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Line 104: − + − ==== स्वराः ॥ Svaras ====+ − ==== मात्रा ॥ Matra ====+ − ==== वर्णः ॥ Varnas ====+ Line 127:
Line 127: − ==== पदम् ॥ Pada ====+ − + − ==== सन्धिः ॥ Sandhi ====+ − 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 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. − * 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 ==== Line 154:
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Line 231: − # Only articulation points (and not all akṣaras) are shown. 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, jha etc. + − − + − + − + − + − + Line 249:
Line 251: − + − − == Discussion == − An interesting question raised by Shri. Achyut Karve, that has been raised and discussed in the Bharatiya Vidvat Parishad is : " Is vedic language a tongue of any particular group viz. ethnic, geographical or of any particular race?" − A few thoughts of Sri. Rayalu Viswanatha, regarding Aksharas<ref name=":1" /> + + + + + − + − + Line 272:
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→वैदिकभाषाविशेषलक्षणानि ॥ Vedic Language Characteristics: added content and citations
A few nuances of samskrit used in Vaidika bhasha (वैदिकभाषा) and Loukika bhasha (लौकिकभाषा) such as differences in syllables, words, meanings, sentences and thoughts worthy of note are placed in the reader's perspective.
A few nuances of samskrit used in Vaidika bhasha (वैदिकभाषा) and Loukika bhasha (लौकिकभाषा) such as differences in syllables, words, meanings, sentences and thoughts worthy of note are placed in the reader's perspective.
== वैदिकभाषायाः विप्रकर्षः (सूक्ष्मप्रभेदाः) ॥ Nuances of Vaidika Bhasha ==
== वैदिकभाषायाः विप्रकर्षः (सूक्ष्मप्रभेदाः) ॥ Nuances of Vaidika bhasha ==
We bring forth in the following section the subtle differences in every aspect of Vedic language (with examples), far different from the present day language, and the associated interesting points that are raised.
We bring forth in the following section the subtle differences in Vedic language (with examples), far different from the present day language, and the associated interesting points that are raised.
=== अक्षरम् || Akshara ===
=== अक्षरम् || Akshara ===
svarga (स्वर्ग) is the word used in all the other three Veda saṁhitas but in Yajurveda saṁhita alone, it is replaced by suvarga (सुवर्ग). Does adding a simple vowel u (उ) make a great difference?
svarga (स्वर्ग) is the word used in all the other three Veda saṁhitas but in Yajurveda saṁhita alone, it is replaced by suvarga (सुवर्ग). Does adding a simple vowel u (उ) make a great difference?
=== शब्दः || Word ===
=== पदम् || Word ===
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" />
For instance, the words (पदम् | Pada or शब्दः | Shabda) 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)
Earlier Vedic scholars (Shaunaka, being one of them) wrote books on the language structure of Veda, called as '''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, called as '''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.
== वैदिकभाषाविशेषलक्षणानि ॥ Vedic Language Characteristics ==
== वैदिकभाषाविशेषलक्षणानि ॥ Characteristics of Vaidika Bhasha ==
The following are the important features of vaidika samskrita bhasha 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.
The following are the important features of vaidika samskrita bhasha 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 ===
* The invariable 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" />
=== मात्रा ॥ Matra ===
* The time of utterance (उच्चारण) of a syllable is called Matra (मात्रा). In vaidika samskrit - Hrasva (ह्रस्वः) Deergha (दीर्घः) Pluta (प्लुतः) kinds of utterances are available but Pluta is gradually lost in present day samskrit language.<ref name=":4" />
* The time of utterance (उच्चारण) of a syllable is called Matra (मात्रा). In vaidika samskrit - Hrasva (ह्रस्वः) Deergha (दीर्घः) Pluta (प्लुतः) kinds of utterances are available but Pluta is gradually lost in present day samskrit language.<ref name=":4" />
=== वर्णः ॥ Varnas ===
The following features about pronunciation of varnas are seen only in vaidika bhasha.
The following features about pronunciation of varnas are seen only in vaidika bhasha.
* अनुनासिकीकरण - Svaras (स्वरः) which are अच् vowels when present at the end of the word (अवसान) are transformed into anunasika (अनुनासिक) forms 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>)
* अनुनासिकीकरण - Svaras (स्वरः) which are अच् vowels when present at the end of the word (अवसान) are transformed into anunasika (अनुनासिक) forms 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>)
* 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.
=== पदम् || Word ===
* Words (padas) such as japhari (जफरी), tuphari (तुफरी), Arjuni (अर्जुनी), Aktu (अक्तु), Svetya (श्वेत्या), Gatu (गातु), Gma (ग्मा) existed in Vaidika samskrit which are missing from traditional samskrit language.
