Paniniya Vyakarana Tantra Artha Aur Sambhashana Sandarbha - Book Summary

This document is a comprehensive summary in English of the Jain text titled "Paniniya Vyakarana Tantra Artha aur Sambhashana Sandarbha" (Pāṇiniya Vyākaraṇa - Tantra, Artha aura Sambhāṣaṇa Sandarbha) by Vasantkumar Bhatt. The book was published by L. D. Institute of Indology, Ahmedabad in May 2003.

The text is structured into three lectures, presented as follows:

Introduction (Pages 1-5):

Title: Pāṇiniya Vyākaraṇa - Tantra, Artha aura Sambhāṣaṇa Sandarbha
Author: Vasantkumar Bhatt
Publisher: L. D. Institute of Indology, Ahmedabad
Series: L. D. Series : 135
Editor: Jitendra B. Shah
Publication Details: First Edition, May 2003, ISBN 81-85857-17-2, Copies: 500, Price: Rs. 63/ (or Rs. 65/ in Gujarati version).
Foreword (Prakashakiya): By Jitendra Shah, expressing pleasure in publishing the book, which is based on lectures given by Prof. Vasantkumar Bhatt, a scholar of grammar, as part of an annual lecture series. The foreword highlights the declining interest in ancient Indian scriptures and the institute's effort to keep them alive through such lectures.
Author's Note (Ashimadayam): Vasantkumar Bhatt expresses his joy in presenting the lectures on Pāṇiniya Grammar. He acknowledges his intellectual debt to his gurus, Pandit Balkrishna Pancholi and Pandit Chimanlal J. Pandya, and thanks the organizers and colleagues who supported the publication. He also mentions this is his first attempt at writing lectures in Hindi and apologizes for any errors.

Table of Contents (Anukramanika - Page 8):

Pāṇiniya Grammar: A Chakravat (Cycle-like) Moving Tantra (System/Machine)
The Place, Form, and Function of 'Artha' (Meaning) in Pāṇiniya Grammar
Supporters of Sambhashana-Sandarbha (Conversational Context) - The Varttikakara

Lecture 1: Pāṇiniya Grammar: A Chakravat (Cycle-like) Moving Tantra (Pages 10-40):

Theme: This lecture focuses on understanding Pāṇiniya Grammar not just as a descriptive grammar but as a "tantra" (a system or machine) that produces sentences.
Maharshi Pāṇini: Introduced as the author of the unparalleled "Ashtadhyayi," which describes Sanskrit as used in Vedic literature and in common parlance.
Five Key Characteristics of Ashtadhyayi:
1. Achieves extraordinary brevity through ingenious devices.
2. Simultaneously describes Sanskrit used in both the Vedas and everyday life.
3. Promotes the "Sentence Refinement" approach (sentence-level grammar).
4. Is a generative grammar that produces grammatically correct words/sentences.
5. Is a descriptive grammar of the Sanskrit language.
The "Tantra" Aspect: The grammar's transformation into a "tantra" is achieved through three dimensions:
- a) Use of brevity-achieving devices: Including pratyaharas, anuvrittis, ganapathas, anubandhas, and artificial designations like 'gh' and 'nadi.'
- b) Determination of mutual exclusion/inclusion among sutras: This involves the division of Ashtadhyayi into Sapada-Saptadhyayi and Tripadi, establishing precedence and success in sutras, the concept of internal-external relations, and the relationship between general (utsarga) and specific (apavada) rules.
- c) Demonstration of a robust process for sentence formation: This emphasizes sentence formation as the primary goal, outlining a structured process from word formation (pada) to sentence formation.
Rupakhyana-Paddhati (Method of Word Formation): Pāṇini's grammar teaches the process of combining nature (root) and suffix (pratyaya), not just analysis. The five stages of word formation for noun and verb forms in a sentence are:
1. Expression of intended meaning (Artha): Determining the meaning to be conveyed by the suffix.
2. Establishment of nature (prakriti) and suffix (pratyaya): Selecting the root and suffix that represent the meaning.
3. Application of the sthan-aadesh (substitute) principle: Replacing a standard suffix with a new substitute when needed.
4. Insertion of necessary elements: Adding grammatical markers (vikaraṇa) or augmentations (agama) before combining nature and suffix.
5. Phonetic changes (sandhi): Performing phonetic transformations at the final stage to complete the formation of the word.
Sthan-aadesh Application with Examples: Detailed examples illustrate how Pāṇini uses the sthan-aadesh principle to derive various forms (allomorphs) from a single general suffix (e.g., /-ṅe/ in the dative singular) for meanings like "Rāmāya," "sarvasmai," "tubhyam." This shows Pāṇini's ability to generate diverse linguistic forms from underlying abstract units.
Sentence Formation (Vakya-Nishpatti):
- Pāṇini establishes the concept of "Kāraka" (case relations like agent, object, etc.) and emphasizes that every element in a sentence must be related to the action.
- The formation of noun (subanta) and verb (tinanta) forms is interdependent. A verb cannot be formed without considering the nouns related to it, and vice versa.
- Example: The formation of "hunti" (he kills) from √han + lu requires first determining whether the 'lu' affix signifies the agent, object, or state. This determination depends on the speaker's intent and the relationship with pronouns like 'yushmad' (you) and 'asmad' (I).
- Crucial Sutras: Sutras like kārake (1-4-23), anabihite (2-3-1), laḥ karmaṇi ca bhāve cākarmaṇibhyaḥ (3-4-69), and rules for determining person (yushmadyupapade..., asmadyuttamah, śeṣe prathamaḥ) highlight the interdependency of noun and verb forms in sentence formation.
The Cyclic Nature of the Tantra: The grammar is described as a "Chakravat" (cyclic) system. The "purva golardha" (eastern hemisphere) covers sentence formation (meaning -> case -> case-ending -> nouns/verbs -> sandhi -> usable sentence). The "uttar golardha" (western hemisphere) deals with "padoddeshyak vidhi" (rules aimed at specific words), which are the "vrittis" (compounds, derivatives). These vrittis, formed from a sentence or its components, can then re-enter the "purva golardha" to form new sentences. This cyclical process ensures a continuous flow of linguistic generation and refinement.

