Part 5.1 - The Caturadhyayika (phonetic manual)

Every Vedic school (Sakha) is traditionally supposed to have a grammatical manual dealing with the phonetic rules peculiar to it. The Caturadhyayika is a phonetic manual which professedly belongs to the Saunakiya recension of the Atharvaveda, Saunakiya recension That the Caturadhyayika belongs to a sakha of the Atharvaveda, Saunakiya recension is, according to Max Muller' indicated by its very beginning 2. Further, one of its initial rules is quoted by the commentator on the Sakala-Pratisakhya as belonging to an Atharvana Pratisakhya³. Besides, in the fourth pada of the fourth adhyaya of the Caturadhyayika , special reference is made to atharvanic sacrifices. The Caturadhyayika , as its name indicates, consists of four adhyayas. Each of the adhyayas is divided into four quarters (pada). The text, on the whole, contains 434 sutras. Thus (1) op. cit. p.139. (2) namo brahmavedaya atha 'ngirasah. 131 (3) tha va apanapratisakhya midameva prayojanamuktam| devamiti ca vimapapraptam samanyena | (4) The division of the sutras into the padas of the four adhyayas is as follows: Adhyaya 1.1 sutras 1-41; 1.2 sutras 42-63 1.3 tang 63.91; 1.4 " 92-105 2.1 " 1-39; 2.2 ji 40-59 2.3 2 60-80%; 2.4 # 81-107 3.1 1-25; 3.2 $7 26-54 3.3 55-74; 3.4 " 75-96 4.1 1-46; 4.2 " 47-72 4.3 73-100 4.4 ti 101-126 The reference to the Caturadhyayika is made by giving the number of the adhyaya and of the sutra therein.

211 it is a very concise pratisakhya, though, at the same time, it is fairly comprehensive so far as its contents are concerned. This has become possible due to the facts that its arrangement is quite simple and less artificial, and that it has extensively used the gana method while formulating its rules. Thus, it applies a rule to a series of passages or words to which it refers, by mentioning only one of them and including the rest by adding an adi (etc.). At 1.65 it states: na krpadinam, where the words like krpa (XVIII.4.59)6, krpanah (XI.8.28), krpamanasya (V.19.3) and akrpran (XVIII. 3.23) are meant to be included. Similar cases are found at 1.66,85; 2.29,67,103, 4-99,100 etc. This peculiar method is a characteristic of the Caturadhyayika , the Atharva-Pratisakhya and of Panini. The Vajasaneya Pratisakhya employs it but once (5.38); the other pratisakhyas do not at all employ it. It appears that the words in the list were traditionally known and hence a reference was made to them with a word followed by an et cetera. In fact it is the duty of the commentator to give the list in full. A look at the commentary on the Caturadhyayika would show that the commentator has not fulfilled his task. The Caturadhyayika does not differ substantially from other treatise of its class in its range of subjects, though it is somewhat less restricted than the Taittiriya Pratisakhya and somewhat less comprehen- (5) The references to words in this and the following sections dealing with the Laksanagranthas are to the Atharvaveda, Saunakiya recension unless otherwise mentioned. (6) See the note of Whitney on 1.65, p. 48.

212 sive than the Vajasaneya Pratisakhya and the Rk-Pratisakhya Yet it bears here and there a more generally grammatical character than is the case with the remaining pratisakhyas. A reference may, however, be made in this connection to a peculiar characteristic of the Caturadhyayika , namely, that its rules have a scope which is wider than is actually warranted or required by the vocabulary of the Saunakiya recension of the Atharvaveda, Saunakiya recension This has necessited the commentator to fabricate illustrations to explain some of its rules. The authorship of the Caturadhyayika is traditionally ascribed to Saunaka but this Saunaka can be hardly identified with Saunaka, the author of the Rk-Pratisakhya Very little, indeed, can be said of the author of the Caturadhyayika A reference to Saunaka is no doubt made in that work at 1.8. The author of the Caturadhyayika appears to have been a member of the Saunakiya carana, founded by the author of the Sakala-Pratisakhya. The contents of the Caturadhyayika may be summarised as follows: The first pada of the first adhyava starts by defining the scope of the whole treatise. It is said that the work aims at dealing with, mainly, the euphonic combinations in the samhita. Then it points out the alphabets which may come at the end of words (3-9). It (7) Cf. Weber, The History of Indian Literature, p. 151; Indische Studien IV, pp. 79-82. (8) It is stated that all the vowels except 1, visarga and I as well as the unaspirated surds and nasals excepting the palatals can occur as finals in words.

