{"id":58,"date":"2019-09-05T05:20:10","date_gmt":"2019-09-05T05:20:10","guid":{"rendered":"http:\/\/icp05.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=58"},"modified":"2019-09-05T05:39:20","modified_gmt":"2019-09-05T05:39:20","slug":"veda%e1%b9%85gas-vyakara%e1%b9%87am","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/chapter\/veda%e1%b9%85gas-vyakara%e1%b9%87am\/","title":{"rendered":"Ved\u0101\u1e45gas \u2013 Vy\u0101kara\u1e47am"},"content":{"raw":"
\"epgp<\/a>\r\n<\/span><\/div>\r\n \r\n\r\n \r\n\r\n \r\n\r\n \r\n
\r\n

Introduction<\/strong><\/p>\r\n \r\n

Vy\u0101kara\u1e47am or Grammar is one of the six Ved\u0101\u1e45gas and considered as the mouth of Vedapuru\u1e63a (Veda personified). It is also called \u015aabd\u0101nu\u015b\u0101sanam. Unlike the Grammar of any other language, Vy\u0101kara\u1e47am of Sanskrit language is associated with philosophy. Literally, the term Vy\u0101kara\u1e47am means an instrument that separates (perfect) \u015aabdas from Apa\u015babdas (imperfect \u015aabdas). Dharma can be achieved by employing perfect \u015aabdas and the imperfect \u015aabdas cause Adharma. Just like any other Ved\u0101\u1e45ga, Vy\u0101kara\u1e47am also would help one attain Mok\u1e63a (liberation from the cycle of birth and death). The term \u015aabda is untranslatable as it denotes the following: var\u1e47a (phoneme), prak\u1e5bti (nominal and verbal root), pratyaya (suffix), padam (word), v\u0101kyam (sentence), av\u0101ntarav\u0101kyam (sub-sentence), mah\u0101v\u0101kyam (discourse), dhvani (sound) etc. Vy\u0101kara\u1e47am is not Grammar (parts of speech etc.) but more than that. It is a rough translation. Vy\u0101kara\u1e47am is considered to be the most important among Ved\u0101\u1e45gas as it is the base of all disciplines. For that matter, Grammar is the backbone of any language and literature.<\/p>\r\n \r\n

2.\u00a0<\/strong>Origin of Vy\u0101kara\u1e47am<\/strong><\/p>\r\n \r\n

The origin of Vy\u0101kara\u1e47am is there in Vedas \u2013 in Gopathabr\u0101hma\u1e47a (p. 12) as we come across the terminology that is employed in Vy\u0101kara\u1e47am \u2013<\/span><\/p>\r\n \r\n

\u0913\u0902\u0915\u093e\u0930\u0902\u092a\u0943\u091a\u094d\u091b\u093e\u092e\u0903\u2013 \u0915\u094b \u0927\u093e\u0924 ?\u0903 \u0915\u0915\u0902\u092a\u094d\u0930\u093e\u0924\u0924\u092a\u0926\u093f\u0915\u092e\u094d? \u0915\u0915\u0902\u0928\u093e\u092e\u093e\u0916\u094d\u092f\u093e\u0924\u092e\u094d? \u0915\u0915\u0902\u0924\u093f\u0919\u094d\u0917\u092e\u094d\u00a0<\/span>?\u00a0 \u0915\u0915\u0902\u0935\u091a\u0928\u092e\u094d? \u0915\u093e \u0924\u0935\u092d\u0924\u0924\u0903 ? \u0915\u0903 \u092a\u094d\u0930\u0924\u094d\u092f\u092f\u0903 ? \u0915\u0903 \u0938\u094d\u0935\u0930\u0903 ? etc.<\/span><\/p>\r\n \r\n

o\u1e43k\u0101ra\u1e43 p\u1e5bcch\u0101ma\u1e25 \u2013 ko dh\u0101tu\u1e25? ki\u1e43pr\u0101tipadikam ? ki\u1e43 n\u0101m\u0101khy\u0101tam ? ki\u1e43 li\u1e45gam ? ki\u1e43 vacanam ? k\u0101 vibhakti\u1e25 ? ka\u1e25 pratyaya\u1e25 ? ka\u1e25 svara\u1e25 ?<\/span><\/p>\r\n \r\n

p\u1e5bcch\u0101ma\u1e25 = let us ask, o\u1e43k\u0101ram = Omk\u0101ra, ka\u1e25 = which one is, dh\u0101tu\u1e25 = verbal root? kim = what is, pr\u0101tipadikam = nominal root? kim n\u0101ma = what is meant by, \u0101khy\u0101tam = a verb? kim = what is, li\u1e45gam = gender? kim = what is, vacanam= number? k\u0101 = which one is, vibhakti\u1e25 = case? ka\u1e25 = what is meant by, pratyaya\u1e25 = suffix? ka\u1e25 = what is meant by, svara\u1e25 = accent?<\/span><\/p>\r\n \r\n

