Panini (IAST Pāṇini, fl. 6-fourth century BCE[3][7][2][4]) was an ancient Sanskritphilologist, grammarian, and a venerated researcher in Hinduism.[5][8][9] Considered the father of Indian linguistics,[10]Pāṇini likely lived in the northwest Indian subcontinent during the Mahajanapada era.[3]
Pāṇini is known for his text Ashtadhyayi, a sutra-style treatise on Sanskrit grammar,[9][1][5] 3,959 "verses" or guidelines on linguistics, syntax and semantics in "eight sections" which is the foundational content of the Vyākaraṇabranch of the Vedanga, the helper academic controls of the Vedic period.[11][12][13] His aphoristic content pulled in numerous bhashya(commentaries), of which Patanjali'sMahābhāṣya is the most popular in Hindu traditions.[14][15] His thoughts affected and pulled in critiques from researchers of other Indian religions such as Buddhism.[16]
Pāṇini's examination of noun compoundsstill frames the premise of present day phonetic hypotheses of aggravating in Indian dialects. Pāṇini's thorough and logical hypothesis of sentence structure is expectedly taken to check the begin of Classical Sanskrit.
[17] His methodical treatise propelled and made Sanskrit the prevalent Indian dialect of learning and writing for two millennia.[15]
Pāṇini's hypothesis of morphological analysis was further developed than any proportional Western hypothesis before the twentieth century.[18] His treatise is generative and distinct, and has been contrasted with the Turing machinewherein the consistent structure of any registering gadget has been diminished to its fundamentals utilizing a glorified numerical model.[1]
The name Pāṇini is a patronymicmeaning relative of Paṇina.[19] His full name was "Dakṣiputra Pāṇini" as per verses 1.75.13 and 3.251.12 of Patanjali's Mahābhāṣya, with the initial segment recommending his mom's name was Dakṣi.[20]
The Aṣṭādhyāyī is the focal part of Pāṇini's language, and by a long shot the most unpredictable. The Ashtadhyayi is the most established surviving complete phonetic and syntax content of Sanskrit, and Pāṇini alludes to past writings and writers, for example, the Unadisutra, Dhatupatha, and Ganapatha some of which have not survived. It supplements the Vedic auxiliary sciences, for example, the Niruktas, Nighantus, and Shiksha.[49] Regarded as amazingly reduced without yielding culmination, it would turn into the model for later expert specialized writings or sutras.[50][51]
The content takes material from lexical records (Dhatupatha, Ganapatha) as info and portrays calculations to be connected to them for the age of very much framed words. It is exceptionally systematized and specialized. Intrinsic in its approach are the ideas of the phoneme, the morpheme and the root. His tenets have a notoriety for perfection[52] – that is, they curtly portray Sanskrit morphology unambiguously and totally. A result of his syntax's emphasis on quickness is its profoundly unintuitive structure, reminiscent of present day documentations, for example, the "Backus– Naur shape". His complex legitimate tenets and procedure have been generally compelling in antiquated and current semantics.
The Aṣṭādhyāyī was not the main portrayal of Sanskrit syntax, but rather it is the most punctual that has made due in full. The Aṣṭādhyāyī became the establishment of Vyākaraṇa, a Vedanga.[53]
In the Aṣṭādhyāyī, dialect is seen in a way that has no parallel among Greek or Latin grammarians. Pāṇini's sentence structure, as indicated by Renou and Filliozat, characterizes the semantic articulation and a great that set the standard for Sanskrit language.[54] Pāṇini made utilization of a specialized metalanguage comprising of a punctuation, morphology and vocabulary. This metalanguage is composed by a progression of meta-rules, some of which are unequivocally expressed while others can be deduced.[55]
The Aṣṭādhyāyī consists of 3,959 sutras or "aphoristic strings" in eight parts, which are each subdivided into four segments or padas (pādāḥ). This content pulled in an acclaimed and a standout amongst the most ancient Bhasya (commentary) called the Mahabhasya.[56] The creator of Mahabhasya is named Patanjali, who might possibly be an indistinguishable individual from the person who authored Yogasutras.[57]The Mahabhasya, truly "awesome critique", is in excess of an analysis on Ashtadhyayi. It is the most punctual known philosophical content of the Hindu Grammarians.[57][note 3] Non-Hindu writings and customs on syntax rose after Patanjali, some of which incorporate the Sanskrit sentence structure content of Jainendra of Jainism and the Chandra school of Buddhism.[59]
The initial two sutras are as per the following:
1.1.1 vṛddhir ādaiC (वृद्धिरादैच् । १।१।१)1.1.2 adeṅ guṇaḥ (अदेङ्गुणः । १।१।२)
In these sutras, the capital letters are exceptional meta-linguistic symbols; they are called IT (इत्) markers or, in later journalists, for example, Katyayana and Patanjali, anubandhas (see underneath). The C and Ṅrefer to Shiva Sutras 4 ("ai, au, C") and 3 ("e, o, ṅ"), individually, framing what are known as the pratyāhāras "exhaustive designations" aiC, eṄ. They signify the rundown of phonemes {ai, au} and {e, o} individually. The त् (T) showing up (in its variation frame/d/) in the two sutras is additionally an IT marker: Sutra 1.1.70 characterizes it as demonstrating that the former phoneme does not represent a rundown, however a solitary phoneme, enveloping all supra-segmental highlights, for example, complement and nasality. For assist case, आत् (āT) and अत् (aT) speak to आ {ā} and अ {a} separately.
