Certificate of the Guide
CERTIFIED that the work incorporated in the thesis “A Critical Study of
ह�रनाममत핍याकरणृ with reference to भागवतसारोद्धार of �व�णुतीथ셍 ” submitted by
Mr.Hanumant. Vishnutirth Adavi, was carried out by the candidate under my supervision/ guidance. Such material has been obtained from other sources has been duly
acknowledged in the thesis.
Date: (Supervisor/ Research Guide)
Declaration by the Candidate
I declare that the thesis entitled “A Critical Study of ह�रनाममत핍याकरणृ with reference to भागवतसारोद्धार of �व�णुतीथ셍 ” submitted by me for the degree of Doctor of Philosophy is the record of work carried out by me during the period from 25- 4- 2013 to 15-6-2016 under the guidance of Dr (Smt) Shailaja. S. Katre, and has not formed the basis for the award of any degree, diploma, associateship, fellowship, titles in this or any other University or other institution of Higher learning.
I further declare that the material obtained from other sources has been duly acknowledged in the thesis.
Date : Signature of the Candidate
A CRITICAL STUDY OF HARINĀMĀMŖTA VYĀKARAŅA WITH
REFERENCE TO BHĀGAVATA SĀRODDHĀRA OF VIŞŅUTĪRTHA
A THESIS SUBMITTED TO SAVITRIBAI PHULE PUNE UNIVERSITY
FOR AWARD OF DEGREE OF DOCTOR OF PHILOSOPHY (Ph.D)
IN THE FACULTY OF ARTS, FINE ARTS, & PERFORMING ARTS
SUBMITTED BY
SHRI HANUMANT VISHNUTIRTH ADAVI
UNDER THE GUIDANCE OF
DR (MS.) SHAILAJA. S. KATRE
DEPARTMENT OF SANSKRIT AND PRAKRIT LANGUAGES
SAVITRIBAI PHULE PUNE UNIVERSITY
PUNE-411007
JUNE 2016
Contents
Page Nos
Acknowledgement (i)
Transliteration Scheme (ii-iii)
List of Abbreviations (iv-v)
Introduction 1-5
Chapter I
Life Sketch of Jīva Gosvāmi 6-11
Chapter II
The Place of Harināmāmŗta Vyākaraņa in the field of Sanskrit Grammar 12-19
Chapter III
A brief survey of the literature on Sanskrit Grammar 20-35
Chapter IV
(i) सं�ा-सिꅍध प्रकरणम ् 36-67
(ii) सुबꅍत प्रकरणम ् 68-82
(iii) आ奍यात (�तङꅍत) प्रकरणम ्(Conjugation of Verbs) 83-93
(iv) कारक फ्रकरणम ् 94-96
(v) कृ दꅍत प्रकरणम ् 97-99
(vi) समास प्रकरणम ् 100-103
(vii) त�द्धतप्रकरणम ् 104-106
Chapter V
Introduction to the Bhāgavata Sāroddhāra 107-110
Chapter VI
Application of Harināmāmŗta rules with reference to the Bhāgavata Sāroddhāra
111-242
Chapter VII
Conclusion 243-247
Bibliography 248-253
(i)
ACKNOWLEDGEMENT
I am deeply grateful to my guide Dr. (Ms) Katre Madam, Head of the
Sanskrit Dept., for the clear guidance given to me, who am a very senior citizen, for the preparation of this thesis. Under her guidance, the study of a difficult subject like grammar has been a real pleasant experience.
Thanks are also due to the academic staff of the Sanskrit Dept. for their co- operation and support.
Transliteration Scheme (ii)
Vowels
Devanāgarī Transcription Category
अ a A
आ ā Ā
इ i I
ई ī Ī
उ u U monophthongs & syllabic liquids ऊ ū Ū
ऋ ṛ Ṛ
ॠ ṝ Ṝ
ऌ ḷ Ḷ
ॡ ḹ Ḹ
ए e E
diphthongs ऐ ai Ai
ओ o O
औ au Au
अं ṃ Ṃ anusvara
अः ḥ Ḥ visarga
अऽ ' avagraha
Consonants
palatal retroflexe dental labial velars s s s s
क च ट त प tenuis stops k K c C ṭ Ṭ t T p P
ख फ छ ठ थ aspirated stop kh K ph P ch Ch ṭh Ṭh th Th s h h
ग ज ड द ब voiced stops g G j J ḍ Ḍ d D b B
घ ध भ झ ढ breathy- gh G dh D bh B jh Jh ḍh Ḍh voiced stops h h h
ङ ञ ण न म nasal stops ṅ Ṅ ñ Ñ ṇ Ṇ n N m M
ह य र ल व approximants h H y Y r R l L v V
श ष स sibilants ś Ś ṣ Ṣ s S
Grammatical Abbreviations
The grammatical abbreviations are those found in Apte’s “The practical Sanskrit-English Dictionary”.
H.N.V. = Harināmāmŗta Vyākaraņa
A … Atmanepada adj. … Adjective abl. … Ablative acc. … Accusative adv. … Adverb caus. … Causal comp. … Comparative dat. Dative
D. P. … Dhatupātha fem. … Feminine gen. … Genitive ind. … Indeclinable inf. … Infinitive instr. … Instrumental loc. … Locative masc. … Masculine neu. … Neuter
nom. … Nominative
P. … Parasmaipada
Pā. … Pāņini
pass. … Passive
pers. … Person
num. adj. … Numerical adjective
pl. Plural
pot. p. … Potential passive participle
p.p. Past passive participle
pres. … Present tense pres. p. … Present participle pron. adj…. Pronominal adjective sing. … Singular subs. Substantive
U … Ubhayapada voc. … Vocative
4 P , 1 A, 3,U, etc., … Nos. before P, A, U refer to conjugation numbers
A Study of ह�रनाममत핍याकरणृ with reference to भागवतसारोद्धार of �व�णुतीथ셍 Introduction
The following verse which is an ‘abhiyuktokti’ ('a well reasoned saying'), with no attribution as to who first proposed this. This has been referred to as a 'saying' (i.e.,ukti), and its authorship is not known.
अथा셍त ्त配配व�ानं त配配व�ानात ्परमश्रेयः ׀ 핍याकरणात ्पद�स�द्धः पद�सद्धेरथ셍�नण셍यो भव�त
।।
Vyākaraṇāt padasiddhiḥ padasiddherarthanirṇayo bhavati |
Arthāt tattvajñānaṃ tattvajñānāt parama śreyaḥ ||
From [the knowledge of] grammar one obtains words; from words, meaning; from meaning the knowledge of Brahman; and from that, the Ultimate Bliss.
Grammar is the system of rules, implicit in a language governing the structural and functional relationships of the language including word components, phonology, morphology and syntax. Grammar is a science which tells us about the correctness of the words and segregates wrong words from right words. It is also called Shabdanush̄ asanā m which means “The inquiry into the word”.
It is said that one has to study Vyākaraṇa, first to attain the eligibility for the study of other sciences.
Vyākaraṇa occupies the prime place among the six Vedāṅgas viz., Sikṣā, Kalpa, Vyākaraṇa, Chandas, Nirukta, and Jyotiṣa.
That is why it has been said that the Grammar is the face of the Vedas. मुखं 핍याकरणं तय
(mukhaṃ Vyākaraṇaṃ tasya). Sanskrit is the language of Hinduism and the Vedas and is the classical literary language of India.
1 Without a knowledge of 핍याकरण वेदांग or 핍याकरण शात्र (Sanskrit Grammar) one cannot understand the वेदs. It is among the four linguistic skills taught for mastery of वेदs
and the rites of य�. 핍याकरण is the most important वेदांग. So, a study of this वेदांग is necessary in the ancient Indian educational tradition. पा�ण�न's grammar has since become the most adopted standard classical grammar. प�ण�न has included all the rules of the earlier grammarians while compiling the rules of Sanskrit grammar. So, later on,
पा�ण�न’s grammar became the main source of study. Many forms of grammar appeared subsequently, but they are mostly based on पा�ण�न’s structure. According to the various branches of the Vedas there are many grammar schools such as Aindra, Gālava, Śākalya, Śākațāyana, Sphoțāyana, etc., which are pre-Pāṇinian schools. Pāṇini has mentioned these grammars in his Aṣṭādhyāyī. Some so-called sectarian grammars were also created after पा�ण�न. ह�रनामामतृ - 핍याकरण is one of them.
ह�रनामामतृ - 핍याकरण is the fundamental post-पा�णनीय वै�णव grammar written by जीव
गोवामी (1511-1596). Paṇini is the authority of Sanskrit grammar, and J īva Gosvāmī
has followed his standards. But because Pāṇini’s grammar is extremely concise, it required many commentaries of other geniuses to clarify any ambiguities.. Therefore, Jīva Gosvāmī gave special attention to clarity even at the expense of brevity in his
ह�रनामामतृ – 핍याकरण.
The ह�रनामामतृ - 핍याकरण (which means “the Grammar of the nectar of the names of
ह�र), of Jīva Gosvāmī is a unique transcendental grammar, in which he has explained
each and every Sanskrit word and syllable in relation to Krṣṇa and Krṣṇa bhakti.
In this Sanskrit Grammar Jīva Gosvāmī composed about 3,192 सूत्रs divided into seven
chapters. This division is similar to the division of the chapters in �सद्धाꅍतकौमुद� which is th a later work (17 century), written by Bhațțoji Dikṣita. These chapters or प्रकरणs of
ह�रनामामतृ - 핍याकरण are on the following topics:
1. सं�ा - सिꅍध प्रकरणम ्- relates to euphonic combinations
2 . �व�णुपद-प्रकरणम ्- This chapter deals with declension of nouns.
3 . आ奍यात-प्रकरणम ् - This chapter deals with conjugation of verbal roots, commonly known as धातुs.
4 . कारक-प्रकरणम ्- This chapter deals with cases (nominative, etc.).
5. कृ दꅍत-प्रकरणम-् This chapter deals with suffixes (called primary suffixes) that turn verbs into nouns.
6. समास-प्रकरणम ् - This chapter deals with the various types of compound
words.
7 . त�द्धत-प्रकरणम ् - Taddhita is a suffix (which is a secondary suffix) forming a noun
from another noun or a noun formed via a suffix from another noun, a secondary or derivative noun .
In addition, ह�रनामामतृ - 핍याकरण contains a valuable chapter on उणा�द प्रकरणम ् wherein is given a list of word-formations, the derivation of which is difficult owing to their form or meaning, such as aśva, go, puruṣa,etc.
Shri Jīva Gosvāmī composed the rī rī Harināmāmṛta-vyākaraṇa for the welfare of those uninitiated in the scriptural texts.Ś . HeŚ starts this method of grammar with the verse beginning with कृ �णमुपा�सतुमय , as follows: कृ �णमुपा�सतुमय स्रज�मव नामाव�लं तनवै । 配व�रतं �वतरेदेषा त配सा�ह配या�दजामोदम ्।।
“To worship Krṣṇa, (the infinitive ‘to worship’ is used, instead of the participle ‘for worshipping’), I string together in the form of a garland, a succession of His names.May it quickly spread the bliss produced by the literature about Him.”
Śrı̄ Jīva Gosvāmī starts with these two words: कृ �णं उपा�सतुम.् To the root उपास ् he adds
1 the suffix तुम् from the कृ दꅍत chapter of Sanskrit grammar. By this suffix he wishes to make us understand that the aim2 of the composition of his own method of grammar is of two kinds: a primary aim and a secondary aim. The primary aim of the study of this grammar is to make the teachers and students drink the nectar of the holy names of Śrı̄ Hari, and the secondary aim is to make them attain proficiency in Vyākaraṇa. Thus along with mastery of Vyākaraṇa Śāstra, the readers will also acquire the qualifications necessary to put into practice the knowledge available in the Śāstras like Śrimadbhāgavatam.
Hari (Sanskrit: ह�र) is often used as a significant name of Viṣṇu or Nārāyaṇa, and
appears as the 650th name in the Viṣṇu Sahasranāma of Mahābhārata. In the Bhāgavata Purāṇa, Lord Nārāyaṇa is termed as Hari, which means the Supreme Being who takes away all the pains and sufferings of his devotees and destroys the material bondage of living. The Bhāgavata Purāṇa declares it is only the Para Brahman, the Supreme Being,
Lord Hari, who can grant liberation or mokṣa or nirvāṇa to living beings.
1 In Sanskrit grammar the infinitive is usually categorized as a participle, and it is, like in many other languages, an indeclinable. Therefore, it may be reasonable to regard तुम ्–tum, not just as an affix, but as a terminal suffix that is not further affixed by any declension-endings. Thus instead of the preferable phrase कृ �णय उपासनाथा셍य, कृ�णमुप�सतुम ्is used, obviously on account of metrical exigency.
2 Śrī Aseem Krishna Das Baba : The Aim of the Śrī Śrī Harināmāmŗta-vyākaraṇa, p.1, March,20, 2008.
Chapter I
Life sketch of Jīva Gosvāmī 3
This chapter deals with the life sketch of Jīva Gosvāmī and his works.
Jīva Gosvāmī (Sanskrit: जीव गोवामी , 1511–1596 A.D.) was one of the most prolific
and important philosopher-saints from the Gauḍīya Vaiṣṇava school of the Vedānta tradition, having produced a great number of philosophical works on the theology and practice of Bhakti yoga, Vaiṣṇava Vedānta and associated disciplines. He was a member of Six Gosvāmīs of Vṛndāvana, being the nephew of the two leading figures, Rūpa Gosvāmī and Sanātana Gosvāmī.
There seems to be some controversy amongst biographers about Jīva Gosvāmī’s birth. Some opine that he lived from 1511–1596 A..D., while others claim that he lived from 1533 to 1618 CE. The earlier date 1511-1596 is accepted as authentic by his follower Śrı Haridāsa Śāstri, who has enlarged Jīva’s Harināmāmṛta-Vyākaraṇa, and has added useful notes for aiding in the understanding of the grammatical rules. Little is known about Jīva Gosvāmī’s childhood. His birth-place, Rāmakeli, is situated in the district of Māldāh, West Bengal. His father was Śrīvallabha Mallika (also known as Anupama), the younger brother of Rūpa and Sanātana; his mother’s name is not known. He was strongly attracted to the worship of Kṛṣṇa and was a brilliant student during his education. He completed his studies in Sanskrit Vyākaraṇa (grammar) and Kāvya (poetics) within a very short period.
Subsequently, Jīva went on to Benares where he studied and mastered the six systems
of Indian philosophy known as Ṣaḍ Darśanāḥ (ष蕍 दश셍नाः) under the tutelage of
Madhusūdana Vācaspati, the disciple of the famous logician and Vedāntist, Sārvabhauma
3 Ref. Wikipedia, the free encyclopedia Bhaṭṭācharya. In 1535 Jīva arrived in Vṛndāvana where he remained under the tutelage of his uncles, Rūpa and Sanātana (by this time his father Anupama had died). He accepted initiation from Rūpa Gosvāmī and was taught the specialized knowledge relating to devotion to Kṛṣṇa. Jīva helped in editing the writings of Rūpa and Sanātana and assisted them in their work in propagating Gauḍīya Vaiṣṇavism and excavating the lost holy places of Vṛndāvana, which is a practice followed by devout Vaiṣṇavas.
After the demise of Rūpa and Sanātana, Jīva Gosvāmī became the foremost authority in the Gauḍīya Vaiṣṇava line. In 1542 Jīva established one of the prominent and important temples in the Vṛndāvana area, the Rādhā Dāmodara temple, installing deities of Rādha and Kṛṣṇa that had been personally carved by Rūpa Gosvāmī. At that time he also established the Viśva Vaiṣṇava Rāja Sabhā (World Vaiṣṇava Association) and the Rūpānuga Vidyāpīṭha, an educational facility for Gauḍīya Vaiṣṇavas to study the works of Rūpa and Sanātana. His erudition and spirituality were so famous that the Moghul emperor Akbar became his ardent admirer and donated paper for his writing.
In 1558, Jīva instructed his disciples, Narottama Dāsa, Srinivāsa Ācārya and
Śyāmānanda, to go to Bengal and propagate the GauḍīyaVaiṣṇava philosophy and to take with them the original manuscripts that had been written by Rūpa and Sanātana.
Philosophy of Acintya-bhedābheda :
It was in his Sarva-samvādinī commentary to the Six Sandarbhas of Hindu philosophy that Jīva Gosvāmī first wrote of Acintya bheda-abheda, the philosophy of Caitanya Mahāprabhu. In essence, the philosophy of Acintya bheda-abheda, or "inconceivable oneness and difference", avoids the extremes of Śaṃkara's monistic Advaita vedānta and Madhva's pure dualism (Dvaita) by interpreting the material and spiritual potencies of the Supreme Person (Bhagavān) as being simultaneously one and different from Him. Acintya bheda-abheda has also been described as “realistic advaita”.
Works of Jīva Gosvāmī :
There are about 25 literary works attributed to Jīva Gosvāmī.
1.Harināmāmṛta-Vyākaraṇa: This work is a book on Sanskrit grammar wherein each and every word, syllable and grammatical rule is explained in relation to Kṛṣṇa and his pastimes.
2.Sūtra-mālikā: a grammatical work dealing with the derivation of Sanskrit words.
3.Dhātu-saṃgraha: a work on the verb roots of Sanskrit words
4.Rādhā- Kṛṣṇa Arcanā-Candrikā
5.Rasāmṛta-śeṣa: A work dealing with Sanskrit composition. Jīva has based this work on the Sāhitya Darpaṇa of Viśvanātha Kavirājā, but has used many examples of his own as well as examples from other Gosvāmīs.
6.Mādhava-mahotsava: A work describing the coronation ceremony of Rādhā when she is given the position of Queen of Vṛndāvana.
7.Sankalpa-kalpadruma: An explanation of the eightfold daily pastimes of Rādhā and Kṛṣṇa (aṣṭa-kālīya-līlā) in the form of a prayer.
8.Gopāla Vidurāvali: a short poem by Jīva extolling the glories of Gopāla (Kṛṣṇa) in 38 verses.
9.Bhāvārtha-sūcaka-campu
10.Sukha-Bodhinī: A commentary on the Gopāla Tāpanī Upaniṣad,which has importance in GauḍīyaVaiṣṇavism,as it provides Upaniṣadic backing for the notion that Kṛṣṇa is the supreme deity. 11.Dig-Darśinī Ṭīkā on Brahma Saṃhitā: This is Śrī Jīva Gosvāmī's commentary on the
text Brahma Saṃhitā,which was discovered by Caitanya Mahāprabhu at the Ādi Keśava
Temple at Tiruvattaru.
12.Commentary on Bhakti-rasāmṛta-sindhu: Jīva Gosvāmī wrote his Durgama-sangamāni commentary on Rūpa Gosvāmī's Bhakti-rasāmṛta-sindhu.
13.Locana-rocanī: A commentary on Śrī Rūpa Gosvāmī's Ujjvala Nīlamaṇi
14.Yogasāra-Stavaka-Ṭīkā
15.Agni Purāṇastha gāyatrī-bhāṣya: A commentary on the Brahma Gāyatrī mantra as found in the ancient Agni Purāṇa, chapters 216-217.
16.Padma Purāṇokta Kṛṣṇa-pāda-padma-cihna: This text by Jīva describes the insignia found on the feet of Kṛṣṇa according to the text of the Padma Purāṇa.
17.Śrī Rādhikā-kara-pāda-sthita-cihna: In this short work, Jīva Gosvāmī describes the insignia found on the hands and feet of Rādhā.
18.Laghu Vaiṣṇava Toṣaṇī : The Laghu Vaiṣṇava Toṣaṇī is Jīva Gosvāmī's commentary on the Bhāgavata Purāṇa.
19.Gopāla-Campū: The Gopāla-Campū is a poetic work written by Jīva and is divided into two parts. The first part is the Pūrva-Campū, which has 33 chapters and describes Kṛṣṇa's life in Vṛndāvana. The second section, the Uttara-Campū has 37 chapters and describes the pastimes of Kṛṣṇa after he leaves Vṛndāvana, and the separation the residents of Vṛndāvana feel in his absence.
20. Ṣaṭ-Sandarbhas (Six Sandarbhas); According to Jīva Gosvāmī himself, Gopāla Bhaṭṭa Gosvāmī had already done the preliminary work on these books but could not complete it. Jīva took up the work of Gopāla Bhaṭṭa and expanded it into six books wherein he systematically presents the philosophy of Caitanya Mahāprabhu with scriptural evidences. Jīva also wrote an extensive auto-commentary on the Sandarbhas called Sarva-Samvādinī. The six Sandarbhas are as follows:
(a)Tattva-Sandarbha: Tattva sandarbha is a treatise on the various types of evidences (pramāṇas) used in Vedic philosophy. Jīva's conclusion is that śabda (divine sound in the form of the Vedic scriptures) is the highest; and of all the scriptures, the Bhāgavata Purāṇa is the highest.
(b)Bhāgavata Sandarbha: In the Bhāgavata-Sandarbha, Jīva Gosvāmī makes the distinction between the impersonal aspect of Godhead (Brahman), the localized form of God within the heart of each living being (Paramātmā) and the highest personal aspect of Godhead (Kṛṣṇa or Bhagavān). He also describes the spiritual realm of Kṛṣṇa, the modes of material nature, the mode of pure goodness (viśuddha-sattva), the importance of worshipping the deity of Kṛṣṇa and the nature and qualities of the deity.
(c) Paramātma Sandarbha: The Paramātma Sandarbha describes the characteristics of the Paramātmā (the supersoul),and how He resides in all living entities in the universe.This work also discusses the nature of the materially conditioned living entities, the phenomenal material world, the illusory potency (Māyā ),the theory of transformation, the various avatāras of Kṛṣṇa, how Kṛṣṇa reciprocates with his devotees and how Kṛṣṇa is characterised by the six particular opulences (भगs).
(d) Kṛṣṇa Sandarbha: In his Kṛṣṇa-Sandarbha, Jīva gives a number of quotes from various scriptures to prove that Kṛṣṇa is the Supreme God. He also discusses the pastimes and qualities of Kṛṣṇa as well as his avatāras and functionary expansions. There is a description of Goloka, the planet of Kṛṣṇa in relation to Vṛndāvana in the material sphere, the associates of Kṛṣṇa and their expansions (�वतार), and there is also a description of the Gopīs and the topmost position of Rādhā amongst them.
(e) Bhakti Sandarbha: Bhakti-Sandarbha explains how devotion to Kṛṣṇa is executed. It also discusses Varṇāshrama dharma (the socio-religious system established in the scriptures), the super-excellent position of devotion to Kṛṣṇa as compared to other conceptions such as yoga, and the worship of minor deities of the Hindu pantheon as being futile in comparison to the worship by the devotees of Kṛṣṇa. The text also explains liberation of the soul, the position of Lord Śiva as a devotee of Kṛṣṇa, how unmotivated devotion to Kṛṣṇa promotes a devotee to the highest spiritual position and numerous other points concerning the performance of Vaiṣṇava devotion.
(f ) Prīti Sandarbha: The Prīti- Sandarbha is a treatise on divine love, the supreme object being Kṛṣṇa. Love for God (prema) is considered by Jīva to be the highest form of liberation. Jīva goes on to make a comparative study of other types of liberation but finally concludes that Prema Bhakti is topmost. There is also a discussion on how to attain Prema, how to awaken it, and the symptoms of one who has attained it. Prīti- Sandarbha also discusses the distinctions between mundane lust and divine love, the various characteristics found amongst the associates of Kṛṣṇa, the super-excellence of Mādhurya-rasa (divine conjugal love), the overlapping of different rasas, and the glories of Rādhā
(g) Krama Sandarbha: The Krama-Sandarbha is a commentary on the 10th Canto of the Bhāgavata Purāṇa.
(h) Sarva-Samvadinī: A commentary on the Ṣaṭ-Sandarbha.
Jiva's demise
Jīva Gosvāmī died in 1596 A.D.. His tomb is located in the precincts of the Rādhā- Damodara temple in Vṛndāvana.
Chapter II The Place of Harināmāmṛta Vyākaraṇa in the field of Sanskrit Grammar
ह�रनाममतृ 핍याकरण is a post-Pāṇian grammar Of the great accomplishments which
Jīva Gosvāmī achieved, श्री ह�रनामामतृ 핍याकरण (following the अ�टा鵍यायी of Pāņini) is considered to be the highest. Jīva Gosvāmi is one of the grammarians of the medieval period amongst whom are Bhartṛhari (the grammarian, and not the Rājā), Kumārila Bhaṭṭa, Maṇḍana Miśra, Vācaspati Miśra, Haradatta (author of Padamañjari), Prabhākara, Śākaṭāyana, Śālikanātha, and Virahānka ; ("medieval" is taken to cover the Middle kingdoms of India from the Gupta period until the Mughal era).
Bhartṛhari was a Sanskrit author who is understood to have written the Vākyapadīya, on Sanskrit grammar and linguistic philosophy,a foundational text of the Sphoṭa4 theory in the Indian grammatical tradition. He is also considered to be the author of Bhaṭṭikāvya.
Kumārila Bhaṭṭa and his followers in the Mīmāmsā tradition (known as Bhāṭṭas) argued for a strongly compositional view of semantics (called abhihitānvaya). In this view, the meaning of a sentence was understood only after understanding first, the meanings of individual words.
Maṇḍana Miśra (c. 8th century CE) was a Hindu philosopher, who wrote on the Mīmāmsā and Advaita systems of thought, and was a student and follower of Ādi Śaṃkara. Maṇḍana Miśra, also known as Suresvarācārya, was a follower of the Karma Mīmāmsā school of philosophy and a staunch defender of the holistic sphoṭa doctrine of
language. Later, he became a disciple of Ādi Śaṃkara .
4 Sphoṭa (Devanagari फोट, the Sanskrit for "bursting, opening", "spurt") is an important concept in the Indian grammatical tradition of Vyākaraṇa, relating to the problem of speech production, showing how the mind orders linguistic units into coherent discourse.
Vācaspati presents his own theory, abhihitānvayavāda, according to which understanding of the meaning of a whole sentence is reached by inferring it, in a separate act of lakṣanā or implication, from the individual meanings of the constituent words.
The Padamañjari is a 11th-century commentary on the Kāśikāvritti, a commentary on
Pāṇini. It is attributed to Haradatta, who is also the author of a commentary on the
Āpasthamba Dharmasūtra, the Gautama Dharmasūtra and other texts.
Prabhākara (7th century AD) was an Indian philosopher grammarian in the Mīmāmsā
tradition. His views and his debate with Kumārila Bhaṭṭa led to the Prābhākara school
within Mīmāmsā.
Śākaṭāyana was an early "etymologist" or nairukta. He is the oldest grammarian known by name, even though his work is only known indirectly, via references by Yāska and Pāṇini. Śākaṭāyana apparently claimed that all nouns are ultimately derived from verbal roots. This process is reflected in the Sanskrit grammar as the system of kṛt-pratyayas or verbal affixes.
Śālikanātha was a Mīmāmsā philosopher (Pūrva Mīmāmsā) of roughly 700 AD (it is uncertain if he predated or postdated Kumārila Bhaṭṭa and Prabhākara).
Virahānka (Devanagari: �वरहा敍क) was an Indian prosodist who is also known for his
work on mathematics. He may have lived in the 6th century AD, but it is also possible that he worked as late as the 8th century. His work on prosody builds on the Chanda-
sūtras of Pingala (4th century BCE), and was the basis for a 12th-century A.D.
commentary by Gopāla.
Since grammar occupied such an important position among the sciences, we find references to its importance and discussions about its usefulness or otherwise in works and traditions outside grammar. In a famous line of a verse attributed to Śaṃkara, the study of grammar is said to be of no value (from a religious point of view), at the moment of death. Hence instead of studying grammar one should adore the Lord, thus:
׀भज गो�वꅍदं भज गो�वꅍदं भज गो�वꅍदं मूढमते
׀׀ संप्राꥍते सिꅍन�हते काले न �ह न �ह र��त डु कृ 祍करणे
This may be rendered as: “Adore the Lord O dull-witted one! When the appointed time
for departure from this life comes, a grammatical rule such as डु कृ 祍करणे will, indeed, in no way save you”. Apparently the reference is to a student of grammar who tries to learn the Dhātupāṭha by heart. The problem perceived was perhaps similar but the solution proposed was quite different in the grammars of Rūpa Gosvāmī and Jīva Gosvāmī. In his “Systems of Sanskrit Grammar”, Belvalkar5 has the following to say about these grammars.
“Later sectarian schools. – We now come to a class of grammmarians who have carried to extremes the tendency, already present, as in Bopadeva6, to make grammar the vehicle of religion: and prominent amongst these are the Vaiṣṇava grammars called Harināmāmṛta and Prabodhaprakāśa.There are two works (one by Rūpa Gosvāmī and the other by Jīva Gosvāmī), going by the name Harināmāmṛta Vyākaraṇa. The peculiarity of these works is the employment of various names of Krṣṇa, and His līlās, not simply by way of illustration but as actual grammatical terms. Thus the vowels of the pratyāhāra ac
(अच)् are each designated by the different incarnations of Viṣṇu. As is to be expected, beyond the introduction of this sectarian element no other improvement on the existing
5 S. K. Belvalkar : An Account of the Different Existing Systems of Sanskrit Grammar. 2nd revised edition, Bharatiya Vidya Prakashan, Delhi, Vārānasi, 1976.
6 Mugdhabodham Vyākaraṇam. texts of grammar is here to be met with. The whole subject is presented to us in a dull7 uninteresting manner.”
Jīva Gosvāmī is a familiar name among those who have acquaintance with philosophical Sanskrit works. He was one of the six Gosvāmins, who, by establishing a vast and original collection of Vaişņava scriptures, fortified the foundations of Vaiṣṇava Dharma.
Of the great accomplishments he achieved श्री ह�रनामामतृ 핍याकरण (following the
अ�टा鵍यायी) is considered to be the highest.
A variety of literature has followed Aṣṭādhyā̄yī. While the Sūtrapāṭha (of Aṣṭādhyā̄yī) remains the ultimate focus of these literatures, the literature itself spans several
dimensions वि配तृ (gloss), वाि配त셍कs (explanatory notes), भा�य(exposition),
�सद्धाꅍत(theory). Sūtra was extremely concise, so vṛtti was written to supply missing
elements. Vārttika expanded the sūtra, while Mahābhās◌଼hya was an extensive treatment,
leaving no gaps. Kāś◌଼ikā Vṛtti, Siddhāntakaumudi, Laghu Siddhānta Kaumudi have treated Aṣṭādhyā̄yī extensively. In between, there are novel attempts like Bhaṭṭikāvya which attempts to teach Pāṇinian grammar via Rāmāyaṇa. Jīva Gosvāmī creates a brilliant work - 'Harināmāmṛta Vyākaraṇam' - literally "The Grammar of the nectar of the Names of Hari". It is based on Pāṇini's grammatical rules, but every technical term is
7 Belvalkar’s negative judgement is entirely unfair, as there is a subtle and illuminating iconicity (सगुण配व) in the nomenclature used for the technical terms in these grammars, which generate Bhakti in the mind of the student: the relationships between forms in Krṣṇa’s and Vaiṣṇava mythology carefully mirror relationships between elements in the grammar. For example the letter अ (which is the source of the Sanskrit alphabet) is the name of Viṣṇu, the first of the three sounds constituting the sacred syllable ओम.्
Hence the first aphorism of this grammar is नारायणादद्भु तोऽू यं वण셍क्रम:। This means that the letter अ (which represents �व�णु) is the source of all the other letters of the Devan āgarī alphabet. Moreover, the grammar contains “updates” to Pāṇini’s grammar, for instance when it prescribes the respectful use of the second person plural for a single person or for two (Harināmamṛta Gr . sūtra 4.2), yuṣmado gaurave tvekatve dvitve bahuvachanam).
replaced by a meaningful facet of Viṣṇu, rendering them अनव饍य सौ�ठव- पूण셍, i.e.,
faultless and of the highest excellence ( �न配य i.e., eternal).
Therefore, the various appellations in the Vyākaraṇa presented by Pāṇini have
been nomenclated in this book on the names of Bhagavān (कृ �ण) in such a way that the repetition of the names of Bhagavān and the remembrance of the rūpa (form), guṇa (qualities) and līlās (pastimes) of Bhagavān will keep occurring constantly. For example, in this book, the svara varṇas (the vowels) have been named as “Sarveśvara” (which literally means “The Lord of all”) and vyañjana varṇas (the consonants) have been named as “Viṣṇujanas” (which literally means “those that belong to Lord Viṣṇu”). The reason for this is that just as Bhagavān Viṣṇu is the Sarveśvara, the Supreme Controller, and all the other devīs and devatās increase His magnificence in many ways while being under His control; similarly, the svara varṇas (vowels) are Īśvara (God) of all the varṇas, and “vyañjana” varṇas8 stay under them and increase their opulence. The “vyañjana” varṇas can neither be uttered nor can they create the various types of words without the assistance of the “svara” varṇas.
Similarly, “puṃliṅga” (masculine gender), “strīliṅga” (feminine gender) and “napuṃsa liṅga” (neuter gender) have been faultlessly nomenclated as “puruṣottama”, “lakṣmī” and “brahma” liṅgas respectively. For example, “brahmaliṅga” is denoted as “napuṃsa liṅga” in classical grammar, which gives it a
8 The most striking feature of the Sanskrit language is the vowel-consonant pronunciation of the alphabet and the uniqueness of every consonant (or its combination) as a complete syllabic unit when it is joined with a vowel. For example: Its 16 vowels are the actual ‘voice pattern’ of the sound and 36 consonants are only the ‘form’ of the ‘voice pattern’ of the sound. So a consonant (क् ,ख ्,ग)् alone cannot be pronounced as it is only a ‘form’ of the ‘voice pattern’ until it is attached to a vowel. Thus, a vowel, which itself is a ‘voice pattern,’ can be pronounced alone (like, अ=a, ओ=o) or it can be modulated by adding a consonant to it (like, .क्+अ=क, ख+् आ=खा, क्+ओ=को, ख+् ओ=खो ).
pejorative implication (�नषेधाथ셍क) , whereas, “brahmaliṅga” implies the genderlessness
(chaitanya) of Brahman.
Whereas, “Vibhakti” (cases) and “pada” (nouns) have been called as “Viṣṇubhakti” and “Viṣṇupada” respectively; “bahuvrīhi” samāsa (samāsa means a compound word) and “dvandva” samāsa have been respectively named as “pītāmbara” and “Rāmakṛṣṇa”. Similarly, all the other appellations have also been termed in some meaningful way or other , so that in addition to the allusion of those names, the names of Bhagavān will also be uttered and the mind will also get connected with the rūpa, guṇa and līlā ( i.e.,with the universality) of Bhagavān.
The highest goal of human life is the attainment of Bhagavat-prema (परा-भि啍त). If
one performs anuśīlan i.e conducts oneself as per śāstras like Śrīmad Bhāgavatam, it assists in attaining this goal easily. The first step in the anuśīlan (studying, understanding and practising) of śāstras is vyākaraṇa. By studying Harināmamṛta Vyākaraṇa the seeds of Bhagavat-prema are sown and the saṃskāras (impressions) which are favourable to Bhagavat-prema are formed. This book has been written keeping only this in mind.
.But, even if this Vyākaraṇa is seen at a glance, it will not take time to understand how this Vyākaraṇa is not only meant for Vaiṣṇavas but how much it is useful for all those who are studying Vyākaraṇa. The manner in which it has been composed is so simple that it makes even a complicated subject like Vyākaraṇa very simple and easy. A commentary is not needed to understand the meanings of the sūtras, the reason being that Jīva does not accept the principle of brevity in his sūtras. He says:
׀׀ ह�रनामा�रलाभा饍 वयं 配वमू饃क् �तरकु म셍ः ׀ मात्रालाघवमात्रं पुत्रो配सव इ�त परेऽ�भमꅍयꅍते
i.e., “ the followers of the Pāṇinian school regard the mere saving of a mora (mātrā) as tantamount the joy of arising from the birth of a son. We, however, do not accept this view, since we, (by our extended sūtras) obtain words designating Hari.” Hence, the sūtras of Jīva Gosvāmī are self-explanatory and there is no ambiguity in his sūtras. In just a short time, this Vyākaraṇa gives deep erudition of Vyākaraṇa-śāstra and also complete knowledge of the conclusions, nomenclatures, etc of other Vyākaraṇas also. This is because in this Vyākaraṇa each and every expression has been placed in the most perfect manner, after extracting the conclusions and essences of all the other Vyākaraṇas.
In addition to being simple, the arrangement of Harināmāmṛta Vyākaraṇa is also natural. Shrī Jīva Gosvāmī has accepted that the varṇa-krama or the sequence of alphabets has been produced from Lord Nārāyaṇa Himself, and which has been received by us through Brahma, Nārada, Vyāsa etc. In Aṣṭādhyāyī , the letters in the alphabet are arranged in a sequence that is convenienent for the formation of pratyāhāras and hence compatible with the way the sūtras of Aṣṭādhyāyī are written. However, that arrangement is neither natural nor in the order of
pronunciation. They are अ, इ, उ, ऋ, … ह, य, व, र, झ, भ, घ, ढ, ध etc. On the
other hand, according to Harināmāmṛta Vyākaraṇa, since the letters of the
alphabet have appeared from Nārāyaṇa,(i.e., the letter अ, which is in the name of
ViwhichViṣṇuu or Nārāyaṇa, and is present in all the letters of the alphabet), they are
arranged as per the natural order of pronunciation like, अ, आ, इ, ई, उ, ऊ, ऋ, ऋ,
ए, ऐ, ओ, औ, अं, अः, क, ख, ग, घ, 敍, च, च, ज, झ, ञ,् ट, ठ, ड, ढ, ण, etetc
There are three commentaries to this work, namely, “Bāla-Toṣaṇī”, “Taddhitoddipaṇi” and Amṛtaṭīkā.
It is the opinion of the commentator Śri Hare Kṛṣṇa Ācārya that the work “Laghu Harināmāmṛta” written by Śri Sanātana Gosvāmī is the basis of Harināmāmṛta Vyākaraṇa.
According to Haridas Śāstri, for understanding this brief Vyākaraṇa (i.e., the Laghu
Harināmāmṛta), other Vyākaraṇas had to be referred to, such as, पा�ण�न’s अ�टा鵍यायी, कातंत्र핍याकरणम,् चांद्र핍याकरणम,् �सद्धहेम श녍दानुशासनम ् of हेमचꅍद्र, सारवत
핍याकरणम ् of अनुभू�तव셂पाचाय셍, मु嵍धबोध 핍याकरणम ् of वोपदेव, सं��ꥍतसार 핍याकरणम ् of
क्रमद��वर, and सुप饍य-핍याकरणम ् of पद्मनाभद配त. A reference to these grammars has been made by Haridas Śāstri in Harināmāmṛta Vyākaraṇa.
Pāṇini, however, has excluded all words the derivation of which is difficult owing to their form or meaning , such as, अ�व, गो, पु셁ष, etc. Several primary nouns of this kind have been collected in the chapter of उणा�दप्रकरणम ् in the enlarged version of
श्रीह�रनामामत핍याकरणमृ ् by Haridas Śāstri . These sutras describe the formation of the words of the वै�दकसं�हता. With the help of the उणा�द sutras the true meaning of the Vedic words can be understood. उणा�द affixes are headed by the affix उण,् which are similar to
कृ त ् affixes of Pāṇini, and give the derivation mostly of such words as are not derived by the rules of Pāṇini.
Hence it can be said that Śrī Jīva Gosvāmī wrote the detailed work,
“श्रीह�रनामामत핍याकरणमृ ् ” which is like a big resting place for all other
Vyākaraṇas.
