365bet

Vasudevavijaya of Vasudeva (Study)

by Sajitha. A | 2018 | 50,171 words

This page relates ‘Stripratyaya (Feminine affixes)� of the study on the Vasudevavijaya of Vasudeva from the 11th century A.D. The Vasudevavijayam is an educational poem belonging to the Shastra-Kavya category of technical Sanskrit literature. The Vasudevavijayam depicts in 657 verses the story of Lord Krishna while also elucidates the grammatical rules of the Ashtadhyayi of Panini (teaching the science of grammar). The subject-content of the poem was taken from the tenth Skandha of the Bhagavatapurana.

Go directly to: Footnotes.

ٰīٲⲹⲹ (Feminine affixes)

The affixes that are added in order to derive feminine bases from the masculine are called feminine derivatives or ٰīٲⲹⲹ. In Sanskrit, these affixes are ā (ṭāp, ḍāp, cāp), ī (ṅīp, ṅīṣ, ṅīn,) ū (ū�) and ti etc. The rules regarding feminine derivatives are comes under the heading rule ٰ峾 (4/1/3)

As in the case of other rules, the section of feminine affixes also have a comprehensive nature in illustration in ܻ𱹲vijaya ܻ𱹲 only excludes a few rules regarding this section. These rules are illustrated in the first canto of ܻ𱹲vijaya

The first rule under the authority of ٰ峾, is ⲹٲṣṭ (4/1/4). This rule ordains that the affixṭāp is employed to indicate feminine nature, after the crude forms aja etc. and the crude forms ending in short a |

The rule is illustrated by ܻ𱹲 in the verse,

samastavittāmadhijagmuṣa� svato ⲹٲ� prajeśā� śrutimadhyagīṣata |
پپṣaṇāp kṣamāpa ta� nṛpībhavaddaityabharārditā vidhim ||
(ܻ𱹲vijaya 1.2).

Here, the word پپṣaṇ� is derived from the root tija niśāne with san then enjoined the śԲ | Thus پپṣaṇa is a crude form as it ends with a ṛt affix śԲ | This form is ending short a, therefore as per the rule ⲹٲṣṭ, the affix ṭāp will be employed and results in پپṣaṇ� |

The subsequent rule ṛnnebhyo ṅīp (4/1/5) states that the affix ṅīp is employed, in forming the feminine, after the crude forms ending in either or n |

Example for this rule is given in the verse.

mīmāԲ� nigamārthavartanīrԳܻ屹ᾱٰī samite� śucātha sā |
śⲹ� dadhatyartibharātpraṇatya ta� jagaddhite jāgratamārcicadgirā ||
(ܻ𱹲vijaya 1/3)

The word Գܻ屹ᾱٰī is formed from the root ovijī bhayacalanayo� to which ṛc is added. The crude form will be anudvijit� | Thus it is ending in �, and the feminine affix (ī) ṅīp comes from it as per the rule ṛnnebhyo ṅīp | anudvijit� + ī � iko yaṇaciԳܻ屹ᾱٰī |

The rule ܲٲś (4/1/6) is illustrated in the same verse. The rule implies that after what has an indicatory uk, the affix ṅīp is employed, in denoting the feminine. In the verse, the word 岹󲹳ī is example for this rule. 岹󲹳ī is formed from the root ḍudhāñ dhāraṇapoṣaṇayo� | The uk in the rule is a ʰٲ which means u, � and l� | The words which end with such letters are meant here. The words formed by ktvatu, śṛetc. will be ugit. Thus the word dadhat is derived by adding the affix ś� and hence it becomes an ugit | So, as per the rule ܲٲś, the feminine affix ṅīp will come from this dadhat + ṅīp岹󲹳ī |

The same rule has several examples in various cantos of ܻ𱹲vijaya In this manner ܻ𱹲 illustrates the rules regarding feminine affixes in the respective order of them in ṣṭī. Some more examples for ٰīٲⲹⲹs are going to discuss here to show the style and peculiarities of ܻ𱹲's composition.