Let us take up the word 'om' \u2013 what is the verbal root? and nominal root? what is meant by verb, gender, number, case, suffix and accent?<\/span><\/p>\r\n \r\n

3.\u00a0\u00a0<\/strong>Dichotomy of \u015aabdas \u2013 Secular and Vedic<\/strong><\/p>\r\n \r\n

The \u015aabdas in Sanskrit language can be put under two headings \u2013 Laukika (secular) and Vaidika (Vedic). So far as meaning is concerned there is no difference between Laukika and Vaidika \u015aabdas. Rather, the form of some \u015aabdas is different in Vedas:<\/span><\/p>\r\n\r\n<\/div>\r\n

\r\n\r\n \r\n\r\n\r\n\r\n\r\n\r\n\r\n
S. No.<\/strong><\/td>\r\nLaukika\u015babda<\/strong><\/td>\r\nMeaning<\/strong><\/td>\r\nVaidika\u015babda<\/strong><\/td>\r\n<\/tr>\r\n
1<\/strong><\/td>\r\nkar\u1e47ai\u1e25<\/td>\r\nwith ears<\/td>\r\nkar\u1e47ebhi\u1e25<\/td>\r\n<\/tr>\r\n
2<\/strong><\/td>\r\ndev\u0101\u1e25<\/td>\r\nGods<\/td>\r\ndev\u0101sa\u1e25<\/td>\r\n<\/tr>\r\n
3<\/strong><\/td>\r\npraj\u0101\u1e25<\/td>\r\npeople<\/td>\r\npraj\u0101sa\u1e25<\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n \r\n

Moreover, svara (accent) is mandatory in Veda and any change in svara would cause change in meaning. On the other hand, although svara is common to both kinds of \u015aabdas, people do not employ the same in Loka (secular). Another\u00a0significant point is that there is free word order in Loka whereas in Vedic literature the order of words is prescribed.<\/span><\/p>\r\n \r\n

4.\u00a0\u00a0<\/strong>Pr\u0101ti\u015b\u0101khy\u0101 and Vy\u0101kara\u1e47am<\/strong><\/p>\r\n \r\n

Before P\u0101\u1e47ini entered the scene, there used to be two separate Vy\u0101kara\u1e47ams \u2013 the one exclusively useful to analyze Vaidika\u015babdas, called Pr\u0101ti\u015b\u0101khya and Vy\u0101kara\u1e47ams meant for the analysis of Laukika\u015babdas, such as \u1e5akpr\u0101ti\u015b\u0101khya etc. for Vedas, and Aindravy\u0101kara\u1e47am for Loka. It was P\u0101\u1e47ini considered to be the most genius person on earth, who put the contents of both Pr\u0101ti\u015b\u0101khya and Vy\u0101kara\u1e47am in a nutshell called A\u1e63\u1e6d\u0101dhy\u0101y\u012b (a treatise containing eight chapters). Thus, P\u0101\u1e47ini's Vy\u0101kara\u1e47am became a Ved\u0101\u1e45ga.<\/span><\/p>\r\n \r\n

5.\u00a0<\/strong>Trimuni Vy\u0101kara\u1e47am<\/strong><\/p>\r\n \r\n

A\u1e63\u1e6d\u0101dhy\u0101y\u012b consists of about 4,000 S\u016btras (elliptical sentences with economy of letters) and the S\u016btras are supported by V\u0101rtikas (sentence of amendment) by K\u0101ty\u0101yana et al. Pata\u00f1jali, a great sage, authored Mah\u0101bh\u0101\u1e63yam (the great scholium), a vast and profound commentary on A\u1e63\u1e6d\u0101dhy\u0101y\u012b. Since P\u0101\u1e47in\u012byam (P\u0101\u1e47ini's grammar) is based on the trio of S\u016btra, V\u0101rtika and Bh\u0101\u1e63ya of P\u0101\u1e47ini, K\u0101ty\u0101yana and Pata\u00f1jali, it is called \"Trimuni Vy\u0101kara\u1e47am\" (Grammar of the three sages).<\/span><\/p>\r\n \r\n