Harināmāmṛta Vyākaraṇa is an unavoidable book as far as the propagation and usage of the Sanskrit language is concerned. The edition of this book in Devanāgarī letters presents an opportunity to the universities to adopt this work as a textbook in order to make the study and teaching of Vyākaraṇa both simple and interesting.
Chapter III
A brief survey of the literature on Sanskrit Grammar. A basic feature of the Indian grammatical tradition is that the study of grammar is clubbed with the study of scriptures and the basic religious texts which are considered to be divinely inspired.
The oldest grammar that has been preserved is Pāṇini's Aṣṭādhyāyī (western scholars put down Pāṇini to a date not earlier than 350 B. C. A more reliable period for Pāṇini's
Aṣṭādhyāyī may be assumed to be about 700 to 600 B. C.) . It is the text meant when one refers to grammar of Sanskrit. Apart from Pāṇinian grammar, there are grammars of
Sanskrit before Pāṇini and after Pāṇini as well, and aspects of those grammars are still used in addition to the main body of the Pāṇinian grammar. For instance, the visarga does not have the status of a character in Pāṇinian grammar; yet, in all Indian languages, not merely Sanskrit, the anusvāra (bindu) and visarga find a place in the varṇamāla at the end of the vowels.
In addition to Pāṇini's work, three other works – all related and closely dependent on the
Aṣṭādhyāyī – need to be mentioned with respect to grammar. They are the vārttikas by
Kātyāyana or Vararuci (approx. 500-350 B.C.), the bhāṣya by Patañjali (about 150
B.C.), and the rearrangement into chapters (topicwise) by Bhaṭṭoji Dīkṣita (17th
century) in the form of Siddhāntakaumudī.
Pre-Pāṇinian schools
Pāṇini's Aṣṭādhyāyī, which is said to have eclipsed all other contemporary schools of grammar, mentions the names of eleven schools of Sanskrit grammar. A number of predecessors are referred to by Yāska, who is thought to have flourished a couple of
centuries before Panini.याक was the author of �न셁啍त which is one of the six वेदांगs,
which contains glossarial explanation of obscure words, especially those occuring in the Vedas. Many of these individual names actually reflect the opinion of different schools
of thought. Pāṇini himself mentions ten ancient grammarians: Āpiśāli, Kāśyapa, Gārgya,
Gālava, Cākravarmaṇa, Bhāradvāja, Śākaṭāyana, Śākalya, Senaka and Sphoṭāyana.
Āpiśāli was an ancient and reputed grammarian mentioned by Pāṇini (sūtra 4.3.98) and his commentators like Patañjali (Mahabhashya), Helārāja ( a learned grammarian who wrote a commentary on the third Kāṇḍa of the Vākyapadīya of Bhartṛhari) and others. Kāśyapa was an ancient grammarian, possibly an author of some Prātiśākhya work now lost. Gārgya was a reputed grammarian and possibly a writer of a Nirukta work, whose views, especially in connection with accents are given in the Prātiśākhya works, the Nirukta and
Pāṇini’s Aṣṭādhyāyī.
Gālava was a niruktakāra quoted by Pāṇini (sūtras 6.3.60, 7.1.74, 7.3.99, 8.4.67).
Cākravarmaṇa- his view is quoted by Pāṇini in his sūtra 6.1.130. He was the author of a
work similar to the Uṇādisūtras.
Bhāradvāja was quoted by Pāṇini in his rules to show differences of opinion; cf., ऋतो
भार饍वाजय (sūtra 4.2.63).
Śākaṭāyana was an ancient grammarian (not the Jain grammarian Pālyakīrti Śākaṭāyana),
who was a reputed scholar of grammar and Prātiśākhyas. He is despisingly referred to by Patañjali as a traitor grammarian sympathizing with the Niruktas or etymologists in holding the view that all substantives are derivable and can be derived from roots. He is
also believed to have been the author of the उणा�दसूत्रपाठ as also the ऋक् तंत्र प्रा�तशा奍य of the Sāmaveda.
Śākalya, in addition to being a grammarian, was a Vedic scholar who is supposed to have revised the Vedic texts and written their Pada-pāţha. He is often quoted by Pāṇini and the writers of the Prātiśākhya works.
Senaka, was an ancient grammarian quoted by Pāṇini in the rule �गरे�च सेनकय 4.2.36.
Sphoṭāyana was an ancient grammarian referred to by Pāṇini in the rule अव敍
फोटायनय 4.1.123. He was the first advocate of the Sphoṭa theory.
The work of the very early grammarians has been lost. For example, the work of
Śākaṭāyana is known only from obscure references by Yāska and Pāṇini.
Thus we can say that Sanskrit grammatical tradition (vyākaraṇa), (one of the six Vedānga disciplines) began in late Vedic India and culminated in the Aṣṭādhyāyī of Pāṇini, which consists of 3979 sutras. About a century after Pāṇini (around 400 BCE) Kātyāyana composed Vārttikas on Pāṇinian sũtras. Patañjali, who lived three centuries after Pāṇini, wrote the Mahābhāṣya, the "Great Commentary" on the Aṣṭādhyāyī and Vārttikas. Because of these three ancient Sanskrit grammarians this grammar is called Trimuni Vyākaraṇa. To understand the meaning of sutras Jayāditya and Vāmana wrote the commentary named Kāśikā (600 BCE). Pāṇinian grammar is based on 14 Shiva sūtras (aphorisms). Here the whole Mātrika (alphabet) is abbreviated. This abbreviation is called Pratyāhāra.
The Aindra (of Indra) school of Sanskrit grammar is one of the eleven schools of
Sanskrit grammar mentioned in Pāṇini's Aṣṭādhyāyī. It is named after Indra in allusion to
Lord Indra, the king of Gods in Hindu mythology. Arthur Coke Burnell, a renowned orientologist, in his 1875 book, "On the Aindra school of Sanskrit grammars" details this school. Burnell believed that most non-Pāṇinian systems of Sanskrit grammar were traceable to this school of grammar, believed to be the oldest and reputed to be founded by Indra himself . Sanskrit, as defined by Pāṇini, had evolved out of the earlier "Vedic" form. The
beginning of Vedic Sanskrit can be traced as early as 1500–1200 BCE .Scholars often
distinguish Vedic Sanskrit and Classical or "Pāṇinian" Sanskrit as separate 'dialects'.
Though they are quite similar, they differ in a number of essential points of phonology, vocabulary, grammar and syntax. Vedic Sanskrit is the language of the Vedas, a large collection of hymns, incantations (Saṃhitas), theological and religio-philosophical discussions in the Brahmaṇas and Upaniṣads. Modern linguists consider the metrical hymns of the Ṛgveda Saṃhita to be the earliest, composed by many authors over several centuries of oral tradition. The end of the Vedic period is marked by the composition of the Upaniṣads, which form the concluding part of the Vedic corpus (Vedānta) in the traditional view; however the early sūtras are Vedic, too, both in language and content. For nearly 2,000 years, a cultural order existed that exerted influence across South Asia, Inner Asia, Southeast Asia, and to a certain extent, East Asia. A significant form of post- Vedic Sanskrit is found in the Sanskrit of the Hindu Epics—the Rāmāyaṇa, Mahābhārata
and notably the भागवत पुराण. The deviations from Pāṇini in the epics are generally
considered to be on account of interference from Prākṛts, or "innovations" and not
because they are pre- Pāņinian. Traditional Sanskrit scholars call such deviations ārṣa
(आष셍), meaning, 'of the ṛṣis', the traditional title for the ancient authors. In some contexts,
there are also more "prākṛtisms" (borrowings from common speech) than in classical Sanskrit proper.
Jīva Gosvāmi is one of the grammarians of the medieval period (16th century) amongst whom are Bhartṛhari (grammarian),Kumārila Bhaṭṭa, Maṇḍana Miśra, Vācaspati Miśra, Haradatta (Padamañjari), Prabhākara, Śākaṭāyana, Śālikanātha, and Virahāṅ ka ; ("medieval" is taken to cover the Middle kingdoms of India from the Gupta period until the Mughal era).
Bhartṛhari (Devanagari भत셍ह�रृ ) has written two influential Sanskrit texts: -the Vākyapadīya, on Sanskrit grammar and linguistic philosophy, a foundational text of the Sphoṭa theory in the Indian grammatical tradition, and the Śatakatraya, a work of
Sanskrit poetry, comprising three collections of about 100 stanzas each. In the medieval tradition of Indian scholarship, it was assumed that both texts were written by the same person. However, early "orientalist" scholarship was sceptical, owing to an argument that dated the grammar to a date subsequent to the poetry. Recently however, scholars have argued based on additional evidence, that both works may have been contemporary, in which case it is likely that there was only one Bhartṛhari who wrote both texts. Both the grammar and the poetic works had an enormous influence in their respective fields. The grammar in particular, takes a holistic view of language, countering the compositionality position of the Mīmāṃsakas and others. The poetry constitutes short verses, collected into three centuries of about a hundred poems each. Each century deals with a different rasa or aesthetic mood; on the whole his poetic work has been very highly regarded both within the tradition and by modern scholarship. The name Bhartṛhari is also sometimes associated/confused with the legend of king Bhartṛhari.
Kumārila Bhaṭṭa and his followers in the Mīmāṃsā tradition (known as Bhāṭṭas) argued for a strongly compositional view of semantics (called abhihitānvaya). In this view, the meaning of a sentence was understood only after understanding first the meanings of individual words.
Maṇḍana Miśra ( 8th century A D) was a Hindu philosopher, who wrote on the Mīmāmsā and Advaita systems of thought, and was a student and follower of Ādi Śaṃkara . Maṇḍana Miśra, also known as Suresvarācārya, was a follower of the Karma Mīmāṃsā school of philosophy and a staunch defender of the holistic sphoṭa doctrine of language. Later, he became a disciple of Ādi Śaṃkara . Vāchaspati presents his own theory, abhihitānvayavāda, according to which understanding of the meaning of a whole sentence is reached by inferring it in a separate act of lakṣanā or implication, from the individual meanings of the constituent words.
The Padamañjari is a 11th-century commentary on the Kāshikāvṛtti, a commentary on
Pāṇini. It is attributed to Haradatta, who is also the author of a commentary on the
Āpastamba Dharmasūtra, the Gautama Dharmasūtra and other texts.
Prabhākara (7th century A D) was an Indian philosopher grammarian in the Mīmāṃsā
tradition. His views and his debate with Kumārila Bhaṭṭa led to the Prābhākara school within Mīmāṃsā.
Śākaṭāyana (Pālyakīrti) is the name of a Jain grammarianwho lived in the 9th century,
during the reign of the रा�ट्रकू ट king अमोघवष셍 and wrote the श녍दानुशासन which is much
similar to the सूत्रपाठ of Pāṇini and introduced a new system of grammar. This grammar
has many later treatises. A recast of this grammar is Prakriyāsaṅgraha by Abhayacandrācārya (flourished during the first half of the 14th century A. D.) was published at Kilhpur, 1907. “Another and a still shorter abridgment of the Śākaṭāyana grammar is the Rūpasiddhi by Dayāpāla.” The work is somewhat similar in scope to the Laghukaumudī. Śālikanātha was a Mīmāṃsā philosopher (Pūrva Mīmāṃsā) of roughly 700 AD (it is uncertain if he predated or postdated Kumārila Bhaṭṭa and Prabhākara). Śālikanātha had written the Prakaraṇa Pañchika which is one of the very few texts available to us to study the Prabhākar school of Pūrva Mīmāṃsā.
Virahāṅka (Devanagari: �वरहा敍क) was an Indian prosodist who is also known for his
work on mathematics. He may have lived in the 6th century, but it is also possible that he
worked as late as 8th century. His work on prosody builds on the Chanda-sūtras of
Piṅgala (4th century B.C), and was the basis for a 12th-century commentary by Gopāla. Buddhist Hybrid Sanskrit is a literary language heavily influenced by Middle Indic
( i.e.,of or relating to the branch of the Indo-European language family comprising Sanskrit, the Prākṛts and their modern descendants, such as Bengali, Hindi-Urdu, and Punjabi) based on early Buddhist Prākṛt texts which subsequently assimilated into the Classical Sanskrit standard in varying degrees.
It was with Patañjali that Indian linguistic science reached its definite form. The system thus established is extremely detailed as to śikṣā (phonology, including accent) and vyākaraṇa (grammar and morphology). Syntax is scarcely touched, because syntax is not important in this highly inflexional language, but nirukta (etymology) is discussed.
Bhaṭṭoji Dīkṣita, was the author of the Siddhānta-Kaumudī, literally "Illumination on the established (position)".
He was active in a revival of the grammatical methods of Pāṇini, in his work, arranging
Pāṇini's sūtras with a commentary for teaching purposes. It has been described as "an encyclopedia of the opinions and views of the great Sanskrit grammarians of antiquity" (Suryakant Bāli). Siddhānta Kaumudī is a celebrated Sanskrit commentary by Bhaṭṭoji Dīkṣita (early 17th century) on the Aṣṭādhyāyī and is believed to be more popular than Pāṇini’s work. It re- arranges the sūtras of Pāṇini under appropriate heads and offers exposition that is orderly and easy to follow. The sūtras are arranged in two parts – the first part deals with the rules of interpretation, sandhis, declensions, formation of feminines, case endings, compounds, secondary derivations and the second part with conjugation, primary suffixes, Vedic grammar and accents.
Vāsudeva Dīkṣita's Bālamanoramā is one of the most celebrated commentaries on Siddhānta Kaumudī. He goes into great detail, explaining derivations and is thereby most useful to beginners (bāla, lit. "child"). Prauḍhamanoramā is an an auto-commentary on Siddhānta Kaumudī by Bhaṭṭoji Dīkṣita.
Both the Siddhānta Kaumudī and Prauḍhamanoramā are commented on by many others also. Tattva Bodhinī by Jñānendra Sarasvatī is a terser, more scholarly and demanding commentary, essentially a distillation of the Prauḍhamanoramā. Varadarāja was a 17th century Sanskrit grammarian. He compiled an abridgement of the work of his master, the Siddhānta Kaumudī of Bhaṭṭoji Dīkṣita, in three versions, referred to as madhya "middle", laghu "short," and sāra "substance, quintessence" versions of the Siddhāntakaumudī, the latter, (laghu), reducing the number of rules to 723
(out of the full 3,979 of Pāṇini). These are comparatively accessible introductions to the very technical grammar of Pāṇini himself. Dr. Belvalkar in his essay on “An account of the different systems of Grammar” has tried to give a complete description of different existing Sanskrit grammars in India. As work of this kind, covering exactly the field of this essay has not so far appeared, the author intended to write on this specific subject. The author emphasizes on these topics: 1. Earliest Indian Sanskrit grammatical speculations in Vedas, Brāhmaṇas, Nirukta, 2. Aindra school, 3. School of Pāṇini along with its accessory treatises and a short description of later writers on Pāṇini, 4. Cāndra school, 5. Jainendra school, 6. Śākaṭāyana school, Hemacandra school, Kātantra school, 7. Sārasvata school, 8. School of Bopadeva, 9. Jaumara school, 10. Saupadma school, 11. Later sectarian schools, i.e. Harināmāmṛta & Prabodhaprakāśa, 12. Lesser manuals and school books. The book by Belvalkar contains two appendices of which in the first appendix Cāndravarṇa sūtrāṇi and in the second appendix Jogarāja’s Pādaprakaraṇasaṅgati are given in Devanāgarī script. At the end a general index is given of names of works, authors and editors. Though in the Vedas, available data have a grammatical significance, yet they “do not warrant the supposition that the ‘Seers of Mantras’ had made any considerable advance in the science of grammar.” According to the author9 “when the harmony of life was disturbed from within, then the grammar, arises, as a species of philosophy”. And “the study of grammar receives a sudden impetus when Sanskrit diverged into the different forms of Prākṛta, and observable difference occurred in the language of Brāhmaṇa from ancient Saṁhitās”. When seers lost any living touch with the old form of language and peculiarities of the form of that language was focused in the Saṁhtās, then to preserve intact from generation to generation the inherited stock of Vedic poetry, it was the proper beginning of grammar. The author argues that if the nature and contents of existing Prātiśākhyas (teatises on rules for phonetic changes in any Śākha) can safely be made the basis of any inference, it may be supposed that these earlier treatises (i) classified the Vedic texts into the four forms of speech known to Yāska; (ii) framed and carefully defined some of the primitive saṃjñās; and (iii). possibly also made some more or less crude attempts to reduce the words to their elements and explain the mode of their grammatical formation. The author placed Yāska about 800 to 700 B. C. He has also shown a few facts which are against the view that Yāska flourished before Pāṇini and Kātyāyana also. But it is not much safe to say Pāṇini is the predecessor of Yāska. The nature of Yāska’s work is discussed. Dr. Burnell said that Aindra school was the earliest and it exists in Kātantra and Prātiśākhyas etc. but Kielhorn stated that Aindra school is post-Pāṇinian and “possibly it may be no other than the Kātantra school.” Focusing tentative efforts of all earlier grammars, by its accuracy and thoroughness, Pāṇini’s Aṣṭādhyāyī takes place in about 700 to 600 B. C. For those who say Pāṇini cannot be placed before B. C. 350, their view is examined by the author. Seeing the word Yavana in Pāṇini- 4.1.49 most western scholars put down Pāṇini to a date not earlier than B. C. 350 as before Alexander’s invasion in 327 B. C. The author of the vārttikas on Pāṇini’s rules, Kātyāyana, is placed approximately 500-350 B. C. There are about 4000 vārttikas on 1500 Pāṇinian rules and a few of them are repeated in Kātyāyana’s Prātiśākhya. Some vārttikas are written in
9 Shripad Krishna Belvalkar. An Account of the Different Existing Systems of Sanskrit Grammar. 2ndrevised ed., Bharatiya Vidya Prakashan, Delhi, Varanasi, 1976. prose while others are in metrical form. According to Kathāsaritsāgara. Kātyāyana was a follower of the Aindra school and according to Patañjali he was a Southerner. No book on Kātyāyana’s vārttikas now exists, except that they are listed in Patañjali’s Mahābhāṣya. Patañjali, the great commentator of Pāṇini comes after Kātyāyana in about 150 B. C.. Though Patañjali was not the first person dealing with Kātyāyana’s vārttikas, he was perhaps the most successful commentator. About the nature of his work this is told “The style of his work is unparalleled in the whole range of Sanskrit Literature, only the Śārīra-bhāṣya of Śanṃkara being worthy of a mention by its side.” Kaiyaṭa, after Bhartṛhari commented upon Mahābhāṣya following Bhartṛhari. He is one of the most authoratitive writers affiliated to the school of Pāṇini. His commentary, the Pradīpa, on the Mahābhāṣya of Patañjali is an invaluable treatise. It is believed that Kaiyaṭa wrote in the 11th century A.D. Next Nāgojibhaṭṭa wrote a commentary on Mahābhāṣya. The author has noted the Rūpamālā of Vimalasārasvat, who must have been not later than A. D. 1350. The arrangement of the work is in the style of the later Kaumudīs. After that, in chronological order comes the Prakriyākaumudī of Rāmacandra who probably appeared in the first half of the 15th century. Among the several commentaries on it, the Prasāda of Viṭṭhalācārya is the earliest which is not later than 1525 A. D. Other accessory treatises of Pāṇini’s grammar are Dhātupāṭha, Gaṇapāṭha, Liṅgānuśāsana, Uṇādipāṭha and Paribhāṣā. The later grammars like Kātantra, Haima, Jaumara, Saupadma, etc. have absorbed with slight changes these treatises. In the Pāṇinian tradition Nāgeśabhaṭṭa’s Paribhāṣenduśekhara is the most popular treatise. We get earlier reference of Cāndra vyākaraṇa in Vākyapadīya. Mallinātha quoted a Cāndra sūtra (nīcair ākhyam girim adhivaseḥ) in his commentary on Meghadūta. The author of this grammar is supposed to appear in 470 A. D. Candragomin’s grammar is most close to ‘trimuni vyākaraṇa’. He was a Bauddha. He composed the grammar free from the Brahmanical element. It has about 3100 sūtras instead of about 4000 of Pāņini. Here, the grammatical materials are rearranged like the later Kaumudīs. Cāndra’s terminology slightly differs from that of Pāṇini. The grammar goes by the nickname of
असं�क, perhaps the सं�ाs are not treated separately, but probably because wherever in his sūtra Pāṇini has used the word सं�ा, Candragomin uses the word नामन.् It consists of chapters of four pādas each, the matter of Pāṇini’s first two chapters being scattered all through. Along with the sūtras a list of Uṇādi, dhātupāṭha, Lingakārikā or Ligānuśāsana, Gaṇapāṭha, Upasargavṛtti and Varṇa sūtras are also put together. Most of the commentaries of Cāndravyākaraṇa are translated into Tibetan language. As it was mainly composed for the Buddhists, hence in the India tradition this grammar gradually disappeared. Though Ceylon is a Buddhistic country, in 1200 A. D., after the composition of Bālāvabodha by Kāśyapa the original Cāndra text disappeared.
Jina or Mahāvīra is traditionally known as the author of the Jainendra school of Sanskrit grammar. But colophons ( a colophon is a statement at the end of a book, typically with a printer's emblem, giving information about its authorship and printing) of all Mss. ascribe the work to Devanandī. Moreover in later works like Dhanañjaya kośa or Jaina- Harivaṃśa (783 A. D.), and writers like Bopadeva and Hemacandra refer to Devanandī as the author of this grammar. Dr. Kielhorn has shown that Devanandī was no other than Pūjyapāda himself. This school dates from about the same time as that of the Cāndra. “If anything, the Jainendra would come a little before the Cāndra.” This grammar has two versions of which first consists about 3000 sūtras and the second has about 700 sūtras. Jainendra vyākaraṇa is a condensed form of Pāṇini and the Vārttikas. Its technical terms are shorter than those of Pāṇini and with this the grammar becomes very complex. Here Pāṇinīya pratyāhāras are retained without change, and the fourteen Śiva sūtras and the Vedic grammar are omitted. Two commentaries only have been preserved, the one by Abhayanandī whose date is probably 750 A. D., and the other called Śabdārṇava- candrikā by Somadeva
Hemacandra’s grammar, i.e. siddha hemacandrābhidha svopajñaśabdānuśāsana consists of eight adhyāyas of four pādas each and the total number of sūtras is about 4500. Nearly a fourth part of rules is given by the last adhyāya alone which deals exclusively with the Prākṛt language. The remaining adhyāyas have the natural subject matter and this slightly differs from that of the Kaumudīs. He has drawn freely upon the works of all his predecessors. In “some cases- especially in regard to Śākaṭāyana’s Śabdānuśāsana and the Amoghavṛtti, his dependence is so close as to amount to almost to slavish imitation.” Hemacandra is also credited for Śabdānuśāsana-bṛhadvṛtti, a commentary on his grammar. An abridged version of Bṛhadvṛtti for the first seven chapters of the Śabdānuśāsana is Laghuvṛtti-śabdānuśāsana-rahasya. Hemacandra has also composed a poem, resembling the Bhaṭṭikāvya, which is known as Dvyāśraya- mahākāvya.
For the benefit of beginners Śarvavarman’s Kātantra grammar was composed in the first century after Christ which contains four prakaraṇas, i.e. sandhi, nāman, ākhyāta and kṛt. There is contradiction about the authorship of the fourth part, i.e. kṛt prakaraṇa. The author has concluded by saying that “whoever be the real author, it is clear that the
कृ 配प्रकरण is a later addition to the sūtrapāṭha.” The taddhita pāda belonging to the second
pāda of the grammar, i.e. kṛt prakaraṇa seems likewise to be not of the authorship of Śarvavarman. Instead of Pāṇinīya pratyāhāras, which result in brevity as well as unintelligibility, Śarvavarman has used earlier and simpler Saṃjñās such as svara, vyañjana, samāna etc. his presentation of subject matter is like the later Kaumudīs. Pāṇini’s Vedic grammar is omitted here. Thus instead of Pāṇini’s (of about) 4000 rules Śarvavarman’s has only 855 rules, or including the kṛt prakaraṇa of 1400 rules only. It was Durgasiṃha who composed vṛtti on Śarvavarman’s work. He is also credited with the authorship of Lingānuśāsana to the Kātantra. There are several commentators like Vardhamāna, Trilocanadāsa, Mahādeva etc. who have commented upon Durgasiṃha’s vŗtti. Moreover there is a Dhātupāṭha of this grammar. There were many Bengali writers of this grammar like Kavirāja, Kulacandra, Śrīpati etc. most of them came from the Vaidya community of Bengal. They tried to make this grammar more complete. Once, the Kātantra school of Sanskrit grammar was most popular in Bengal. But it gradually disappeared after the modern revival of Pāṇini under the auspices of the Kaumudīkāras, and the simultaneous springing into existence of a large number of other modern schools of Sanskrit grammar. Now, Kātantra is studied in a few districts of Bengal. In Kāśmīr the modern popular books of Sanskrit grammar are based on Kātantra.
The Sārasvata school of Sanskrit grammar was composed not earlier than 1250 A. D. Instead of Pāṇini’s of about 4000 rules it has only 700 rules. In the 16th century A. D. probably, by the Muhammedan rulers, this grammar became very popular. They felt it necessary to promote the study of Sanskrit only for the purpose of criticizing works written in that language. The Sārasvata school stresses more on simplicity than on brevity. Thus it rarely explains samjñās. The language of its rules is easy and in their interpretation no paribhāṣā is required. Vedic grammar has been avoided as also all the difficult and ‘out-of –the-way forms’. Any detailed consideration of the Uṇādis is left out. Sometimes a few vārttikas are inserted as per necessity. Anibhūtisvarūpācārya is credited with the authorship of these vārttikas. He is also regarded as the direct recipient of the sūtras from Sarasvatī, after whom the school gets its name. Some of the rules mentioned in Anubhūtisvarūpācārya’s commentary are absent in other commentaries. From the colophon of a commentary of Kṣemendra we get the name Narendra as the author of Sārasvata-prakriyā. From several evidences, it can be said that Narendra or Narendrācārya had an original work on this grammar. Anubhūtisvarūpācārya is supposed to be lived in between 1250 A. D. to 1450 A. D. The present author of this book has given short notes of commentators namely Puñjarāja, Amṛtabhārati, Kṣemendra, Candrakīrti, Mādhava, Maṇḍana, Megharatna, Dhaneśvara, Jagannātha, Kāśīnātha, Bhaṭṭa Gopāla, Sahajakīrti, Hamṃsavijayagaṇi, Rāmabhaṭṭa etc. There are a few independent works on Sārasvata’s sūtras like Rāmacandrāśrama’s Siddhāntacandrikā, which has an abridgement namely Laghu-Siddhāntacandrikā, Tarkatilakabhaṭṭācārya’s commentary which the present author has not mentioned, Jinendu or Jinaratna’s Siddhāntaratna and Laghubhāṣya of Bhaṭṭoji-Dikṣita’s pupil Raghunātha. Among them Tarkatilakabhaṭṭācārya pointed out many interpolations in the work of Anubhūtisvarūpācārya. Other accessory treatises of this school are a Dhātupāṭha with a commentary is called Taraṅ�giṇī composed by Harṣakīrti, a treatise on examples of kŗt, taddhita and uņādi affixes composed by Jñānatilaka, a treatise of derivation of words according to the Sārasvata composed by Mādhava. Besides this, there is an abridged version of Sārasvata is called Laghusārasvata. One of the earliest and easiest anglo- sanskrit grammars is that written by Wilkins on the basis of Sārasvata.
The son of Keśava, a physician and pupil of Dhaneśa, Bopadeva, is credited with the Mughdhobodha school of grammar. He is quoted by Mallinātha and he is known to have been the protégé of Hemādri, who was a minister of Mahādeva, the Yādava king of Devagiri. His surname was Gosvāmī. He is also credited with the authorship of Kavikalpadruma, and its commentary Kāmedhenu, Muktāphala, Harilīlāvivaraṇa, Sātaślokī, and a treatise on Dharmaśāstra. This grammar is an improvement upon Pāṇini’s grammar though Vedic peculiarities are dismissed in one rule “bahulam brahmaṇi”, corresponding to Pāṇini’s oft-repeated “bahulam chandasi”. Examples given, contain wherever possible the names of of Hari, Hara and other gods. He is here equally partial to Hari, Hara or Rāma; but later writers have outdone him in this respect. Bopadeva’s technical terms differ from those of Pāṇini.
Kramadīśvara’s Jaumara vyākaraņa is also called Samkṣiptasāra vyākaraṇa, which is an abridgement of a larger grammar and of Pāṇini’s grammar. It is possible that this was the first of its kind, prior to the Prakriyā kaumudī and Siddhāntakaumudī of the Pāṇinian system. “Kramadīśvara seems to have composed his grammar on the model of Bhartṛhari’s Mahābhāshya-dīpikā, and he has taken most of his illustrations from the Bhaṭṭikāvya.” Here, a few superfluous or difficult rules of Pāṇini are rejected. It has many commentaries.
Padmanābhadatta is credited with the authorship of Saupadma vyākaraņa. He is different from another Padmanābhadatta the author of Pṛṣodarādivṛtti which was composed in 1375 A. D. This grammar is based upon Pāṇini. Some of his technical terms, pratyāhāras, are used. The present author has mentioned names of many commentators.
Melpathur Narayaṇa Bhaṭṭathiri (1645–1559), third student of Achyuta Pisharati, of
Saṅgamagrāma's Kerala school of astronomy and mathematics. He was a mathematical linguist (vyākaraṇa). His most important scholarly work, Prakriyā-sarvasva, sets forth an axiomatic system elaborating on the classical system of Pāṇini. However, he is most famous for his masterpiece, Nārāyaṇīyam, a devotional composition in praise of Guruvayoorappan (Śrī Kṛṣna) that is still sung at the temple of Guruvayoor
In his Systems of Sanskrit Grammar, Belvalkar has the following to say about the so- called sectarian grammars (1915): Later sectarian schools. – We now come to a class of grammmarians who have carried to extremes the tendency, already present, as we saw, in Bopadeva, to make grammar the vehicle of religion: and prominent amongst these are the Vaiṣṇava grammars called Harināmāmṛta – There are two works going by this name. The one by Rūpagosvāmī, the companion and disciple of Caitanya (1484-1527) and the author of several other Vaiṣṇava works, is perhaps the older of the two. The peculiarity of this work is the employment of various names of Kṛṣna and Rādhā, and of their acts, not simply by way of illustration but as actual technical terms. Thus the vowels of the pratyāhāra ac are each designated by the different incarnations of Viṣṇu ...
Occidental studies in traditional Sanskrit grammar10 came into prominence only from about 1960 on. It should be borne in mind that before the advent of the Europeans to India, Sanskrit studies were going on in an indigenous way. Prior to that, while American linguistics, at least in the person of Leonard Bloomfield, were influenced by Pāṇinian grammar, the earlier American tradition of Sanskrit philology was singularly hostile to it (as the work of the founder of American Sanskrit studies, William Dwight Whitney, richly demonstrates). As in many other areas of Sanskrit study, it was only in this period that Indian traditions of grammatical thinking began to be taken seriously as worthy objects of study in their own right. This generation includes scholars such as George Cardona, Rosane Rocher, Barend van Nooten, Hartmut Scharfe, J. Frits Staal, Paul Kiparsky, Hans Hock, Madhav Deshpande, and Rāma Nāth Sharma and Peter Sharf.
10 Prof. Satya Ranjan Banerjee : Linguistic Studies in Sanskrit Grammar , Sanskrit Pustak Bhandar, 38, Bidhan Sarani, Kolkata 700006. Sumitra Katre also spent the last few years of his life in the US teaching at the Univ. of Texas, Austin. A full picture of the contributions of these scholars can be seen in the detailed bibliographical works produced by Cardona (1975), Rocher (1975), and Deshpande and Hock (1991). Dr. R. G. Bhandarkar's book, which is a combination of his earlier Vols.I & II on "Sanskrit Grammar" (Rev. Edition 2012) published by Bharatiya Kala Prakashan, New Delhi, is an excellent book written in English, where he has adhered to Pāṇini's rules. Another excellent Sanskrit grammar book “A Higher Sanskrit Grammar” by M. R. Kāle, has been prepared by closely following Pāṇini as explained by Bhṭṭoji Dīkṣita. Monier Williams (1819-89) a British scholar wrote 1.“An Elementary Grammar of the Sanskrit language (1846)”, 2.“A Practical Grammar of the Sanskrit Language”, 3.“A Sanskrit Manual for Composition (1862)” and in addition, composed the well-known English- Sanskrit (1851) and Sanskrit-English (1872) Dictionaries.
Chapter IV
(i) सं�ा-सिꅍध प्रकरणम ्
Some Language Preliminaries
The study of sandhi has been done along with the study of definitions and nomenclature which are employed throughout in the sutras of the Panian-based ह�रनाममतृ याकरण of Jiva Goswami.. For this, a preliminary study of the ground rules (or precedence rules) regarding the Sanskrit alphabet and सं�ाs (technical terms) used in this grammar is required. Hence, the composite topic titled सं�ा-सिꅍध प्रकरणम,् which is the foundation course for the understanding of this 핍याकरण, has therefore been presented as the first topic. The various appellations in the vyākaraṇa presented by Pāṇini have been designated in this book on the names of Viṣṇu or His Associates. The sandhi-related aphorisms of Panini are strewn mainly across Chapters 6 and 8, and certain guiding aphorisms that are required for proper understanding and application of the sandhi rules in Chapter 1 of the Aṣṭādhyāyī . The ह�रनामामतृ 핍याकरण is an authoritative grammar (written in the 16th century) with a neat, comprehensive topic-wise classification based on the entire range of ‘Pāṇini’s aphorisms’ similar to the Siddhānta- kaumudī, written in the 17th century by the Sanskrit grammarian “Bhaṭṭoji Dīkṣita.” The most important of these aphorisms were later extracted and compiled into the “Laghu-siddhānta-kaumudī” by the scholar “Varadarāja” .
Siddhānta Kaumudī is a celebrated Sanskrit commentary by Bhaṭṭoji Dīkṣita (early 17th century) on the Aṣṭādhyāyī and is believed to be more popular than Pāṇini’s work. It re- arranges the sūtras of Pāṇini under appropriate heads and offers exposition that is orderly and easy to follow.However, because the order of presentation of the sandhi sūtras in the Siddhānta-kaumudī , this commentary does not bring clarity to aspects such as precedence rules, and is tuned more towards meaningful modularization. Furthermore, there are sandhi sūtras dealt with by the Siddhānta-kaumudī in other chapters that deal with case inflections, etc., and not in the sandhi-related chapters.
Semantic consideration is also required because sandhi overlaps with samāsa. Samāsa, or compounding in Sanskrit, may consist of two or more words. In samāsa, only the last word takes the case marker and the remaining words are used as prātipadika (crude form). In joining these words as well, the sandhi rules apply. The final consonant or vowel of the preceding word, according to the sandhi rules, combines with the initial letters of the following words. (E.g., तपस ् (neu.) + वा鵍याय (masc.) + ई�वरप्र�णधान
(neu.)=>तपःवा鵍याये�वरप्र�णधाना�न).
Bhaṭṭoji Dikṣita, in Sid. Kau., describes sandhi in five prakaraṇas: ac sandhi prakaraṇa, prakṛtibhāva prakaraṇa, hal sandhi prakaraṇa, visarga sandhi prakaraṇa, and svādi sandhi prakaraṇa.
Harināmamṛta Vyākaraṇa speaks of Sarveśvara-sandhi, Visṇujana-sandhi and Visṇusarga-sandhi. Jiva Goswami has dealt with all the above-mentioned five varieties of sandhis under these three heads and all the above five varieties are appropriately
11 merged in these three sections. ह�रनामामतृ 핍याकरण fulfils the need for an ontology for sandhi-tutoring, which is comprehensive, effective and non-intimidating, and would even help a beginner become thoroughly knowledgeable in the rules of sandhi in Sanskrit.
From a study of the above 핍याकरण it will be clear that balancing the requirements of meaningful modularization and clear specification of precedence rules, even the beginner can easily grasp the terse rules of sandhi given by the Pāṇinian aphorisms. Another
11 Rajitha V. et al:European Journal of Scientific Research ISSN 1450-216X / 1450-202X Vol. 124 No 4 September, 2014, pp.460-467. An Ontology for Comprehensive Tutoring of Euphonic Conjunctions of Sanskrit Grammar.
advantage of this grammar has been to present all the information to the learner in a gradual traditonal manner so that the learning process is smooth and not intimidating,as against the terse and complex aphorisms of Pāṇini.
Pāṇinian grammar is based on the 14 Shiva sūtras. The whole Mātrika (alphabet) is abbreviated here. This abbreviation is called Pratyāhāra
Pratyāhāra as "the12 comprehension of several letters and affixes into one syllable, effected by combining the first letter of a sūtra with its final indicatory letter”. This aspect is discussed later. As against the non-trivial sequence of the letters of the Pāṇinian alphabet, in the Harināmāmṛta Vyākaraṇa of Jīva Gosvāmī the letters of the alphabet are
arranged as per the natural order of pronunciation like, अ, आ, इ, ई, उ, ऊ, ऋ, ऋ, ऌ,
ॡ, ए, ऐ, ओ, औ, अं, अः, क, ख, ग, घ, ङ, च, च, ज, झ, ञ, ट, ठ, ड, ढ, ण etc.
Further, the various appellations in the vyakarana presented by Panini have been designated in this book on the names of Bhagavān. The sañjna-sandhi prakaraṇ am is the foundation course in Jīva Gosvāmī’s grammar. A sūtra can be paraphrased and interpreted only after identifying the phoneme-clusters represented by the pratyāhāras and effecting the sandhi-viccheda of the compound words of the sūtra.
Śivasūtras or pratyāhāra sūtras are used to generate pratyāhāras (abbreviatory terms). The use of these pratyāhāras is to build phoneme-clusters which are used to economically specify in the domain of application of the various rules. Sandhi is related to the morphophonological alternation (i.e., change repeatedly between two contrasting states ). The main use of sandhi is to make ease of pronounciation in speech. The detailed analysis of this alphabet is as follows:
12Apte Vaman Shivram :The Practical Sanskrit-English Dictionary, Revised and enlarged edition ;Delhi 1965.Motilal Banarsidass publishers Private Ltd. The Sanskrit alphabet
The Sanskrit alphabet (which is given in the Devanāgarī script) is broadly classified into vowels (svaras) and consonants (vyañjanas). These are further categorized as depicted as follows :
In the following Devanāgarī script consonant letters carry the inherent vowel अ.
The Alphabet (वण셍क्रम or वण셍माला)
1 .नारायणादद्भु तोऽयंू वण셍क्रमः ।
From Nārāyaņ̣a is born this succession of letters.
अ आ इ ई उ ऊ ऋ ॠ ऌ लॄ ए ऐ ओ औ अं अः ।
क ख ग घ ङ ।
च छ ज झ ञ ।
ट ठ ड ढ ण ।
त थ द ध न ।
प फ ब भ म य र ल व श ष ह � ।
’वणा셍ः’ ’अ�रा�ण’ ’अलः’ च ।
These are otherwise called varṇa, the akṣara, and the al.
The symbol al above (which is a Pāṇinian abbreviation called a pratyāhāra ). It expresses the entire alphabet noted above. The alphabet of the Pāṇinian system is laid out in the Māheśvara-sūtras,- aphorisms that list these letters in a non-trivial order. The interpretation of the Pāṇinian aphorisms are heavily dependent on the ordering presented in the total of 14 Māheśvara-sūtras.
They are in essence a reordering of the traditional enumeration of the Devanagari alphabets (अ�र समा륍नाय). Each of the fourteen groups contains an extraneous phoneme appended at the end technically called an ‘it’ (meaning going away or disappearing) or marker and has a merely indicatory role and is not part of the set. The use of these pratyāhāras is to build phoneme-clusters which he uses to economically specify in the domain of application of various rules.
