a history sanskrit grammarians panini a brief...
TRANSCRIPT
CHAPTER I
A HISTORY OF SANSKRIT GRAMMARIANS
AFTER PANINI - A BRIEF SURVEY
Panini's ~st5dh~E1G is considered as the earliest written
document on the development of Sanskrit grammar. But there
are some indications that before Psr~ini also the subject was dealt
with by some scholars. Durgacsrya in his commentary on NiruMa
says about eight grammarians. Bbpadeva in his Kavikalpadruma
mentions the names of these grammarians3. The opinion
expressed by Patabjali regarding this is, the earliest discussion
on Sanskrit language and grammar between Blhaspati the teacher
and lndra the disciple4.
The period afteryiska and before Ps~ in i can be termed
as dark age because of the non availability of any work on grammar
of that period. But P50in1 has preserved the references of
grammarians of that period to help us to confirm that the period
was in no way lacking. Psqini in his ~ .s fZdh~i i$ refers to about
ten of them with great honou?.
The ~ $ f a d h ~ i i $ of PEinini is considered as the most
fundamental work of Sanskrit grammar and this is the earliest
treatise now preserved. This consists of nearly four thousand
shras which is divided into eight AdhyZyas of four PSdas each.
P s ~ i n i obtains abundant place in his works to illustrate the rules
of vedic accent and derivation of vedic words. PZ~ini's works
have given so much inspiration to later grammarians.
KSty5yana also known asvararuci wrote the Virtikas to
thesctras of Pa~in i . These Vzrtikas are sometimes criticisms
and to an extent, it is a solution for the doubts occurred in
~ZrliniyanSLtras~. Some of these are written in prose while
others in metrical form.
Patafijali who lived in the 3rd century B.C. wrote the
Mahzbh'asyam, which is considered as the most authoritative
commentary on ~ $ t ~ d h y B $ of Pinini and the Vsrtika patha of
Vararuci.
KZsika is a joined work of two authors Jaysditya and
VZmana, who lived in Kashmir in the 7th century A.D. KBSika is
the best commentary of ~ ~ t C i d h ~ 5 3
~harmakirti, a Buddhist monk of 7th century A.D. wrote
RGpZvatgra in which he has changed the order of PZqini's sitras
with the idea of easy study of grammar. PrakriyZkaumudi of
Rzmachandra of the 15th century A.D. and the Rlrpam'ala of Vimala
Saraswathy are the works in which the P i ~ i n i a n Siitras are
rearranged with a view of understanding easily the formation of
words. But in these books all the sutras are not mentioned. But
in the Prakriya sarvasvam of Ngrsyaoa Bhatta .. of the 16th century
A.D., all thesfitras are mentioned.
Bhawji Dikqita of 16th century A.D. is the author of the
most popular work on the system of Psgini's grammar called
SiddhZnta Kaumudi. This is the most popular reordered
commentary on ~$t@dhy~+. Bhattoji himself wrote a commentary . . on Siddhanta Kaumudi called Proudha man'orama.
Bhartlhar~ is the author of v2kyapadTya which deals with
the philosophical aspects of grammar. This is distributed into
three chapters called Brahma kanda or Agama kZnda, theVZikya
kznda and the Pada kznda or ~rakTrva kZnda. Most of the
grammatical works, written after the 7th century, are influenced
by Bhartrhari's theory directly or indirectly. The important
doctrines like Sbbda brahman, ~phofa,~&kt i and Kiraka all are
described based on the theories of thought arising of a series.
Kounda Bhatta, ,. the author of VaiyGkarana bhiisana of the 16th
century also deals with the philosophical aspects of grammar in
his works.
NHaGabhatta and his works . . NBgegabhatJa of the later part of 17th century A.D. is the
author of Sabdendusbkhara, ParibhZ~endugekhara, gabdaratna
and Vaiyskara~a sidhanta rnanjosa etc. These are considered
as the versatile works of Sanskrit grammar.