The following verse holds some examples for the affix ṅīp, the verse is�

ūٲāyī� ca Գ� ca Բī� ṛṣ첹āyī� ca kariṣyatī پ� |
ullālasāmāsa guṇairaṛtrimai rate� 貹ٲīva sutāsya 𱹲ī ||
(ܻ𱹲vijaya 1.26)

Here the first rule enjoined is Ծٲⲹ� 貹ٲԲ徱ṣu (4/1/35).

In forming the feminine with the affix ṅīp the word pati always takes the substitute n in the words like 貹ٲī and the rest.

Sapatnī -Բ� 貹پ� yasyā� sā | Here the word Բ is replace by sa by this rule. The final i of pati. Here an augment nuk is employed as the final part of the nominal is substituted by n before the affix ṅīp | sapat+ n + ī� 貹ٲī | The form 貹ٲī is descended by this rule as ṇiԾ himself uses this word thus.

The next rule adjoined here is ūٲorai ca (4/1/36) which states that in forming the feminine, the letter ai is the substitute of the final of the word ūٲٳ, when the affix ṅīp is added ai and ṅīp are introduced from the ūٲٳ as per this rule. ܻ𱹲 used this word in the above quoted verse, to discuss this rule. ūٲٳūٲ + ai + ṅīp(ī)� ūٲai + ī� ūٲāyī ||

Subsequently he uses the word ṛṣī which is derived from the word ṛṣ첹辱� | In forming the feminine with the affix ṅīp the letter ai having ܻٳٲ accent is the substitute of the finals of ṛṣ첹辱, agni, kusita and kusida | This is ordained by the rule ṛṣ첹yagnikusitakusidānāmܻٳٲ� (4/1/37) ṛṣ첹辱ṛṣ첹 + ai + ī (ṅīp)� ṛṣ첹ai + ī� vṛpākapāyī |

The rule manorau vā (4/1/38) optionally substituted au or ܻٳٲ ai to the final of manu followed by ṅīp. Then have the form ī, 屹ī etc. As the rule is optional, when the rule is not applied, the form manu: remains in its original form Գ� | All the three word have the sense of wife of Manu. ܻ𱹲 uses the form Գ� and states it is the form resulted when the rule manorau vā was unpractised.[1]

The rule ito manuṣyajāte� (4/1/65) is illustrated here. The feminine affix ṅīṣ comes after a nominal stem ending in short i denoting classes or races of men. 𱹲ī is the example given in the verse by ܻ𱹲 to illustrate this rule. devakasya 貹ٲⲹ� ٰī𱹲ī | Here after the word devaka, an affix ñ is introduced as per the rule ata ñ (4/1/95) (Patronymic affix). devaka+ idevaki. Then from the short i of this word, the the affix ṅīp will come as per the rule ito manuṣyajāte� |

devakadevaka + idevakidevaki + ī� 𱹲ī

Likewise ܻ𱹲 included most of the rules regarding the feminine affixes and he uses different kinds of examples to illustrate Paṇini's rules. The rules illustrated in ܻ𱹲vijaya and the examples for them are shown in the appendix.

It can be stated that most of the rules to derive feminine endings forms are successfully narrated here. He has also shown the difference in meaning on the course of the change in affixes.

Footnotes and references:

[back to top]

[1]:

manumiti "manorau vā' iti ṅīpsāhitayauraukāraikārayoramāve prakṣike rūpam |, Prof. Vijayapal Sastri.op.cit.V.26, p.11

Let's grow together!

I humbly request your help to keep doing what I do best: provide the world with unbiased sources, definitions and images. Your donation direclty influences the quality and quantity of knowledge, wisdom and spiritual insight the world is exposed to.

Let's make the world a better place together!

Like what you read? Help to become even better: