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__NOTOC__
<big>
'''Welcome to Paniniiya-Vyakaranam!'''</big>
<font face="Liberation Serif, serif" size="5"><b><u><big>Welcome to Paniniiya-Vyakaranam!</big></u><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span><span><big> <span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span>Keyword: Sanskrit Grammar</span></big></span></span></b></font>
<big>Keyword: Sanskrit Grammar<br></big>
<big><br></big>
<big>To all those well-versed in Spoken Samskritam, pardon me for making the homepage of this site in English. My aim here is for all to feel welcome regardless of their level of Samskritam. After this initial page, everything is in Samskritam. To all those who would have otherwise turned away from this site seeing that the very first page is also in Samskritam: If you know a bit of Samskritam and want to learn Panini's grammar, this site is also for you!</big>
<big><br /></big>
===<big>Summary of main differences between the traditional approach and mAtA's revolutionary approach</big>===
<big>समग्रं चिन्तनम् including all dhAtus at every step, not just one धातुरूपम् |
Rather than doing one dhAtu in all lakAras (as in siddhAntakaumudI), do all dhAtus in one lakAraH.</big>
<big>समग्रं चिन्तनम् including all dhAtus at every step, not just one धातुरूपम् |
<big>लकाराणां क्रमः - आर्धधातुक-लकारः / सार्वधातुक-लकारः इत्यनयोः वैशिष्ट्यम् (More on this in the third section).</big>
Rather than doing one dhAtu in all lakAras (as in siddhAntakaumudI), do all dhAtus in one lakAraH.</big>
<big>लकाराणां क्रमः - आर्धधातुक-लकारः / सार्वधातुक-लकारः इत्यनयोः वैशिष्ट्यम् (More on this in the third section).</big>
<big>भिन्नं कार्यं भिन्ने प्रकोष्ठे | Modularity of approach. Dividing work into separate categories, and carrying each out separately.</big>
<big>भिन्नं कार्यं भिन्ने प्रकोष्ठे | Modularity of approach. Dividing work into separate categories, and carrying each out separately.</big>
<big>Categorization of the different types of dhAtus and dividing all the work according to these 14 categories. अजन्तधातवः, हलन्तधातवः | पुनः अजन्तधातुषु अकारान्ताः, आकारान्ताः, इकारान्ताः, ईकारान्ताः, उकारान्ताः, ऊकारान्ताः, ऋकारान्ताः, ॠकारान्ताः, एजन्ताः; हलन्तधातुषु अदुपधाः, इदुपधाः, उदुपधाः, ऋदुपधाः, शेषाः इति. These 14 categories have been assigned by mAtAji after noting that paNini's sUtras work according to these very categories.</big>
<big>Categorization of the different types of dhAtus and dividing all the work according to these 14 categories. अजन्तधातवः, हलन्तधातवः | पुनः अजन्तधातुषु अकारान्ताः, आकारान्ताः, इकारान्ताः, ईकारान्ताः, उकारान्ताः, ऊकारान्ताः, ऋकारान्ताः, ॠकारान्ताः, एजन्ताः; हलन्तधातुषु अदुपधाः, इदुपधाः, उदुपधाः, ऋदुपधाः, शेषाः इति. These 14 categories have been assigned by mAtAji after noting that paNini's sUtras work according to these very categories.</big>
<big><br />
NB To go to the next pages of this site, just scroll up to the top left corner of this page, and you'll see all the sections listed there. Those sections which are expandable have arrows next to them; clicking on the arrow expands the section to show the chapters it contains. Clicking on any one will get you to that page. To begin with the next section, click on धातुगण-परिचयः. Enjoy!</big>
<font face="Liberation Serif, serif" size="4"> </font><p><font size="4"><font face="Liberation Serif, serif">धेयम्-- If you would like to receive notification via email whenever a new page (new lesson) gets added to our site, <a href="http://feedburner.google.com/fb/a/mailverify?uri=samskrita_vyakaranam&loc=en_US" target="_blank">click here</a> and fill in your email address. New lessons are added every few weeks.</font> <br> </font></p><p><font size="4">Also we have multiple classes conducted via conference call, on the subjects of Paniniiya Vyakaranam, Nyaya shastram, and also a bhAShA-varga for those wanting to refine their language skills. All classes are free, and people can join from anywhere in the world via local phone call or internet, whichever is more convenient. For class schedules and connect info, <a href="https://sites.google.com/site/samskritavyakaranam/13---jAlasthAnasya-samAcAraH" target="_blank">click here</a>. <br> </font></p><p><p><font size="4">To join a class, or for any questions feel free to contact Swarup <a href="mailto:dinbandhu@sprynet.com"><dinbandhu@sprynet.com></a>.</p>
= <big>विषयसूचिः</big>=
=<big>विषयसूचिः</big>=
{| class="wikitable"
|+
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! [[01 - धातुगण-परिचयः|<big>01 - धातुगण-परिचयः</big>]]
![[02 - अस्माकं मूल-यन्त्राणि|<big>02 - अस्माकं मूल-यन्त्राणि</big>]]
![[02A -- धातुगणाः - सूत्रसहित-दृष्टिः|<big>02A -- धातुगणाः - सूत्रसहित-दृष्टिः</big>]]
![[04 - अष्टाध्यायी-परिचयः|<big>04 - अष्टाध्यायी-परिचयः</big>]]
|-
| rowspan="3" | [[1 - धातुगणाः|<big>1 - धातुगणाः</big>]]
| rowspan="4" |[[1 - माहेश्वराणि सूत्राणि|<big>1 - माहेश्वराणि सूत्राणि</big>]]
| rowspan="3" |[[1 - गुणः, सूत्रसहिता दृष्टिः|<big>1 - गुणः, सूत्रसहिता दृष्टिः</big>]]
|-
| rowspan="4" |
* [[2 - पाणिनीयं सूत्रं कथं पठनीयम्|<big>2 - पाणिनीयं सूत्रं कथं पठनीयम्</big>]]
**[[2a - निमित्तम्|<big>2a - निमित्तम्</big>]]
| rowspan="4" |[[2 - धातुविज्ञानम् - २|<big>2 - धातुविज्ञानम् - २</big>]]
| rowspan="3" |[[01---dhAtugaNaparicayah/3---guNaH|<big>3 - गुणः</big>]]
| rowspan="3" |
* [[3 - तुदादिगणे न गुणः|<big>3 - तुदादिगणे न गुणः</big>]]
**[[3a - गुणकार्यस्य अभ्यासः|<big>3a - गुणकार्यस्य अभ्यासः</big>]]
|[[07 - अष्टाध्याय्यां सूत्राणां बलाबलम्|<big>07 - अष्टाध्याय्यां सूत्राणां बलाबलम्</big>]]
|+
|-
! [[05 - सार्वधातुकप्रकरणम् (अदन्तम् अङ्गम्)|<big>05 - सार्वधातुकप्रकरणम् (अदन्तम् अङ्गम्)</big>]] !! [[06 - सार्वधातुकप्रकरणम् (अनदन्तम् अङ्गम्)|<big>06 - सार्वधातुकप्रकरणम् (अनदन्तम् अङ्गम्)</big>]] !! [[06A - सार्वधातुकप्रकरणं कृत्सु|<big>06A - सार्वधातुकप्रकरणं कृत्सु</big>]]
![[07 - आर्धधातुकप्रकरणम्|<big>07 - आर्धधातुकप्रकरणम्</big>]]
|-
| [[01 - अङ्गम् इति विषयः|<big>01 - अङ्गम् इति विषयः</big>]] ||
* [[01 - अनदन्ताङ्गानां कृते सिद्ध-तिङ्प्रत्ययाः|<big>01 - अनदन्ताङ्गानां कृते सिद्ध-तिङ्प्रत्ययाः</big>]]
**[[01A - अनदन्ताङ्गानां कृते सिद्ध-तिङ्प्रत्ययाः (सारः)|<big>01A - अनदन्ताङ्गानां कृते सिद्ध-तिङ्प्रत्ययाः (सारः)</big>]]
| rowspan="3" | [[01 - शत्रन्तरूपाणि - प्रातिपदिक-निर्माणम्|<big>01 - शत्रन्तरूपाणि - प्रातिपदिक-निर्माणम्</big>]]
|[[01 - प्रेरणार्थे णिच्|<big>01 - प्रेरणार्थे णिच्</big>]]
|-
| [[02 - अङ्गकार्ये गुणः|<big>02 - अङ्गकार्ये गुणः</big>]] || [[02A - स्वादिगणः|<big>02A - स्वादिगणः</big>]]
|[[02 - प्रेरणार्थे णिच् - विशेषाः अजन्तधातवः|<big>02 - प्रेरणार्थे णिच् - विशेषाः अजन्तधातवः</big>]]
|-
| [[03 - तिङ्प्रत्ययानां सिद्धिः|<big>03 - तिङ्प्रत्ययानां सिद्धिः</big>]] || [[03A - तनादिगणः|<big>03A - तनादिगणः</big>]]
|[[03 - प्रेरणार्थे णिच् - विशेषाः हलन्तधातवः|<big>03 - प्रेरणार्थे णिच् - विशेषाः हलन्तधातवः</big>]]
|-
| rowspan="3" |[[02 - प्रातिपदिकत्वम्|<big>02 - प्रातिपदिकत्वम्</big>]]
|
* [[04a - कर्मणि भावे च|<big>04a - कर्मणि भावे च</big>]]
* [[04b - कर्मणि भावे च ।।|<big>04b - कर्मणि भावे च ।।</big>]]
|-
| rowspan="3" |[[05 - अङ्गस्य सिद्ध-तिङ्प्रत्ययानां च संयोजनम्|<big>05 - अङ्गस्य सिद्ध-तिङ्प्रत्ययानां च संयोजनम्</big>]]
|-
| rowspan="4" |[[06 - भ्वादिगणः|<big>06 - भ्वादिगणः</big>]]
|[[08 - धातुपाठे हल्-सन्धिः १|<big>08 - धातुपाठे हल्-सन्धिः १</big>]]
|[[07 - दिवादिगणः|<big>07 - दिवादिगणः</big>]]
|
* [[12 - तिङन्तेषु हल्सन्धिकार्याणि - सङ्ग्रहः|<big>12 - तिङन्तेषु हल्सन्धिकार्याणि - सङ्ग्रहः</big>]]
**[[12a - धातुपाठे हल्-सन्धि-अभ्यासः|<big>12a - धातुपाठे हल्-सन्धि-अभ्यासः</big>]]
** [[12b - अनुनासिकान्तम् अङ्गम्|<big>12b - अनुनासिकान्तम् अङ्गम्</big>]]
|[[12 - इड्व्यवस्था|<big>12 - इड्व्यवस्था</big>]]
|-
|
* [[08 - तुदादिगणः|<big>08 - तुदादिगणः</big>]]
**<big>[[05---sArvadhAtukaprakaraNam-adantam-aGgam/08---tudAdigaNaH/tadAdi-tadanta-grahaNaM-paribhAShA-23|तदादि-तदन्त-ग्रहणाम् - परिभाषा २३]]</big>
|[[13 - धातुपाठे हल्-सन्धौ अनुस्वारपरसावर्ण्यं च|<big>13 - धातुपाठे हल्-सन्धौ अनुस्वारपरसावर्ण्यं च</big>]]
| rowspan="2" |[[06 - तुदादिगणे शत्रन्तप्रातिपदिकनिर्माणम्|<big>06 - तुदादिगणे शत्रन्तप्रातिपदिकनिर्माणम्</big>]]
|
* [[13 - अजन्तधातूनाम् इड्व्यवस्था|<big>13 - अजन्तधातूनाम् इड्व्यवस्था</big>]]
**<big>[[7---ArdhadhAtukaprakaraNam/13---ajantadhAtUnAm-iDvyavasthA|001---अजन्तधातूनाम् इड्व्यवस्था---समग्रं चिन्तनम्]]</big>
|-
|[[14 - अदादिगणे हलन्तधातवः|<big>14 - अदादिगणे हलन्तधातवः</big>]]
|
* [[14 - हलन्तधातूनाम् इड्व्यवस्था|<big>14 - हलन्तधातूनाम् इड्व्यवस्था</big>]]
**<big>[[7---ArdhadhAtukaprakaraNam/14---halantadhAtUnAm-iDvyavasthA|001 - हलन्तधातूनाम् इड्व्यवस्था---समग्रं चिन्तनम्]]</big>
*
|[[10 - चुरादिगणः|<big>10 - चुरादिगणः</big>]]
|
* [[16 - जुहोत्यादिगणे हलन्तधातवः|<big>16 - जुहोत्यादिगणे हलन्तधातवः</big>]]
**<big>[[6---sArvadhAtukaprakaraNam-anadantam-aGgam/16---juhotyAdigaNe-halantadhAtavaH/juhotyAdigaNe-halantadhAtUnAM-sArvadhAtukalakArANAM-tingantarUpANi|जुहोत्यादिगणे हलन्तधातूनां सार्वधातुकलकाराणां तिङन्तरूपाणि]]</big>
| rowspan="2" |[[08 - शतृशानचोः प्रक्रियाचिन्तनम्|<big>08 - शतृशानचोः प्रक्रियाचिन्तनम्</big>]]
|+
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! [[07A - आर्धधातुक-कृत्-प्रत्ययाः|<big>07A - आर्धधातुक-कृत्-प्रत्ययाः</big>]] !! [[08 - वर्गस्य ध्वनिमुद्रणानि|<big>08 - वर्गस्य ध्वनिमुद्रणानि</big>]] !! [[09 - अन्ये व्याकरण-सम्बद्ध-विषयाः|<big>09 - अन्ये व्याकरण-सम्बद्ध-विषयाः</big>]]
|-
| rowspan="4" | [[01 - ण्वुल्, तृच्, ल्युट्|<big>01 - ण्वुल्, तृच्, ल्युट्</big>]] || [[01 - ध्वनिमुद्राणां विषयाः|<big>01 - ध्वनिमुद्राणां विषयाः</big>]] || [[01 - प्रारम्भिकस्तरीय-करपत्राणि|<big>01 - प्रारम्भिकस्तरीय-करपत्राणि</big>]]
|-
|[[02 - पाणिनीयः पाठः ।। - ध्वनिमुद्रणानि|<big>02 - पाणिनीयः पाठः ।। - ध्वनिमुद्रणानि</big>]] || [[02 - विसर्गसन्धिः|<big>02 - विसर्गसन्धिः</big>]]
|-
|[[03 - पाणिनीयः पाठः 2014 (I) - ध्वनिमुद्रणानि|<big>03 - पाणिनीयः पाठः 2014 (I) - ध्वनिमुद्रणानि</big>]] || [[03 - विसर्गसन्धि-अभ्यासः|<big>03 - विसर्गसन्धि-अभ्यासः</big>]]
|-
|[[04 - पाणिनीयः पाठः 2015 - ध्वनिमुद्रणानि|<big>04 - पाणिनीयः पाठः 2015 - ध्वनिमुद्रणानि</big>]]
|-
|
* [[06 - पाणिनीय-न्याय-सन्धि-च-वर्गाः 2019|<big>06 - पाणिनीय-न्याय-सन्धि-च-वर्गाः 2019</big>]]
**[[01 - पाणिनीयव्याकरणम् - 2019|<big>01 - पाणिनीयव्याकरणम् - 2019</big>]]
***<big>[[बुधवासरस्य प्रथमसत्रस्य ध्वनिमुद्रणम् (विद्याभगिन्या चालितवर्गः)]] </big>
*** [[बुधवासरस्य द्वितीयसत्रस्य ध्वनिमुद्रणम् ( रामप्रियाभगिन्या चालितवर्गः )|<big>बुधवासरस्य द्वितीयसत्रस्य ध्वनिमुद्रणम् ( रामप्रियाभगिन्या चालितवर्गः )</big>]]
*** <big>[[रविवासरस्य प्रथमसत्रस्य ध्वनिमुद्रणम् (यशोवर्धनमहोदयेन चालितवर्गः)]] </big>
**[[02 - न्यायशास्त्रम् - 2019|<big>02 - न्यायशास्त्रम् - 2019</big>]]
**[[03 - सन्धि-इत्यादयः-भाषा-सम्बद्ध-विषयाः (गीताप्रवेशः - १)|<big>03 - सन्धि-इत्यादयः-भाषा-सम्बद्ध-विषयाः (गीताप्रवेशः - १)</big>]]
***<big>[[शनिवासरस्य वर्गस्य ध्वनिमुद्रणम् (यशोवर्धनमहोदयेन चालितवर्गः)]] </big>
**
<big> </big>
|[[05a - सर्वसन्धीनाम् अभ्यासः|<big>05a - सर्वसन्धीनाम् अभ्यासः</big>]]
|-
|[[09 - समासः पाणिनि-द्वारा|<big>09 - समासः पाणिनि-द्वारा</big>]]
* <big>[[समासवर्गः]]</big>
* <big>[[समासचिन्तनवर्गः]]</big>
|[[08 - अनुनासिकः अनुस्वारः चेत्यनयोर्भेदः - २|<big>08 - अनुनासिकः अनुस्वारः चेत्यनयोर्भेदः - २</big>]]
|-
<big><br /></big>
* [[कारकवर्गस्य ध्वनिमुद्रणानि ( लक्ष्मीभगिन्या चालितवर्गः)|<big>कारकवर्गस्य ध्वनिमुद्रणानि (लक्ष्मीभगिन्या चालितवर्गः)</big>]]
* [[कारकचिन्तनवर्गस्य ध्वनिमुद्रणानि ( शुकवनमहोदयेन चालितवर्गः)|<big>कारकचिन्तनवर्गस्य ध्वनिमुद्रणानि (शुकवनमहोदयेन चालितवर्गः)</big>]]
|[[09 - प्रकरणस्य सौन्दर्यम् - रुत्वप्रकरणम्|<big>09 - प्रकरणस्य सौन्दर्यम् - रुत्वप्रकरणम्</big>]]
|-
|-
|
* [[12 - छात्रैः विरचितानि करपत्राणि|<big>12 - छात्रैः विरचितानि करपत्राणि</big>]]
**[[01 - सूत्र-प्रसक्ति-प्राप्ति-तुलनं भ्वादौ, दिवादौ, तुदादौ च|<big>01 - सूत्र-प्रसक्ति-प्राप्ति-तुलनं भ्वादौ, दिवादौ, तुदादौ च</big>]]
** [[02 - सिद्ध-तिङ्प्रत्ययानां निष्पादनम्|<big>02 - सिद्ध-तिङ्प्रत्ययानां निष्पादनम्</big>]]
|-
|[[13 - ईयसुन्, इष्ठन्|<big>13 - ईयसुन्, इष्ठन्</big>]]
|+
|-
! [[10 - न्यायशास्त्रम्|<big>10 - न्यायशास्त्रम्</big>]] !! [[11 - भाषावर्ग-ध्वनिमुद्रणानि|<big>11 - भाषावर्ग-ध्वनिमुद्रणानि</big>]] !! [[12 - व्यावहारिकी शिक्षिका|<big>12 - व्यावहारिकी शिक्षिका</big>]]
![[13---bhAShita-saMskRutam|<big>13 - भाषित-संस्कृतम्</big>]]
|-
| [[01 - सामान्यं विशेषः च|<big>01 - सामान्यं विशेषः च</big>]] || rowspan="11" | [[01 - SSVT संस्कृतम्|<big>01 - SSVT संस्कृतम्</big>]] || [['हित्वा' कस्य धातोः ?|<big>'हित्वा' कस्य धातोः ?</big>]]
|
* [[13---bhAShita-saMskRutam/01-spoken-sanskrit-for-non-indian-language-speakers|<big>01 - Spoken Sanskrit (Non-Indian Language Speakers)</big>]]
**[[13---bhAShita-saMskRutam/01-spoken-sanskrit-for-non-indian-language-speakers/spokensanskritsession01non-indianlanguagespeakers|<big>Spoken Sanskrit Session 01 (Non-Indian Language Speakers)</big>]]
** [[13---bhAShita-saMskRutam/01-spoken-sanskrit-for-non-indian-language-speakers/spokensanskritsession02non-indianlanguagespeakers|<big>Spoken Sanskrit Session 02 (Non-Indian Language Speakers)</big>]]
** [[13---bhAShita-saMskRutam/01-spoken-sanskrit-for-non-indian-language-speakers/spokensanskritsession03non-indianlanguagespeakers|<big>Spoken Sanskrit Session 03 (Non-Indian Language Speakers)</big>]]
** [[13---bhAShita-saMskRutam/01-spoken-sanskrit-for-non-indian-language-speakers/spokensanskritsession04non-indianlanguagespeakersinrussian|<big>Spoken Sanskrit Session 01 (Non-Indian Language Speakers, in Russian)</big>]]
|-
| [[02 - सामान्यम्|<big>02 - सामान्यम्</big>]] || [[(ऋकारः इत्यनेन) ऋकारः/रकारऋकारौ|<big>(ऋकारः इत्यनेन) ऋकारः/रकारऋकारौ</big>]]
|[[13---bhAShita-saMskRutam/bhasitasanskrtam-vargah3spokensanskritclass3|<big>भाषितसंस्कृतम् - वर्गः (Spoken Sanskrit - Group 1)</big>]]
|-
| [[03 - असाधारणधर्मो लक्षणम्|<big>03 - असाधारणधर्मो लक्षणम्</big>]]
| [[अकृत्वा / अकृत्य|<big>अकृत्वा / अकृत्य</big>]]
|[[13---bhAShita-saMskRutam/bhasitasanskrtam-vargah2|<big>भाषितसंस्कृतम् - वर्गः २</big>]]
|-
|-
|
* [[09 - वर्गजनानां चित्राणि---प्रतियोगितायाः सम्बन्धावच्छिन्नत्वम्|<big>09 - वर्गजनानां चित्राणि---प्रतियोगितायाः सम्बन्धावच्छिन्नत्वम्</big>]]
**[[कालस्य लक्षणम्|<big>कालस्य लक्षणम्</big>]]
|<big>[[आरभणीयम्/आरम्भणीयम्]]</big>
|-
|
* [[10 - प्रश्नाः उत्तराणि च|<big>10 - प्रश्नाः उत्तराणि च</big>]]
**[[1 - मा भूत्|<big>1 - मा भूत्</big>]]
** [[2 - नित्यादिविभागः|<big>2 - नित्यादिविभागः</big>]]
** [[3 - अस्ति, नास्ति, अभावः|<big>3 - अस्ति, नास्ति, अभावः</big>]]
** [[4 - अधिकरणतायाः अवच्छेदकत्वं भवति किम् ?|<big>4 - अधिकरणतायाः अवच्छेदकत्वं भवति किम् ?</big>]]
** [[5 - मूर्तद्रव्यं, विभुद्रव्यं, भूतद्रव्यं च|<big>5 - मूर्तद्रव्यं, विभुद्रव्यं, भूतद्रव्यं च</big>]]
** [[6 - ज्ञानाधिकरणमात्मा-सम्बद्धप्रश्नाः|<big>6 - ज्ञानाधिकरणमात्मा-सम्बद्धप्रश्नाः</big>]]
** [[7 - ईश्वरस्य कृतयः क्रियाः च|<big>7 - ईश्वरस्य कृतयः क्रियाः च</big>]]
** [[8 - असमवायिकारणनाशेन गुणनाशः|<big>8 - असमवायिकारणनाशेन गुणनाशः</big>]]
** [[9 - पदार्थानां मानचित्रम्|<big>9 - पदार्थानां मानचित्रम्</big>]]
** [[10 - जनकनाशाजन्यगुणनाशस्य एकदेशदृष्टान्ताः च पाकविषये वादद्वयम्|<big>10 - जनकनाशाजन्यगुणनाशस्य एकदेशदृष्टान्ताः च पाकविषये वादद्वयम्</big>]]
** [[11 - उद्देश्यविधेयभावः|<big>11 - उद्देश्यविधेयभावः</big>]]
** [[12 - कालकृतपरत्वापरत्वम्|<big>12 - कालकृतपरत्वापरत्वम्</big>]]
** [[13 - अधोदेशसंयोगजनकः व्यापारः पतनम्|<big>13 - अधोदेशसंयोगजनकः व्यापारः पतनम्</big>]]
** [[14 - उत्तरदेशसंयोगं प्रति विभागः कारणं वा ?|<big>14 - उत्तरदेशसंयोगं प्रति विभागः कारणं वा ?</big>]]
** [[15 - औदासीन्यम्|<big>15 - औदासीन्यम्</big>]]
** [[16 - रूपलक्षणस्मरणे गुरुत्वस्य निवारणम्|<big>16 - रूपलक्षणस्मरणे गुरुत्वस्य निवारणम्</big>]]
** [[17 - अन्वयव्यतिरेकाभ्यां पण्डीभाव-कारणस्य स्नेहस्य जलमात्रवृत्तित्वम्|<big>17 - अन्वयव्यतिरेकाभ्यां पण्डीभाव-कारणस्य स्नेहस्य जलमात्रवृत्तित्वम्</big>]]
** [[18 - स्नेहस्य प्रत्यक्षग्राह्यत्वं, पिन्डीभावप्रसङ्गे च|<big>18 - स्नेहस्य प्रत्यक्षग्राह्यत्वं, पिन्डीभावप्रसङ्गे च</big>]]
** [[19 - सर्वत्र मात्रपदेन निवार्यं चिन्त्यम्|<big>19 - सर्वत्र मात्रपदेन निवार्यं चिन्त्यम्</big>]]
|[[आह्वयितुम् / आह्वातुम्|<big>आह्वयितुम् / आह्वातुम्</big>]]
|[[13---bhAShita-saMskRutam/bhasitasanskrtam-vargah10spokensanskritclass10|<big>भाषितसंस्कृतम् - वर्गः १० (Spoken Sanskrit Session #10)</big>]]
|-
| rowspan="5" |
* [[19 - संयोगस्य आधारेण पृथक्त्वभेदयोः परस्परवैलक्षण्यम्|<big>19 - संयोगस्य आधारेण पृथक्त्वभेदयोः परस्परवैलक्षण्यम्</big>]]
**[[वर्गसदस्यानां व्याख्यानानि|<big>वर्गसदस्यानां व्याख्यानानि</big>]]
***[[अजित-महोदयस्य व्याख्यानम्|<big>अजित-महोदयस्य व्याख्यानम्</big>]]
*** [[अखिला-भगिन्याः व्याख्यानम्|<big>अखिला-भगिन्याः व्याख्यानम्</big>]]
*** [[गोपाल-महोदयस्य व्याख्यानम्|<big>गोपाल-महोदयस्य व्याख्यानम्</big>]]
*** [[जयन्ती-भगिन्याः व्याख्यानम्|<big>जयन्ती-भगिन्याः व्याख्यानम्</big>]]
*** [[लक्ष्मी-भगिन्याः व्याख्यानम्|<big>लक्ष्मी-भगिन्याः व्याख्यानम्</big>]]
*** [[माला-भगिन्याः व्याख्यानम्|<big>माला-भगिन्याः व्याख्यानम्</big>]]
*** [[निरञ्जन-महोदयस्य व्याख्यानम्|<big>निरञ्जन-महोदयस्य व्याख्यानम्</big>]]
*** [[राजेन्द्र-महोदयस्य व्याख्यानम्|<big>राजेन्द्र-महोदयस्य व्याख्यानम्</big>]]
*** [[रक्षा-भगिन्याः व्याख्यानम्|<big>रक्षा-भगिन्याः व्याख्यानम्</big>]]
*** [[रामकृष्णमहोदयस्य व्याख्यानम्|<big>रामकृष्णमहोदयस्य व्याख्यानम्</big>]]
*** [[रत्ना-भगिन्याः व्याख्यानम्|<big>रत्ना-भगिन्याः व्याख्यानम्</big>]]
*** [[सन्ध्या-भगिन्याः व्याख्यानम्|<big>सन्ध्या-भगिन्याः व्याख्यानम्</big>]]
*** [[सव्यसाची-महोदयस्य व्याख्यानम्|<big>सव्यसाची-महोदयस्य व्याख्यानम्</big>]]
*** [[सावित्री-भगिन्याः व्याख्यानम्|<big>सावित्री-भगिन्याः व्याख्यानम्</big>]]
*** [[वर्धनी-भगिन्याः व्याख्यानम्|<big>वर्धनी-भगिन्याः व्याख्यानम्</big>]]
*** [[वेङ्कटेश-महोदयस्य व्याख्यानम्|<big>वेङ्कटेश-महोदयस्य व्याख्यानम्</big>]]
*** [[विद्याशङ्कर-महोदयस्य व्याख्यानम्|<big>विद्याशङ्कर-महोदयस्य व्याख्यानम्</big>]]
|[[चित्-चन प्रयोगः|<big>चित्-चन प्रयोगः</big>]]
|
* [[13---bhAShita-saMskRutam/bhasitasanskrtam-vargah19spokensanskritclass19|<big>भाषितसंस्कृतम् - वर्गः १९ (Spoken Sanskrit Class #19)</big>]]
**[[13---bhAShita-saMskRutam/bhasitasanskrtam-vargah19spokensanskritclass19/spoken-sanskrit-level-03|<big>Spoken Sanskrit Level 03</big>]]
|-
|-
|[[21 - हस्तौ संयुक्तौ इति ज्ञानम्|<big>21 - हस्तौ संयुक्तौ इति ज्ञानम्</big>]]
|[[द्विकर्मकधातूनां कर्मणिप्रयोगे कारकव्यवस्था|<big>द्विकर्मकधातूनां कर्मणिप्रयोगे कारकव्यवस्था</big>]]
|-
| rowspan="2" |
* [[22 - संयोगनाशात् विभागः नातिरिक्तः इत्याक्षेपस्य सामान्यपरिहारः|<big>22 - संयोगनाशात् विभागः नातिरिक्तः इत्याक्षेपस्य सामान्यपरिहारः</big>]]
** <big>[[गुणनाशः]]</big>
|<big>[[निद्रितवान्/निद्राणवान्]]</big>
|<big>[[13---bhAShita-saMskRutam/bhasitasanskrtam-vargah27spokensanskritclass27|भाषितसंस्कृतम् - वर्गः २७ (Spoken Sanskrit Class #27)]]</big>
|-
| rowspan="3" |
* [[23 - अनुमानप्रमाणं— विभागः अतिरिक्तः गुणः|<big>23 - अनुमानप्रमाणं— विभागः अतिरिक्तः गुणः</big>]]
**[[सामान्यपक्षः तस्य च एकदेशदृष्टान्तः|<big>सामान्यपक्षः तस्य च एकदेशदृष्टान्तः</big>]]
|[[नैके-अनेके, अनन्यः-नान्यः इत्यादयः प्रयोगाः|<big>नैके-अनेके, अनन्यः-नान्यः इत्यादयः प्रयोगाः</big>]]
|-
| rowspan="14" |
* [[26 - दलसार्थक्यचिन्तनम्|<big>26 - दलसार्थक्यचिन्तनम्</big>]]
**[[रूपरहितत्वे सति स्पर्शवत्वं वायोः लक्षणम्|<big>रूपरहितत्वे सति स्पर्शवत्वं वायोः लक्षणम् ।</big>]]
** [[तज्जन्यत्वे सति तज्जन्यजनकत्वं व्यापारस्य लक्षणम्|<big>तज्जन्यत्वे सति तज्जन्यजनकत्वं व्यापारस्य लक्षणम् ।</big>]]
** [[आद्यपतनासमवायिकारणं गुरुत्वम्|<big>आद्यपतनासमवायिकारणं गुरुत्वम्</big>]]
** [[आद्यस्यन्दनासमवायिकारणं द्रवत्वम्|<big>आद्यस्यन्दनासमवायिकारणं द्रवत्वम्</big>]]
** [[चक्षुर्मात्रग्राह्यो गुणो रूपम्|<big>चक्षुर्मात्रग्राह्यो गुणो रूपम्</big>]]
** [[ध्वंसभिन्नत्वे सति ध्वंसाऽप्रतियोगित्वं नित्यत्वम् अथवा नित्यस्य लक्षणम्|<big>ध्वंसभिन्नत्वे सति ध्वंसाऽप्रतियोगित्वं नित्यत्वम् अथवा नित्यस्य लक्षणम्</big>]]
** [[द्रव्यकर्मभिन्नत्वे सति सामान्यवान् गुणः|<big>द्रव्यकर्मभिन्नत्वे सति सामान्यवान् गुणः</big>]]
** [[गन्धसमानाधिकरणद्रव्यत्वापरजातिमत्त्वं पृथिव्याः लक्षणम्|<big>गन्धसमानाधिकरणद्रव्यत्वापरजातिमत्त्वं पृथिव्याः लक्षणम्</big>]]
** [[लक्ष्यतावच्छेदकसमनियतत्वे सति व्यावर्तकत्वं लक्षणस्य लक्षणम्|<big>लक्ष्यतावच्छेदकसमनियतत्वे सति व्यावर्तकत्वं लक्षणस्य लक्षणम्</big>]]
** [[मङ्गलं वेदबोधितकर्तव्यताकं अलौकिकाविगीतशिष्टाचारविषयत्वात् दर्शादिवत्|<big>मङ्गलं वेदबोधितकर्तव्यताकं अलौकिकाविगीतशिष्टाचारविषयत्वात् दर्शादिवत्</big>]]
** [[नित्यत्वे सति अनेकसमवेतत्वं सामान्यस्य लक्षणम्|<big>नित्यत्वे सति अनेकसमवेतत्वं सामान्यस्य लक्षणम्</big>]]
** [[शब्देतरोद्भूतविशेषगुणानाश्रयत्वे सति ज्ञानकारणमनःसंयोगाश्रयत्वम् इन्द्रियत्वम्|<big>शब्देतरोद्भूतविशेषगुणानाश्रयत्वे सति ज्ञानकारणमनःसंयोगाश्रयत्वम् इन्द्रियत्वम्</big>]]
** [[संस्कारमात्रजन्यं ज्ञानं स्मृतिः|<big>संस्कारमात्रजन्यं ज्ञानं स्मृतिः</big>]]
** [[संयोगभिन्नत्वे सति संयोगासमवायिकारणं कर्म|<big>संयोगभिन्नत्वे सति संयोगासमवायिकारणं कर्म</big>]]
** [[संयोगनाशाको गुणो विभागः|<big>संयोगनाशाको गुणो विभागः</big>]]
** [[सुखाद्युपलब्धिसाधनमिन्द्रियं मनः|<big>सुखाद्युपलब्धिसाधनमिन्द्रियं मनः</big>]]
** [[चूर्णादिपिण्डीभावहेतुर्गुणः स्नेहः|<big>चूर्णादिपिण्डीभावहेतुर्गुणः स्नेहः</big>]]
** [[घ्राणग्राह्यो गुणो गन्धः|<big>घ्राणग्राह्यो गुणो गन्धः</big>]]
** [[गुणसमानाधिकरणसत्ताभिन्नजातिमत्त्वं द्रव्यस्य लक्षणम्|<big>गुणसमानाधिकरणसत्ताभिन्नजातिमत्त्वं द्रव्यस्य लक्षणम्</big>]]
** [[विद्यमानत्वे सति व्यावर्तकत्वं विशेषणस्य लक्षणम्|<big>विद्यमानत्वे सति व्यावर्तकत्वं विशेषणस्य लक्षणम्</big>]]
|[[प्रशंसिता / प्रशस्ता|<big>प्रशंसिता / प्रशस्ता</big>]]