N5gega Bhana or Nigoji Bhafia was a deep-rooted
scholar, multitalented genius and a fruitful writer. To determine
the date of N5geka Bhava, there are sufficient proofs in Sanskrit
literature. ~ Z g e 6 a Bhatta , . has written a commentary on
BhZnudatta's Rasamaiijari. This has been pointed out byyudhistira
mTmamsaka. A copy of this commentary is available at the Indian
manuscript office library at London and its writing is somewhere
around A.D. 1713 7. Balasarma, son of Vaidyan'ltha Pgyagugda
and pupil of NZgeSa Bhapa wrote a work called Dharma3astra
sangraha. This he has composed with the help of Mannudeva
and at the request of Henry Theodor Colebroke. Colebroke lived
in India during the period 1783-1 81 5i8. From this we can assume
that N5geSa Bhafla must have lived during the period from 1673
to 1753 A.D. In preface of Rasagangzdhara, Durgaprasad refers
16 :
to the king of Jaipur, Jayasimha, who conducted a horse sacrifice
in 171 4 and NZigega Bhatta . . has been invited in the sacrifice. But
he refuses the invitation stating that "Kshetra sanygsa sa~grahana
kiraniinnopasthatum dakyateng. From this also we will be able
to know that Nagega Bha!!a lived in the latter half of the 17th
century A.D.
In most of his works, he mentions about his parents in
the ~angaladoka". From this we will be able to know that he
was the son of Siva Bhafia and ~ a ; Devi. He was patronised by
Rsmavarman of S'ringibera pura near ~llahabad". gringiberapura
is situated on the banks of Ganges near Pray5ga1*. This
Ramavarman is considered to be the disciple of N5ges'a himself.
This is clear from AdhyZtma Riimiyana fika13. NZge$'a was a
Maharashtra brshmin. This is clear from the concluding part of
Laghu Sabdendu Sekhara14.
Na'aega Bhatta's tradition
Nzges'a Bhaca belongs to the sastric tradition of BhaGoji-
Dyksita, who is considered as an authority in the Prakriya
Prasthana. Hari DIkSita is the preceptor of NGgeSa Bhafla and is
the grandson of BhatJoji D;kSita.
~Zma<arma'~
\1.
Hari D:kSita
J,
NGgega
Vaidya N5dha Balagarma
J/
Mannudeva
In ~ahabhasya Pradipcdyota, ~ 5 ~ e ; a refers to his
preceptors along with the worship of his favourite deities16.
Vaidyanstha Payagu~da who was the famous disciple of
NSgeSa, wrote many commentaries on Na-ge$as works17.
1. ChZya (Commentary of Udy6ta)
2. ~h~va~rakas /a (Commentary of ~bbdaratna)
3. Cidastimsla (Commentary of Laghushbdentusekhara)
4. Gada, Kaitka (Commentary of ParibhB~endufekhara)
5. Kal5 (Commentary of Vaiyakara~asiddhantamaiiju'sa)
Works of ~&je;a
After the Munitraya and great interpreters of Sanskrit
Grammar, ~5ges'a was the most ardent scholar versatile genius
and prolific writer. The total number of Nggeda's small and big
works together may exceed hundred1*. He wrote standard works
on different branches of Sanskrit 65stras. Forty six works are
attributed to ~ Z g e d a Bhatta . . in catalogues catalogarum
Vol. No. 1''. A categorised list of books is appended herewith2'.
4. - - Laahumaniusa .
NSgeSa BhatJa composed his monumental work known
as Manjcsa, in three versions. The first version is known as
~aiy5karanasiddhZntamaiij~5a the second is Vaiyakarana
siddh5ntalaghumaEjGsa and the third Vaiyzkara~asiddhanta
paramalaghumaiijiiqa.