Lecture 2: The Place, Form, and Function of 'Artha' (Meaning) in Pāṇiniya Grammar (Pages 32-66):

Theme: This lecture explores the role and significance of "artha" (meaning) within Pāṇini's grammatical framework.
Meaning of 'Vyakarana': Discusses the etymology of "vyakarana," contrasting the analytical "separating" aspect with Pāṇini's synthetic "combining" approach where roots and suffixes are combined to form words and sentences. Pāṇini's grammar is presented as a "word-producing machine" or "tantra."
Scope of Grammar: Grammar deals with four subjects: sound, word, sentence, and meaning. The first three are means (sadhan), while meaning is the end (sadhy).
Pāṇini's Approach to Meaning:
- Synchronic vs. Diachronic: Following Saussure's distinction, Pāṇini's grammar is primarily synchronic, describing Sanskrit at a particular point in time, though it does encompass both Vedic and Classical Sanskrit. It doesn't focus on the historical evolution of the language.
- Descriptive and Generative: Pāṇini's grammar is both descriptive (describing the language) and generative (producing language).
- Necessity of Meaning in Grammar: A descriptive grammar must specify the meaning conveyed by each suffix and grammatical element. Pāṇini's "tantra" requires meaning to be established at the very beginning of the process.
Meaning in the "Word-Producing Machine":
- Input: Meaning is the primary input. It dictates the selection of roots, suffixes, and grammatical rules.
- Types of Meaning:
  - Vyākaraṇic Artha (Grammatical Meaning):
    - Vākyagata Artha (Sentence-level Meaning): Pāṇini addresses active, passive, and impersonal sentence structures from the outset, asking about the speaker's intent (e.g., using laḥ karmaṇi ca... 3-4-69). Examples like vartamānasāmīpye vartamānavad vā (3-3-131) show how grammatical rules capture specific contextual meanings. Pāṇini's grammar is considered sentence-level.
    - Padagata Artha (Word-level Meaning): Includes gender (linga), number (vachana), case (karaka), tense (kala), etc. These are specified at the beginning of word formation. Pāṇini uses specific suffixes or rules based on these grammatical meanings.
  - Vishishṭārtha (Specific Meanings): Pāṇini also incorporates specific meanings related to speaker's intent, social context, or mythological references. Examples include:
    - supyajatau ninistacchilye (3-2-78) for habitual action.
    - vachimayo vrate (3-2-40) for context of vow.
    - gośca puridhe (4-3-145) for specific products derived from cows.
    - apādāne parīpsāyām (3-4-52) for eagerness.
    - bhrūṇavr̥treṣu kvim (3-2-87) for mythological contexts (e.g., Vritrahan).
Meaning as a Guiding Principle:
- Signa Formation (Saṁjñāvidhāna): Rules like sādhakatamaṁ karaṇam (1-4-42) and katurīpsitatamaṁ karma (1-4-49) define grammatical categories (like agent, object) based on specific meanings.
- Case-Ending Assignment (Vibhakti-vidhāna): Case endings are assigned based on meaning, sometimes directly (e.g., apavarge tr̥tīyā 2-3-6) and sometimes indirectly through case categories.
- Phonetic Changes: Grammatical meanings (like gender, number) guide phonetic changes.
- Meaning-Based Form Variations: Different meanings can lead to different word forms (e.g., puṣkarādibhyo deśe 5-2-135, nukhamukha saṁjñāyām 4-1-58).
Pāṇini's Role: Legislator or Observer of Meaning? Patanjali argues that Pāṇini does not create new meanings but rather describes and indicates how existing meanings are expressed through language.
Conclusion: Pāṇini places "artha" at the very beginning of his system, treating it as the primary input. This "artha" encompasses grammatical categories, dictionary meanings, and contextual nuances, making Pāṇini's grammar a rich and comprehensive system that goes beyond mere linguistic structure.