|<big>[[13---bhAShita-saMskRutam/bhasitasanskrtam-vargah36spokensanskritclass36|भाषितसंस्कृतम् - वर्गः ३६ (Spoken Sanskrit Class #36)]]</big>
|+
|-
! [[14 - समासः|<big>14 - समासः</big>]] !! [[15 - कारकम् - शास्त्रीयबोधः|<big>15 - कारकम् - शास्त्रीयबोधः</big>]] !! [[16 - जालस्थानस्य समाचारः|<big>16 - जालस्थानस्य समाचारः</big>]]
|-
| [[01 - समासपरिचयः|<big>01 - समासपरिचयः</big>]] || [[वर्गः ०१ कारकम्—परिचयः + धात्वर्थः 2020-06-01|<big>वर्गः ०१ कारकम्—परिचयः + धात्वर्थः 2020-06-01</big>]] || rowspan="15" |
* [[संस्कृतव्याकरणम् - जालस्थानस्य उद्घोषणाः|<big>संस्कृतव्याकरणम् - जालस्थानस्य उद्घोषणाः</big>]]
**[[अधेतुम् / अध्येतुम् / अधीतुम्|<big>अधेतुम् / अध्येतुम् / अधीतुम्</big>]]
** [[आह्वयितुम् / आह्वातुम्|<big>आह्वयितुम् / आह्वातुम्</big>]]
** [[अकृत्वा / अकृत्य|<big>अकृत्वा / अकृत्य</big>]]
** [[Announcing the "Vyavaharikii ShikshikA" blog|<big>Announcing the "Vyavaharikii ShikshikA" blog</big>]]
** [[अन्विषति / अन्विष्यति|<big>अन्विषति / अन्विष्यति</big>]]
** [[आरभणीयम् / आरम्भणीयम्|<big>आरभणीयम् / आरम्भणीयम्</big>]]
** [[अतिक्रामति / अतिक्रमति|<big>अतिक्रामति / अतिक्रमति</big>]]
** [[अवगत्य / अवगम्य|<big>अवगत्य / अवगम्य</big>]]
** [[बहवः पाठाः नवीकृताः|<big>बहवः पाठाः नवीकृताः</big>]]
** [[भुनक्ति / भुङ्क्ते|<big>भुनक्ति / भुङ्क्ते</big>]]
** [[चित्-चन प्रयोगः|<big>चित्-चन प्रयोगः</big>]]
** [[ददत् / ददन्|<big>ददत् / ददन्</big>]]
** [[द्वौ नूतनपाठौ संयुक्तौ|<big>द्वौ नूतनपाठौ संयुक्तौ</big>]]
** [[Final Schedule Announcement: New Paniniiya Vyakarana Varga|<big>Final Schedule Announcement: New Paniniiya Vyakarana Varga</big>]]
** [[Free International Numbers for Our Telephone Class|<big>Free International Numbers for Our Telephone Class</big>]]
** [[गमयति, गामयति|<big>गमयति, गामयति</big>]]
** [[गीतम् / गीताम्|<big>गीतम् / गीताम्</big>]]
** <big>[[ग्रहीष्यति/ग्रहिष्यति]]</big>
** [[ग्रहीतुम् /गृहितुम्|<big>ग्रहीतुम् /गृहितुम्</big>]]
** <big>[[हन्ति/घ्नन्ति]]</big>
** [['हित्वा' कस्य धातोः ?|<big>'हित्वा' कस्य धातोः ?</big>]]
** [[जाग्रति / जाग्रन्ति|<big>जाग्रति / जाग्रन्ति</big>]]
** [[जागृतवान् / जागरितवान्|<big>जागृतवान् / जागरितवान्</big>]]
** [[ज्ञातुकामः , गन्तुकामः इत्यादयः|<big>ज्ञातुकामः , गन्तुकामः इत्यादयः</big>]]
** <big>[[क्रीडाङ्गनम्/क्रीडाङ्गणम्]]</big>
** [[कृत्-परिचय-पाठः विस्तारितः|<big>कृत्-परिचय-पाठः विस्तारितः</big>]]
** [[कुर्वती / कुर्वन्ती|<big>कुर्वती / कुर्वन्ती</big>]]
** [[लिखित्वा / लेखित्वा|<big>लिखित्वा / लेखित्वा</big>]]
** [[मातापितरौ / मातृपितरौ|<big>मातापितरौ / मातृपितरौ</big>]]
** [[नैके-अनेके, अनन्यः-नान्यः इत्यादयः प्रयोगाः|<big>नैके-अनेके, अनन्यः-नान्यः इत्यादयः प्रयोगाः</big>]]
** [[New Classes Starting January 2019|<big>New Classes Starting January 2019</big>]]
** [[New Paniniiya Vyakarana varga|<big>New Paniniiya Vyakarana varga</big>]]
** [[नूतनपाठः - अष्टाध्याय्यां प्रत्ययः प्रक्रिया च – समग्रदृष्टिः|<big>नूतनपाठः - अष्टाध्याय्यां प्रत्ययः प्रक्रिया च – समग्रदृष्टिः</big>]]
** [[नूतनपाठः - भ्वादिगणः|<big>नूतनपाठः - भ्वादिगणः</big>]]
** [[नूतनपाठः -- धातुपाठे हल्-सन्धि-अभ्यासः|<big>नूतनपाठः -- धातुपाठे हल्-सन्धि-अभ्यासः</big>]]
** [[नूतनपाठः - दिवादिगणः|<big>नूतनपाठः - दिवादिगणः</big>]]
** [[नूतनपाठः - दिवादिगणे शत्रन्तप्रातिपदिकनिर्माणम्|<big>नूतनपाठः - दिवादिगणे शत्रन्तप्रातिपदिकनिर्माणम्</big>]]
** [[नूतनपाठः - "ण्वुल्, तृच्, ल्युट्"|<big>नूतनपाठः - "ण्वुल्, तृच्, ल्युट्"</big>]]
** [[नूतनपाठः - प्रातिपदिकत्वम्|<big>नूतनपाठः - प्रातिपदिकत्वम्</big>]]
** [[नूतनपाठः संयुक्तः -- तिङन्तेषु हल्सन्धिकार्याणि - सङ्ग्रहः|<big>नूतनपाठः संयुक्तः -- तिङन्तेषु हल्सन्धिकार्याणि - सङ्ग्रहः</big>]]
** [[नूतनपाठः - शत्रन्तानां सुबन्तनिर्माणम्|<big>नूतनपाठः - शत्रन्तानां सुबन्तनिर्माणम्</big>]]
** [[नूतनपाठः - शत्रन्तरूपाणि - प्रातिपदिक-निर्माणम्|<big>नूतनपाठः - शत्रन्तरूपाणि - प्रातिपदिक-निर्माणम्</big>]]
** [[नूतनपाठः - तुदादिगणे शत्रन्तप्रातिपदिकनिर्माणम्|<big>नूतनपाठः - तुदादिगणे शत्रन्तप्रातिपदिकनिर्माणम्</big>]]
** [[नूतनौ द्वौ पाठौ|<big>नूतनौ द्वौ पाठौ</big>]]
** [[नूतनवर्गः न्यायशास्त्र-सम्बद्धः|<big>नूतनवर्गः न्यायशास्त्र-सम्बद्धः</big>]]
** [[पञ्चष / पञ्चषड्|<big>पञ्चष / पञ्चषड्</big>]]
** [[पाठः नवीकृतः|<big>पाठः नवीकृतः</big>]]
** [[पाठः नवीकृतः - अनदन्ताङ्गानां कृते सिद्ध-तिङ्प्रत्ययाः|<big>पाठः नवीकृतः - अनदन्ताङ्गानां कृते सिद्ध-तिङ्प्रत्ययाः</big>]]
** [[पाठः नवीकृतः - अङ्गस्य सिद्ध-तिङ्प्रत्ययानां च संयोजनम्|<big>पाठः नवीकृतः - अङ्गस्य सिद्ध-तिङ्प्रत्ययानां च संयोजनम्</big>]]
** [[पाठः नवीकृतः - चुरादिगणः|<big>पाठः नवीकृतः - चुरादिगणः</big>]]
** [[पाठः नवीकृतः - चुरादिगणे विशेषधातवः|<big>पाठः नवीकृतः - चुरादिगणे विशेषधातवः</big>]]
** [[पाठः नवीकृतः -- धातुपाठे हल्-सन्धिः १|<big>पाठः नवीकृतः -- धातुपाठे हल्-सन्धिः १</big>]]
** [[पाठः नवीकृतः - धातुपाठे हल्-सन्धिः २|<big>पाठः नवीकृतः - धातुपाठे हल्-सन्धिः २</big>]]
** [[पाठः नवीकृतः - धातुपाठे हल्-सन्धिः ३|<big>पाठः नवीकृतः - धातुपाठे हल्-सन्धिः ३</big>]]
** [[पाठः नवीकृतः - धातुपाठे हल्-सन्धिः ४|<big>पाठः नवीकृतः - धातुपाठे हल्-सन्धिः ४</big>]]
** [[पाठः नवीकृतः-- तिङ्प्रत्ययानां सिद्धिः|<big>पाठः नवीकृतः-- तिङ्प्रत्ययानां सिद्धिः</big>]]
** [[पाठः नवीकृतः-- तिङ्प्रत्ययानां सिद्धिः- २|<big>पाठः नवीकृतः-- तिङ्प्रत्ययानां सिद्धिः- २</big>]]
** [[पाठः नवीकृतः - तुदादिगणः|<big>पाठः नवीकृतः - तुदादिगणः</big>]]
** [[पाठः नवीकृतः - तुदादिगणे इतोऽपि विशेषधातवः|<big>पाठः नवीकृतः - तुदादिगणे इतोऽपि विशेषधातवः</big>]]
** [[प्रभावेन / प्रभावेण|<big>प्रभावेन / प्रभावेण</big>]]
** [[प्रगत-पाठाः - नूतनाः नवीकृताः च|<big>प्रगत-पाठाः - नूतनाः नवीकृताः च</big>]]
** [[प्रार्थये, प्रार्थयामि|<big>प्रार्थये, प्रार्थयामि</big>]]
** [[प्रशंसिता / प्रशस्ता|<big>प्रशंसिता / प्रशस्ता</big>]]
** <big>[[प्रियविश्वाय/प्रियविश्वस्मै]]</big>
** [[(ऋकारः इत्यनेन) ऋकारः/रकारऋकारौ|<big>(ऋकारः इत्यनेन) ऋकारः/रकारऋकारौ</big>]]
** [[साधयति, सेधयति|<big>साधयति, सेधयति</big>]]
** [[Samskrita Vyakaranam Site Statistics|<big>Samskrita Vyakaranam Site Statistics</big>]]
** [[Samskrita Vyakaranam Site Statistics – 2015|<big>Samskrita Vyakaranam Site Statistics – 2015</big>]]
** [[सततम्, सन्ततम्|<big>सततम्, सन्ततम्</big>]]
** [[सततम्, सन्ततम् सिञ्चितवती / सिक्तवती|<big>सततम्, सन्ततम् सिञ्चितवती / सिक्तवती</big>]]
** [[स्मरयति, स्मारयति|<big>स्मरयति, स्मारयति</big>]]
** <big>[[श्रुत्वा/शृत्वा]]</big>
** <big>[[शुश्रूषति/शुश्रूषते]]</big>
** [[त्रयः नूतनपाठाः संयुक्ताः|<big>त्रयः नूतनपाठाः संयुक्ताः</big>]]
** [[दंशति, दशति|<big>दंशति, दशति</big>]]
** <big>[[उषित्वा/वसित्वा/वस्त्वा]]</big>
** <big>[[वस्तुम्/वसितुम्/उषितुम्]]</big>
** [[विरच्य / विरचय्य|<big>विरच्य / विरचय्य</big>]]
** [[विषयः - भिन्नं, छिन्नं, खिन्नम्, आपन्नम् इत्यादीनि पदानि|<big>विषयः - भिन्नं, छिन्नं, खिन्नम्, आपन्नम् इत्यादीनि पदानि</big>]]
** [[विषयः - द्विकर्मकधातूनां कर्मणिप्रयोगे कारकव्यवस्था|<big>विषयः - द्विकर्मकधातूनां कर्मणिप्रयोगे कारकव्यवस्था</big>]]
** [[विषयः - द्विकर्मकधातूनां कर्तरिप्रयोगे कारकव्यवस्था|<big>विषयः - द्विकर्मकधातूनां कर्तरिप्रयोगे कारकव्यवस्था</big>]]
** [[विषयः— पक्वः / पक्तः|<big>विषयः— पक्वः / पक्तः</big>]]
** [[विषयः - विश्वसति / विश्वसिति|<big>विषयः - विश्वसति / विश्वसिति</big>]]
** [[विषय: - प्रेरणार्थकणिजन्तस्थले कारकव्यवस्था|<big>विषय: - प्रेरणार्थकणिजन्तस्थले कारकव्यवस्था</big>]]
** [[विषय: - प्रेरणार्थकणिजन्तस्थले कृ-धातोः, हृ-धातोः कारकव्यवस्था|<big>विषय: - प्रेरणार्थकणिजन्तस्थले कृ-धातोः, हृ-धातोः कारकव्यवस्था</big>]]
|-
|
*<big>[[02A - अव्ययीभावसमासः|2A- अव्ययीभावसमासः]]</big>
*[[02B - अव्ययीभावसमासः, द्वितीयभागः|<big>02B - अव्ययीभावसमासः, द्वितीयभागः</big>]]
| [[वर्गः ०२ कारकम्—प्रथमा विभक्तिः 2020-06-07|<big>वर्गः ०२ कारकम्—प्रथमा विभक्तिः 2020-06-07</big>]]
|-
|
* [[03A - तत्पुरुषसमासः - सामान्यतत्पुरुषः|<big>03A - तत्पुरुषसमासः - सामान्यतत्पुरुषः</big>]]
* [[03B- तत्पुरुषसमासः - नञ्प्रभृतयः|<big>03B- तत्पुरुषसमासः - नञ्प्रभृतयः</big>]]
* [[03C - तत्पुरुषसमासः - कर्मधारयः|<big>03C - तत्पुरुषसमासः - कर्मधारयः</big>]]
* [[03D- तत्पुरुषसमासः - द्विगुः|<big>03D- तत्पुरुषसमासः - द्विगुः</big>]]
| [[वर्गः ०३ कारकम्—सम्बोधने प्रथमा + कर्मणः द्वितीया विभक्तिः 2020-06-14|<big>वर्गः ०३ कारकम्—सम्बोधने प्रथमा + कर्मणः द्वितीया विभक्तिः 2020-06-14</big>]]
|-
|[[04 - बहुव्रीहिसमासः|<big>04 - बहुव्रीहिसमासः</big>]]
<big><br /></big>
=<big>पाणिनीय-व्याकरणम्— नवीना दृष्टिः</big>=
<big><br>
'''Welcome to Paniniiya-Vyakaranam!'''</big>
<big>Keyword: Sanskrit Grammar<br></big>
<big>To all those well-versed in Spoken Samskritam, pardon me for making the homepage of this site in English. My aim here is for all to feel welcome regardless of their level of Samskritam. After this initial page, everything is in Samskritam. To all those who would have otherwise turned away from this site seeing that the very first page is also in Samskritam: If you know a bit of Samskritam and want to learn Panini's grammar, this site is also for you!</big>
<big><br />
To those knowing only Hindi: हिन्दी बोलनेवालों के लिए, फ़िक्र मत करो ! सिर्फ़ यह पन्ना अंग्रेज़ी में है; इस site में बाक़ी सब कुछ संस्कृत में ही है । जब थोड़ा समय मिले, तो यह पहला पन्ना हिन्दी में भी लिखा जाएगा । तब तक इस पन्ने को छोड़कर आगे पढ़िएगा; क्रम से जाएँगे तो सब स्पष्ट अवश्य ही होगा ।</big>
<big><br />
This is a site where all can come and learn Paniniiya-Vyakaranam. If you are a beginner in Samskritam and have gone through Abhyasa-Pustakam +, you are welcome here and you will be able to learn the actual Paniniiya-Vyakaranam right from the start of your Samskritam learning. Basic understanding of present-tense verbs and nouns up through i-kArAnta (muni), u-kArAnta (shishu), and Ru-kArAnta (kartRu) will be helpful. Just start at the beginning of the site's lessons and you'll be on your way!</big>
<big><br />
At the same time, those having more sophisticated knowledge of Samskritam and even of Paniniiya-Vyakaranam will I hope also find this site quite useful, as the approach presented here to classical vyakaranam is very different from what is found in the usual texts. The approach is that given by Smt. Dr. Puspa Diiksita, and it is based wholly in Panini's own approach; that is, the techniques which Panini used to achieve the critical task of groupifying and organizing the elements of this vast language, are the very techniques Smt. Dr. Puspa Diiksita has used. With love and respect she is called by many, Mother or Mata; with that very feeling I shall also refer to her in the same way throughout this site.</big>
<big><br />
Indeed the aim of mAtAji Puspa Diiksita's curriculum is that all with an interest in Samskritam should have access to the jewel of Paniniiya-Vyakaranam. From a historical perspective, Panini's original and unique grammar of Samskritam has been accessible only to a precious few. Those who could go to a gurukulam and dedicate years to study under a Master of grammar, they were the ones who could get clear knowledge. For the rest, Paniniiya-Vyakaranam remained part of the vast unknown.</big>
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===<big>One person's experience with both the Traditional and the New</big>===
<big>I had attempted this traditional route albeit in a limited manner, twice spending a full month studying in the grammar department of a Samskrita-Vishvavidyalaya where everything was taught in the traditional style, and in Samskritam. They were very knowledgeable and taught me a lot to be sure—but in a certain way the sutras of ashtadhyayii remained a dizzying maze. We used laghusiddhantakaumudii, starting the text from the beginning. How many times have I started that book from the beginning! Under their guidance, I was able to get a feel for what was going on—and yet in my mind something wasn't clicking.</big>
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Having thus spent two months immersed in the usual method, in January 2013 I ventured a third time, attending a one-month Vyakarana-varga held by mAtAji Puspa Diiksita at the Shriinivas Sanskrit Vidyapiitha outside of Delhi. In her teaching she moves quickly, and it was very intense. This gurukulam focuses on grammar, and so the students there already knew not only the Laghu, but also the Vaiyakarana-siddhanta-kaumudii text. Even then, for them Mata's lessons were new! Every day there were lectures before and after Mata's own to review what had been covered the day before and then to explain what she had covered that day. Everything was totally new for me and I needed a lot of help from the gurukuliiya students and teachers. But under their tutelage and with a lot of struggle, by the end of the month the light had been turned on in my brain—Paniniiya-Vyakaranam was making sense!</big>
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This website is dedicated to sharing what mAtAji gave during that month. (A common technique of writing saMskRutam in latin script is used henceforth on this page.) mAtAji teaches pANini's dhAtu-pATha. That is, she starts out with what many consider to be the toughest aspect of pANinIya-vyAkaraNam. And she does this because, as many of you know, the verb is the core of saMskRuta vyAkaraNam. So she starts with the dhAtu, and proceeds to teach pANinIya-vyAkaraNam in a modular fashion. This modular approach was very different from what I had seen in laghu-siddhAnta-kaumudI, and it made a lot of sense.</big>
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===<big>Worldly Examples</big>===
<big>It is like the approach one finds in say an automobile factory: manufacture of the various vehicle components is divided into specialized departments throughout the factory. In one section of the factory, transmission systems are being made; in another section, exhaust systems are being made; in yet another section, engines are being made. In this way a car is broken down into its essential parts, and workers are trained to become expert in making those parts. By so doing, the factory functions extremely efficiently. This specialty training and compartmentalization of duty is critical to the good functioning of the factory.</big>
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And not only is it critical to the car factory: it is key to human learning! Whatever we practice over and over, we become good at. A surgeon who does the same surgery every day will be extremely skilled in it; the skills of a general practitioner who does that same surgery only once every five years, are unlikely to be as polished. The young child learning to write who practices every day will soon become skilled; another child who practices only rarely won't develop the same skill. And especially at the outset if that practice involves breaking down the skill set into its elemental parts, then the practice is indeed far more fruitful.</big>
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Let me describe this scenario in yet another way. With any field of knowledge in the world, when a person first newly approaches it, it can appear an immense, unmasterable complex of facts. Take any field with which you are not familiar, and try to learn about it: engineering, linguistics, zoology, astronomy, political science, entomology, philosophy, meteorology, classical music. Any new field appears a dizzying panorama of knowledge. How to approach it, how to learn it! If one tries on one's own, it can be very difficult. But if one has a good experienced teacher, the field becomes approachable. Why? Because the teacher has learned how to organize the material in their own mind, and they pass this mental approach on to the learner. With any field it is like that: the degree to which the teacher has mastered the art of how to categorize the field's material in the human mind, to that very degree it will become easy for the learner. This is the key: how to organize, how to catalogue the information in the mind.</big>
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The field of medicine is a good case in point, vis-a-vis the training of new physicians. In medical residency programs all around the world, students struggle to learn the facts of their specialty. The books contain so much information! It is one thing to enter all that information in a computer; the computer never complains, it just accepts all that is entered. But the human mind needs a way to think about that universe of information, to make it manageable. And that is where in teaching hospitals senior residents enter the picture. Residents take the uninitiated mind of the intern, and show that mind how to approach the information to make it practically masterable. Without oversimplifying the matters, they make them easy. And in this way, everyone learns and becomes skilled in what initially seemed impossible! So what is this way of making something easy? It is a system of classifying, a system of categorizing the information so it becomes easily graspable and accessible to the human mind.</big>
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===<big>Applied to vyAkaraNam</big>===
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That is just what mAtAji has done with pANinIya-vyAkaraNam—for perhaps the first time in the history of the field. There are two elements to this: (1) Give the human mind a system for classifying the information; and (2) Give the mind a chance to thoroughly practice each element of the classification schema. Take the human mind, and first give it a system for cataloguing the Samskritam grammar machinery; then second let it become proficient in one particular type of grammar machinery at a time—it becomes a master in that machinery and does very well. This is exactly what mAtAji has done—for perhaps the first time in the entire history of teaching pANinIya-vyAkaraNam.</big>
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mAtAji has broken down pANinIya-vyAkaraNam into all its essential components—in accordance with the very logic pANini himself uses—and presented the grammar in such a way that everyone can grasp and understand. Because in truth, pANinIya-vyAkaraNam is quite intuitive. Everything pANini has done makes complete sense. But it is easiest to understand the “sense” of it, if one takes pANini's own approach. And that is what mAtAji has done.</big>
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===<big>Some History</big>===
<big>Using the actual pANinIya logic and style, mAtAji divides vyAkaraNam in a “new” way—in the actual pAninIya way—and verily this is what opens the door for all to learn. This pANinIya-based technique makes saMskRuta vyAkaraNam accessible for everyone with interest, paNDitas and lay persons alike. I say the actual pANinIya way, because for a very long time, this path was abandoned. In the initial period after pANini gave the aShTAdhyAyI, trainees in vyAkaraNaM were memorizing the entire aShTAdhyAyii in the order of sUtras which pANini gave. This dates back to around the fifth century BCE, the time many attribute to the writing of the aShTAdhyAyii. The tradition continued for a long time, but ultimately came to be perceived by many as difficult or even impractical, and so another approach was begun in the eleventh century CE, based on what is called prakriyA i.e. the pathways for deriving the various types of words or padas. After several attempts by different grammarians, this approach culminated in the seventeenth century CE with the writing of the vaiyAkaraNa-siddhAnta-kaumudii by bhaTToji dIkShita. Soon after that a miniature version of it, called the laghu-siddhAnta-kaumudii, was written by varadarAja. This new style left the order of pANini's sUtras behind, instead taking sUtras from the original text on an as-needed basis, to construct the words of the saMskRuta language.</big>