Of unknown authorship, the fourteen Siva Sutra or Siva aphorisms are a catalogue of phonemes divided into 14 sets.. These fourteen Siva aphorisms are:
१. अ इ उ ण ् | २. ऋ ऌ क् | ३. ए ओ 敍 | ४. ऐ औ च ् | ५. ह य व र 絍 | ६. ल ण ् |
७. ञ म ङ ण न म ् | ८. झ भ ञ ् | ९. घ ढ ध ष ् | १०. ज ब ग ड द श ् |
११. ख फ छ ठ थ च ट त व ् | १२. क प य ् | १३. श ष स र ् | १४. ह ल ्
Four long vowels are missing. It is true that the four long pure vowels (ā ī ū ṝ) are all missing. All four, are to be counted with their short counterparts. So, the pratyāhāra ak includes all of the pure vowels: a, ā, i, ī, u, ū, ṛ, ṝ, and ḷ. It should be noted that the long form of ḷ, does not occur in classical Sanskrit, but the long form of ḷ, is included in the alphabet of Jīva Gosvāmī,which is given in the above varṇakrama.
Vowels (वरs)
1. 5 short vowels or hrasva (अ, इ, उ, ऋ, ल ृ )– these take one unit of time to pronounce
(equivalent of ह्रव in ह�रनामामतृ 핍याकरण is वामन )
2. 9 long vowels or dīrgha (आ, ई, ऊ, ॠ, लॄ, ए, ऐ, ओ, औ) – these take two units of time
to pronounce (eqv.of द�घ셍 is �त्र�वक्रम )
3. 9 vowels with three units of pronunciation time or pluta (denoted as आ३, ई३, etc.)
(ꥍलुत - महापु셁ष)
4. 1 avagraha (denoted by a single apostrophe in Latin E-text and as ‘ऽ’ in Devanāgarī
script and not pronounced or pronounced as ’अ’ in half a unit of time.
Besides, the following pratyāhāras containing vowels in ह�रनामामतृ 핍याकरण have their
Pāṇinian equivalents as:
दशावतारs - अक् (समान) in which each pair of them are given the name सवण셍; ई�वरs -
इच;् ईशs - इक् ; चतुःसनs - इण ्; चतुभु셍जs - उक् ; चतु핍यू셍हs - एच ्, etc.
In general, the first two categories are counted to give 14 vowels .They are designated as
सव��वरs (controllers of all the letters of the alphabet) in the 핍याकरण.
Consonants (핍य祍जनs)
In the following (i.e., 1 and 2 (i) and (ii), the nether stroke is omitted. It should be supposed to be present.
1. 4 semi-vowels or antasthāḥ ( य,र,ल, व ) - ( ह�र�मत्र s - यण ्) 2. 25 mutes or sparśas
i. 20 non-nasal mutes (क, ख, ग, घ, च, छ, ज, झ, ट, ठ, ड, ढ, त, थ, द, ध, प, फ, ब, भ, )
ii. 5 nasals or anunāsikas ( ङ, ञ, ण, न, म )
There is no pratyāhāra to denote mutes. They are however designated as �व�णुवग셍s in
ह�रनामामतृ 핍याकरण ( ह.न. 핍या.). कादयो माꅍताः पशा셍ःI
According to ह. न. 핍या. the letters of the alphabet are further categorised according to their place of production (उद्भवथाना�न), as follows: a. Gutturals ( अ, आ, क - वग셍, and ह ) - क赍腍य b. Palatals (इ, ई, च- वग셍, and य and श ) - ताल핍य c. Cerebrals (ऋ , ॠ, ट-वग셍, and र , ष ) - मूध셍ꅍय
d. Dentals ( ल,ृ लॄ, त-वग, ल, स ) - दꅍ配य
e. Labials ( उ, ऊ, प-वग셍 ) - ओ�腍य f. ए , ऐ - क赍ठताल ु ; ओ , औ - क赍ठो�ठम ्; व - दꅍतो�ठम ्.
3. 3 sibilants ( श, ष, स )
4. 1 aspirate ( ह )
(The sibilants and aspirate are together called ūṣmāṇas)
5. 1 anusvāra (ṁ) 6. 1 visarga (ḥ)
7. 1 jihvāmūlīya (visarga pronounced as at the end of ‘kah’)
8. 1 upadhmānīya (visarga pronounced as at the end of ‘paf’)
9. Vowels are further classified into acute (udātta), grave (anudātta) and circumflex (svarita). The acute vowel is produced from the upper part of the organ, the grave vowel from the lower and the circumflex means the combination of the two. This accentuation is found in the Vedic literature only and has been lost in classical Sanskrit.
10. The गुण and व�द्धृ सं�ाs are designated respectively, as गो�वꅍदः in sutra इ-饍वयय ए,
उ-饍वयय ओ, ऋ-饍वयय अर,् ल-ृ 饍वयय अल,् गो�वꅍदसं�ो गुणसं��च (२/३२), and as
व�णीꅍद्रःृ in sūtra अ 饍वयय आ, इ 饍वयय ऐ, उ 饍वयय औ, ऋ 饍वयय आर,् ल ृ 饍वयय
आल,् ए ओ थाने ऐ औ च, व�णीꅍद्रसं�ोृ व�द्धसं��चृ (२/४३).
Types of Sandhi or Euphonic combination:
Bhaṭṭoji Dikṣita, in Sid. Kau., describes sandhi in five prakaraṇas: ac sandhi prakaraṇa, prakṛtibhāva prakaraṇa, hal sandhi prakaraṇa, visarga sandhi prakaraṇa, and svādi sandhi prakaraṇa.
Harināmamṛta Vyākaraṇa speaks of Sarveśvara-sandhi, Visṇujana-sandhi and Visṇusarga-sandhi. Jiva Goswami has dealt with all the above varieties of sandhis under these three heads and all the above five varieties are appropriately merged in these three sections.
ह�रनामामतृ 핍याकरण fulfils the need for an ontology (i.e.,a set of concepts and categories in a subject area or domain that shows their properties and the relations between them) for sandhi-tutoring. Sandhi (Sanskrit: सिꅍधः sandhí; "joining") is a cover term for a wide variety of phonological processes that occur at morpheme or word boundaries (thus belonging to what is called morpho-phonology). Examples include the fusion of sound across word boundaries, as its name implies, and the alteration of sounds due to neighboring sound or due to the grammatical function of adjacent words. Even though Sandhi (सिꅍध) is studied along with Grammar, Sandhi deals only with the pronunciation of syllable Varṇna (वण셍ः) with respect to the factors such as - Place (थानम)् , Effort (प्रय配नम)् , Duration (मात्रा),
Pitch (वरः) etc. (i.e.,थानादयः). All these deal with syllables and phonological aspects
(which are part of Śikṣā) than words and meanings. Thus Sandhi is primarily a subject of Śikṣā than grammatical processes ;- even though Sandhi rules are given in grammar texts
(핍याकरणम)् , however the place, etc. (थानादयः) are elaborated in 'Varṇocāraṇa Śikṣā' and ' Pāṇinīya Śikṣā ' of Mahaṛṣi Pāṇini. The rules for changing of syllables based on enjoining of syllables, though found in Grammar texts are in essence part of the Śikṣā /Phonology.
By sandhi (from सम ् - together, and धा - to join) is meant the coalescence of two letters coming in immediate contact with each other. Sandhi can take place between vowel and vowel, vowel and semivowel, semivowel and semivowel, consonants and consonants and between visarga and other sounds. Sandhi is useful in internal structuring (internal sandhi), of constituents like verbs, and padas, as well as for the combination of two words (external sandhi). This sandhi is compulsory within the internal structure of a word, in concatenation of dhātu (root) and upasarga (prefix), and in samāsa (compounds), but in a sentence i.e. in the case of the finals and initials of the different words in a sentence, it depends on the will of the writer.To analyze this, semantic consideration is also required because sandhi overlaps with samāsa. Samāsa, or compounding in Sanskrit, may consist of two or more words. In samāsa, only the last word takes case marker and the remaining words are used as prātipadika (crude form). In joining these words as well, the sandhi rules apply. The final consonant or vowel of the preceding word, according to the sandhi rules, combines with the initial letters of the words following. (e.g., तपस ्neu. + वा鵍याय
masc. + ई�वरप्र�णधान neu. => तपःवा鵍याये�वरप्र�णधाना�न ). Euphonic conjunctions in
Sanskrit cause different transformations to occur. If x and y are the adjacent letters that can potentially cause such a transformation. The possible types of transformation have the following four varieties13 :
1. लोपः (Deletion) :
i. x or y is deleted.
Example : �व�णव ्इह => �व�ण इह
2. आगमः (Addition) :
i. A new letter z is added between x and y
Example : राम छत्रम ्=> राम配छत्रम ् ii. x or y is duplicated
Example : सन ्अ楍युतः => सꅍन楍युतः
3. आदेशः (Substitution) :
�व�णो इह => �व�णव ्इह
4. प्रकृ �तभावः (No transformation)
No change is made
Example : हर� एतौ => हर� एतौ ( the word हर� is in the dual number)
13 Ravi Pal, CSED, Madan Mohan Malaviya Engineering College, Gorakhpur 273010 U.P. : Advanced Heuristic Algorithm for Sandhi Processing in Sanskrit However, the following categorization (of the Siddhāntakaumudī ) is an accepted one and is prevalent among Sanskrit teachers and teaching material.
1. Vowel (अच)् sandhi - the x and y involved are both vowels or a combination of vowel and semi-vowel
2. प्रकृ �तभाव sandhi - no change is effected in the words
3. Consonant (핍य祍जन or हल ्) sandhi - at least one of x and y is a consonant
4. Visarga sandhi - x is a visarga or is transformed into a visarga
5. Svādi sandhi - this consists of the combination of case-endings.
The Harināmāmṛta Vyākaraṇa which is an earlier work than the Siddhāntakaumudī, speaks of सव��वर-सिꅍध, �व�णुजन-सिꅍध and �व�णुसग셍 - सिꅍध which are equivalent to the above अच,् हल,् and visarga sandhis. This work includes प्रकृ �तभाव sandhis in the अच ् sandhi topic and वा�द sandhi in the above visarga sandhis.
The Harināmāmṛta Vyākaraṇa contains 143 sandhi sutras, as compared to 131 sandhi sutras in the above five topics of Siddhāntakaumudī.
1. Vowel sandhis :
Vowel sandhi (ac sandhi) occurs at the combination of two vowels. The main characteristic of this sandhi is absence of hiatus because two contiguous vowels, in the formation of a word, in a compound (samāsa) and in a sentence, influence each other mutually and lead to different kinds of resultant changes.
Types of vowel sandhi :
1. द�घ셍 सिꅍध :
दशावतार एका配मके �म�ल配वा �त्र�वक्रमः । १/४३।
A Dasāvatara (अ आ इ ई उ ऊ ऋ ॠ ऌ लॄ ) followed by its Ekātmaka (savarṇa), combines to form a Trivikrama (long vowel).
e.g., कृ �ण + अग्रे = कृ �णाग्रे, राधा + आगता = राधागता, ह�र ह�र + इ�त = ह�र हर��त, ह�र +
ईहा = हर�हा, �व�णु + उदयः = �व�णूदयः, �व�णु + ऊढा = �व�णूढा, नरभ्रात ृ + ऋ�षः =
नरभ्रातॄ�षः, ग륍ल ृ + लकारःृ = ग륍लॄकारः ।
Note that although there is no complete similarity between these two vowels ऋ and ऌ,
from the point of view of pronounciation and articulatory effect, they should be treated as
homogeneous in accordance with वाि配त셍क of का配यायन - ऋलवण셍यो�म셍थःृ साव赍य� वा楍यम ्।
Ref. Pāṇ ini sūtras एकः पूव셍परयोः, 6.1.81 ; अकः सवण� द�घ셍ः, 6.1.97.
2. गुण सिꅍध :
अ饍वय�म饍वये ए । (१/४८) , अ or आ followed by इ or ई combine to form 'ए'. e.g.,यादव + इꅍद्रः = यादवेꅍद्रः , गोकु ल +
ईशः = गोकु लेशः , मथराु + ईशः = मथरेशःु ।
उ饍वये ओ । (१/५०),
अ or आ followed by उ or ऊ combine to form 'ओ'.
e.g.,पु셁ष + उ配तमः = पु셁षो配तमः , सुपण셍 + ऊढः = सुपण�ढः , 饍वारका + उ配सवः = 饍वारको配सवः
।
ऋ饍वये अर ् । (१/५२) ,
अ or आ followed by ऋ or ॠ combine to form 'अर’् . e.g.,कृ �ण + ऋ�द्धः = कृ �ण�ध셍ः ।
ल饍वयेृ अल ्I (१/५३),
अ or आ followed by ल ृ or लॄ combine to form अल ्.
e.g.,यमुना + लकारायतेृ = यमुन쥍कारायते ।
Ref. Pāṇ ini sūtras एकः पूव셍परयोः, 6.1.81 ; आ饍गुणः 6.1.87.
3. व�द्धृ सिꅍध :
ए饍वये ऐ । (१/५५) ,.
अ or आ followed by ए or ऐ combine to form ऐ .
e.g., कृ �ण + एकनाथः = कृ �णैकनाथः ; कृ �ण + ऐ�वय셍म ्= कृ �णै�वय셍म ्; व + ईरम ्= वैय셍म ्। ओ饍वये औ । (१/५७)
अ or आ followed by ओ or औ combine to form औ.
e.g., कृ �ण + ओदनम ्= कृ �णौदनम ्; कृ �ण + औꅍन配यम ्= कृ �णौन配यम ्; प्र + ऊढः = प्रौढः ।
Ref. Pāṇ ini sūtras एकः पूव셍परयोः, 6.1.81 ; व�द्धरे�चृ , 6.1.85 .
4. यण ्सिꅍधः
ई饍वयमेव यः सव��वरे । (१/५९ )
इ or ई become य when followed by a सव��वर (i.e., इच ्). e.g., ह�र + अच셍नम ् = हय셍च셍नम ्, ह�र + आसनम ्= हया셍सनम ्, द�ध + उपेꅍद्रय = द鵍युपेꅍद्रय,
셁ि啍मणी + एषा = 셁ि啍म赍येषा , इ�त + आ�द = इ配या�द ।
उ饍वयं वः । (१/६० )
उ or ऊ becomes व when followed by a सव��वर. e.g., मधु + अ�रः = म鵍व�रः , �व�णु + आ�श्रतः = �व�赍वा�श्रतः ।
ऋ饍वयं रः । (१/६१)
ऋ or ॠ becomes र when followed by a सव��वर .
रामभ्रात ृ + उदयः = रामभ्रात्रदयःु , रामभ्रात ृ + ऐ�वय셍म ्= रामभ्रात्रै�वय셍म ्।
ल饍वयंृ लः । ल ृ or लॄ becomes ल when followed by a सव��वर.
e.g., श啍ल ृ + अथ셍ः = श啍लथ셍ः ।
Ref. Pāṇ ini sūtras इको यण�च , 6.1.74 ; थानेऽꅍतरतमः , 1.1.49.
5. अया�द सिꅍधः
ए अय,् ऐ आय ्। १/६३,६४)
ए becomes अय ्, and ऐ becomes आय ्when followed by a सव��वर .
e.g., कृ �णे + उ配कष셍ः = कृ �णयु配कष셍ः , गोꥍयै + आसनम ्= गोꥍयायासनम ्।
ओ अव,् औ आव ्। (१/६५,६६)
ओ becomes अव,् and औ becomes आव ्when followed by a सव��वर . e.g., �व�णो + इह = �व�ण�वह ।
अयाद�नां य-वयोवा셍 । (१/६८ )
Beginning with अय ् ( and आय,् अव,् आव ् ) when followed by a सव��वर, there is optional elision of य ्or व.्
कृ �णे + उ配कष셍ः = कृ �णयु配कष셍ः = कृ �ण उ配कष셍ः ; यमुनयै + अघ셍ः = यमुनायायघ셍ः = यमुनया
अघ셍ः ; गोꥍयै + आसनम ् = गोꥍयायासनम ् = गोꥍया आसनम ् ; �व�णो + इह = �व�ण�वह = �व�ण
इह ; कृ �णौ = अत्र = कृ �णावत्र = कृ �णा अत्र । Ref. Pāṇini sūtras एचोऽयवायावः, 6.1.75 ; वाꅍतो �य प्र配यये , 6.1.76 ; लोपः शाक쥍यय ,
8.3.19 .
6. पूव셍셂प सिꅍध :
ए-ओ땍यामय हरो �व�णुपदाꅍते । (१/६७ )
After ए or ओ at the end of a word अ is elided (i.e., अ is replaced with ऽ - अवग्रह -
avagraha ).
e.g., हरे + अत्र = हरेऽत्र ; �व�णो + अत्र = �व�णोऽत्र.
Ref. Pāṇini sūtras एकः पूव셍परयोः, 6.1.81 ; एङःपदाꅍताद�त , 6.1.105 .
7. पर셂प सिꅍध :
प्रादेषै�ययोवा셍 तथा । (१/४९ )
ऎ or ओ preceded by अ or आ the two vowels become ए or ओ respectively.
e.g., प्र + एजते = प्रेजते ; उप + ओष�त = उपोष�त।
Ref. Pāṇini sūtras एकः पूव셍परयोः ,6.1.81 ; ए�ङ पर셂पम ्, 6.1.94 .
8. प्रकृ �तभावः or Non-Sandhis :
ओरामाꅍतानामनꅍतानां चा핍ययानां सव��वरे न सिꅍधः।१/७०
नो उपेꅍद्रः ।। There is no change to an indeclinable/interjection ending in an अनꅍत or ओ when followed by a सव��वर.
नो + उपेꅍद्रः = नो उपेꅍद्रः .
The above example is based on Pāṇini’s sūtra ओत ् 1.1.15. नो is termed as �नपात
(indeclinable) which is ending in ओ and designated as प्रगयृ , i.e., a particle which consists of a single vowel (Ananta) exclusive or inclusive, or used as a preposition, when followed by a vowel, no sandhi is possible.e.g., इ इꅍद्रः , उ उमेशः , etc. vide Pāṇini -
�नपात एकाजना敍 . 1.1.14
अदसोऽमी配यय ।१/७२
There is no sandhi of the अमी form of the pronoun अदस ्(when a सव��वर follows).
अमी अ楍युत�प्रयाः = अमी अ楍युत�प्रयाः .
Refer to Pāṇini’s sūtra अदसो मात ् 1.1.12. The inflectional endings ई and ऊ which follow the phoneme म ्are designated as प्रगयृ .
महापु셁षय च ।१/७३
दरावानादौू य配न�वशेषे वा啍ययाꅍते स륍बोधनपदय संसारो महापु셁षः ; ꥍलुतसं��च ।।
And there is no sandhi of a महापु셁ष. In the special effort of calling from a distance and so
forth, the संसार (prolated duration) of the word being called out becomes a महापु셁ष at the
end of the sentence. It (महापु셁ष) is also called a ꥍलुत. अꅍ配यसव��वरा�दवणा셍ः संसार-सं�ाः ।१/७५
आग楍छ हरे३ , �त�ठ हरे३ ।।
The letters headed by the final सव��वर receive the name संसार.
The corresponding sūtra of Pāṇini will be दरद्धूतेू च (8.2.4) । दरातू ् स륍बोधने वा啍यय टेः
ꥍलुतो वा यात ्(Varadarāja)। In calling a person from a distance, the �ट of an utterance is optionally replaced by a prolated vowel. The �ट (i.e., the final syllable beginning with a vowel) of an utterance means the last syllable of the relevant word used at the end of that utterance.
�वचारे पूव셍वा啍यय संसारः ।१/८७
तमालो नु३ , कृ �णो नु ।।
In case of deliberation, the संसार belongs to the prior sentence.
पूवा셍ध셍य 配वरामः या�ददतावु ु配तरय �ह ।
�वभ啍तावयवा配तमा楍छरामो 饍�वभ셍व配युत ।। १/८९
हरा३ इ楍छत्रमेत配ते ? पटा३ उ楍छत्र�म配य�प ।।
However, the अ replacement of the prior half should become the महापु셁ष and इ or उ should come in place of the latter half. Moreover, after those divided parts (इ or उ), a च ्is doubled.
हरे + चत्रं + एतत ्+ ते = हरा३ इ楍浍त्रमेत配ते , पटो + चत्रं = पटा३ उ楍छत्र Thus ends the Sandhi of the Sarvesvaras (Vowel Sandhis)
14 2. Vishnujana Sandhi �व�णुजनसिꅍधः (हल-् सिꅍध or Consonant Sandhi)
ज�配व सिꅍध :
1. �व�णुदासो �व�णुपदाꅍते ह�रघोषॆ च ह�रगदा ।१/९६
वाग楍युतय , वा嵍गो�वꅍदय , ष蕍गो�पका , भगव�द楍छा , ककु ि녍व�णोः ।।
A �व�णुदास at the end of a word or followed by a ह�रघोष becomes a ह�रगदा.
वाक् + अ楍युतय = वाग楍युतय, वाक् + गो�वꅍदय = वा嵍गो�वꅍदय , ष絍 + गो�पका =
ष蕍गो�पका , भगवत ्+ इ楍छा = भगव�द楍छा , ककु भ ्+ �व�णोः = ककु ि녍व�णोः . cf. Pāṇini - झलां जशोऽꅍते. 8.2.39.(pp.पदय अꅍते झलां जशः ) The pada-final consonants
झल ् are replaced by the consonants denoted by the abbreviatory term जश.्
अनुना�सका सिꅍध :
2. ह�रवेणौ ह�रवेणुवा셍 ।१/९७
Followed by a ह�रवेणु , a �व�णुदास optionally becomes ह�रवेणु.
14 Rama N. and Meenakshi LAKSHMANAN : A New Computational Schema for Euphonic Conjunctions in Sanskrit Processing , IJCSI International Journal of Computer Science Issues, Vol. 5, 2009
जगत ्+ नाथः = जग饍नाथः or जगꅍनाथः .
cf. Pāṇini - यरोऽनुना�सकेऽनुना�सको वा । 8.4.45 (pp. पदाꅍतय यरः अनुना�सके अनुना�सकः
वा). A nasal stop optionally substitutes a pada-final consonant denoted by the
abbreviatory term यर ् before an initial nasal stop (of the following pada).
च配व셍 सिꅍध :
1. यादवमात्रे ह�रकमलम ्।१/९८
When followed by any यादव (खर),् a �व�णुदास (झय)् becomes or remains a ह�रकमल
(चय).्
वाक् + कृ �णय = वा啍कृ �णय.
2. त�च शे ।१/१०३
When followed by श, त becomes च .
तत ्+ शौरेः = त楍शौरेः .
Refer to Pāṇini 's sūtra – ख�र च. 8.4.55 .The pratyāhāra standing for hard consonants viz., the first and second letters of the five classes and the sibilants, before which the soft consonants, i. e., the third and fourth consonants of the five classes become hard.
छ配व सिꅍध :
ततः श�छो वा ।१/९९
If श ्is the यादव that follows �व�णुदास, श ्optionally becomes 浍 .
सुवाक् + शौ�रः = सुवा啍छौ�रः cf. Pāṇini - श�छोऽ�ट । 8.4.63 (pp. झयःशःछः अꅍयतारयां अ�ट ). ख�र च । 8.4.55 . The palatal stop छ optionally replaces the palatal sibilant श which follows a consonant denoted by the abbreviatory term झय ् and which is followed by a phoneme signified by the abbreviatory term अल.्
पूव셍सवण셍 सिꅍध :
हो ह�रघोषः ।१/१०१
Following a �व�णुदास, ह optionally becomes a matching ह�रघोष .
वाक् + हरेः = वा嵍घरेः or वा嵍हरेः .
cf. Pāṇini - झयो होऽꅍयतरयाम ् । 8.4.62. A phoneme homogeneous with the preceding
one optionally replaces the phoneme ह which follows the consonants denoted by झय-्
pratyāhāra.
परसवण셍 सिꅍध :
१/१०२׀् दतौ परवण� ल - च - टवग�षु �न配यम Followed by ल, च-वग셍, or ट - वग셍, the letters त and द will always change to the letter they
precede.
त饍 + ल�मीपतेः = त쥍ल�मीपतेः .
Cf. Pāṇini - तो�ल셍 8.4.60. A dental stop (饍) immediately preceding the semi-vowel ल is replaced by a phoneme homogeneous with the following ( in this case ल ).
स配व सिꅍध :
नोऽꅍत�चछयोः शरामः , टठयोः षरामः , तथयोः सरामः , �व�णुचक्रपूव� �व�णुचापपूव� वा
।१/१३4,३५,३६
भगवां�चल�त , भगवां�छादय�त , भगवां�ट�कते ,भगवां�ठ啍कु रः, भगवांतर�त,
भगवांथ配करो�तू । If a word ends with न ् (except प्रशान ्)and is followed by च/छ , ट/ठ , or
त/थ then श ् ,ष ् or स ् is inserted respectively. न ् is then represented by �व�णुचक्र or, optionally, by �व�णुचाप .
भगवान ्+ चल�त = भगवां�चल�त , भगवान ्+ छादय�त = भगवां�छादय�त , भगवान ्+ ट�कते =
भगवां�ट�कते , भगवान ्+ ठ啍कु रः = भगवां�ठ啍कु रः , भगवान ्+ तर�त = भगवांतर�त , भगवान ्
+ थ配करो�तू = भगवांथ配करो�तू .
Ref. Pāṇini - न�छ핍यप्रशान ् . 8.3.7. The substitution 셁 replaces the pada - final न ् before the phonemes denoted by the abbreviatory term छव ् followed by the phonemes signified by the abbreviatory term अम ् but not in the case of the word प्रशान ् .Note that the 셁 substitute here represents र ् for the final न ् at the end of a word when it is followed by a
छव ्letter (i.e. छ, ठ, थ, च, ट, त ) .
तुगागम सिꅍध :
शे चाꅍतो वा ।१/११२
भगवा祍च ्शूरः , भगवाञ ्शूरः , भगवा祍च ्छू रः ।।
Followed by श, न ्becomes ञ.् Insertion of च ्is optional.
Refer Pāṇini - �श तुक् . 8.3.31. The augment तुक् (i.e., त ्) is optionally inserted at the end of a pada ending in the phoneme न ्if the palatal sibilant श follows.
饍�वः सव��वरमात्रा楍छः ।१/११६ Preceded by a सव��वर, छ is doubled to become 楍छ .
कृ �ण + छत्रम ्= कृ �ण楍छत्रम ्.
Cf. Pāṇini - छे च. (6.1.73). The augment तुक् (त)् is inserted at the end of a short vowel before the phoneme छ .
आ敍मा敍땍यां �न配यम ्।१/११८
छ is always doubled after आ and मा .
आ + छादय�त = आ楍छदय�त , मा + �छदत ्= माि楍छदत ्.
Refer Pāṇini - पदाꅍता饍वा . 6.1.76 . The augment तुक् is optionally inserted after the long vowel occuring at the end of a pada before the phoneme छ . �व�णुजना饍�व�णुदायादश셍नं सवग� �व�णुदासे ।१/१२५
भगवा祍楍छू रः or भगवा祍छू रः।। After a �व�णुजन, a �व�णुदास optionally disappears , if a
�व�णुदास of the same group follows.
Cf. Pāṇini – �श तुक् . 8.3.31. The augment तुक् is optionally inserted at the end of a pada ending in the phoneme न ्if the palatal sibilant श follows.
अनुवार सिꅍध :
1. मो � व � ण ु च क्रं �व�णुजने ।१/११३
Followed by a �व�णुजन, म ्is indicated by �व�णुचक्र.
कृ �णम ्+ मर�त = कृ �णं मर�त .
Refer Pāṇini - मोऽनुवारः . 8.3.23.
The substitute ṃ (अनुवारः) replaces the pada - final phoneme म ् before a consonant
(हल).्
2. �व�णुचक्रय ह�रवेणु�व셍�णुवग� �व�णुपदाꅍतय त ु वा ।१/११4
When followed by a �व�णुवग셍 , �व�णुचक्र becomes the ह�रवेणु of that �व�णुवग셍, but at the end of a word this is optional. (This means that it is not optional inside a word).
कृ �णम ् + क�त셍य�त = कृ �णंक�त셍य�त or कृ �ण敍क�त셍य�त , कृ �णम ् + भज�त = कृ �णंभज�त or
कृ �ण륍भज�त .
When followed by a �व�णुजन not in the �व�णुवग셍 this does not occur - संव配सरः . Refer Pāṇini - अनुवारय य�य परसवण셍ः .8.4.58
A nasal stop substitute homogeneous with the following phoneme denoted by the
abbreviatory term यय ्replaces an अनुवार (ṃ ).
ङमुडागम सिꅍध :
वामनात ्ङणना 饍�व सव셍�वरे ।१/११९
Preceded by a वामन and followed by a सव��वर , ङ, ण and न are doubled.
पय셍敍 + अनꅍतः = पय셍敍ङनꅍतः , सुगण ्+ अनꅍतः = सुग赍णनꅍतः , कु व셍न ्+ अित = कु व셍ꅍनित .
Cf. Pāṇini - ङमो ह्रवाद�च ङमुण ्�न配यम ्. 8.3.32 . The augment denoted by the
abbreviatory term णम ्is necessarily inserted at the head of a pada beginning with a
vowel and following a pada ending in the phonemes denoted by the pratyahara णम ्
occuring after a short vowel.
饍�वव셍चन�व�ध सिꅍध :
1. �व�णुजने �व�णुजनो वा , ह - रौ �वना ।१/१२०
A �व�णुजन , except for ह and र , preceded by a वामन and followed by another �व�णुजन , is optionally doubled.
द�ध + उपेꅍद्रय = द鵍युपेꅍद्रय or द饍鵍युपेꅍद्रय . Refer Pāṇini – अन�च च . 8.4.47. The elements denoted by यर ् optionally undergo
reduplication but not when followed by अच.् So ध ् which is an element of यर ् is
reduplicated. This rule is also applicable to the sandhi between the two vowels इ and उ.
2. ररामात ्सव��वरे तु ह�रगोत्रं �वना ।१/१२२
A �व�णुजन, excluding the ह�रघोषs, is optionally doubled when preceded by र and
followed by either a �व�णुजन or a सव��वर .
ह�र +आसनम ्= हया셍सनम ्or ह뵍या셍सनम ्, काष 셍 ्+ णम ्+ का�ण셍म ् or का��ण셍म ् Refer Pāṇini –
अचो रहा땍या॑ 饍वे . 8.4.46. After the letters र or ह following अच,् यर ् is optionally
reduplicated after सिꅍध.΄
धडागमु सिꅍध :
सरामे टना땍यं तु嵍वे�त व啍त핍यम ्।१/१२९
ष絍配साधवः , भगवाꅍ配साधःु ।।
When ट or ण is followed by स , त is optionally inserted between them.
ष絍 + साधवः = ष絍配साधवः , भगवान ्+ साधःु = भगवाꅍ配साधःु .
Refer Pāṇini sūtras - डः �स ध絍ु . 8.3.29 . for the first illustration and न�च .8.3.30, for the
second illustration. The first sūtra states that the augment ध絍ु (त) is optionally inserted at the head of a pada beginning with the phoneme स after a pada which ends in the phoneme ड. The second sūtra states that after a pada which ends in the phoneme न the augment ध絍ु is optionally inserted at the head of a pada beginning with the phoneme स .
इ�त �व�णुजनसिꅍधः
3.Visnusarga: अथ �व�णुसग셍सिꅍधः (�वसग셍सिꅍधः)
स ् at the end of a word followed by any letter or not, the ष ् of सजुष ् and र ् followed by a hard consonant or by nothing are changed to a �वसग셍 .
�व�णुसग셍ः पफयो셁प鵍मानीयः , कखयोिज셍वामूल�यो वा ।
�व�णुसग셍 before the letters प or फ becomes उप鵍मानीय and before क or ख becomes
िजवामूल�य.
उप鵍मानीय is pronounced like an "f" and िजवामूल�य is pronounced like "h".
�च配वु , �ठु 配व सिꅍध :
1. चछयोः शराम�टठयोः षरामतथयोः सरामः ।१/१३4,१३५
�व�णुसग셍 before the letter च or छ becomes श, before ट or ठ becomes ष, and before त or
थ becomes स .कृ �णः + चर�त = कृ �ण�चर�त , कृ �णः + छादय�त = कृ �ण�छादय�त , कृ �णः +
ट�कते = कृ �ण�ट�कते , कः + ठरामः = क�ठरामः , कृ �णः + तर�त = कृ �णतर�त .
कृ �णः + थ配करो�तू = कृ �णथ配करो�तू .
Refer Pāṇini - तोः �चनाु �चःु . 8.4.40 .The dental sibilant स and the dental stops टु in close proximity with the palatal stops श and the palatal stops चु are replaced by the palatal sibilant श and the palatal stops. A second sutra - �टुना �टुः . 8.4.41 . The dental sibilant स and the dental stops तु when in contact with the retroflex sibilant ष and retroflex stops टु are replaced by the latter. For the third sandhi above, reference should be made to
Pāṇini – �वसज셍नीयय सः. 8.3.34 The visarga followed by the consonants denoted by the
abbreviatory term खर ् is replaced by the dental sibilant स ्.
१/१३८ ׀शौ�रषु शौ�रवा셍 .2
कृ �णश ्शरणम ्, कृ �णष ्ष赍डो , हरेस ् सुर�भवा셍 ।। �व�णुसग셍 before a शौ�र optionally becomes the same शौ�र .
कृ �णः शरणं or कृ �णश ्शरणम ्, कृ �णः ष赍डो or कृ �णष ्ष赍डो , हरेः सुर�भः or हरेस ् सुर�भः .
Refer Pāṇini - वा श�र - 8.3.36 .If �वसज셍नीय is followed by the phonemes denoted by शर-्
pratyahara, the �वसज셍नीय optionally remains as it is.
वा�द सिꅍध :
The following ह. न. 핍या.(H N V) sandhis are included in the वा�दप्रकरणम ् ( i.e., on
combination of case-endings) of �सद्धाꅍत कौम�द.
1. आदरामगोपालयो셁�न셍配यम ्।१/१4०
कृ �णोऽत्र , कृ �णो ग楍छ�त ।।
�व�णुसग셍 preceded by the letter अ and followed by the letter अ or a गोपाल always
becomes the letter उ . कृ �णः + अत्र = कृ �ण + उ + अत्र = कृ �णोऽत्र , कृ �णः + ग楍छ�त = कृ �ण + उ + ग楍छ�त = कृ �णो
ग楍छ�त .
Refer Pāṇini - अतो रोरꥍलुतादꥍलुते . 6.1.113 . The substitute short vowel उ replaces 셁
when it is preceded and followed by a non-prolated short vowel अ. (Ref. svādi
prakaraṇam of Siddhānta Kaumudī)
ह�श च . 6.1.114 . That also happens when the elements denoted by the abbreviatory term
हश ्follow.
2. अ饍वय - भो - भगो - अघो땍यो लोꥍयः , सव��वरे तु य�च , न च लोꥍये सिꅍधः ।१/१४१
कृ �ण इह , कृ �ण�यह वा ; कृ �णा अत्र , कृ �णायत्र वा ; भो अनꅍत, भोयनꅍत वा ; भगो अनꅍत ,
भगोयनꅍत वा ; अघो अवै�णव , अघोयवै�णव वा ।। �व�णुसग셍 is dropped after the अ饍वय (अ
or आ) and after the words भो, भगो and अघो when followed by a सव��वर or a गोपाल. (This does not include situations when the following सव��वर is अ, or �व�णुसग셍 is preceded by an अ and followed by a गोपाल, which is covered in the previous sūtra). When followed by a सव��वर the letter य is optionally inserted and when �वसग셍 is elided there is no further
सिꅍध.
Refer Pāṇini - ह�ल सव�षाम ् - 8.3.22 . The phoneme य preceded by भो, भगो, अघो. and the
phoneme अ and followed by a consonant should be replaced by lopa (according to all
grammarians). Also, refer Pāṇini - भो - भगो - अघो - अ - पूव셍य योऽ�श . 8.3.17 . The
substitute अ replaces 셁, when preceded by भो, भगो, अघो and the phoneme अ followed by the elements denoted by the abbreviatory term अश.् (Ref. svādi prakaraṇam of
Siddhānta Kaumudī)
3. र ई�वरात ्सव��वरगोपालयोः ।१/१4४
हरे�रदम ् , ह�रग셍楍छ�त ।। �व�णुसग셍 becomes the letter र when preceded by an ई�वर and
followed by a सव��वर or a गोपाल .
हरेः + इदम ्= हरे�रदम ् , ह�रः + ग楍छ�त = ह�रग셍楍छ�त .
4. अनो �व�णुसग셍य रो रा�त्र - 셂परथाꅍतरादꅍयेषु ।१/१४६
अहरहः , अहग셍णः , नेह - अहःप�तः ।।
The �व�णुसग셍 of the word अहः becomes the letter र when followed by any word
beginning with a सव��वर or a गोपाल except for the words 셂प, रा�त्र and रथाꅍतर .
अहः + अहः = अहरहः , अहः + गणः = अहग셍णः , अहः + प�त = अहःप�तः (because the letter प
is one of the यादवs, the rule does not apply here) .
For 3 and 4 above refer Pāṇini - रोऽसु�प . 8.2.69 . The substitute रेफ (र) replaces the word
अहन ् but not when followed by sup-affixes (i.e.,the locative case affix सु). (Ref. svādi
prakaraṇam of Siddhānta Kaumudī)
5. रो रे लोꥍयः पूव셍�च �त्र�वक्रमः ।१/१४७
भ्रातः रामानुजं प�य = भ्राता रामानुजं प�य ; ह�रः राधा�प्रयः = हर� राधा�प्रयः।।There is elision
of the letter र before the latter र and the vowel which precedes them becomes a �त्र�वक्रम .भ्रातः रामानुजं प�य = भ्रातर ् रामानुजं प�य = भ्राता रामानुजं प�य , ह�रः राधा�प्रयः = ह�रर ्
राधा�प्रयः = हर� राधा�प्रयः .
Refer Pāṇini - रो �र . 8.3.14 . The रेफ followed by another रेफ is replaced by लोप . And
Panini - ढ्रलोपे पूव셍य द�घ�ऽणः .6.3.111 . A substitute long vowel replaces a vowel denoted by the abbreviatory term अण ् immediately preceding a lopa-replacement of the phoneme
ढ or र which has become the cause of the elision of the phoneme ढ or र . (Ref. svādi prakaraṇam of Siddhānta Kaumudī)
इ�त सं�ा - सिꅍध - प्रकरणं समाꥍतम ्।।
Chapter IV
(ii) सुबꅍत प्रकरणम ्
�व�णुपद (Noun Declension) A noun changes its form depending on the number and case of the noun. For instance book is a singular; books, plural. Case is the English word for vibhakti. We have rules such as the kartā, doer or subject, is in prathamā vibhakti; the karma, or object, is in dvitīyā vibhakti; and the karaṇa, instrument is in the tritīyā vibhakti. The first three cases are respectively called nominative, accusative and instrumental cases; the next four are dative, ablative, genitive and locative. The sambodhana prathamā vibhakti is called the vocative. The various forms of the noun in different cases and numbers are called 'declensions' and a noun (or adjective or pronoun) is said to decline. Such changes are also called inflections. Inflection, technically, has a larger scope since it includes the changes in verbs, called 'conjugation'. Nouns do not decline much in English except for number (singular and plural); another common occurrence is the genitive, formed by the addition of an apostrophe and 's'. Sanskrit nouns (and six other parts of speech, that is, all except verbs) decline profusely, with the addition of a dual number, not common in other familiar languages. While, technically every subanta has 21 (or 24, if the vocative case is included) forms, distinct forms are lesser than that. The dual number has only three forms (nominative and accusative; instrumental, dative and ablative; genitive and locative), while the plural has only six forms (the dative and the ablative are always identical). There are a class of words called avyayas or indeclinables which do not decline. In other words, they have an identical form in all the three numbers and seven cases. Nominally, a noun form is formed by the addition of a case affix called a 'sup' to the noun stem. They are 21 case affixes, starting with 'su', 'au', 'jas' and ending with 'ṅi', 'os', 'sup'. By combining the first letter of these affixes 'su' with the last letter 'p', we get 'sup' which refers to the set of 21 affixes. The addition of these affixes is far from simple. They usually change depending upon the gender of the noun stem, prātipadika. Then there are elaborate sandhi rules. At the end of it all, a noun declines as illustrated below:
The verse below from श्रीरामर�ा is often used as an aid to explain the vibhaktis . Each line of the verse contains a form of the word राम in a different vibhakti and in the singular number : In shloka format:
रामो राजम�णः सदा �वजयते रामं रमेशं भजे
रामेणा�भहता �नशाचरचमू रामाय तमै नमः .
