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CHAPTER I

A HISTORY OF SANSKRIT GRAMMARIANS

AFTER PANINI - A BRIEF SURVEY

Panini's ~st5dh~E1G is considered as the earliest written

document on the development of Sanskrit grammar. But there

are some indications that before Psr~ini also the subject was dealt

with by some scholars. Durgacsrya in his commentary on NiruMa

says about eight grammarians. Bbpadeva in his Kavikalpadruma

mentions the names of these grammarians3. The opinion

expressed by Patabjali regarding this is, the earliest discussion

on Sanskrit language and grammar between Blhaspati the teacher

and lndra the disciple4.

The period afteryiska and before Ps~ in i can be termed

as dark age because of the non availability of any work on grammar

of that period. But P50in1 has preserved the references of

grammarians of that period to help us to confirm that the period

was in no way lacking. Psqini in his ~ .s fZdh~i i$ refers to about

ten of them with great honou?.

The ~ $ f a d h ~ i i $ of PEinini is considered as the most

fundamental work of Sanskrit grammar and this is the earliest

treatise now preserved. This consists of nearly four thousand

shras which is divided into eight AdhyZyas of four PSdas each.

P s ~ i n i obtains abundant place in his works to illustrate the rules

of vedic accent and derivation of vedic words. PZ~ini's works

have given so much inspiration to later grammarians.

KSty5yana also known asvararuci wrote the Virtikas to

thesctras of Pa~in i . These Vzrtikas are sometimes criticisms

and to an extent, it is a solution for the doubts occurred in

~ZrliniyanSLtras~. Some of these are written in prose while

others in metrical form.

Patafijali who lived in the 3rd century B.C. wrote the

Mahzbh'asyam, which is considered as the most authoritative

commentary on ~ $ t ~ d h y B $ of Pinini and the Vsrtika patha of

Vararuci.

KZsika is a joined work of two authors Jaysditya and

VZmana, who lived in Kashmir in the 7th century A.D. KBSika is

the best commentary of ~ ~ t C i d h ~ 5 3

~harmakirti, a Buddhist monk of 7th century A.D. wrote

RGpZvatgra in which he has changed the order of PZqini's sitras

with the idea of easy study of grammar. PrakriyZkaumudi of

Rzmachandra of the 15th century A.D. and the Rlrpam'ala of Vimala

Saraswathy are the works in which the P i ~ i n i a n Siitras are

rearranged with a view of understanding easily the formation of

words. But in these books all the sutras are not mentioned. But

in the Prakriya sarvasvam of Ngrsyaoa Bhatta .. of the 16th century

A.D., all thesfitras are mentioned.

Bhawji Dikqita of 16th century A.D. is the author of the

most popular work on the system of Psgini's grammar called

SiddhZnta Kaumudi. This is the most popular reordered

commentary on ~$t@dhy~+. Bhattoji himself wrote a commentary . . on Siddhanta Kaumudi called Proudha man'orama.

Bhartlhar~ is the author of v2kyapadTya which deals with

the philosophical aspects of grammar. This is distributed into

three chapters called Brahma kanda or Agama kZnda, theVZikya

kznda and the Pada kznda or ~rakTrva kZnda. Most of the

grammatical works, written after the 7th century, are influenced

by Bhartrhari's theory directly or indirectly. The important

doctrines like Sbbda brahman, ~phofa,~&kt i and Kiraka all are

described based on the theories of thought arising of a series.

Kounda Bhatta, ,. the author of VaiyGkarana bhiisana of the 16th

century also deals with the philosophical aspects of grammar in

his works.

NHaGabhatta and his works . . NBgegabhatJa of the later part of 17th century A.D. is the

author of Sabdendusbkhara, ParibhZ~endugekhara, gabdaratna

and Vaiyskara~a sidhanta rnanjosa etc. These are considered

as the versatile works of Sanskrit grammar.