Laghuma$Gsa is an independent work. In Vaiygkara~a
siddhantama:ji7sa, Nzges'a borrowed ideas from his
predecessors like Bhattoji ., Diksita, Kounda Bhatfa and from
scholars of Nysya and ~ i m i m s a systems. But in Laghurnaiijisa
the author shows profound maturity in thinking discussion
presentation and style. The ~aramalaghumafiG$a is a short
version of Laghuma'iijisa. Among the treatises on Vyzkarava,
ParamalaghurnaiijGsa is considered as an important one. All the
+. - subjects discussed in Laghumanjusa are discussed in
Paramalaghuma?jGsa also.
C. - - Commentaries on Laahumanlusa
Kala commentary of BilamBhaga alias Vaidyanatha
Pzyagugda, Kuiijika commentary of DurbalBcSrya and
Ratnaprabha of Sabhapati Garma are the famous commentaries
on Laghumanjka. In these, Kal5 commentary is the most famous
one. A Hindi commentary 'Sara13 of RZmaprasada TripZIhy is
also well known. In these, the Kal5 commentary gives us a
Z. - distinguish meanings of NZgeSa's Laghumanjusa. This has been
ascribed to him by the commentator himself 21.
Contents of ~aghuma'ziii$a
NZges'a begins this portion with VSkya sphofa as foremost
(p) and here he does not explain the Sphota in detail but explains
s'akti. The power is seen in a sentence and not in a word because
the sentence believes in its indivisibility. Individual words and
subordinate sentences and their meanings are recognised as
taking place in cognition though they are not having in reality
(d&T). After this the Vfttis, saki, Lak5ar;la and vyar;;jana are 0
explained in detail. While discussing about thesakti, the5tkRWIR
of sound and sense is clearly explained. According to ~Gge6a
the &kti is'tadatmya and also explains that the sound which is
gakta is bouddha and the Sakya is also bouddha. In this context,
Nages'a repudiates the definition of shMi as l$wareccha. Which
is put forward by the Naiysyikas.
Lakrjaga given by NGgega differsfrom those of Naiyzyikas
and ~imamsakas. According to Niiges'a Laksapa (F%Plf) is only
a method of VyavahZra and it is S'akti etc2*. Vyanjana (m) is
accepted by grammarians.
After this sphoia is discussed in detail. The author has
presented the topic with a new background and it contains some
new points. This section ends with the discussion on varga sphota
and jzti sphota. Here he justifies that the concept of jzti is not so #
real. The Kals commentary shows that the author has rejected
the theory of j l i sphota as final one as propounded by earlier
scholarsz3.
In this section, he describes about &bda brahma and
also mentions the four stages of speech like ParZ, ~ a h n t i , /
Madyama and Vaikhari. Sabda nityatvam, PrZkpa vaikpa dhvani,
Bouddha'rtha nirupanam etc are also mentioned in this section.
When he explains the Bouddhsrtha, he refutes the theories of
~ h i m s a k a s and ~ a i ~ ~ ~ i k a s ~ ~ . Finally the varieties of sphota
are given.
~ k 5 6 ksa vicarah
In this section, he discusses the concept of Ak'ahk~a,
Y6gyata, Asatti and Titparya in separate. He defines AkZiksa
as 37E'hT I This is again explained as-
- m , l ~ h o u ~ h this- is present in the person
it is imposed upon the 3d and not on the sound. Ngges'a is of
opinion that the y6gyata is not a cause for 6Sbda bbdha. It is
explained by saying that, we are getting some meaning from the
sentence V F W q d Tf?I etc. 3$WR -, Asatti is
taken to be a cause for easy understanding in the case of duel. It
is not necessary for intellectuals.
Dhitvartha vicirah
~ ~ ~ e 6 a begins this topic, by telling that both Phala and
Vygpsra are the meaning ol root. Here he repudiates the view of
~ i m i m s a k a s that Phala only is the meaning of root andVySp2ra
is the meaning of pratyaya. The reasons forthis glven by NZiges'a
are (1) In Fl%TTF&i zTll$@~ Power must be attached to different
suffixes. (2) In the verb etc there will be the meaning of
etc (3)The definition of Sakarmaka and Akarmaka will not
be obtainedz5.
