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Today's Topics:
1. linga and vachana (Jay Vaidya)
2. Re: linga and vachana (Vis Tekumalla)
3. hatyaa vs vadha (peekayar)
4. Udyoga - 15-21 - vaH verb usuage (Vikram Santurkar)
----------------------------------------------------------------------
Message: 1
Date: Mon, 19 Jul 2004 12:35:08 -0700 (PDT)
From: Jay Vaidya <[EMAIL PROTECTED]>
Subject: [Sanskrit] linga and vachana
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=us-ascii
> From: Vis Tekumalla <[EMAIL PROTECTED]>
> I am also interested in finding out what
> you and others in the group have to say about the
> doubts I expressed in my answers to Questions 2 (how
> to use of dvivachanam when a man and a woman are
> involved) and 9 (using ekavachanam on the verb when
> the karta is not in ekavachanam).
>
______________________________________________________
WHAT LINGA TO USE FOR A MIXED GROUP
lingam if group consists of both males and females
(and if the males are usually in pulNli.nga, females
in strIli.nga -- by no means a given in sa.nskR^ita!)
In most circumstances, the pulNli.nga remains except
for a few circumstances.
If napu.nsaka members are included in the list,
napu.nsaka li.nga stays.
The rules are from pA. sU. 1.2.64-1.2.73 (which have
more information than li.nga)
The sUtras deal with when a list is summarized to a
single word.
1. If the same word appears more than once in the same
vibhakti, only one remains behind. e.g., devaH devaH
cha devau; devaH devaH devaH cha devAH. Adjust
vachanam, as seen.
2. In a list of the old and the young (people) where
age is the only difference, the older member
summarizes all. Seen while describing families.
gArgyashcha gArgyAyaNashcha = gArgyau
3. Use above even if the older is female (IMPORTANT,
FEMALE SUMMARY WORD) gArgI cha gArgyAyaNashcha =
gArgyau (strIli.nga)
4. In case of a male and a female, where that is the
only difference, the male summarizes (IMPORTANT: MALE
SUMMARY WORD: GENERAL RULE) e.g., brAhmaNI cha
brAhmaNashcha = brAhmaNau. HENCE VIS GAARU - saH sA
cha tau
5. bhrAtR^i and putra can summarize svasR^i and
duhitR^i respectively. i.e., bhrAtarau (masc) can mean
two brothers OR one brother + one sister.
6. tyadAdi ("pronouns") summarize all others. e.g. saH
cha rAmashcha = tau
7. In groups of adult farm animals (except horses),
THE FEMALE SUMMARIZES all e.g. ajaishcha ajayA cha =
ajAbhiH (tR^itIyA only to accentuate difference). Not
for baby animals -- general MALE SUMMARY applies =
vatsAn (to the male and/or female calves). Exception,
also, horses ashvAn = to the male and/or female horses
(even if adult)
Rules 1-7 above are cumpulsory
optional below:
8. napu.nsaka summarizes lists with non-napu.nsakas,
and the result optionally is ekavachanam. e.g.,
devashcha daivata.n cha = daivate OR daivatam.
devashcha devatA cha daivata.n cha = daivatAni OR
daivatam
9. pitR^i optionally summarizes mAtR^i. e.g., mother
and father = pitarau = mAtApitarau
10. shvashura summarizes shvashrU. e.g. shvashurau
___________________________________________________
NUMBER (vachanam)
We do not have pANinIya sUtra authority regarding
using singular for lists.
The rules are bahuvachana used for more than two
referrents. The exceptions given are (I am not sure
that this is complete):
1. A class (jAti) may be referred to in ekavachana or
bahuvachana. e.g., gurur vandyaH = guravo vandyAH =
teachers as a class are to be respected.
2. asmad (i) can be used in eka- dvi- or bahuvachanam
if there is one referrent. (This must be some weird
style in pANini's time).
3. dvigu samAsa words are in ekavachana even though
they refer to many objects.
4. samAhAra samAsa compounds are signular even if they
refer to a list of many objects.
