Insights while learning Sanskrit Vyākaraṇa - 1

 I have had some insights or aha moments while learning Sanskrit Vyākaraṇa. While I havent recorded some of the previous ones, I thought I will do Sri Ganesa i.e. auspicious start with this one. 

So I am reading Siddhānta Kaumudi (SK) of Bhattoji Dikshita the authoritative commentary on Pāṇini's Ashtadhyāyi. 

I jumped straight into learning chaturthi vibhakti and sampradāna, thanks the kind person who introduced me to this book. 

First realization I had was that I understood why the descriptions like sampradāna, apādāna etc directly correlate with their respective vibhaktis like chaturthi, panchami etc. This was something I had wondered earlier. So here it was clearly explained for e.g. in the sentence - pashunā rudraṃ yajate i.e. 

pashunā - by the pashu or cattle - this is instrumental case

rudraṃ - Rudra is - this is dvitiya

yajate - (he/she) worships (for themselves as - the "te" indicates it's ātmanepada)

So it means "by or with the pashus, Rudra, they worship". Here even though Rudram is dvitiya case i.e. an object, but actually Rudra is Sampradāna by the definition - dānasya karmaṇa yam abhipraiti sa sampradāna (569 SK i.e. Pāṇini 1-4-32). Here the cattle are being offered to Rudra. However Rudra is in dvitiya i.e. 2nd case and not chaturthi i.e. 4th case. So here is an example where the description like sampradāna is not directly correlating to the vibhakti. I found this very interesting considering my baby-like knowledge of vyākaraṇa. 

So we find that sampradāna can be occurring in different vibhaktis. 

Secondly in SK, we are given the various ways in which sampradāna is employed and how when it occurs in a sentence it lends a different meaning or additional layer to the words. 

For e.g. SK 575 i.e. Pāṇini 1-4-37 - kruddh-druh...

Here it says that when verbs denoting anger (krudh), injury (druh), īrṣya (jealousy), asūya (deriding) occur with sampradāna case, then it indicates - this verb is coming out of anger i.e. yaṃ prati kopaḥ. To contrast this an example is given - bhāryāmīrṣyate i.e. (the person) is jealous of his wife. Here the word bhāryām indicate wife is in 2nd case, so while it indicates jealousy, it doesnt show anger at the root of this feeling. While if the same were to occur with 4th case, then it indicates anger e.g. haraye īrṣyati i.e. jealous towards Hari indicates that this is coming from anger. Now this if we were to write in English we would have said

1. bhāryām-irṣyate - (he is) jealous of his wife

2. bhāryai irṣyate - (he is) jealous towards his wife due to anger. 

In the former case, the person is not liking that others should look at his wife i.e. me-enām-iti… "me" means "to me" - dative case, enām is the feminine accusative case indicating "bhāryam".  Note the word "of/regarding" and "towards" in the above sentence are just to differentiate between 2nd case and 4th case while translating in English - but they dont convey the presence or lack of anger, unless we explicitly mention this in English. However in Sanskrit - the word bhāryai being in 4th case itself indicates that the jealousy directed towards her is coming out of anger. Now I dont know how many Sanskrit translations in English are faithfully giving this sense to us. 

Similarly from SK 572 (Pāṇini 1-4-34), ...  jñipsyamānana indicates that the sampradāna when used with certain verbs like praise, taking away, standing, cursing indicates the additional aspect of wanting the sampradāna person to also know about this. So gopīsmarāt kṛṣṇāya shlāghate. Since the verb shlāgate i.e. praise is feature here with sampradāna- here it doesnt just mean that gopi is praising Krsna, but also that gopi wants Krsna to know about thsi (jñipsyamānana). If instead here if Krsna was in dvitiya case, then it wouldnt be necessary that gopi wanted Krsna to know about it. 

Such a subtle enhancement of meaning by just using one pratyaya instead of another.