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pANini's aShTAdhyAyI provides all the raw ingredients for manufacturing the finished forms of saMskRuta nouns and verbs—but doesn't actually show the manufacture procedure. The approach taken by the vaiyAkaraNa-siddhAnta-kaumudii showed the actual procedures (prakriyA) and indeed the entire text was organized according to the various prakriyAs. But by so doing, the order of sUtras given in the aShTAdhyAyI was left behind. The prakriyA technique became the new way of studying pANinIya vyAkaraNam. From the time vaiyAkaraNa-siddhAnta-kaumudii gained prominence up to today itself, this has been the standard technique for teaching pANiNiiya vyAkaraNam.</big>
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The prakriyA approach shows all the procedures for constructing the finished forms of nouns and verbs, but has an essential weakness: the manner of presentation diverges from pANini's own. The entire material is organized by prakriyA, and not by the “type of work”. So the prakriyA method, although it does show the pathways for making all the padas, but it leaves behind the “car factory model” on which basis the aShTAdhyAyI was written. The car factory model is that system of modularization wherein each part of the car is made in a separate, specialized part of the factory—and when all the parts are made, the parts are brought together and assembled to create the finished product. In grammar, that means: (1) Doing one type of work at a time using one type of grammar machinery, so the mind excels in that type of work; and (2) Building the various parts of a pada separately, only assembling them together at the end.</big>
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===<big>More on How the New and Traditional Methods Vary</big>===
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Here is an example of how mAtAji's method and the traditional prakriyA methods vary. You may know that in pANinIya vyAkaraNam, the verbs or dhAtus are divided into ten groups or gaNas. And the tenses or lakAras are also ten in number (these are: लट्, लिट्, लुट्, लृट्, लोट्, लङ्, विधिलिङ्, आशीर्लिङ्, लुङ्, लृङ्). Let us look in the laghu-siddhAnta-kaumudii (laghu) to see how these dhAtus and lakAras are taught. The first of the ten dhAtu-gaNas is called bhvAdi-gaNa. In bhvAdigaNa one dhAtu is taken, bhU is first. The prakriyA for making the finished forms of bhU in all ten tenses or lakAkaras is given sequentially: bhU-laT, then bhU-liT, then bhU-luT, then bhU-lRT, and so on through the ten lakAras. Once the ten lakAras are finished for bhU-dhAtu, then the next dhAtu is taken, "at" (अत्). This prakriyA for ten lakAras is given sequentially for at-dhAtu. When that is done, the prakriyA for ten lakAras is given sequentially for the next dhAtu, sidh (सिध्). In this way, ten lakAras' prakriyA is given for one after the next dhAtu: cit (चित्), shuc (शुच्), gad (गद्), and so on.</big>
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===<big>Traditional Method Presents Problems for the Learner</big>===
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The problem with what has just been described above, is that these lakAras are not similar one to the next. They are different types of machinery. So the student gets exposed to the procedure for making bhU with laT, भवति, भवतः, भवन्ति etc. And as soon as it is finished, the procedure for making bhU with liT is given. Here बभूव, बभूवतुः, बभूवुः etc. And that is followed by bhU with luT, then with lRT, then with loT and so on. The problem is, laT is one type of grammar machinery, and liT is a totally different type of machinery! Then follow it with luT, yet another type of machinery. It is like a car-factory worker being trained in engine manufacture for a half-hour, then moving on to wheel-alignment for a half-hour, then on to seat manufacture for a half hour—how will he learn anything? In the laghu, this approach assails the would-be learner with a varied array of grammar machinery which is enough to baffle anyone. No sooner has the student gone through the pathways for deriving भवति, भवतः, भवन्ति, when without having the chance to master that, he/she is now faced with लिट्. Now, लट् is what is called a सार्वधातुक-लकारः, while लिट् an आर्धधातुक-लकारः i.e. is based on an entirely different machinery. There is simply no way for a person to master all these different skills in such a short span of time. The brain needs a chance to get good at one skill before moving on to the next. Take a worker trained to make engines and put him suddenly in the exhaust department, and he'll be disoriented and confused. The next day place him in the air-conditioning division and he'll throw up his hands in despair!</big>
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Indeed, what I have observed over the years with even full-time students of लघुसिद्धान्त कौमुदी and वैयाकरणसिद्धान्त-कौमुदी, is that these students tend to have a very theoretical knowledge. Because of the disparate nature of the knowledge organization, they have great difficulty incorporating what they've learned into the practical side of their brain and to use the forms they've learned in speech. Most of the time I've observed that they can recite pathways, but that is where the knowledge ends.</big>
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And with general persons in the society who have other professions and want to learn saMskRutam, the situation is even more extreme. One sees the laghu being introduced to such groups time and again in seminars, and hardly does anyone ever move beyond the introductory chapters. Indeed, for most the text is daunting and imposing, and for the reasons mentioned above does not invite the casual learner to achieve any sort of facility with what could otherwise be a fascinating and indeed intuitive learning experience.</big>
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===<big>mAtAji's Approach A Better Way</big>===
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Whereas with mAtAji's approach, the approach is as follows: do laT with all 2000 dhAtus. Learn all the general rules and all the special rules of laT. Become an expert in laT! Then move on—but not to liT. Instead, move on to loT, lang, and vidhiling. Because laT, loT, lang, and vidhiling are all in the same family and use the same basic grammar machinery. So mAtAji has the learner become an expert in similar types of grammar machinery, gaining intensive practice in each and learning all the ins and outs. In this way one learns the grammar pathways extremely well. Not only that: One also becomes quickly able to use all the forms one is learning because it is a hands on, practical approach in which one masters one form of grammar machinery before moving on to the next.</big>
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So for example, take laT lakAraH. mAtAji has you learn every single permutation and combination, all the rules and all of the exceptions, involved with laT. Master every single form, and practice them all until mastered and the mind has them fully under its control. And about the 2000 dhAtus, yes mAtAji will make you an expert in all 2000 with laT. But don't worry about that! Because like the lakAras, mAtAji has also divided up the dhAtus into families according to the way pANini's sUtras work with them. There are fourteen groups of dhAtus, organized and divided according to the ending of the dhAtu. It is very easy.</big>
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Once laT is mastered, only then does mAtAji move on to the next form. And when she moves on, it is to loT not liT. Actually, there is no logic in the traditional sequence of study: लट्, लिट्, लुट्, लृट्, लोट्, लङ्, विधिलिङ्, आशीर्लिङ्, लुङ्, लृङ्. That is a mere convention based on the sequence of the वर्णमाला. mAtAji abandons this sequence and bases her sequence on the actual nature of pANini's grammar machinery. Those lakAras which have similar nature are grouped together and taught sequentially. Thus there are the सार्वधातुक-लकाराः (लट्, लोट्, लङ्, विधिलिङ्) and the आर्धधातुक-लकाराः (लिट्, लुट्, लृट्, आशीर्लिङ्, लुङ्, लृङ्). These two groups are taught completely separately. In this way the mind becomes like a very specialized surgeon, learning all the aspects of one area. Let the student master one machinery at a time! mAtAji has done just this; her methods are long-awaited and present tremendous relief to the learner, who can now set himself or herself to really mastering the forms at hand. For these reasons as well as the sheer strength of logic behind the approach and its high correspondence to the actual organization style in the अष्टाध्यायी, mAtA's methods literally represent a revolution in saMskRuta-vyAkaraNa-shikShaNam.</big>
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It should be mentioned here that the vaiyAkaraNa-siddhAnta-kaumudii and laghu-siddhAnta-kaumudii are excellent and needed texts—but for the general student they are best considered as reference texts. Those who want to become professional saMskRuta grammarians, will naturally study these as well as thoroughly learn them. But even here, mAtA's method should be learned first. It gives an outlook, a way of approach which is invaluable in approaching this vast and magnificent field.</big>
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The specialities of mAtA's approach are manifold and will be presented in greater detail in the third section in saMskRutam (मातुः पाठस्य वैलक्षण्यम्). Here is a brief summary of what you will find there:</big>
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===<big>Summary of main differences between the traditional approach and mAtA's revolutionary approach</big>===
<big>समग्रं चिन्तनम् including all dhAtus at every step, not just one धातुरूपम् |
Rather than doing one dhAtu in all lakAras (as in siddhAntakaumudI), do all dhAtus in one lakAraH.</big>
<big>लकाराणां क्रमः - आर्धधातुक-लकारः / सार्वधातुक-लकारः इत्यनयोः वैशिष्ट्यम् (More on this in the third section).</big>
<big>भिन्नं कार्यं भिन्ने प्रकोष्ठे | Modularity of approach. Dividing work into separate categories, and carrying each out separately.</big>
<big>Categorization of the different types of dhAtus and dividing all the work according to these 14 categories. अजन्तधातवः, हलन्तधातवः | पुनः अजन्तधातुषु अकारान्ताः, आकारान्ताः, इकारान्ताः, ईकारान्ताः, उकारान्ताः, ऊकारान्ताः, ऋकारान्ताः, ॠकारान्ताः, एजन्ताः; हलन्तधातुषु अदुपधाः, इदुपधाः, उदुपधाः, ऋदुपधाः, शेषाः इति. These 14 categories have been assigned by mAtAji after noting that paNini's sUtras work according to these very categories.</big>
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In a nutshell, these changes amount to a vast change in the order of presentation of the material. The system of organizing the material has changed, thus making it tremendously accessible to the learner.</big>
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There are some final and important subjects to be addressed before moving on to the other pages of this site:</big>
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===<big>How to approach the lessons on this website</big>===
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For most people, I recommend starting from the beginning and moving sequentially through the sections in the order in which they are presented. Even if you already have some background, it may be helpful to read through the first two sections prior to starting the third-- which is where mAtAji's pAThaH really begins. Because there are concepts and terms explained in especially the first section dhAtugaNa-paricayaH, which will be needed as you move on. If as you go through them you find you know them already, then just skim quickly through the various parts of section one to ensure you are familiar with everything therein.</big>
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If you do not know anything about pANinIya vyAkaraNam, then definitely start with the first section, called [[धातुगण-परिचयः|"1 - धातुगण-परिचयः"]]. That section is not something taught directly by mAtAji, but will give you a firm footing in the dhAtu-gaNas and in the concept of gaNa and its related sUtras. Proceed sequentially forward from there. In the third section -- aShTAdhyAyI-paricayaH, if it is your first time going through pANinIya-vyAkaraNaM, then I recommend just reading the first two chapters of this section for now. The rest of the chapters you can come back to after reading a bit more in the subsequent sections. If you do skip these other chapters of the third section, be sure to come back to them once you've become more familiar with the dhAtupAThaH; then you'll definitely be able to understand them and will at that time I hope find them quite helpful.</big>
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Note that in each lesson, at the bottom of the page is a fully formatted, downloadable, printable pdf file of that very lesson. Feel free to make use of these.</big>
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It should also be mentioned that each chapter has been addressed in one or more telephone classes, all of which have been recorded and made available on this site as downloadable mp3 files. So you can listen to us going through the same subject matter in a recorded session all in saMskRutam, and that is highly recommended. By both reading the material on this site and listening to it on the downloadable mp3 files, it will get more easily and solidly established in the mind. Many of the lessons have the related sound file placed directly at the top of that lesson's web page for easy listening and downloading. Also, all of our class sound files have been collected and placed in the eighth section of this site for easy access.</big>
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===<big>How this website came into existence</big>===
<big>As mentioned, we have a telephone class on the subject of mAtAji's dhAtupAThaH wherein these subjects are discussed each Monday and Wednesday, from 9 pm – 10 pm. Handouts have been created through time for the class as the class progresses, and this website is the collection of those handouts. Because the class is still going on, handouts for all the subjects have not yet been made i.e. this is a site in development. Every week one or two new handouts are made for the class, and they will be added to the site as we move along each week. Anyone who would like to join the class is welcome! Just contact me at Swarup <dinbandhu@sprynet.com> and I'll give you the number to call and add your address to our forum where discussions occur and announcements are made. Alternatively, you can go to our googlegroups site and send a note there indicating you'd like to join. The google groups is called: “bhaashaapaakavargah”. Our email address is bhaashaapaakavargah@googlegroups.com.</big>
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Our phone class has been going on for two years now, on various grammar-related subjects. It started with Hegde-Mahodaya's bhAShApAkaH vol I, hence the name of the varga. After completing that text, we read part of Hegde-Mahodaya' shuddhi-kaumudI, then covered a variety of subjects related with dhAtugaNas and guNaH. The handouts from that series have now become the first section of this site, "1-धातुगण-परिचयः". Following that, we read a number of chapters of Hegde-Mahodaya's bhAShApAkaH vol II. That brought us through December 2012. January 2013 was mAtA's varga, and on my return to the US in March 2013 we began studying mAtA's dhAtu-pAThaH together. Since March 2013 we have been engaged in this very subject.</big>
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===<big>Credits and References</big>===
<big>Starting with Section Three on this site, all the material contained herein has been lovingly taught by mAtAji. As mentioned, the students in that January 2013 varga were the gurukulIya students of the vidyApITha—and so the varga was taught at quite a high level. It would have been impossible for me to follow along without the invaluable tutelage of Shrii Tikarama Pandeya ( टीकारामपाण्डेयः) | TIkArAma-varyAH took it upon himself to make everything intelligible to me during the month at the Gurukulam, spending countless hours teaching me at all hours of the day and night, as well as by phone before and since. Everyone should be blessed with such a teacher! I also wish to thank all the permanent students—ranging in age from six to twenty-one!—at the vidyApITha who tirelessly made themselves available for my endless questions. And finally, respected Acarya Govinda Prasada Sharma at whose gurukulam (श्रीणिवास संस्कृत विद्यापीठ) the entire varga occurred. I am further indebted to this same Acarya Govinda Prasada Sharma, whose wonderfully lucid versions of the laghu-siddhAnta-kaumudI and vaiyAkaraNa-siddhAnta-kaumudii I make use of every day.</big>
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The material here is all based on the vyAkaraNaM of pANini; the approach for learning it, given by Smt Dr. Puspa Diiksita. All credit for the material goes to her; if there are any errors in the presentation, they are mine alone. These website pages are the result of my notes and recordings taken during 1) the varga she gave in January 2013, 2) the countless hours spent by TIkArAma-varyAH in reviewing with me, 3) mAtA's two texts प्रक्रियानुसारी पाणिनीय धातुपाठः and अष्टाध्यायी सहजबोध.</big>
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The following text of mAtAji has been used extensively in creating this website: प्रक्रियानुसारी पाणिनीय धातुपाठः | It is highly recommended or if I may say, an essential companion, in approaching the material covered here. If you do not own a copy of this book, it can be purchased here.</big>
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The following text of mAtAji is also extremely helpful. Here mAtAji presents the entire अष्टाध्यायी, giving critical guidance throughout as to what each section of the अष्टाध्यायी is for. mAtAji's text is महर्षिपाणिनिप्रणीतः अष्टाध्यायीसूत्रपाठः, and it can be purchased here. If you are in India, then it will be easier to purchase directly from your local Samskrita Bharati office, or their India-based website.</big>
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A third text of mAtAji's which I have made extensive use of is her अष्टाध्यायी सहजबोध | This is a four-volume text, in Hindi, which divides the explanation of अष्टाध्यायी into four sections: सार्वधातुकप्रकरणम्, आर्धधातुकप्रकरणम्, कृदन्तप्रकरणम्, तद्धितप्रकरणम् | It is truly excellent, and presents the अष्टाध्यायी in a way that all can understand.</big>
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Although I have written the handouts or chapters on this site, i.e. composed the sentences, but all the material is from mAtA. The selection of dhAtu's for presentation, the order of presentation, everything is based on mAtAji's lectures and her books. So there was no question of stating "this is from mAtAji" or "that is from mAtAji"; understand that everything is from mAtAji!</big>
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In providing explanation of the sUtras used on this site, I have made extensive direct use of Acarya Govinda Prasada Sharma's लघुसिद्धान्तकौमुदी and वैयाकरणसिद्धान्तकौमुदी | After most every sUtra on this site you will find a sentence which breaks the sutra into its components, telling the vibhakti of each and at the end how many padas are in the sutra. For example: लोटो लङ्वत् (३.४.८५) = "लोटः षष्ठ्यन्तं, लङ्वत् अव्ययं, द्विपदमिदं सूत्रम्" | Such sentences are almost all direct quotes from one of these two texts. In a very few sUtras where I could not get that very sentence from these two texts, I have written them myself. I have not placed these directly quoted sentences in quote marks in the handouts for simplicity of presentation—but understand that these are straight quotes from Acaryaji's texts. I am very indebted indeed to Acarya Govinda Prasada Sharmaji for his straightforward and clear, no-nonsense writing style and teaching methods. I attended many of his daily early morning 6 am lectures at the gurukulam, and they were wonderful—presented in the same lucid, straightforward style that enabled all present to understand and learn.</big>