रामाꅍनाित परायणं परतरं रामय दासोऽ륍यहं
रामे �च配तलयः सदा भवतु मे भो राम !मामुद्धर .. akārāntaḥ pulliṅgaḥ rāma śabdaḥ rāmaḥ rāmau rāmāḥ prathamā vibhaktiḥ rāmam rāmau rāmān dvitīyā vibhaktiḥ rāmeṇa rāmābhyāṁ rāmaiḥ tritīyā vibhaktiḥ rāmāya rāmābhyāṁ rāmebhyaḥ caturthī vibhaktiḥ rāmāt rāmābhyāṁ rāmebhyaḥ pañcamī vibhaktiḥ rāmasya rāmayoḥ rāmāṇāṁ ṣaṣṭhī vibhaktiḥ
rāme rāmayoḥ saptamī vibhaktiḥ he rāma he rāmau he rāmāḥ sambodhana The process of deriving each of the above forms is called rūpasiddhi (literally, attainment of form) which demonstrates one's mastery of grammar. This process is so complicated that vibhakti forms are learnt by heart, independently of grammar. These forms vary depending on the gender of the noun (and the other six parts of speech, henceforth noun in this context shall include the other subantas as well) and the last letter of the noun. A traditional text, śabdamañjarī, lists about 175 of these forms. A Kerala version lists 200. Now the section on Viṣṇu's words (Nouns - Viṣṇupada)
य एकः सव셍셂पाणां सव셍ना륍नां तथाश्रयः ।
तय �व�णोः पदं सव� �व�णुभ啍配या �न셂ꥍयते ।।The feet (words) of
Viṣṇu, who is the only resting place of all forms and names, will now be described thoroughly with Viṣṇubhakti (with their inflectional forms).
1. अधातु - �व�णुभि啍तकमथ셍वꅍनाम । २/१
भू - सनꅍता饍या धातवः ; वा�द - �तवा饍या �व�णुभ啍तयः ।। That which is not a verbal
root and does not have Viṣṇubhakti (inflection), yet has significant meaning, is called a Name (Nama).
Panini - अथ셍वदधातुरप्र配ययः प्रा�तप�दकम ्. 1.2.45. Any meaningful form of a word which is neither a verbal root, nor an affix, nor that
which ends with an affix gets the designation प्रा�तप�दक.
Beginning with bhū and ending with san, these are the verbal roots Su, etc., and tiv, etc., are the Viṣṇubhakti suffixes
2. प्रकृ �तः पूवा셍 । २/२
सा नाम - धातु - भेदा饍�व�वधा ।। Prakṛti (Primal Nature) is (comes) before . She has two varieties, Name and Verb.
3. प्र配ययः परः । २/३
स च वा饍या奍यात - कृ त�द्धतभेदा楍चतु�व셍धः ।। प्र配यय (affix or termination) comes after.
It has four different forms: सु-आ�द (nominal), �यव-् आ�द (verbal), कृ त ् (primary), and
त�द्धत (secondary). Cf. Pāṇini - कृ 配त�द्धत समासा�च . The derived forms of a word ending in कृ त ् (primary affixes) and in त�द्धत (secondary affixes) and the compounds also are assigned the same
प्र�तपा�दक designation.
4. तत्र ना륍नः सँु औ जस ्(प्रथमा),
अम ्औ शस ्(饍�वतीया),
टा 땍याम ्�भस ्(ततीयाृ ),
ङे 땍याम ्땍यस ्(चतुथ�),
ङ�स 땍याम ्땍यस ्(प祍चमी),
ङस ्ओस ्आम ्(ष�ठ�)
�ङ ओस ्सुप ्(सꥍतमी) ।। २/४. The names of the terminations are as above.
Cf. Pāṇini - वौजसमौ絍छ�टा땍याि륍भङे땍या륍땍यङ�स땍या륍땍यङसोसां敍योसुप ् - 4.1.2 .
सु औ जस ् is the first triplet (nominative), अम ् औ絍 शस ् is second (accusative), टा
땍याम ् �भस ् is the third (instrumental), ङे 땍याम ् 땍यस ् is the fourth (dative), ङ�स 땍याम ्
땍यस ् is the fifth (ablative), ङस ् ओस ् आम ् is the sixth (genitive), �ङ ओस ् सुप ् is the seventh (locative).
5. तत्र ज - ट - श - पा - इतः , उँ �च स�: , ङसे�र�च ।२/५
ए�त ग楍छ�त न �त�टती�त इत,् अनुबꅍध�च ।।
In those, the letters ज, ट , श , and प are indicators, so is उँ of सँु, as well as the इ of ङ�स .
The indicator (इत)् comes and it goes; it does not stay. It is also called अनुबꅍध.
6. नामस��चतु�व셍धः ।२/६
यथा पुं�ल敍गः पु셁षो配तमः ; त्री�ल敍गो ल�मीः ; नपुंसक�ल敍गो ब्रमसं�ः ; अ�ल敍गोऽ핍ययः ।। Names have four classifications.
Namely, the पु셁षो配तम (Supreme Male) or masculine gender, the ल�मी (Goddess of
Fortune) or feminine gender; ब्रम (the Impersonal Absolute) or neuter gender, and
अ핍यय (indeclinable) or no gender.
The undeclined form of a नाम is called प्रकृ �त, and is found only in समास (compound words) or in dictionary entries. To get a word which has grammatical meaning (a
�व�णुपद) for using in a sentence, a suffix called �व�णुभि啍त has to be applied.
प्रकृ �त + �व�णुभि啍त = �व�णुपद undeclined word + suffix = declined word i.e., material nature + bhakti = the Lord's abode
The नामs are declined in singular , dual, and plural, and eight cases (as stated at 4 above).
Accordingly a नाम takes 24 forms.
Declension is for the sake of convenience divided into two classes:
1. Bases ending in vowels (i.e.,सव��वराꅍत�ल敍गाः . cf. पा�ण�न - अजꅍत [अच ् + अꅍत]
�ल敍गाः)
2. Bases ending in consonants ( �व�णुजनाꅍत�ल敍गाः cf. पा�ण�न - हलꅍत�ल敍गाः ) Note: The variations and modifications, which the general terminations given above (at 4.) undergo when applied to several of the vowel bases, are so numerous that it is advisable simply to study the forms given in any standard text-book of Sanskrit Grammar .Every word declined there should be considered a model and words alike in form should be declined similarly. As an example to demonstate the technique of applying the rules of declension in the
Harināmāmṛta Vyākaṇana the base ह�र is chosen. 7. इ - उ - रामाꅍतो ह�र-सं�ः ।२/३०
अि嵍नः , �घः , च । ह�रः ।।
Masculine stems ending in इ or उ are called ह�र.
Also अि嵍नः and �घः . ह�रः.
In the nominative singular we have ह�र + सु --> ह�रस ्-->ह�रः.
8. ह�रत औ पूव셍सवण셍ः ।२/३१
हर� ।।
After a ह�र, औ becomes like the previous letter. (Cf. Pāṇini - प्रथमयोः पूव셍 सवण셍ः - 6.1.102)
हर� . ह�र + औ = ह�र + इ = हर�.
With the dual affix of the first triplet, we have ह�र + औ. At this stage, the Pāṇini s tra ū प्रथमयोः पूव셍 सवण셍ः . 6.1.102 applies and a long vowel substitutes homogeneous with the preceding vowel, which in this case is इ, replaces both the preceding इ and the following
औ we have हर�.
9. इ饍वयय ए , उ饍वयय ओ , ऋ饍वयय अर ् , ल饍वययृ अल ् गो�वꅍद - सं�ः ।२/३२
गुण - सं��च ।।
ए for the two इ and ई , ओ for the two उ and ऊ , अर ् for the two ऋ and ॠ , and अल ्for the two ल ृ and लॄ are called गो�वꅍद .And have the name गुण too.
10. �ङतो वि�णसं�ाःृ ।।२/३३
Those with 敍 as इत ्are called the वि�णृ ( i.e.,�ङ饍 �वभि啍त). 11. हरेग��वꅍदो ज�स वि�णषृ ु बुद्धे च ।२/३४
हरयः ;
ह�रम,् हर�, हर�न ्।।
When जस,् a वि�णृ or a बुद्ध follows, a ह�र gets गो�वꅍद. (बुद्धः denotes the सु of स륍बोधन - vocative)
हरयः
ह�रम,् हर�, हर�न ्.
The above four derivations will be arrived at according to Pāṇini as follows:
In declining the word ह�र with the plural सुप ्- affix of the first triplet, the following sūtra presents itself for application:
ज�स च –Pā. 7.3.109 i.e., a substitute गुण vowel replaces the अङ - final element of a
normal stem ending in a short vowel when the plural सुप ्- affix जस ्follows.
Thus, if the plural सुप-्affix जस ्follows a stem ending in a short vowel, then a गुण vowel replaces it. In accordance with the rule अलोऽꅍ配यय 1.1.52 this गुण vowel replaces the
अङ - final short vowel. In the present illustration ह�र + जस,् the stem ह�र ends in a short vowel इ and the affix जस ् follows. The condition for गुण - replacement is available. So the short इ at the end of ह�र is replaced by a गुण vowel ए with the help of the rule
अलोऽꅍ配यय. With this गुण vowel substitution we have ह�र + जस ् becomes हरे + जस ्-->
हरे + अस.् With the help of the sutra एचोऽयवायावः -Pā. - 6.1.78, the अ敍ग final ए is replaced by अय,् and we have हरय ्+ अस ्--> हरयस ्--> हरयः .
In declining the form of ह�र with a singular affix of the second triple, we apply Pāṇini's
अ�म पूव셍ः- 6.1.107. When the vowel अच ्of अम ् (of the singular affix of the second triplet of सुप ् ) follows, the single replacement homogeneous with the preceding vowel अक् comes in place of both the preceding and the following vowels.After a single substitution
in the form of पूव셍셂प we obtain ह�रम ्(ह�र + अम ्-->ह�रम).्
The form of ह�र with with a dual affix of the second triplet does not differ from that of the first triplet.
With a plural सुप ् - affix of the second triplet, we have ह�र + शस ् (-->अस).् First, the
Pāṇini sūtra प्रथमयोः पूव셍सवण셍ः - 6.1.102 , applies and a long vowel substitute homogeneous with the preceding, which in this case is इ, replaces both the preceding इ
and the following अ of the affix अस ् (शस ् --> अस),् and we ahve ह�रस.् Then by Pāṇini
sūtra तमा楍छसो नः पुं�स - 6.1.103 the phoneme स ् of शस ् is replaced by the dental nasal
न ् since the stem is masculine, and we have the form हर�न.्
12. ह�रत�टा ना, न त ु ल�륍याम ्।
ह�रणा , ह�र땍याम ्, ह�र�भः
हरये , ह�र땍याम ्, ह�र땍यः ।।
After a ह�र , टा becomes ना , but not in ल�मी (the feminine gender).
ह�रणा , ह�र땍याम ्, ह�र�भः ;
हरये , ह�र땍याम ्, ह�र땍यः ;
Cf. Pā. आङो नाऽित्रयाम ् - 7.3.120. ना should be the substitute of the सुप ् - affix आ敍
coming after �घ (a technical term applied to noun bases or प्रा�तप�दकs ending in इ or उ
excepting the words स�ख and प�त), but not in the feminine. आ敍 is another name for टा.
In the present illustration, ह�र is �घ - designated. As such the सुप ् - affix आ敍 (टा) is
replaced by ना and we have ह�र + टा --> ह�र + आ --> ह�र + ना. At this stage, the dental न ् is replaced by the cerebral ण,् and we have the form ह�रणा. The other forms with the dual
and plural nominal endings of the third triplet do not undergo any distinct grammatical operation.
हरये - The formation of हरये according to the above sutra is as follows;
ह�र + ङे (व�णीृ ) = हरे + ए = हरय ् + ए = हरये. Cf. Pāṇini घे�ङ셍�त - 7.3.111. A गुण vowel
substitute comes in place of a �घ - designated nominal stem if a �ङत ् सुप ्- affix follows.
Hence, ह�र + ङ�स --> ह�र + अस ्--> हरे + अस ्(घे�ङ셍�त). Here अय ्substitute in place of the
semi-final vowel ए is available according to the sutra एचोऽयवायावः. Thus हरय ् + ए =
हरये.
13. ए - ओ땍यां ङ�स - ङसोररामहरः ।
हरेः , ह�र땍याम ्, ह�र땍यः ;
हरेः , हय�ः , हर�णाम ्।।
After ए and ओ, the अ of ङ�स and ङस ्is dropped.
हरेः (ह�र + ङ�स {व�णीृ } = हरे + अस ्= हरे + स ्= हरेः), ह�र땍याम ्, ह�र땍यः .
Cf. Pāṇini sūtra ङ�सङसो�च . 6.1.110. A single substitute vowel denoted by the abbreviatory term ए敍 replaces both itself and the following short initial vowel अ of the
affixes ङ�स and ङस.् In genitive dual ह�र + ओस,् the sandhi rule इको यण�च Pāṇini 6.1.77, and we have हय�ः. In the genitive plural we have ह�र + आम.् Here the pre-affixal base
ends in a short vowel. Hence by ह्रवन饍यापो नु絍 - Pāṇini sūtra 7.1.54, the augment नु絍 is
inserted at the head of the सुप ्- affix आम.् With the augment नु絍, आम ् becomes णाम.्
Then by the rule ना�म - Pāṇini 6.4.3, the अ敍ग - final short इ is replaced by a long vowel ई. After the application of the Pāṇini sūtra अ絍कु ꥍवा敍नु륍핍यवायेऽ�प 8.4.2, we have
हर�णाम.्
14. ह�रतः ङेरौच ्।
चराम इत ्।।
After a ह�र, �ङ becomes औच ्.The letter च ्is इत ्.
15. अꅍ配यसव��वरा�दवणा셍ःसंसारसं�ाः । The letters beginning with the final सव��वर are
called संसार.
16. संसारय ह�रि�च�त ।
�डत ्इ�त प्रा祍चः । हरौ , हय�ः , ह�रषु ;
हे हरे ।।
A संसार is eliminated when something that has च ्as इत ्follows.
蕍 is the इत ्(for this) say the ancients.
हरौ , हय�ः , ह�रषु , हे हरे .
Cf. Pāṇini अ楍च घेः . 7.3.119. When �ङ comes after a short इ or उ , it is replaced by औत ्
and �घ is replaced by a short अ. In the illustration, ह�र + �ङ, we find this grammatical
instance, in that the affix �ङ follows the short इ of ह�र which is a �घ stem. So the short इ
of ह�र is replaced by a short अ and the following affix is replaced �ङ is replaced by औ.
After these grammatical operations, we have हर + औ = हरौ (ref. व�द्धरे�चृ Pā. 6.1.88).
With a locative dual affix ओस ् , we again have हय�ः in the same manner as with the
genitive dual affix. In the locative plural, when we introduce the affix सुप,् we have the
following grammatical situation ह�र + सुप ्= ह�र + सु in which the dental स ् of the affix सुप ्is replaced buy a cerebral ष ्(ref. आदेशप्र配यययोः Pā. 8.3.59). Thus we obtain the form
ह�रषु. In the case of हरे when a singular affix designated as स륍बु�द्ध follows, the pre- suffixal base ending in a short vowel is replaced by a गुण vowel. In the present illustration the stage at which this rule presents itself for application is ह�र + सु --> ह�र +
स.् Here the स륍बु�द्ध-designated affix स ् follows the stem ह�र which ends in a short vowel
इ. The अ敍ग-final इ is replaced by the गुण vowel ए with the help of थानेऽꅍतरतमः
(Pā.1.1.50), and we get the declined vocative singular of ह�र - हरे ! after the elision of the affix स ्by ए敍ह्रवा配स륍बुद्धेः Pā. – 6.1.69. A consonantal phoneme of the vocative singular introduced after a nominal stem (अ敍ग) ending in a vowel denoted by the abbreviatory term ए敍 or ending in a short vowel is replaced by लोप (zero).
The nominal stem ह�र will be declined as follows:
Singular Dual Plural
प्रथमा ह�रः हर� हरयः
饍�वतीया ह�रम ् हर� हर�न ्
ततीयाृ ह�रणा ह�र땍याम ् ह�र�भः
चतुथ� हरये ह�र땍याम ् ह�र땍यः
प祍चमी हरेः ह�र땍याम ् ह�र땍यः
ष�ठ� हरेः हय�ः हर�णाम ्
सꥍतमी हरौ हय�ः ह�रषु
स륍बोधन हे हरे! हे हर� हे हरयः Adjectives (�वशेषणs) decline according to liṅga (�ल敍ग- gender), vacana (वचन -number)
and vibhakti (case). All of these ought to be provided in their prātipadika (stem) form, i.e. without the vibhakti endings that they gather in actual use.
कृ �णनामाः (Kṛṣnanāmāḥ) - Pronouns,numerals, etc.
There is a list of 40 कृ �णनामs, including:
एक , 饍�व, उभ (both), सव셍 (all), अꅍय (other), पूव셍 (first, former), पर (other), द��ण (south, right), उ配तर (higher, northern, left), व (self, one's own, his, her, etc.), भवत ् (you. honorofic).
�कम ् (who, what, which), य饍 (relative: who, what, which, etc.), एत饍, इदम,् अदस ्
(demonstrative: this, that, etc.), त饍 (3rd person: he, she, it, etc.), यु�म饍 (2nd person: you),
अम饍 (1st person: I). The forms यत,् एतत,् तत,् are also used due to an optional sandhi
rule.
As an example we will see the declension of त饍 (he, she, it, etc).
The following sūtra from �व�णुपद - प्रकरणे कृ �णनाम प्रकरणम ् of ह�रनामामतृ 핍याकरण is to be applied;
तदा�दसꥍतानां संसारयारामः वादौ, दय च मः, तदादेतः सः सौ ।
सः, तौ, ते, तम,् तौ, तान,् तेन, ता땍याम,् तैः, तमै, ता땍याम,् ते땍यः, तमात,् इ配या�द ।
Cf. Pā. - तदोः सः सावनꅍ配ययोः - 7.2.106. The non-final phonemes त ् and 饍 of the items enumerated in the list headed by 配य饍 'that', are replaced by the phoneme स ् when the affix सु follows.In the illustration त + स,् the initial phoneme त,् not being final, is replaced by स ्in accordance with the present rule and we have स + स ्--> सः . The rest of
त饍 is now declined like the pronouns that end in अ. The complete declension of the pronominal stem त饍 is given below:
Singular Dual Plural
प्रथमा सः तौ ते
饍�वतीया तम ् तौ तान ्
ततीयाृ तेन ता땍याम ् तैः
चतुथ� तमै ता땍याम ् ते땍यः
प祍चमी तमात ्(饍) ता땍याम ् ते땍यः
ष�ठ� तय तयोः तेषाम ्
सꥍतमी तिमन ् तयोः तेष ु
स륍बोधन No form
अ핍यय (Indeclinables) :
Indeclinables As mentioned earlier, an avyaya or an indeclinable has the same form in all numbers and cases, and also the three genders. Additionally, there are a few nouns called nipātas, which have an identical form everywhere: anyat, astam, om, canas, cāṭu, namas, nāsti, bhūr, bhuvar, vadi, śam, śudi, sudi, saṁvat, svāhā, svadhā, svar and svasti. The different types of indeclinables are: prepositions, adverbs, particles, conjunctions and interjections. There are about 20 prepositions, called upasargas; about 300 words used adverbially, 9 particles (ad, kā, ku, cana, cit, na, sma, vit and svī), about fifty conjunctions and about forty interjections. Of these, the upasargas are the most important. They combine with verb stems and multiply the available vocabulary. Then, they combine with other nouns to form compound words called avyayībhāvas, which are themselves indeclinable. A beginner is usually introduced only to upasargas; the other indeclinables are explained as and when they are encountered, rather than being taught formally as a component of grammar.
These are the conjunctions, interjections, prepositions and adverbs:
च (and), न (not), मा (do not), वा (or), तु/�कꅍतु (but), अ�प (although). चेत/् य�द (if).
अथ (now), सततम ्(always), सदा (always), यदा (when), तदा (then).
अत्र (here), तत्र (there), यत्र (where), सव셍त्र (everywhere), इह (here), अꅍतः (inside), ब�हः
(outside).
इव (like), एव/�ह (certainly), एवम ् (in this way), इ�त (thus), पुनः (again), यतः (since),
ततः (consequently), यथा (as), तथा (so).
According to ह�रनामामतृ 핍याकरणम ् स饃शं �त्रषु �ल敍गेषु सवा셍सु च �वभि啍तषु ।
वचनेषु च सव�षु यꅍन 핍ये�त तद핍ययम ्।। Indeclinables constitute a group of nominals which can be included in the category of declined words (सुबꅍत), but the declensional endings introduced after them are invariably elided by अ핍ययादाꥍसुपः Pā - 2.4.82.
Chapter IV
(iii) आ奍यात (�तङꅍत) प्रकरणम ्(Conjugation of Verbs) Sanskrit verbs are divided into ten classes called गणs or conjugations. Each class or
conjugation has been named after the root it begins with. The ten classes with related information are listed in the table produced here: Verb Classes
Class Name First Root Name ConjugationalSign (�वकरण)
Class 1 땍वा�दः भू अ
Class 2 अदा�दः अ饍 -
Class 3 जुहो配या�दः हु (Reduplication)
Class 4 �दवा�दः �दव ् य
Class 5 वा�दः सु नु
Class 6 तुदा�दः तु饍 अ
Class 7 셁धा�दः 셁ध ् न / न ्
Class 8 तना�दः तन ् उ
Class 9 क्रया�दः क्र� ना / नी
Class 10 चरा�दःु चरु ् अय
लकारs - : Of the following ten लकारs, (ल絍, लु敍, �ल絍, ल敍, ल絍ृ , लु絍 ; लो絍, �व�ध�ल敍, ल敍ृ ,
आ�श�ल셍敍 ) in the Sanskrit language, the first six relate to the tenses and the remaining
four relate to moods, as follows :-
1. वत셍मानकालः (ल絍) / Present Tense: Ref. H.N.V. - तत्र प्रायो वत셍मानकाले
�तवादयोऽ�टादशा楍युतनामानः। (३/३) The following 18 terminations or affixes for the
Parasmaipada and Atmanepada are listed in this sūtra as follows: Parasmaipada Terminations: (for 1st, 4th, 6th and 10th conjugations) Sg du pl
3p �त तः अिꅍत
2p �स थः थ
1p �म वः मः
Atmanepada Terminations: (for 1st, 4th, 6th and 10th conjugations) sg du pl
3p ते इते अꅍते
2p से इथे 鵍वे
1p ए वहे महे
Parasmaipada Terminations: (for 2nd, 3rd, 5th, 7th, 8th and 9th conjugations) sg du pl
3p �त तः अिꅍत
2p �स थः थ
1p �म वः मः
Atmanepada Terminations: (for 2nd, 3rd, 5th, 7th, 8th and 9th conjugations) sg du pl
3p ते आते अते
2p से आथे 鵍वे
1p ए वहे महे
2. सामाꅍया भुतकालः (लु敍) / General Past Tense or Aorist .The General Past Tense (or Aorist) is used to express the past action done at any moment in the past Ref H. N. V. -
भूते �दवादयो भूतेश नामानः ।(३/७) for the following terminations:. Parasmaipada Terminations: sg du pl
3p त ् ताम ् अन ्
2p स ् तम ् त
1p अम ् व म
Atmanepada Terminations: sg du pl
3p त इताम ् अꅍत
2p थाः इथाम ् 鵍वम ्
1p इ व�ह म�ह
3. परो� भूतकालः (�ल絍) / Perfect Past Tense (also called the second preterite) : The Perfect Past Tense is used to express events of the remote past. Ideally, the events are not witnessed by the person who used the verb. There are two kinds of Perfect:
- the Reduplicative Perfect (饍�व配व�ल絍) and
- the Periphrastic Perfect (अनुप्रयोग�ल絍).
Ref. H.N.V. - परो�भूते णलादयोऽधो�ज - नामानः । (३/८) for the following terminations: Parasmaipada Terminations: (Reduplicative Perfect) sg du pl 3p अ अतुः उः
2p थ अथःु अ
1p अ व म
Atmanepada Terminations: (Reduplicative Perfect) sg du pl
3p ए आते इरे
2p से आथे 鵍वे
1p ए वहे महे
4. अन饍यतन भूतकालः (ल敍) / Simple Past Tense or Imperfect Tense (also called the first preterite). : The Simple Past Tense (or Imperfect Tense) is used to express a past action done on the previous day or before.
Ref. H.N.V. - अन饍यतन - भूते �दवादयो भूते�वरनामानः। (३/६) for the following terminations: Parasmaipada Terminations: (for 1st, 4th, 6th and 10th conjugations) sg du pl
3p त ् ताम ् अन ्
2p स ् तम ् त
1p अम ् व म
Atmanepada Terminations: (for 1st, 4th, 6th and 10th conjugations) sg du pl
3p त इताम ् अꅍत 2p थाः इथाम ् 鵍वम ्
1p इ व�ह म�ह
Parasmaipada Terminations: (for 2nd, 3rd, 5th, 7th, 8th and 9th conjugations) sg du pl
3p त ् ताम ् अन ्
2p स ् तम ् त
1p अम ् व म
Atmanepada Terminations: (for 2nd, 3rd, 5th, 7th, 8th and 9th conjugations) sg du pl
3p त आताम ् अत
2p थाः आथाम ् 鵍वम ्
1p इ व�ह म�ह
5. सामाꅍया भ�व�यन ्(ल絍ृ ) / Simple Future Tense or Second Future: The Simple Future Tense (or Second Future) is used to express events which are indefinite and near.
Ref. H.N.V. - भ�व�य配काले य配यादयः कि쥍कनामानः । (३/११) for the following terminations:
Parasmaipada Terminations: sg du pl
3p य�त यतः यिꅍत
2p य�स यथः यथ 1p या�म यावः यामः
Atmanepada Terminations: sg du pl
3p यते येते यꅍते
2p यसे येथे य鵍वे
1p ये यावहे यामहे
6. अन饍यतन भ�व�यन ्(लु絍) / Distant Future or Periphrastic Future: The Distant Future (or Periphrastic Future) is used to express events which will occur tomorrow or after.
Ref. H.N.V. - अरःअहा셍थ् �ऽन饍यतन - भ�व�य�त च तादयो बालकि쥍क - नामानः । (३/१०)
Parasmaipada Terminations: sg du pl
3p ता तारौ तारः
2p ता�स ताथः ताथ
1p तािम तावः तामः
Atmanepada Terminations: sg du pl
3p ता तारौ तारः
2p तासे तासाथे ता鵍वे
1p ताहे तावहे तामहे
1. आ�ा (लो絍) / Imperative Mood:
The Imperative Mood is used to express instruction, invitation, request, prayer and benediction.
Ref. H.N.V. - आशीः प्रेरणादौ तुवादयो �वधात ृ - नामानः ।(३/५) for the following terminations: Parasmaipada Terminations: (for 1st, 4th, 6th and 10th conjugations) sg du pl
3p तु ताम ् अꅍतु
2p - तम ् त
1p आ�न आव आम
Atmanepada Terminations: (for 1st, 4th, 6th and 10th conjugations) sg du pl
3p ताम ् इताम ् अꅍताम ्
2p व इथाम ् 鵍वम ्
1p ऐ आवहै आमहै
Parasmaipada Terminations: (for 2nd, 3rd, 5th, 7th, 8th and 9th conjugations) sg du pl
3p तु ताम ् अꅍतु
2p �ह तम ् त 1p आ�न आव आम
Atmanepada Terminations: (for 2nd, 3rd, 5th, 7th, 8th and 9th conjugations) sg du pl
3p ताम ् आताम ् अताम ्
2p व आथाम ्鵍वम ्
1p ऐ आवहै आमहै
2. �व�ध (�व�ध�ल敍) / Potential (or optative) Mood:
Ref. H.N.V. - �व�ध स륍भावनादौ यादादयो �व�धनामानः । (३/४), for the following
terminations: Parasmaipada Terminations: (for 1st, 4th, 6th and 10th conjugations) sg du pl
3p ईत ् ईताम ् ईयुः
2p ईः ईतम ् ईत
1p ईयम ् ईव ईम
Parasmaipada Terminations: (for 1st, 4th, 6th and 10th conjugations) sg du pl
3p ईत ईयाताम ईरन ्
2p ईथाः ईयाथाम ् ई鵍वम ्
1p ईय ईव�ह ईम�ह Parasmaipada Terminations: (for 2nd, 3rd, 5th, 7th, 8th and 9th conjugations) sg du pl
3p यात ् याताम ् युः
2p याः यातम ् यात
1p याम ् याव याम
Atmanepada Terminations: (for 2nd, 3rd, 5th, 7th, 8th and 9th conjugations) sg du pl
3p ईत ईयाताम ् ईरन ्
2p ईथाः ईयाथाम ् ई鵍वम ्
1p ईय ईव�ह ईम�ह
3. स 敍 के त (ल敍ृ ) / Conditional Mood. The Conditional Mood is used to express the non- occurrence of both the events in a cause-effect manner. e.g. Had the boy not stolen the thing, his mother would not have punished him.
Ref. H.N.V. - साका敍�ं यत्र �क्रया�तक्रमो �न�द्द셍�यते तत्र का뵍य셍-कारणयोः यादा�दका अिजतो-
नामानो भूते भ�व�य�त च । (३/१२) for the following terminations:
Parasmaipada Terminations: sg du pl
3p यत ् यताम ् यन ्
2p यः यतम ् यत
1p यम ् याव याम
Atmanepada Terminations: sg du pl
3p यत येताम ् यꅍत
2p यथाः येथाम ् य鵍यम ्
1p ये याव�ह याम�ह
4. आशीस ्(आशी�ल셍敍) / Benedictive (or precative) Mood:
The Benedictive Mood is used to express blessings.
Ref. H.N.V. - आ�श�ष यात ्याता�म配यादयः कामपाल-नामानः । (३/९), for the following terminations: Parasmaipada Terminations: sg du pl
3p यात ् याताम ् यासुः
2p याः यातम ् यात
1p यासम ् याव याम
Atmanepada Terminations: sg du pl
3p सी�ट सीयाताम ् सीरन ्
2p सी�ठाः सीयाथाम ् सी鵍वम ्
1p सीय सीव�ह सीम�ह
Reduplication:
Reduplication consists in doubling of the first vowel of a verbal root together with any consonants that precedes it. e.g. तु饍 (to strike) --> तुतु饍 e.g. द�रद्रा (to be poor) --> दद�रद्रा
Chapter IV
(iv) कारक फ्रकरणम ्
Cases (kārakas) Kārakaprakaraṇa is the part of grammar that deals with syntax. To be sure, Sanskrit syntax properly extends beyond the kārakas to include concordance (agreement of the adjective with the noun and agreement of the verb with the subject), usage of pronouns and the usage of numerous participles. Many of these are by convention and usage by respected authors. This situation led to the comment amongst western Indologists that if Sanskrit grammar is lacking in any area, it is in syntax. To quote Dr. H. Kern in his introduction to 'Sanskrit Syntax' by Dr. J. S. Speijer (published by E. J. Brill, Leyden, 1886), “Indian grammar, which is virtually the same as saying Pāṇini's grammar, superior as it is in many respects to anything of the kind produced among other civilized nations of antiquity, is profoundly deficient in its treatment of syntax”.
In Sanskrit grammar, the verb (धातु), expressing action, is taken to be the essential core of a sentence, and the नामs are put into different cases (�वभि啍तs) to show their particular relationship to the धातु. these relationships are called कारकs. There are six कारकs in
Sanskrit viz., the relations of subject (कता셍), object (कम셍), instrument (करण), recepient
(स륍प्रदान), source (अपादान), and location (अ�धकरण). A sup-affix of the sixth triplet
(ष�ठ�) does not denote a relation between a noun and a pronoun and a verbal form.
Hence, it is not assigned a कारक - designation. However, a sup-affix of the sixth triplet replacing a कारक sup-affix may be called a कारक-�वभि啍त as, for example, कत셍�र ष�ठ� or
कम셍�ण ष�ठ�. The meanings of the �वभि啍त -suffixes determined by the following sutras:
प्रथमा - (Nominative, subject). H.N.V. - प्रथमा नाममात्राथ�।(४/७). Pā.-
प्रा�तप�दकाथ셍�ल敍गप�रमाणवचनमात्रे प्रथमा । (२.३.४६). The sup-affixes of the first triplet are used to denote the bare meaning of a nominal stem or, in addition, that of gender only or measure only or to convey number only.
饍�वतीया - (Accusative, direct object). H.N.V. - क륍म셍�ण 饍�वतीया ।(४/१८). Pā. - कम셍�ण 饍�वतीय ।(२.३.२). The sup-affixes of the second triplet are added to a nominal
stem denoting an object if the object has not been expressed (by a verbal affix, a कृ त ् - affix, etc.).
ततीयाृ - (Instrumental, instrument) "by,with".
H.N.V. - अनु啍ते क配त셍�र करणे च ततीयाृ ।(४/१६). Pā. - कत셍करणयोतृ तीयाृ ।(२.३.१८). The sup-affix of the third triplet is introduced (after a nominal stem) to denote the agent or the instrument when not expressed (by any grammatical element).
चतुथ� - (Dative, recepient) "to, unto". H.N.V. - स륍प्रदाने चतुथ� ।(४/८९). Pā. - चतुथ�
स륍प्रादने ।(२.३.१३). The sup-affix of the fourth triplet is added to the nominal stem to
denote the unexpressed स륍प्रदान कारक.
प祍चमी - (Ablative, source) "from". H.N.V. - अपादाने प祍चमी ।(४/७६). Pā. - अपादाने
प祍चमी ।(२.३.२८). The fifth case-ending is added to a word used in the sense of अपादान
'a starting point from which an item moves away '.
ष�ठ� - (genitive, relation) "of". H.N.V. - स륍बꅍधे तदाश्रयात ्ष�ठ� ।(४/९).
Pā. - ष�ठ� शेषे ।(२.३.५०). The case-affix of the sixth triplet is used to denote the rest, i.e.,
a relation (e.g., that between a thing and its possessor, etc.) which is other than that of a
कारक or the nominal stem meaning (for example, the king's servant or the Lord's bhakta).
सꥍतमी - (Locative, time and place) "in, at". H.N.V. - अ�धकरणे सꥍतमी ।(४/७०).
Pā. - सꥍत륍य�धकरणे च ।(२.३.३६). The sup-affix of the seventh triplet is introduced after
the nominal stem denoting an unexpressed locus of action as well as in connection with the words having the sense of 'distance' and 'nearness'.
स륍बोधनम ्- (Vocative, address) "oh". H.N.V. - स륍बोधने च ।(४/८). Pā. - स륍बोधने च ।(२.३.४७). The sup-affixes of the first triplet (प्रथमा), is used after
nominal stems in denoting the vocative (स륍बोधन).
Chapter IV
(v) कृ दꅍत प्रकरणम ्
धातुं स핍व셍मुपादाय स핍व� 셂पं करो�त यः।
कृ त ्स एवे�त �विम配य तद्धमा셍 कृ त ्प्रशयते ।।
धातोः कृ 饍बहुलं कत셍�र ।५/१
To form noun, pronoun, adjective and indeclinable from a root, कृ त ् affixes are added.
The bases formed by their means are called कृ दꅍत. कृ दꅍत affixes are added to धातुs to make नामs. Originally all नामs are derived from धातुs, but they may also acquire a conventional meaning different from their etymological derivation. As an example we
may take the word कृ �ण. The conventional meaning "कृ �ण the son of यशोधा" has
priority. Actually, the word is derived from the धातु, कृ ष ् - to attract, and therefore is etymologically analysed as "all-attractive".
कृ त ् प्र配ययाः - To form noun, pronoun, adjective and indeclinable from a root, कृ त ् affixes
are added. The bases formed by their means are called कृ दꅍत । For example-
प腍+啍त=प�ठतः,प腍+अनीयर=् पठनीयः।
There are different types of कृ दꅍत suffixes added to धातुs . The कृ त ् प्र配ययs are as follows:
कृ त ् प्र配ययाः - तुमुन ्प्र配यय , 啍配वाच ् प्र配यय , 쥍यप ् प्र配यय , 쥍यु絍 प्र配यय , 啍तवत ू प्र配यय, 啍त
प्र配यय , अनीयर ् प्र配यय , त핍यत ्प्र配यय , यत ्प्र配यय , शत ृ प्र配यय , शानच ्प्र配यय, ि啍तन ्प्र配यय ,
घ祍ज ्प्र配यय , खल ्प्र配यय. A few examples are given as follows:
1. गत - (gone)
This type of suffix (啍त) is called �व�णु�न�ठा (Ref. Pā।. - 啍त啍तवत ू �न�ठा - १.१.२६) and is used to make participles.
गम-् धातु (to go) + [क्]त- suffix -->गत (that which is gone to or reached).This translation
gives the passive sense,but गत can also have the active sense (gone).
भूत (who has been or which became), जात (born), िजत (conquered), हत (killed), न�ट
(perished), यु啍त (connected, engaged), िथत (situated), 饃�ट (seen), उ啍त (said), कृ त
(done), ल녍ध (obtained), मु啍त (freed), तु�ट (satisfied).
2. कत셍핍य - (to be done)
The �व�णुकृ 配य (Pā. - त핍य配त핍यानीयरः ३.१.९६) are used to point out duty.
कृ --> कत셍핍य, करणीय, काय셍 (they have the same meaning -- that which is to be done, which can be done).
क�त셍नीय सदा ह�रः - Lord Hari is to be glorified constantly. Similarly, बोद्ध핍य and वे饍य.
3. प�यन ्- (while seeing)
अ楍युताभ suffixes (Pā - तौ सत ् ३.२.१२७. The affixes शत ृ and शानच ् are designated सत).् The suffixes are used to describe a simultaneous action : "while seeing".
饃श-् प�य + [श]् अत[् ऋ] -->प�यत ्-->प�यन ्(while seeing).
E.g., प�यन,् श赍वनृ ,् पश셍न,् िजघ्रन,् 핍याहरन,् अनुमरन,् etc.
4. 配य啍配वा - (after giving up)
Other suffixes like [क्]配वा indicate a preceding action : "after ----ing"
E.g., �ा配वा, ग配वा, ह配वा, etc.
5. वे�दतुम ्- (to understand)
The suffix तुम[्उ] makes the infinitive.
E.g., शो�चतुम,् उपा�सतुम,् 配य啍तुम,् etc.
