Shri Patanjali on Language of Grammar 1.वाक्यकारं वररुचिं भाष्यकारं पतञ्जलिम् | पाणिनिं सूत्रकारं च प्रणतोऽस्मि मुनित्रयम् || 2. योगेन चित्तस्य पदेन वाचां मलं शरीरस्य च वैद्यकेन | योऽ पाकरोत्तं प्रवरं मुनीनां पतञ्जलिं प्राञ्जलिरानतोऽस्मि || ओं नमः पाणिनि-कात्यायन-पतञ्जलिभ्यः The Sanskrit grammar, which is well popular among the grammar's of language of world, is called “Paniniya', as it is written by Panini, and also 'Astadhyayi' 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, Vanaruchi and patanjali. The main principles of Paninian composition are economy, logical division and associative digression. When we observe the Paninian Astadhyayi, we experience the trust-worthiness of Panini, his power of observation, his love of language, his deep intellectual and emotional understanding. Due to the (---------) in the forms, it became difficult to understand without clarifications and there were many objections raised on the content of Astadhyayi. To discuss the objection made on the rules, the varthika literature has come into existence. There were many 'Varthikakaras', but the prominent among them was katyayana vanaruchi. What as Varthika ? उक्तानुक्तदुरुक्तार्थचिन्ताकारि वार्तिकम् The object of the Varthikas is to discuss such objections as might be raised 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 finally 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 suggested by the 'Vartikakara'. Mahabhashya came into existence for this purpose. 'Mahabhasya' a critical discussion on the Vartikas of Vararuchi, is also having 'is tis' (independent rules of patanjali). Patanjali tried his level best to suport 'Panini', bringing the whole intended meaning from the sutras it self, without addition and correction suggested by Vartikakara and as such became the final authority for the Paninian grammar. Now in the tradition, his decision is final. There is a proverb- यथोत्तरं मुनीनां प्रामाण्यम् - The deffinition of Bhasha- सूत्रार्थे वर्ण्यते यत्र वाक्यैः सूत्रानुसारिभिः | स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः || is followed into – to by patanjali, while writing his commentary. Mahabhashya is having an unique style and the presentation is also as per the principles of pedagogy, with lively examples. As such it is admired by all scholars in this way- महाभाष्यं वा पठनीयं, महाराज्यं वा पालनीयम् | (--------) of the three, Patanjali is treated as a devine 'Avatara', that is of 'Sesha', who came to earth to propogate the three sciences, व्याकरण, योग & आयुर्वेद | The sloka, which is in the prize of patanjali indicates this- योगेन चित्तस्य पदेन वाचां मलं शरीरस्य च वैद्यकेन | योऽपाकरोत्तं प्रवरं मुनीनां पतञ्जलिं प्राञ्जलिरानतोऽस्मि || As per the tradition, purity of the three means (त्रिकरण) is required to attain पुरुषार्थ – i. e धर्म - अर्थ - काम & मोक्ष | There three mean 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 his students and as pratyagra patanjali. As per the story 'Gorika' a lady gave 'Arghya' to Sungod, praying for a son. 'Sesha' the lord of serpents, fell in hu 'Anjali', in the form of sage. As such he was 'Ayonija', like sita and Draupadi in the previous yagas. He was famous with the name पतञ्जलि, which gives the information about the 'Avatana' on earth. After coming to the earth, he worshiped, Siva at chidambaram to get required intellectual strength to write 'Mahabhashya'. Mahabhashya starts with the declaration- अथ शब्दानुशासनम् - शद्बानुशासनम् - is the name of science, where is the derivation of words is explained and where the correct words are high lighted or shown separately from in correct words. Then immidately an inquiry – of which Sabdas. The answer – the Vaidic and those which are in usage. Then again it was asked whether is it necessary to study Vyakarana to know 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 known 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 fittest reply by showing the necessity of grammar, and its purpose. We will discuss this 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 starting points. We have observed the starting point of Mahabhashya i. e. अथ शब्दानुशासनम् | 'Vartikakara vinaruchi' starts his text with the vartika - सिद्धे शब्दार्थसम्बन्धे ..... 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 eternal, and the relation between the word and meaning is also eternal. This is meant by सिद्धे शब्दे अर्थे सम्बन्धे च | लोकतः | How we get sabds, and their Arthas ? Answer - लोकतः | From the world we know words, their meaning and the relation between them. Here this is intended to state that the language is independent and it should not follow grammar, and it is not yet all created by grammar. While explaining this Bhashyakara Patanjali gives an example. घटेन कश्चित् कार्यं करिष्यन् कुम्भकारकुलं गत्वाह – कुरुघटं, कार्यमनेन करिष्यामि | न तद्वत् शब्दान् प्रयुयुक्षमाणो वषयाकरणकुलं गव्ताह- कुरुशब्दान् प्रयोक्ष्य इति | तावत्येवार्थमुपादाय शब्दान् प्रयुञ्जते | 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 horse 