He also criticises the stand point of Kounga Bhafta which
submits that the roots carry the Phala andVySp5ra ~epa ra te l y~~ .
He repudiates the view of earlier Naiyzyikas that Phala is devoted
by the Pratyaya after the Karma and the meaning of the root is
VyZpSra only. All the KZrakas are related to DhFiWartha which is
called ~r iya". Here the definition of Kriya is given quoted from
the KZrikas of ~ ~ k ~ a ~ a d i ~ a . 'Then a discussion is made on the
topic how these &,&etc can be considered as Kriyas. The
definition of Sakarmaka, Akarmaka are also given.
The Nipstas as a whole are taken to be indicators.
According to Na'gega, Upasargas are indicative of the meaning
while Nipstas are both indicators and conveyors of meaning.
Another view that the roots along with the Upasargas denote the
meaning is not accepted because there will be difficulty in joining
'WFPT. In this context NZge6a1s view is against Bhartrhari also2*.
After that the meanings of W, W-etc are specially treated. The
different meanings of %,in different usages are given here. The
two kinds of F i e Prasajya pratisedha and ~a ryud~sa . ' ~
The six kinds of meaning of %!are given as:-
w a r n d m I
3mTmFiWa.nbr: ?qFi%h: I1
The meaning of the nipata 'evaiis determination and the
'--& is not accepted by ~5gega . In this context the
difference between and figg are discussed in detail and
it is also said that VWfRtakes two as the same3'.
The ,3T1419 ie the agent and object of an activity are the
substratum of the meanings of the @I In active voice it is
VySpZrZSraya and in passive it is PhaTas'raya. -is connected
with DhBtvarta vyZpZra. He also repudiates the ~YmZrnsaka
theory that BhZvana is connected t o w and assets that it is
connected to WQW@'. A long description is made on the topic
of W. The explanations of *, 3WWR etc are also given32.
This Prakaraga is concluded with the discussion on fd%?Sl Here . the opinions is that there cannot be uttama puruqa in the vidhilin'
because one cannot order oneself.
Kcdartha vicarab
N5ges'a refers the section which covers the
discussion regarding the meaning of W,, w, etc. The
affix means $63 or ?mag. Here the meaning of the suffix
dealt with in detail. To perform one action the same subject does
another action m,means W ? : I In m, this topic
also deals with W+ F, M i n detail l ikeTT4h etc. Here the-
indicates the repetition. In WFi%, the suffix k, conveys the
inspiration (kW).33
Subartha vicgrah
After discussing PrStipadikZrtha the Subartha is
discussed. It is said that the Prztipadika becomes the base of
v.. Here the meanings of the cases from ?RT to ?W8 are
described. The different Karakas such as Karma, Kart( etc are
defined in ~ 5 ~ e g a ' s own words after repudiating the opinion of
other grammarians. This portion being the main subject of the
thesis, is discussed in details in chapter three. After describing
the KZrakas, the subarthasafikhyz viczrah is discussed. The
number is also taken to be the meaning of ;up and it is also
discussed here and the usages such a s k : M4 m: etc are
justified.
Vrtti vidrah
Though the m, FEET etc are taken to be vrittb, they
are treated after the Titiantavicara as they are connected with
the root. Here only the samzsa TFiT and F$El are treated as
they are connected with the subarthas. This is based upon
szmarthya. In samZsa the szmarthya is defined as - 1
The definition of TTFhl?is given here34. The samgsas are first
divided into two (1) without special name and (2) with names.
The latter is again divided into 3Fdbvfetc. Then the Pratyayas
like m4 p etc are given. The meaning of -,is eg.
