Shri Patanjali on Language of Grammar 1. 2.

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The Sanskrit grammar, which is well popular among the grammar's of langu age of world, is called Paniniya', as it is written by Panini, and also 'Astadhya yi' as the word is divided into eight chapters. Though the grammar is named after Panini, as his Satras are the base to the operation, but it is substantiated and propogated by the other two sage, Van aruchi and patanjali. The main principles of Paninian composition are economy, logical division and a ssociative digression. When we observe the Paninian Astadhyayi, we experience th e trust-worthiness of Panini, his power of observation, his love of language, hi s deep intellectual and emotional understanding. Due to the (---------) in the forms, it became difficult to understand w ithout clarifications and there were many objections raised on the content of As tadhyayi. To discuss the objection made on the rules, the varthika literature has come into existence. There were many 'Varthikakaras', but the prominent among th em was katyayana vanaruchi. What as Varthika ?

The object of the Varthikas is to discuss such objections as might be ra ised to the rules of Panini without bias and prejudice, and to justify Panini by defending him againest unfounded criticism on one hand, and on the rules, where deffence and justification were consider impossible. The method adopted in explaining sutras is similar to Mimamsa Sastra's ' Adhikarana' by giving the 'purvapaksha', and answering the points raised and fin ally giving the 'Siddhanta'. Up to the time of patanjali, Astadhyayi was being studied with Varthikas . The Vartikas are also in Sutra Style, and they also need a commentary to understand and there is a need to discuss about the addition and amendments sug gested by the 'Vartikakara'. Mahabhashya came into existence for this purpose. 'Mahabhasya' a critica l discussion on the Vartikas of Vararuchi, is also having 'is tis' (independent rules of patanjali). Patanjali tried his level best to suport 'Panini', bringin g the whole intended meaning from the sutras it self, without addition and corre ction suggested by Vartikakara and as such became the final authority for the Pa ninian grammar. Now in the tradition, his decision is final. There is a proverbThe deffinition of Bhasha| || is followed into to by patanjali, while writing his commentary. Mahabhashya is having an unique style and the presentation is also as pe r the principles of pedagogy, with lively examples. As such it is admired by all scholars in this way, | (--------) of the three, Patanjali is treated as a devine 'Avatara', that is of 'Sesha', who came to earth to propogate the three sciences, , & | The slo ze of patanjali indicates this| || As per the tradition, purity of the three means ( ) is required to attain ean are mind, body, and speech.

Patanjali's story was narrated by a great grammarian Ramabhadradikshita, who was honorsed as the contemporaries New Patanjali, who was also called by hi s students and as pratyagra patanjali. As per the story 'Gorika' a lady gave 'Ar ghya' to Sungod, praying for a son. 'Sesha' the lord of serpents, fell in hu 'An jali', in the form of sage. As such he was 'Ayonija', like sita and Draupadi in the previous yagas. He was famous with the name , which gives the information about th 'Avatana' on earth. After coming to the earth, he worshiped, Siva at chidambara m to get required intellectual strength to write 'Mahabhashya'. Mahabhashya starts with the declaration- is the name of science, where is the derivation of ords are high lighted or shown separately from in correct words. Then immidately an inquiry of which Sabdas. The answer the Vaidic and th ose which are in usage. Then again it was asked whether is it necessary to study Vyakarana to kn ow the Vedic words and the words in usage. Immediately some person answers No it is not required. We can know the Vaidik words with the recitation of Vedas. And the words in the usage can be kn own by daily usage of language. Patanjali was observing this kind of discussion in his time and noticed the wrong (------) to-wards the science of language. So he wants to give a fitte st reply by showing the necessity of grammar, and its purpose. We will discuss t his in the course of discussion. Mahabhashya is not an independent text, but a group of three texts i. e. Astadhyayi, Vartikas and their critical commentary. All these have different st arting points. We have observed the starting point of Mahabhashya i. e. | 'Vartikakara vinaruchi' starts his text with the vartika .. here in the vartika he discuses about the purpose of the Sastra. Here Vartikakara catogarically says that the purpose of Vyakarana is not to geat a language, not to generate words, and not to connect the meanings to them. Further the word and meaning is also eternal, the meanings are also etern al, and the relation between the word and meaning is also eternal. This is meant by | | How we get sabds, and their Arthas ? Answer relation between them. Here this is intended to state that the language is inde pendent and it should not follow grammar, and it is not yet all created by gramm ar. While explaining this Bhashyakara Patanjali gives an example. , | He who required a pot to bring water or something, he goes to the poster 's home and says make a pot. I have to use it . Similarly no one goes to the hors e of vaiyakarana and says 'coin words, I Shall make use of them'. He thinks the object and gets daily usage of the language, and uses. With the above discussion it is understood that there is no relation bet ween the use of words and the grammar. So again the (-----------) stands as it i s what is the use of Sastra ? Now Vartikakara replays It is for | In the local usage there are in correc ds as well as correct words. Though are can know that this is the meaning of the word, or this word indicates this meaning from , he can not know that this is corr ect word or incorrect word from | As both are used in language and language is mea nt for communication. So, he who wants to know the correction of a word used, th en he has to study Vyakarana. The usage of correct word in correct. since, bring the merits. So, he who wants the benefit of merits has to use the correct word only in the usage. and to know which one is correct and which one is not one sho uld study Vyakarana. Patanjali while commenting the Vartika, substantiates this giving Vedic & local examples. A person who is hungry, can satisfy his hunger, eating any thing. But th ere is restriction that this is eatable and this is not. The intention of the re striction is to get the benefit of health etc. Like wise Man meet woman to be a fresh from the tiresomeness. It may be had in meeting any woman. But there also the world makes restiction that one is meetable and the other one is not.