Other authority (does not contradict pANini)
This discussion is from kau.nDabhaTTa's
vaiyAkaraNabhUshhaNasAra. It is a tangential
discussion to his subject matter, but, interestingly,
is relevant to ours.
The first kArikA discussed there is :
phala-vyApArayor-dhAtur Ashraye tu tiN^aH smR^itaH |
The "smR^itaH" is the visheshhaNam of both "dhAtuH"
(ekavachanam) and tiN^aH (bahuvachanam). kau.nDabaTTa
in his commentary, explains that the vachanam of the
visheshhaNam is the least important and can be mangled
if ambiguity arises. Hence, in the kArikA, though
smR^itaH is ekavachanam due to dhAtuH, it is equally
applicable to the bahuvachanam tiN^aH. The next
unimportant thing is vyakti = "person" as in "first
person" etc. However, kAraka is vital, and cannot be
slipshod.
(It is worthwhile to remember that visheshhaNam DOES
NOT mean adjective. Thus a kriyA = "verb" can also be
a visheshhaNa to another word.)
Based on the above we can say:
aha.m gachchhAmi gR^iham, nATaka.m tu bhrAtarau mama |
(I am going home, but my brothers [are going] to the
play.)
"gachchhAmi" applies to bhrAtarau even though the
correct form for them is "gachchhataH".
This does not answer Vis gaaru's question completely.
Because the discussion there is for vachanam in the
shared visheshhaNam in coordinating clauses of
sentences.
It is hard to swallow a coordinated list as in fact
consisting of coordinating clauses... But maybe...
maybe...
tataH pravishati aru.ndhatI kaushalyA ka~nchukI cha |
does not seem to stretch to three coordinating
clauses:
tatah pravishati arundhatI, tataH pravishati
kaushalyA, tatashcha pravishati ka.nchukI |
But, how about
tataH pravishati aru.ndhatI, idAnI.m kaushalyA, adhunA
cha ka.nchukI |
Here the coordinating clause idea does not seem too
stretched.
dhana.njayaH
__________________________________
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------------------------------
Message: 2
Date: Mon, 19 Jul 2004 12:56:48 -0700 (PDT)
From: Vis Tekumalla <[EMAIL PROTECTED]>
Subject: Re: [Sanskrit] linga and vachana
To: Jay Vaidya <[EMAIL PROTECTED]>, [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset="us-ascii"
dhananjaya:
Thanks for the detailed explanation. It's nicely consolidated in one place.
Jay Vaidya <[EMAIL PROTECTED]> wrote:> From: Vis Tekumalla
> I am also interested in finding out what
> you and others in the group have to say about the
> doubts I expressed in my answers to Questions 2 (how
> to use of dvivachanam when a man and a woman are
> involved) and 9 (using ekavachanam on the verb when
> the karta is not in ekavachanam).
>
______________________________________________________
WHAT LINGA TO USE FOR A MIXED GROUP
lingam if group consists of both males and females
(and if the males are usually in pulNli.nga, females
in strIli.nga -- by no means a given in sa.nskR^ita!)
In most circumstances, the pulNli.nga remains except
for a few circumstances.
If napu.nsaka members are included in the list,
napu.nsaka li.nga stays.
The rules are from pA. sU. 1.2.64-1.2.73 (which have
more information than li.nga)
The sUtras deal with when a list is summarized to a
single word.
1. If the same word appears more than once in the same
vibhakti, only one remains behind. e.g., devaH devaH
cha devau; devaH devaH devaH cha devAH. Adjust
vachanam, as seen.
2. In a list of the old and the young (people) where
age is the only difference, the older member
summarizes all. Seen while describing families.
gArgyashcha gArgyAyaNashcha = gArgyau
3. Use above even if the older is female (IMPORTANT,
FEMALE SUMMARY WORD) gArgI cha gArgyAyaNashcha =
gArgyau (strIli.nga)
4. In case of a male and a female, where that is the
only difference, the male summarizes (IMPORTANT: MALE
SUMMARY WORD: GENERAL RULE) e.g., brAhmaNI cha
brAhmaNashcha = brAhmaNau. HENCE VIS GAARU - saH sA
cha tau
5. bhrAtR^i and putra can summarize svasR^i and
duhitR^i respectively. i.e., bhrAtarau (masc) can mean
two brothers OR one brother + one sister.
