14000 stem, wimpy, roles ←

chunk 11: 14056 nipAta, person

→ 21003 compounds

14056 Down to rIzvara, nipAta. prAgrIzvarAnnipAtAH
14059 A preverb is a prAdi joined by sense to an action. upasargAHkriyAyoge
14060 gati. gatizca
14061 The UrI-class, cvi-enders and DAc-enders too. UryAdicviDAcazca
14080 they go before a root teprAgdhAtoH
14081 In the veda they may be afterwards. chandasiparepi
14082 Or with other words in between. vyavahitAzca
14099 Tense replacers are flat. laHparasmaipadam
14100 But taG Ana are bent. taGAnAvAtmanepadam
14101 The tiG, taken by threes, are third person, second person, first person tiGastrINitrINiprathamamadhyamottamAH
14102 tiG, taken one by one, are singular dual plural tAnyekavacanadvivacanabahuvacanAnyekazaH
14103 The sup too. supaH
14104 are vibhakti. vibhaktizca
14105 Use second person when the verb means "you", even if the word meaning "you" is hidden. yuSmadyupapadesamAnAdhikaraNesthAninyapimadhyamaH
14107 Use first person when meaning 'I'. asmadyuttamaH
14108 third person otherwise zeSeprathamaH
14109 What is not before a pause is in saMhitA. parassannikarSassaMhitA
14110 pause means stopping virAmovasAnam




(prAgrIzvarA) (/nip)

prAg rIzvarAn@ nipAtAH ONPANINI 14056
Down to rIzvara, nipAta.mmmmmmmmm glosses glosses ^ C+ 148

headline. The words described in the next rules, down to 14097 adhirIzvare, are called nipAta.

The nipAta are unchanging, because rule svarAdi says so.

These are some of the nipAta --

ca vA ha aha eva evam nUnam zazvat yugapat bhUyaH cet kaccit hanta alam vaSaT

These are nipAta because they are listed in the cAdiH class (see ashtadhyayidotcom gaNapATha , group three).

The preverbs, too, are nipAta.

KAZIKA adhirIzvare iti vakSyati. prAg etasmAd avadheryAnita Urdhvam anukramiSyAmaH, nipAtasaMjJAste veditavyAH. vakSyati cAdayo 'sattve 14057, ca, vA, ha, aha. prAgvacanaM saMjJAsamAvezArtham. gatyupasargakarmapravacanIya. saMjJAbhiH saha nipAtasaMjJA samAvizati. rephoccAraNam izvare tosunkasunau 34013 ityayam avadhirmA vijJAyi iti. rIzvarAdvIzvarAn mA bhUt kRnmejantaH paro 'pi saH. samAseSvavyayIbhAvo laukikam ca ativartate.

314 letters. -- 14Droles.bse 861 -- popularity 1




(upasargA) (/upas)

upasargAH kriyA-yoge ONPANINI 14059
A preverb (or upasarga) is a prAdi joined by sense to an action.mmmmmmmmm glosses glosses ^ C+ 149

(See also List of preverbs .)

Preverbs work like the English little words "up, on, down, at, with" that we find after English verbs in "come up, come in, carry out, go on, come up with, look at, come on", or before the verb in "understand, foresee, ongoing". In Sanskrit they are nearly always attached in front of the verb, but sometimes they can be at the other end of the sentence.

Like in English, the prAdi can change the meaning of the basic verb logically, randomly, or not at all.

Examples. The preverb ava is said to have the basic meanings "down, away".

So these meanings look logical --

rohati "climbs, ascends"

avarohati "climbs down, descends"

patati "flies, falls"

avapatati "flies down, falls down"

But these others, not so much --

gacchati "goes"

avagacchati "understands"

tiSThati "stands"

avatiSThati "goes down"

Also, the preverb AG has the basic meaning "towards here", so we say quite logically --

gacchati "goes"

Agacchati "comes"

nayati "carries"

Anayati "brings"

Yet, in this case, AG does not change the meaning at all --

rohati "climbs, ascends"

Arohati "climbs, ascends"

Therefore, sometimes you can figure out the meaning of a root with a preverb just from the meaning of the root and the meaning of the preverb. But other times you cannot, and then you have to look for the preverbed root in a dictionary.