6. योगथ - (situated in योग)
There is a group of कृ दꅍतs called कृ त-् मास, which are used only in a compound with a preceding noun. In the following example the noun is followed by the verb slightly modified by the influence of the suffix.
योग (noun) + थ (the verb modified by a कृ दꅍत - suffix --> योगथ.
E.g., कार - अहंकार, �व饍 - वेद�व饍, कृ त ्- क쥍याणकृ त,् ग - सव셍त्रग, ज - 饍�वज, etc. Chapter IV
(vi) समास प्रकरणम ्
When two or more words are joined together, a compound word is formed, called samāsa (saṁ, together + as, be) in Sanskrit. Usually the relation between the words is not mentioned. When required, the compound is resolved, giving the relationship between the words joined. For instance, 'lokanātha' can mean 'the lord of the world' or 'one to whom the world is the lord'. The sentence which resolves a compound is called a vigraha vākya. A mastery of kārakas is required to write the vigraha vākyas, i.e., resolution of compounds. The beginner need not bother with all the classifications and sub- classifications or with the vigraha vākyas, as long as the sense conveyed by the samāsas is adequately understood. Once the basics are learnt, a working knowledge of compounds ought to be acquired for it is almost impossible to find any fragment of non-vedic Sanskrit without compounds.
समास - placing together of two or more words so as to express a composite sense;
compound composition; cf. "पथगाथा셍नामेकाथ�भावःृ समासः।
Although the word समास in its derivative sense is applicable to any wording which has a
composite
sense (वि配तृ j, still it is by convention applied to the only by virtue of the adhikarasutra
Pā. - प्राक् कडारात ्समासः । (२.१.३) which enumerates in its domain (which extends prior
to the sutra Pā. - कडाराः कम셍धारये ।२.२.३८) the compoundwords only. The महाभा�यकार
has mentioned only four principal kinds of these compounds and defined them;
cf.पूव셍पदाथ셍प्रधानो핍ययीभावः । उ配तरपदाथ셍प्रधानत配पु셁षः । अꅍयपदाथ셍प्रधानो बहुव्री�हः।
उभयꥍदाथ셍प्रधानो 饍वꅍ饍वः । Later grammarians have given many subdivisions of these
compounds as for example 饍�वगु, कम셍धारय, and त配पु셁ष (with 饍�वतीयत配पु셁ष,
ततीयात配पृ ु셁ष,etc.as also समाना�धकरण बहुव्री�ह, 핍य�धकरण बहुव्री�ह, सं奍या बहुव्री�ह,
समाहार 饍वꅍ饍व, इतरेतर 饍वꅍ饍व and so on. The various types of समासs are listed in H. N. V. in the sixth chapter of समास -
प्रकरणम ्in the following sutras:
समासा बहुलं । (६/१) and तत्र �यामराम - क륍म셍धारयौ, �त्ररामी - 饍�वगू, कृ �णपु셁ष - त配पु셁षौ,
पीता륍बर बहुव्रीह�, रामकृ �ण - 饍वꅍ饍वौ समानथ� �ेयौ, अ핍ययीभावतु ष�ठः । (६/२).
A few examples of समास are discussed below:
饍वꅍ饍व समास
The 饍वꅍ饍व (lit. 'couple') समास is a copulative compound in which the members, if not
compounded, would be in the same case (�वभि啍त) and connected by the conjunction च
(and). There are two types of 饍वꅍ饍व :
इतरेतर - the members are considered separately; the gender of the compound is the
gender of the last member; the number is the sum of the members. For example:
रामः च कृ �णः च =>रामकृ �णौ (note the dual). तप�च वा鵍याय�च ई�वरप्र�णधानं च
=>तपवा鵍याये�वरप्र�णधाना�न (note the plural) .
समाहार - The members are taken collectively as a unit. It is always neuter singular. Pairs
of opposites are often put in this form, for example:
सुखं च दःखंु च => सुखदःखमु ्(note the singular) = pleasure and pain.
त配पु셁ष समास
The त配पु셁ष (lit. 'his man') समास is a determinative compound in which the first member depends on (i.e., has a case relationship to), or modifies, the second. There are several types: त配पु셁ष - also called 핍य�धकरण - त配पु셁ष, is characterised as having different case endings if the compound is dissolved, i.e., the members are different objects. The compound may
be further classified according to the case relationship (饍�वतीया through सꥍतमी) of the first member to the second. For example:
व�मृ ूलम ्<= व�यृ मूलम ्(ष�ठ� त配पु셁ष) =root of a tree, tree-root.
कम셍धारय - this is a descriptive determinative compound, also called समाना�धकरण -
त配पु셁ष, and is characterised as having the same case ending if the compound is dissolved, i.e., the members refer to the same object; for example:
पूण셍चꅍद्रः <= पूण셍ः (full) चꅍद्रः (moon) = full-moon.
饍�वगु - this समास has the same sense as the कम셍धारय, but has a word denoting direction or a numeral as its first number; for example:
एकवचन - singular (lit. one-speaking, from वच,् to speak), [also 饍�व- बहु - वचन, giving dual and plural].
उपपद - this compound has a धातु derivative as its second member; for example:
कु 륍भ-कार <= कु 륍भं (pot) + कृ (to do, act, make) = potter. ( similarly अ-कार, etc.).
नञ-् त配पु셁ष - a compound with a negative particle (न, अन,् or अ) as its first member, giving a negative or a privative sense; for example:
अ-�ानम ्<= अ - (negative or absence) + �ानम ्(knowledge) = ignorance.
अ핍ययीभाव समास
The अ핍ययीभाव (lit. 'an unchanging nature) समास is indeclinable (अ핍यय) and functions as an adverb. The first member is an indeclinable (prepositional or adverbial prefix), and the last a noun (नामन),् and the whole takes the form of a neuter singular; for example:
सक्रोधम ्<= स- (the sense of accompaniment) + क्रोध (anger) = with anger, angrily. यथाश्रद्धम ्<= यथा- (the sense is proportion) + श्रद्धा (faith) = according to (one's) faith.
बहुव्री�ह समास
The बहुव्री�ह (lit. 'much rice') समास is a descriptive compound forming an adjective
(�वशेषण) agreeing with a noun (expressed or understood); for example:
पद्मा� <= पद्म (lotus) + अ� (eye) = whose eyes are (like) lotuses, lotus-eyed.
The difference between the त配पु셁ष and the बहुव्री�ह is that the former remains a noun, while the latter becomes an adjective. In Vedic Sanskrit the determinative and descriptive compounds were distinguished by accents (उदा配त, अनुदा配त and व�रत);
इꅍद्र-शत्र ु <= इꅍद्रय शत्रु = the enemy of Indra, Indra's enemy (त配पु셁ष) .
इंद्र-शत्र ु <= इꅍद्रः शत्रु यय सः = whose enemy is Indra (बहुव्री�ह).
ChapterIV (vii) त�द्धतप्रकरणम ्
Vritti is the general term for any complex formation in Sanskrit requiring explanation or resolution. We have just examined one such vritti, the samāsa. The other vrittis are ekaśeṣa vṛtti (similar to the dvandva samāsa), kṛdvṛtti (formation of words from roots or verb-stems by primary affixes), dhātuvṛtti (formation of derivative verbs from primary roots) and taddhitavṛtti (formation of derivative bases from nouns by secondary affixes).
The word 'त�द्धत' means - 'ते땍यः प्रयोगे땍यः �हताः इ�त त�द्धताः' . It means Taddhita are the
those affixes which have various usability and which become conjoined with the noun,
pronoun, adjectives etc. change the meaning of a word. As for example - 'वसुदेव+अण ्
(वसुदेवय अप配यः पुमान)=् वासुदेव' . Taddhita affixes are of various types, of which a few
are- मतुप,् ठक्, इन,् 配व and 配वल ्.
The first sutra of this topic of त�द्धत-प्रकरणम ्(H.N.V.) is as follows:
आ�दस핍व��वरय व�णीꅍद्रोृ न�सृ ंहे । (७/१). व�णीꅍद्रःृ means व�द्धःृ and न�सृ ंहः indicates the
abbreviation �णत.् The abbreviation �णत ् means an affix with the mute consonant ण ्
added to it to signify the substitution of व�द्धृ for the preceding vowel or for the
penultimate अ or for the first vowel of the word if the affix applied is a त�द्धत affix.The
equivalent Pāṇinian sūtra is - समथा셍नां प्रथमा饍वा । (4.1.2), which means that a त�द्धत affix
is optionally introduced after the first पद (i.e., the name for the base before all
consonantal case terminations except nominative singular). A few examples are given as follows:
1. बु�द्धमत ्- (possessing intelligence)
Here the suffix मत ् is used, indicating possession. After the words ending in अ, मत ्
becomes वत.् बु�द्धमत,् भगवत ् (possessing opulences). These words are declined to
बु�द्धमान ्and भगवान ्respectively.
2. सम配व - (equanimity)
The suffixes 配व and ता are used for forming abstract nouns. सम (equal) + 配व => सम配वं
[सम配वं योग उ楍यते . Equanimity towards success or failure is called योग].
Similarly, समता, स配配व, साध配वु , वै�णव配व, वै�णवता, etc.
3. गुयतम - (most secret)
The suffix तर and तम make comparative and superlative words, viz., गुय, गुयतर,
गुयतम. Similarly, �प्रय, �प्रयतर, �प्रयतम. �प्रयकृ 配तम, etc.
4. म敍गलमय - (auspicious)
We apply suffixes like मय (made of, full of) or मात्र (much, just this much). E.g., मꅍमया,
�न�म配तमात्र, �हर赍मय, श्रद्धामय, etc.
5. म配तः - (other than me)
The suffix तस ् which becomes तः is an equivalent for प祍चमी ('from', 'more than'). E.g.,
म配तः परतरं न अꅍयत ् I भवाꥍययं 配व配तः श्रतौु .I By this process some adverbs are formed e.g., कु तः (from where), यतः यतः (from wherever), ततः ततः (from there).
6. गोपी - (cowherdess) The affixes that are added in order to derive feminine bases from the masculine are called
feminine derivatives or त्री प्र配ययाः.
With the suffixes आ[प],् and ई[प]् we form the feminine gender from masculine words :
गोप => गोपी, कृ �ण => कृ �णा (द्रौपद�), कु मार => कु मार�, वै�णव =>वै�णवी, साधु =>
सा鵍वी, etc.
7. कौꅍतेय - (son of कु ꅍती) Other suffixes cause certain transformations inside the word; they express relationships.
E.g.,भगवत => भागवत , नर => नार, कु मार =>कौमार, �व�णु => वै�णव, 핍यास =>
वयास�क (son of 핍यास), जनु =>जानवी, etc. There are more than 70 taddhita pratyayas, and are most profusely used. Taddhitas seem to be preferred from a stylistic point as well, more so amongst the Southerners. One such excessive use of taddhitas by Kātyāyana led the bhāṣyakāra to comment 'priyataddhitāḥ dākṣiṇātyāḥ' and that lable stuck since then.
ChapterV Introduction to the Bhāgavata Sāroddhāra The Śrīmadbhāgavatam is not only a Purāṇa in the technical sense of Panchalakṣaṇa, but it can also be viewed as a kāvya on the basis of its style and diction. It is composed in a style which is very abstruse, antique and involved.Its syntactical construction very often follows that of an English sentence, rather than the usual one in Sanskrit and derivative languages. Besides, its vocabulary is full of obselete Vedic words and phrases. The Purāṇa habitually employs exclusively Vedic grammatical formations and vocabulary. Attention has to be given to un-Pāṇinian forms and the deviations of Parasmaipada and Atmanepada forms. Indian commentators have not given any grammatical or philological annotations on such words beyond saying that they are arṣa.
The Bhāgavata Sāroddhāra is a unique work, consisting of 367 verses̄ of philosophical and ethical significance which are selected from Śrīmadbhāgavatam and arranged into thirty topics. These verses constitute the heart of Bhāgavata message and give practical guidance for a noble life. The compiler of these verses Śrī Vishṇutīrtha himeself was an Avadhūta. He has added a lucid commentary also to these verses. The Bhāgavata Sāroddhāra presents a programme of practical spiritual training through a harmonious combination of Jñāna, Bhakti and Karma, suited to the temperament and limitations of the Sādhaka. While emphasising the supreme importance of Bhakti, Śrī Vishṇutīrtha has sought to found it on the bed-rock of metaphysics. He has divided the bulky volume of the Śrīmadbhāgavatam into thirty topics or cantos (prakaraṇas), each topic containing crucial verses forming the essence of the Dvaita Vedānta philosophy. In the thirty prakaraṇas (chapters), Śrī Vishṇutīrtha has sought to highlight the points which direct the devotee to the path of Mokṣha or liberation. Śrī Vishṇutīrtha has performed the gigantic task of compressing the original Bhāgavatam without sacrificing the harmony and spirit of the text. His comments on the verses in simple and intelligible Sanskrit, have fulfilled his objective of bringing home the profound theory of Bhakti Yoga and the lofty principles of the Vedānta to those not well- -versed in the Scriptures. The Bhāgavata Sāroddhāra gives the concept of Lord Visṇu as the Sarvottama of Dvaita philosophy. Lord Visṇu is Svayambhu, i.e. Self-created. He has a Self-Existence, above that of the individual and the Cosmos. The doctrine of Bhakti is essentially based on the concept of "Saguṇa Brahman" (which is conceived in the object of adoration). The Advaita concept of "Nirguṇa Brahman" is thus, incompatible with the Bhakti Mārga. In order to obtain compatibility with the philosophical background of the Vaishṇava interpretation of the Vedānta, the principle of Acintya-Bhedābheda, or what is known as the wave-ocean analogy has been made use of. This principle takes God and creation as real and the jīva is released from Saṃsāra through the grace of God.It is based on the principle of Realistic Advaita. It was in his Sarva-samvādinī commentary to the Six Sandarbhas (one of which, the Bhāgavata Sandarbha, is a parallel to the Bhāgavata Sāroddhāra of Vishṇutīrtha) of Hindu philosophy that Jīva Gosvāmi first wrote of Acintya Bhedābheda, the philosophy of Chaitanya Mahāprabhu. In essence, the philosophy of Acintya bheda abheda, or "inconceivable oneness and difference ", avoids the extremes of Śaṃkara's monistic Advaita vedānta and Madhva's pure dualism (Dvaita) by interpreting the material and spiritual potencies of the Supreme Person (Bhagavān) as being simultaneously one and different with Him. The Bhāgavata Sāroddhāra explains the Vedānta contained in the Brahmasūtras and the Upaniṣhads. The concepts of the Vedānta are expressed in terse and cryptic statements in the Brahmasūtras and the Upaniṣhads, and these can be clarified from the verses of the Bhāgavatam. The Unity of Existence is the foundation of all ethical codes. Śrī Vishṇutīrtha says that the perfect devotee of the Lord is one who sees the glory of the Lord in the inmost Self reflected in all beings, and all beings as dwelling in Him, their inmost Self. Śrī Vishṇutīrtha describes Lord Visṇu as the "Adhyātma Deepa", Who, can be described in various ways as Avyakta, Adya, Brahma, Nirguṇa, Nirvikāra, etc., thus exemplifying the well-known saying of the Ṛ g-veda : "Ekam Sat, Viprā Bahudhā Vadanti" - Truth is one, sages call It by various names. The Bhāgavata Sāroddhāra establishes the Dvaita Siddhānta based on Bhakti Yoga, as the most practical scientific and logical as compared to all the other schools of philosophy. The Bhāgavatam is known as the Pāramahaṃsa Saṃhita. The word Paramahaṃsa refers to an ascetic of the highest order, one who has controlled and subdued all his senses by abstract meditation. Saṃhita means "code" (Dharma). Thus the Bhāgavata Sāroddhāra explains the devotional disciplines which help the jīva to overcome the hold of the three guṇas of Prakṛti and which render him fit for the Divine State. Śrī Vishṇutīrtha has pointedly stressed the importance of Vairāgya, and the importance of association with high-souled persons, abandonment of egoism, control of the senses among others, in developing Vairāgya. The Bhāgavatam is an extension of the Bhagavadgīta, which is described as "Brahmavidyā" - the science of the infinite. The Bhāgavata Sāroddhāra brings out the significance of the doctrine of Mono-theism of the Dvaita philosophy, or dualistic
metaphysics. The Dvaita Vedānta maintains that the world is as real (सत)् as the
Absolute. Jīvas are real. They are different from the Paramātman (Supreme Being).
Difference (भेद) is real. The finite selves (jīvas) are are subordinate to the Lord Who
controls them. Śrī Vishṇutīrtha has referred to the different gradations of the jīvas - particularly three- those that are eligible for ultimate salvation, those who are destined to rebirth and transmigration and those who are eternally condemned to hell. Differences persist even in the final state of emancipation (Mokṣha). Bhaktas do not accept, even when offered, any of the four different forms of emancipation. - i.e., Sālokya (living in His Sphere), Sāmipya (living in close proximity to Him), Sārupya (assimilation to His semblance) and Sāyujya (absorption in His essence). Śrī Vishṇutīrtha has brought out the following important doctrines of the Madhva philosophy (Dvaita) : 1. Lord Vishṇu (Kṛṣṇa) is the Supreme Being. 2. The Universe is perfectly and absolutely real. 3. The difference between the Supreme Being and the jīva is real. 4. The jīvas are the servants of the Lord, Who is their Inner Controller. 5. Jīvas are graded according to the proportion of the three guṇas (Sattva, Rajas, and Tamas) of which they are constituted. 6. Bhakti is superior to the other means of obtaining salvation. 7. The Bhāgavatam throws light on the three Pramāṇas (Upaniṣads, Brahmasūtras and the Bhagavadgīta) which reveal the nature of the Supreme Lord. 8. Viṣṇu is the Supreme (सव�配तम), among the gods, as He alone is capable of creating not only the other gods but also Himself, which no other god is capable of doing.
Chapter VI
Application of Harinamamrta rules with reference to the Bhāgavata Sāroddhāra The Bhāgavata Sāroddhāra contains a number of verses as a continuous string of characters without any space between the word-boundaries, as the word boundaries undergo euphonic changes. Hence, in analysing this Sanskrit text, the sandhis have been split into meaningful words (word by word). Two types of sandhis, viz., those between
two words (सिꅍध �व楍छे द) and those between components of a compound (समास �वग्रह), have been split . The Bhāgavata Sāroddhāra abounds in novel explanations and unique etymological derivations depending on Grammar and other Śāstras. The text of the Bhāgavata Sāroddhāra of Viṣṇutīrtha, taken up from Śrī Vijayadhvajatīrtha's Padaratnāvali, records vast number of different readings, and alters the total number and
the order of verses as well as the adhyāyas, as compared with the मूलभागवतम ्of the Gīta Press, Gorakhpur . Sri Vijayadhvajatīrtha is supposed to have lived in the 15th century A.D. The verses employ analyzable units to express their meaning, but that meaning emerges out of the particular concatenation of those units, not because those units are meaningful in themselves. We analyze language by splitting it up into words, prefixes, suffixes, etc….but this is indicative of the fact that we “misunderstand” the fundamental oneness of the speech-unit. Words are only abstracted meaning possibilities in this sense, whereas the uttered verse is the realization of a meaning-whole irreducible to those parts in themselves. This fundamental unity seems to apply, also, to any language taken as a whole. Hence the following ślokas, the words of which are grammatically analysed, are presented in their entirety.
The śloka numbers are given according to those in the Bhāgavata Sāroddhāra. Alongside, are the corresponding numbers of the Vijayadhvajīya Bhāgavatam.
Shloka 1
ह�रः ॐ। नमः परमै पु셁षाय भूयसे सदद्भवथान�नरोधल�लयाु । गह�तशि啍त�त्रतयायृ दे�हनामंतध्रु셍वायानुपल땍यव配म셍ने ।१। २।४।१२।
ह�र: ॐ => since ॐ comes after ह�र, the meaning is ह�रः ॐ इ�त i.e., ह�र is ॐ
(श녍दब्रमन).्
नमः - obeisances (unto). नमस ् is an indeclinable and is usually used with dative. The word has the sense of a noun but is treated as an indeclinable.
परमै -(unto ) the Supreme. It is the dative of the adjective पर which is declined as a pronoun. (ref.H. N. V. कृ �णनाम ्- कृ �णतो ङेः मै । २/१६७ ).
पु셁षाय (dat. - (unto) the Lord - महा�व�णु . ref. H N V -चतु镍य�क配वे ङेय셍ः I कृ �णात ् ङेय셍ः ।
कृ �णय �त्र�वक्रमो - कृ �णाय ।२/१५)
The following are some of the definitions of the word पु셁ष :
1) that which goes ahead (पुर�त अग्रे ग楍छ�त यः )
2) that which fills all with strength (�पप�त셍 पूरय�त बलं यः)
3) that which lies inside the township (पु�र [-loc of पुर ् f. -township] शेते यः) -- (पुर ् -
अग्रगमने कु षन ् -शतपथ ब्रमण, पुर-् अग्रगमने कु षन-् उणा�द-सूत्र, ४.७४ Ref. H N V पुरः
कु षन ्।).
भूयसे (adj. dat. ) - unto the complete whole (comparative of बहु). (अ�तशयेन बहु ईयसुन ् - ref H. N. V. - 饍वयोरेकतरय गुणप्रकष� तरेयस ू ७/१०२२ )
सदद्भवु — the creation of Universe (सते उद्भवः - सत-् neu. that which is real) थान (थानं - था-쥍यु絍)— its maintenance (preservation). 쥍यु絍 is a कृ त ् affix अन in the sense of an abode or an instrument. ref. H. N. V. बाहु쥍यात करणादौ च ते ।(५/१९२). H N V
प्र配यय for 쥍यु絍 is टनः ।
�नरोध - and its control (annihilation)
ल�लया ( fem.instr.)- by the past-time of (ल�-ि啍वप ् �लयं ला�त ला) ref. H N V राधाया ए
टौसोबु셍द्धे च । ए अय ्(स. प्र. ४८) -राधया, राधा땍याम,् राधा�भः ।(२/६५)
गह�तृ - taking unto Himself (assuming) (ग्र कम셍�ण-啍त ; कृ त ् affix त) - ref.H.N.V.啍तो
भूते भावक륍म셍णो ( ५/२६), used as past participle.
शि啍त fem.- power (शक्-ि啍तन.् कृ त ् affix �त added to roots to form nouns in the sense of verb-action) . cf. H.N.V. ि啍तल셍�륍यां भावे (५/४३८).
�त्रतयाय -(for)the triad (of powers) (According to the मा鵍व philosophy the three powers are - इ楍छा �ानं �क्रया चे�त �न配याः श啍तयः ई�शत)ु
गह�तशि啍त�त्रतयृ => गह�तःृ �त्रतयश啍तयः येन.
दे�हनां (masc. genitive.)- (देह-इ�न [कृ त ् affix इन])् of all who possess material bodies ref.H.N.V. इनते तु न । (५/३१२) Declined like शा�ङ셍न ् ref. H N V इन-् हन-् पूषन-् अ뵍य셍मन ्इ配येषामुद्धवय �त्र�वक्रमःसु-�योरेव ।(२/१२१)
अंतध्रु셍वाय (masc. dat.)- unto Him who resides within (अꅍतर ् - ind. inside). अनुपल땍य - inscrutable. (ल땍य => लभ-् कम셍�ण यत ् which is a त饍 affix). ref. H N V गोः
स핍व��वराप्र配ययप्रस敍गे यरामः । (७/२५६)
व配म셍ने (dat.) - (वतृ -् म�नन ्[vedic]) - (unto)One Who has such ways
दे�हनामंतध्रु셍वायानुपल땍यव配म셍ने => दे�हनां अꅍतध्रु셍वाय अनुपल땍यव配म셍ने .
व配म셍ने occurs in the vedas in the following:- ref.गजेꅍद्र मो� - प्रपꅍन-पालाय दरꅍतु -श啍तये क饍- इिꅍद्रयाणाम ्अनवाꥍय-व配म셍ने ǁ २८ǁ.
Shloka 2
भूयो नमः स饍विजनि楍छदेऽसतामस륍भवाया�खलस配配वमृ ूत셍ये ।
पुंसां पुनः पारमहंय आश्रमे 핍यविथथानामनुम嵍यदाशृ ुषे ।२। २।४।१३।
भूयः — again -भूयस ्– (adj. Comp. of बहु)
नमः — my salutations
सत ्— of the virtuous- सत ्(present participle of the root अस ्-to be)
विजनृ (विजनंृ ) —sorrows
�चदे — the liberator (�चत ्fem - �चत ्संपदा० भावे ि啍वप)् ref. H.N.V. गमादेह셍�रवेणुहरः
啍वौ ।(५/२८४)
असताम ्— of the atheists, the nondevotee-demons अस륍भवाय (अस륍भवं) )— cessation of further unhappiness
अ�खल (नाित �खलं अव�श�टं यय) — complete
स配配व (सतो भावः) — goodness
मूत셍ये — unto the Personality (मु楍浍셍-ि啍तन ्) re. H.N.V.ि啍तल셍�륍यां भावे । ५/४३८)
पुंसां — of the transcendentalists (प�त पा-पालने डुम ् सुन ्- डु륍सुन ् is an उणा�द affix उ륍स ् added to the root पा to form the word पुंस ् -उणा�द सूत्र Ref.H N V पातेडु 셍륍सुन ् ।
पुमान।् ४/१७७ of उणा�द सूत्रs )
पुनर ् ind.— again
पारमहंये — the highest stage of spiritual perfection i.e the order of the भागवतs
आश्रमे— in the status (आश्रमः, आश्रमं - आ-श्रम ्आधारे घञ ्व饍鵍यभावृ - घञ ्is a कृ त ्affix अ causing the substitution of व�द्धृ for the preceding vowel applied to the sense of advanced age) ref. H N V -the equivalent H N V suffix for घञ ्is घण.् H N V उपेꅍद्रा쥍लभेनु셍म ्खल-्
घणोन셍 सुद땍या셍मꅍयोपेꅍद्रु -र�हता땍याम ्।(५/१४३)
핍यविथतानां (from 핍यविथत which is a past participle) — particularly situated (i.e.,re: those who have entered the order of the भागवतs
अनुम嵍यृ (अनु +मगृ -् 赍यत)् — the destination ref. �व鵍या饍यथ� त핍यानीय-यत-् 啍यप-् 赍यत-्
के�लमा �व�णुकृ 配य-सं�ा भावक륍म셍णोः ।(५/१४९) दाशुषे — one who delivers (i.e.,effects deliverance from sorrows).The word दा�वान ् is from the root दाश ृ -दाने, 啍वस,ु and is essentially Vedic. ref.H N V गम-हन-�वꅍ饍-饃श-
�व�श륍य इ蕍 वा वसौ जि嵍मवान,् ज嵍मुषः । (५/२२).
दाशुषः occurs in the following:
दा�वांसो दाशुषः सुतम । Ṛgveda 1.3
Shloka 3
पुरा मया प्रो啍तमजाय ना땍ये पद्मे �नष赍णाय ममा�दसग� ।
�ानं परं मꅍम�हमावभासं य配सूरयो भागवतं वदिꅍत ।३। ३।४।१३।
पुरा (ind.) — in a former cycle (i.e., पाद्मक쥍प)
मया— by Me
प्रो啍तं — was said (प्र +उ啍तं . उ啍त is p.p. of वच ्- to say; non-conjugational tense. ref. H N
V अय�त-व�क्र-奍या�त땍यो ङो भूतेशे क配त셍�र ।(३/२९८)
अजाय — (unto) Brahmā (अजय गणतोृ जꅍम -Rigveda १०.२४) ना땍ये — (sprung) from My navel (ना�भ masc. - न-इञ ् भ�चांतादेशः, ref. उणा�द सूत्र
४.१२५ - ना�भः या配��त्रये पुं�स)
पद्मे — on the lotus (पद्म => प饍 - मन ् ) मन-् the affix म�नन ् which is an उणा�द affix in
ओद्म ref. Pā. VI.4.29.
म�नष赍णाय —who was seated (�नष赍ण - p.p. of �नष饍 - to sit)
मम — My
आ�दसग� — at the dawn of (the present) creation
�ानं — wisdom (�ा-भावे-쥍यु絍) The equivalent of 쥍यु絍 in H N V is टनः
परं — supreme
मꅍम�हमा— My transcendental glory (म�हमन ् masc. -महत ् इम�नच ् �टलोपः . ref. H N V
इम�नः पुं�सः ।७/८३७)
अवभासं — that wisdom
यत ्— which
सूरयः — the wise men (सू-�क्रन)्
भागवतं — Śrīmad-Bhāgavatam
वदिꅍत— call (know to be)
Shloka 4
�व�णोनु셍 वीय셍गणानां कतमो॓ऽह셍तीह यः पा�थ셍वाꅍय�प क�व�व셍ममे रजां�स ।
चक륍भ यः वरभसाख�लतं �त्रप�टंृ यꅍमां �नश륍य सदनाद셁क륍पमानमु ् ।४।
२।७।४०।
�व�णोः— of Lord Viṣṇu (�वष ्핍यापने नुक् -उणा�द सूत्र ३.३९ Ref. H N V �वषेः �क楍च ।)
नु -ind. — but
वीय셍— prowess (वीय� - वीर-् यत ्. यत ्is a कृ त ् affix prescribed as कृ 配य or potential passive participle, ref. H.N.V. �व鵍या饍यध� त핍यानीय-यत-् 啍यप-् 赍यत-् के�लमा �व�णुकृ 配य-सं�ा
भावक륍म셍णोः।५/१४६)
गणानाम ्— in the matter of accounting (गण ्कम셍�ण कत셍�र वा अच)्
कतमः pron.— who else (�कम-् डतम).् डतमच ्(अतम) is a tad. termination showing 'one of many' ref. H N V बहूनां जा�तप्र�नेऽतमजकौ । (७/१०५४)
अह셍�त — is able to do it
इह ind.— in this world (इदं- ह इशादेशः - referring to time, place or direction)
यः — one who
पा�थ셍वा�न — the atoms (प�थ핍याःृ ई�वरः इदं वा अण)्
अ�प ind. — also क�वः— great thinker (कु -इ उणा�द ४.१३८ Ref. H N V अच इः)
�वममे — might have counted
रजां�स — particles (रंज-् असुन ् [अस]् नलोपः) Ref. H N V अ�सः । ५/२९२ ;
स핍व셍धातु땍योऽ�सः यात ्।
चक륍भ — could restrain; perfect tense of क륍भ ्5. 9. P
यः — one who
वरभसा— by His own force; रभस ्neu. - force
अख�लतं — without being hampered (खल-् 啍त) ref. H N V : वस�त �ु�ध땍या�म絍
啍配वा�व�णु�न�ठयोः, लुभो 핍याकु ल�करणे, अ祍चेः पूजायां, ि啍लशपू敍땍याम ्वा ।५/५०
�त्रप�ठंृ — the topmost planetary space (स配यलोक) (प�ठमृ ् - पषृ ् पशृ ् - वा थक् �न०
उण.२/१२. H N V �नथप�ठगृ ूथयूथप्रोथः )
यꅍमां — me (ब्रमा)
�नश륍य — having supported
सदनात ्— up to that place (सदनं - सीद配यिमन ्सद ू आधारे 쥍यु絍 -[अन]् )
उ셁क륍पमानम—् shaking violently (उ셁 - कु नुलोपो व�च, उणा�द १/३१- ref. H N V
उण�तेनु 셍 लोप�च )
Compare shloka with: �व�णोनु 셍 कं वीया셍�ण प्रवोचं यः पा�थ셍वा�न �वममे रजां�स। --Taittiriya Samhita: 1.2.27 &
Ṛg.veda 1.154.1
Shloka 5
अ配येव मे सव셍�मदं 配वयो啍तं तथा�प ना配मा प�रतु�यते मे ।
तꅍमूलम핍य啍तमगाधबोधं प楍छामहेृ 配वा配मभवा配मभूतम ्।५। १।५।५।
अित — there is (have)
एव (ind.)— truly
मे— of me
सव� — all (उणा�द सूत्र - सतमनेनृ �व�व�म�तसव�म ् १/१५१ H N V
सव셍�नघ�व�र�ववल�वप絍वप्रवे�वाृ अतꅍत्रे ।)
इदं (pron. neu)— this
配वया— by you
उ啍तं —said (ref shloka 3 above)
तथा�प (ind.)— and yet (तथा- त饍 प्रकारे थाल ्�वभि啍त配वात ्। तथा�प often corresponds to
त饍य�प । थाल ्is a त�द्धत affix defined as था in H N V - स핍व�ण प्रकारेणे配यादौ
सव셍थादयः।७/९९८)
न (ind.)— not आ配मा — (my) soul (आ配मन ्=>अत-् म�नण ्- उणा�द सूत्र ४/१५४. H N V - साऽ�त땍यां
म�नꅍम�नणौ ।)
प�रतु�यते — is not satisfied (प�र ind. + तुष ्P.4. Hence it should be प�रतु�य�त).
मे— unto me
तत ्(neu. of त饍)— of which ;
मूलं — cause (मूल-्क [अ]) Ref. H N V क륍म셍�ण शोकापनुदः सुखदे, तुꅍद�प्रमज配वलसेृ
साधःु , मूलभुजादय�च साधवः।
अ핍य啍तं— unknown (핍य啍त is thep.p. of 핍यंज ्-7.P.- to manifest)
अगाधबोधं—who are of unfathomable wisdom (बोध=>बुध-्भावे घ敍 ; the equivqlent of घ敍 in H N V is घण ्)
प楍छामहेृ — । (pl.) would like to know (प्र楍浍 is parasm. hence this should be प्र楍छामः)
配वा — unto you
आ配मभव— self-born आ配मभूतं— son of ब्रमा
Shloka 6
अतो महाभाग भवानमोघ饃क् शु�चश्रवाः स配यरतो धतव्रतःृ ।
उ셁क्रमया�खलधम셍गुꥍतये समा�धनानुमर य饍�वचेि�टतम ्।६।१।५।५।
अतो — therefore (अतस-् ind. =>इदं-त�सल;् त�सल ् is the tad. affix तस;् ref. H N V
एतदोऽतोऽत्र, इदं इत इह, अदसोऽमुतोऽमुत्र, �कमः कु तः कु त्रे�तI तत्रा땍यां �त्र�व�प �ल敍गेषु
साधवः । महाभाग— highly fortunate (महा is the substitute of महत ् at the beginning of
कम셍धारय and बहुव्री�ह compounds)
भवान ्— yourself
अमोघ-饃क्— the perfect seer
शु�च — spotless (शुच-्�क; signifies कृ त ् affix इ. Ref. H N V धाञ-् कृ -स-ृ ज�न-ग�म-
न�म땍यः�कः - द�धः, च�क्रः, स�स्रः, ज��ः, जि嵍मः, ने�मः ।५/३५४)
श्रवाः — renown (श्रवस ्-neu. )
स配यरतः — having taken the vow of truthfulness (स配य=> सते �हतं यत ्. रत p.p. => रम-्
कत셍�र 啍त)
धतव्रतःृ — steadfast of resolve (धतृ p.p.=> ध-ृ कम셍�ण 啍त)
उ셁क्रमय — epithet of �व�णु in the dwarf incarnation (उ셁 => ऊणु-셍 कु नुलोपो ह्रव�च . उण ्
१/३१ H N V- मह�त ह्रव�च । उ셁 महत ्। अ�खल — universal
धम셍 — bondage (धम셍ः - �ध्रयते लोकोऽनेन. धर�त ल ो कं वा ध-ृ मन ्)
गुꥍतये — for liberation from (गुिꥍतः fem. => गुप-्भावे ि啍तन)्
समा�धना— by one-pointed mind
अनुमर —recollect repeatedly and then recount them
यत-् �वचेि�टतम—् multifarious exploits of the Lord
Shloka 7
वसुख�नभतचेतात饍핍यृ ुदताꅍयभावोऽꥍयिजत셁�चरल�लाकृ �टसारतद�यम ् ।
핍यतनुत कृ पया यत配配वद�पं पुराणं तम�खलविजन慍नंृ 핍याससूनुं नतोऽिम ।७।
१२।१२।६१।
वसुख — in the happiness of the self (सुख=> सुख-्अच.् The H N V equivalent of अच ् is अत)्
�नभतृ — solitary (भतृ => p.p. भ-ृ 啍त)
चेताः — whose consciousness
तत—् because of that
핍युदत— given up (핍युदत is the p.p. of 핍युदस ्4.U) अꅍयभावः— all other attachments
अ�प — although
अिजत— of Śrī Kṛṣṇa, the invicible Lord
셁�चर — pleasing (셁�चं रा�त ददा�त रा-क)
ल�ला— by the pastimes
आकृ �ट — attracted (p.p. of आकृ ष ्)
सारः — whose heart (स-ृ घञ,् सार-् अच ्वा. घण ्for घञ ्and अत ्for अच ्in H N V.)
तद�यम—् consisting of the glorious pastimes of the Lord
핍यतनुत — spread, manifested (Derived from तन-् to spread )
कृ पया— graciously (कृ पा=> क्रप-् �भदा०अ敍 संप्र. �भदा�द - a class of roots headed by the root �भ饍 to which the कृ त ् affix अ [always in the fem. gender as आ is added in the sense of verbal activity.]
यः— who
त配配व-द�पं— the light of the Highest Truth
पुराणं— the Purāṇa (Śrīmad-Bhāgavatam)
तं— unto Him
अ�खल-विजनंृ -慍नं— destroying everything inauspicious 핍यास-सून—ुं son of Vyāsadeva
नतः अिम— offer my obeisances
Shloka 8
अथा�भधेयंग मनोनुकू लं प्रभाषसे भागवतप्रधानः ।
यदाह वैया�सकरा配म�व饍या�वशारदो नप�तंृ साधपु �टःृ ।८। २।३।२५।
अथ — therefore (अथ=> अथ-셍 ् ड, पषोदृ ०रलोपः. The equivalent of affix ड in H N V is अच.्
पषोदरा�दृ - a group of words with irregularity in coalescenceof the two constituent members.
अ�भधे�ह — tell us (अ�भधा 3. U.)
अंग — O Sūta (अंग is an indeclinable vocative particle meaning 'well,Sir')
मनः— mind (मनस ् neu. =>मꅍयतेऽनेन, मन ् करणे असुन.् असुन ् is an उणा�द affix अस ् .
Ref. H N V ६२८ सव셍धातु땍योऽसुन ्चेतः। सरः।पय। सदः ।)
अनुकू लं— good and pleasing to (अनुगतः कू लं तटं नेहा�दबंधनं वा)
प्रभाषसे— please recount
भागवत— (of) the devotees
प्रधानः — the foremost यत ्आह— what he (शुक) told (पर���त)्
वैया�सकः— Śukadeva
आ配म-�व饍या— transcendental knowledge
�वशारदः — perfect
नप�तंृ — unto the King (पर���त)्
साधु — excellent प�टःृ — being asked
Shloka 9
मु�न�व셍व�ुभ셍गव饍गुणानां सखा�प ते भारतमाह कृ �णः ।
यिमꅍनणांृ ग्रा륍यसुखानुवादैम셍�तग셍ह�ताृ न हरेः कथायाम ्।९। ३।५।१२।
मु�नः — the sage (मु�नः => मन-् इन ्उ楍च Ref. उणा�द सूत्र ४/१२२ H N V मने셁楍च । मु�नः।)
�वव�ुः — desirous
भागवत ्— of the Lord
गुणानां— of the glories सखा — friend (सखा is nom. sing. of स�ख masc. =>सहसमानं 奍यायते �न०, Ref उणा�द सूत्र
H N V ४/४७६ समाने 奍यः स चोदा配तः ।
अ�प — also
ते — your
भारतं — the Mahābhārata
आह — has described (composed)
कृ �णः — Kṛṣṇa-dvaipāyana Vyāsa
यिमन ्— in which
नणांृ — of the people (न ृ => नी-ऋन ्�ड楍च ्. Ref. H N V उणा�द सूत्र २/२५७ नयते�ड셍楍च।् ना
। नरौ । नरः ।)
ग्रा륍य — worldly (ग्रा륍य => ग्राम-यत.् त饍 affix य applied to ग्राम in the sense of इव
[similar to])
सुख-अनुवादैः— descriptions of mundane pleasures
म�तः— mind(s)
गह�ताृ न — just to draw towards
हरेः — of the Lord
कथायाम ्— stories (of His exploits) Shloka 10
तदय कौषारव शम셍धातुह셍रेः कथामेव कथासु सारम ्।
उद्धृ配य पु�पे땍य इवात셍बꅍधो �शवाय नः क�त셍य तीथ셍क�त�ः ।१०। ३।५।१५।
तत ्— therefore (त饍 ind. )
अय — His (अय is gen. of इदम)्
कौषारव — O Maitreya
शम셍-धातुः— (of) the Bestower of bliss (शम셍न ्neu. धातुः is the gen. of धात ृ masc.)