213 also defines correctly which alphabets are called sosmanah (aspirates), anunasikah (nasals), aghosah (surds) and ghosavantah (sonants) (10-13). It then proceeds to the consideration of the vdatta, anudatta and svarita accents (14-17). Further it states the place and organ of the production of different classes of sounds like kanthya, jivhamuliya etc. (18-28). It classifies the sounds also according to the degree of the contact of the tongue with the organ of production (29-36). Then the peculiar nature of the vowels r and (37-39) and of the sandhyaksaras (diphthongs) is described (40-41). The second pada of the first adhyaya opens with the 9 statement that a visarjaniya is an abhinisthana (42) and 10 defines the places where abhinidhana occurs (43-48). Then a conjunct consonant and its phonetic value are defined. It is stated that the latter half-part of the first constituent has the same organ of production with the second constituent (49-50). Vowels are classified as short and long (51-54) and it is pointed out to which vowel the consonant in a word (9) The word abhinisthana (which means a 'sounding forth' or 'resonance') does not form part of the grammatical language of the Pratisakhyas or of Panini. Probably it is an ancient name for visarjaniva as is seen from the fact that it is often mentioned in the Grhya Sutras. (10) Abhinidhana probably represents the emission of unintonated breath that passes between two cononants while uttering a conjuct like marud bhih (II.29.4) or apsu (1.6.2). Cf. Prat. 6.5,11; Vajasaneya Pratisakhya 4.16.

belongs 11 214 (55-58). The values of hrasva, dirgha and pluta are given as one, two and three matras respectively (59-62). The third pada of the first adhyaya gives some unusual changes in words, such as puras followed by dasa becoming together purodasa (63-66). The occurence of nasalised vowels is then considered as in the words payansi (1.9.3), babhuvan (X.2.28) etc. (67.72). Sutras 73-81 mention the occasions for making a svara pragrhya. Sutra 83 lays down that, in the pada text, iti should follow iva which accompanies a pragrhya word as in the case of artni iva (1.3.8). The occurrence of short and long nasalised vowels within a word is then stated (yajunsi: XI.6.14; punan: I.8.1 etc.) (84-91). 12 The fourth pada of the first adhyaya begins by defining upadha which means a sound preceding a final sound 13 (92). It further states that a vowel is a syllable¹³ (93); that the sound preceding an aspirate must be non-aspirate 14 (94); and that the change of a sound is according to (11) "It is a matter of pretty pure theory, the only practical bearing it can have must be in determining whether such and such a consonant shall receive one or another accent as being that of the preceding or the following vowel"Whitney on 1.55, p. 44. (12) Cf. Rk-Pratisakhya 13.7-10; Taittiriya Pratisakhya 16.1-31. (13) "It seems to be a general and theoretic doctrine than a precept which enters in any active and practical manner into the system of the rules of our treatise" Whitney, p. 59. (14) Cf. Rk-Pratisakhya 6.1; Vajasaneya Pratisakhya 4.106; Taittiriya Pratisakhya 14.5.

215 propinquity; i.e. when any sound is required to be changed, it should be converted into the one which is nearest to it 15 in situation or in character (95). Special case of accent and cases of omissions of pluti before iti are then mentioned (97). Sutra 98 gives the definition of a conjunct consonant and then insertion of yamas (99), nasikya (100) and svarabhakti (101-102) are dealt with 16 The sphotana 17 and its effect are considered in sutras 103 and 104 and then the cases of pluti in the Atharvaveda, Saunakiya recension are ennumerated serially, according to kandas (105). It is stated at the beginning of the first pada of the second adhyaya that the following rules, namely, those given in the second and third adhyayas are applicable to the samhita text (1) Rules regarding the change of consonants before other vowels and consonants are laid down (2-22) and the exceptions to these rules are cited from the Atharvaveda, Saunakiya recension (23). The opinion of Sakatayana, that y and y at the end of words should be pronounced with slighter effort, is stated (24). The insertion of a sibilant after pum and after n but before a surd palatal, lingual and detal is prescribed as in the words punsputra (XV.2.1), and parvatans ca (1.12.3) 19. 18 (15) As in khanvakha 3 i khaimakha 3 i (IV.15.15) which are doubly accented. The (16) For an explanation of these words, see the section on Philology in Part II. (17) See f.n. 22 below. (18) Cf. Prat. 14.5; Panini’s Astadhyayi V.3.18. (19) Cf. Vajasaneya Pratisakhya 3.133-4; Panini’s Astadhyayi viii.3.6.