Lecture 3: Supporters of Sambhashana-Sandarbha - The Varttikakara (Pages 66-88):

Theme: This lecture focuses on the contribution of the Varttikakara (primarily Katyayana) in supplementing Pāṇini's grammar, particularly in highlighting "sambhashana-sandarbha" (conversational context or pragmatics).
The Trinity of Grammarians: Introduces Pāṇini (Sutra), Katyayana (Varttika), and Patanjali (Mahabhashya) as the foundational trinity of Pāṇiniya Grammar.
Katyayana's Role (Varttikakara):
- Varttika: Defined as discourse that discusses what is "stated" (ukta), "unstated" (anukta), and "misstated" (durukta) in the original sutras.
- Purpose of Varttikas: To clarify, supplement, correct, and refine Pāṇini's sutras, reflecting linguistic changes and evolving usage.
- Types of Varttikas:
  1. Ukta-chinta Pravartaka (Discussion of the Stated): Clarifying the purpose or specific meaning of a word in a sutra (e.g., the word 'akhyā' in the nadi sutra).
  2. Anukta-chinta Pravartaka (Discussion of the Unstated): Adding new rules or suffixes that Pāṇini might have omitted (e.g., the suffix /-kelimar/).
  3. Durukta-chinta Pravartaka (Discussion of the Misstated): Correcting potential overgeneralizations or undergeneralizations in Pāṇini's sutras (e.g., exceptions to the sandhi rules).
- Critique of Katyayana: While acknowledging Katyayana's invaluable contributions in making Pāṇini's grammar more robust, the lecture notes that Katyayana's work has been subject to debate and differing interpretations, with Patanjali often reinterpreting or even refuting some of his varttikas to preserve the integrity of Pāṇini's original system.
Sambhashana-Sandarbha (Conversational Context) in Varttikas: This is the core focus. Katyayana, by analyzing linguistic usage, identified instances where specific conversational contexts influence grammatical choices (tense, case, suffixes).
- Tense (Lakar) Usage:
  - Parokshe liṭ (3-1-115) vs. Katyayana's parokṣe liḍ atyantāpanhave ca (Varttika): Using Lit लकार (past tense) not just for distant past but also to deny an event ever happened.
  - Uṣitam (from √vas) vs. Avātsam (from √vas in Lun लकार): Katyayana highlights the use of Lun लकार even for recent past when the speaker was awake throughout the night (jāgaraṇasamtatau).
  - Aṅadytane laṅ (3-2-111) vs. Katyayana's parokṣe ca lokavijñāte prayoktur-darśana-viṣaye (Varttika): Using Laṅ लकार when an event is known to the speaker, even if not directly witnessed, to convey a sense of immediacy or personal connection.
- Case-Ending (Vibhakti) Usage:
  - Daṇāccā syāccaturthārthe (1-3-55) vs. Katyayana's aśiṣṭavyavahāre tr̥tīyā caturthārthe bhavatīti vaktavyam (Varttika): Using the 3rd case (tr̥tīyā) instead of the 4th (caturthī) when the context implies an improper or unrighteous act (e.g., in improper relationships).
  - Yasya ca bhāvena bhāvalakṣaṇam (2-3-37) (Saptami Vibhakti): Katyayana's varttikas explain the use of Saptami to indicate cause-and-effect between actions, or the absence of it. Examples include when worthy people are inactive while unworthy ones are active, or vice-versa, highlighting the situational nuances.
- Derivational Suffixes (Pratyaya) and Compounds (Samasa):
  - Kr̥bhvastiyoge saṁpady-kartari ciḥ (5-4-50) vs. Katyayana's vividhābhūta-tadbhāva-grahaṇam (Varttika): Using the suffix /-ci/ not just for intrinsic transformation but specifically for a change in state (from not being X to becoming X), often used metaphorically or poetically.
  - ṣaṣṭhyā ākrośe (6-3-21) vs. Katyayana's devānāṁ priya iti ca (Varttika): The use of the compound "devānāṁ priya" as a sarcastic or critical term, particularly in contexts of social or religious divide.
  - Alpāntaram (2-2-34) vs. Katyayana's abhyarhitaṁ (Varttika): In compound formation (dvandva), prioritizing the more esteemed or significant word, reflecting the speaker's valuation.
Katyayana's Contribution: Katyayana's work, by incorporating these "sambhashana-sandarbhas," significantly enriched Pāṇini's grammar. He recognized that language use is deeply embedded in socio-cultural contexts and the speaker's intent, and he highlighted these pragmatic aspects through his varttikas. This aspect of Katyayana's work is noted as having been overlooked by some modern scholars.
Conclusion: The lecture concludes by emphasizing Katyayana's crucial role in bridging the gap between Pāṇini's structured grammar and the practical, context-dependent usage of language, thereby contributing significantly to the understanding of "sambhashana-sandarbha" in the Pāṇiniya tradition.