हरेः — of the Lord (ह�रः => ह�र [-इन].Ref.् H N V क륍म셍करो भ配येृ , 饃�तह�र-नाथहर�पशौ,
आ配म륍भ뵍यु셍दर륍भ�र-कु ��륍भ뵍या셍दयाः,त륍वक�र-शकृ 配कर� व्री�ह-व配सयोः,फलेग्र�हब셍ꅍ鵍यव�ेृ ।)
कथां— topics
एव — only
कथासु — of all topics
सारम ्— the essence
उद्धृ配य — by extracting
पु�पे땍यः — from the flowers
इव — just as
अत셍-बꅍधो — O friend of the afflicted �शवाय — for welfare (�शवम ् neu. [�शव=> �य�त पापं शो-वन ्पषोृ ०])
नः— of us
क�त셍य — kindly relate ( क�त셍य is imper. second person sing. of कॄ त ्10 U)
तीथ셍 — pilgrimage (तीथ셍म ् [तॄ-थक्] उणा�द सूत्र H N V �नशीथगोपीथावगथाः।गोपीथं तीथ셍म ्
(२/१६६)
क�त�ः — of glorious (क��त셍ः fem. [कॄ त-् ि啍तन]् )
Shloka 11
क�लमलसंस�तकालनोऽ�खलेशोृ ह�र�रतरत्र न गीयते यभी�णम ्।
इह त ु पुनभ셍गवानशेषमू�त셍ः प�रप�ठतोऽनुपदं कथाप्रसंगैः ।११। १२।१२।६५।
क�ल — of the age of quarrel (क�लः => कल-् इ�न. इ�न is a कृ त ् affix इन ् applied to the root कल ्1 A)
मलसंस�तृ — whole body of sins (संस�तृ => संस-ृ ि啍तन)्
कालनः — the destroyer
अ�खल-ईशः — the Ruler of all beings
ह�रः — Lord Hari इतरत्र— elsewhere
न गीयते— is not sung
�ह — indeed
अभी�णम—् repeatedly (अभी�ण => अ�भगतः �णं पषोृ ० )
इह ind. — here
तु — however
पुनः (पुनर ् ind.) — on the other hand
भगवान ्— the Lord
अशेषमू�त셍ः — who is of perfect form
प�रप�ठतः — is exalted
अनु-पदं — in each and every verse
कथाप्रसंगैः — through relevant episodes
Shloka 12
सोऽहं नणांृ �ु쥍लसुखाय दःखंु मह饍गतानां �वरमाय तु땍यम ्।
प्रवत셍ये भागवतं पुराणं यदाह सा�ा配भगवान�ष땍यःृ ।१२। १२।१२।६५।
सः — that (Nom. sing. of त饍 m.) अहं — I (Nom. sing. of first personal pronoun; it is also abl. plural of the word. - अस-्
म�दक् - Ref. उण�द सूत्र १.१३६ H N V यु�य�स땍यां म�दक्, ’युष’् सौत्रो धातुः ।)
नणांृ — of the humans (नी-ऋन ् �ड楍च .cf. उणा�द सूत्र २.१०१. Gen. pl. of न.ृ Ref. H N V
राधा-�व�णुजना땍यामीप�च �त्र�वक्रमात ्सोह셍रः ।२/५७)
�ु쥍ल — trifling. The word �ु쥍ल is a प्राकृ त ्word from Sanskrit �ुद्र. (�ु饍 - कत셍�र रक्. )
सुखाय — for happiness (सुख-्अच)्
दःखंु — distress (द�टा�नु खा�न यिमन,् द�टंु खन�त खन-् ड, दःखु -् अच ्वा)
महत ्— great (म-अ�त)
गतानां — being in
�वरमाय — for cessation
तु땍यम ्- unto you
प्रवत셍ये — in the beginning
भागवतं — Śrīmad-Bhāgavatam
पुराणं — Vedic supplement (पुर नवं)
यत—् which
आह — is told (आह is an irregular verb form of 3rd pers. sing. of a defective verb meaning 'to say', supposed by Indian grammarians to be derived from ब्रू ) सा�ात ्ind.— directly
भगवान ्— the Lord
ऋ�ष땍यः — unto the sages. (ऋ�ष - ref H N V उणा�द. ब�ह셍�ष द配तम ्।४/११९)
Shloka 13
आसीनमु핍या� भगवꅍतमा饍यं संकष셍णं देवमकंु ठस配वम ्।
�वव配सवत配配वमतः परय कु मारमु奍या मुनयोऽꅍवप楍छनृ ्।१३। ३।९।३।
आसीनं — seated
उ핍या� — in the bottom of the universe i.e., पाताल
भगवꅍतं— unto the Lord
आ饍यं— the original (आ饍य=>आदौ भवः यत ्; यत ्is a कृ त ्affix य )
संकष셍णं — संकष셍ण or बलराम
देवं — the Personality of Godhead
अकंु ठस配वं — highest wisdom
�व�व配सवः — being eager to know
त配配वं-अतः — truth like this
परय — regarding his Superior कु मार — the boy-saint (सन配कु मार one of the sons of ब्रमा )
मु奍याः — headed by
मुनयः — great sages
अꅍवप楍छनृ —् questioned thus
Shloka 14
प्रो啍तं �कलैतद्भगव配तमेन �नव配तधमा셍ऽ�भरतायृ तेन । सन配कु माराय यदाह प�टःृ
सा敍奍यायनायांग धतव्रतायृ ।१४। ३।९।४।
प्रो啍तं — it is said (उ啍त is p.p. of वच ्)
�कल ind. — indeed
एतत—् this
भगव配तमेन — by the most worshipful Lord Saṅkarṣaṇa
�नव配तृ p.p. — renunciation (�न+वतृ -् कत셍�र 啍त)
धमा셍-अ�भरताय — unto one who has practised the steadfast vows (of)
तेन — by Him (संकष셍ण)
सनत-् कु माराय — unto Sanat-kumāra
यत ् he also (i.e., सन配कु मार)
आह — imparts प�टःृ p.p. — when inquired (by) (पषृ -् प्र楍浍 [वा]- 啍त)
सा敍奍यायनाय — unto the great sage Sāṅkhyāyana (सां奍य => सं奍यया �नव셍配तंृ अण ्)
अंग — my dear Vidura
धतृ -व्रताय — unto one who has taken such steadfast vows (धतृ => ध-ृ कम셍�ण 啍त; वतृ p.p.
=> व-ृ 啍त)
Shloka 15
सा敍奍यायनः पारमहंयमु奍यो �वव�माणो भगव饍�वभू�तः ।
जगाद सोऽम饍गुरवेऽिꅍवताय पराशरायाथ बहपते�चृ ।१५। ३।९।७।
सा敍奍यायनः — the great sage Sāṅkhyāyana
पारमहंय-मु奍यः — the chief of all highest order ascetics
�वव�माणः — eager to proclaim
भगव饍�वभू�तः — the glories of the Lord
जगाद — narrated
सः — he
अमत ्— of our गुरवे—unto the spiritual master (गु셁=> गॄ कु उ楍च ,उणा�द सूत्र Ref.H N V कृ गो셁楍च।
गणाती�तृ गु셁ः ।(१/२४)
अिꅍवताय — followed (अिꅍवत=> अनु+इ-啍त)
पराशराय — unto the sage Parāśara
अथ बहपतेःृ च — also to Bṛhaspati (बहप�तृ =>बहतःृ वाचःप�तः पारकरा�द०)
Shloka 16
प्रोवाच मयं स दयालु셁啍तो मु�नः पुल配येन पुराणमा饍यम ्।
सोऽहं बतैत配कथया�म व配स श्रद्धालवे �न配यमनुव्रताय ।१६। ३।९।८।
प्रोवाच — told
मयं — unto me
सः — he
दयालुः — compassionate
उ啍तः — narrated
मु�नः — sage
पुल配येन — by the sage Pulastya (i.e., पराशर) पुराणं आ饍यं — the foremost among all the Purāṇas
सः अहं — that also I
बत — particle expressing compassion
एतत ् — this
कथया�म — shall narrate
व配स — my dear son
श्रद्धालवे — unto one who is faithful (श्रद्धा=> श्रद्धा 3 U-आलुच.् आलुच ् is the कृ त ् affix
आलु; the H N V equivalent is आलुः )
�न配यं — always (�न配य=> �न-配यप)्
अनुव्रताय — unto one who is a devotee (व्रतः , व्रतं => व्रज-् व जय तः)
राजः - of kingship (gen. of राज-् masc. )
�वरागः - aversion
Shloka 17
�शवाय लोकय भवाय भूतये य उ配तम�लोकपरायणा जनाः ।
जीविꅍत ना配माथ셍मसौ परां �श्रयं मुमोच �न�व셍饍य कु तः कलेवरम ्।१७। १।४।११। �शवाय — welfare (�य�त पापं शो-वन ्पषोृ ०; वन ्is a कृ त ्affix applied in the sense of an agent in Vedic literature to the root शो 4 P )
लोकय — of all mankind (लोकः => लोक्-घञ ्)
भवाय— for prosperity
भूतये— for good fortune (भू�तः => भू-ि啍तन)्
यः — one who is
उ配तम-�लोक-परायणः — devoted to the illustrious Lord (उ配तम =>उ饍-तमप ्; �लोकः =>
�लोक्-अच ्; परायणः => पर+अयण)
जनाः— men (जनः => जन-् अच ्)
जीविꅍत— do live
न — but not
आ配मा-अथ�— for themselves
असौ— that
परां �श्रयं — shelter for others
मुमोच — gave up
�न�व셍饍य — in a spirit of aversion
कु तः— how कलेवरम ्— mortal body
Shloka 18
यदा पर���配कु 셁जांगले वसꅍक�लं प्र�व�टं �नजचक्रव�त셍ते ।
�नश륍य वाता셍मन�त�प्रयां ततः शरासनं संयुगरो�चराददे ।१८। १।१६।१२।
यदा — when
पर���त ्— Mahārāja Parīkṣit
कु 셁-जांगले — in the capital of Kuru’s empire (कु 셁�ेत्र) (जांगल => जंगले भवः जंगलप्रायो
वा अण)्
वसन ् — was residing
क�लं — the symptoms of the Age of Kali
प्र�व�टं — entered
�नज-चक्रव�त셍ते — within his jurisdiction (�नज => �नतरां जायते �नजन-् ड)
�नश륍य — having heard
वाता� — news
अन�त-�प्रयं — unpleasant
ततः — instantly शरासनं — arrows and bow
संयुग — with the object
रो�चर — of liquidating
आददे —picked up
Shloka 19
न ते गुडाकेशयशोधराणां बद्धांजलेभ� भयमित �कं �चत ्।
न व�त 셍त핍यं भवता कथं�च配�ेत्रे मद�ये 配वमधम셍बंधःु ।१९। १।१७।३०।
न— no
ते — your
ग ु ड ा के श — Arjuna
यशः-धराणां — in whom are instilled righteous traditions
बद्ध-अंजलेः — one with folded hands
भोः — oh (भोस ्=> ind.)
भयं — fear (भयं => भी-अपादान अच)्
अित — there is
�कं �चत ्— even a slight न — neither
व�त 셍त핍यं — can be allowed to stay
भवता— by you
कथं�चत ्— by no means
�ेत्रे — in the land
मद�ये — of my realm
配वं— you (since you are)
अधम셍-बंधःु — the friend of irreligion (बंधःु => ब鵍ना�त मनःनेह�दना बंध-् उ )
Shloka20
配वां वत셍मानं नरदेव देहे�वनुप्रव配तोऽयमधम셍यृ ूथः ।
लोभोऽनतंृ चौय셍मनाय셍मोहो 煍ये�ठा च माया कलह�च दंभः ।२०। १।१७।३२।
配वां — you
वत셍मानं — while dwelling (वत셍मान => वतृ -् शानच;् शानच ्is a कृ त ् affix (आन) substituted for the आ配मनेपद ल絍 affixes, to which म ् is prefixed if the base before the affix ends in
अ; the H N V equivalent of शानच ् is शानः ;H N V व配त셍मानादौ शतशानाव楍यृ ुताभौ
फलाꅍतरप्रयोगे परपदा配मपदयोः ।५/२)
नर-देव — kings (नर => नॄ-नये अच ्; देव => �दव-् अच ्) देहेषु — in the bodies (देहः देहं => �द-वञ ्;
अनुप्रव配तःृ —following everywhere
अयं — all these
अधम셍 —vices
यूथः — countless
लोभः — greed ( लोभः =>लुभ-्भावे घञ ्; the equivqlent of घञ ्in H N V is घण ्)
अनतंृ — falsehood
चौय� — thieving
अनाय� — wickedness
मोहः — sin (मोहः => मु-घञ ्)
煍ये�ठा — misfortune (煍ये�ठा is the goddess of misfortune)
च — and
माया — fraud ( मा-यः वा० ने配वम ्)
कलहः — strife (कलहः ; कलहं => कलं कामं हं�त कल => कल-् घञ ् + ह => हन-् ड —
तारानाथ’s वाचसप配यम ्)
च ind. — and दंभः — hypocrisy (दंभः => दंभ-् घञ ्)
Shloka 21
न वै न�भन셍रदेवोऽपरा鵍यतंृ शꥍतुमह셍य�वप啍वबुद्धे ।
य配तेजसा द�व셍षहेणगु ुꥍत �वंदिꅍत भद्रा赍यकु तो भयाः प्रजाः ।२१। १।१८।४२।
न — not
वै — indeed
न�भःृ — by ordinary men (like you)
नरदेवः — unto a king (न=> नॄ नये-अच;् देव=>�दव-् अच ्)
अपर-अ鵍यतं — wrongly judged (अ鵍यत => अस-् 啍त)
शꥍतुं —judge by the same standards (शꥍतुम ् => शप-् तुमुन;् तुम ् is a कृ त ् affixof the infinitive added to शप ्1, 4 U -to curse; the H N V equivalent of तुमुन ्is तुमुः)
अह셍�स — you have (no) right
अ�वप啍व — immature (अ+�व+प啍व => पच-् 啍त तय वः )
बुद्धे — intelligence (बु�द्ध => बुध-्ि啍तन)्
य饍 — of whom
तेजसा — by (his) strength (तेजस ् neu. �तज-् भावे करणादौ असुन ् ; करण - literally an instrument ; the term signifies the most efficient means of accomplishing an act ) द�व셍षहेणु —(by his) invincible
गुꥍतः — protected (गुꥍत p.p.=> गुप ्कम셍�ण 啍त )
�वंदिꅍत — enjoy (�व饍 caus. 6 U - to experience)
भद्रा�ण — all the blessings (भद्रं => भं饍-रक् �न० नलोपः ; उणा�द H N V २/१८६
भꅍदेन셍लोपः, भद्रम ्)
अकु तः-भयाः — freed from all fear (भयाः is an archaic form of भया�न; भयं => भी अपादन
अच ्)
प्रजाः — the subjects (प्रजा changed to प्रजस ्at the end of a बहुव्री�ह compound)
Shloka 22
आर�माणे नरदेवनाि륍न रथांगपाणावयमंग लोकः।
तदा �ह चोरप्रचरोु �वनं�य配यर�यमाणो �वव셂थव配�णात ्।२२। १।१८।४३।
आर�माणे — being protected
नर-देव — monarchical
नाि륍न — of the name (is regarded) (नामन ् => 륍नायते अ땍ययते न륍यते अ�भधीयते
अथ�ऽनेन वाः )
रथ-अंग-पाणौ — the representative of the Lord (रथ => रम-् कथन ् ; उण�द , H N V
ह�नकु �षनीर�मका�श땍यः 啍थन ्। रथः। २/१५९) अयं — this
अंग ind.— dear child
लोकः — this world (लोकः => लो啍यतेऽसौ , लोक्-घञ ्)
तदा �ह — then
चोर — thieves
प्रचरःु — infested by
�वनं�य�त — would perish
अर�यमाणः — being unprotected
व셂थ-वत ्— like a flock ( of sheep ) (व셂थं => व-ृ उथन ् ; उणा�द, H N V जॄ वॄ ‘祍땍यामूथन ् ।
"व셂थो रथगुꥍतौ ना "। २/१६४)
�णात ् — at once (�णः, �णं => �णो�त दःखंु �ण-् अच ्)
Shloka 23
अथो �वहायेमममुं च ल ो कं �वम�यृ तौ हेयतया पुरतात ्।
कृ �णां�घ्रसेवाम�भम�यमानृ उपा�वश配प्रायमम配य셍न饍याम ्।२३। १।१९।५।
अथो ind.— thus (अथो=अथ = (Ved.)अथः => अथ-셍 ् ड, पषोदृ ० रलोपः)
�वहाय — renouncing इमं — this
अमुं — and the next
च — both
ल ो कं — world
�वम�यृ — having decided
हेयतया — worth rejecting
पुरतात ्— hereinbefore
कृ �ण-अं�घ्र — the lotus feet of the Lord, Śrī Kṛṣṇa (कृ �ण => कृ ष-् नक् ; अं�घ्र => अंघ-्
�क्रन ्�नपातोय ; उणा�द, H N V व敍�यादय�च ्Iअ�हर敍�घ्र�च ्चरणः । ४/५०६)
सेवां — transcendental loving service ( सेवा => सेव-् अ ; अ is a कृ त ् affix prescribed especially after the denominative and secondary roots in the sense of the verbal activity)
अ�भम�यमानःृ — regarding it as the most supreme of all goals
उपा�वशत ्— sat down f irmly (resolved)
प्रायं — for fasting unto death (प्र-अय ् घञ,् इ-अच ्वा )
अम配य셍-न饍यां — on the bank of the transcendental river (the Ganges or the Yamunā)
(म配य셍 => मत-� मवः यत ्)
Shloka 24
या वै लस楍छ्र�तुलसी�व�मश्रकृ �णां�घ्ररे赍व땍य�दकांबुनेत्री । पुना配यशेषानुभयत्र लोकान ् कतां न
सेवेत म�र�यमाणः ।२४। १।१९।६।
या — the river which
वै ind. — always लसत ्— glorious or shining
श्री-तुलसी — tulasī leaves ( श्री => श्री-ि啍वप ् �न० ; उणा�द सूत्र H N V
ि啍व녍व�चप्रि楍छ�श्रस्रुद्रप्रु ु 煍वां द�घ�ऽप्रसारणं च । श्रीः । २/२१५)
�व�मश्र — mixed (�मश्र => �मश्र-् अच ्)
कृ �ण-अं�घ्र — the lotus feet of the Lord, Śrī Kṛṣṇa
रेणु — dust
अ땍य�धक — excelling (अ�धक is the abbreviation of अ鵍या셂ढ )
अंबु — water
नेत्री — carrying
पुना�त — sanctifies
अशेषान ् — the worlds
उभयत्र ind. — both above and below लोकान ्— along with Lord Śiva (guardian deities)
कः — which man
तां— that (her sanctifying water)
न — would not
सेवेत — seek म�र�यमाणः — one who is on the brink of death.
Shloka 25
तत्रोपज嵍मुभु셍वनं पुनाना महानुभावा मुनयः स�श�याः ।
प्रायेण तीथा셍�धगमापदेशैः वयं �ह तीथा셍�न पुनं�त संतः ।२५। १।१९।८।
तत्र ind. — there
उपज嵍मुः — arrived (उप+् ज嵍मुः => perfect tense of गम ्[ग楍浍] , 3rd person plural)
भुवनं — the worlds (भव配यत्र, भू-आधारदौ - 啍युन ्; उणा�द affix अन )
पुनानाः — those who purify
महानुभावाः — the high-souled
मुनयः — saints (मु�नः [मन-् इन ्उ楍च ्]; उणा�द सूत्र H N V मने셁楍च ्। मु�नः ।४/५६२ )
स-�श�याः — along with their disciples ( स ind. ; �श�यः => शास-् 啍यप ्[कृ त ्affix य] )
प्रायेण ind. — generally तीथ셍 — places of pilgrimage (तीथ셍 => तॄ-थक् => उणा�द सूत्र H N V
पातॄतु�दव�च�र�च�स�च땍यतक् । तीथ� शत्रा鵍वर�ेत्रोपायापा鵍यायमिꅍत्रषु ।२/१६४)
अ�धगम — journey to
अपदेशैः — ostensibly
वयं ind. — personally
�ह ind. — verily
तीथा셍�न — all the places of pilgrimage
पुनं�त — sanctify
संतः — sages
Shlokas 26 & 27
अ�त्रव셍�स�ठ�楍यवनः शर饍वान�र�टने�मभ셍गृ ुरं�गरा�च ।
पराशरो गा�धसुतोऽथ राम उच镍य इंद्रप्रमदे鵍मवाहौ ।२६। १।१९।९।
मेधा�त�थद�वल आि�ट셍षेणो भर饍वाजो गौतमः �पꥍपलादः ।
मैत्रेय औव셍ः कवषः कंु भयो�न饍셍वैपायनो भगवाꅍनारद�च ।२७। १।१९।१०।
अ�त्र to नारद— all names of the different saintly personalities who arrived there from different parts of the universe
अ�त्रः - (properly अि配त्र => अ饍-�त्रन ्; उणा�द सूत्र , H N V अदेित्र�न�च । अि配त्रः।४/५०८ ) व�स�ठः - (also written व�श�ठ )
楍यवनः -
शर饍वान ् - (शर饍 - शॄ-अ�द ; उणा�द सूत्र , H N V शॄ द ॄ भसो�दः । शरत ्। १/१२७ )
अ�र�टने�मः -
भगृ ुः -
अं�गरः - (अं�गरस ्- => अंग�त-अंगगतौ अ�स इ셁絍; उणा�द सूत्र, H N V अं敍तरे�स�र셂डागम�च ।
अ敍�गराः ।४/६७५ )
च
पराशरः
गा�ध-सुतः (गा�धः, गा�धन ्=> गाध-इन ् ) son of गा�ध i.e., �व�वा�मत्र )
अथ ind. - the utterance of this word is indicative of auspiciousness
रामः (राम =>रम ्कत셍�र घञ ्ण वा )
उच镍यः (उचथ-यत ्)
इꅍद्रप्रमदः ( इंद्रः => इꅍ饍-रन ्)
इ鵍मवाहः (इ鵍मः => इँध-् मक्)
मेधा�त�थः (मेधा =>मेध-अञ ्) — a learned commentator on मनुम�तृ ) देवलः
आि�ट셍षेणः
भार饍वाजः (भर饍वाजयाप配यं अण ्)
गौतमः
�पꥍपलादः
मैत्रेयः
औव셍ः (ऊ셁-अण ्)
कवषः
कु 륍भयो�नः
饍वैपायनः (饍वीपःअयनं जꅍमभू�मय셍य स 饍वीपायनः , वाथ�- अण ्)
भगवान-् नारदः (नारद=> नरय धम� नारं, तत ्ददा�त दा-क )
च
अ�त्र to नारद— all names of the different saintly personalities who arrived there from different parts of the universe
Shloka 28
अꅍये च देव�ष셍ब्रम�ष셍वया셍 राज�ष셍वया셍 अ셁णादय�च ।
नानाष�यप्रवराꅍसमेतान땍य楍य셍 राजा �शरसा ववꅍदे ।२८।१।१९।११।
अꅍये — many others
च — also
देव�ष셍 — saintly demigods (देव => �दव-् अच ्; ऋ�षः => उणा�द सूत्र H N V इगुपधाि配कत ्।
ऋ�षः । ४/५५९ )
ब्रम�ष셍 — saintly brāhmaṇas
वया셍ः — topmost (वय셍 => व-ृ यत ् ; ref. H N V �व鵍या饍यथ� तवानीय-यत-् 啍यप-् 赍यत-्
के�लमा �व�णुकृ 配य-सं�ा भावक륍म셍णोः।५/१४३ )
राज�ष셍-वया셍ः — eminent royal sages
अ셁ण-आदयाः — a special rank of rājarṣis (अ셁ण => ऋ-उनन ्; उणा�द सूत्र H N V अत��च ।
अ셁णः । ३/३४०)
च — and
नाना — many others
आष�य-प्रवरान ् — heads of the dynasties of the sages
समेतान ् — assembled together अ땍य楍य셍 — with due honour
राजा — the king
�शरसा — with bowed head
ववꅍदे — received (1. A. perfect tense )
Shloka 29
समागताः सव셍त एव सव� देवा यथा मू�त셍ध셍राित्रप�ठेृ ।
नेहाथवाऽमुत्र च क�चनाथ셍 ऋते परानुग्रहमा配मशीलाः ।२९। १।१९।२४।
समागताः — assembled
सव셍तः — from every side (सव셍तस ्ind.)
एव ind. — certainly
सव � — all
देवाः — Devas (देव [ �दव-् अच]् )
यथा — like
मू�त셍-धराः — visible forms (मू�त셍: fem.[मु楍浍셍-ि啍तन]् ; धर [ध-ृ अच]् )
�त्र-प�ठेृ — in the highest heaven (स配यलोक ) (�त्र -H N V उणा�द सूत्र तरते�ड्रः । त्रयः त्रीन ्
।५/७४४ )
न — not इह — in this world (इदं-ह )
अथवा — or (अथ + वा )
अमुत्र ind. — in the other world (अदस-् त्रल ्)
च — and
क�चन— no other (कः + चन ind. )
अथ셍ः —selfish purpose ( H N V उणा�द सूत्र- उ�षकृ �षगा�त셍땍यः थन ्। अथ셍ः ।२/१६१)
ऋते — save and except (ऋ-啍त)
पर — on others
अनुग्रहं — your blessings
आ配म-शीलाः — as naturally comes to you (शीलाः [शील-अच]् )
Shloka 30
पुन�च भूयाद्भगव配यनंते र�तः प्रसंग�च तदाश्रयेषु ।
मह配सु यां यामुपया�म सि�टंृ मै�यतु सव셍त्र नमो 饍�वजे땍यः ।३०। १।१९।१६।
पुनः — again
च — and
भूयात ्— I may be भगव�त — in the Lord
अनꅍते — exalted (श्रीकृ �ण ) (अनꅍत => नाित अꅍतो यय )
र�तः — with delight (र�त => रम-् ि啍तन ्)
प्रसंगः — close association
च — also
तत ् — His
आश्रयेषु — with those who are devoted to Him (आ�श्र-अच ्)
मह配सु — with the noble souls (महत ्=> म-अ�त )
याम-् याम ् —hereafter
उपया�म — I may take
सि�टंृ — in every birth (सि�टृ => सजृ -् ि啍तन ्)
मैत्री — friendship ( मैत्री => �मत्र-अण ्)
अतु — have
सव셍त्र ind. — everywhere
नमः — bowing
饍�वजे땍यः — unto the sages
Shloka 31
यं प्रव्रजंतमनुपेतकृ 配यं 饍वैपायनो �वरहकातर आजुहाव ।
पुत्रे�त तꅍमयतया तरवोऽ�प नेदतंु सव셍भूतदयं मु�नमानतोऽिम ।३१। २।३।२।
यं — whom
प्रव्रजंतं — while going away for the renounced order of life
अनुपेत — without being invested with the sacred thread
कृ 配यं — prescribed religious duties
饍वैपायनः — Vyāsadeva
�वरह — separation
कातरः — distressed
आजुहाव — called endearingly
पुत्र इ�त — O my son (पुत्रः => the word is derived thus : ꅍन 륍नो नरका饍यमा配त्रायते
�पतरं सुतः । तमा配पुत्र इ�त प्रो啍तः वयमेव वयंभुवा । मनुम�तृ ९/१३८. the word therefore strictly should be written पु配त्रः ; in पुत्रे�त the सं�ध is optional)
तत-् मयतया — with intense feeling तरवः — the trees (त셁 => तॄ-ठन ्; ref. उणा�द सूत्र- भमृ शीतृ ॄ
च�र配स�रत�नध�न�ममिज땍य उः । त셁व셍�ःृ ।१/७ )
अ�प नेदःु — answered
तं — unto him
सव셍 — all (सव셍 => सतमनेनृ �व�व�म�तसव셍 ; ref H N V उणा�द सूत्र-
सव셍�नघ�व�र�वलꥍव�शवपृ * 絍वप्रवे�वा अतंत्रे I सव셍म ्I१/१५१)
भूत — living entities ( भुत => भू-啍त )
दयं —has access to the hearts
मु�नं — that sage शुक
आनतः अिम — offer obeisances
Shloka 32
यः वानुभावम�खलश्र�तसारमेकम鵍या配मद�पम�त�ततीष셍तांु तम�ऽधम ्।
संसा�रणां क셁णयाऽऽह पुरणगुयं तं 핍याससूनुमुपया�म ग ु 셁ं मुनीनाम ् ।३२। १।२।३।
यः — he who
व-अनुभवां — self-assimilated (experienced)
अ�खल — entire
श्र�तु —vedic sacred knowledge (श्र�तःु fem. => श्र-ु ि啍तन ्[ H N V term for ि啍तन ् is ि啍तः ) सारं — essence (सार => स-ृ घञ ्, सार-् अच ्वा [H N V घण ्, अत ्वा)
ए कं — the only (एक pron. adj. => इ-कन ् )
अ鵍या配म — the Supreme Spirit (अ鵍या配म adj. => आ配मनः संबद्धं , आ配म�न अ�धकृ तं वा )
द�पं — light that illumines (द�पः => �दप-् �णच ् अच ्[ H N V �णः अत ्)
अ�त�ततीष셍तां —longing to be free
तमः अंधं — deep darkness (spiritual ignorance)
संसा�रणां — of the worldly life
क셁णया fem. — having compassion (क셁ण adj. =>करो�त मनः आनुकू 쥍याय, कृ -उनन ्)
आह — narrated
पुराण — this पुराण
गुयं — mysterious
तं — unto him
핍यास-सून ुं — the son of Vyāsadeva ( सूनुः => सू-नुक् )
उपया�म — offer my obeisances
ग ु 셁ं — to the spiritual preceptor (गु셁ः => गॄ कु उ楍च : ; H N V उणा�द सूत्र - कृ गो셁楍च ्।
गणाती�तृ गु셁ः ।१/२४ ) मु�ननाम ् — of the sages (मु�नः => मन-् इन ्उ楍च ्; H N V उणा�द सूत्र -मने셁楍च ।
मु�नः।४/५६२)
Shloka 33
तत्राऽभवद्भगवाꅍ핍यासपुत्रो य饃楍छया गामटमानोऽनपे�ः ।
अल�य�लंगो �नजलाभतु�टो वत�चृ बालैरवधतवेषःू ।३३।१।२०।१।
तत्र ind. — there
अभवत ् — arrived
भगवान ् — the blessed
핍यास-पुत्रः — son of Vyāsadeva
य饃楍छया — according to his will (य饃楍छा => य饍 ऋ-楍浍-अ टाप ्)
गां — on the earth
अटमानः — while wandering
अनपे�ः — devoid of worldly attachments
अल�य — unmanifested
�ल ंगः — signs (�ल ंग => �ल ंग-् अच ्) �नज-लाभ — in the knowledge of the आ配मन ्
तु�टः — completely absorbed (तु�ट => तुष ्कत셍�र 啍त ) वतःृ — surrounded by
च — and
बालैः — by children
अवधतू — an अवधतू (ascetic)
वेषः — in the garb of (archaic of वेशः )
Shloka 34
तं 饍핍य�टवष� सुकु मारपादकरो셂बावंसकपोलगात्रम ्।
चावा셍셁णा�ोꅍनसतु쥍यकण� शुभ्राननं कं ब ु स ु ज ा त कं ठ म ् ।३४। १।२०।२।
तं— him
饍�व-अ�ट — sixteen (饍�व num. nom.du. 饍वौ m., 饍वे fem., 饍वे neu. )
वष� — years of age (वष셍 => वषृ ्भावे घञ ्कत셍�र अच ्वा )
सु-कु मार — delicate (सु ind. ; कु मारः => ref H N V उणा�द सूत्र - कमेः
�कद楍चोपधायाःु ।कु मारः ।३/४१८ )
पाद — foot (feet) (पादः => प饍यते ग륍यतेनेन करणे कम셍�ण वा घञ ्)
कर — hands ( करः => कृ -कॄ -अप ्)
ऊ셁 — thighs (ऊ셁ः =>ref. H N V उणा�द सूत्र - उण�तेनु셍लोप�च । उ셁ः सि啍थ ।१/३०)
बाहु — arms (बाहुः => बाध ्कु धय हः ) अंस — shoulders (अंसः => अंस कम셍भावादौ अच ्) ---
कपोल — forehead (कपोलः => ref. H N V उणा�द सूत्र - क�पग�डगि赍डक�टष�ट땍य
ओलच ्। कपी�त�नद�शाꅍनलोपः कपोलः ।१/६६)
गात्रं — body (गात्रं => ref. H N V उणा�द सूत्र - गमेरा च । गात्रम ्।४/६०८)
चा셁 — beautiful ( चर�त �च配ते चर ् - उण ्; ref. H N V उणा�द सूत्र - 饃स�नज�नच�रच�ट땍यो
ञणु ्। चा셁 र륍यम ्। १/३)
अ셁ण — ruddy ( अ셁ण => ऋ-उनन ्; ref. H N V उणा�द सूत्र - अत��च ।अ셁णः ।३/३६०)
अ� — eyes (अ� =>अश ्-सः )
उꅍनस — prominent nose (उꅍनस => उꅍनता ना�सका यय )
तु쥍य कण� —symmetrical ears (तु쥍य => तुलया सं�मतं यत ्)
शुभ्र — beautiful brows (शुभ्र => शुभ ्- रक् )
आननं — face (आननं => आ�न配यनेन , आ-अन ्करणे 쥍यु絍 )
कं ब ु — conchshell-like
सुजात — shapely (सुजात => सु + जात [p.p. जन ्कत셍�र 啍त ]) कं ठ म ् — neck
Shloka 35
�नगूढजत्रुं पथृ तु ुंगव�समावत셍ना�भं व�लव쥍गूदरं च ।
�दगंबरं वक्र�वक�ण셍केशं प्रलंबबाहुं वमरो配तमाभम ्।३५। १।२०।३। �नगूढ — hidden
जत्रुं — clavicle (जत्र ु neu. => जन-् 셁 त�ऽतादेशः ; ref. H N V उणा�द सूत्र - ज�वादय�च
जत्रु ।जत्रणीु । ४/५४२ )
पथृ ु —broad (पथृ ु => प्रथ-् कु संप्र० ; ref. H N V उणा�द सूत्र - प्र�थभ्र�दभ्रजां संप्रसारणं
सलोप�च । पथृ ःु ।१/२८ )
तुंग — prominent
व�सं — chest (व�स ्neu. => व असुन ्सु絍 च )
आवत셍 — spiral
ना�भं — navel (ना�भ masc. => न - इञ ्भ�चांतादेशः ; ref. H N V उणा�द सूत्र - नहो भ�च
। ना�भः या配��त्रये पुं�स । ४/५६५ )
व�ल-व쥍गु — with three folds ( व쥍गु => वल ्संवरणे उ गुक् च Tv.)
उदरं — belly (उदरं => उ饍-ऋ-अप ्)
च — also
�दक्-अंबरं — dressed by all directions (naked)
वक्र — curled
�वक�ण셍 — scattered के श ं — hair (के श ः => ि啍ल�यते ि啍ल�ना�त वा ि啍लश ्अन ्लो लोप�च ; ref. H N V उणा�द
सूत्र - ि啍लशेरन ्लो लोप�च । लकारय लोपः । के श ः ।५/५११)
प्रलंब — hanging down
बाहुं — arms
सु-अमर-उ配तम — like the best among the gods ( i.e.,Kṛṣṇa) (सु ind. ; अमर => म-ृ
पचा饍यच ्न. त.)
आभम ् — shone
Shloka 36
�यामं सदापी楍यवय�ऽगल�륍या त्रीणां मनो�ं 셁�चरिमतेन ।
प्र配युि配थता मुनय�चासने땍यत쥍ल�ण�ा अ�प गूढवच셍सम ्।३६। १।२०।४।
�यामं — dark (�याम => शै-मक् )
सदा ind. — always
अपी楍य वयः — whose age was (handsome) sixteen years ( अपी楍य is a vedic word unknown to later Sanskrit and is faulty. The word अपी핍य is preferable. In भागवतपुराण the word has got a peculiar significance , viz., handsome, fascinating, etc., and is not used in classical literature.)