216 loss of n (with the nasalisation of a preceding vowel) before a Nel or y is then referred to (27-28) as in the case of mahan asi (1.20.4). The cases of insertion of r after final in, un, 20 and rn are stated with their exceptions (29-30). The 21 22 change or omission of m and n is mentioned together with the exception (31-37). Sphotana and Karsana are then explained (38-39). The second pada of the second adhyaya deals with the change in the visarjaniya. It begins by stating that a visarjaniya, follwed by a surd consonant, is changed into a corresponding spirant (40); if followed by a vowel it is 23 changed to y and if preceded by a namin (alterant vowel) it becomes r before as a vowel (41-42) as also before a sonant consonant (43). Instances of the conversion of visarjaniva into r after a, a, are given' with the exceptions (44-52). A visarjaniya is changed to u when preceded and followed by a as also before a sonant consonant (53-54). 24 (20) The examples given are rtunr ut arjate vasi (Vedic Index 36.2), das yunr uta (IV.32.6) etc. (21) Cf. san kasayami (XIV.2.12), vrksam yat (1.2.3), sarvanl lokan (IV.38.5), etc. (22) Sphotana occurs when one mute is follwed by another mute of the previous varga as in the case tristubjagat yau (XIX.21.1) and Kargana (prolongation) occurs when a cerebral is followed by a palatal as in the case of sat ca me (V.15.6). (23) See the section on Philology in Part II. (24) The examples are vena avahavar ity avah (IV.1.1); nirrtya akah akar ity akah (II.25.1) etc.

217 The cases of the loss of the final visarjaniya are stated in sutras 55 to 59. The third pada continues the treatment of the visarjaniya. Special cases of irregular samdhi of final visarjaniya are given (60-61). In a compound it becomes s before k and p with certain exceptions (62). Changes in the visarjaniya when followed by certain words are then pointed out (63-80). The fourth pada of the second adhyaya gives the instances of the change of initial or final & into (81-101) with the exceptions (102-107). The first pada of the third adhyaya mentions the 26 instances of the lengthening of vowels in the samhita 25 of the Atharvaveda, Saunakiya recension (1-25). The second pada starts by stating that a consonant at the end of a word is pronounced double (26). 27 Other instances of doubling in combination with the vowels 28 and consonants are given with the exceptions (27-32). The vowels which do not undergo euphonic combination are mentioned together with the nasals (33-37). It is stated that an a between two vowels is to be first combined with (25) Cf. prtanasat (V.14.8), visvasat (XII.1.54) etc. The exceptions are gosani (111.20.10), adhi skanda (v.25.8) etc. (26) e.g. astapadi (v.19.7), marmavidham (XI.10.26) ete. (27) godhuk (VII.73.6) as godhukk. Cf. Panini’s Astadhyayi viii.4.46-52. (28) e.g. udayann adityah (II.32.1) etc.

218 the preceding vowel 29 (38). Before a vowel, an alternat vowel is changed into a semi-vowel, the diphthongs also are similarly changed (39-40). Rules regarding the samdhi of final and initial vowels are given (41-52), together with the loss of initial a after final e or 30 (53-54). The third pada of the third adhyaya deals with different They are abhinihita, praslista, kinds of svarita accents. jatva and ksaipra (55-64). Rules regarding the combination of accents with their resulting nature are given in the sutras 65 to 74. The fourth pada gives the instances in which is changed into a as in the case of gramanya (III.5.7), pitryanah (Vedic Index 117.3) etc. (75-85). The exceptions are mentioned in sutras 86 to 95. Sutra 96 mentions the word tuvistama (Vedic Index 33.3). It indicates that § is to be added between the two words tuvi and tama and thus the word is to be formed 31. The fourth adhyaya of the Caturadhyayika deals with the combination and the separation of the prepositions in the pada text and the construction of the karama text. The first (29) dhiyehi (II.5.4) as dhiya:a, ihi. Cf. Prat. 2.2; Taittiriya Pratisakhya 5.3. (30) e.g. te 'vadan (V.17.1); So 'rajyata (XV.8.1) etc. Cf. Prat 2.12-13; Vajasaneya Pratisakhya 4.58; TPrat.XI.1. (31) Whitney (on 3.96) states that in the pada text of the V the word tuvistama is divided as tuvih and tama so that there is no irregularity and the Rk-Pratisakhya does not require a separate rule. But the word is not found in the Rgveda The words tuvisma (VII.20.4), tuvisman (1.55.1) occur and are not divided in the pada.