However, dictionaries do not cover all the combinations of preverb and root that have ever been used, so you should really check the list of preverbs .

In the epics, many preverbs appear to be used as verse fillers. So when you find a verb form such as pragacchati, sometimes that has the logical meaning "start to go, set out", and other times the pra has been used metri causa and the pragacchati means gacchati.

KAZIKA prAdayaH kriyA-yoge upasarga-saMjJA bhavanti. praNayati. pariNayati. praNAyakaH. pariNAyakaH. kriyA-yoge iti kim? pragato nAyako 'smAd dezAt, pra-nAyako dezaH. marucchAbdasya ca upasaGkhyAnam kartavyam. marudbhir datto marutaH. saMjJA-vidhAna-sAmarthyAdana-janta-tve 'pi aca upasargAt taH 74047 iti tattvaM bhavati. zrac-chabdasya upasaGkhyAnam. Atazcopasarge 33106 iti aG' bhavati zraddhA. upasarga. pradezAH upasarge ghoH kiH 33092 ity evam AdayaH.

1348 letters. -- 14Droles.bse 883 -- popularity 43




(gatizca) (/gat)

gatiz ca ONPANINI 14060
(The upasarga are) gati.mmmmmmmmm glosses glosses ^ M- C+ 150

Rule teprAgdhAtoH explains that the gati are things that must be compounded in front of a verb root. All gati are words.

So this rule says that every preverb must be placed in front of a root, or in front of a root that already has a preverb in front of it.

Most compounds are made by joining noun plus noun or unchanging plus noun, you can't usually compound anything in front of a verb. But there are three situations in which something must be compounded in front of a verb --

(1) By this rule, gatizca , a preverb may be compounded in front of a verb --

anu + gacchatianugacchati "follows"

(2) by the rules below this one, some nouns, such as the cvi-enders, must be compounded in front of a verb made from kR bhU as plus any tense --

zuklam + tam + karoti abhUtata zuklam + cvi + karotizuklI + karoti → * zuklIkaroti "he whitens it"

(3) by kRJcA and other rules, the Am''-enders must be compounded in front of an auxiliary ( verb made from kR bhU as plus liT) --

cint + liT tip → .. → cintayAm + cakAra → * cintayAJMcakAra "he thought" (!!anusvA

KAZIKA gati-saMjJakAz ca prA'dayo bhavanti kriyAyoge. prakRtya. prakRtam. yat prakaroti. yoga-vibhAga uttarArthaH. uttaratra gati-saMjJA eva yathA syAt. upasarga-saMjJA mA bhUt. UrIsyAtity atra [upasargaprAdurbhyAm astir yacparaH] 83087 iti SatvaM prasajyeta. cakaraH saMjJA-samAvezArthaH. praNItam. abhiSiktam. gatir anantaraH 62049 iti svaraH, upasargAd asamAse upasargAt sunoti iti Natva-Satve ca bhavataH. kArikA-zabdasya upasaGkhyAnam. kArikAkRtya. kArikAkRtam. yat kArikA karoti. punazcanasau chandasi gatisaMjJau bhavata iti vaktavyam. punarutsyUtaM vAso deyam. gatir gatau 81070 iti nighAto bhavati. cano hitaH. gatiranantaraH 62049 iti svaraH. gatipradezAH kugatiprAdayaH ityevam AdayaH.

774 letters. -- 14Droles.bse 1104 -- popularity 5

151 The {UrI}-class, [/cvi]-enders and [/DAc]-enders too.

153 In the /veda they may be afterwards.

755 /ktvA to {(l)ya(p)} in a [/naJ]-less @compound.