N5gega Bhana or Nigoji Bhafia was a deep-rooted

scholar, multitalented genius and a fruitful writer. To determine

the date of N5geka Bhava, there are sufficient proofs in Sanskrit

literature. ~ Z g e 6 a Bhatta , . has written a commentary on

BhZnudatta's Rasamaiijari. This has been pointed out byyudhistira

mTmamsaka. A copy of this commentary is available at the Indian

manuscript office library at London and its writing is somewhere

around A.D. 1713 7. Balasarma, son of Vaidyan'ltha Pgyagugda

and pupil of NZgeSa Bhapa wrote a work called Dharma3astra

sangraha. This he has composed with the help of Mannudeva

and at the request of Henry Theodor Colebroke. Colebroke lived

in India during the period 1783-1 81 5i8. From this we can assume

that N5geSa Bhafla must have lived during the period from 1673

to 1753 A.D. In preface of Rasagangzdhara, Durgaprasad refers

16 :

to the king of Jaipur, Jayasimha, who conducted a horse sacrifice

in 171 4 and NZigega Bhatta . . has been invited in the sacrifice. But

he refuses the invitation stating that "Kshetra sanygsa sa~grahana

kiraniinnopasthatum dakyateng. From this also we will be able

to know that Nagega Bha!!a lived in the latter half of the 17th

century A.D.

In most of his works, he mentions about his parents in

the ~angaladoka". From this we will be able to know that he

was the son of Siva Bhafia and ~ a ; Devi. He was patronised by

Rsmavarman of S'ringibera pura near ~llahabad". gringiberapura

is situated on the banks of Ganges near Pray5ga1*. This

Ramavarman is considered to be the disciple of N5ges'a himself.

This is clear from AdhyZtma Riimiyana fika13. NZge$'a was a

Maharashtra brshmin. This is clear from the concluding part of

Laghu Sabdendu Sekhara14.

Na'aega Bhatta's tradition

Nzges'a Bhaca belongs to the sastric tradition of BhaGoji-

Dyksita, who is considered as an authority in the Prakriya

Prasthana. Hari DIkSita is the preceptor of NGgeSa Bhafla and is

the grandson of BhatJoji D;kSita.

~Zma<arma'~

\1.

Hari D:kSita

J,

NGgega

Vaidya N5dha Balagarma

J/

Mannudeva

In ~ahabhasya Pradipcdyota, ~ 5 ~ e ; a refers to his

preceptors along with the worship of his favourite deities16.

Vaidyanstha Payagu~da who was the famous disciple of

NSgeSa, wrote many commentaries on Na-ge$as works17.

1. ChZya (Commentary of Udy6ta)

2. ~h~va~rakas /a (Commentary of ~bbdaratna)

3. Cidastimsla (Commentary of Laghushbdentusekhara)

4. Gada, Kaitka (Commentary of ParibhB~endufekhara)

5. Kal5 (Commentary of Vaiyakara~asiddhantamaiiju'sa)

Works of ~&je;a

After the Munitraya and great interpreters of Sanskrit

Grammar, ~5ges'a was the most ardent scholar versatile genius

and prolific writer. The total number of Nggeda's small and big

works together may exceed hundred1*. He wrote standard works

on different branches of Sanskrit 65stras. Forty six works are

attributed to ~ Z g e d a Bhatta . . in catalogues catalogarum

Vol. No. 1''. A categorised list of books is appended herewith2'.

4. - - Laahumaniusa .

NSgeSa BhatJa composed his monumental work known

as Manjcsa, in three versions. The first version is known as

~aiy5karanasiddhZntamaiij~5a the second is Vaiyakarana

siddh5ntalaghumaEjGsa and the third Vaiyzkara~asiddhanta

paramalaghumaiijiiqa.

