Xari-namamrta-vyakarana - Hari-namamrta-vyakarana

The Xari-namamrta-vyakarana a Sanskritcha grammatika tomonidan tuzilgan Jiva Gosvami unda sutralardagi barcha texnik atamalar nomlari berilgan Krishna yoki uning sheriklari.

Shri Jivaning ushbu kitobni yaratishda ilhom manbai Shri shahrida paydo bo'lgan Chaitanya Mahaprabhu jihatidan grammatikani tushuntirish Krishna u bo'lganida muqaddas ismlari pandit yilda Nabadvip.[1] Ushbu grammatika ikki qismdan iborat edi: Laghu-xari-namamrta-vyakarnana va Brhad-xari-namamrta-vyakarnana.[2] Shri Jiva yoki Shri uchun berilgan Samksepa-Xari-namamrta-Vyakarana deb nomlanuvchi matnlarning qisqaroq versiyasi Sanatana Gosvami ham mavjud.[3]

Boblar

Hari-Namamrta Vyakarana etti bobdan iborat yoki prakaranalar.The prakaranalar kitobning quyida keltirilgan.

  • Samjna-Sandhi Prakarana
  • Vishnupada Prakarana: ushbu bobda ismlarning kamayishi haqida so'z boradi
  • Akhyata Prakarana: Ushbu bobda odatda ma'lum bo'lgan sanskritcha og'zaki ildizlarning konjugatsiyasi haqida gap boradi dhatus
  • Karaka Prakarana: Ushbu bobda ishlar (nominativ va boshqalar) ko'rib chiqilgan.
  • Kridanta Prakarana: Ushbu bobda so'zning ma'nosini o'zgartirishi mumkin bo'lgan sanskritcha ismlarning qo'shimchalari haqida gap boradi.
  • Samasa Prakarana: Ushbu bobda har xil turlari haqida so'z boradi samasalar, yoki sanskrit tilida uchraydigan qo'shma so'zlar
  • Taddxita Prakarana

Mangalacharan

* ीश्रीश्रीराधाकृष्णाभ्यां nमःn | *

हरिनामामृतव्याकरणम्

ृषृषृषणमुपसस ॥॥॥॥॥॥॥॥॥॥

्वरितं वितरेदेषा तत्साहित्यादिजामोदममोदम ॥१॥

* ्रीश्रीकृष्णचैतन्यचन्द्राय noमः *

"तत्त्वप्रदर्शिका टीका"

अर्द्धं तैकस्वरूपञ्च नितययनन्दाद्मधामधकम्। Mening to‘plamlarim Yangi चरणाम्भोजं श्रीमद्गुरुदेवजीवपादानमम॥ । ्कृपाविभवैरयं नियु्तो वराकोऽप्यमृतविभजने॥ वलवलपयुष ंलल र ।।।।। दादानुशससन न --महमहमह वववमथ॥॥॥

Biz uchun S | ्रीलजीवचरणः शरणं ममास्तु॥ अथ कलियुगप्पावतस्य स्वयंभगवतः श्रीमत्कृष्णचैतन्यमहाप्रभोः प्रियपरिकरो, निखिल-शास्त्रोदधि-परिमर्थनोत्थ-भक्तिपीयूष-परिवेशको, विबुधवृन्द-वन्दित-पदारविन्दद्वन्द्वो, विश्ववैष्णवराजराजिवरेण्यो, भागवतपरमहंसाग्रगण्यः समाश्रितवृन्द्ारण्यस्तत्रभवान् श्रीलजीवगोस्वामिचरणो, भजनैकनिष्ठुतयानधीत - व्याकरणानां प्रागधीतान्य व्याकरणानाश्च वैष्णवानां हितकाम्यया नामसंकेतेन व्युत्पत्तिवाञ्छयाच्च, स्वगुरु-श्रीमद्रूपगोस्वामिपाद-रचित-लघु-सूत्र-विस्तार- पारिपाठ्येन श्रीहरिनामामृताख्यं शब्दानुशासनमारभमाणः प्रारिप्सित-ग्रन्थ-निर्विघ्न-परिसमाप्त्यर्थ'शिष्टशिष्यवर्गशिक्षायै वस्तुनिर्देशात्मकमङ्गलमादौ निबध्नाति "कृष्ण'मिति. नेन रर्व एव रररन्गलमयः मङ्गलमयः इत्येव ज्ञापयति। ृषृषृषणंसवयमवयमवयम।। “Kृषृष t'bतु भगूवभगूवननन '' '''इतशशश ।।ीमदशशभभ।। ।इतइतश।।।।।। ।इत।।।।।।। “Menimcha, siz o'zingizni qiziqtirgan narsalarga e'tibor berishingiz kerak. कर्षति निखिलचराचरान् सवमाधुर्यमहिम्ना