अंग — limbs (अम ्ग配यादौ वा० गन ्; according to �न셁啍त - अंगं अंगनात ्अंचनात ्वा ) ल�륍या — by the radiance (of his eternal youth) (ल�मी => ल�्-ई मु絍 च - तारानाथ
वाचप�त )
त्रीणां — of the fair sex
मनः-�ं — captivated (मनस=>् मꅍयतेऽनेन, मन ्करणे असुन ् ; असुन ्ia an उणा�द affix
अस ्)
셁�चर — radiant ( 셁�चं रा�त ददा�त रा-क )
िमतेन — smiling
प्र配युि配थता — stood up
मुनयः — the great sages
च — and
आसने땍यः — from their seats
तत ्— those
ल�ण-�ाः — recognised him by his characteristic traits (ल�णं => ल�तेऽनेन ल�्-करणे
쥍यु絍 )
अ�प — even
गूढ-वच셍सम ् — hidden spiritual glow (behind his simple appearance) (गूढ p.p. => गु - 啍त
; वच셍स ्neu. => वच 셍 ्- असुन ्) Shloka 37
स �व�णुरातोऽ�तथय आगताय तमै सपया� �शरसा जहार ।
ततो �नव配ताृ यबुधाः ित्रयोऽभ셍का महासने चोप�ववेश पूिजतः ।३७। १।२०।५।
सः — he
�व�णु-रातः — Mahārāja Parīkṣit (who is always protected by Lord Viṣṇu) (�व�णुः =>
�वष ्핍यापने नुक् - ref. H N V उणा�द सूत्र - �वषेः �क楍च । �व�णुः । ३/३२०)
अ�तथये — to the charming stranger (अ�त�थः => अत�त ग楍छ�त न �त�ठ�त ; अत ्डोथन ्; ref. H N V उणा�द सूत्र - ऋतꅍयि祍जवꅍय祍煍य�प셍म饍य配य敍�गकु युकृ �श땍य
कि配न煍यतुज�लिज�ठु िज�ठिजसꅍय�न�थनु쥍यसासानुकः 饍वादश땍यः क्रमा配युः । अते�र�थन ्,
अ�त�थः ।४/४४२ )
आगताय — who appeared on the scene
तमै — unto him
सपया� — respectfully
�शरसा — with bowed head (�शरस ्=> शॄ - असुन ्�नपातः ref. H N V उणा�द सूत्र - श्रयतेः
वा敍गे �शर �क楍च । श्रयते �शर आदेशोऽसुन ्�क楍च । �शरः �शरसी ।४/६३३)
जहार — offered obeisances ( -1. U. जहार perf. )
ततः — thereupon �नव配ताःृ — turned back
�ह — indeed
अबुधाः — curious (बुध =>बुध-्क् )
ित्रयः — women ( nom. pl. of त्री )
अभ셍काः — children (अवतं भव�त वं तमदभ셍कः - according to �न셁啍त )
महा-आसने — exalted seat (आसनं => आस-् 쥍यु絍 )
च — and
उप�ववेश — sat down
पूिजतः — duly worshipped
Shloka 38
प्रशांतमासीनमकंु ठमेधसं मु�नं नपोृ भागवतोऽ땍युपे配य ।
प्रण륍य मू鵍ना셍ऽव�हतः कृ तांज�लन셍配वा �गरा सूनतयाऽꅍवपृ 楍छनृ ्।३८। १।२०।७।
प्रशांतं — with collected mind
आसीनं — took his seat अकंु ठ — fully composed
मेधसं — of unfailing wisdom ( मेधा=> मेद-अञ;् changed to मेधस ्in बहुव्री�ह compound when preceded by सु, दसु ्and the negative particle अ )
मु�नं — unto the great sage
नपःृ — the King (Mahārāja Parīkṣit) (नपःृ => नॄन ्पा�त र��त, पा-क् )
भागवतः — the great devotee
अ땍युपे配य — addressing him
प्रण륍य — bowed down
मू鵍ना셍 —(by) his head ( मूध셍न ्=> मुयं配यिमꅍनहते इ�त मूधा셍 ref. H N V उणा�द सूत्र -
�वꅍनु �ꅍपूषꅍꥍल�हꅍ啍लेदꅍनैहꅍमूध셍न ्–
म煍जनय셍मिꅍव�वꥍसꅍप�र煍मꅍमात�र�वꅍमघविꅍन�त । १/१५७)
अव�हतः — respectfully
कृ त-अंज�लः — with folded hands raised to the head in supplication (अंज�लः => अंज ्-
अ�ल ; ref. H N V उणा�द सूत्र - ४/४४२ under Shloka 37 )
न配वा — politely
�गरा — by speech
सूनतयाृ — in pleasant accents अꅍवप楍छतृ ् — inquired
Shloka 39
�पतामहा मे समरेऽमरंजयैद�ववता饍या�तरथैित�मंगलैःृ ।
दर配ययंु कौरवसैꅍयसागरं कृ 配वाऽतरꅍव配सपदं म य配ꥍलवाः ।३९। १०।१।५।
�पतामहाः — my grandfathers, the five Pāṇḍavas (Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva) - the manes
मे — my
समरे — in the battle ( of Kurukṣetra)
अमरं जयैः — with fighters who could vanquish even the gods (अमर => म ृ - पचा饍यच ्न.
त. ;पचा�द is a class of roots headed by the root पच ् to which the कृ त ्affix अ (अच)् is added in the sense of 'an agent' ; e.g., �वपचः , चोरः , अमरः ,etc.
देववतृ -आ饍य — like देववतृ (भी�म of the terrible vow) (देव => �दव ्- अच ्)
अ�तरथैः — great warriors (अ�तरथः => अ�तक्रांतो रथं - र�थनं )
�त�मंगलैः — (by) large fish
दर配ययंु — very dangerous ( दर配ययु => दसु ्+ अ配ययः [ ड - अच ्] ) ड is a कृ त ्affix before which the final consonant of a root is usually dropped.
कौरव-सैꅍय-सागरं — the sea of the formidable कौरव army (सैꅍयः => सेनायां समवै�त 祍य
; सागरः => सगरेण �नव셍配तःृ अण ्) कृ 配वा — trearing such an ocean
अतरन ् — crossed it
व配स-पदं — exactly as one steps over a small hoofprint of a calf (व配सः => व饍-स ref. H
N V उणा�द सूत्र - वॄतॄव�दह�नक�मक�ष땍यः सः। व配सः।३/३४२)
म ind. — in the past
यत-् ꥍलवाः — using Him (Lord कृ �ण) for a raft (ꥍलव: => ꥍल-अच ्)
Shloka 40
द्रौ赍यत्र�वꥍलु�ट�मदं मदंगं संतानबीजं कु 셁पांडवानाम ्।
जुगोप कु ��ं गत आ配तचक्रो मातु�च मे यः शरणं गतायाः ।४०।१०।१।६।
द्रौ�ण — of Aśvatthāmā (son of द्रोण) (द्रौ�णः => द्र ु - �न ; ref. H N V उणा�द सूत्र -
व�ह�श्रश्रयु ुद्र嵍लाहा配व�र땍योु �नत ्। द्रौ�णः ।४/४९१)
अत्र — by the mystic weapon (अत्रं => अयते ��ꥍयते अस-् �ट्रन ्; ref. H N V उणा�द
सूत्र - सव셍धातु땍यः �ट्रन ्। अत्रं ।४/५६८ )
�वꥍलु�टं — being ravaged
इदं — this
मत-् अंगं — my body संतान-बीजं — the sole seed left
कु 셁-पंडवानां — of the Kurus and the Pāṇḍavas ( पा赍डवः =>पांडोरप配यं पुमान ्ओरञ ्)
जुगोप — gave refuge (जुगोप => perf. of गुप ्1 P. - to protect )
कु ��ं — within the womb
गतः — being placed
आ配तचक्रः — taking in hand the disc ( आ配त p.p. => आ - दा - 啍त ; च क्रं => �क्रयते अनेन,
कृ धञथ� क �न० 饍�व配वम ् - तरानाथ ्वाचप�त )
मातुः — of my mother (मात ृ => मान ्पूजायां तचृ ्न लोपः ; ref. H N V उणा�द सूत्र - न�त ृ
ने�ट絍 配व�ट絍 होत ृ पोत ृ भ्रात ृ जामात ृ मात ृ �पत ृ द�हतु ृ ।२/२५२ )
च — also
मे — my
यः — the Lord who
शरणं — the shelter (शरणं => शॄ - 쥍यु絍 )
गतायाः — who had sought
Shloka 41
वीया셍�ण तया�खलदेहभाजामंतब셍�हः पू셁षकाल셂पैः ।
प्रय楍छतो म配यृ ुमनामयं च मायामनु�यय वदव �व饍वन ्।४१। १०।१।१४। वीया셍�ण — the glorious deeds (वीय� => वीर ् - यत ्, वीरय भावो गत ्वा )
तय — of Him (the Almighty Lord)
अ�खल-देह-भाजां —the seeming Mortal ( in human form)
अंतः ब�हः — who as the अंतध्रु셍व (अंत => अम ्- तन ्; ref. H N V उणा�द सूत्र -
ह�सम�ग्र赍वाऽ�मद�मलृ ूपुध�व셍땍यततु ्अंतः , दंतः । ३/३६६ )
पू셁ष — of the Supreme Person पू셁ष and पु셁ष have the same meaning
काल-셂पैः — in the forms of eternal time
प्रय楍छतः — who is the giver
म配यृ ुं — of death (म配यृ ुः =. म ृ - 配युक् )
अनामयं — immortality (अनामय => नाित आमयः रोगो यय )
च — and
माया-मनु�यय — of the Lord, who appeared as an ordinary human being by His own potency (माया => मा - यः बा० ने配वम ्; मनु�य => मनोरप配यं यत ्सुक् च )
वदव — kindly recount
�व饍वन ् — O sage (Śukadeva Gosvāmī) (�व饍वस ्=> �व饍 - 啍वस ु )
Shloka 42
एवं �नश륍य भगृ ुनंदन साधवादंु वैया�सकः स भगवानथ �व�णुरातम ्। प्र配य楍य셍 कृ �णच�रतं क�लक쥍मष慍नं 핍याहतु셍मारभत भागवतप्रधानः ।४२। १०।१।१४।
एवं ind. — thus
�नश륍य — hearing
भगृ ु-नंदन — O son of the Bhṛgu , Śaunaka (नं饍 - 쥍यु絍 )
साधु-वादं — laudable questions ( साधु => साध ्- उन ्)
वैया�सकः — Śukadeva , the son of Vyāsadeva
सः — he
भगवान ्— Lord �व�णु
अथ — thus
�व�णुरातं — unto Parīkṣit Mahārāja, protected by Viṣṇu
प्र配य楍य셍 — offering him respectful obeisances
कृ �णच�रतं — glories of Lord Kṛṣṇa
क�ल-क쥍मष-慍नं — which remove the sins of this Age of Kali
핍याहत ु� — to narrate
आरभत — proceeded
भागवत-प्रधानः — Śukadeva , the chief among the pure devotees Shloka 43
�पबं�त ये भगवत आ配मनः सतां कथामतंृ श्रवणपुटेषु संभतमृ ्।
पुनं�त ते �वषय�वद�षताशयंू व्रजं�तत楍चरणसरो셁हां�तकम ्।४३। २।२।४०।
�पबं�त— (who) drink
ये — those
भगवतः — of श्रीह�र (gen.sing. of भगवत ्)
आ配मनः — of the most dear
सतां — of devotees
कथा-अमतंृ — the nectar -like stories (कथा => कथ ्�न० अ )
श्रवण-पुटेषु — within the cups of the ears (श्रवणः - णं => शणो配यनेनृ श्र ु - करणे 쥍यु絍 वा ;
पुटः - टं => पु絍-क् )
संभतमृ ् — collected
पुनं�त — purify
ते — their
�वषय — sense pleasures
�वद�षतू -आशयं — reservoir of taint (आशयः => आ-शी-अच ्) व्रजं�त — attain proximity
तत ् — the Lord’s
चरण — feet (चरणः - णं => चर ् - करणे 쥍यु絍 )
सरो셁ह-अिꅍतकम ् — near the lotus (अं�तक => अंतः सामीꥍयं अयाती�त म配वथ�यः ठन;्
ठन ्is a tad. affix इक or क. Ref. H N V - तावदा�दरेको वा । ताव�तकः , ताव配कः ।७/७३३ )
Shloka 44
�ानं यदा प्र�त�नव配तगृ ुणो�म셍चक्रमा配मप्रसाद उभयत्र गुणे�वस敍गः ।
कैव쥍यसंभतपथ配वथृ भि啍तयोगः को �नव셍तोृ ह�रकथासु र�तं न कु या셍त ्।४४। २३।१२।
�ानं — knowledge ( �ानं => �ा - भावे - 쥍यु絍 [कृ त ्affix अन forming abstract nouns] )
यत ् — that which
आ — up to the limit of
प्र�त�नव配तृ — completely withdrawn
गुण-ऊ�म셍 — the waves of passion (गुण => गुण ्- अच ्; ऊ�म셍ः masc. fem. => ऋ - �म
अत�셁楍च ref. H N V उणा�द सूत्र - अत�셁楍च । ऊ�म셍ः ।) च क्रं — whirlpool
आ配म-प्रसादः — self-purification
उभयत्र ind. — and consequently
गुणेषु — sense-pleasures
अस敍गः — aversion
कै व 쥍 य — final beatitude (कै व 쥍 य ं => केवलय भावः �यञ ्[tad. affix य showing state -
भाव])
संभतृ — sure
पथः — way
तु — but
अथ — therefore
भि啍त-योगः — devotion to the Lord ( योगः => युज ्भावादौ घञ ्कु 配वं [कु 配व- substitution of the consonants of the क् class or guttural consonants])
कः — who
�नव셍तःृ — absorbed in
ह�र-कथासु — in the transcendental topics of the Lord (कथा => कथ ्�न० अ )
र�तं — joy (र�तः fem. => रम ्- ि啍तन ्) न — shall not
कु या셍त ्— do
Shloka 45
�नव配ततष�셁पगीयमानाद्भवौषधा楍छोतृ मनो�भरामातृ ्।
क उ配तम�लोकगुणानुवादात ्पुमान ्�वर煍येत �वना पशु慍नात ्।४५। १०।१।४।
�नव配तृ — released from
तष�ः — thirst for pleasure (तष셍ः => तषृ ्- भावे घञ ्)
उपगीयमानात ् — which is constantly lauded
भाव-औषधात ् — which is the surest remedy for the ills ( भावः => भू - भावे घञ ्; औषधं
=> ओष�ध - अण ्)
श्रोत ृ — hearer
मनः — desist (मनस ्=> मꅍयतेऽनेन, मन ्करणे असुन ्)
अ�भरामात ् — from the exalted qualities
कः — who उ配तम�लोक — of the Most Glorious (उ配तम => उद - तमप ्; तमप ्is a tad. affix तम ;
�लोकः => �लोक् - अच ्) )
गुण-अनुवादात ् — constantly lauded
पुमान ् — a noble soul ( पुमान ्masc. => nom. sing. of पु륍स ्)
�वर煍येत — would desist
�वना ind. — except
पश-ु 慍नात ् — a butcher engaged in destroying his own soul
Shloka 46
को नाम ल ो के पु셁षाथ셍सार�वत ्पुराकथानां भगव配कथासुधाम ्।
आपीय कणा�ज�ल�भभ셍वापहामहो �वर煍येत �वना नरेतरम ् ।४६। ३।१५।५२।
कः — who
नाम ind. — indeed;
ल ो के — in this world (लोकः => लो啍यतेऽसौ , लोक् - घञ ्)
पु셁ष-अथ셍 — the aim of life ( अथ셍ः => in some of its senses from अथ 셍 ्; in others from
ऋ - थन ्; ref. H N V -उणा�द सूत्र - उ�षकृ �षगा�त셍땍यः थन ्। अथ셍ः ।
सार-�वत ्— one who knows the essence of (सार => स ृ - घञ ्, सार - अच ्वा ; �व饍 adj. - knowing, conversant ) पुरा-कथानां — of all ancient पुराणs ( पुरा ind. - of yore)
भगवत ् — regarding the Personality of Godhead
कथा-सुधाम ् — the nectar of the narrations (सुधा> सु�ठु धीयते पीयते धे - धा वा क —
तारानाथवाचप配यम ्)
आपीय — by drinking
कण셍-अंज�ल�भः — by the recital
भव-अपहां — that which destroys the transmigration cycle (भव => भव配यमात ्, भू-
अपादाने अप ्)
अहो — indeed
�वर煍येत — could refuse
�वना — except
नर-इतरम ्— other than the human being ( नरः => नॄ नये -अच ्)
Shloka 47
�नगमक쥍पतरोग셍�लतं फलं शुकमुखादमतद्रवसंयृ ुतम ्।
�पबत भागवतं रसमालयं मुहुरहो र�सका भु�व भावुकाः ।४७। १।२।३।
�नगम — the Vedic literatures
क쥍पतरोः — the wish-yielding tree (क쥍प => 啍लप ्- घञ ्) ग�लतं — which has been dropped (ग�लत p. p. => गल ्- 啍त )
फलं — fruit ( फलं => फल ्- अच ्)
शुक — Śrīla Śukadeva Gosvāmī the original speaker of Śrīmad-Bhāgavatam
मुखात ् — from the mouth of (मुखं => खन ्अच ्�डत ्धातोः पूव셍 मु絍 च ; ref. H N V उणा�द
सूत्र - �डत ्खनेमु셍絍 स चोदा配तः । मुखम ्।५/६९८ )
अमतृ — nectar
द्रव — essence (द्रव => द्र ु गतौ भावे अप ्)
संयुतम ् — pure
�पबत — do relish it
भागवतं — भगवतपुराण
रसं — juice (that which is relishable) (रसः => रस ्- अच ्)
आलयं — a receptacle ( आलयः- यं => आल�यतेऽिमन ्, आ ल� - अच ्)
मुहुः — constantly (मुहुस ्- ind.)
अहो — O
र�सकाः —impassioned (र�सक => रसोऽ配यय ठन ्; ठन ्is a tad. affix इक or क ; ref. H N V तावदादे�रको वा । ताव�तकः , ताव配कः। भु�व — on the earth (भु�व or भुवाम ्is the locative of भूः fem. )
भावुकाः — devotees ( भावुक => भू - उकञ ्; उकञ ्is a कृ त ्affix -उकण ्in H N V , ref.
लष-हन- पत-पद-था-भू- वषृ -कम- गम- शॄ 땍य उकण ्।लाषुकः, घातुकः । ५/३३९ ).
Shloka 48
श赍वनृ ्गणनृ ्संमरयं�च �च ंतयन ् नामा�न 셂पा�ण च मंगला�न ते ।
�क्रयासु य配व楍चरणार�वंदयोरा�व�ट�च配तो न भवाय क쥍पते ।४८। १०।३।३८।
श赍वनृ ् — constantly hearing (about the Lord (śravaṇaṁ kīrtanaṁ viṣṇoḥ) ) ( Present participles शत-ृ प्र配यय -( कृ त ्affix अत)् words of a good number of धातु-s are found in following lines in श्रीमद्भगव饍गीता –
नैव �कि祍च配करोमी�त यु啍तो मꅍयेत त配配व�वत ्।
प�यन ्श赍वनृ ्पशनृ ्िजघ्रन ्अ�नन ्ग楍छन ्वपन ्�वसन ्||५-८||
प्रलपन ्�वसजनृ ्गणनृ ्उिꅍमषन ्�न�मषन ्अ�प ।
इिꅍद्रयाणीिꅍद्रयाथ�षु वत셍ꅍत इ�त धारयन ्||५-९|| )
गणनृ ् — chanting or reciting (the holy name of the Lord and His activities)
संमरयन ् — remembering (constantly thinking of the Lord’s lotus feet and His form) च — and
�च ंतयन ् — contemplating (the transcendental activities of the Lord)
नामा�न — His transcendental names (नामन ्neu. => 륍नायते अ땍ययते न륍यते
अ�भधीयते अथ�ऽनेन वाः )
셂पा�ण — His transcendental forms (셂पं => 셂प ्- क् भावे अच ्वा )
च — also
मंगला�न — qualities which are all transcendental and therefore auspicious ( मंगल =>
मंग ्- अलच ्; ref. H N V उणा�द सूत्र - म敍गे लच ्। म敍गलम ्।५/७४८ )
ते — of Your Lordship
�क्रयासु — in being engaged in the act of worship (�क्रया => कृ भावे करणादौ वा श )
यः — he who
配वत-् चरण-अर�वंदयोः — at Your lotus feet (配व饍 => a form of the second personal pronoun occurring as the first member of some compounds. चरणः-णं => चर ् - करणे 쥍यु絍 . अर�वंदं =>अरान ्चक्रांगानीव पत्रा�ण �व ंदते
�व ंद श )
आ�व�ट�च配तः — the devotee who is completely absorbed (in such activities)
न — never again भवाय — rebirth
क쥍पते — take
Shloka 49
सकृ ꅍमनः कृ �णपदार�वंदयोनु셍वे�शतं त饍गुणरा�ग यै�रह ।
न ते यमं पाशभत�चृ तद्भटान ्वꥍनेऽ�पप�यं�त �ह चीण셍�न�कृ ताः ।४९। ६।१।११।
सकृ त ् — once only ( सकृ त ind. )
मनः — the mind
कृ �ण-पदार�वंदयओः — unto the two lotus feet of Lord Kṛṣṇa ( कृ �ण => कृ ष ्- नक् )
�नवे�शतं — completely absorbed
त饍 — of Kṛṣṇa
गुण-रा�ग — which is attached to His glorious form (रा�गन ्=> राग - इ�न )
यैः — by whom
इह — in this world
न — not ते — such persons
यमं — Yamarāja ( यम => यम ्- घञ ्)
पाश-भतःृ — those who are armed with the noose(to catch sinful persons) (पाशः =>
प�यते ब鵍यतेऽनेन, पश ्- करणे घञ ्)
च — and
त饍 — his
भटान ् — messengers ( भटः => भ絍 - अच ्)
वꥍने अ�प — even in dreams (वꥍनः => वप ्- भावे नक् )
प�यं�त — see
�ह — indeed
चीण셍-�न�कृ तः — who have already atoned for their sins ( चीण셍 => चर नक् पषोृ ० अत
ईꅍवम ्)
Shloka 50
धम셍ः प्रोि煍झतकैतवोऽत्र परमो �नम셍配सराणां सतां
वे饍यं वातवमत्र वतु �शवदं तापत्रयोꅍमूलनम।्
श्रीमद्भागवते महामु�नकृ ते �कं वा परैर��वरः
स饍यो 饍यव셁鵍यतेऽत्र कृ �त�भः शुश्रषू ु�भत配�णात ्।५०।१।१।२। धम셍ः — righteousness ( धम셍ः => �ध्रयते लोकोऽनेन ; धर�त ल ो कं वा ध ृ - मन ्; ref. H N V
उणा�द सूत्र - अ�त셍तुषुहुसधृ ���ुभायावाप�दय��नी땍योृ मन ्। ए땍य�चतुद셍श땍यो मन ्।
अम셍�च�ूरोगः । तोमः स敍गातः ।सोमः । हामः । सम� गमनम ्।धम셍ः । �ेमं कु शलम ्।----
१/१३७ )
प्रोि煍झत — completely devoid
कै त व ः — of self-deception ( कै त व ं => �कतवय भावः कम셍 वा अण ्)
अत्र ind. — herein (अत्र [अत्रा Vedic] => अिमन ्एतिमन ्वा, इदं - एत饍 वा सꥍत륍याः
त्रल ्प्रकृ तेः अश-् भाव�च ; तारनाथवाचसप配यम ्)
परमः — the highest (परम => परं पर配वं मा�त-क ; तारानाथवाचयप配यम ्)
�नम셍配सराणां — of the high-souled (�नम셍配सर => �नर ् + म配सर [ म饍 - सरन ्ref. H N V
उणा�द सूत्र -कृ धम�ध땍यःू �कत ्। बाहुलकाꅍन ष配वम,् 'कृ सरःयि配तलौदनं'। धसरःू । म配सरः ।
'म配सरा म��का �ेया भ륍भराल� च मता ।३/३५३ )
सतां — devotees
वे饍यं — expounded
वातवं — ultimate reality (वातव => व配येव अण ्)
अत्र — herein
वतु — material
�शवदं — well-being तापत्रय — banishing of the three miseries
श्रीमत ्— beautiful
भगावते — the Bhāgavata Purāṇa
महा-मु�न — by the great sage (Vyāsadeva)
कृ ते — compiled
�कं — what
वा — need
परैः — of others
ई�वरः — the Supreme Lord
स饍यः — at once
�द — within the heart
अव셁鵍यते — becomes compact
अत्र — herein
कृ �त�भः — by the blessed persons (कृ �तः fem. => कृ - ि啍तन ्)
शुश्र् षू ु�भः — by culture
तत-् �णात ् — instantaneous (�णः -णं => �णो�त दःखंु �ण ्- अच ्)
Shloka 51
शात्रेि�वयानेव सु�नि�चतो नणांृ �ेमय स륍यि嵍वमशेषृ ु हेतुः ।
असंग आ配म핍य�त�र啍तवतु�न 饃ढा र�तब्र셍म�ण �नगु셍णे च या ।५१। ४।२२।२१।
शात्रेषु — in the scriptures
इयान ्एव — this is only
सु-�नि�चतः — positively concluded
नणांृ — of human society
�ेमय — of the ultimate welfare (�ेमः - मं => �� - मन ्; ref. H N V उणा�द सूत्र -
अ�त셍तुषुहुसधृ ���ुभायावाप�दय��नी땍योृ मन ्। ए땍य�चतुद셍श땍यो मन ्। अम셍�च�ूरोगः ।
तोमः स敍गातः । सोमः । हामः । सम� गमनम ्। धम셍ः । �ेमं कु शलम ्। ---- १/१३७ )
स륍यक् ind. — perfectly
�वमशेषृ ु — by full consideration
हेतुः — cause (हेतुः => �ह - तुन ्; ref. H N V उणा�द सूत्र -
क�मम�नज�नगाभाया�ह땍य�च।---- हेतुः कारणम ्। १/७२ ) असंगः — detachment ( असंगः => अ + संग [सज ्भावे घञ ्] )
आ配म-핍य�त�र啍त — the bodily concept of life
वतु�न — unto the Supreme Reality ( वतु neu. => वस ्- तुन ्)
饃ढा — strong ( 饃ढ => 饃ं - 啍त �न० नलोपः )
र�तः — attachment
ब्रम�ण — transcendence
�नगु셍णे — in the Supreme, who is beyond the material modes
च — and
या yā — which
Shloka 52
त楍छ्रद्धया भगवद्धम셍चय셍या िज�ासयाऽऽ鵍याि配मकयोग�न�ठया ।
योगे�वरोपासनाय च �न配यं पु赍यश्रवःकथया पु赍यया च ।५२ । ४।२२ ।२२ ।
तत ् — that devotional service
श्रद्धया — with faith and conviction
भगवत-् धम셍 — devotional service
चय셍या — by discussion िज�ासया — by inquiry (िज�ासा => �ा सन ्भावे अ )
आ鵍याि配मक — spiritual ( आ鵍याि配मक => आ配मानं अ�धकृ 配य भव: ठञ ्; ठञ ्is a tad. affix इक or क causing व�द्धृ and acute accent for the first vowel of the word to which it is added. Ref. H N V तावदा�दरेको वा I ताव�तकः, ताव配कः I ७/७३३ )
योग-�न�ठया — by conviction in spiritual understanding ( योगः => युज ्भावदौ घञ ्
कु 配वम ्)
योग-ई�वर — the Supreme Personality of Godhead
उपासनया — by worship of Him
च — and
�न配यं — regularly ( �न配य => �नयमेन �नयतं वा भवं �न - 配यप ्; 配यप ्represents the tad. affix 配य )
पु赍य-श्रवः — by hearing which ( पु赍य => ref. H N V उणा�द सूत्र - पूञो यण ्णुक्
व�च । य配प्र配ययः । पु赍यम ्।५/६९३ )
कथया — by discussion
पु赍यया — by pious
च — also
Shloka 53
अथ�िꅍद्रयारामगुणे�वत�णयाृ त配स륍मतानामप�रग्रहेण च ।
�व�व啍त셁楍याऽप�रतोष आ配मिꅍवना हरेगु셍णपीयूषपानात ्।५३। ४।२२।२३।
अथ셍 — riches
इिꅍद्रय — senses (इिꅍद्रयं => इꅍद्र - घ [tad. affix इय ] ; ref. H N V - राज�ा땍यां
यघरामौ जा配यां, मनोः�यषणौ ।राजꅍयः, ��त्रयः, मनु�यः ------। ५/२८७)
आराम — gratification
गुणेषु — with their companion
अत�णयाृ — by reluctance
तत ्— that
स륍मतानां — since approved by them
अप�रग्रहेण — by nonacceptance
च — also
�व�व啍त셁楍या — disgusted taste
अप�रतोष — happiness
आ配मन ् — self �वना — without
हरेः — of the Supreme Personality of Godhead
गुण — qualities
पीयूष — nectar ( पीयूषः - षं => पीय ्- ऊषन ्; ref. H N V उणा�द सूत्र - पीये셂षन ्।४/५१६)
पानात ् — drinking (पानं => पा - 쥍यु絍 )
Shloka 54
अ�हंसया पारमहंयचय셍या म配याृ मुकंु दाच�रता�यसीधनाु ।
यमैरकामै�न셍यमैर�नंदया �नर�हया 饍वं饍व�त�त�या च ।५४। ४।२।२४।
अ�हंसया — by nonviolence
पारमहंय-चय셍या — by following in the footsteps of great ācāryas
म配याृ — by remembering (म�तःृ fem. => म ृ - ि啍तन ्)
मुकंु द — the Supreme Personality of Godhead ( मुकंु द => मुकंु दा�त दा-क पषोृ ० मुम ्)
आच�रत-अ�य — simply preaching His activities (अ�य => अग्रे जातः, अग्र - यत ्)
सीधनाु — by the nectar (सीधु masc. => �सध ्- उ पषोृ ०)
यमैः - by following regulative principles
अकामैः - without material desires �नयमैः - by strictly following the rules and regulations
अ�नंदया — without blaspheming ( �न ंदा => �न ं饍 - भावे - 쥍यु絍 अ वा)
�नर�हया — living simply, plain living
饍वं饍व — duality (饍वं饍वं => 饍वौ 饍वौ सहा�भ핍य啍तौ )
�तती�या — by tolerance
च — and
Shloka55
हरेमु셍हुत配परकण셍पूरया गुणा�भधानेन �वजंभमाणयाृ ।
भ啍配या यसंगः सदस配परा配म�न यािꅍनगु셍णो ब्रम�ण चांजसा र�तः ।५५। ४।२२।२५।
हरेः — of the Supreme Personality of Godhead
मुहुः (मुहुस)् ind. — constantly
तत-् पर — in relation with the Supreme Personality of Godhead
कण셍-पूरया — decoration of the ear
गुण-अ�भधानेन — discussing transcendental qualities
�वजंभमाणयाृ — by increasing Kṛṣṇa consciousness
भ啍配या — by devotion �ह — certainly
असंगः — uncontaminated
सत-् असत ् — the material world
परा配म�न — opposed to spiritual understanding
यात ् — should be
�नगु셍णे — in transcendence
ब्रम�ण — in the Supreme Lord
च — and
अंजसा (instru. of अंजस ्) — easily (अंजस ्neu. [जः] => अनि啍तं ग楍छ�त �मश्रय�त वा
अनेन ; अंज ्गतौ �मश्रणे च असन ्)
र�तः — attraction
Shloka 56
यदा र�तब्र셍म�ण नैि�ठक� पुमानाचाय셍वान ्�ान�वरागरंहसा ।
दह配यबीजं दयं जीवकोशं पंचा配मकं यो�न�मवो�थतोऽ�ग्रः ।५६। ४।२२।२६।
यदा — when
र�तः — attachment
बम셍�ण — in the Supreme Personality of Godhead नैि�ठक� — fixed
पुमान ् — the person
आचाय셍वान ् — completely surrendered to the spiritual master (आचाय셍 => आ-चर-् 赍यत ्)
�ान — knowledge
�वराग — detachment
रंहसा — by the force of
दह�त — burns
अवीय� — impotent
दयं — within the heart
जीवकोशं — the covering of the spirit soul (जीव => जीव ्- कत셍�र क )
पंच-आ配मकं — five elements
यो�नं — source of birth (यो�नः masc. fem. => यु - �न ; ref. H N V उणा�द सूत्र -
व�ह�श्रश्रयु ुद्र嵍लाहा配व�र땍योु �नत ्। --- यो�नः --- ।४/४९१)
इव — like
उि配थतः — emanating
अि嵍नः — fire
Shloka 57
न तय त配वग्रहणाय सा�ा饍वर�यसीर�प वाचः समासन ्।
वꥍने �न셁啍配या गहमेधसौ奍यंृ न यय हेयानु�मतं वयं यात ्।५७। ५।११।३।
न — not
तय — of him (a student studying the Vedas)
त配व-ग्रहणाय — for accepting the real purpose of Vedic knowledge ( त配वं is also written as त配配वं ; ग्रहणं => ग्र भावे 쥍यु絍 - कृ त ्affix अन ; ref. H N V नꅍ饍यादेरनः । ५/१९७ )
सा�ात ्ind. — directly
वर�यसीः — very exalted
अ�प — although
वाचः — words of the Vedas
वर�यसीर�प वाचः ( this phrase is obscurely worded. वर�यसी stands for वर�यय by
पूव셍सवण셍द�घ셍ः , i.e.,substitution of the long form of the previous vowel as a result of their coalescence )
समासन ्— sufficiently became (समासन ्is equal to स륍यगासन ्; an altogether unknown archaic prepositional verb )
वꥍने — in a dream ( वꥍनः => वप ्भावे नक् ) �न셁啍配या — by example
गहृ -मेध-सौ奍यं — happiness within this material world
न — not
यय — of him who
हेय-अनुम�तं — concluded to be inferior ( अनु + म�तः [मन ्भावे ि啍तन ्])
वयं — automatically
यात ् — become
Shloka 58
प्र配ताः मरंता द�हतु ॄ셍द뵍या भ्रातॄꅍवसॄवा셍 �पतरौ च द�नौ ।
गहानृ ्मनो�ान ्셁�चर楍छदां�च व配ती�चृ कु 쥍याः पशुभ配यवगा셍नृ ्।६४।७।६।१८।
प्र配ताः — the sons
मरन ् — thinking of
ताः — them
द�हतु ॄः — the daughters (married and staying at the homes of their husbands)
द뵍याः — always situated in the core of the heart (द뵍याः is archaic for 饍याः ) .
This is seldom found in literature.
भ्रातॄन ् — the brothers (भ्रात ृ => भ्राज ्-तचृ ्पषोृ ० ; ref. H N V उणा�द सूत्र ।२/२५२) वसॄः वा — or the sisters (वसॄ fem. => सु - अस ्ऋन ्; ref. H N V उणा�द सूत्र -
सु祍यसेऋ셍न ्।वसा ।२/२५३)
�पतरौ — father and mother
च — and
द�नौ — who in old age are mostly invalids (द�न => द� - 啍त तय न )
गहानृ ् — household affairs (गहंृ => गयतेृ धमा셍चरणाय, ग्र ग्रेहाथ� क -
तारानाथवाचप配यम ्)
मनो�ान ् — very attractive
셁�चर楍छदान ्च — much furniture (셁�चर => 셁�चं रा�त ददा�त रा-क )
च — and
व配तीःृ — big sources of income (industry, business)
च — and
कु 쥍याः — connected with the family
पश ु — of animals (cows, elephants and other household animals)
भ配यृ — servants and maidservants
वगा셍न ् — groups
Shloka 59 यतो न कि�चत ्啍व च कु त्र �व饍वान ्द�नं वा配मानमलं समथ셍ः ।
�वमो�चतुं वाम饃शां �वहारक्र�डामगोऽयंृ �नगडोऽ��सग셍ः ।६८।७।६।२३।
यतः— because
न — never
कि�चत ् — anyone
啍व ind. — in any place
च — also
कु त्र ind. — at any time
�व饍वान ् — wise (nom. sing. of �व饍वस ्=> �व饍-啍वसु [कृ त ्affix वस ्] ; ref. H N V
अ配त�ग��वꅍदः 啍वसौ ।५/२१)
द�नं — having a poor fund of knowledge
व-आ配मानं — own self
० अलं — exceedingly (अलम ्=>अल-् बाहु अम ्)
समथ셍ः — able
�वमो�चतुं — to liberate (�वमो�चतुं is archaic for �वमोच�यतुम ्)
वाम-饃शं — of lusty women �वहार — in the sexual enjoyment
क्र�डा-मगःृ — a playboy ( क्र�डा => क्र�蕍-भावे अ; मगृ => मगृ -् क )
अयं — in whom
�नगडः — which is the shackle of material bondage (�नगड => �न-गल-् अच ्लय डः )
अ��सग셍ः — the expansions of family relationships
Shloka 60
�निज셍配य �द啍चक्रमभूत�वग्रहो वरासनथः समराजवं�दतः ।
गहेषृ ु मैथꅍयपरेषु ु यो�षतां क्र�डामगःृ पू셁ष ईश गीयते ।६९। १०।५४।५३।
�निज셍配य — having conquered
�दक् — of directions
च क्रं — the whole circle (�क्रयते अनेन, कृ घञथ� क �न ० 饍�व配वम ्; तारानाथवाचप配यम ् )
अभूत — nonexistent
�वग्रहः — any conflict for whom
वर-आसन — on an exalted throne
थः — seated
सम — equal राज — by kings
वं�दतः — praised
गहेषृ ु — in residences
मैथꅍयु — sex (मैथꅍयंू => �मथनु - �यञ ्[tad. affix])
परेषु — whose happiness
यो�षतां — of women ( यो�षत ्fem. =>ref. H N V उणा�द सूत्र- स셁�हयृ ु�ष땍य इ�त ।
रो�हत ्मग�वशेषयृ त्री। १/९७)
क्र�डा-मगःृ — a pet animal
पू셁षः — the person
ईश — O Lord गीयते — is led about
Shloka 61
य饍वा�चतं配यां गुणकम셍नाम�भः वदाम�भव셍配स वयं सुयोिजताः ।
सव셍 वहामो ब�लमी�वराय प्रोता नसीव 饍�वपदे चतु�पदः ।७६। ५।१।४।
यत ्— of whom
वा�च — in the form of Vedic instruction (Loc. sing. of वाच ्fem. =>वच-् ि啍वप ्
द�घ�ऽसंप्रसारणं च ; ref. H N V उणा�द सूत्र - ि啍वब ्व�चप्रि楍छ�श्रस्रुद्रप्रु ु 煍वां द�घ�ऽप्रसारणं च ।
वाक् । प्रा絍 ।------तं配यां — to a long rope
गुण — of quality
कम셍 — and work
नाम�भः — by the ropes
वदाम�भः — very difficult to avoid
व配स — my dear boy (व配सः => व饍-स ; ref. H N V वॄ तॄ वतइह�नक�मक�ष땍यः् सः ।
व配सः ।)
वयं — we
सु-योिजताः — are engaged
सव � — all
वहामः — carry out
ब�लं — orders to please Him
ई�वराय — unto the Supreme Personality of Godhead
प्रोताः — being bound
न�स — in the nose ( पा�ण�न artificially lays down नस ्as an optional substitute for
ना�सका ) इव — like
饍�व-पदे — to the two-legged (driver)
चतुः-पदः — the four-legged (bulls)
Shloka 62
एकतप핍뵍हमथांभ�स म配यसंगात ्पंचाशताथ सुतपंचसहस्रसंगः ।
नातं व्रजा륍युभयकृ 配यमनोरथानां मयागुणै셍तम�त�व셍षयेऽथ셍भावः ।८९। ९।७।५३।
एकः — one only
तपवी — great sage
अहं — I
अथ — thus
अंभ�स — in the deep water (अंभस ्=> आप-असुन;् or अंभ ्श녍दे अमुन ्; ref. H N V
उणा�द सूत्र-उ द के नुमभौ च । अ륍भः ।४/६४९ )
म配य-संगात ् — by associating with the fish (म配यः => म饍-यन ्; ref H N V उणा�द
सूत्र - मदेः यन,् म配यः ।४/४४२ ; संगः =>सज ्भावे घञ ्: corresponding H N V प्र配यय for
घञ ्is घण ्)
पंचासत ्— fifty
आथ — got wives सुत (सुतः - son ) — and what to speak of begetting one hundred sons in each of them
पंच-सहस्र-संगः — procreation of five thousand
न अंतं — no end (अंतं => अम-् तन ्; ref. H N V उणा�द सूत्र - ह�सम�ग्र赍वाऽमृ ्
इद�मलूपुध�व셍땍यततु ्। अꅍतः । ३/३६६)
व्रजा�म — I can find
उभय-कृ 配य — duties of this life and the next
मनोरथानां — mental concoctions
माया-गुणैः — influenced by the modes of material nature
त — lost
म�तः �वषये — great attraction for material things (म�तः fem. =>मन ्भावे ि啍तन ्)
अथ셍-भावः — ends of life (�वषयेऽथ셍भावः I अथ셍भावः is a बहुव्री�ह compound. अथ셍 इ�त भावो
भावना यय ; अथा셍ः = ends of life) ----
Shloka 63
अहो मया配मा प�रता�पतो वथाृ सांके配यव配配याऽ�त�वहगय셍वात셍याृ ।
त्रैणाꅍनरां�चाथ셍तषाऽनृ ुशो楍यात ्क्र�配वेह �व配तं र�तमा配मने楍छ�त ।९४।
११।८।३१।
अहो — oh मया — by me
आ配मा — the soul
प�रता�पतः — subjected to great pain
वथाृ ind. — uselessly (वथाृ => व-ृ थाल ्�कत ्च ; थाल ्is a त饍 affix in the sense of manner
[प्रकार] । ref. H N V स핍व�ण प्रकारेणे配यादौ स핍वा셍दयः । स핍व셍था, यथा, तथा, इ配थं, कथम ्।
७/९९८ )
सांके配य — of a prostitute (स ा 敍 के 配 य ं =>formed with त�द्धत �यञ ्from स 敍 के त . The more usual word is सा敍के�तकम ्)
व配配याृ — by the occupation
अ�त-�वगय셍 — most reprehensible ( अ�त => अत-् इ ; �वगय셍 => �व+ ग셍-赍यत ्)
वात셍या — occupation
त्रैणात ् — from lusty woman-hunters (त्रैणं => ित्रया इदं नञ ्; नञ ् is a tad. affix applied to the words त्री and पुंस ् i.e., त्रैणं , प�नम ्ref. H N V लोमशादयः पामनादय�च ।
लोमशः, क�पशः, पामनः, �ले�मणः, हेमनः, ब�लनः ।७/९४० )
नरात ् — from men ( नर=> नॄ नये - अच ्)
या — who (me)
अथ셍-तषाृ — from the greedy (तषृ ्fem. => तषृ -् संप० ि啍वप ्) अनुशो楍यात ् — the pitiable
क्र�配वेह — with that which was sold
�व配तं — money (�व配त => �व饍 लाभे 啍त )
र�तं — sex pleasure
आ配मना — with my body
इ楍छती — desiring
Shloka 64
स 配वं �वच�य मगचेि�टतमा配मन�ऽति�च配तंृ �नय楍छ �दकण셍धनींु च �चि配तम ्।
जयंगनाभ्रममस配तमयूथगाथं प्रीणी�ह हंसशरणं �वरम क्रमेण ।९९। ४।२९।५७।
सः — that very person
配वं — you
�वच�य — considering (�वच�य is a gerund ; it is un-Paninian and hence also not compatible with H N V: it should be �व奍याय by the rule "च��ङः奍याञ"् [Pa. 2.4.54] ).