219 pada starts by giving the rule for combining the preposition with the verb (1-2), the exceptions being mentioned in the sutras 3-6. When such a combination is made, the words are shown to be separate by means of an avagraha (7). The words in a compound are to be similarly separated (8-12). The prefixes and the suffixes also are to be shown separately as in the case of visa-danim (VII.73.11) or astadha (XIII.3.19) etc. (13-30). Certain case endings are to be separated by 32 an avagraha (31-34). Some other suffixes like wat and repeated words - (amredita) are shown separately; so also the word iva (35-41). Separate words, which are compounded in the samhita, are similarly intercalated by an avagraha 33 (42-46). The second pada of the fourth adhyaya starts by giving the rules regarding the non-separation by means of an 34 avagraha of the suffix mant and its equivalents and of 35 the words in devatadvandva and other compounds (47-54). The same is said to be the case with some words which have a 36 vyddhi or a negative prefix 30 (55-56) as also with other (32) e.g. panca-bhih anguli-bhih (IV.17.7); ap-su (1.4.4) etc. (33) e.g. anjana-abhyanjanam (IX.6.11); vasu-dhatarah (V.27.6); subhisak-tamah (Vedic Index 24.2) etc. (34) e.g. garutman (IV.6.3); marutvan (Vedic Index 104.3) etc. (35) e.g. dyavaprthivi (II.1.4); pitaputrau (Vedic Index 112.2); sodasi (XI.7.11); ahoratre (XI.6.5); udicih (XII.1.31 etc. (36) e.g. sapatna (II.7.2); aprajasam (VII.35.3) etc.

220 derivatives and indeclinables 37 (57-72). The third pada commences by laying down the general rules for the restoration (samapatti) of the original words, in the pada text *ex* (73.77). The same rules are to be observed for the 38 krama text also (78). Rules are given for the restoration of certain classes of words' (79-93) with their exceptions 39 (94-100). The fourth pada of the fourth adhyaya deals with the mode of construction of the pada text. It starts by saying that the study of the Veda is a sacred duty (dharma). It praises the Vedas as being essential for sacrifice and states that their study leads one to the heaven (101-106). It is further mentioned that the pada text is useful for understanding the proper form of a word, its accent and meaning. The krama text is essential for the fixation both of the samhita and the pada and for knowing how the accents get altered while changing the pada text into the samhita (107-109). The Caturadhyayika ends with the rules governing the change of the pada text into the krama text (110-126). The Caturadhyayika is a typical example of the exhaustive efforts (37) e.g. vispati (IX.5.6); parittah (Vedic Index 92.2); manusyat (V.12.8); pratah (III.16.2); uccaih (IV.1.3) etc. (38) apo hi stha mayobhuvah (I.5.1) is to be restored to apah hi stha: mayah-bhuvah; dustaram (Vedic Index 4.1) to dustaram; naraka (XII.4.36) to naraka etc. (39) The exceptions are: astapadi (V.19.7), pra: hinomi (XII.2.4), idam:qu (1.24.4); brahmanvatim (Vedic Index 108.2) etc.

221 made by the Hindus for recording every special phonetic and kindred peculiarities in the Vedas. The theory of grammar as found in the Pratisakhyas is hair-splitting and often very intricate indeed. Sometimes the aphorisms have purely theoretical value, without much practical bearing as has already been noticed Whitney states, "The subject of 40 41 the duplicated pronunciation of consonants, or of the varnakrama, as it is sometime called, is one of the most peculiar in the whole phonetical science of Hindus. It is also the one, to my apprehension, which exhibits most strikingly their characteristic tendency to arbitary and artificial theorizing; I have not succeeded in discovering the foundation of the fact upon which their superstructure of rules is based, or explain to myself what actual phonetic phenomena, liable to occur in a natural, or even a strained, mode of utterance, they supposed themselves to have noted, and endeavoured thus to reduce to systematic form. The varnakrama, however, forms a not inconspicuous part of all the Pratisakhyas, and is even presented by Panini (VIII.4. 46-52), although the latter mercifully allows us our option as to whether we will or will not observe its rules." 42 Elsewhere Whitney remarks that he is at a loss to know what yama should be and makes a rather serious charge that the analysis of Hindu phonetics is inaccurate. Such remarks (40) In the case of Caturadhyayika 1.55-58, 93 etc. (41) On Caturadhyayika 3.26, p. 140. (42) On Caturadhyayika 1.99, pp. 94-95.

222 go only to prove the intricate and hence perplexing nature of the system. The Caturadhyayika which is attributed to Saunaka reveals great identity with the Vyakarana by Kautsa which has been discovered by S.L.Katre 43. The name of Kautsa is well-known as a grammarian since the date of the Nirukta. L WVDE I SMEDER (43) Cf. JRAS 1937, p. 731; New Indian Antiquary I, p. 383.