Laghuma$Gsa is an independent work. In Vaiygkara~a

siddhantama:ji7sa, Nzges'a borrowed ideas from his

predecessors like Bhattoji ., Diksita, Kounda Bhatfa and from

scholars of Nysya and ~ i m i m s a systems. But in Laghurnaiijisa

the author shows profound maturity in thinking discussion

presentation and style. The ~aramalaghumafiG$a is a short

version of Laghuma'iijisa. Among the treatises on Vyzkarava,

ParamalaghurnaiijGsa is considered as an important one. All the

+. - subjects discussed in Laghumanjusa are discussed in

Paramalaghuma?jGsa also.

C. - - Commentaries on Laahumanlusa

Kala commentary of BilamBhaga alias Vaidyanatha

Pzyagugda, Kuiijika commentary of DurbalBcSrya and

Ratnaprabha of Sabhapati Garma are the famous commentaries

on Laghumanjka. In these, Kal5 commentary is the most famous

one. A Hindi commentary 'Sara13 of RZmaprasada TripZIhy is

also well known. In these, the Kal5 commentary gives us a

Z. - distinguish meanings of NZgeSa's Laghumanjusa. This has been

ascribed to him by the commentator himself 21.

Contents of ~aghuma'ziii$a

NZges'a begins this portion with VSkya sphofa as foremost

(p) and here he does not explain the Sphota in detail but explains

s'akti. The power is seen in a sentence and not in a word because

the sentence believes in its indivisibility. Individual words and

subordinate sentences and their meanings are recognised as

taking place in cognition though they are not having in reality

(d&T). After this the Vfttis, saki, Lak5ar;la and vyar;;jana are 0

explained in detail. While discussing about thesakti, the5tkRWIR

of sound and sense is clearly explained. According to ~Gge6a

the &kti is'tadatmya and also explains that the sound which is

gakta is bouddha and the Sakya is also bouddha. In this context,

Nages'a repudiates the definition of shMi as l$wareccha. Which

is put forward by the Naiysyikas.

Lakrjaga given by NGgega differsfrom those of Naiyzyikas

and ~imamsakas. According to Niiges'a Laksapa (F%Plf) is only

a method of VyavahZra and it is S'akti etc2*. Vyanjana (m) is

accepted by grammarians.

After this sphoia is discussed in detail. The author has

presented the topic with a new background and it contains some

new points. This section ends with the discussion on varga sphota

and jzti sphota. Here he justifies that the concept of jzti is not so #

real. The Kals commentary shows that the author has rejected

the theory of j l i sphota as final one as propounded by earlier

scholarsz3.

In this section, he describes about &bda brahma and

also mentions the four stages of speech like ParZ, ~ a h n t i , /

Madyama and Vaikhari. Sabda nityatvam, PrZkpa vaikpa dhvani,

Bouddha'rtha nirupanam etc are also mentioned in this section.

When he explains the Bouddhsrtha, he refutes the theories of

~ h i m s a k a s and ~ a i ~ ~ ~ i k a s ~ ~ . Finally the varieties of sphota

are given.

~ k 5 6 ksa vicarah

In this section, he discusses the concept of Ak'ahk~a,

Y6gyata, Asatti and Titparya in separate. He defines AkZiksa

as 37E'hT I This is again explained as-

- m , l ~ h o u ~ h this- is present in the person

it is imposed upon the 3d and not on the sound. Ngges'a is of

opinion that the y6gyata is not a cause for 6Sbda bbdha. It is

explained by saying that, we are getting some meaning from the

sentence V F W q d Tf?I etc. 3$WR -, Asatti is

taken to be a cause for easy understanding in the case of duel. It

is not necessary for intellectuals.

Dhitvartha vicirah

~ ~ ~ e 6 a begins this topic, by telling that both Phala and

Vygpsra are the meaning ol root. Here he repudiates the view of

~ i m i m s a k a s that Phala only is the meaning of root andVySp2ra

is the meaning of pratyaya. The reasons forthis glven by NZiges'a

are (1) In Fl%TTF&i zTll$@~ Power must be attached to different

suffixes. (2) In the verb etc there will be the meaning of

etc (3)The definition of Sakarmaka and Akarmaka will not

be obtainedz5.