Further there were discussions about the getting merits. Is it with the knowledge, or with usage? and finally concludes that the merits will be with usa ge. So, if the correct word is used then the person will get merits, and the in correct word is used then the person will get demerits. ( ) Now patanjali observes the world. In general mort of the population, whe n they are using the words they are not observing whether they are using correct word or not and particularly uneducated don't know whether the words which one used by them one correct or not (____) they almost use incorrect words only. So Bhashyakara amends the rule , - (only correct words are to be use his injunction is only in . So, no incorrect word is used while performing , by rrect word is used, then the is to be performed. In the daily usage there is no n. We can communicate our idias using incorrect words also, and there is no har m using the incorrect words in day to day usage of communication. To substantiate the above, patanjali nanata a story of two sages & called & | these two were personification embodiment of Dharma, capable to se g with their mind, can distinguish the infinite and finite, and attained moksha. Among the two one utter to , and other saint to , when ct forms fregrently in their conservation. Hence these two were named after the incorrect usage. But, while performing , they were vary careful and use , rm. with this discussion, we can come to a conclusion that the grammar is ri ghter to create the language, nor restrict the usage of perticulan words in day to day conservation. Then the question remains as it is? what is the purpose of grammar. Patanjali already observed the wrong notions to words Vyakarana. So, he wants t o give a befitting reply for all these observation. So, starting the discussion about the purpose of grammar - - he states four fold pur 1. - protection of Vedas in their original form. Only he, who has a correct knowledge grammar, is capable to protect the Vedas, when the language spoken, or used is different than that of Vedas. There is no other means than the grammar, to know the language, which was used in past and different from the language currently u sed. In such cases the grammar is the only indicator or theacher of that languag e. So, the correctness or incorrectness of the usages of that language is to be certified by the grammar. He who has the knowledge of language from the correct usage, will not have the knowledge of the language in past, and when ever he fin ds a different form in Vedas which is not used in his time, and a different form is used to convey the same sense, he thinks that the form which is seen in the literature of the past, is in correct and treys to replace the old form, with th e present new form, Due to this type of attitude the originality of Vedas will b e lost. Patanjali explains this giving an example. There are two words & in e of Panini these two were out of usage, toole the place of , and too akarana may try to change the Vedic expressions and , thinking that they ar re being used to indicate the only protector of the old forms, giving a stamp of correct the same sense. In these circumstances grammar is the only protector of the old forms, giving a stamp of correctness for both the expressions. With these discussions, we should understand that one of the purposes of the grammar is to describe the language which was used in the past, to understa nd the literature, created in that language. This is also one of the main purpos es of writing grammar. To defend this Patanjali gives an example- The Mimamsa Sastra decribes d ifferent types of Yajnas. Out of those, there are some which are to be performed in a span of thousand years, hundred years etc., which are not at all possible to perform now a dyas. Even then the Sastra narrates them to bring the Sampraday a to the notice o all. In this context, ther is a discussion on unused words s. The discussi -Here the discussion is about the words which are not in usage, but genarate grammar. For exmple the grammar is descibing a form ' ' from the root , II person plural in . But it is not used now, and some other form i. e. is being . The question is whether the ' ' is to be descibed by the grammar or not. One var

tikakara says that only the words which are in usage, should only be descibled b y the grammar. The other one says that thongh it is not used now, we should not ignore that form, which was used in the past, in the same sense. Patanjali says that, when ever you have a doubt about a form descible by the grammar about its usage, you have to check the language, conseduing its total area, including dial ects. He gives exmples for different usages in different dialects. There is a ro ot , means to go. In kamboja dialect it is used in finate verb form in the sense of to go, i. e. ' ' means - Gopal is going. But in Aryavarta ' ' is nt for dead body. Like wise the root is used in Sansastra, and root is used in sart middle, in the sence of , but in Aqryavarta only is used. Like wise the root (to cut) is sued in finate verb form in the eastern negian, only kridanta form ' ' (instrement of cutt ing) in nor (.......) Then he concludes that even the ' ', the centre of discussio n, is also seen in Veda. So we cannot say that this is an unused word.