Log of thinking
25.11.25 : I think i should work on pratyay first and after that pick up अध्याय 2. Thought at 2.1.6
18.12.25 : Perhaps, and I repeat perhaps, इ means verticle axis and उ means horizontal axis. Tis occurred to me because शिव is long in the vertical axis and शव is not.
19.12.25 : I should try and interprete सूत्र without संधि विच्छेद considering all words as वर्ण समास. at least try that.
21.12.25 सूत्र that we have - are they verbatim as they were? or contents are updated? For example परश्च is “परश्च” or “परः च”? in other words, “गुप्तिज्किद्भ्यः” is to be interpreted as “गुप्तिज्किद्भ्यः” or as “गुप् तिज् कित् भ्यस्” if so गुप् is to be read as गुप् or गुपूँ ? गमन is to be considered गुपूँ or गम् or गमॢँ? It is true that words are composite words. But there are अनुबंध and लोप. There are सुप प्रत्यय added to every word in every सूत्र. But originally as वर्ण समास these सुप प्रत्यय did not exist as they are shown in present version. So should गमन be replaced with गम् or गमॢँ? of a later-day version of meaning relevant?
Answer:
following are layers -
- वर्ण - to be interpreted in the broadest possible sense. The meaning includes the act, materials, situations, parties involved, feelings experienced, causes and effects of action, and anything else that the mind can conceive or perceive related to the given root meaning. घ includes hunting, persistence hunting, trapping birds, fishing, stealing eggs, eating, hunting materials including nets and clubs, pray and hunter, the fear and adrenaline rush, hunger and satiation, and anything mind can link with two/three syeps to hunting.
- The वर्ण to वर्ण समास level. While interpreting each वर्ण can take any subsequent form. It can become पद or क्रियापद। it can be interpreted as having any पद प्रत्यय - सुप्, कृत,तत हित -any. It can be interpreted as having any of क्रियापद - तिङ् - प्रत्यय. All धातु, all प्रत्यय not listed as a word in dictionaries, are to be interpreted at this level. अनुबंध and इत are not to be ignored and are to be interpreted. अनुबंध and इत have relevant meaning and that is why they are there. All पाणिनी terms not having meanings explicitely mentioned in dictionaries are to be interpreted at this level, for example, घु.
- पद form - this is a reasonably restricted meaning. though at this level, also a पद can easily have 100s to 1000s meanings/flavours. But a noun can not become verb, सुप् can not become तिङ् or vice a versa. The variation in mening of पद is only coming from variation in the constituent वर्ण समास. Character can not wander freely on the entire stage, so to day. For example, the way र can mean blood and water and sharp edge, even all three at once, रक्त can not wonder beyond र + क्त. So all variants of र are valid for रक्त, but क्त prevents र form from taking any meaning that is not a क्रिया and रक्त itself can take meaning of a क्रिया.
- 29.12.25 When in the flow, i will continue to decipher sutra. i will complete sections regarding pad and dhatu created from that proess for later.
- 2.1.26 : सनादी are to be interpreted as वर्ण समास. That activity, besides सनादी creates कृत also. After सनादी, कृत onwards सूत्र are to be interpreted with help of प्रत्यय. When सनादी emerged concept ofprtyay was absent. If sutra are preserved as they are, they will not have pratyay. It is possible that the sutra are modified later to make interpretation easier. But going to varn samaas interpretation is preferred, imho.
- 10.1.26 : Lenth of सूत्र should be broken in smaller chunks? Perhaps not because they were not spoken the way we do now. Erectus speech was piecemeal and each varn was word spoken seperately. So long sutra is mmore like long sentense and each varn is word. So far as they flow in sequence, it should remain understandable.
- सूत्र giving प्रत्यय and its description (सन) can be interpreted as if they were वर्ण समास. The concept when described apart from given प्रत्यय, both concept and pratyay in theor form are to be deciphered as वर्ण समास but the sutra needs to be itnerpreted as पद समूह and not necessosarily as वर्ण समास.
- 14.1.26 : One way to define ब्रम्हा is the one who gives वरदान (desired-given) when you undertake तप (arduous efforts). If there was someone who can convert your efforts/pains into result; it is ब्रम्हा - Righteousness of direction, Knowledge personified. The core abstraction - knowledge - is ब्रम्ह. This is one of interpretations.high tide.
- 14.1.26: when time measurement got institutionalized? It started to predict high tides. High tides matterred because they brought food. the activity HAD to be carried out in night also because time between two tides is 12 hours 25 min. The time of first tide since day break moves in circular fashion. So for manyu days At least one tide is in dark. But you can choose to collecyt fish at dawnnif it is truly passive.
- 14.1.26 : In a world where concepts of ethics or social moral guidelines have yet to evolve - both लिङ् - विधिलिङ् and आशीर्लिङ् will converge into one and convey desire (of someone), This is exactly what we see in पाणिनी.
- 140126 : giong back from लकार as sand clocks - लकार with tide predictions for earliest fishing
- Tired on लकार. are entire सूत्र to be interpreted as वर्ण समास or only प्रत्यय to be interpreted as वर्ण समास
- We need framework on when to interprete as वर्ण समास and when to interprete as संज्ञा-समास
- 140226: Had heart attack on 050226, survived with help of luck. completed paper extablishing that heritage is at leat 4.3 lakh year old. now back to sutrapath. Science has to be rigorous and yet tentative. AI is great help for a person like me tends to misrtype.
- 230226: तिङ् are क्रिया and so लकार also could be क्रिया
- 7.4.26: It is likely that the सूत्र are maintained as they were and not retroactively changed. So untill सुप् तिङ emerge, सूत्र are to be interpreted as वर्ण समास. Once तिङ emerges (3.4.78) the same is not to be interpreted as वर्णसमास and once सुप् emerges 4.1.2, they too are nto to be interpreted as वर्णसमास. A few thousand years before सुप् and तिङ emerge, their वर्ण समास meanings should coincide with their प्रत्यय meanings.