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 between the use of words and the grammar. So again the (-----------) stands as it is what is the use of Sastra ? Now Vartikakara replays – It is for धर्मनियम | In the local usage there are in correct words as well as correct words. Though are can know that this is the meaning of the word, or this word indicates this meaning from लोक, he can not know that this is correct word or incorrect word from लोक | As both are used in language and language is meant for communication. So, he who wants to know the correction of a word used, then 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 should 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 there is restriction that this is eatable and this is not. The intention of the restriction 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 usage. 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. (अधर्म) Now patanjali observes the world. In general mort of the population, when 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 – शब्दै भाषितव्यम्, नापशद्बैः - (only correct words are to be used, not incorrect words) – saying that this injunction is only in यज्ञ. So, no incorrect word is used while performing यज्ञ, by यजमान or by भृत्विक् |It an incorrect word is used, then the प्रायश्चित्त is to be performed. In the daily usage there is no restriction. We can communicate our idias using incorrect words also, and there is no harm using the incorrect words in day to day usage of communication. To substantiate the above, patanjali nanata a story of two sages - यर्वाण & तर्वाण | sages called यर्वाण & तर्वाण | these two were personification embodiment of Dharma, capable to see everything with their mind, can distinguish the infinite and finite, and attained moksha. Among the two one utter यर्वाण to यद्वानः, and other saint तर्वाण to तद्वा नः, when यर्वाण and तर्वाण are incorrect forms. They were using these incorrect forms fregrently in their conservation. Hence these two were named after the incorrect usage. But, while performing यज्ञ, they were vary careful and use यद्वानः, तद्वानः only the correct form. with this discussion, we can come to a conclusion that the grammar is righter 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 to give a befitting reply for all these observation. So, starting the discussion about the purpose of grammar - “कानि पुनः शद्बानुशासनस्य प्रयोजनानि - he states four fold purpose for the study of Vyakarana - रक्षोहागमलघ्व सन्देहाः प्रयोजनम् - 1.वेदरक्षा - protection of Vedas in their original form. Only he, who has a correct knowledge of 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 used. In such cases the grammar is the only indicator or theacher of that language. 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 finds 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 the present new form, Due to this type of attitude the originality of Vedas will be lost. Patanjali explains this giving an example. There are two words उद्ग्राभ & निग्राभ in Vedas. At the time of Panini these two were out of usage,उद्ग्राहtoole the place of उद्ग्राभ, and निग्राह toole place of निग्राभ. He who has not studied Vyakarana may try to change the Vedic expressions उद्ग्राभ and निग्राभ, thinking that they are incorrect, as उद्ग्राह and निग्राह, which are 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 understand the literature, created in that language. This is also one of the main purposes of writing grammar. To defend this Patanjali gives an example- The Mimamsa Sastra decribes different 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 Sampradaya to the notice o all. In this context, ther is a discussion on unused words - अप्रयुक्तशब्दs. The discussion is called अप्रयुक्त-अधिकरण-Here the discussion is about the words which are not in usage, but genarated or described by grammar. For exmple – the grammar is descibing a form 'ऊष' from the root वस, II person plural in लिट् लकार. But it is not used now, and some other form i. e. यूयमुषिताः is being used in the same seuse. The question is whether the 'ऊष' is to be descibed by the grammar or not. One vartikakara says that only the words which are in usage, should only be descibled by 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 dialects. He gives exmples for different usages in different dialects. There is a root शव, means to go. In kamboja dialect it is used in finate verb form in the sense of to go, i. e. 'गोपालः शवति' means गोपालः गच्छति - Gopal is going. But in Aryavarta 'शव' is used as krdanta only, which is meant for dead body. Like wise the root हम्म is used in Sansastra, and root रंह is used in sart middle, in the sence of गम्, but in Aqryavarta only गम is used. Like wise the root दो (to cut) is sued in finate verb form in the eastern negian, only kridanta form 'दात्र' (instrement of cutting) in nor (.......) Then he concludes that even the 'ऊष', the centre of discussion, is also seen in Veda. So we cannot say that this is an unused word.