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Thread: Plurals in romanized mantra

  1. #11
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    Re: Plurals in romanized mantra

    hariḥ oṁ
    ~~~~~~
    namasté


    śubhāśayāḥ

    I wrote above,

    If I say rāmaśca kṛṣṇaśca is it like saying ( in English) rāma & kṛṣṇa

    Now one may ask ( I hope) how is this term rāmaśca or kṛṣṇaśca formed ?

    Let’s look at one term (a noun) as it applies to both – rāmaśca. This term is rāmas ca. By the grammatical rules to be followed any time this ‘s’ at the end of rāmas associates\combines with a tālaya ‘belonging to throat and palate’ i.e. c , ch , j , jh , ñ or y , then a 'ś' is substituted for the ‘s’ when the words are combined i.e. rāmas + ca = rāmaśca or kṛṣṇas + ca = kṛṣṇaśca.

    If I keep the terms apart then another rule (as you would expect) applies and the final ‘s’ becomes ‘ḥ’ or visargaḥ. Hence rāmas ca = rāmaḥ ca and kṛṣṇas ca = kṛṣṇaḥ ca.

    Let’s do one more rule that is in the same vein... many see this: namaḥ śivaya. What if I wanted to combine the two terms? Well, namaḥ is really namas. So we are combining namas+śivaya the following occurs: namaśśivaya. Hence the rule is when a final ‘s’ associates with tālaya ‘belonging to throat and palate’ c , ch , j , jh , ñ or y , and ś then that final ‘s’ is converted to ‘ś’ just like in this example namaśśivaya. If the two terms are kept separate then it is namaḥ śivaya.

    But what if this final ‘s’ associates\associated with a mūrdhanya ‘ formed at the roof or top of the palate ( with the tongue) ’ some call cerebrals ? i.e. ṛ , ṝ , ṭ , ṭh , ḍ , ḍh , ṇ , r , ṣ , then what? Another set of rules. the final ‘s’ becomes ‘ṣ’ and a whole other list of examples.

    One quickly finds that saṃskṛtam & its written script of devanāgarī is very much a disciplined , rules driven , structured language. Why mention this?
    It does the same to the student.

    इतिशिवं

    iti śivaṁ
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  2. #12
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    Re: Plurals in romanized mantra

    hariḥ oṁ
    ~~~~~~
    namasté


    śubhāśayāḥ

    I mentioned the following:
    One quickly finds that saṃskṛtam & its written script of devanāgarī is very much a disciplined , rules driven , structured language. Why mention this? It does the same to the student.
    One might take-away from this statement that saṃskṛta ( ‘highly polished, well organized’) is just a rules a based (lakṣaṇa) system that is more concerned with rigid rules and linguistic competence. If this was the take-away then I have done the reader a dis-service.

    Within the grammatical rules saṃskṛtam there are nobler ideas being groomed. Within the varying utterances there comes the appreciation of sound-and-form and this structure found in the environment as a whole. It is a language that is anchored in the expression of reality. It is the alignment of sound (śabda) with the process of creation.

    In fact the whole devanāgarī script which expresses saṃskṛtam in ‘form’ is explained as the co-mingling of śivaḥ & śakti (śivau from post 8 above). Within pāṇini-ji’s grammar book that I have mentioned before ( aṣṭādhyāyī ) he offers śivasūtrāṇi, 14 verses that organize the phonemes of saṃskṛtam, some call aṣarasamāmnāya, or the recitation of phonemes. Others call this the pratyāhāra-sūtras¹. It is said ( as the story goes) these 14 sūtra-s were given to pāṇini-ji by māheśvara Himself and therefore have another name ascribed to them, the māheśvara sūtrāṇi.

    So, it is like anything one cares to learn in earnest. It (saṃskṛtam) starts with the building-blocks of rules and structure, just like playing a piano, one note at a time.
    Then the notes become cords, cords become total ideas and these become symphonies that can move the world, and transcend it at the same time. Such is the power and perfection of saṃskṛtam.




    इतिशिवं
    iti śivaṁ

    terms used

    • lakṣaṇa - accurate description , definition , illustration ; a mark , sign , symbol , token , characteristic , attribute , quality ~ rules~
    • pratyāhāra - the comprehension of a series of letters or roots; it also means withdrawal,re-absorption or dissolution of the world.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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