1417 about /zrad




(UryAdicvi) (!Ur)

Ury-Adi;cvi;DAcaz ca ONPANINI 14061
The UrI-class, cvi-enders and DAc-enders too.mmmmmmmmm glosses glosses ^ M- C+ 151

All of these are gati, that is, they must be compounded in front of an action.

By action I mean any word made from kR bhU as -- such as karoti, kRtya, kRtas, bhavati, etc.

Example with an UrI-class.

UrI, when used alone it is a interjection, meaning "okay". But when we add a kR derivative after it, the compound works like a verb root meaning "say okay, agree, assent" --

UrI + karotiUrIkaroti "says okay"

UrI + kartumUrIkartum "to say okay"

as UrI is a gati, it works as if it were a preverb and we get lyap here --

UrI + kRtvA samAsena UrI + kRtyaUrIkRtya "said okay and"

Example with a cvi-ender (zuklI-) --

zuklIkaroti "whitens"

Example with a DAc-ender (kuTakuTA) --

kuTakuTAkaroti kukkuTaH "the rooster goes kuT kuT"

KAZIKA UryAdayaH zabdAH cvyantA DajantAzca kriyAyoge gatisaMjJA bhavanti. cviDAcoH kRbhvastiyoge vidhanam. tatsAhacaryAdUryAdInAm api taireva yoge gatisaMjJA vidhIyate. UrIurarIzabdAvaGgIkarane vistAre ca. UrIkRtya. UrIkRtam. yadurIkaroti. urarIkRtya. urarIkRtam. yadurarIkaroti. pApI. tAlI. AttAlI. vetAlI. dhUsI. zakalA. saMzaklA. dhvaMsakalA. bhraMzakalA. ete zakalAdayo hiMsAyam. zakalAkRtya. saMzakalAkRtya. dhvaMsakalAkRtya. bhraMzakalAkRtya. gulugudha pIDArthe gulugudhAkRtya. sujUHsahArthe sajUHkRtya. phalU, phalI, viklI, AklI iti vikAre phalU kRtya. phalI kRtya. viklI kRtya. AlooSTI. karalI. kevAlI. zevAlI. varSAlI. masmasA. masamasA. ete hiMsAyAm. vaSaT. vauSaT. zrauSaT. svAhA. svadhA. vandhA. prAdus. zrut. Avis. cvy-antAH khalv api zuklIkRtya. zuklIkRtam. yacchuklIkaroti. DAc paTapaTAkrRtya. paTapaTAkRtam. yatpaTapaTakaroti.

532 letters. -- 14Droles.bse 1149 -- popularity 1




(teprAgdhAtoH) (!tep)

te prAg dhAtoH ONPANINI 14080
they go before a rootmmmmmmmmm glosses glosses ^ C+ 152

The gati (the things described in the preceding rules since gatizca), and the preverbs, must be placed before a root.

This means that they must be compounded in front of a verb, or in front of a verb that has a preverb in front.

For examples, see the previous rules.

KAZIKA te gaty-upasarga-saMjJakA dhAtoH prAk prayoktavyAH. tathA caivodAhRtAH. te-grahaNam upasarg%Artham. gatayo hy anantarAH.

The next two rules are vedic exceptions.

241 letters. -- 14Droles.bse 1207 -- popularity 4

153 In the /veda they may be afterwards.

154 Or with other words in between.

518 What changes into what it was not may get {(c)v(i)} and be connected to /kR /bhU /as.




(chandasipa) (!chandasip)

chandasi pare 'pi ONPANINI 14081
In the veda they may be afterwards.mmmmmmmmm glosses glosses ^ C+ 153

In the veda, the gati and the preverbs can be after the verb.

For instance, Rgveda 1.2.6 has AyAtam upa where rule teprAgdhAtoH wants upAyAtam.

KAZIKA prAk prayoge prapte chandasi pare 'pi abhyanujJAyante. chandasi viSaye gatyupasargasaMjJakAH pre 'pi pUrve 'pi prayoktavyAH. na ca preSAM prayujyamAnAnAM saMjJAkAryaM kiJcidasti. kevalaM praprayoge 'pi kriyAyoge eSAm asti iti jJApyate. yAti ni hastinA, niyAti hastinA. hanti ni muSTinA, nihanti muSTinA.