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Please do alert me to any errors you discover in the site pages, and they will be corrected in a timely way. Feedback and suggestions are also welcome. I can be reached at <dinbandhu@sprynet.com>.</big>
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bhavadIyaH</big>
<big>svarUpaH</big>
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NB To go to the next pages of this site, just scroll up to the top left corner of this page, and you'll see all the sections listed there. Those sections which are expandable have arrows next to them; clicking on the arrow expands the section to show the chapters it contains. Clicking on any one will get you to that page. To begin with the next section, click on धातुगण-परिचयः. Enjoy!</big>
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<p><font face="Liberation Serif, serif" size="5"><b><u>Welcome to Paniniiya-Vyakaranam!</u><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span><span> <span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span>Keyword: Sanskrit Grammar</span></span></span></b></font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">To all those well-versed in Spoken Samskritam, pardon me for making the homepage of this site in English. My aim here is for all to feel welcome regardless of their level of Samskritam. After this initial page, everything is in Samskritam. To all those who would have otherwise turned away from this site seeing that the very first page is also in Samskritam: If you know a bit of Samskritam and want to learn Panini's grammar, this site is also for you! <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">To those knowing only Hindi: हिन्दी बोलनेवालों के लिए, फ़िक्र मत करो ! सिर्फ़ यह पन्ना अंग्रेज़ी में है; इस site में बाक़ी सब कुछ संस्कृत में ही है | जब थोड़ा समय मिले, तो यह पहला पन्ना हिन्दी में भी लिखा जाएगा | तब तक इस पन्ने को छोड़कर आगे पढ़िएगा; क्रम से जाएँगे तो सब स्पष्ट अवश्य ही होगा | </font><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">This is a site where all can come and learn Paniniiya-Vyakaranam. If you are a beginner in Samskritam and have gone through Abhyasa-Pustakam +, you are welcome here and you will be able to learn the actual Paniniiya-Vyakaranam right from the start of your Samskritam learning. Basic understanding of present-tense verbs and nouns up through i-kArAnta (muni), u-kArAnta (shishu), and Ru-kArAnta (kartRu) will be helpful. Just start at the beginning of the site's lessons and you'll be on your way!</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">At the same time, those having more sophisticated knowledge of Samskritam and even of Paniniiya-Vyakaranam will I hope also find this site quite useful, as the approach presented here to classical vyakaranam is very different from what is found in the usual texts. The approach is that given by Smt. Dr. Puspa Diiksita, and it is based wholly in Panini's own approach; that is, the techniques which Panini used to achieve the critical task of groupifying and organizing the elements of this vast language, are the very techniques Smt. Dr. Puspa Diiksita has used. With love and respect she is called by many, Mother or Mata; with that very feeling I shall also refer to her in the same way throughout this site. <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="margin-bottom:0in"><font face="Liberation Serif, serif" size="4">Indeed the aim of </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> Puspa Diiksita's curriculum is that all with an interest in Samskritam should have access to the jewel of Paniniiya-Vyakaranam. From a historical perspective, Panini's original and unique grammar of Samskritam has been accessible only to a precious few. Those who could go to a gurukulam and dedicate years to study under a Master of grammar, they were the ones who could get clear knowledge. For the rest, Paniniiya-Vyakaranam remained part of the vast unknown.</font><u><font size="4"><br> </font></u></p><p style="margin-bottom:0in"><u><font size="4"><br> </font></u></p><p style="margin-bottom:0in"><u><font size="4">One person's experience with both the Traditional and the New:</font></u></p><p style="margin-bottom:0in"><font size="4"><font size="1"> </font></font><u><font size="4"><br> </font></u></p><p style="font-weight:normal;text-decoration:none"></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">I had attempted this traditional route albeit in a limited manner, twice spending a full month studying in the grammar department of a Samskrita-Vishvavidyalaya where everything was taught in the traditional style, and in Samskritam. They were very knowledgeable and taught me a lot to be sure—but in a certain way the sutras of ashtadhyayii remained a dizzying maze. We used laghusiddhantakaumudii, starting the text from the beginning. How many times have I started that book from the beginning! Under their guidance, I was able to get a feel for what was going on—and yet in my mind something wasn't clicking.</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Having thus spent two months immersed in the usual method, in January 2013 I ventured a third time, attending a one-month Vyakarana-varga held by </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> Puspa Diiksita at the Shriinivas Sanskrit Vidyapiitha outside of Delhi. In her teaching she moves quickly, and it was very intense. This gurukulam focuses on grammar, and so the students there already knew not only the Laghu, but also the Vaiyakarana-siddhanta-kaumudii text. Even then, for them Mata's lessons were new! Every day there were lectures before and after Mata's own to review what had been covered the day before and then to explain what she had covered that day. Everything was totally new for me and I needed a lot of help from the gurukuliiya students and teachers. But under their tutelage and with a lot of struggle, by the end of the month the light had been turned on in my brain—Paniniiya-Vyakaranam was making sense!</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">This website is dedicated to sharing what </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> gave during that month. (A common technique of writing saMskRutam in latin script is used henceforth on this page.) </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> teaches pANini's dhAtu-pATha. That is, she starts out with what many consider to be the toughest aspect of pANinIya-vyAkaraNam. And she does this because, as many of you know, the verb is the core of saMskRuta vyAkaraNam. So she starts with the dhAtu, and proceeds to teach pANinIya-vyAkaraNam in a modular fashion. This modular approach was very different from what I had seen in laghu-siddhAnta-kaumudI, and it made a lot of sense.</font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"><u><font face="Liberation Serif, serif" size="4">Worldly Examples:</font></u></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">It is like the approach one finds in say an automobile factory: manufacture of the various vehicle components is divided into specialized departments throughout the factory. In one section of the factory, transmission systems are being made; in another section, exhaust systems are being made; in yet another section, engines are being made. In this way a car is broken down into its essential parts, and workers are trained to become expert in making those parts. By so doing, the factory functions extremely efficiently. This specialty training and compartmentalization of duty is critical to the good functioning of the factory. </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">And not only is it critical to the car factory: it is key to human learning! Whatever we practice over and over, we become good at. A surgeon who does the same surgery every day will be extremely skilled in it; the skills of a general practitioner who does that same surgery only once every five years, are unlikely to be as polished. The young child learning to write who practices every day will soon become skilled; another child who practices only rarely won't develop the same skill. </font><font face="Liberation Serif, serif" size="4">And especially at the outset if that practice involves breaking down the skill set into its elemental parts, then the practice is indeed far more fruitful.</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Let me describe this scenario in yet another way. With any field of knowledge in the world, when a person first newly approaches it, it can appear an immense, unmasterable complex of facts. Take any field with which you are not familiar, and try to learn about it: engineering, </font><font face="Liberation Serif, serif" size="4">linguistics,</font><font face="Liberation Serif, serif" size="4"> zoology, astronomy, political science, entomology, philosophy, meteorology, classical music. Any new field appears a dizzying panorama of knowledge. How to approach it, how to learn it! If one tries on one's own, it can be very difficult. But if one has a good experienced teacher, the field becomes approachable. Why? Because the teacher has learned how to <i>organize</i> the material in their own mind, and they pass this mental approach on to the learner. With any field it is like that: the degree to which the teacher has mastered the art of how to categorize the field's material in the human mind, to that very degree it will become easy for the learner. This is the key: how to <i>organize</i>, how to <i>catalogue</i> the information in the mind. <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">The field of medicine is a good case in point, vis-a-vis the </font><font face="Liberation Serif, serif" size="4">training of new physicians.</font><font face="Liberation Serif, serif" size="4"> In medical residency programs all around the world, students struggle to learn the facts of their specialty. The books contain so much information! It is one thing to enter all that information in a computer; the computer never complains, it just accepts all that is entered. But the human mind needs a <i>way</i> to think about that universe of information, to make it manageable. And that is where in teaching hospitals senior residents enter the picture. Residents take the uninitiated mind of the intern, and show that mind <i>how</i> to approach the information to make it practically masterable. Without oversimplifying the matters, they make them easy. And in this way, everyone learns and becomes skilled in what initially seemed impossible! So what is this <i>way</i> of making something easy? It is a system of classifying, a system of categorizing the information so it becomes easily graspable and accessible to the human mind. <br> </font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="font-weight:normal;text-decoration:none"></p><p style="font-weight:normal;text-decoration:none"><u><font size="4">Applied to vyAkaraNam:</font></u><font size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><font face="Liberation Serif, serif">T</font></font><font face="Liberation Serif, serif" size="4">hat is just what mAtAji has done </font><font face="Liberation Serif, serif" size="4">with pANinIya-vyAkaraNam</font><font face="Liberation Serif, serif" size="4">—</font><font face="Liberation Serif, serif" size="4">for perhaps the first time in the history of the field. There are two elements to this: (1) Give the human mind a system for classifying the information; and (2) Give the mind a chance to thoroughly practice each element of the classification schema. Take the human mind, and first give it a system for cataloguing the Samskritam grammar machinery; then second let it become proficient in one particular type of grammar machinery at a time—it becomes a master in that machinery and does very well. This is exactly what mAtAji has done</font><font face="Liberation Serif, serif" size="4">—</font><font face="Liberation Serif, serif" size="4">for perhaps the first time in the entire history of teaching </font><font face="Liberation Serif, serif" size="4">pANinIya-vyAkaraNam.</font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">mAtAji has broken down pANinIya-vyAkaraNam into all its essential components—in accordance with the very logic pANini himself uses—and presented the grammar in such a way that everyone can grasp and understand. Because in truth, pANinIya-vyAkaraNam is quite intuitive. Everything pANini has done makes complete sense. But it is easiest to understand the “sense” of it, if one takes pANini's own approach. And that is what </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> has done.</font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="margin-bottom:0in"><u><font size="4">Some History:</font></u></p><br><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Using the actual pANinIya logic and style, </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> divides vyAkaraNam in a “new” way—in the actual pAninIya way—and verily this is what opens the door for all to learn. This pANinIya-based technique makes saMskRuta vyAkaraNam accessible for everyone with interest, paNDitas and lay persons alike. I say the actual </font><font face="Liberation Serif, serif" size="4">pANinIya</font><font face="Liberation Serif, serif" size="4"> way, because for a very long time, this path was abandoned. In the initial period after pANini gave the aShTAdhyAyI, trainees in vyAkaraNaM were memorizing the entire aShTAdhyAyii in the order of sUtras which pANini gave. This dates back to around the fifth century BCE, the time many attribute to the writing of the aShTAdhyAyii. The tradition continued for a long time, but ultimately came to be perceived by many as difficult or even impractical, and so another approach was begun in the eleventh century CE, based on what is called prakriyA i.e. the pathways for deriving the various types of words or padas. After several attempts by different grammarians, this approach culminated in the seventeenth century CE with the writing of the vaiyAkaraNa-siddhAnta-kaumudii by bhaTToji dIkShita. Soon after that a miniature version of it, called the laghu-siddhAnta-kaumudii, was written by varadarAja. This new style left the order of pANini's sUtras behind, instead taking sUtras from the original text on an as-needed basis, to construct the words of the saMskRuta language. </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">pANini's aShTAdhyAyI provides all the raw ingredients for manufacturing the finished forms of saMskRuta nouns and verbs—but doesn't actually show the manufacture procedure. The approach taken by the vaiyAkaraNa-siddhAnta-kaumudii showed the actual procedures (prakriyA) and indeed the entire text was organized according to the various prakriyAs. But by so doing, the order of sUtras given in the aShTAdhyAyI was left behind. The prakriyA technique became the new way of studying pANinIya vyAkaraNam. From the time vaiyAkaraNa-siddhAnta-kaumudii gained prominence up to today itself, this has been the standard technique for teaching pANiNiiya vyAkaraNam.</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">The prakriyA approach shows all the procedures for constructing the finished forms of nouns and verbs, but has an essential weakness: the manner of presentation diverges from pANini's own. The entire material is organized by prakriyA, and not by the “type of work”. So the prakriyA method, although it does show the pathways for making all the padas, but it leaves behind the “car factory model” on which basis the aShTAdhyAyI was written. The car factory model is that system of modularization wherein each part of the car is made in a separate, specialized part of the factory</font><font face="Liberation Serif, serif" size="4">—and when all the parts are made, the parts are brought together and assembled to create the finished product. In grammar, that means: (1) Doing one type of work </font><font face="Liberation Serif, serif" size="4">at a time</font><font face="Liberation Serif, serif" size="4"> using one type of grammar machinery, so the mind excels in that type of work; and (2) Building the various parts of a pada separately, only assembling them together at the end.<br> </font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="margin-bottom:0in"><u><font size="4">More on How the New and Traditional Methods Vary:</font></u></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Here is an example of how </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s method and the traditional prakriyA methods vary. You may know that in pANinIya vyAkaraNam, the verbs or dhAtus are divided into ten groups or gaNas. And the tenses or lakAras are also ten in number (these are: </font><font face="Liberation Serif, serif" size="4"> </font><font face="Lohit Hindi" size="4">लट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लिट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लोट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">विधिलिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">आशीर्लिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृङ्</font><font face="Liberation Serif, serif" size="4">). Let us look in the laghu-siddhAnta-kaumudii (<i>laghu</i>) to see how these dhAtus and lakAras are taught. The first of the ten dhAtu-gaNas is called bhvAdi-gaNa. In bhvAdigaNa one dhAtu is taken, bhU is first. The prakriyA for making the finished forms of bhU in all ten tenses or lakAkaras is given sequentially: bhU-laT, then bhU-liT, then bhU-luT, then bhU-lRT, and so on through the ten lakAras. Once the ten lakAras are finished for bhU-dhAtu, then the next dhAtu is taken, "<i>at"</i> (अत्). This prakriyA for ten lakAras is given sequentially for at-dhAtu. When that is done, the prakriyA </font><font face="Liberation Serif, serif" size="4">for ten lakAras </font><font face="Liberation Serif, serif" size="4">is given sequentially for the next dhAtu, sidh (सिध्). In this way, ten lakAras' prakriyA is given for one after the next dhAtu: cit (चित्), shuc (शुच्), gad (गद्), and so on.<br> </font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="margin-bottom:0in"><font size="4"><u>Traditional Method Presents Problems for the Learner:</u></font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">The problem with what has just been described above, is that these lakAras are not similar one to the next. They are different types of machinery. So the student gets exposed to the procedure for making bhU with laT, </font><font face="Liberation Serif, serif" size="4"> </font><font face="Lohit Hindi" size="4">भवति</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">भवतः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">भवन्ति </font><font face="Liberation Serif, serif" size="4">etc. </font><font face="Liberation Serif, serif" size="4">And as soon as it is finished, the procedure for making bhU with liT is given. Here </font><font face="Lohit Hindi" size="4">बभूव</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">बभूवतुः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">बभूवुः </font><font face="Liberation Serif, serif" size="4">etc. And that is followed by bhU with luT, then with lRT, then with loT and so on. The problem is, laT is one type of grammar machinery, and liT is a totally different type of machinery</font><font face="Liberation Serif, serif" size="4">! Then follow it with luT, yet another type of machinery. It is like a car-factory worker being trained in engine manufacture for a half-hour, then moving on to wheel-alignment for a half-hour, then on to seat manufacture for a half hour</font><font face="Liberation Serif, serif" size="4">—how will he learn anything? In the <i>laghu</i>, this approach assails the would-be learner with a varied array of grammar machinery which is enough to baffle anyone. No sooner has the student gone through the pathways for deriving </font><font face="Lohit Hindi" size="4">भवति</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">भवतः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">भवन्ति</font><font face="Liberation Serif, serif" size="4">, when without having the chance to master that, he/she is now faced with </font><font face="Lohit Hindi" size="4">लिट्<font face="Liberation Serif, serif">.