* Words such as japhari (जफरी), tuphari (तुफरी), Arjuni (अर्जुनी), Aktu (अक्तु), Svetya (श्वेत्या), Gatu (गातु), Gma (ग्मा) existed in Vaidika samskrit which are missing from traditional samskrit language.
=== विभक्तिः ॥ Vibhakti ===
Vaidika and loukika word forms or Vibhaktis are similar with some additional rules applicable to vaidika word forms.<ref name=":4" /> Examples
Vaidika and loukika word forms or Vibhaktis are similar with some additional rules applicable to vaidika word forms.<ref name=":4" /> Examples
* 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).
* Dative case (चतुर्थीविभक्तिः) and Genitive case(षष्ठीविभक्तिः) are used interchangeably in vaidika bhasha. Example : In गोधाकालकादार्वाघटास्ते वनस्पतीनाम् | Here instead of वनस्पतीभ्यः usage of वनस्पतीनाम् is seen.
* Dative case (चतुर्थीविभक्तिः) and Genitive case(षष्ठीविभक्तिः) are used interchangeably in vaidika bhasha. Example : In गोधाकालकादार्वाघटास्ते वनस्पतीनाम् | Here instead of वनस्पतीभ्यः usage of वनस्पतीनाम् is seen.
=== लकाराः ॥ Tenses and Moods ===
* लेटलकारः - In vaidika bhasha usage of verb root in लेटलकारः (Subjunctive mood) is extensive. It is used in two senses: of a contractual agreement (उपसंवादः) and doubt or probability (आशङ्का). A study of the Rigveda, according to Pt. Baldev Upadhayaya, clearly differentiates the '''लेटलकारः''' (Subjunctive mood) from '''विधिलिङ्''' (Potential Mood). The fulfillment of an action lies well within the capability limits of the speaker (in the first person) is given by the लेटलकारः| However, विधिलिङ् indicates that action whose fulfillment lies beyond the capability of the speaker and hence is described optional with sambhavana (संभावना | probability).<ref name=":4" />
* लेटलकारः - In vaidika bhasha usage of verb root in लेटलकारः (Subjunctive mood) is extensive. It is used in two senses: of a contractual agreement (उपसंवादः) and doubt or probability (आशङ्का). A study of the Rigveda, according to Pt. Baldev Upadhayaya, clearly differentiates the '''लेटलकारः''' (Subjunctive mood) from '''विधिलिङ्''' (Potential Mood). The fulfillment of an action lies well within the capability limits of the speaker (in the first person) is given by the लेटलकारः| However, विधिलिङ् indicates that action whose fulfillment lies beyond the capability of the speaker and hence is described optional with sambhavana (संभावना | probability).<ref name=":4" />
* Many rules are applicable to this mood. Examples:
* Many rules are applicable to this mood. Examples:
* 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" />)
* 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 ==
=== सन्धिः ॥ Sandhi ===
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 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.
* 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 the 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.
== 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.
=== अक्षरज्ञानम् || 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 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.
When we speak or hear, the speech sounds are akṣaras. When we put them to writing their name is alphabet. Vedic alphabet is shown below as per their articulation points in the speaking machine (mouth):
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" />
{| class="wikitable"
{| class="wikitable"
!1
!1
# 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. Every one can verify for himself / herself 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" 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. It is the vowel sound that gives prāṇa – 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.
# 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 akṣara 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 akṣara 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 akṣaras in each row and a fourth subsidiary one with two akṣaras.
#* 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 (प्राण) akṣaras.
#* 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.
#* 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. (Nasal sounds) .
#* 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 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" />
== Vedic Padam ==
=== पदज्ञानम् || Knowledge of Word ===
In Sanskrit and other languages only word has a meaning but not its component akṣaras. Vedic word (पदम्) is a combination of Vedic akṣaras. 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 loukika 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.
akṣaram is a Vedic word. It in itself is a combination (saṁhita) of the following akṣaras:
The word अक्षरम् (akṣaram) is in itself a combination (saṁhita) of the following akṣaras:
* 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 sparśa-akṣaras (stops) are represented by k – क्
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!
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!
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 : 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.
== 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:
* Is vedic language a tongue of any particular group viz. ethnic, geographical or of any particular race?
* Do we know of any other language which is not considered to be the tongue of a community and yet is a fully evolved literary language?
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 ===
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 akṣara?
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 akṣaras in the yajña śāla – the place of action. The speech action is representative of all actions in our life.
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 of actual use ===
=== 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 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.