At the point when a sutra characterizes a specialized term, the term characterized comes toward the end, so the main sutra ought to have appropriately been ādaiJ vṛddhir instead of vṛddhir ādaiC. However the request is switched to have a good-fortunes word at the absolute starting point of the work; vṛddhirhappens to signify 'thriving' in its non-specialized utilize.
Hence the two sūtras comprise of a rundown of phonemes, trailed by a specialized term; the last elucidation of the two sūtras above is in this way:
1.1.1: {ā, ai, au} are called vṛ́ddhi.1.1.2: {a, e, o} are called guṇa.
Now, one can see they are meanings of terminology: guṇa and vṛ́ddhi are the terms for the full and the lengthened Indo-European ablautgrades, separately.
its or anubandhas are characterized in P. 1.3.2 through P. 1.3.8. These definitions allude just to things educated in the language or its auxiliary messages such at the dhātupāţha; this reality is clarified in P. 1.3.2 by the word upadeśe, which is then proceeded in the accompanying six principles by anuvṛtti, Ellipsis. As these anubandhas are metalinguistic markers and not articulated in the last determined form, pada (word), they are omitted by P. 1.3.9 tasya lopaḥ – 'There is elision of that (i.e. any of the first things which have been characterized as an it).' Accordingly, Pāṇini defines the anubandhas as takes after:
• Nasalized vowels, e.g. bhañjO. Cf. P. 1.3.2.
• A last consonant (haL). Cf. P. 1.3.3.except a dental, m and s in verbal or ostensible endings. Cf. P. 1.3.4.
• Initial ñi ṭu ḍu. Cf. P 1.3.5
• Initial ṣ of a suffix (pratyaya). Cf. P. 1.3.6.
• Beginning palatals and cerebrals of an addition. Cf. P. 1.3.7
• Initial l, ś, and k but not in a taddhita'secondary' postfix. Cf. P. 1.3.8.
★Shiva Sutras★
The Shiva Sutras describe a phonemic notational framework in the fourteen starting lines going before the Ashtadhyayi. The notational framework presents diverse bunches of phonemes that serve uncommon parts in the morphology of Sanskrit, and are alluded to all through the content. Each group, called a pratyāhara ends with a fake sound called an anubandha (the so-called IT index), which goes about as a representative referent for the rundown. Inside the primary content, these groups, alluded through the anubandhas, are identified with different syntactic capacities.
★Dhatupatha★
The Dhatupatha is a vocabulary of Sanskritverbal roots subservient to the Ashtadhyayi. It is sorted out by the ten present classes of Sanskrit, i.e. the roots are assembled by the type of their stem in the present tense.
The ten present classes of Sanskrit are:
• bhū-ādayaḥ (root-full gradethematic presents)
• advertisement ādayaḥ (root presents)
• juhoti-ādayaḥ (reduplicated presents)
• div-ādayaḥ (ya thematic presents)
• su-ādayaḥ (nu presents)
• tud-ādayaḥ (root-zero gradethematic presents)
• rudh-ādayaḥ (n-infix presents)
• tan-ādayaḥ (no presents)
• krī-ādayaḥ (ni presents)
• dog ādayaḥ (aya presents, causatives)
The modest number of class 8 verbs are an auxiliary gathering got from class 5 roots, and class 10 is an exceptional case, in that any verb can frame class 10 presents, at that point expecting causative significance. The roots particularly recorded as having a place with class 10 are those for which some other shape has dropped out of utilization (causative deponents, in a manner of speaking).
★Ganapatha★
The Ganapatha (gaṇapāṭha) is a rundown of gatherings of crude ostensible stems utilized by the Ashtadhyayi.
★Commentary★
After Pāṇini, the Mahābhāṣya ("great editorial") of Patañjali on the Ashtadhyayi is one of the three most well known works in Sanskrit language structure. It was with Patañjali that Indian semantic science achieved its unequivocal frame. The framework in this manner built up is to a great degree point by point as to shiksha (phonology, including accent) and vyakarana(morphology). Linguistic structure is barely touched, but nirukta (etymology) is examined, and these historical underpinnings normally lead to semantic explanations. Individuals decipher his work to be a resistance of Pāṇini, whose Sūtras are expounded seriously. He additionally attacks Katyayana rather seriously. Be that as it may, the primary commitments of Patañjali lies in the treatment of the standards of language structure articulated by him.
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