</font></font><font face="Liberation Serif, serif" size="4"> </font><font face="Liberation Serif, serif" size="4">Now, </font><font face="Lohit Hindi" size="4">लट् </font><font face="Liberation Serif, serif" size="4">is what is called a </font><font face="Lohit Hindi" size="4">सार्वधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकारः</font><font face="Liberation Serif, serif" size="4">, while </font><font face="Lohit Hindi" size="4">लिट् </font><font face="Liberation Serif, serif" size="4">an </font><font face="Lohit Hindi" size="4">आर्धधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकारः </font><font face="Liberation Serif, serif" size="4">i.e. is based on an entirely different machinery. There is simply no way for a person to master all these different skills in such a short span of time. The brain needs a chance to get good at one skill before moving on to the next. Take a worker trained to make engines and put him suddenly in the exhaust department, and he'll be disoriented and confused. The next day place him in the air-conditioning division and he'll throw up his hands in despair! <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Indeed, what I have observed over the years with even full-time students of </font><font face="Lohit Hindi" size="4">लघुसिद्धान्त कौमुदी </font><font face="Liberation Serif, serif" size="4">and </font><font face="Lohit Hindi" size="4">वैयाकरणसिद्धान्त</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">कौमुदी</font><font face="Liberation Serif, serif" size="4">, is that these students tend to have a very theoretical knowledge. Because of the disparate nature of the knowledge organization, they have great difficulty incorporating what they've learned into the practical side of their brain and to use the forms they've learned in speech. Most of the time I've observed that they can recite pathways, but that is where the knowledge ends. </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">And with general persons in the society who have other professions and want to learn saMskRutam, the situation is even more extreme. One sees the <i>laghu</i> being introduced to such groups time and again in seminars, and hardly does anyone ever move beyond the introductory chapters. Indeed, for most the text is daunting and imposing, and for the reasons mentioned above does not invite the casual learner to achieve any sort of facility with what could otherwise be a fascinating and indeed intuitive learning experience.<br> </font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="margin-bottom:0in"><u><font size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s Approach A Better Way:</font></u></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Whereas with </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s approach, the approach is as follows: do laT with all 2000 dhAtus. Learn all the general rules and all the special rules of laT. Become an expert in laT! Then move on</font><font face="Liberation Serif, serif" size="4">—but not to liT. Instead, move on to loT, lang, and vidhiling. Because laT, loT, lang, and vidhiling are all in the same family and use the same basic grammar machinery. So </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> has the learner become an expert in similar types of grammar machinery, gaining intensive practice in each and learning all the ins and outs. In this way one learns the grammar pathways extremely well. Not only that: One also becomes quickly able to use all the forms one is learning because it is a hands on, practical approach in which one masters one form of grammar machinery before moving on to the next. <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">So for example, take laT lakAraH.</font><font face="Liberation Serif, serif" size="4"> </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> has you learn every single permutation and combination, all the rules and all of the exceptions, involved with laT</font><font size="4"><font face="Liberation Serif, serif">.</font></font><font face="Liberation Serif, serif" size="4"> Master every single form, and practice them all until mastered and the mind has them fully under its control. And about the 2000 dhAtus, yes </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> will make you an expert in all 2000 with laT. But don't worry about that! Because like the lakAras, </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> has also divided up the dhAtus into families according to the way pANini's sUtras work with them. There are fourteen groups of dhAtus, organized and divided according to the ending of the dhAtu. It is very easy. </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Once laT is mastered, only then does </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> move on to the next form. And when she moves on, it is to loT not liT.</font><font face="Liberation Serif, serif" size="4"> Actually, there is no logic in the traditional sequence of study: </font><font face="Lohit Hindi" size="4">लट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लिट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लोट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">विधिलिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">आशीर्लिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृङ्<font face="Liberation Serif, serif">.</font></font><font face="Liberation Serif, serif" size="4"> That is a mere convention based on the sequence of the </font><font face="Lohit Hindi" size="4">वर्णमाला<font face="Liberation Serif, serif">.</font></font><font face="Liberation Serif, serif" size="4"><font face="Lohit Hindi"> </font></font><font face="Liberation Serif, serif" size="4">mAtAji</font><font face="Liberation Serif, serif" size="4"> abandons this sequence and bases her sequence on the actual nature of pANini's grammar machinery. Those lakAras</font><font face="Lohit Hindi" size="4"> </font><font face="Liberation Serif, serif" size="4">which have similar nature are grouped together and taught sequentially. Thus there are the </font><font face="Lohit Hindi" size="4">सार्वधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकाराः </font><font face="Liberation Serif, serif" size="4">(</font><font face="Lohit Hindi" size="4">लट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लोट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">विधिलिङ्</font><font face="Liberation Serif, serif" size="4">) and the </font><font face="Lohit Hindi" size="4">आर्धधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकाराः </font><font face="Liberation Serif, serif" size="4">(</font><font face="Lohit Hindi" size="4">लिट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">आशीर्लिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृङ्</font><font face="Liberation Serif, serif" size="4">). These two groups are taught completely separately. In this way the mind becomes like a very specialized surgeon, learning all the aspects of one area. Let the student master one machinery at a time! </font><font face="Liberation Serif, serif" size="4">mAtAji</font><font face="Liberation Serif, serif" size="4"> has done just this; her methods are long-awaited and present tremendous relief to the learner, who can now set himself or herself to really mastering the forms at hand. For these reasons as well as the sheer strength of logic behind the approach and its high correspondence to the actual organization style in the </font><font face="Lohit Hindi" size="4">अष्टाध्यायी</font><font face="Liberation Serif, serif" size="4">, mAtA's methods</font><font face="Lohit Hindi" size="4"> </font><font face="Liberation Serif, serif" size="4">literally represent a revolution in saMskRuta-vyAkaraNa-shikShaNam.</font><font face="Lohit Hindi" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">It should be mentioned here that the </font><font face="Liberation Serif, serif" size="4">vaiyAkaraNa-siddhAnta-kaumudii and laghu-</font><font face="Liberation Serif, serif" size="4">siddhAnta-kaumudii are excellent and needed texts</font><font size="4">—</font><font face="Liberation Serif, serif" size="4">but for the general student they are best considered as reference texts. Those who want to become professional saMskRuta grammarians, will naturally study these as well as thoroughly learn them. But even here, mAtA's method should be learned first. It gives an outlook, a way of approach which is invaluable in approaching this vast and magnificent field. <br> </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">The specialities of mAtA's approach are manifold and will be presented in greater detail in the third section in saMskRutam (<a href="https://sites.google.com/site/samskritavyakaranam/04---aShTAdhyAyI-paricayaH/09---mAtuH-pAThasya-vailakShaNyam" target="_blank">मातुः पाठस्य वैलक्षण्यम्</a>). Here is a brief summary of what you will find there: <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><u><br> </u></font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><u>Summary of main differences</u> between the traditional approach and mAtA's revolutionary approach:</font></p><ol><li><p style="font-weight:normal;text-decoration:none"><font face="Lohit Hindi" size="4">समग्रं चिन्तनम् </font><font face="Liberation Serif, serif" size="4">including all dhAtus at every step, </font><font face="Liberation Serif, serif" size="4">not just one धातु</font><font face="Lohit Hindi" size="4">रूपम् | <br> </font></p></li><li><font face="Liberation Serif, serif" size="4">Rather than doing one dhAtu in all lakAras (as in siddhAntakaumudI), do all dhAtus in one lakAraH.</font></li><li><p style="font-weight:normal;text-decoration:none"><font face="Lohit Hindi" size="4">लकाराणां क्रमः - आर्धधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकारः </font><font face="Liberation Serif, serif" size="4">/ </font><font face="Lohit Hindi" size="4">सार्वधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकारः इत्यनयोः वैशिष्ट्यम् </font><font face="Liberation Serif, serif" size="4">(More on this in the third section).</font></p><pre><code></li></code></pre><li><p style="font-weight:normal;text-decoration:none"><font face="Lohit Hindi" size="4">भिन्नं कार्यं भिन्ने प्रकोष्ठे </font><font face="Liberation Serif, serif" size="4">| Modularity of approach. Dividing work into separate categories, and carrying each out separately.</font></p><pre><code></li></code></pre><li><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Categorization of the different types of dhAtus and dividing all the work according to these 14 categories. </font><font face="Lohit Hindi" size="4">अजन्तधातवः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">हलन्तधातवः </font><font face="Liberation Serif, serif" size="4">| </font><font face="Lohit Hindi" size="4">पुनः अजन्तधातुषु अकारान्ताः, आकारान्ताः, इकारान्ताः</font><font face="Liberation Serif, serif" size="4">, ईकारा</font><font face="Lohit Hindi" size="4">न्ताः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">उकारा</font><font face="Lohit Hindi" size="4">न्ताः</font><font face="Lohit Hindi" size="4">, ऊकारा</font><font face="Lohit Hindi" size="4">न्ताः</font><font face="Lohit Hindi" size="4">, ऋकारा</font><font face="Lohit Hindi" size="4">न्ताः</font><font size="4">,</font><font face="Liberation Serif, serif" size="4"> ॠकारा</font><font face="Lohit Hindi" size="4">न्ताः, एजन्ताः</font><font face="Liberation Serif, serif" size="4">; हलन्तधातुषु </font><font face="Lohit Hindi" size="4">अदुप</font><font face="Lohit Hindi" size="4">धाः</font>, <font face="Lohit Hindi" size="4">इदुपधाः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">उदुप</font><font face="Lohit Hindi" size="4">धाः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">ऋदुप</font><font face="Lohit Hindi" size="4">धाः</font><font face="Lohit Hindi" size="4">, शेषाः इति. </font><font face="Liberation Serif, serif" size="4">These 14 categories have been assigned by </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> after noting that paNini's sUtras work according to these very categories.</font><font size="4"><br> </font></p></li></ol><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"><font size="4">In a nutshell, these changes amount to a vast change in the <i>order</i> of presentation of the material. The <i>system of organizing</i> the material has changed, thus making it tremendously accessible to the learner.</font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">There are some final and important subjects to be addressed before moving on to the other pages of this site:</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><u>How to approach the lessons on this website</u>:</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">For most people, I recommend starting from the beginning and moving sequentially through the sections in the order in which they are presented. Even if you already have some background, it may be helpful to read through the first two sections prior to starting the third-- which is where </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s pAThaH really begins. Because there are concepts and terms explained in especially the first section dhAtugaNa-paricayaH, which will be needed as you move on. If as you go through them you find you know them already, then just skim quickly through the various parts of section one to ensure you are familiar with everything therein.<br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">If you do not know anything about pANinIya vyAkaraNam, then definitely start with the first section, called </font><font face="Liberation Serif, serif" size="4">"1 - धातुगण-परिचयः". </font><font face="Liberation Serif, serif" size="4">That section is not something taught directly by </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>, but will give you a firm footing in the dhAtu-gaNas and in the concept of gaNa and its related sUtras. </font><font face="Liberation Serif, serif" size="4">Proceed sequentially forward from there. In the third section -- aShTAdhyAyI-paricayaH, if it is your first time going through pANinIya-vyAkaraNaM, then I recommend just reading the first two chapters of this section for now. The rest of the chapters you can come back to after reading a bit more in the subsequent sections. If you do skip these other chapters of the third section, be sure to come back to them once you've become more familiar with the dhAtupAThaH; then you'll definitely be able to understand them and will at that time I hope find them quite helpful.<br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Note that in each lesson, at the bottom of the page is a fully formatted, downloadable, printable pdf file of that very lesson. Feel free to make use of these.<br> </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">It should also be mentioned that each chapter has been addressed in one or more telephone classes, all of which have been recorded and made available on this site as </font><font face="Liberation Serif, serif" size="4">downloadable mp3 files</font><font face="Liberation Serif, serif" size="4">. So you can listen to us going through the same subject matter in a recorded session all in saMskRutam, and that is highly recommended. By both reading the material on this site and listening to it on the downloadable mp3 files, it will get more easily and solidly established in the mind. Many of the lessons have the related sound file placed directly at the top of that lesson's web page for easy listening and downloading. Also, all of our class sound files have been collected and placed in the <a href="https://sites.google.com/site/samskritavyakaranam/08---vargasya-dhvanimudraNAni-karapatrANi-ca" target="_blank">eighth section of this site</a> for easy access. <br> </font></p><p><font size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><u>How this website came into existence</u>:</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">As mentioned, we have a telephone class on the subject of </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s dhAtupAThaH wherein these subjects are discussed each Monday and Wednesday, from 9 pm – 10 pm. Handouts have been created through time for the class as the class progresses, and this website is the collection of those handouts. Because the class is still going on, handouts for all the subjects have not yet been made i.e. this is a site in development. Every week one or two new handouts are made for the class, and they will be added to the site as we move along each week. Anyone who would like to join the class is welcome! Just contact me at Swarup <font color="#000000"><dinbandhu@sprynet.com> and I'll give you the number to call and add your address to our forum where discussions occur and announcements are made. Alternatively, you can go to our googlegroups site and send a note there indicating you'd like to join. The google groups is called: “bhaashaapaakavargah”. Our email address is bhaashaapaakavargah@googlegroups.com. <br> </font></font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><font color="#000000">Our phone class has been going on for two years now, on various grammar-related subjects. It started with Hegde-Mahodaya's bhAShApAkaH vol I, hence the name of the varga. After completing that text, we read part of </font></font><font face="Liberation Serif, serif" size="4"><font color="#000000">Hegde-Mahodaya'</font></font><font face="Liberation Serif, serif" size="4"><font color="#000000"> shuddhi-kaumudI, then covered a variety of subjects related with dhAtugaNas and guNaH. The handouts from that series have now become the first section of this site, </font></font><font face="Liberation Serif, serif" size="4">"1-धातुगण-परिचयः". Following that, we read a number of chapters of </font><font face="Liberation Serif, serif" size="4"><font color="#000000">Hegde-Mahodaya's bhAShApAkaH vol II. That brought us through December 2012. January 2013 was mAtA's varga, and on my return to the US in March 2013 we began studying mAtA's dhAtu-pAThaH together. Since March 2013 we have been engaged in this very subject.<br> </font></font></p><p><font face="Liberation Serif, serif" size="4"><br> </font></p><p><font face="Liberation Serif, serif" size="4"><u>Credits and References</u>:</font></p><p><font face="Liberation Serif, serif" size="4">Starting with Section Three on this site, all the material contained herein has been lovingly taught by </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>. As mentioned, the students in that January 2013 varga were the gurukulIya students of the vidyApITha</font><font face="Liberation Serif, serif" size="4"><font color="#000000">—and so the varga was taught at quite a high level. It would have been impossible for me to follow along without the invaluable tutelage of Shrii Tikarama Pandeya ( </font></font><font face="Lohit Hindi" size="4"><font color="#000000">टीकारामपाण्डेयः<b>) </b></font></font><font face="Liberation Serif, serif" size="4"><font color="#000000">| TIkArAma-varyAH took it upon himself to make everything intelligible to me during the month at the Gurukulam, spending countless hours teaching me at all hours of the day and night, as well as by phone before and since. Everyone should be blessed with such a teacher! I also wish to thank all the permanent students—ranging in age from six to twenty-one!