148 letters. -- 14Droles.bse 1221 -- popularity none




(vyavahitA) (!vyav)

vyavahitAz ca ONPANINI 14082
Or with other words in between.mmmmmmmmm glosses glosses ^ C+ 154

For instance, the veda has --

pra bahU azrAk "out his-arms he-stretched"

where the preverb pra "out" is linked by sense to the root sRj, but not compounded in front of it, as the word bahU comes in between.

Because of rule teprAgdhAtoH, in the laukika we must compound the pra in front of the verb root --

bahU prAsRjat "his-arms he-outstretched"

Notice that pra is a word, so its a is wordfinal. That's why when joining pra + asRjat rule atoguNe did not work and rule akassa did.

KAZIKA vyavahitAz ca gaty-upasarga-saMjJakAH chandasi dRzyante A mandrairindra haribhir yAhi mayUraromabhiH. A yAhi.

369 letters. -- 14Droles.bse 1221 -- popularity none




(laHparasmai) (@flat)

laH parasmaipadam ONPANINI 14099
tense replacers are flat.mmmmmmmmm glosses glosses ^ M+ C+ 155

There are eleven flat affixes. They are:

the first nine of the tiG, that replace all tenses --

tip tas jhi

sip thas tha

mip vas mas

and zatR, that replaces laT (by laTazza ) and lRT (by lRTassadvA),

and kvasu, that sometimes replaces liT in the veda.

The flat affixes always mean the doer.

See exception taGAnAvAtmanepadam below.

KAZIKA laH iti SaSThI AdezApekSA. lA'dezAH parasmaipada-saMjJA bhavanti. tip, tas, jhi . sip, thas, tha. mip, vas, mas. zatR-kvasU ca parasmaipada-pradezAH sici vRddhiH parasmaipadeSu ity evam AdayaH.

256 letters. -- 14Droles.bse 1308 -- popularity 61




(taGAnAvA) (@bent)

taG;AnAv Atmanepadam ONPANINI 14100
But taG Ana are bent.mmmmmmmmm glosses glosses ^ M+ C+ 156

Exception to the previous rule tense replacers are flat .

There are eleven bent affixes:

The nine taG, from ta to mahi, that replace all tenses --

ta AtAm jha

thAs AthAm dhvam

iT' vahi mahi,

and the two Ana, namely --

zAnac, that replaces laT,

and kAnac, that replaces liT in the veda.

All eleven can mean the doer or not.

KAZIKA taGiti pratyAhAro navAnAm vacanAnAm. AnaH iti zAnackAnacorgrahanam. pUrveNa parasmaipadasaMjJAyAM prAptAyAM taGAnayorAtmanepadasaMjJA vidhIyate. ta, AtAm, jha. thAs, AthAm, dhvam. iT, vahi, mahiG. AnahH khalvapi zAnackAnacau. laH ityeva, katIha nighnAnAH. AtmanepadapradezAH anudAttaGita Atmanepadam ityevam AdayaH.

246 letters. -- 14Droles.bse 1320 -- popularity 67




(tiGastrINi) (!tiG)

tiGas trINi trINi prathama;madhyam';.ottamAH ONPANINI 14101
The tiG, taken by threes, are third person, second person, first personmmmmmmmmm glosses glosses ^ M- C+ 157

This means that --

tiptasjhi -- are third person 3

sipthastha -- are second person 2

mibvasmas -- are first person 1

tAtAJjha -- are third person 3

thAsAthAndhvam -- are second person 2

iDvahimahiG -- are first person 1

Rules yuSmadyu ff teach when to use each person.

Example. Suppose we have to say "y'all monkeys jumped", with plu + laG.

Rule lasya says that we have to replace laG with one of the eighteen tiG.

Rule anudAttaGi says that we have to use one of the nine bent, tAtAJjha thAsAthAndhvam iDvahimahiG.

