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→अक्षरज्ञानम् || Akshara: formating
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 सूक्ष्मप्रभेदाः ॥ Nuances of Vaidika bhasha ==
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.
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 (Alphabet) ===
A single Akṣara makes a difference in the meaning of the same word and same r̥k (ऋक्), in different sections of Veda as seen below<ref name=":1" />
A single Akṣara makes a difference in the meaning of the same word and same r̥k (ऋक्), in different sections of Veda as seen below<ref name=":1" />
{| class="wikitable"
{| class="wikitable"
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?
=== पदम् || Word ===
=== पदम् || Padam (Word) ===
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" />
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)
One cannot understand the r̥k mantra context without knowing the meaning of words comprising of single akshara which is a unique feature of the Rigveda.
One cannot understand the r̥k mantra context without knowing the meaning of words comprising of single akshara which is a unique feature of the Rigveda.
=== अर्थाः|| Meanings ===
=== अर्थः || Artha (Meaning) ===
Apart from the unique words seen in vedic texts, some words such as those given below are seen both in Vedic and Classical texts but with different meanings.<ref>Aryamantavya Article : [http://aryamantavya.in/from-vedic-to-classical-sanskrit-development-or-decay/ From Vedic to Classical Sanskrit] (Development or Decay)</ref>
Apart from the unique words seen in vedic texts, some words such as those given below are seen both in Vedic and Classical texts but with different meanings.<ref>Aryamantavya Article : [http://aryamantavya.in/from-vedic-to-classical-sanskrit-development-or-decay/ From Vedic to Classical Sanskrit] (Development or Decay)</ref>
{| class="wikitable"
{| class="wikitable"
Some Vedic words like mūtram (मूत्रम्), purīṣam (पुरीषम्) etc. even convey repugnant or repulsive meanings. By quoting Sanskrit meanings, some of the modern writers are even entering the area of pornography in explaining Vedic statements.<ref name=":1" />
Some Vedic words like mūtram (मूत्रम्), purīṣam (पुरीषम्) etc. even convey repugnant or repulsive meanings. By quoting Sanskrit meanings, some of the modern writers are even entering the area of pornography in explaining Vedic statements.<ref name=":1" />
=== वाक्यानि|| Sentences ===
=== वाक्यम् || Vakyam (Sentence) ===
* मा छन्दः॑ | mā chandaḥ (Tait. Samh. 4.3.7)
* मा छन्दः॑ | mā chandaḥ (Tait. Samh. 4.3.7)
* अन्नं॒ वै च॒न्द्रमाः॑ | annaṁ vai chandramāḥ (Tait. Brah. 3.2.3)
* अन्नं॒ वै च॒न्द्रमाः॑ | annaṁ vai chandramāḥ (Tait. Brah. 3.2.3)
Although the words in the sentences above appear to be understood, a meaningful sentence cannot be comprehended. If they are viewed as traditional samskrit words, the translated sentences will not convey relevant 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 samskrit words, the translated sentences will not convey relevant meanings.<ref name=":1" />
=== विचारः|| Thought ===
=== विचारः || Vichara (Thought) ===
* अ॒ग्निम॒भिप॑वते | agnimabhipavate | अ॒ग्निम॒भिसंप॑वते | 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 a 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 a 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?
* 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" /> अधः स्विदासी३त् उपरि स्विदासी३त् भीरिव विन्दन्ती३
* 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" /> अधः स्विदासी३त् उपरि स्विदासी३त् भीरिव विन्दन्ती३
=== वर्णः ॥ Varnas ===
=== वर्णः ॥ Varna ===
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 ===
=== पदम् || Pada ===
* 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.
* 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.
* 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 ===
=== लकाराः ॥ Lakaras (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" />)
=== सन्धिः ॥ Sandhi ===
=== सन्धिः ॥ Sandhi (Conjunction) ===
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.
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)
* Deergha (दीर्घ) sandhi, guna (गुण) sandhi, and vriddhi (वृद्धि) sandhi are called Praslishta sandhis (प्रश्लिष्ट सन्धिः-s)
* 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 ===
=== समासः ॥ Samasa (Combination) ===
* Vaidika bhasha does not contain samasta padas (समस्तपदम्) having more than three or four words. Long samasas are the features of loukika bhasha.
* 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.
* Tatpurusha (तत्पुरुष), Karmadharaya (कर्मधारय), Bahuvrihi (बहुव्रीहि) and Dvanda (द्वन्द्व) samasas are the only ones seen with different classifications in 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 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 ===
=== 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 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.