—at the vidyApITha who tirelessly made themselves available for my endless questions. And finally, respected Acarya Govinda Prasada Sharma at whose gurukulam (श्रीणिवास संस्कृत विद्यापीठ) the entire varga occurred. </font>I am further indebted to this same Acarya Govinda Prasada Sharma, whose wonderfully lucid versions of the <font color="#000000"><span style="text-decoration:none"><span style="font-weight:normal">laghu-siddhAnta-kaumudI and vaiyAkaraNa-siddhAnta-kaumudii I make use of every day.</span></span></font></font></p><p style="font-weight:normal;text-decoration:none"><font color="#000000" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font color="#000000" size="4"><font face="Liberation Serif, serif">The material here is all based on the vyAkaraNaM of pANini; the approach for learning it, given by Smt Dr. Puspa Diiksita</font><font face="Liberation Serif, serif">.</font><font face="Liberation Serif, serif"> All credit for the material goes to her; if there are any errors in the presentation, they are mine alone. These website pages are the result of my notes and recordings taken during 1) the varga she gave in January 2013, 2) the countless hours spent by </font></font><font face="Liberation Serif, serif" size="4"><font color="#000000">TIkArAma-varyAH in reviewing with me, 3) mAtA's two texts </font></font><font color="#000000" size="4"><font face="Liberation Serif, serif"> </font><font face="Lohit Hindi">प्रक्रियानुसारी पाणिनीय धातुपाठः </font></font><font color="#000000" size="4"><font face="Liberation Serif, serif">and अष्टाध्यायी सहजबोध. </font></font><font face="Liberation Serif, serif" size="4"><font color="#000000"><br> </font></font></p><p><font face="Liberation Serif, serif" size="4"><font color="#000000"><br> </font></font></p><p><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif">The following text of </font></font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif"><font face="Liberation Serif, serif" size="4">mAtAji</font> has been used extensively in creating this website: </font><font face="Lohit Hindi">प्रक्रियानुसारी पाणिनीय धातुपाठः </font><font face="Liberation Serif, serif">| It is highly recommended or if I may say, an essential companion, in approaching the material covered here. If you do not own a copy of this book, it can be purchased <a href="https://secure.samskritabharatiusa.org/np/clients/sb594/product.jsp?product=1560&" target="_blank">here.</a></font><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><font face="Liberation Serif, serif" size="5"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><font size="4"><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">The following text of </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font> is also extremely helpful. Here </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font> presents the entire </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#1a1a1a"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">अष्टाध्यायी</span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">, giving critical guidance throughout as to what each section of the </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#1a1a1a"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">अष्टाध्यायी</span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"> is for. </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>'s text is </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#1a1a1a"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">महर्षिपाणिनिप्रणीतः अष्टाध्यायीसूत्रपाठः</span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">, and it can be purchased <a href="https://secure.samskritabharatiusa.org/np/clients/sb594/product.jsp?product=1549&catalogId=19&" target="_blank">here. </a></span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">If you are in India, then it will be easier to purchase directly from your local Samskrita Bharati office, or their </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><a href="http://samskritabharati.in/" target="_blank">India-based website</a>.</font></font></tt></font></font></p><p><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif" size="4"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><font size="4"><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">A third text of </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>'s which I have made extensive use of is her अष्टाध्यायी सहजबोध | This is a four-volume text, in Hindi, which divides the explanation of अष्टाध्यायी into four sections: सार्वधातुकप्रकरणम्, आर्धधातुकप्रकरणम्, कृदन्तप्रकरणम्, तद्धितप्रकरणम् | It is truly excellent, and presents the अष्टाध्यायी in a way that all can understand. </span></span></font></font></tt></font></font></p><p><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif" size="4"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><font size="4"><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">Although I have written the handouts or chapters on this site, i.e. composed the sentences, but all the material is from mAtA. The selection of dhAtu's for presentation, the order of presentation, everything is based on </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>'s lectures and her books. So there was no question of stating "this is from </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>" or "that is from </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>"; understand that everything is from </span></span></font></font></tt></font></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font size="4"><font face="Liberation Serif, serif">mAtAji</font>!</font><br> </span></span></font></font></tt></font></p><p><font face="Liberation Serif, serif" size="5"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><p><font size="4"><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">In providing explanation of the sUtras used on this site, I have made extensive direct use of </span></span></font></font></tt><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">Acarya Govinda Prasada Sharma's </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#000000"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">लघुसिद्धान्तकौमुदी </span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">and </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#000000"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">वैयाकरणसिद्धान्तकौमुदी </span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">| After most every sUtra on this site you will find a sentence which breaks the sutra into its components, telling the vibhakti of each and at the end how many padas are in the sutra. For example: </span></span></font></font></tt></font></p><pre><code><font face="Lohit Hindi"><b>लोटो</code></pre>लङ्वत् </b></font><font face="Lohit Hindi">(</font><font face="Lohit Hindi">३</font><font face="Lohit Hindi">.</font><font face="Lohit Hindi">४</font><font face="Lohit Hindi">.</font><font face="Lohit Hindi">८५</font><font face="Lohit Hindi">) = "</font><font face="Lohit Hindi">लोटः षष्ठ्यन्तं</font><font face="Lohit Hindi">, </font><font face="Lohit Hindi">लङ्वत् अव्ययं</font><font face="Lohit Hindi">, </font><font face="Lohit Hindi">द्विपदमिदं सूत्रम्" </font><font face="Lohit Hindi">|</font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Lohit Hindi"> </font>Such sentences are almost all </span></span></font></font></tt><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><b>direct quotes</b></span></font></font></tt><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"> from one of these two texts. In a very few sUtras where I could not get that very sentence from these two texts, I have written them myself. I have not placed these directly quoted sentences in quote marks in the handouts for simplicity of presentation—but understand that these are straight quotes from Acaryaji's texts. I am very indebted indeed to Acarya </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">Govinda Prasada Sharma</span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">ji for his straightforward and clear, no-nonsense writing style and teaching methods. I attended many of his daily early morning 6 am lectures at the gurukulam, and they were wonderful—presented in the same lucid, straightforward style that enabled all present to understand and learn.</span></span></font></font></tt></font></font></p><p><font size="4"><br> </font><font color="#000000" size="4"><font face="Liberation Serif, serif">Please do alert me to any errors you discover in the site pages, and they will be corrected in a timely way. Feedback and suggestions are also welcome. I can be reached at <dinbandhu@sprynet.com>.<br> </font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif">bhavadIyaH</font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif">svarUpaH <br> </font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif">NB To go to the next pages of this site, just scroll up to the top left corner of this page, and you'll see all the sections listed there. Those sections which are expandable have arrows next to them; clicking on the arrow expands the section to show the chapters it contains. Clicking on any one will get you to that page. To begin with the next section, click on धातुगण-परिचयः. Enjoy!</font></font></p><p><br></p><p><font size="4"><font face="Liberation Serif, serif">धेयम्-- If you would like to receive notification via email whenever a new page (new lesson) gets added to our site, <a href="http://feedburner.google.com/fb/a/mailverify?uri=samskrita_vyakaranam&loc=en_US" target="_blank">click here</a> and fill in your email address. New lessons are added every few weeks.</font> <br> </font></p><p><font size="4">Also we have multiple classes conducted via conference call, on the subjects of Paniniiya Vyakaranam, Nyaya shastram, and also a bhAShA-varga for those wanting to refine their language skills. All classes are free, and people can join from anywhere in the world via local phone call or internet, whichever is more convenient. For class schedules and connect info, <a href="https://sites.google.com/site/samskritavyakaranam/13---jAlasthAnasya-samAcAraH" target="_blank">click here</a>. <br> </font></p><p><p><font size="4">To join a class, or for any questions feel free to contact Swarup <a href="mailto:dinbandhu@sprynet.com"><dinbandhu@sprynet.com></a>.</p></font></p><p></p><p></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">To all those well-versed in Spoken Samskritam, pardon me for making the homepage of this site in English. My aim here is for all to feel welcome regardless of their level of Samskritam. After this initial page, everything is in Samskritam. To all those who would have otherwise turned away from this site seeing that the very first page is also in Samskritam: If you know a bit of Samskritam and want to learn Panini's grammar, this site is also for you! <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">To those knowing only Hindi: हिन्दी बोलनेवालों के लिए, फ़िक्र मत करो ! सिर्फ़ यह पन्ना अंग्रेज़ी में है; इस site में बाक़ी सब कुछ संस्कृत में ही है | जब थोड़ा समय मिले, तो यह पहला पन्ना हिन्दी में भी लिखा जाएगा | तब तक इस पन्ने को छोड़कर आगे पढ़िएगा; क्रम से जाएँगे तो सब स्पष्ट अवश्य ही होगा | </font><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">This is a site where all can come and learn Paniniiya-Vyakaranam. If you are a beginner in Samskritam and have gone through Abhyasa-Pustakam +, you are welcome here and you will be able to learn the actual Paniniiya-Vyakaranam right from the start of your Samskritam learning. Basic understanding of present-tense verbs and nouns up through i-kArAnta (muni), u-kArAnta (shishu), and Ru-kArAnta (kartRu) will be helpful. Just start at the beginning of the site's lessons and you'll be on your way!</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">At the same time, those having more sophisticated knowledge of Samskritam and even of Paniniiya-Vyakaranam will I hope also find this site quite useful, as the approach presented here to classical vyakaranam is very different from what is found in the usual texts. The approach is that given by Smt. Dr. Puspa Diiksita, and it is based wholly in Panini's own approach; that is, the techniques which Panini used to achieve the critical task of groupifying and organizing the elements of this vast language, are the very techniques Smt. Dr. Puspa Diiksita has used. With love and respect she is called by many, Mother or Mata; with that very feeling I shall also refer to her in the same way throughout this site. <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="margin-bottom:0in"><font face="Liberation Serif, serif" size="4">Indeed the aim of </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> Puspa Diiksita's curriculum is that all with an interest in Samskritam should have access to the jewel of Paniniiya-Vyakaranam. From a historical perspective, Panini's original and unique grammar of Samskritam has been accessible only to a precious few. Those who could go to a gurukulam and dedicate years to study under a Master of grammar, they were the ones who could get clear knowledge. For the rest, Paniniiya-Vyakaranam remained part of the vast unknown.</font><u><font size="4"><br> </font></u></p><p style="margin-bottom:0in"><u><font size="4"><br> </font></u></p><p style="margin-bottom:0in"><u><font size="4">One person's experience with both the Traditional and the New:</font></u></p><p style="margin-bottom:0in"><font size="4"><font size="1"> </font></font><u><font size="4"><br> </font></u></p><p style="font-weight:normal;text-decoration:none"></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">I had attempted this traditional route albeit in a limited manner, twice spending a full month studying in the grammar department of a Samskrita-Vishvavidyalaya where everything was taught in the traditional style, and in Samskritam. They were very knowledgeable and taught me a lot to be sure—but in a certain way the sutras of ashtadhyayii remained a dizzying maze. We used laghusiddhantakaumudii, starting the text from the beginning. How many times have I started that book from the beginning! Under their guidance, I was able to get a feel for what was going on—and yet in my mind something wasn't clicking.</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Having thus spent two months immersed in the usual method, in January 2013 I ventured a third time, attending a one-month Vyakarana-varga held by </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> Puspa Diiksita at the Shriinivas Sanskrit Vidyapiitha outside of Delhi. In her teaching she moves quickly, and it was very intense. This gurukulam focuses on grammar, and so the students there already knew not only the Laghu, but also the Vaiyakarana-siddhanta-kaumudii text. Even then, for them Mata's lessons were new! Every day there were lectures before and after Mata's own to review what had been covered the day before and then to explain what she had covered that day. Everything was totally new for me and I needed a lot of help from the gurukuliiya students and teachers. But under their tutelage and with a lot of struggle, by the end of the month the light had been turned on in my brain—Paniniiya-Vyakaranam was making sense!</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">This website is dedicated to sharing what </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> gave during that month. (A common technique of writing saMskRutam in latin script is used henceforth on this page.) </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> teaches pANini's dhAtu-pATha. That is, she starts out with what many consider to be the toughest aspect of pANinIya-vyAkaraNam. And she does this because, as many of you know, the verb is the core of saMskRuta vyAkaraNam. So she starts with the dhAtu, and proceeds to teach pANinIya-vyAkaraNam in a modular fashion. This modular approach was very different from what I had seen in laghu-siddhAnta-kaumudI, and it made a lot of sense.</font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"><u><font face="Liberation Serif, serif" size="4">Worldly Examples:</font></u></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">It is like the approach one finds in say an automobile factory: manufacture of the various vehicle components is divided into specialized departments throughout the factory. In one section of the factory, transmission systems are being made; in another section, exhaust systems are being made; in yet another section, engines are being made. In this way a car is broken down into its essential parts, and workers are trained to become expert in making those parts. By so doing, the factory functions extremely efficiently. This specialty training and compartmentalization of duty is critical to the good functioning of the factory. </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">And not only is it critical to the car factory: it is key to human learning! Whatever we practice over and over, we become good at. A surgeon who does the same surgery every day will be extremely skilled in it; the skills of a general practitioner who does that same surgery only once every five years, are unlikely to be as polished. The young child learning to write who practices every day will soon become skilled; another child who practices only rarely won't develop the same skill. </font><font face="Liberation Serif, serif" size="4">And especially at the outset if that practice involves breaking down the skill set into its elemental parts, then the practice is indeed far more fruitful.</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Let me describe this scenario in yet another way. With any field of knowledge in the world, when a person first newly approaches it, it can appear an immense, unmasterable complex of facts. Take any field with which you are not familiar, and try to learn about it: engineering, </font><font face="Liberation Serif, serif" size="4">linguistics,</font><font face="Liberation Serif, serif" size="4"> zoology, astronomy, political science, entomology, philosophy, meteorology, classical music. Any new field appears a dizzying panorama of knowledge. How to approach it, how to learn it! If one tries on one's own, it can be very difficult. But if one has a good experienced teacher, the field becomes approachable. Why? Because the teacher has learned how to <i>organize</i> the material in their own mind, and they pass this mental approach on to the learner. With any field it is like that: the degree to which the teacher has mastered the art of how to categorize the field's material in the human mind, to that very degree it will become easy for the learner. This is the key: how to <i>organize</i>, how to <i>catalogue</i> the information in the mind. <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">The field of medicine is a good case in point, vis-a-vis the </font><font face="Liberation Serif, serif" size="4">training of new physicians.