Send sanskrit mailing list submissions to
[EMAIL PROTECTED]
To subscribe or unsubscribe via the World Wide Web, visit
http://mailman.cs.utah.edu/mailman/listinfo/sanskrit
or, via email, send a message with subject or body 'help' to
[EMAIL PROTECTED]
You can reach the person managing the list at
[EMAIL PROTECTED]
When replying, please edit your Subject line so it is more specific
than "Re: Contents of sanskrit digest..."
Today's Topics:
1. Re: AdeSa vs. Agama (Sai)
2. aagama (Jay Vaidya)
----------------------------------------------------------------------
Message: 1
Date: Wed, 22 Sep 2004 10:35:46 -0600
From: Sai <[EMAIL PROTECTED]>
Subject: [Sanskrit] Re: AdeSa vs. Agama
To: Ambujam Raman <[EMAIL PROTECTED]>
Cc: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=us-ascii
pari + naya = pariNaya
is an example of Agama sandhi because 'naya' doesn't disrupt pari in anyway,
but comes and silently sits next to it (maybe gets transformed itself)
mahA + ISvara = maheSvara
is an example of AdeSa sandhi because the 'I' in 'ISvara' comes and
replaces the 'A' in mahA with 'e', i.e., disrupts
- Sai.
Ambujam Raman uvaacha:
> shatruvat aadeshaH, mitravat aagamaH
>
> aadesha is a grammatical term appropriate in this context. Is 'aagama' also a
> grammatical term? And if so what is the interpretation?
>
> Raman
> ----- Original Message -----
> From: Desiraju Hanumanta Rao
> To: [EMAIL PROTECTED]
> Sent: Wednesday, September 22, 2004 12:16 AM
> Subject: [Sanskrit] Kalidas - upama
>
>
> Recently Vishvam quoted Kalidas's Raghuvamsha, verse 58, 12th sarga - sa hatvaa
> vaalinam... and asked for details of similie. Here is some info:-
>
> The root 'aas' is removed and 'bhuu' is established according to 'aasterbhuuH'
> principle, and according to 'aadesha' but not as per 'aagama'. Where 'aagama' is the
> arrival of something without uprooting the existing pattern, while 'aadesha' is
> transformation of existing thing, along with some usurpation of existing factors
> also, like 'aas' becming 'bhuu' and 'bhuu' becoming 'babhuuva' and the like.
>
> It is therefore said - shatruvat aadeshaH, mitravat aagamaH -
>
> Sugreeva has come similar to aadesha, imposing himself upon the existing pattern,
> usurping Vali's, kingdom, riches, even wife Tara. So his entry is - shatru vat
> aadeshaH -
>
> The gist of that verse:
> The warrior having killed Vali established Sugreeva in his place, which had been
> longed after for a long time, just as an 'aadesha' [substitute, another word of
> similar import] is put in the place of a root. - K M Joglekar.
>
> dhrao
>
>
> ------------------------------------------------------------------------------
> Do you Yahoo!?
> vote.yahoo.com - Register online to vote today!
>
>
> ------------------------------------------------------------------------------
>
>
> _______________________________________________
> sanskrit mailing list
> [EMAIL PROTECTED]
> http://mailman.cs.utah.edu/mailman/listinfo/sanskrit
> _______________________________________________
> sanskrit mailing list
> [EMAIL PROTECTED]
> http://mailman.cs.utah.edu/mailman/listinfo/sanskrit
------------------------------
Message: 2
Date: Wed, 22 Sep 2004 10:00:52 -0700 (PDT)
From: Jay Vaidya <[EMAIL PROTECTED]>
Subject: [Sanskrit] aagama
To: [EMAIL PROTECTED]
Message-ID: <[EMAIL PROTECTED]>
Content-Type: text/plain; charset=us-ascii
uktavAn rAmaH -
> aadesha is a grammatical term appropriate in this
> context. Is 'aagama' also a grammatical term?
> And if so what is the interpretation?
I can answer half the question.
aagama (outside of its usual non-technical meaning) is
also a grammatical term.
aadesha is a replacement, whereas aagama is an
addition without anything being replaced.
Consider the original form of "to protect" = "pA" in
the "finite" form. (We have discussed "finite" verbs
before.) To remember again, "finite" is the usual
"working" form of verbs.
pA+l ("l" is the most general form of finite verb
formation)
given present tense, third person singular etc., the
"l" is replaced with "ti"
=pA+ti ("ti" is an aadesha in place of l)
=pAti (=he/she/it protects, in English)
Consider again the original general form
pA+l
But this time let us consider yesterday-or-earlier
past tense, third person singular. Here "l" gets
aadesha "ti", which after modifications is converted
to "t". However, an "a" is added to the beginning of
the verb-root,. It is de novo, it replaces nothing. It
is an aagama
a+pA+t = apAt (he/she/it protected, [yesterday or
earlier]).
There are many examples of aadesha and aagama in the
commonly taught sandhi.
In hari+atra = har-y-atra "y" replaces "i"; it is an
aadesha.
In laxmI+chhAyA = laxmI-ch-chhAyA the intermediate
"ch" is the result of an addition with nothing
replaced. It comes from an aagama.
I do not know how, if needed, is grammatical aagama
interpreted in the vAlI-sugrIva story.
dhana.njayaH
_______________________________
Do you Yahoo!?
Declare Yourself - Register online to vote today!
http://vote.yahoo.com
------------------------------
_______________________________________________
sanskrit mailing list
[EMAIL PROTECTED]
http://mailman.cs.utah.edu/mailman/listinfo/sanskrit
End of sanskrit Digest, Vol 18, Issue 33
****************************************
