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INTRODUCTION Introduction 1 CHAPTER -1 INTRODUCTION Introduction 1. Introduction The vedic language, being acknowledged as of Indo-European origin, exhibits lin­ guistic features which are later on lost in the classical period. As such, it betrays linguistic characteristics of a nature different from those of classical Sanskrit. It contains a number of variety of forms in nominal declension, verbal conjugation as well as in derivational and transformational spheres. Besides containing the regular formations as are available in classical Sanskrit, the vedic Sanskrit contains a number of forms which can be traced back, through Indo-European, to other branches of Indo-European languages. Besides the difference and varieties of formations the vedic language shows one more peculiarity in its state which is totally lost in the later period. And this peculiar linguistic feature is that of accent. Every vedic formation carries an accent with it, so much so that a Vedic word is unimaginable without an accent. This accentual feature helps us to decide the grammatical nature and the meaning of the formation. For example, take the word Ksaya, which is accented differently as Ksaya (adyadatta) and Ksaya (antodatta). The first adyudatta Ksaya means 'house', while the second antodatta Ksaya means 'waning, deterioration etc. (cf. ksayo nivase p.6.1.201 ). So far as the formations are concerned, the Vedic verb exhibits the subjunctive mood which is lost later on. Thus we have bhavati (present) as well as bhavati (subjunctive). Scope of the present thesis These hnguistic peculiarities of the Vedic language are an interesting field of study from the point of view of grammar as well as of historical linguistics. It clearly helps a linguist to determine the relations of the Vedic language with other Indo-European languages like Greek, Latin etc. Actually all the Vedic formations, verbal, nominal etc. require to be studied from the point of view of their grammar and historical linguistics; but the scope would be too vast. Hence the scope of the present study is limited only to the grammatical explanation of the verbal forms from the Rgveda. The historical explaination is left out. Here again, we find that the Rgveda, with its ten mandalas and about 1028 slikta& gives us a very big number of verbal forms. This fact again compels us to restrict our scope only to one mandala. The mandala which is taken here for study is the seventh mandala of the Rgveda, which is one of the s\x family mandalas of the Rgveda. The seer of this mandala is Maitravaruni Vasistha The grammatical and accentual explaination of the verbal forms from the seventhth mandala in the Rgveda is based on the PSninian rules of grammar and accent. Panini, it will be immediately acknowledged, is theonly and the best source for explaining the grammar and the accent of the Vedic language. Another reason for restricting the scope of the study only to the seventh mandala is that the other iimXymandalas have already been studied from this point of view. The following are the works on the other family mandalas by the respective scholars. \) Mandala II -Mrs.Shailaja S. Katre 2) Mandala III - Shubhangi Pradhan 3) Mandala IV - Mrs.Shantipriya Devi and 4) Mandala VI - Dr. G. B. Palsule The other mandalas still remain to be studied from this point of view. 2. Different verbal formations in the Veda. The Sanskrit verbs in general, as we know from Panini's grammar, have the follow­ ing characteristics. 2.1. It ha.s the following main ten lakaras lat (^ = present ), lit (%z = perfect ), M^ =first/ periphrastic future), Irt (^ = second future), let (%z = subjunctive) ,fo/(^=imperative) ,lah (^=imperfect) ,/m(f^) ,luh (l^ = aorist) and /r/i(cS^ =conditional). The lakdra /m(f^) is of two types vidhilih ( Pil^fe* =optative/potential) and asirlih (•w^frf^ benedictive). Thus there are eleven lakaras in Sanskrit. Out of these, the lakara \\z.let is lost in classical Sanskrit; which is available in Vedic Sanskrit. 2.2 It ha.s three persons :They are Prathama , Madhyama ,and Uttama referring to the personipurusa) in conjugation. 2.3 It has three numbers : singular, dual and plural. 2.4 Unlike the nouns in Sanskrit, the verbal forms have no gender (f^) 2.5. All the verbs are divided into ten ganas or groups or conjugations. The ten ganas are -1,2,3,4,5,6,7,8,9,10. Each gana is determined on the basis of the Vikarai^a (f^*<ui). The following eight are the vikaranas (gana-m&e). $1^; i.e 3? (first); 9^ i.e ^^ (fourth) ; *3 i.e3 (fifth); 9T i.e>3T(sixth); ^w i.e^ (seventh); ^ (eighth); «TT i.e'TT (ninth ); f^ i.e am (tenth )The two ganas viz. second and third do not have any Vikarana. Some roots are found in more than one ganas 2.6. The Sanskrit roots have one more peculiarity of the padas. There are two padas : parasmaipada and "atmanepada. Some roots are conjugated in both the padas. They are then called ubhayapadi (\i'HAiM<0) roots. 