6.<\/strong>\u00a0<\/span>Three Defects \u2013 of Body, Speech and Mind<\/strong><\/p>\r\n \r\n

There are three kinds of defects related to body, speech and mind and, it is believed that Pata\u00f1jali, in order to obviate the defects, authored Carakas\u016btram (\u0100yurveda), Mah\u0101bh\u0101\u1e63yam and Yog\u0101nu\u015b\u0101sanam. The study of Mah\u0101bh\u0101\u1e63yam is considered on a par with ruling of a great empire.<\/span><\/p>\r\n \r\n

7.\u00a0\u00a0<\/strong>Benefits of Vy\u0101kara\u1e47am<\/strong><\/p>\r\n \r\n

There are three major benefits of the study of Vy\u0101kara\u1e47am \u2013<\/span><\/p>\r\n \r\n

    \r\n \t
  1. \u00a0\u0935\u0947\u093f\u093e\u0928\u093e\u0902\u0930\u0915\u094d\u0937\u093e, ved\u0101n\u0101\u1e43 rak\u1e63\u0101 (protection of Vedas) \u2013 The Vedic literature, which is a mass of knowledge and non-human (apauru\u1e63eya) has to be protected in terms of the form of \u015aabda, accent, sandhi\u00a0<\/span>(morphophonemics) etc. A non-vaiy\u0101kara\u1e47a (non-grammarian) cannot do this job. Therefore, in order to protect the rich and invaluable Vedic literature, inherited from sages one should study Vy\u0101kara\u1e47am.<\/span><\/li>\r\n \t
  2. \u00a0\u093f\u0918 \u0903\u0909\u092a\u093e\u092f\u0903, laghu\u1e25 up\u0101ya\u1e25 (an easy device) \u2013 Thousands of \u015aabdas cannot be committed to heart. Vy\u0101kara\u1e47am is an easy device to know the gamut of \u015aabdas.<\/span><\/li>\r\n \t
  3. \u092e\u094b\u0915\u094d\u0937\u0903, mok\u1e63a\u1e25 (Arresting the cycle of birth and death) \u2013 Vy\u0101kara\u1e47am is considerednot only as a Ved\u0101\u1e45ga but also as a Dar\u015bana on a par with Ved\u0101nta etc. that is useful in attaining Mok\u1e63a, the ultimate goal of a human being. Therefore, Vy\u0101kara\u1e47am is considered as a highway to reach Brahman (Mok\u1e63a).<\/span><\/li>\r\n<\/ol>\r\n<\/div>\r\n
    \r\n

    8.\u00a0 \u00a0<\/strong>How to Compile Vy\u0101kara\u1e47am<\/strong><\/p>\r\n \r\n

    One would get Dharma (that leads to Mok\u1e63a) by employing \u015aabdas i.e. perfect \u015aabdas, which are acceptable to Vy\u0101kara\u1e47a, with the knowledge of Vy\u0101kara\u1e47a. Although, there is one hitch, in terms of transformation of meaning, by employing Apa\u015babdas (imperfect \u015aabdas or those not acceptable to Vy\u0101kara\u1e47am), it is Dharma one has to forego. \u0917 \u0903 (gau\u1e25) is the \u015aabda. \u0917\u093e\u0935\u0940 (g\u0101v\u012b), \u0917\u094b\u0923\u0940 (go\u1e47\u012b), \u0917\u094b\u0924\u093e (got\u0101), \u0917\u094b\u092a\u094b\u0924\u0924\u093f\u0915\u093e (gopotalik\u0101) etc. are Apa\u015babdas employed to express the same sense. \u092c\u093e\u0927\u093e (b\u0101dh\u0101) is the \u015aabda; \u092d\u093e\u0927\u093e (bh\u0101dh\u0101), \u092d\u093e\u093f\u093e (bh\u0101d\u0101), \u092c\u093e\u093f\u093e (b\u0101d\u0101), are Apa\u015babdas. \u092d\u0947\u093f\u0903(bheda\u1e25) is the \u015aabda. \u092d\u0947\u0927\u0903(bhedha\u1e25), \u092c\u0947\u0927\u0903(bedha\u1e25), \u092c\u0947\u093f\u0903(beda\u1e25) are Apa\u015babdas. And the Apa\u015babdas are not limited in number. They may also vary from house to house, village to village etc.<\/p>\r\n \r\n

