
* 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
* 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" />)
== Vaidika Aksharas ==
== Vaidika Aksharas ==