2.7 Statistical picture of Sanskrit Verbal formations: Each Sanskrit root basically reflects nine forms in one pada and in one lakara (3 persons x 3 numbers = 9). There are eleven lakaras and we have nintynine (11x9) forms of a single root in single pada. There are about two thousand roots according to PSninian dhatupatha . And we have, therefore, to the minimum 1,98,000 (2000 X 99) verbal forms from the Sanskrit roots in a smgltpada . 2.8 The above calculation is only with reference to the forms on non-transformational level. On transformational level, we have five types of transformations in Sanskrit. They are - Causal (a#JT^ , desiderative( ^TR^T) .frequentative ( ^ri^), intensive ( #T: 3^?if or ijd^^M) and denominative ( ^TFT^) . We have, therefore, all the lakdras in all these transformations. And a transformed root will give us in all 495 (99 x 5) forms on transformational level. The total number of forms of all two thousand roots in Sanskrit will then be 990,000 (495 x 2000). Adding to this the above number of 198,000 the total number of verbal forms in san.skrit will then come to 1,188,000*" The data of Vedic Sanskrit verbal formations, as will be clear from the above calculations, has a vast expanse and cannot be comprehended and included is a small work like the present Ph.D thesis. It is therefore, thought to delimit the data and the scope of the subject, which is already noted above 3. Method adopted First the formations are arranged alphabetically; immediately. Sayanas explanation of the formation is given(if and where available); then follows the author's explanation. Wherever the forms are explained by other scholors, they are meticulously referred to. It goes without saying that the relevant Paninian sutms are in\ariably quoted and/or referred to in each case. An Appendix is added at the end, which gives a statisfical picture of the verbal forms and bases used in the seventh Mandala.. 4. Concluding Remarks The grammatical and accentual study of the verbal forms from the seventh mandala and the study of their statistical distribution throughout the mandala reflects the following characteristics 1. The roots kr ; dh^[; bhu are used in greater number than the other roots. This show? the currency of the roots in those times. 2. Some roots like rd; re; us; ubja; krad; krap; gup; guh; chyu; chand; jas; jtirva; tarus; dr occur only once in the Mandala; such roots are either very old and are on the verge of disappearing from the language or they might be newly admitted verbal bases which became current in the classical stage. A study of such roots is very interesting and may throw some light on the behaviour of the Sanskrit roots. 1. For a detailed discussion on this topic, of. Dr. M.D. Pandit, Statistical Picture of Sk formations ABORI, 1975; also Macdonell: Vedic Grammar: also W.D. Whitney: Roots 3. Some tenses and/or moods i.e.lakaras are used more frequently than others. This may throw light on whether the facts or descriptions given by the roots are happening before the eyes of the seer(^) or are matters of bygone age; eg. the present tense ?f^ may show that the action of ^^ is happening in the times of the seer ; as opposed to this, the past or perfect ar^ or^it^H may show that the seer is just narrating a historical fact. It will be noticed from the statistical picture that the verbal forms in future tense are comparatirely very few; for instance the second future occurs only once 4. From the point of view of accent, as we know, the verbal forms get the accent in subordinate or dependent clauses while they are totally unaccented (ycili<w) in principal or independent clauses. The statistical distribution of the forms from this point of view will show that unaccented (F^if^^TTT) forms are in greater number. This shows the tendency or style of the rsi to use independent sentences. This is the general picture that emerges out of this preliminary study of the verbal forms from the seventh Mandala. An exhaustive and deeper study by applying stricture statistical methods, not only to the forms of this mandala but to all the verbal forms from all the mandalas of the RgVeda as well as from all the Vedic Samhitas will definitely give us the behaviour and tendency of all the Vedic verbs from Vedic times upto the classical stage. This whole study can again be compared with the Indo- European or pre-Vedic verbs as are available in other IE languages ;which will give us a very interesting picture of the verbs.
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