This rule tiGastrINi rule (together with yuSmadyu) says that we need one of thAsAthAndhvam.

And finally, rule tAnyeka (together with bahuSu) says that we need the third affix, dhvam.

So our verb will be --

plu + laG dhvamplava + dhvam luGlaG aplavadhvam "y'all jumped"

And our sentence is --

kapayo 'plavadhvam "y'all monkeys jumped"

KAZIKA tiGo 'STAdaza pratyayAH. nava parasmaipadasaMjJakAH, navA'tmanepadasaMjJakAH. tatra parasmaipradeSu trayastrikAH yathAkramaM prathamamadhyamauttamasaMjJA bhavanti. tip, tas, jhi iti prathamaH. sip, thas, tha iti madyamaH. mip, vas, masiti uttamaH. AtmanepadeSu ta, AtAm, jha iti prathamaH. thAs, AthAm, dhvam iti madhyAmaH. iT, vahi, mahiGiti uttamaH. prathama-madhyam%ottama-pradezAH zeSe prathamaH ity evam AdayaH.

When you use the hyderabad conjugation tables, the appear with tip tas jhi at the top, sip thas tha in the middle, and mip vas mas at the bottom, this way --

nayati nayataH nayanti

nayasi nayathaH nayatha

nayAmi nayAvaH nayAmaH

But in the inria conjugation tables, you get the reverse order --

nayAmi nayAvaH nayAmaH

nayasi nayathaH nayatha

nayati nayataH nayanti

They use this order to agree with the Latin and Ancient Greek verb tables, which always have the first person on top. Which makes sense, because most Sanskrit students in France know enough Latin an Ancient Greek to improvise rap songs in them. But I make MY students use the hyderabad order in their verb tables, because I have made them memorize the tiptasjhi sipthastha mibvasmas lethany.

1259 letters. -- 14Droles.bse 1354 -- popularity 2




(tAnyekava) (!tAn)

tAny ekavacana;dvivacana;bahuvacanAny ekazaH ONPANINI 14102
tiG, taken one by one, are singular dual pluralmmmmmmmmm glosses glosses ^ M+ C+ 158

In the list tiptas,

tip is singular,

tas is dual,

jhi is plural,

sip is singular,

thas is dual,

...and so on down to mahi.

KAZIKA supaH tiGAM trikeSu ekavacanAdisaMjJA vihitAH. samprati supAm trikeSu vidhIyante. supazca trINi trINi padAni ekaza ekavacanadvivacanabahuvacanasaMjJAni bhavanti. su iti ekavacanam. au iti dvivacanam. jasiti bahuvacanam. evam sarvatra.

88 letters. -- 14Droles.bse 1444 -- popularity 7

157 The /tiG, taken by threes, are [@third person], [@second person], [@first person]

387 @tense to /tiG.

421 /sup are /svaujas /amauTchaS /TAbhyAmbhis /GebhyAmbhyas /GasibhyAmbhyas /GasosAm /Gyossup.

1321 The [@number]s are @singular, @dual and @plural

1691 " [@case]s " are the seven groups of /tiG.




(supaH) (!supa)

supaH ONPANINI 14103
The sup too.mmmmmmmmm glosses glosses ^ M+ C+ 159

The sup too, taken one by one, are singular dual plural.

So, in the svaujas list,

su is singular,

au is dual,

jas is plural,

am is singular,

au is dual,

zas is plural,

TA is singular,

...and so on down to sup'

KAZIKA tiGAM trikeSu ekavacanAdisaMjJA vihitAH. samprati supAm trikeSu vidhIyante. supazca trINi trINi padAni ekaza ekavacanadvivacanabahuvacanasaMjJAni bhavanti. su iti ekavacanam. au iti dvivacanam. jasiti bahuvacanam. evam sarvatra.

152 letters. -- 14Droles.bse 1460 -- popularity 3

158 /tiG, taken one by one, are @singular @dual @plural

1321 The [@number]s are @singular, @dual and @plural




(vibhaktizca) (!vibha)

vibhaktiz ca ONPANINI 14104
( sup and tiG) are vibhakti.mmmmmmmmm glosses glosses ^ M- C+ 160

Therefore:

am is a vibhakti

tip is a vibhakti.