    If one wants to compile a Vy\u0101kara\u1e47am then he can list either \u015aabdas or Apa\u015babdas. There too, since the number of \u015aabdas is less and limited, it is wise to offer a list of the same and the implication is that the rest are Apa\u015babdas. Further, cataloguing all the \u015aabdas of a language like Sanskrit, which is rich in vocabulary, is an impossible task. Therefore, P\u0101\u1e47ini followed the 'general-exception-rule' system. A general rule is made and wherever there are exceptions another rule is made for them.<\/p>\r\n \r\n

    9.\u00a0<\/strong>\u092a\u094d\u0930\u093e\u092f\u094b\u0917\u0936\u0930\u0923\u0902\u0935\u094d\u092f\u093e\u0915\u0930\u0923\u092e\u094d<\/strong>,prayoga\u015bara\u1e47a\u1e43 vy\u0101kara\u1e47am (Vy\u0101kara\u1e47am is based on usage)<\/p>\r\n \r\n

    P\u0101\u1e47ini is not creator (\u0938\u094d\u0930\u0937\u094d\u091f\u093e, sra\u1e63\u1e6d\u0101) of \u015aabdas. Rather, he is a registrar (\u0938\u094d\u092e\u0924\u093e\u093e, smart\u0101), i.e. one who collects the information and records. Therefore, P\u0101\u1e47ini, with\u00a0his Yogic capacity (\u092f\u094b\u0917\u0936\u0924\u0924, yoga\u015bakti), could discern the gamut of \u015aabdas across 1,137 branches of Veda and a vast literature of Loka, i.e. Upavedas, Ved\u0101\u1e45gas, Dar\u015banas, Pur\u0101\u1e47as etc. and such an exceptional sage compiled an exceptional work called A\u1e63\u1e6d\u0101dhy\u0101y\u012b. So, if there is usage (\u092a\u094d\u0930\u092f\u094b\u0917\u2013prayoga) either in Veda or Loka, then only one can analyse such a \u015aabda through Vy\u0101kara\u1e47am \u2013 this is what is meant by \u092a\u094d\u0930\u093e\u092f\u094b\u0917\u0936\u0930\u0923\u0902\u0935\u094d\u092f\u093e\u0915\u0930\u0923\u092e\u094d(prayoga\u015bara\u1e47a\u1e43 vy\u0101kara\u1e47am), i.e. usage is the resort of Vy\u0101kara\u1e47am.<\/span><\/p>\r\n \r\n

    10.\u00a0 <\/strong>\u0927\u092e\u093e\u0924\u0928\u092f\u092e\u0903<\/strong>,dharmaniyama\u1e25(Vy\u0101kara\u1e47am prescribes Dharma)<\/span><\/p>\r\n \r\n

    When people can have Vaidika\u015babdas from Veda and Laukika\u015babdas from Loka, why Vy\u0101kara\u1e47am? Language changes by nature and it is not feasible to compile a Vy\u0101kara\u1e47am for any language. Therefore, if and only if the \u015aabda, the Artha (meaning) and the Sambandha (relation) between them is immutable, then only it is feasible to compile a Vy\u0101kara\u1e47am. Following the above norm, the trio of P\u0101\u1e47ini, K\u0101ty\u0101yana and Pata\u00f1jali compiled the Vy\u0101kara\u1e47am which has got two hallmarks, viz. brevity (l\u0101ghavam) and perfection (nirdu\u1e63\u1e6dat\u0101) and the same made P\u0101\u1e47in\u012byam popular across the globe. This is how and why Sanskrit has become the only language that is suitable to computers.<\/span><\/p>\r\n \r\n

    So, Vy\u0101kara\u1e47am, following the usage prescribes the \u015aabdas and usage of such \u015aabdas, with the knowledge of Vy\u0101kara\u1e47am, would fetch Dharma. In other words, unlike other languages, usage of a Sanskrit \u015aabda, in the said fashion would get two things \u2013 transformation of meaning and Dharma. Needless to say, Dharma would lead to Mok\u1e63a.<\/span><\/p>\r\n \r\n

    11.\u00a0 <\/strong>\u0935\u0923\u093e\u0938\u092e\u093e\u092e\u094d\u0928\u093e\u092f\u0903<\/strong>, Var\u1e47asam\u0101mn\u0101ya\u1e25 (The Alphabet)<\/span><\/p>\r\n \r\n