6. tyadAdi ("pronouns") summarize all others. e.g. saH
cha rAmashcha = tau
7. In groups of adult farm animals (except horses),
THE FEMALE SUMMARIZES all e.g. ajaishcha ajayA cha =
ajAbhiH (tR^itIyA only to accentuate difference). Not
for baby animals -- general MALE SUMMARY applies =
vatsAn (to the male and/or female calves). Exception,
also, horses ashvAn = to the male and/or female horses
(even if adult)
Rules 1-7 above are cumpulsory
optional below:
8. napu.nsaka summarizes lists with non-napu.nsakas,
and the result optionally is ekavachanam. e.g.,
devashcha daivata.n cha = daivate OR daivatam.
devashcha devatA cha daivata.n cha = daivatAni OR
daivatam
9. pitR^i optionally summarizes mAtR^i. e.g., mother
and father = pitarau = mAtApitarau
10. shvashura summarizes shvashrU. e.g. shvashurau
___________________________________________________
NUMBER (vachanam)
We do not have pANinIya sUtra authority regarding
using singular for lists.
The rules are bahuvachana used for more than two
referrents. The exceptions given are (I am not sure
that this is complete):
1. A class (jAti) may be referred to in ekavachana or
bahuvachana. e.g., gurur vandyaH = guravo vandyAH =
teachers as a class are to be respected.
2. asmad (i) can be used in eka- dvi- or bahuvachanam
if there is one referrent. (This must be some weird
style in pANini's time).
3. dvigu samAsa words are in ekavachana even though
they refer to many objects.
4. samAhAra samAsa compounds are signular even if they
refer to a list of many objects.
Other authority (does not contradict pANini)
This discussion is from kau.nDabhaTTa's
vaiyAkaraNabhUshhaNasAra. It is a tangential
discussion to his subject matter, but, interestingly,
is relevant to ours.
The first kArikA discussed there is :
phala-vyApArayor-dhAtur Ashraye tu tiN^aH smR^itaH |
The "smR^itaH" is the visheshhaNam of both "dhAtuH"
(ekavachanam) and tiN^aH (bahuvachanam). kau.nDabaTTa
in his commentary, explains that the vachanam of the
visheshhaNam is the least important and can be mangled
if ambiguity arises. Hence, in the kArikA, though
smR^itaH is ekavachanam due to dhAtuH, it is equally
applicable to the bahuvachanam tiN^aH. The next
unimportant thing is vyakti = "person" as in "first
person" etc. However, kAraka is vital, and cannot be
slipshod.
(It is worthwhile to remember that visheshhaNam DOES
NOT mean adjective. Thus a kriyA = "verb" can also be
a visheshhaNa to another word.)
Based on the above we can say:
aha.m gachchhAmi gR^iham, nATaka.m tu bhrAtarau mama |
(I am going home, but my brothers [are going] to the
play.)
"gachchhAmi" applies to bhrAtarau even though the
correct form for them is "gachchhataH".
This does not answer Vis gaaru's question completely.
Because the discussion there is for vachanam in the
shared visheshhaNam in coordinating clauses of
sentences.
It is hard to swallow a coordinated list as in fact
consisting of coordinating clauses... But maybe...
maybe...
tataH pravishati aru.ndhatI kaushalyA ka~nchukI cha |
does not seem to stretch to three coordinating
clauses:
tatah pravishati arundhatI, tataH pravishati
kaushalyA, tatashcha pravishati ka.nchukI |
But, how about
tataH pravishati aru.ndhatI, idAnI.m kaushalyA, adhunA
cha ka.nchukI |
Here the coordinating clause idea does not seem too
stretched.