See also prAgdizovi.

53 letters. -- 14Droles.bse 1482 -- popularity 1




(yuSmadyupa) (@sec)

yuSmady upapade samAnAdhikaraNe sthAniny api madhyamaH ONPANINI 14105
Use second person when the verb means "you", even if the word meaning "you" is hidden.mmmmmmmmm glosses glosses ^ M+ C- 161

There are two sorts of verbs that "mean you".

(1) those that mean the doer, when the doer is "you". As in pacasi "you are cooking", and

(2) those that mean the object, when the object is "you". As in pacyase "you are being cooked".

Example of (1).

Suppose we want to say "you are cooking", addressing one person, using a verb from the root pac that means the doer. The doer is "you", singular.

(A) This rule says that the tense laT must be replaced with one of the six second person tiG affixes, namely one of sip thas tha thAs AthAm dhvam.

(B) As the doer is one person, rule dvyeka says that we can use only sip or thAs.

(C) As pac is a flattybendy root, we may choose freely one of the two. Suppose we choose sip.

Now,

pac + laT → * pac + kartari sippac + zap + sippacasi "you are cooking"

The word that means the doer can appear in the sentence or not, so these two sentences mean the same thing --

pacasi "you are cooking"

pacasi tvam "you are cooking"

If instead of choosing sip we choose thAs, we get --

pac + laT → * pac + kartari thAspac + zap + thAspac + zap + se'''pacase "you are cooking"

And of course we may also say pacase tvam.

Example of (2).

Suppose we want to say "you are being cooked", addressing one person, using a verb from the root pac that means the object. The object is "you", singular.

(A) This rule says that the tense laT must be replaced with one of the six second person tiG affixes, namely one of sip thas tha thAs AthAm dhvam.

(B) As the doer is one person, rule dvyeka says that we can use only sip or thAs.

(C) Rule bhAva;karmaNoH says that sip is out of the question, we must use thAs.

Now,

pac + laT → * pac + karmaNi thAspac + yak + thAspac + ya + se'''pacyase "you are being cooked"

The word that means the object can appear in the sentence or not, so these two sentences mean the same thing --

pacyase "you are cooking"

pacyase tvam "you are being cooked"

This rule will not work when asmadyuttamaH can work. So, here the verbs must get the first person endings vas vahi --

ahaJM ca tvaJM ca pacAvaH "both you and me cook"

ahaJM ca tvaJM ca pacyAvahe "both you and me are being cooked"

Back to person.

KAZIKA lasya ity adhikRtya sAmAnyena tib-Adayo vihitAH. teSAm ayaM puruSaniyamaH kriyate. yuSmady upapade sati vyavahite cAvyavahite sati samAnAdhikaraNe samAnAbhidheye tulya-kArake sthAnini prayujyamAne 'py aprayujyamAne 'pi madhyama-puruSo bhavati. tvaM pacasi. yuvAM pacathaH. yUyaM pacatha. aprayujyamAne 'pi pacasi. pacathaH. pacatha.

1585 letters. -- 14Eperson.bse 1 -- popularity 7

157 The /tiG, taken by threes, are [@third person], [@second person], [@first person]

163 [@third person] otherwise

1275 /bhavatu- "your honor"

1694 @person in @inria




(asmadyutta) (@fir)

asmady uttamaH ONPANINI 14107
Use first person when meaning 'I'(, even if the word meaning 'I' is hidden).mmmmmmmmm glosses glosses ^ M- C+ 162

When a verb means "I", it gets one of the six first person affixes mip vas mas iT' vahi mahi.

Example with a verb that means its doer and has "I" as doer --

car + laT → * car + mipcar + zap + mi atodIrghoyaJi carAmi "I move"

Example with a verb that means its object and has "I" as object --

dRz + laT → * dRz + iT'dRz + yak + iT'dRz + ya + e''' atoguNe dRzye "I am being seen"

Of course we may also say --

carAmy aham "I move"

dRzye 'ham "I am being seen"

Back to person.