He also criticises the stand point of Kounga Bhafta which

submits that the roots carry the Phala andVySp5ra ~epa ra te l y~~ .

He repudiates the view of earlier Naiyzyikas that Phala is devoted

by the Pratyaya after the Karma and the meaning of the root is

VyZpSra only. All the KZrakas are related to DhFiWartha which is

called ~r iya". Here the definition of Kriya is given quoted from

the KZrikas of ~ ~ k ~ a ~ a d i ~ a . 'Then a discussion is made on the

topic how these &,&etc can be considered as Kriyas. The

definition of Sakarmaka, Akarmaka are also given.

The Nipstas as a whole are taken to be indicators.

According to Na'gega, Upasargas are indicative of the meaning

while Nipstas are both indicators and conveyors of meaning.

Another view that the roots along with the Upasargas denote the

meaning is not accepted because there will be difficulty in joining

'WFPT. In this context NZge6a1s view is against Bhartrhari also2*.

After that the meanings of W, W-etc are specially treated. The

different meanings of %,in different usages are given here. The

two kinds of F i e Prasajya pratisedha and ~a ryud~sa . ' ~

The six kinds of meaning of %!are given as:-

w a r n d m I

3mTmFiWa.nbr: ?qFi%h: I1

The meaning of the nipata 'evaiis determination and the

'--& is not accepted by ~5gega . In this context the

difference between and figg are discussed in detail and

it is also said that VWfRtakes two as the same3'.

The ,3T1419 ie the agent and object of an activity are the

substratum of the meanings of the @I In active voice it is

VySpZrZSraya and in passive it is PhaTas'raya. -is connected

with DhBtvarta vyZpZra. He also repudiates the ~YmZrnsaka

theory that BhZvana is connected t o w and assets that it is

connected to WQW@'. A long description is made on the topic

of W. The explanations of *, 3WWR etc are also given32.

This Prakaraga is concluded with the discussion on fd%?Sl Here . the opinions is that there cannot be uttama puruqa in the vidhilin'

because one cannot order oneself.

Kcdartha vicarab

N5ges'a refers the section which covers the

discussion regarding the meaning of W,, w, etc. The

affix means $63 or ?mag. Here the meaning of the suffix

dealt with in detail. To perform one action the same subject does

another action m,means W ? : I In m, this topic

also deals with W+ F, M i n detail l ikeTT4h etc. Here the-

indicates the repetition. In WFi%, the suffix k, conveys the

inspiration (kW).33

Subartha vicgrah

After discussing PrStipadikZrtha the Subartha is

discussed. It is said that the Prztipadika becomes the base of

v.. Here the meanings of the cases from ?RT to ?W8 are

described. The different Karakas such as Karma, Kart( etc are

defined in ~ 5 ~ e g a ' s own words after repudiating the opinion of

other grammarians. This portion being the main subject of the

thesis, is discussed in details in chapter three. After describing

the KZrakas, the subarthasafikhyz viczrah is discussed. The

number is also taken to be the meaning of ;up and it is also

discussed here and the usages such a s k : M4 m: etc are

justified.

Vrtti vidrah

Though the m, FEET etc are taken to be vrittb, they

are treated after the Titiantavicara as they are connected with

the root. Here only the samzsa TFiT and F$El are treated as

they are connected with the subarthas. This is based upon

szmarthya. In samZsa the szmarthya is defined as - 1

The definition of TTFhl?is given here34. The samgsas are first

divided into two (1) without special name and (2) with names.

The latter is again divided into 3Fdbvfetc. Then the Pratyayas

like m4 p etc are given. The meaning of -,is eg.

