Origin of Speech

frame work for interpretation

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Frame work for the interpretation of sequence of वर्ण

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:
The following are layers -

  1. 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.
  2. 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. This level of meaning - is what i call “literal” interpretation. we can also call this लौकिक अर्थ - physical meaning.
  3. 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. The packing /wrapping of ,eaning based on प्रत्यय, उप सर्ग is to be called Linguistic or metaphysical meaning or अ-लौकिक अर्थ, because literal/लौकिक अर्थ of प्रत्यय is not to be taken but the abstraction represented by प्रत्यय is to be taken.

These are rules i will follow for interpretation

  1. सूत्र
    1. सुप will be used to interpret meaning. But सुप प्रत्यय will not be considered for literal meanings. Their meaning as प्रत्यय only will be considered. Where सूत्र refers to the activity where from सुप emerged, there सुप will be interpreted literally as a special case.
    2. In rare cases where सूत्र has तिङ् or other प्रत्यय, we will give same treatment as we give for सुप.
  2. समास are taken as composite meanings where intellect permits. Where things become too complicated, सूत्र is not to be interpreted. to be skipped.
  3. संधि विच्छेद to be done.
  4. प्रातिपदिक समास are to be treated as वर्ण समास. This does make life complicated if we do not go by रूढ अर्थ and go by लौकिक अर्थ, We will go by lityeral meaning or skip. रूढ अर्थ may not be correct and will not add any new information in any case.
  5. प्रातिपदिक समास are to be interpreted with their “should-have-been-there”/“would-have-been-there” अनुबंध and इत् संज्ञक वर्ण. So कृत will be interpreted as डुकृञ् + क्त and not as क + ऋ + त.
  6. When there is a उणादी प्रत्यय we will explore पद as वर्ण समास as well as with अनुबंध and इत् संज्ञक वर्ण and will go by what i deem fit. This interpretation can be altered later, by me or the next generations, if they find that more suitable. So, पद made with उणादी can be interpreted as वर्ण समास as well as प्रत्यय-derived पद.
  7. Visarg (ह) and Schwa (अ) are ignored. They can be interpreted as “exist” or “here.” Both concept are default settings in our (modern H Sapiens) linguistic setup and do not need to be expressly mentioned every time.
  8. धातु and प्रत्यय
    1. धातु are always interpreted from मूल रूप.
    2. धातु are always interpreted as वर्ण समास
    3. धातु are always interpreted from वर्ण and with widest possible interpretation
    4. आनुनासिक can take form of any म्-कार. But not two simultaneously. If two different म-कार are applied, it will create two different versions with two different meanings. Both can be listed as one in धातु पाठ, but i will treat them as separate. So, what is inside can not be on surface or outside at the same time. An exception to this rule is न ण. Both can be interpreted simultaneously.

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