VZfkd?i sitsfdl The meaning of is 3iRK eg. VFFd
I Finally the taddhidapratyas are given. After the
%saprakarana the text ends with an Upasamhara. Here ~Sge6a
explains the necessity of Vyakarana Sastra as fTQ$kRl
-. I
References:
-: F$FT4(Mbh p-20)
vide. Sanskrit Vyzkaran .&str kZ ItihZs Vol. No.1 p-64
~ a f m s f i ; s i ~ * r n ~ , * ,
?Fif TTP? I (Mbh p-4%)
vide. Sanskrit VyZkarao S'2str kS ItihGs Vol. No.1 p-133
vide. Sanskrit VyZkaran Skstr k5 ItihZs Vol. No.1 p-393
lbid p-393
vide QiF5d FWR FTR:'' p-7
vide fkf Vg e j f qT ; I , 34~ T h : (LSS) p- i
vide TTm3i 1hETr?f8m;w=ql
yg$mq TRI? F%dkm: II (VSLM, p-1573)
? j $ R ! j T V j l ~ f i i F j R ; r m ~ ~ ~ ~ : - colebrooke in miscellaneous essays
vide. Rasagangzdhara p- 3 1
vide. Sanskrit VyBkarar) S'astr: k'a ItihGs Vol. No.1 p-392
vide. dGW$ ' ~ n w JPTFf: p-12
vide. The dictionary of Sanskrit Grammar p-216
vide. NZigesh and Mahzbhasya p-8
20. vide infra p p.- 23-25
21. 9qyT?wm-:rnv~fk;rm\ b41mm 7mFnb 4$r TFT I I vide. VSLM p-5
22. VSLM p-134
23. Kala commentary VSLM p- 49 5
24. VSLM p-247
26. VSLM p p.-540-41
27. VSLM p-544
28. VSLM p-602
30. vide Mbh - p-
31. vide.VSLM -774
32. vide. VSLM p.p. - 841 -
33. vide VSLM p-1076
34. vide VSLM p-1372
Grammar
1. ~$ t5dh~2~ ;p~dha
2. DhZtu vrtti
3. Karakzrtha nir~aya
4. MahBbhZsya pradTPodyota
5. NZgoji bha$ya
6. Neraga vitisGtrarthavicara
7. Nerani vZdSrtha
8. ParibhZqendu s'ekhara
9. Sabd~nanda s'igara samuccaya
10. kabdaratnam
11. iabdendu s'ekhara (two versions)
12. Sphota vsda
13. Suptilianta ssgara samuccaya
14. Tatparya &pika
15. Ti~ianta samgraha
16. VaiyFikaraga kZrika 4.-
17. Vaiyzkaraga siddhznta manjuSa (three versions)
18. ~ i~amapad7 (Sabda kaustubha vyiikhya)
Poetics
1. Alankara sudha (KuvalayZnanda Gka)
2. Gurumarma prakaSika (~asaganggdhara Gka)
3. ~ v ~ a ~ r a d ~ ~ o d ~ o t a
4. Rasatarangini Cka
5. Rasamanjari prakzs'a
6. SudhZlahari Gka
7. Udahara~a pradba (~iiv~aprakas'aika)
EthiCs
1. Acgrendu dekhara
2. As'auca nirnaya
3. Xdaucendu sfekhara
4. Iqtikiiia nirnaya
5. Glendu iekhara
6. Prayascittendu dekhara
7. PrSyas'cittendu Sekhara sZra sangraha
8. PrayogasZra
9. Sabdendu Sekhara
10. Sapindi dTpika
11. Sapi~di rnasjari
12. sapiodya pradipa
13. Thhencju fekhara
14. Tithi nirnaya
15. Tithhdu 6ekhara
Philosophv
1. Laksa~aratna mala (Yukti rnuktavali)
2. Laghusamkhya .. sitravltti
3. Nyayasutrendu s'ekhara
4. Patafijala sutravrtti
5. Pataiijali sutravrtti bhasyacch5ya vyakhya
6. ~a rkabh~~aska