मगृ -चेि�टतं — the activities of the deer
आ配मनः — of the self
अंतः — within
�च配तं — consciousness �नय楍छ — fix
�द — in the heart
कण셍-धनींु — aural reception
च — and
�च配ते — unto the consciousness
ज�ह — give up
अंगना-आभ्रमं — household life
असत-् तम — most abominable
यूथ-्गाथं — full of stories of man and woman
प्रीणी�ह — just accept
हंस-शरणं — the shelter of the liberated souls (शरणम ्=> शॄ-लु絍 )
�वरम — become detached
क्रमेण — gradually
Shloka 65
कथा इमाते क�थता मह�यसां �वताय ल ो के ष ु यशः परेयुषाम ्।
�व�ानवैरा嵍य�वव�या �वभो वचो�वभूतीन셍 तु पारमा镍य셍म ्।१००। १२।३।१४। कथाः — the narrations
इमाः — these
ते — unto you
क�थताः — have been spoken
मह�यसां — of great kings
�वताय — spreading
ल ो के ष ु — throughout all the worlds
यशः — their fame
परेयुषाम ् — who have departed
�व�ान — transcendental knowledge
वैरा嵍य — and renunciation (वैरा嵍यं =>�वरागय भावः �यञ ्; �यञ ्is a tad. affix used in the same sense of �वराग )
�वव�या — with the desire for teaching
�वभो — O mighty Parīkṣit
वचः — of words
�वभूतीः — the decoration (वचो�वभूतीः । Archaic for वचो�वभूतयः , पूव셍सवण셍द�घ셍ः for exigency of meter ) न — not
तु — but
पारम-अ镍य셍म ् — of the most essential purport
Shloka 66
ये वा मयीशे कृ तसौदाथा셍 जनेषु देहंभरवा�त셍केष ु ।
गहेषृ ु जाया配मजरा�तरासु न प्री�तयु啍ता यावदथा셍�च ्ल ो के ।११४। ५।५।३।
ये— those who
वा — or
म�य — unto Me
ईशे — the Supreme Personality of Godhead
कृ त-सौद-अथा셍ः — very eager to develop love (in a relationship of dāsya, sakhya, vātsalya or mādhurya)
जनेषु — to people
देहंभर-व ा � त के셍 ष ु — who are interested only in maintaining the body, not in spiritual salvation (देहंभर => देह + भ ृ + खच ्; खच ्is a कृ त ्affix
before which the augment मुन ्(म)् is added to the preceding उपपद if it is not an indeclinable. Ref. H N V �व�वंभरादयः सं�ाश녍दाः ।५/२५७ ) गहेषृ ु — to the home (गहंृ =>गयतेृ धमा셍चरणाय, ग्र ग्रेहाथ� क । तारानाथवाचप�त )
जाया — wife
आ配म-जा — children
रा�त — wealth or friends
आसु — consisting of
न — not
प्री�त-यु啍ताः — very attached
यावत-् अथा셍ः — who live by collecting only as much as required
च — and
ल ो के — in the material world
Shloka 67
अ�ना配यनꅍतःखल ु त配配वको�वदैः श्रद्धाहुतं यꅍमुख इ煍यनाम�भः ।
न वै तथा चेतनया ब�ह�कृ ते हुताशने पारमहंयवय셍गुः ।११६ । ४/२१/४०।
अ�ना�त — eats
अनꅍतः — the Supreme Personality of Godhead
खलु — nevertheless त配配व-को�वदैः — persons in knowledge of the Absolute Truth
श्रद्धा — faith
हुतं — offering fire sacrifices
यत-् मुख — whose mouth
इ煍य-नाम�भः — by different names of demigods
न — never
वै — certainly
तथा — as much
चेतनया — by living force
ब�हः-कृ ते — being bereft of
हुत-अशने — in the fire sacrifice
पारमहंय — regarding devotees
पय셍गुः — never strays (श्रीधरवामी explains पय셍गुः thus: प�रतो न ग楍छ�त गावो वाचो
यमात ्इ�त पय셍गुः (प�र+अ+गो) इिꅍद्रय�नयꅍता )
Shloka 68 ये ब्रामणाꅍम�य �धयाऽ���पतोऽच셍यं�त तु�यद्धृदः िमतसुधो��तपद्मव啍त्राः ।
वा赍यानुरागकलया配मजव饍गणंतःृ संबोधयं配यह�मवाहमुपाकृ ततैः । ११९। ३।१७।२२।
ये — which persons
ब्रामणान ् — the brāhmaṇas
म�य — in Me
�धया — with intelligence (धीः => 鵍यै भावे ि啍वप ्संप्रसारणं च ; ref. H N V धी-प्रधीप्रभतयःृ
साधवः । 鵍याते अनया-- धीः ।)
��पतः — uttering harsh words
अच셍यं�त — respect
तु�यत ् — gladdened
दः — heart
िमत — smiling
सुधा — nectar
उ��त — wet
पद्म — lotuslike व啍त्राः — faces (व啍त्रं => व啍配यनेन वच ्- करणे �ट्रन ्; ref. H N V दाप-नी-शस-् यु-युिजर-्
तु-तुद-�सञ-�सच-ि�व-�मह- पत-दꅍश-नहत्रः करणे, छदा�द땍य�च गो�च नाि륍न, अि配त셍-लू-ध-ू
सू-खन-सह-चर-इत्र: । दात्रं, नेत्र�म配या�द तथा -- छ配त्रं, दं�ट्रं ---etc.)
वा赍या — with words
अनुराग-कलया — loving
आ配मजावत ् — like a son
गणंतःृ — praising
संबोधयं�त — pacify
अहं — I
इव — as
अहं — I
उपाकृ तः — being benefitted (उपाकरणं means the study of the Vedas. संकारपूव� ग्रहणं
यादपाकरणंु श्रतेःु ,while उपाकृ तः has got a distinctive technical meaning in sacrificial rituals. Here the lengthening into उपा is metrical; the meaning is उपकृ तः -benefitted )
तैः — by them
Shloka 69
कथं सुतायाः �पतगेहकौतृ ुकं �नश륍य देहः सुरवय셍 न�गते । अनाहुता अꥍय�भयां�त सौदाद्भतु셍गु셍रोद�हकृ त�च के त न म ् ।१२२। ४।३।१३।
कथं — how
सुतायाः — of a daughter
�पत-ृ गेह-क ौ त कं — the festival in the house of her father (क ौ त ु कं => कु तुकय भावः अण ्;
अण ्is a token term [प्र配याहार] for all vowels and semi-vowels which, when prescribed for an operation, include all such of their sub-divisions as are caused by length, protraction, accent or nasalisation. The corresponding H N V term for अण ्is the same)
�नश륍य — hearing
देहः — the body
सुर-वय셍 — O best of the demigods
न — not
इंगते — disturbed
अनाहुताः — without being called (अनाहुताः is archaic for अनाहूताः , a case of metrical intereference with the quantity of the vowel)
अ�प — even
अ�भयां�त — goes
सौदं — a friend
भतु셍ः — of the husband गुरोः — of the spiritual master
देह-कृ तः — of the father
च — and;
के त न म ् — the house (के त न ं => �कत-् 쥍यु絍 [कृ त ्affix अन] ; the corresponding H N V
term for 쥍यु絍 is अनः )
Shloka 70
ॐ नमो भगवते वासुदेवाय
जꅍमा饍यय यतोऽꅍवया�दतरत�चाथ��व�भ�ः वरा絍 तेने ब्रम दायाअ�दकवये मुयं�त यं
सूरयः ।
तेजोवा�रमदांृ यथा �व�नमयो यत्र �त्रसग�ऽमषाृ धा륍ना वेन सदा �नरतकु हकं स配यं परं धीम�ह
।१४७। १।१।१।
ॐ ind. — O my Lord
नमः — salutations
भगवते — unto the Personality of Godhead
वासुदेवाय — unto Vāsudeva (the son of Vasudeva) or Lord Śrī Kṛṣṇa, the primeval
Lord (वासुदेवः => वसुदेवयाप配यं अण ्) जꅍम-आ�द — creation, sustenance and destruction
अय — of the manifested universes
यतः — from whom ( जꅍमा饍यय यतः is the second sutra of the ब्रम सूत्रs - 1.1.2)
अꅍवयात ् — directly
इतरतः — indirectly
च — and
अथ�षु — purposes
अ�भ�ः — fully cognizant
व-रा絍 — fully independent
तेने — imparted
ब्रम — the Vedic knowledge
दा — consciousness of the heart
यः — one who
आ�द-कवये — unto the original created being
मुयं�त — are disillusioned (The verb मु is used here transitively, though it is intransitive) यत ् — about whom
सूरयः — great sages and demigods ( सू�रः => सू-�क्रन ्)
तेजः — fire
वा�र — water ( वा�र => व ृ इण ्; ref. H N V उणा�द सूत्र -
व�सव�पयिजरािजव्रिजस�दह�नवा�शवा�दवा�र땍य इञ ्।४/४६४)
मदांृ — earth (म饍ृ fem.=> म饍यतेृ म饍ृ कम셍�ण ि啍वप ्)
यथा — as much as
�व�नमयः — action and reaction
यत्र — whereupon
�त्र-सग셍ः — three modes of creation, creative faculties
अमषाृ — almost factual
धा륍ना — along with all transcendental paraphernalia
वेन — self-sufficiently
सदा — always
�नरत — negation by absence कु ह कं — illusion
स配यं — truth
परं — absolute
धीम�ह — we do meditate upon (धीम�ह is Vedic �व�ध�ल敍 from 鵍यै -[ �चꅍतायां ]. Cf.
饍युमंतं देव धीम�ह in Rigveda 7.15.7. The verb is taken from the famous गायत्री मंत्र)
Shloka 71
यद्दश셍नं �नगम आह रहःप्रकाशं मुयं�त यत्र कवयोऽजपरा यतंतः ।
तं सव셍वाद�वषयप्र�त셂पशीलं वंदामहे पु셁षमा配म�नगूढबोधम ्।१४८। १२।७।४९।
यत ् — of whom
दश셍नं — the vision (दश셍न => 饃श-् 쥍यु絍 ; corresponding H N V term is अनः )
�नगमे — in the Vedas
आह — said
रहः — the mystery (रहस ्neu. => र-असुन ् ; असुन ्is a उणा�द affix अस ्)
प्रकाशं — which reveals मुयं�त — become bewildered (Here मु governs the locative case as the root is intransitive.Ref. above shloka - मुयं�त यत ्सूरयः, where it is transltive. It is thus a case of syntactical anamoly)
यत्र — about which
कवयः — great learned authorities
अज-पराः — headed by Brahmā
यतंतः — endeavoring
तं — to Him
सव셍-वाद — of all different philosophies
�वषय — the subject matter
प्र�त셂प — adjusting itself as suitable
शीलं — whose personal nature
वंदामहे — we offer our homage
पु셁षं — to the Supreme Personality of Godhead
आ配म — from the spirit soul
�नगूढ — hidden बोधम ् — understanding
Shloka 72
वयाः �श्रयित्रजगतो जनको जनꅍया व�ो �नवासमकरो配परमं �वभूतेः ।
श्रीः वाः प्रजाः सक셁णेन �नर��णेन यत्र िथतैधयत सा�धपतींित्रलोकान ्।१६६।
८।८।२४।
वयाः — of her
�श्रयः — the goddess of fortune
�त्र-जगतः — of the three worlds
जनकः — the father
जनꅍयाः — of the mother
व�ः — bosom
�नवासं — residence
अकरोत ् — made
परमं — supreme
�वभूतेः — of the opulent
श्रीः — the goddess of fortune वाः — own
प्रजाः — descendants
स-क셁णेन — with favorable mercy
�नर��णेन — by glancing over
यत्र — wherein
ितथा — staying
ऐधयत — increased (ऐधयत is the imperfect form of the causative of एध ्- वद्धौृ to prosper. The primary form should be ऐधत )
स-अ�धपतीन ् — with the great directors and leaders
�त्र-लोकान ् — the three worlds
Shloka 73
प्राꥍता नजा�तंृ ि配वह ये च जंतवो �ान�क्रयाद्र핍यकलापसंभताःृ ।
न चे饍यतेरꅍनपुनभ셍वाय भूयो वनौका इव यां�त बंधनम ्।१९८। ५।१९।२५।
प्राꥍताः — who have obtained
न-ृ जा�तं — a birth in human society (जा�तः fem. => जन-् ि啍तन ्; corresponding H N V term for ि啍तन ्is ि啍तः ) तु — certainly
इह — in this land of Bhārata-varṣa
ये — those who
च — also
जंतवः — the living beings
�ान — with knowledge
क्रया — with activities
द्र핍य — of ingredients
कलाप — with a collection
संभताःृ — full
न — not
चेत ् — certainly
यतेरन ् — endeavor
अपुनः-भवाय — for the position of immortality
ते — such persons
भूयः — again
वनौकाः — birds (वनौकाः is irregular for वनौकसः ) इव — like
यां�त — go
बंधनम ् — to bondage (बंधनं => बंध-् भावे 쥍यु絍 )
Shloka 74
एवं जनं �नप�ततं प्रभवा�हकू पे कामा�भकाममनु यः प्रपतꅍप्रसंगात ्।
कृ 配वा配मसा配सुर�ष셍णा भगवꅍगह�तःृ सोऽहं कथं नु �वसजेृ तव भ配यसेवामृ ्।२१८। ७।९।२८।
एवं — thus
जनं — people in general
�नप�ततं — fallen
प्रभव — of material existence
अ�ह-कू पे — in a blind well full of snakes
काम-अ�भकामं — desiring the sense objects
अनु — following
यः — the person who
प्रपतन ् — falling down (in this condition)
प्रसंगात ् — because of bad association or increased association with material desires
कृ 配वा-आ配मसात ् — causing me (to acquire spiritual qualities like himself, Śrī Nārada)
सुर-ऋ�षणा — by the great saintly person (Nārada) भगवन ् — O my Lord
गह�तःृ — accepted
सः — that person
अहं — I
कथं — how
नु — indeed
�वसजेृ — can give up (�वसजेृ ia archaic for �वसजा�मृ as सजृ ्(तुदा�द) is परमैप�द )
तव — Your
भ配यृ -सेवाम ् — the service of Your pure devotee (भ配यृ => भ-ृ 啍यप ्तक् च ; corresponding H N V term for 啍यप ्is the same)
Shloka 75
सो॓ऽहं �प्रयय सुदः परदेवताया ल�लाकथातव न�सृ ंह �व�रं�चगीताः ।
अंजतरा륍यनु गणꅍगृ ुण�वप्रमु啍तो दगा셍�णु ते पदयुगालयहंससंगः ।२१९। ७।९।१८।
सः — that
अहं — I (Prahlāda Mahārāja)
�प्रयय — of the dearmost (प्रीणा�त प्री-तप셍णे क ; corresponding H N V term for क is कः )
सुदः — well-wisher
परदेवतायाः — of the Supreme Personality of Godhead
ल�ला-कथाः — narrations of the pastimes तव — Your
न�सृ ंह — O my Lord Nṛsiṁhadeva
�व�रं�च-गीताः — given by Lord Brahmā by the disciplic succession
अंजः — easily ( अंजस ्later in the instrumental case is an indeclinable )
तरा�म — I shall cross
अनुगणनृ ् — constantly describing
गुण — by the modes of material nature
�वप्रमु啍तः — specifically being uncontaminated
दगा셍�णु — all miserable conditions of life
ते — of You
पद-युग-आलय — fully absorbed in meditation on the lotus feet
हंस-संगः — having the association of the haṁsas, or liberated persons (who have no connection with material activities) Shloka 76
यया配मबु�द्धः कु णपे � त्र ध ात ु के वधीः कलत्रा�दषु भौम इ煍यधीः ।
य配तीथ셍बु�द्धः स�लले न क�ह셍�च煍जने�व�भ�ेषु स एव गोखरः ।२२१। १०।७२।१३।
यय — whose
आ配म — as his self
बु�द्धः — idea
कु णपे — in a corpselike body (कु णपं => ref. H N V उणा�द सूत्र - 啍वणेः संप्रसारणं च ।
कु णपम ्। ) �त्र-ध ा त ु के — made of three basic elements (धातुः => धा-आधारे तुन ्[उणा�द affix तु added to the root धा - to support, maintain])
व — as his own
धीः — idea
कलत्र-आ�दषु — in wife and so on
भौमे — in earth
इ煍य — as worshipable (इ煍य is formed from यज ्with 啍यप ्which is a कृ त ्affix य applied to यज ्in the sense of verbal activity; hence इ煍यय पू煍यय देवतादेहः बु�द्धः )
धीः — idea
यत ् — whose
तीथ셍 — as a place of pilgrimage
बु�द्धः — idea
स�लले — in water
न क�ह셍�चत ् — never
जनेषु — in men
अ�भ�ेषु — wise सः — he
एव — indeed
गः — a cow
खरः — or an ass
Shloka 77
भ्रातु�व셍셂पकरणं यु�ध �निज셍तय प्रो饍वाहपव셍�ण च त饍वधम�गो�腍याम ्।
दःखंु तद配थमसहोऽमदयोगभी配याु नैवाब्रवीः �कम�प तेन वयं िजताते ।२३०। १०।७५।६०।
भ्रातुः — of your brother
�व셂प-करणं — the disfigurement
यु�ध — in battle
�निज셍तय — who was defeated
प्रो饍वाह — of the marriage ceremony (of Rukmiṇī’s grandson, Aniruddha)
पव셍�ण — on the appointed day
च — and
तत ् — his वधं — killing
अ�-गो�腍यां — during a gambling match
दःखंु — sorrow
तद配थंु — fully experienced
असहः — intolerable (असहः in ल敍 from ष- मष셍णे is archaic for असहथाः, as the root is
आ配मनेपद� . This is necessitated by meter.)
अमत ् — from Us
अयोग — of separation
भी配या — out of fear (भी�तः => भी-ि啍तन ्)
न — not
एव — indeed
अब्रवीः — did you speak (अब्रवीः => imperfect second person singular of ब्रू )
�कम-् अ�प — anything
तेन — by that
वयं — We
िजताः — conquered ते — by you
Shloka 78
इ配थं परय �नजधम셍�र�र�या配तल�लातनोतदनु셂प�वडंबना�न ।
कमा셍�ण कम셍कषणा�न यद配तमयू गायेदमु�य पदयोनु셍वि配त�म楍छनृ ्।२४७। १०।१०३।४०।
इ配थं ind. — (described) in this manner
परय — of the Supreme
�नज — His own (�नज => �नतरां जायते �नजन-् ड ; the corresponding term for ड in
H N V is अच ्which is a tad. affix applied to the word �नजन ्)
धम셍 — path (of devotional service)
�र�र�या — with the desire of protecting (�र�र�ा is un-Panian for �र�र��षा )
आ配त — who has assumed
ल�ला — for pastimes
तनोः — various personal forms तत ् — to each of these
अनु셂प — suitable
�वडंबना�न — imitating
कमा셍�ण — activities
कम셍 — the reactions of material work
कषणा�न — which destroy ( कषणं => कष-् 쥍यु絍 )
यद-ु उ配तमय — of the best of the Yadus
गायेत ् — one should sing
अमु�य — His (अमु�य => gen. sing. of अदस ्masc.)
पदयोः — of the feet
अनुवि配तंृ — the privilege of following
इ楍छन ् — desiring
Shloka 79
�व�वय यः िथ�तलयोद्भवहेतुरा饍यो योगे�वरैर�प दर配यययोगमाग셍ःु ।
�ेमं �वधाय�त स नो भगवां�यधीशत्रातामद�य�वमशेनृ �कया�नहाथ셍ः ।२८३।
३।१७।३७। �व�वय — of the universe (�व�व pron., adj. => �वश-् व ; ref. H N V उणा�द सूत्र -
सव셍�नघ�व�र�वल�व�शवप絍वप्रवे�वाृ अतꅍत्रे । सतमनेनृ �व�व�म�तसव셍म ्।१/१५१)
यः — who
िथ�त — maintenance
लय — destruction
उद्भव — creation
हेतुः — the cause
आ饍यः — the most ancient person
योग-ई�वरैः — by the masters of yoga
अ�प — even
दर配ययु — cannot be easily understood
योग-माग셍ः — His yoga potency
�ेमं — good
�वधाय�त — will do
सः — He
नः — of us भगवान ् — the Supreme Personality of Godhead
�त्र-अधीशः — the controller of the three modes of material nature
तत्र — there
अमद�य — by our
�वमशेनृ — deliberation (�वमशेनृ stands for �वमशन� derived from मशृ ्- अप.् The गुण is necessary, grammatically, so that �वमश셍 is the correct expression)
�कयान ् — what
इह — on this subject
अथ셍ः — purpose
Shloka 80
नमो नमतेऽ配वषभायृ सा配配वतां �वदरका�ठायू मुहुः कु यो�गनाम ्।
�नरतसा륍या�तशयेन राधसा वधाम�न ब्रम�ण रंयते नमः ।२९३। २।४।१४।
नमः नमः ते — let me offer my obeisances unto You
अतु — are
ऋषभाय — unto the excellent associate (ऋषभः => ऋष ्-अभक् ;ref. H N V ऊणा�द
सूत्र - ऋ�षव�ष땍यांृ �कत ्। ऋषभः वषभःृ ।३/४०३ ) सा配配वतां — of the members of the Yadu dynasty
�वदरु का�ठाय — one who is far from mundane wranglers
मुहुः — always
कु -यो�गनाम ् — of the nondevotees
�नरत — vanquished
सा륍य — equal status
अ�तशयेन — by greatness
राधसा — by opulence
व-धाम�न — in His own abode
ब्रम�ण — in the spiritual sky
रंयते — enjoys (रंयते is a future participle from रमु क्र�डायम ्[D P ८५३]. Here it stands for the present participle रममाणाय, which would exceed by two syllables )
नमः — I do bow down
Shloka 81
मषाृ �गरता यसतीरस配कथा न क镍यते यद्भगवाधो�जः ।
तदेव स配यं तदहैवु मंगलं तदेव पु赍यं भगव饍गुणोदयं ।३०१। १२।१२।४८। मषाःृ — false
�गरः — words
ताः — they
�ह — indeed
असतीः — untrue (असतीः is archaic for अस配यः nom. plural.Had it beenअस配योऽस配कथाः, one syllable would be short in the वंशथ�वल metre)
असत-् कथाः — useless discussions of that which is not eternal
न क镍यते — is not discussed
यत ् — wherein
भगवान ् — the Personality of Godhead
अधो�जः — the transcendental Lord ( अधो�जः => अधस ्+ अ�जः [अ�ात ्
इिꅍद्रया煍जायते इ�त अ�जं प्र配य��ान, तदधरं ग्राहक配वाभावात ्ह�नं य सः-
तारानाथवाचप配यम ्; अधःकृ तंअ�जं इिꅍद्रय�ानं येन - मि쥍लनाथ ])
तत ् — that
एव — alone
स配यं — true
तत ् — that उह ind. — indeed
एव — alone
मंगलं — auspicious (मंगल => मंग ्- अलच ्; ref. H N V उणा�द सूत्र - म敍गे लच ्।
म敍गलं ।५/७४८ )
तत ् — that
एव — alone
पु赍यं — pious
भगव饍गुण — the qualities of the Supreme Personality
उदयम ् — which manifests
Shloka 82
भि啍तः परे वेऽनुभवो �वरि啍तरꅍयत्र चैष �त्रक एककालः ।
प्रप饍यमानय यथा�नतः युतुि�टः पुि�टः �ुदपायोऽनुघासम ्।३१७। ११।२।४२।
भि啍तः — devotion
परे वे — of the Supreme Personality of Godhead
अनुभवः — direct perception
�वरि啍तः — detachment अꅍयत्र — from everything else
च — and
एषः — this
�त्रकः — group of three
एक-कालः — simultaneously
प्रप饍यमानय — for one in the process of taking shelter of the Supreme Lord
यथा — in the same way as
अ�नतः — for one engaged in eating
युः — they occur
तुि�टः — satisfaction (तुि�टः => तुष-्भावे-ि啍तन ्; ि啍तन ्is the कृ त ्affix �त )
पुि�टः — nourishment
�ुत-् अपायः — eradication of hunger
अनु-घासम ् — increasingly with each morsel (अनुघासम ्-'with every morsel of food'.
Derived from अ饍 with घञ ् )
Shloka 83
यमि配प्रया�प्रय�वयोगसु योगजꅍमशोकाि嵍नना सकलयो�नषु दयमानः ।
दःखौषधंु तद�प दःखमत�द्धयाहंु भूमन ्भ्रमा�म वद मे तव दाययोगम ्।३२४। ७।९।१७।
यमात ् — because of which (because of existing in the material world)
�प्रय — pleasing
अ�प्रय — not pleasing
�वयोग — by separation
सु-योग — and combination (The word सु-योग is used in the sense of वयोग according to Vishnutirtha)
जꅍम — whose birth (जꅍमं or जꅍमन ्neu. => जन ्भावे म�नन ्)
शोक-अि嵍नना — by the fire of lamentation
सकल-यो�नष ु — in any type of body
दयमानः — being burned
दःखु -औषधं — remedial measures for miserable life
तत ्— that अ�प — also
दःखंु — suffering
अ-तत-् �धया — by accepting the body as the self
अहं — I
भूमन ् — O great one
भ्रमा�म — am wandering (within the cycle of birth and death)
वद — kindly instruct
मे — unto me
तव — Your
दाय-योगम ् — activities of service
Shloka 84
यय व셂पं कवयो �वपि�चतो गुणेष ु यो�न�वव जातवेदसम ् ।
म镍नं�त म镍ना मनसा �द饃�वो गूढं �क्रयाथ�न셍म ई�रता配मने ।३४८। ५।१८।३६।
यय — whose
व-셂पं — form कवयः — the greatly learned sages
�वपि�चतः — expert in ascertaining the Absolute Truth
गुणेषु — in the material manifestation, consisting of the three modes of nature
यो�नषु — in bodies of human beings
इव — like
जात वेदसम ् — fire (अि嵍न)
म镍नं�त — stir
म镍ना — with a piece of wood used for producing fire (म镍ना is the archaic form of
मथा in the instrumental case )
मनसा — by the mind
�द饃�वः — who are inquisitive
गूढं — hidden
�क्रया-अथ�ः — by fruitive activities and their results
नमः — respectful obeisances
ई�रत-आ配मने — unto the Lord, who is manifested
Shloka 85 त配�륍यतां स भगवान ्पु셁षः पुराणो नारायणः वपु셁षैय셍दस配कृ तं नः ।
वानामहो न�वदषांु र�चतांजल�नां �ां�तव셍र�य�स नमः पु셁षाय भू륍ने ।३५९।६।३I३१।
तत ् — that
�륍यतां — let it be excused (�륍यतां is un-Paninian for �मताम ्. Metri. Causa. The vowel would be long if the root is �दवा�द )
सः — He
भगवान ् — the Supreme Personality of Godhead
पु셁षः — the Supreme Person
पुराणः — the oldest
नारायणः — Lord Nārāyaṇa
व-पु셁षैः — by my own servants
यत ् — which
असत ् — impudence
कृ तं — performed
नः — of us
वानां — of my own men
अहो — alas न �वदषांु — not knowing
र�चत-अंजल�नां — folding our hands together to beg Your pardon
�ां�तः — forgiveness ( �ां�तः => �म ्-भावे - ि啍तन ्)
गर�य�स — in the glorious
नमः — respectful obeisances
पु셁षाय — unto the person
भू륍ने — supreme and all-pervading
Shloka 86
अहो बत �वपचोऽतो गर�यान ्यि煍जवाग्रे वत셍ते नाम तु땍यम ्।
तेपुतपते जुहुवुः सुरा饍याꅍब्रमानूचना셍मु गणं�तृ ये ते ।३६१।३।३४।७।
अहो बत — oh, how glorious
�व-पचः — a dog-eater
अतः — hence
गर�यान ् — worshipable (गर�यस ्is comparative of गु셁 )
यत ् — of whom िजवाग्रे — on the tip of the tongue
वत셍ते — is
नाम — the holy name
तु땍यं — unto You
तेपुः तपः — practiced austerities
ते — they
जुहुवुः — executed fire sacrifices
सुरा饍यान ् - sages
ब्रम-अनूचःु — studied the Vedas (अनूचःु => The verb is the perfect of अनु+ वच ्[ब्रु] )
नाम — the holy name
गणं�तृ — accept
ये — they who
ते — Your
Chapter VII
Conclusion:
ह�रनामामतृ 핍याकरण of Jīva Goswāmī, is a transcendental grammar in which the relevant rules of grammar have been compiled for the analysis of the words of both the Vedic as well as classical literature. While, Pāṇini's Aṣtādhyāyī takes a rather analytical and mathematical approach towards Sanskrit grammar, Patanjali has focussed on the important task of giving a spiritualistic look to the way the language is written and spoken. He was the first commentator to impart a spiritualistic and philosophical colour to the speculations of Sanskrit grammar. Likewise, Jīva Goswāmī has composed an entire grammar in Sanskrit in which he has explained the language of Sanskrit grammar in
terms of the holy names of कृ �ण and his associates. The spiritual purpose of this grammar is mentioned by the author in the beginning of this book as follows:
"ह�रनामाव�लव�लतं 핍याकरणं वै�णवाथ셍मा�चꅍमः"
i.e., we have chalked out this grammar surrounded by the names of Hari (which is another name of Krishna) for the sake of His devotees.
In this transcendental grammar book , Jīva has explained each and every Sanskrit word
and syllable in relation to कृ �ण and कृ �णभि啍त. He has explained the aphorisms of
grammar to be eternal (�न配य), like the Holy Names of कृ �ण, and His associates. All his explanations ultimately refer to कृ �ण and His ल�लाs and one can easily understand them,
provided of course one has read about His ल�लाs in the Bhāgavata Purāṇa.
Pāṇini is the authority of Sanskrit grammar, and Jīva Goswāmī has followed his standards. Pāṇini’s grammar is extremely concise and requires the commentary of many geniuses. Therefore, Jīva Goswāmī gave special attention to clarity even at the expense of
being concise. He says (ref aphorism १/२ H. N. V):
मात्रालाघवमात्रं पुत्रो配सव इ�त परेऽ�भमꅍयꅍते ।
ह�रनामा�रलाभा饍वयं 配वमू饃क् �तरकु म셍ः ।।
i.e., ‘ the followers of the Pāṇini school (परे), consider that the mere saving of a single
syllable amounts to the joy arising from the birth of a son. We, however, repudiate this view, since by our prolixity (lengthiness) we obtain obtain (excellent) words designating
Hari’. Thus, the sūtras of Jīva Goswāmī are of the traditional six types only viz., सं�ा
(technical rules), प�रभाषा (interpretive or meta-rules) ,�व�ध (operational rules), �नयम
(restriction rules), अ�तदेश (extension rules), and अ�धकार (heading rules) . Ref. H. N. V.
sūtra सूत्रा�ण ष蕍�वधा�न ।(१/४२). Modern Pāṇinīyas have added a few more types to the
traditional six-fold classification such as �नषेध ( negation rules which negate the
provisions made by a previous sutra), �वभाषा (optional rules) and �नपातनम ्(adhoc rule).
Therefore, the sūtras of Jīva Goswāmī are self-explanatory and there is no ambiguity in his sūtras. Jīva Goswāmī composed about 3,192 सूत्रs divided into seven chapters. This division is similar to the division of the chapters in �सद्धाꅍतकौमुद� of Bhaṭṭoji Dīkṣita
(which is a later work than that of Jīva Goswāmī) . The entire grammar of Pāṇini is covered in the 3,192 self-explanatory sūtras of Jīva Goswāmī ,as compared to the Aṣtādhyāyī of Pāṇini which contains 3,959 concise but speculatory sūtras. The Sanskrit alphabet has a Divine origin.The fourteen Śiva sūtras of the Aṣtādhyāyī containing the arrangement of Sanskrit alphabets are believed to have originated from
Śiva's ता赍डव dance. Pāṇinian grammar is based on the 14 Śiva sūtras. The whole Mātrika
(alphabet) is abbreviated here. This abbreviation is called Pratyāhāra The letters in the alphabet are arranged in a sequence which is compatible with the way the sūtras of the Aṣtādhyāyī are written. However, the arrangement is neither natural nor in the order of pronunciation. They are अ, इ, उ, ऋ,...... ह, य, व, र, ....ख, फ, छ, ठ, थ, च, ट, त,...... etc. On the other hand, Jīva Goswāmī has the alphabet in the natural (traditional) order of pronunciation like, अ, आ, इ, ई, उ, ऊ, ....,etc.
In the first sūtra of Jīva Goswāmī, it is stated thus:
नारायणादद्भु तोऽयंु वण셍क्रमः ।
It is stated that Lord Nārāyaṇa himself manifested the श녍दब्रम through the mouth of
Brahma. It is also shown in the Bhāgavata Purāṇa from verse 12.6.43 , thus,
ततोऽ�रसमा륍नायमसज饍ृ भगवानजः । अꅍतःथो�मवरपश셍ह्रवद�घा셍�दल�णम ् ।।
“From that oṁkāra Lord Brahmā created all the sounds of the alphabet — the vowels, consonants, semivowels, sibilants and others — distinguished by such features as long and short measure.” Out of the three letters (A,U,M), the Almighty ब्रमा (the Creator), evolved the alphabet, comprising अꅍतःथs (semivowels य,् र,् ल,् व ्), उ�मs ( also ऊ�मन,्
aspirants श,् ष,् स,् and ), वरs (vowels), पश셍s (sibilants, i.e., consonants of any of the
five classes of letters from क् to म ्), and the short , long and prolated measures of sounds.
The noble intention of writing the Harināmāmṛta Vyākaraṇa is to make the teachers and students drink the nectar of the holy names of Śrī Hari, along with expertise in the pretext of studying and teaching Vyākaraṇa. That is, to make them perform anushilan to Bhagavadbhakti. Sri Jiva Goswami writes in the beginning of the book, “Having seen that the subject of grammar and linguistics is sometimes incomplete, sometimes full of unnecessary verbose description or sometimes complicated, we have chalked out this grammar surrounded by series of the names of Sri Hari (another name of Krishna) for the sake of the devotees”.
We have greatly underestimated the sacred power of the Sanskrit language15. When the power of language to create and discover life is recognized, language becomes sacred; in ancient times, language was held in this regard. Nowhere was this more so than in ancient India. It is evident that the ancient scientists of language were acutely aware of the function of language as a tool for exploring and understanding life, and their intention to discover truth was so consuming that in the process of using language with greater and greater rigor, they discovered perhaps the most perfect tool for fulfulling such a search that the world has ever known—the Sanskrit language.The extraordinary thing about Sanskrit is that it offers direct accessibility to anyone to that elevated plane where the two —mathematics and music, brain and heart, analytical and intuitive, scientific and spiritual, grammar and Bhakti— become one.
The intention of writing this book, however, is not only to make the teachers and students drink the nectar of the holy names of Shri Hari, which is the primary aim,
but, also to make them attain proficiency while studying and teaching 핍याकरण which is
the secondary aim. This enables the student to proceed from the whole to the part i.e., from (Bhakti) Vedanta to Vyakarana Vedanga.
In the Harināmāmṛta Vyākaraṇa each and every sūtra has been placed in the most perfect manner, after extracting the conclusions and essences of all the other Vyākaraṇas. Śrī Jīva Goswāmī, (being a staunch follower of Pāņini’s grammar, is critical of un-Pāņinian grammars like those of the Kātantra and Chāndra schools), having seen un-Pāṇinian
Vyākaraṇas like that of कलाप (which is less analytic and derivational than that of
15 Dean Brown, Physicist and Sanskrit scholar : Sanskrit-The Mother Language, Word press.com Aṣtādhyāyī) being meaningless,wrote this Vyākaraṇa which contains a continuous string of the names of Śrī Hari.
There are also uṇādi sūtras at the end of the Harināmāmṛta Vyākaraṇa (in the enlarged edition by Hari Dāsa Śāstri) . These sūtras describe the formation of the words of the Vedic saṃhita which could be used along with the Nighanṭu and the Nirukta. Nighanṭu is the special dictionary of the words of the Vedic saṃhita, and Nirukta is the main book that gives further detail of the words of the Vedas which is like a detailed dictionary of the Vedic words. Thus, even though the ancient Vedic grammars are not available, still, with the help of the uṇādi sūtras of Harināmāmṛta Vyākaraṇa and the Nirukta, the true meaning of the Vedic words can be understood. But if someone tries to draw the meaning of the Vedic mantras only on the basis of the Aṣtādhyāyī without using the uṇādi sūtras and the Nirukta, he will get the incorrect meaning of the mantras and that’s what the European translators have done. The most popular of the several sets of uṇādi sūtras is the one that has been commented upon by Ujjvaladatta, with the help of the uṇādi sūtras of Bhaṭṭoji Dīkṣita, and others. The uṇādis with the Vṛtti of Bhaṭṭoji Dīkṣita has been printed in all the editions of the Siddhāntakaumudī, but without any index.
In the Harināmāmṛta Vyākaraṇa, the grammar system composed by Śrī Jīva Goswāmī, he found mention of only fifty letters in the section dealing with the names of the various groups of vowels and consonants. (सं�ा पाद). By the study of the arrangement of letters
(matrika) in the Matṛkanyāsa and other books, he found no mention anywhere of a half- syllable. There is a subtle and illuminating iconicity (सगुणब्रम配व) in the nomenclature used for the technical terms in this grammar, which generate Bhakti in the mind of the student; the relationships between forms in Krşņa’s and Vaişņava mythology carefully mirror relationships between elements in the grammar.
The recital of God’s name (Harināma) is by itself sufficient to destroy even the worst of sins; but insincerity of mind (kauṭilya), irreligiosity (aśraddhā), and attachment to those things which impede our attachment to God are the worst vices; for through their presence the revelation of the process of bhakti in the mind is obstructed, and such persons cannot attach themselves to God.
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