VZfkd?i sitsfdl The meaning of is 3iRK eg. VFFd

I Finally the taddhidapratyas are given. After the

%saprakarana the text ends with an Upasamhara. Here ~Sge6a

explains the necessity of Vyakarana Sastra as fTQ$kRl

-. I

References:

-: F$FT4(Mbh p-20)

vide. Sanskrit Vyzkaran .&str kZ ItihZs Vol. No.1 p-64

~ a f m s f i ; s i ~ * r n ~ , * ,

?Fif TTP? I (Mbh p-4%)

vide. Sanskrit VyZkarao S'2str kS ItihGs Vol. No.1 p-133

vide. Sanskrit VyZkaran Skstr k5 ItihZs Vol. No.1 p-393

lbid p-393

vide QiF5d FWR FTR:'' p-7

vide fkf Vg e j f qT ; I , 34~ T h : (LSS) p- i

vide TTm3i 1hETr?f8m;w=ql

yg$mq TRI? F%dkm: II (VSLM, p-1573)

? j $ R ! j T V j l ~ f i i F j R ; r m ~ ~ ~ ~ : - colebrooke in miscellaneous essays

vide. Rasagangzdhara p- 3 1

vide. Sanskrit VyBkarar) S'astr: k'a ItihGs Vol. No.1 p-392

vide. dGW$ ' ~ n w JPTFf: p-12

vide. The dictionary of Sanskrit Grammar p-216

vide. NZigesh and Mahzbhasya p-8

20. vide infra p p.- 23-25

21. 9qyT?wm-:rnv~fk;rm\ b41mm 7mFnb 4$r TFT I I vide. VSLM p-5

22. VSLM p-134

23. Kala commentary VSLM p- 49 5

24. VSLM p-247

26. VSLM p p.-540-41

27. VSLM p-544

28. VSLM p-602

30. vide Mbh - p-

31. vide.VSLM -774

32. vide. VSLM p.p. - 841 -

33. vide VSLM p-1076

34. vide VSLM p-1372

Grammar

1. ~$ t5dh~2~ ;p~dha

2. DhZtu vrtti

3. Karakzrtha nir~aya

4. MahBbhZsya pradTPodyota

5. NZgoji bha$ya

6. Neraga vitisGtrarthavicara

7. Nerani vZdSrtha

8. ParibhZqendu s'ekhara

9. Sabd~nanda s'igara samuccaya

10. kabdaratnam

11. iabdendu s'ekhara (two versions)

12. Sphota vsda

13. Suptilianta ssgara samuccaya

14. Tatparya &pika

15. Ti~ianta samgraha

16. VaiyFikaraga kZrika 4.-

17. Vaiyzkaraga siddhznta manjuSa (three versions)

18. ~ i~amapad7 (Sabda kaustubha vyiikhya)

Poetics

1. Alankara sudha (KuvalayZnanda Gka)

2. Gurumarma prakaSika (~asaganggdhara Gka)

3. ~ v ~ a ~ r a d ~ ~ o d ~ o t a

4. Rasatarangini Cka

5. Rasamanjari prakzs'a

6. SudhZlahari Gka

7. Udahara~a pradba (~iiv~aprakas'aika)

EthiCs

1. Acgrendu dekhara

2. As'auca nirnaya

3. Xdaucendu sfekhara

4. Iqtikiiia nirnaya

5. Glendu iekhara

6. Prayascittendu dekhara

7. PrSyas'cittendu Sekhara sZra sangraha

8. PrayogasZra

9. Sabdendu Sekhara

10. Sapindi dTpika

11. Sapi~di rnasjari

12. sapiodya pradipa

13. Thhencju fekhara

14. Tithi nirnaya

15. Tithhdu 6ekhara

Philosophv

1. Laksa~aratna mala (Yukti rnuktavali)

2. Laghusamkhya .. sitravltti

3. Nyayasutrendu s'ekhara

4. Patafijala sutravrtti

5. Pataiijali sutravrtti bhasyacch5ya vyakhya

6. ~a rkabh~~aska