KAZIKA uttamapuruSo niyamyate. asmadyupapade samAnAbhidheye prayujyamAne 'py aprayujyamAne 'pi uttamapuruSo bhavati. aham pacAmi. AvAm pacAvaH. vayam pacAmaH. aprayujyamAne 'pi pacAmi. pacAvaH. pacAmaH.

310 letters. -- 14Eperson.bse 237 -- popularity 13




(zeSepratha) (@thi)

zeSe prathamaH ONPANINI 14108
third person otherwisemmmmmmmmm glosses glosses ^ C+ 163

Verbs take third person tiG affixes whenever they have no reason to take second person or first person affixes.

That's why the verbs here took jhi and tip --

bASpA dhAvantu ma@ iti sa rAjapuruSo 'bravIt "Flow my tears, the policeman said."

Back to person.

KAZIKA zeSa@ iti madhyam%ottama-viSayAd anya ucyate. yatra yuSmad-asmadI saman%AdhikaraNe upapade na staH, tatra zeSe prathama-puruSo bhavati. pacati. pacataH. pacanti.

202 letters. -- 14Eperson.bse 355 -- popularity 21




(parassanni) (/saM)

paraH saMnikarSaH saMhitA ONPANINI 14109
What is not before a pause is in saMhitA.mmmmmmmmm glosses glosses ^ M- C+ 164

A speech sound is before a pause (Skt: avasAne) when you stop speaking after it, even for a short moment. All other sounds are in saMhitA -- "followed inmediately by another sound".

Example 1.

If you say the two words diSTyAvardhase together, and then stop, the e is is before a pause, and all the other letters are in saMhitA. Including the A.

Example 2.

If you say diSTyA, and stop, and say vardhase, and stop, then the A and the e are before a pause, and all the other letters are in saMhitA.

KAZIKA parazabdo 'tizaye vartate. saMnikarSaH pratyAsattiH. paro yaH sannikarSaH, varNAnAm ardhamAtrAkAlavyavadhAnaM, sa saMhitAsaMjJo bhavati. dadhyatra. madhvatra. saMhitApradezAH saMhitAyAm ity evam AdayaH.

377 letters. -- 14Fpauses.bse 1 -- popularity 13




(virAmova) (@pau)

virAmo 'vasAnam ONPANINI 14110
pause means stoppingmmmmmmmmm glosses glosses ^ M- C+ 165

The word avasAna " pause" means "stopping". You pause when you stop speaking. Even if you stop just for a moment (to take breath, to hesitate, or for dramatic effect).

The letter that is before a pause is said to be avasAne "before pause". The letter that is not avasAne, is saMhitAyAm "in saMhitA", that is, inmediately followed by another sound.

The difference between "before pause" and "in saMhitA" is important, because sometimes different grammatical rules apply in the two situations.

Example.

The words zakyas + aham make zakyoham by rule atoro --

zakyas + aham sasaju zakyar + aham atoro zakya + u + aham AdguNaH zakyo + aham eGaHpa zakyoham "I can be"

Yet, that only happens when there is no pause between the two words, because rule atoro only works when the ru is in saMhitA. When we make a pause between the two words, the s of zakyas is before a pause, and we get --

zakyas + @pause + aham sasaju zakyar + @pause + aham kharava zakyaH + @pause + aham "I, (pause), can be"

KAZIKA viratiH virAmaH. viramyate 'nena iti vA virAmaH. so 'vasAnasaMjJo bhavati. dadhiM. madhuM. vRkSaH. plakSaH. avasAnapradezAH kharavasAnayor visarjanIyaH ity evam AdayaH. iti zrIjayAdityaviracitAyAM kAzikAyAM vRttau prathamAdhyAyasya caturthaH pAdaH.

709 letters. -- 14Fpauses.bse 128 -- popularity 43
















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