From a different perspective, the Vaiśeṣikas distinguish astitva and
sattā; the former is present in all existing things, the latter only
in substance, quality and action (dravya, guṇa, karma).
Zitat von Nagaraj Paturi via INDOLOGY <[email protected]>:
[image: image.png]
A Vedic Concordance
by Maurice Bloomfield
https://archive.org/details/in.ernet.dli.2015.15782
https://archive.org/download/in.ernet.dli.2015.15782/2015.15782.A-Vedic-Concordance-1906.pdf
On Sun, May 5, 2024 at 1:50 PM Nagaraj Paturi <[email protected]>
wrote:
Substitution of asti in a 'verbless' (equational , NP NP sentence) is
based on the theoretical position that a sentence without a verb is not
possible.
astitvenānuṣakto vā nivṛttyātmani vā sthitaḥ /
artho 'bhidhīyate yasmād ato vākyaṃ prayujyate // BVaky_2.427 //
*kriyānuṣaṅgeṇa vinā na padārthaḥ pratīyate /**satyo vā viparīto vā
vyavahāre na so 'sty ataḥ* // BVaky_2.428 //
sad ity etat tu yad vākyaṃ tad abhūd asti neti vā /
kriyābhidhānasaṃbandham antareṇa na gamyate // BVaky_2.429 //
On Sun, May 5, 2024 at 1:30 PM Nagaraj Paturi <[email protected]>
wrote:
asti in theory is discussed in the shaastra texts of Vyaakarana Nyaaya
and Meemaamsaa for different purposes.
In Vyakarana , Vakyapadiyam discusses asti as 'implied' (or present in
the 'deep structure' ) at several different occasions.
For example, it mentions it as implied when a single word works as a
sentence.
yac cāpy ekaṃ padaṃ dṛṣṭaṃ caritāstikriyaṃ kva cit /
tad vākyāntaram evāhur na tad anyena yujyate // BVaky_2.270 //
On Sat, May 4, 2024 at 11:17 PM jason.cannon-silber--- via INDOLOGY <
[email protected]> wrote:
Dear members of the Indology listserv,
I have recently been wondering about the nature of the copula in
Sanskrit grammar (both in theory and in practice), and
specifically whether
and how often the form *asti* is used as a copula in Classical
Sanskrit. I am sorry if this subject has been raised before on this list,
but from my search of the archives it seems it has not been addressed
directly.
Any user of Sanskrit will know that there need be no word meaning "to
be" (i.e., no copula) in a sentence expressing that "X is Y" (i.e., a
nominal sentence). But from the exchange between Profs. Deshpande and
Bronkhorst in the pages of *Annals BORI*, I gather that at least some
*vaiyākaraṇa*s understood there to be a "silent," copulative *asti* in
such nominal sentences as *Devadattaḥ pācaka odanasya* or even *Rāmo
gataḥ*. (Whether Pāṇini himself was likely to have had such an
understanding was there the *vivādāspada*.)
On the other hand, I have been told by someone whose knowledge of
Sanskrit usage I hold in high esteem that authors of classical Sanskrit
almost never use *asti* in this way, and that such usage might even be
considered wrong. This same person has suggested to me that (part of) the
reason for this may lie in the fact that technical terms derived from the
form *asti* (please bear in mind that I am speaking here only of the
form *asti*, not of forms of the root *as-* in other tenses, persons,
or numbers), such as *āstika* or *astitva*, are invariably connected
with *asti*'s existential (or perhaps "adessive") meaning. I have noted
that Speijer seems aware of no such avoidance, and gives a couple examples
of what he understands to be copulative *asti* from the story
literature (*Sanskrit Syntax* §§2-3).
I would therefore like to know if there is any literature discussing
this avoidance (or perhaps even proscription) of using *asti* as
copula. A pre-modern discussion would be especially interesting, but I
would also appreciate further secondary resources, or even your own
thoughts.
With best wishes,
Jason Cannon-Silber
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--
Nagaraj Paturi
Hyderabad, Telangana, INDIA.
Dean, IndicA
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS Kavikulaguru Kalidasa Sanskrit University, Ramtek, Maharashtra
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies,
FLAME School of Communication and FLAME School of Liberal Education,
Hyderabad, Telangana, INDIA.
--
Nagaraj Paturi
Hyderabad, Telangana, INDIA.
Dean, IndicA
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS Kavikulaguru Kalidasa Sanskrit University, Ramtek, Maharashtra
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies,
FLAME School of Communication and FLAME School of Liberal Education,
Hyderabad, Telangana, INDIA.
--
Nagaraj Paturi
Hyderabad, Telangana, INDIA.
Dean, IndicA
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS Kavikulaguru Kalidasa Sanskrit University, Ramtek, Maharashtra
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies,
FLAME School of Communication and FLAME School of Liberal Education,
Hyderabad, Telangana, INDIA.
--
Prof. Dr. Eli Franco
Hegergasse 8/15
Wien 1030
Austria
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