    According to the uninterrupted tradition, P\u0101\u1e47ini performed Tapas (pray to God while leading an ascetic life) of \u015aiva. The latter appeared and while dancing sounded his \u1e0chakka (a small handheld doubled sided drum) for fourteen times. The sounds were taken by P\u0101\u1e47ini as the following set of S\u016btras consist of the Alphabet. They are called M\u0101he\u015bvaras\u016btras (aphorisms offered by \u015aiva) and are the base of the A\u1e63\u1e6d\u0101dhy\u0101y\u012b \u2013<\/span><\/p>\r\n \r\n

    \u0905 \u0907 \u0909 \u0923\u094d\u0965\u0967\u0965 \u090b \u090c \u0915\u094d\u0965\u0968\u0965 \u090f \u0913 \u0919\u094d\u0965\u0969\u0965 \u0910 \u0914 \u091a\u094d\u0965\u096a\u0965 \u0939 \u092f \u0935 \u0930 \u091f\u094d\u0965\u096b\u0965 \u093f \u0923\u094d\u0965\u096c\u0965 \u091e \u092e \u0919 \u0923 \u0928 \u092e\u094d\u0965\u096d\u0965 \u091d \u092d \u091e\u094d\u0965\u096e\u0965 \u0918 \u0922 \u0927 \u0937\u094d\u0965\u096f\u0965 \u091c \u092c \u0917 \u0921 \u093f \u0936\u094d\u0965\u0967\u0970\u0965 \u0916 \u092b \u091b \u0920 \u0925 \u091a \u091f \u0924 \u0935\u094d\u0965\u0967\u0967\u0965 \u0915 \u092a \u092f\u094d\u0965\u0967\u0968\u0965 \u0936 \u0937 \u0938 \u0930\u094d\u0965\u0967\u0969\u0965 \u0939 \u093f\u094d\u0965\u0967\u096a\u0965<\/span><\/p>\r\n \r\n

    i) a i u \u1e47 ;ii) \u1e5b \u1e37 k ; iii) e o \u1e45 ; iv)ai au c ; v) ha yavara \u1e6d ; vi) la \u1e47 ; vii) \u00f1a ma \u1e45a\u1e47ana m ; viii)jhabha \u00f1 ; ix)gha\u1e0dhadha \u1e63 ; x)jabaga\u1e0da da \u015b xi) kha pha cha \u1e6dhatha ca \u1e6da ta v ; xii) ka pa y ; xiii) \u015ba\u1e63asa r ; xiv) ha l .<\/span><\/p>\r\n \r\n

    One can make a number of Praty\u0101h\u0101ras (abbreviations) out of the S\u016btras and achieve economy by not uttering each letter. The last letters are meant to make Praty\u0101h\u0101ra and therefore are not to be counted. Such a letter is called technically called 'it'.\u00a0<\/span><\/p>\r\n \r\n

    'ak' is a Praty\u0101h\u0101ra which denotes the letters \u2013 a, i, u, \u1e5b, and \u1e37<\/span><\/p>\r\n \r\n

    (<\/span>a,i,u<\/strong>,\u1e47; <\/span>\u1e5b,\u1e37<\/strong>,<\/span>k<\/strong>;e,o,\u1e45; ai,au,c; ha,ya,va,ra,\u1e6d; la,\u1e47; \u00f1a,ma,\u1e45a,\u1e47a,na,m; jha,bha,\u00f1; gha,\u1e0dha,dha,\u1e63; ja,ba,ga,\u1e0da,da,\u015b; kha,pha,cha,\u1e6dha,tha,ca,\u1e6da,ta,v;ka,pa,y;\u015ba,\u1e63a,sa,r;ha,l)\u00a0<\/span><\/p>\r\n \r\n

    'ac' (it means a vowel) denotes \u2013 a, i, u, \u1e5b, \u1e37, e, o, ai, and au<\/span><\/p>\r\n \r\n

    (<\/span>a<\/strong>,<\/span>i<\/strong>,<\/span>u,<\/strong>\u1e47; <\/span>\u1e5b<\/strong>,<\/span>\u1e37,<\/strong>k; <\/span>e<\/strong>,<\/span>o,<\/strong>\u1e45; <\/span>ai<\/strong>,<\/span>au<\/strong>,c; ha,ya,va,ra,\u1e6d; la,\u1e47; \u00f1a,ma,\u1e45a,\u1e47a,na,m; jha,bha,\u00f1; gha,\u1e0dha,dha,\u1e63; ja,ba,ga,\u1e0da,da,\u015b; kha,pha,cha,\u1e6dha,tha,ca,\u1e6da,ta,v; ka,pa,y; \u015ba,\u1e63a,sa,r; ha,l)<\/span>'hal' (it means a consonant) denotes \u2013 ha, ya, va, ra, la, \u00f1a, ma, \u1e45a, \u1e47a, jha, bha, gha, \u1e0dha, dha, ja, ba, ga, \u1e0da, da, kha, pha, cha, \u1e6dha, tha, ca, \u1e6da, ta, ka, pa, \u015ba, \u1e63a and sa. (a,i,u,\u1e47; \u1e5b,\u1e37,k; e,o,\u1e45; ai,au,c;ha,ya,va,ra,\u1e6d;la,\u1e47; \u00f1a,ma,\u1e45a,\u1e47a,na,m; jha,bha,\u00f1; gha,\u1e0dha,dha,\u1e63; ja,ba,ga,\u1e0da,da,\u015b; kha,pha,cha,\u1e6dha,tha,ca,\u1e6da,ta,v; ka,pa,y; \u015ba,\u1e63a,sa,r;ha,l)<\/span><\/p>\r\n \r\n

    The letter 'ha' is uttered twice keeping a specific grammatical application in mind. The Praty\u0101h\u0101ra 'al' means any letter, i.e. ac or hal. Since a, i, u, \u1e47 etc. are useful in creating designations such as ak, ac, hal etc. they are called Sa\u1e43j\u00f1\u0101s\u016btras (aphorisms for designation).<\/span><\/p>\r\n \r\n

    12.\u00a0 <\/strong>\u091c\u093e\u0924\u0924\u0903<\/strong> \u2013 <\/strong>\u0935\u094d\u092f\u0924\u0924\u0903<\/strong>, j\u0101ti\u1e25 \u2013 vyakti\u1e25<\/span><\/p>\r\n \r\n

    'Do not kill a cow' \u2013 means \u2013 do not kill any cow. Here, the word 'cow' in the sentence means the total number of cows on earth, i.e. the class of cows or J\u0101ti. 'Fetch a cow' \u2013 means fetch a single cow. The word 'cow' in this sentence means a cow individual, i.e. a single cow or vyakti. The J\u0101ti of a cow is expressed by a suffix, viz. <\/span>tva<\/em> or <\/span>ta<\/em> \u2013 gotvam or got\u0101 (cowness) and it is abstract. The J\u0101ti has got the Vyakti as its resort, i.e. if one wants to know J\u0101ti, it is available in a Vyakti<\/span>only. Similarly, one cannot find a Vyakti devoid of J\u0101ti. In other words, J\u0101ti and Vyakti are n\u0101ntar\u012byaka (inseparable). This concept is universal, i.e. applicable to all languages. Gotvaj\u0101ti is available only in a cow and a cow devoid of Gotvaj\u0101ti is not available.<\/span><\/p>\r\n \r\n

    P\u0101\u1e47ini employed the technic of J\u0101ti and Vyakti in his A\u1e63\u1e6d\u0101dhy\u0101y\u012b. In the M\u0101he\u015bvars\u016btra, 'a, i, u, \u1e47', 'a' means the J\u0101ti of 'a', which means the eighteen types of 'a' \u2013 \u0905(a \u2013 hrasva \/ short), \u0906(\u0101 \u2013 d\u012brgha \/ long), \u0905\u0969(a3 \u2013 pluta \/ longer), \u0905(ud\u0101tta \/ anud\u0101tta \/ svarita), \u0905(non-nasal) and \u0905\u0901(nasal). Thus a total (3 x 3 x 2) of eighteen ak\u0101ras (the letter a) are taken care of by a single 'a' due to J\u0101ti. Such is the economy of P\u0101\u1e47ini. If P\u0101\u1e47ini wants to denote a short 'a', then he say 'at', for the long one '\u0101t', i.e. he adds 't' to the specific letter so that J\u0101ti is not applied. This process is called 'taparakara\u1e47am' (adding 't' to the letter).<\/span><\/p>\r\n \r\n

    13.\u00a0 <\/strong>\u091a\u0924 \u0937\u094d\u091f\u092f\u0940\u0936\u092c\u094d\u093f\u093e\u0928\u093e\u0902\u092a\u094d\u0930\u0935\u0943\u0924\u0924\u0903<\/strong>, catu\u1e63\u1e6day\u012b\u015babd\u0101n\u0101\u1e43 prav\u1e5btti\u1e25 (Four-fold Behaviour of\u00a0<\/span>\u015aabdas)<\/span><\/p>\r\n \r\n

    The gamut of \u015aabdas is put under four headings following their behaviour \u2013<\/span><\/p>\r\n\r\n