</font><font face="Liberation Serif, serif" size="4"> In medical residency programs all around the world, students struggle to learn the facts of their specialty. The books contain so much information! It is one thing to enter all that information in a computer; the computer never complains, it just accepts all that is entered. But the human mind needs a <i>way</i> to think about that universe of information, to make it manageable. And that is where in teaching hospitals senior residents enter the picture. Residents take the uninitiated mind of the intern, and show that mind <i>how</i> to approach the information to make it practically masterable. Without oversimplifying the matters, they make them easy. And in this way, everyone learns and becomes skilled in what initially seemed impossible! So what is this <i>way</i> of making something easy? It is a system of classifying, a system of categorizing the information so it becomes easily graspable and accessible to the human mind. <br> </font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="font-weight:normal;text-decoration:none"></p><p style="font-weight:normal;text-decoration:none"><u><font size="4">Applied to vyAkaraNam:</font></u><font size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><font face="Liberation Serif, serif">T</font></font><font face="Liberation Serif, serif" size="4">hat is just what mAtAji has done </font><font face="Liberation Serif, serif" size="4">with pANinIya-vyAkaraNam</font><font face="Liberation Serif, serif" size="4">—</font><font face="Liberation Serif, serif" size="4">for perhaps the first time in the history of the field. There are two elements to this: (1) Give the human mind a system for classifying the information; and (2) Give the mind a chance to thoroughly practice each element of the classification schema. Take the human mind, and first give it a system for cataloguing the Samskritam grammar machinery; then second let it become proficient in one particular type of grammar machinery at a time—it becomes a master in that machinery and does very well. This is exactly what mAtAji has done</font><font face="Liberation Serif, serif" size="4">—</font><font face="Liberation Serif, serif" size="4">for perhaps the first time in the entire history of teaching </font><font face="Liberation Serif, serif" size="4">pANinIya-vyAkaraNam.</font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">mAtAji has broken down pANinIya-vyAkaraNam into all its essential components—in accordance with the very logic pANini himself uses—and presented the grammar in such a way that everyone can grasp and understand. Because in truth, pANinIya-vyAkaraNam is quite intuitive. Everything pANini has done makes complete sense. But it is easiest to understand the “sense” of it, if one takes pANini's own approach. And that is what </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> has done.</font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="margin-bottom:0in"><u><font size="4">Some History:</font></u></p><br><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Using the actual pANinIya logic and style, </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> divides vyAkaraNam in a “new” way—in the actual pAninIya way—and verily this is what opens the door for all to learn. This pANinIya-based technique makes saMskRuta vyAkaraNam accessible for everyone with interest, paNDitas and lay persons alike. I say the actual </font><font face="Liberation Serif, serif" size="4">pANinIya</font><font face="Liberation Serif, serif" size="4"> way, because for a very long time, this path was abandoned. In the initial period after pANini gave the aShTAdhyAyI, trainees in vyAkaraNaM were memorizing the entire aShTAdhyAyii in the order of sUtras which pANini gave. This dates back to around the fifth century BCE, the time many attribute to the writing of the aShTAdhyAyii. The tradition continued for a long time, but ultimately came to be perceived by many as difficult or even impractical, and so another approach was begun in the eleventh century CE, based on what is called prakriyA i.e. the pathways for deriving the various types of words or padas. After several attempts by different grammarians, this approach culminated in the seventeenth century CE with the writing of the vaiyAkaraNa-siddhAnta-kaumudii by bhaTToji dIkShita. Soon after that a miniature version of it, called the laghu-siddhAnta-kaumudii, was written by varadarAja. This new style left the order of pANini's sUtras behind, instead taking sUtras from the original text on an as-needed basis, to construct the words of the saMskRuta language. </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">pANini's aShTAdhyAyI provides all the raw ingredients for manufacturing the finished forms of saMskRuta nouns and verbs—but doesn't actually show the manufacture procedure. The approach taken by the vaiyAkaraNa-siddhAnta-kaumudii showed the actual procedures (prakriyA) and indeed the entire text was organized according to the various prakriyAs. But by so doing, the order of sUtras given in the aShTAdhyAyI was left behind. The prakriyA technique became the new way of studying pANinIya vyAkaraNam. From the time vaiyAkaraNa-siddhAnta-kaumudii gained prominence up to today itself, this has been the standard technique for teaching pANiNiiya vyAkaraNam.</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">The prakriyA approach shows all the procedures for constructing the finished forms of nouns and verbs, but has an essential weakness: the manner of presentation diverges from pANini's own. The entire material is organized by prakriyA, and not by the “type of work”. So the prakriyA method, although it does show the pathways for making all the padas, but it leaves behind the “car factory model” on which basis the aShTAdhyAyI was written. The car factory model is that system of modularization wherein each part of the car is made in a separate, specialized part of the factory</font><font face="Liberation Serif, serif" size="4">—and when all the parts are made, the parts are brought together and assembled to create the finished product. In grammar, that means: (1) Doing one type of work </font><font face="Liberation Serif, serif" size="4">at a time</font><font face="Liberation Serif, serif" size="4"> using one type of grammar machinery, so the mind excels in that type of work; and (2) Building the various parts of a pada separately, only assembling them together at the end.<br> </font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="margin-bottom:0in"><u><font size="4">More on How the New and Traditional Methods Vary:</font></u></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Here is an example of how </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s method and the traditional prakriyA methods vary. You may know that in pANinIya vyAkaraNam, the verbs or dhAtus are divided into ten groups or gaNas. And the tenses or lakAras are also ten in number (these are: </font><font face="Liberation Serif, serif" size="4"> </font><font face="Lohit Hindi" size="4">लट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लिट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लोट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">विधिलिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">आशीर्लिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृङ्</font><font face="Liberation Serif, serif" size="4">). Let us look in the laghu-siddhAnta-kaumudii (<i>laghu</i>) to see how these dhAtus and lakAras are taught. The first of the ten dhAtu-gaNas is called bhvAdi-gaNa. In bhvAdigaNa one dhAtu is taken, bhU is first. The prakriyA for making the finished forms of bhU in all ten tenses or lakAkaras is given sequentially: bhU-laT, then bhU-liT, then bhU-luT, then bhU-lRT, and so on through the ten lakAras. Once the ten lakAras are finished for bhU-dhAtu, then the next dhAtu is taken, "<i>at"</i> (अत्). This prakriyA for ten lakAras is given sequentially for at-dhAtu. When that is done, the prakriyA </font><font face="Liberation Serif, serif" size="4">for ten lakAras </font><font face="Liberation Serif, serif" size="4">is given sequentially for the next dhAtu, sidh (सिध्). In this way, ten lakAras' prakriyA is given for one after the next dhAtu: cit (चित्), shuc (शुच्), gad (गद्), and so on.<br> </font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="margin-bottom:0in"><font size="4"><u>Traditional Method Presents Problems for the Learner:</u></font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">The problem with what has just been described above, is that these lakAras are not similar one to the next. They are different types of machinery. So the student gets exposed to the procedure for making bhU with laT, </font><font face="Liberation Serif, serif" size="4"> </font><font face="Lohit Hindi" size="4">भवति</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">भवतः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">भवन्ति </font><font face="Liberation Serif, serif" size="4">etc. </font><font face="Liberation Serif, serif" size="4">And as soon as it is finished, the procedure for making bhU with liT is given. Here </font><font face="Lohit Hindi" size="4">बभूव</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">बभूवतुः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">बभूवुः </font><font face="Liberation Serif, serif" size="4">etc. And that is followed by bhU with luT, then with lRT, then with loT and so on. The problem is, laT is one type of grammar machinery, and liT is a totally different type of machinery</font><font face="Liberation Serif, serif" size="4">! Then follow it with luT, yet another type of machinery. It is like a car-factory worker being trained in engine manufacture for a half-hour, then moving on to wheel-alignment for a half-hour, then on to seat manufacture for a half hour</font><font face="Liberation Serif, serif" size="4">—how will he learn anything? In the <i>laghu</i>, this approach assails the would-be learner with a varied array of grammar machinery which is enough to baffle anyone. No sooner has the student gone through the pathways for deriving </font><font face="Lohit Hindi" size="4">भवति</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">भवतः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">भवन्ति</font><font face="Liberation Serif, serif" size="4">, when without having the chance to master that, he/she is now faced with </font><font face="Lohit Hindi" size="4">लिट्<font face="Liberation Serif, serif">.</font></font><font face="Liberation Serif, serif" size="4"> </font><font face="Liberation Serif, serif" size="4">Now, </font><font face="Lohit Hindi" size="4">लट् </font><font face="Liberation Serif, serif" size="4">is what is called a </font><font face="Lohit Hindi" size="4">सार्वधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकारः</font><font face="Liberation Serif, serif" size="4">, while </font><font face="Lohit Hindi" size="4">लिट् </font><font face="Liberation Serif, serif" size="4">an </font><font face="Lohit Hindi" size="4">आर्धधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकारः </font><font face="Liberation Serif, serif" size="4">i.e. is based on an entirely different machinery. There is simply no way for a person to master all these different skills in such a short span of time. The brain needs a chance to get good at one skill before moving on to the next. Take a worker trained to make engines and put him suddenly in the exhaust department, and he'll be disoriented and confused. The next day place him in the air-conditioning division and he'll throw up his hands in despair! <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Indeed, what I have observed over the years with even full-time students of </font><font face="Lohit Hindi" size="4">लघुसिद्धान्त कौमुदी </font><font face="Liberation Serif, serif" size="4">and </font><font face="Lohit Hindi" size="4">वैयाकरणसिद्धान्त</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">कौमुदी</font><font face="Liberation Serif, serif" size="4">, is that these students tend to have a very theoretical knowledge. Because of the disparate nature of the knowledge organization, they have great difficulty incorporating what they've learned into the practical side of their brain and to use the forms they've learned in speech. Most of the time I've observed that they can recite pathways, but that is where the knowledge ends. </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">And with general persons in the society who have other professions and want to learn saMskRutam, the situation is even more extreme. One sees the <i>laghu</i> being introduced to such groups time and again in seminars, and hardly does anyone ever move beyond the introductory chapters. Indeed, for most the text is daunting and imposing, and for the reasons mentioned above does not invite the casual learner to achieve any sort of facility with what could otherwise be a fascinating and indeed intuitive learning experience.<br> </font></p><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"></p><p style="margin-bottom:0in"><u><font size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s Approach A Better Way:</font></u></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Whereas with </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s approach, the approach is as follows: do laT with all 2000 dhAtus. Learn all the general rules and all the special rules of laT. Become an expert in laT! Then move on</font><font face="Liberation Serif, serif" size="4">—but not to liT. Instead, move on to loT, lang, and vidhiling. Because laT, loT, lang, and vidhiling are all in the same family and use the same basic grammar machinery. So </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> has the learner become an expert in similar types of grammar machinery, gaining intensive practice in each and learning all the ins and outs. In this way one learns the grammar pathways extremely well. Not only that: One also becomes quickly able to use all the forms one is learning because it is a hands on, practical approach in which one masters one form of grammar machinery before moving on to the next. <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">So for example, take laT lakAraH.</font><font face="Liberation Serif, serif" size="4"> </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> has you learn every single permutation and combination, all the rules and all of the exceptions, involved with laT</font><font size="4"><font face="Liberation Serif, serif">.</font></font><font face="Liberation Serif, serif" size="4"> Master every single form, and practice them all until mastered and the mind has them fully under its control. And about the 2000 dhAtus, yes </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> will make you an expert in all 2000 with laT. But don't worry about that! Because like the lakAras, </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> has also divided up the dhAtus into families according to the way pANini's sUtras work with them. There are fourteen groups of dhAtus, organized and divided according to the ending of the dhAtu. It is very easy. </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Once laT is mastered, only then does </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> move on to the next form. And when she moves on, it is to loT not liT.</font><font face="Liberation Serif, serif" size="4"> Actually, there is no logic in the traditional sequence of study: </font><font face="Lohit Hindi" size="4">लट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लिट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लोट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">विधिलिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">आशीर्लिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृङ्<font face="Liberation Serif, serif">.</font></font><font face="Liberation Serif, serif" size="4"> That is a mere convention based on the sequence of the </font><font face="Lohit Hindi" size="4">वर्णमाला<font face="Liberation Serif, serif">.</font></font><font face="Liberation Serif, serif" size="4"><font face="Lohit Hindi"> </font></font><font face="Liberation Serif, serif" size="4">mAtAji</font><font face="Liberation Serif, serif" size="4"> abandons this sequence and bases her sequence on the actual nature of pANini's grammar machinery. Those lakAras</font><font face="Lohit Hindi" size="4"> </font><font face="Liberation Serif, serif" size="4">which have similar nature are grouped together and taught sequentially. Thus there are the </font><font face="Lohit Hindi" size="4">सार्वधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकाराः </font><font face="Liberation Serif, serif" size="4">(</font><font face="Lohit Hindi" size="4">लट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लोट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">विधिलिङ्</font><font face="Liberation Serif, serif" size="4">) and the </font><font face="Lohit Hindi" size="4">आर्धधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकाराः </font><font face="Liberation Serif, serif" size="4">(</font><font face="Lohit Hindi" size="4">लिट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृट्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">आशीर्लिङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लुङ्</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">लृङ्</font><font face="Liberation Serif, serif" size="4">). These two groups are taught completely separately. In this way the mind becomes like a very specialized surgeon, learning all the aspects of one area. Let the student master one machinery at a time! </font><font face="Liberation Serif, serif" size="4">mAtAji</font><font face="Liberation Serif, serif" size="4"> has done just this; her methods are long-awaited and present tremendous relief to the learner, who can now set himself or herself to really mastering the forms at hand. For these reasons as well as the sheer strength of logic behind the approach and its high correspondence to the actual organization style in the </font><font face="Lohit Hindi" size="4">अष्टाध्यायी</font><font face="Liberation Serif, serif" size="4">, mAtA's methods</font><font face="Lohit Hindi" size="4"> </font><font face="Liberation Serif, serif" size="4">literally represent a revolution in saMskRuta-vyAkaraNa-shikShaNam.</font><font face="Lohit Hindi" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">It should be mentioned here that the </font><font face="Liberation Serif, serif" size="4">vaiyAkaraNa-siddhAnta-kaumudii and laghu-</font><font face="Liberation Serif, serif" size="4">siddhAnta-kaumudii are excellent and needed texts</font><font size="4">—</font><font face="Liberation Serif, serif" size="4">but for the general student they are best considered as reference texts. Those who want to become professional saMskRuta grammarians, will naturally study these as well as thoroughly learn them. But even here, mAtA's method should be learned first. It gives an outlook, a way of approach which is invaluable in approaching this vast and magnificent field. <br> </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">The specialities of mAtA's approach are manifold and will be presented in greater detail in the third section in saMskRutam (<a href="https://sites.google.com/site/samskritavyakaranam/04---aShTAdhyAyI-paricayaH/09---mAtuH-pAThasya-vailakShaNyam" target="_blank">मातुः पाठस्य वैलक्षण्यम्</a>). Here is a brief summary of what you will find there: <br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><u><br> </u></font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><u>Summary of main differences</u> between the traditional approach and mAtA's revolutionary approach:</font></p><ol><li><p style="font-weight:normal;text-decoration:none"><font face="Lohit Hindi" size="4">समग्रं चिन्तनम् </font><font face="Liberation Serif, serif" size="4">including all dhAtus at every step, </font><font face="Liberation Serif, serif" size="4">not just one धातु</font><font face="Lohit Hindi" size="4">रूपम् | <br> </font></p></li><li><font face="Liberation Serif, serif" size="4">Rather than doing one dhAtu in all lakAras (as in siddhAntakaumudI), do all dhAtus in one lakAraH.</font></li><li><p style="font-weight:normal;text-decoration:none"><font face="Lohit Hindi" size="4">लकाराणां क्रमः - आर्धधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकारः </font><font face="Liberation Serif, serif" size="4">/ </font><font face="Lohit Hindi" size="4">सार्वधातुक</font><font face="Liberation Serif, serif" size="4">-</font><font face="Lohit Hindi" size="4">लकारः इत्यनयोः वैशिष्ट्यम् </font><font face="Liberation Serif, serif" size="4">(More on this in the third section).</font></p><pre><code></li></code></pre><li><p style="font-weight:normal;text-decoration:none"><font face="Lohit Hindi" size="4">भिन्नं कार्यं भिन्ने प्रकोष्ठे </font><font face="Liberation Serif, serif" size="4">| Modularity of approach. Dividing work into separate categories, and carrying each out separately.