dhana.njayaH
__________________________________
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...Vis Tekumalla
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Message: 3
Date: Tue, 20 Jul 2004 06:08:00 -0700 (PDT)
From: peekayar <[EMAIL PROTECTED]>
Subject: [Sanskrit] hatyaa vs vadha
To: sanskrit digest <[EMAIL PROTECTED]>
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset="us-ascii"
>From Monier Williamsvadh
Entryvadh
Meaning(also written %{badh} ; cf. %{bAdh} ; properly only used in the aor. and Prec.
tenses %{avadhIt} and %{-dhiSTa} ; %{vadhyAt} and %{vadhiSISTa} Pa1n2. 2-4 , 42 &c. ;
vi , 62 ; the other tenses being supplied by %{han} ; cf. Dha1tup. xxiv , 2 ; but in
Ved. and ep. poetry also pres. %{vadhati} ; Pot. %{vadhet} ; fut. %{vadhiSyati} ,
%{-te} ; other Ved. forms are aor. %{avadhIm} , %{va4hIm} Subj. %{vadhiSaH} ;
%{badhIH} TA1r. ; Prec. %{badhyAsam} , %{-suH} AV.) , to strike , slay , kill , murder
, defeat , destroy RV. &c. &c.: Pass. %{vadhyate} , %{-ti} (aor. %{avadhi}) , to be
slain or killed MBh. Ka1v. &c.: Caus. %{vadhayati} , to kill , slay MBh. [a. Gk. $.]
&277755
Bhagavatam -1-7-53/54
Brahma-badhur na hantavayah
aatataayii vadhaarhaNah
I would request members to answer the following.
braahmaNaM hanti iti =
shatruM hanti iti =
kamsam vadhati iti =
raavaNaM vadhati iti =
gaandhiM vadhati iti =
gaandhiM hanti iti =
it appears that vadh takes the form han in a samastapadam indicating the killer.
Your comments are welcome.
Thanks and regards.
PKRamakrishnan
---------------------------------
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Message: 4
Date: Tue, 20 Jul 2004 08:23:02 -0700 (PDT)
From: Vikram Santurkar <[EMAIL PROTECTED]>
Subject: [Sanskrit] Udyoga - 15-21 - vaH verb usuage
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset="us-ascii"
Namaste dhana.njayaH,
Regarding the query on vaH verb usage, the rishis were made to carry his vehicle,
[assumption being that Nahusha is sitting in it]. Indraani's entire exercise would be
futile if the rishis were to carry an empty vehicle !! This is fairly clear from the
context.
vikramaH
>-----Original Message-----
>From: [EMAIL PROTECTED]
>[mailto:[EMAIL PROTECTED] Behalf Of Jay Vaidya
>Sent: Friday, July 02, 2004 9:10 AM
>To: [EMAIL PROTECTED]
>Subject: [Sanskrit] vAhayAmAsa: Is "vah" a transitive or intransive
>verb?
>
>
>Re: udyoga shloka 21
>
>Is the verb "vah" sakarmaka or akarmaka?
>
>If it is sakarmaka, in its Nich="causative" form
>vAhayAmAsa, we should expect two karmas and two
>entities in dvitIyA vibhakti.
>
>saH ... (adjectives in prathamA) ... duShTAtmA tAn
>R^iShIn vAhayAmAsa .
>
>dushhTAtmA R^ishhI.m ki.m ka.m vA vAhayAmAsa? "svam",
>"vAhanam" vA
>i.e.,
>The evil one made the sages carry ... what? Himself,
>or "his vehicle": but it is not okay to "take for
>granted and drop" this "svam" or "vAhanam".
>
>In that case--
>Is "vah" also akarmaka, meaning "to be a carrier"?
>1. mUshhako gaNesha.m vahati = the mouse carries
>gaNesha
>But is the following acceptable?:
>2. mUshhako vahati = the mouse is a steed.
>Feels a little off to me.
>
>Note: Sai feels constrained to add: He ... made those
>rishis carry HIS VEHICLE.
>I agree with him that the context cries out for a
>second karma.
>
>dhana.njayaH
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End of sanskrit Digest, Vol 16, Issue 20
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