</font></p><pre><code></li></code></pre><li><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Categorization of the different types of dhAtus and dividing all the work according to these 14 categories. </font><font face="Lohit Hindi" size="4">अजन्तधातवः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">हलन्तधातवः </font><font face="Liberation Serif, serif" size="4">| </font><font face="Lohit Hindi" size="4">पुनः अजन्तधातुषु अकारान्ताः, आकारान्ताः, इकारान्ताः</font><font face="Liberation Serif, serif" size="4">, ईकारा</font><font face="Lohit Hindi" size="4">न्ताः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">उकारा</font><font face="Lohit Hindi" size="4">न्ताः</font><font face="Lohit Hindi" size="4">, ऊकारा</font><font face="Lohit Hindi" size="4">न्ताः</font><font face="Lohit Hindi" size="4">, ऋकारा</font><font face="Lohit Hindi" size="4">न्ताः</font><font size="4">,</font><font face="Liberation Serif, serif" size="4"> ॠकारा</font><font face="Lohit Hindi" size="4">न्ताः, एजन्ताः</font><font face="Liberation Serif, serif" size="4">; हलन्तधातुषु </font><font face="Lohit Hindi" size="4">अदुप</font><font face="Lohit Hindi" size="4">धाः</font>, <font face="Lohit Hindi" size="4">इदुपधाः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">उदुप</font><font face="Lohit Hindi" size="4">धाः</font><font face="Liberation Serif, serif" size="4">, </font><font face="Lohit Hindi" size="4">ऋदुप</font><font face="Lohit Hindi" size="4">धाः</font><font face="Lohit Hindi" size="4">, शेषाः इति. </font><font face="Liberation Serif, serif" size="4">These 14 categories have been assigned by </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font> after noting that paNini's sUtras work according to these very categories.</font><font size="4"><br> </font></p></li></ol><p style="font-weight:normal;text-decoration:none"><br></p><p style="font-weight:normal;text-decoration:none"><font size="4">In a nutshell, these changes amount to a vast change in the <i>order</i> of presentation of the material. The <i>system of organizing</i> the material has changed, thus making it tremendously accessible to the learner.</font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">There are some final and important subjects to be addressed before moving on to the other pages of this site:</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><u>How to approach the lessons on this website</u>:</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">For most people, I recommend starting from the beginning and moving sequentially through the sections in the order in which they are presented. Even if you already have some background, it may be helpful to read through the first two sections prior to starting the third-- which is where </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s pAThaH really begins. Because there are concepts and terms explained in especially the first section dhAtugaNa-paricayaH, which will be needed as you move on. If as you go through them you find you know them already, then just skim quickly through the various parts of section one to ensure you are familiar with everything therein.<br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">If you do not know anything about pANinIya vyAkaraNam, then definitely start with the first section, called </font><font face="Liberation Serif, serif" size="4">"1 - धातुगण-परिचयः". </font><font face="Liberation Serif, serif" size="4">That section is not something taught directly by </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>, but will give you a firm footing in the dhAtu-gaNas and in the concept of gaNa and its related sUtras. </font><font face="Liberation Serif, serif" size="4">Proceed sequentially forward from there. In the third section -- aShTAdhyAyI-paricayaH, if it is your first time going through pANinIya-vyAkaraNaM, then I recommend just reading the first two chapters of this section for now. The rest of the chapters you can come back to after reading a bit more in the subsequent sections. If you do skip these other chapters of the third section, be sure to come back to them once you've become more familiar with the dhAtupAThaH; then you'll definitely be able to understand them and will at that time I hope find them quite helpful.<br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">Note that in each lesson, at the bottom of the page is a fully formatted, downloadable, printable pdf file of that very lesson. Feel free to make use of these.<br> </font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">It should also be mentioned that each chapter has been addressed in one or more telephone classes, all of which have been recorded and made available on this site as </font><font face="Liberation Serif, serif" size="4">downloadable mp3 files</font><font face="Liberation Serif, serif" size="4">. So you can listen to us going through the same subject matter in a recorded session all in saMskRutam, and that is highly recommended. By both reading the material on this site and listening to it on the downloadable mp3 files, it will get more easily and solidly established in the mind. Many of the lessons have the related sound file placed directly at the top of that lesson's web page for easy listening and downloading. Also, all of our class sound files have been collected and placed in the <a href="https://sites.google.com/site/samskritavyakaranam/08---vargasya-dhvanimudraNAni-karapatrANi-ca" target="_blank">eighth section of this site</a> for easy access. <br> </font></p><p><font size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><u>How this website came into existence</u>:</font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4">As mentioned, we have a telephone class on the subject of </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>'s dhAtupAThaH wherein these subjects are discussed each Monday and Wednesday, from 9 pm – 10 pm. Handouts have been created through time for the class as the class progresses, and this website is the collection of those handouts. Because the class is still going on, handouts for all the subjects have not yet been made i.e. this is a site in development. Every week one or two new handouts are made for the class, and they will be added to the site as we move along each week. Anyone who would like to join the class is welcome! Just contact me at Swarup <font color="#000000"><dinbandhu@sprynet.com> and I'll give you the number to call and add your address to our forum where discussions occur and announcements are made. Alternatively, you can go to our googlegroups site and send a note there indicating you'd like to join. The google groups is called: “bhaashaapaakavargah”. Our email address is bhaashaapaakavargah@googlegroups.com. <br> </font></font></p><p style="font-weight:normal;text-decoration:none"><font size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font face="Liberation Serif, serif" size="4"><font color="#000000">Our phone class has been going on for two years now, on various grammar-related subjects. It started with Hegde-Mahodaya's bhAShApAkaH vol I, hence the name of the varga. After completing that text, we read part of </font></font><font face="Liberation Serif, serif" size="4"><font color="#000000">Hegde-Mahodaya'</font></font><font face="Liberation Serif, serif" size="4"><font color="#000000"> shuddhi-kaumudI, then covered a variety of subjects related with dhAtugaNas and guNaH. The handouts from that series have now become the first section of this site, </font></font><font face="Liberation Serif, serif" size="4">"1-धातुगण-परिचयः". Following that, we read a number of chapters of </font><font face="Liberation Serif, serif" size="4"><font color="#000000">Hegde-Mahodaya's bhAShApAkaH vol II. That brought us through December 2012. January 2013 was mAtA's varga, and on my return to the US in March 2013 we began studying mAtA's dhAtu-pAThaH together. Since March 2013 we have been engaged in this very subject.<br> </font></font></p><p><font face="Liberation Serif, serif" size="4"><br> </font></p><p><font face="Liberation Serif, serif" size="4"><u>Credits and References</u>:</font></p><p><font face="Liberation Serif, serif" size="4">Starting with Section Three on this site, all the material contained herein has been lovingly taught by </font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif" size="4">mAtAji</font>. As mentioned, the students in that January 2013 varga were the gurukulIya students of the vidyApITha</font><font face="Liberation Serif, serif" size="4"><font color="#000000">—and so the varga was taught at quite a high level. It would have been impossible for me to follow along without the invaluable tutelage of Shrii Tikarama Pandeya ( </font></font><font face="Lohit Hindi" size="4"><font color="#000000">टीकारामपाण्डेयः<b>) </b></font></font><font face="Liberation Serif, serif" size="4"><font color="#000000">| TIkArAma-varyAH took it upon himself to make everything intelligible to me during the month at the Gurukulam, spending countless hours teaching me at all hours of the day and night, as well as by phone before and since. Everyone should be blessed with such a teacher! I also wish to thank all the permanent students—ranging in age from six to twenty-one!—at the vidyApITha who tirelessly made themselves available for my endless questions. And finally, respected Acarya Govinda Prasada Sharma at whose gurukulam (श्रीणिवास संस्कृत विद्यापीठ) the entire varga occurred. </font>I am further indebted to this same Acarya Govinda Prasada Sharma, whose wonderfully lucid versions of the <font color="#000000"><span style="text-decoration:none"><span style="font-weight:normal">laghu-siddhAnta-kaumudI and vaiyAkaraNa-siddhAnta-kaumudii I make use of every day.</span></span></font></font></p><p style="font-weight:normal;text-decoration:none"><font color="#000000" size="4"><br> </font></p><p style="font-weight:normal;text-decoration:none"><font color="#000000" size="4"><font face="Liberation Serif, serif">The material here is all based on the vyAkaraNaM of pANini; the approach for learning it, given by Smt Dr. Puspa Diiksita</font><font face="Liberation Serif, serif">.</font><font face="Liberation Serif, serif"> All credit for the material goes to her; if there are any errors in the presentation, they are mine alone. These website pages are the result of my notes and recordings taken during 1) the varga she gave in January 2013, 2) the countless hours spent by </font></font><font face="Liberation Serif, serif" size="4"><font color="#000000">TIkArAma-varyAH in reviewing with me, 3) mAtA's two texts </font></font><font color="#000000" size="4"><font face="Liberation Serif, serif"> </font><font face="Lohit Hindi">प्रक्रियानुसारी पाणिनीय धातुपाठः </font></font><font color="#000000" size="4"><font face="Liberation Serif, serif">and अष्टाध्यायी सहजबोध. </font></font><font face="Liberation Serif, serif" size="4"><font color="#000000"><br> </font></font></p><p><font face="Liberation Serif, serif" size="4"><font color="#000000"><br> </font></font></p><p><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif">The following text of </font></font><font face="Liberation Serif, serif" size="4"><font face="Liberation Serif, serif"><font face="Liberation Serif, serif" size="4">mAtAji</font> has been used extensively in creating this website: </font><font face="Lohit Hindi">प्रक्रियानुसारी पाणिनीय धातुपाठः </font><font face="Liberation Serif, serif">| It is highly recommended or if I may say, an essential companion, in approaching the material covered here. If you do not own a copy of this book, it can be purchased <a href="https://secure.samskritabharatiusa.org/np/clients/sb594/product.jsp?product=1560&amp;" target="_blank">here.</a></font><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><font face="Liberation Serif, serif" size="5"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><font size="4"><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">The following text of </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font> is also extremely helpful. Here </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font> presents the entire </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#1a1a1a"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">अष्टाध्यायी</span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">, giving critical guidance throughout as to what each section of the </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#1a1a1a"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">अष्टाध्यायी</span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"> is for. </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>'s text is </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#1a1a1a"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">महर्षिपाणिनिप्रणीतः अष्टाध्यायीसूत्रपाठः</span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">, and it can be purchased <a href="https://secure.samskritabharatiusa.org/np/clients/sb594/product.jsp?product=1549&amp;catalogId=19&amp;" target="_blank">here. </a></span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">If you are in India, then it will be easier to purchase directly from your local Samskrita Bharati office, or their </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><a href="http://samskritabharati.in/" target="_blank">India-based website</a>.</font></font></tt></font></font></p><p><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif" size="4"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><font size="4"><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">A third text of </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>'s which I have made extensive use of is her अष्टाध्यायी सहजबोध | This is a four-volume text, in Hindi, which divides the explanation of अष्टाध्यायी into four sections: सार्वधातुकप्रकरणम्, आर्धधातुकप्रकरणम्, कृदन्तप्रकरणम्, तद्धितप्रकरणम् | It is truly excellent, and presents the अष्टाध्यायी in a way that all can understand. </span></span></font></font></tt></font></font></p><p><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif" size="4"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><font size="4"><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">Although I have written the handouts or chapters on this site, i.e. composed the sentences, but all the material is from mAtA. The selection of dhAtu's for presentation, the order of presentation, everything is based on </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>'s lectures and her books. So there was no question of stating "this is from </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>" or "that is from </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Liberation Serif, serif">mAtAji</font>"; understand that everything is from </span></span></font></font></tt></font></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font size="4"><font face="Liberation Serif, serif">mAtAji</font>!</font><br> </span></span></font></font></tt></font></p><p><font face="Liberation Serif, serif" size="5"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><br> </span></span></font></font></tt></font></p><p><p><font size="4"><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">In providing explanation of the sUtras used on this site, I have made extensive direct use of </span></span></font></font></tt><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">Acarya Govinda Prasada Sharma's </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#000000"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">लघुसिद्धान्तकौमुदी </span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">and </span></span></font></font></tt></font><font face="Lohit Hindi"><tt><font color="#000000"><span style="text-decoration:none"><font face="Lohit Hindi"><span style="font-weight:normal">वैयाकरणसिद्धान्तकौमुदी </span></font></span></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">| After most every sUtra on this site you will find a sentence which breaks the sutra into its components, telling the vibhakti of each and at the end how many padas are in the sutra. For example: </span></span></font></font></tt></font></p><pre><code><font face="Lohit Hindi"><b>लोटो</code></pre>लङ्वत् </font><font face="Lohit Hindi">(</font><font face="Lohit Hindi">३</font><font face="Lohit Hindi">.</font><font face="Lohit Hindi">४</font><font face="Lohit Hindi">.</font><font face="Lohit Hindi">८५</font><font face="Lohit Hindi">) = "</font><font face="Lohit Hindi">लोटः षष्ठ्यन्तं</font><font face="Lohit Hindi">, </font><font face="Lohit Hindi">लङ्वत् अव्ययं</font><font face="Lohit Hindi">, </font><font face="Lohit Hindi">द्विपदमिदं सूत्रम्" </font><font face="Lohit Hindi">|</font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"><font face="Lohit Hindi"> </font>Such sentences are almost all </span></span></font></font></tt><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><b>direct quotes</b></span></font></font></tt><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal"> from one of these two texts. In a very few sUtras where I could not get that very sentence from these two texts, I have written them myself. I have not placed these directly quoted sentences in quote marks in the handouts for simplicity of presentation—but understand that these are straight quotes from Acaryaji's texts. I am very indebted indeed to Acarya </span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">Govinda Prasada Sharma</span></span></font></font></tt></font><font face="Liberation Serif, serif"><tt><font color="#000000"><font face="Liberation Serif, serif"><span style="text-decoration:none"><span style="font-weight:normal">ji for his straightforward and clear, no-nonsense writing style and teaching methods. I attended many of his daily early morning 6 am lectures at the gurukulam, and they were wonderful—presented in the same lucid, straightforward style that enabled all present to understand and learn.</span></span></font></font></tt></font></p><p><font size="4"><br> </font><font color="#000000" size="4"><font face="Liberation Serif, serif">Please do alert me to any errors you discover in the site pages, and they will be corrected in a timely way. Feedback and suggestions are also welcome. I can be reached at <dinbandhu@sprynet.com>.<br> </font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif">bhavadIyaH</font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif">svarUpaH <br> </font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif"><br> </font></font></p><p><font color="#000000" size="4"><font face="Liberation Serif, serif">NB To go to the next pages of this site, just scroll up to the top left corner of this page, and you'll see all the sections listed there. Those sections which are expandable have arrows next to them; clicking on the arrow expands the section to show the chapters it contains. Clicking on any one will get you to that page. To begin with the next section, click on धातुगण-परिचयः. Enjoy!</font></font></p><p><br></p><p><font size="4"><font face="Liberation Serif, serif">धेयम्-- If you would like to receive notification via email whenever a new page (new lesson) gets added to our site, <a href="http://feedburner.google.com/fb/a/mailverify?uri=samskrita_vyakaranam&amp;loc=en_US" target="_blank">click here</a> and fill in your email address. New lessons are added every few weeks.</font> <br> </font></p><p><font size="4">Also we have multiple classes conducted via conference call, on the subjects of Paniniiya Vyakaranam, Nyaya shastram, and also a bhAShA-varga for those wanting to refine their language skills. All classes are free, and people can join from anywhere in the world via local phone call or internet, whichever is more convenient. For class schedules and connect info, <a href="https://sites.google.com/site/samskritavyakaranam/13---jAlasthAnasya-samAcAraH" target="_blank">click here</a>. <br> </font></p><p><p><font size="4">To join a class, or for any questions feel free to contact Swarup <a href="mailto:dinbandhu@sprynet.com"><dinbandhu@sprynet.com></a>.</p></p><p></p>
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