ववूपननन ‘‘ ‘‘ ‘‘।। Kvederprevd, nočk, ददdérérbबbयtतbतs sbञbयdयbश च “Qanday qilib

्दो णश्न निवृतिवाचवः। तयोैयंपपप ंपं '' '' '' '' ''मह' '''इत ''।।।।।

२ * ीश्रीश्रीहरिनामामृतव्याकरणम् *

'भूवाचक' इत्यत्र भावे विषु। वोधावोधात्वर्थ :, sचचbरrरvकk; Mening to‘plamlarim, Mening to‘plamlarim va marshrutlarim ्यामलतमालत्विषि यशोदयशोदस्तनन्धये रूढि रिति नामकौमुदी। ासितुमाराधयितुमित्यर्थः। स्य श्रीकृष्णस् तत्

ंबंधंबंधननइतइतइत ययवत। Mening to‘plamlarim 'इच्छार्थ

धतुतुतवइतइतयइत ेेेाे पपरारं ंव।ंं।।। "Qo'ng'iroq qilish kerak" degani emas, balki o'zingizni qiziqtirgan narsangizni ko'rsating va buni amalga oshirishni xohlaysizmi, demoqchimisiz? Naybibnaytnibrírbभdदstryuतः शrीभगवतpृपkंृपं पbrरrपrथयतथयतइतइत इति इत्। “Yo'q, biz o'zimizni yaxshi ko'ramiz” एषा मया तन्यमाना ग्रन्थनिबद्धनामावलिः, तत् सॊहित्यादिजामोदः-साहित्यं रूढिवृत्त्या काब्यात्मकग्रन्थविशेषः तत् तस्य श्रीकृष्णस्य सम्बन्धिसाहित्यं श्रीमद्भागवतम्, आदिना श्रीगोपालचम्पू-ललितमाधव-मुक्ताचरितादय-स्तेभ्यो जात अामोद आनन्द-स्तम्. - Mening to‘plamlarim-chi यययय शय,, ,ृषणण, ,तत,,, आदननाआलआल ं।।।। तस्माज्जात आामोदः परिमलस्तम् त्वरितं शीघ्र 'यथयथ-यstयbतbतथतथ वितरेत दद्यात्; परिकेय्य इति शेषः। र्ह-शत्कयोरित्यनेन विधिः। क्तिः मामर्थ्यम्। तेन नममवलः ःशीीःृष ।।ीह।। ।।तुं।।।। ।द।।।।।।।

् वा एषा श्रीकॄष्णनामावलिस् तताहित्यादिजामोदं हितेनाऽविद्यामोचनरूप- *

Mening to‘plamlarim "Sizga ma'qul keladigan narsalar" deb nomlangan. “तदर्हतीति 'noृसिह् यः। तदतददययययय ततततसहश-------श---------भभ--------। ।भत।।।।।। क्षणया तदनुशीलनं वेवनश्च। स्माज्जातं पराननदं शीघ्र 'वितरेत्। यदयपभगवभगवभगव् ्् भ वववववव वशपपवववववतथ वतथवपवववतथववतथतथ तथगगपतगगतुगगथथ तुगथतुौतुौौौथ

मतत न यंयं।।।

ष ृषृष,,,,,,,,,,,,, ,भीम ,भीमभीमभीम ,भीमभीमभीमभीमभीमभीमभीमभीम।।।।। ।भीम।।।।।।।।

देवम्। "Agar siz o'zingizni yaxshi his qilsangiz, bu sizning ishingiz uchun juda muhimdir". कलियुगोपास्य-निर्णयप्रसंगे "कृष्णवर्ण" त्विषाकृष्णं साड्रोपाजूस्त्रपार्षदम् "इति श्रीमद्भागवतपद्यव्याख्यायां सर्वसम्वादिनी प्रारम्भे" श्रीश्रीकृष्णचैतन्यदेवनामानं श्रीभगवन्तं कलियुगेस्मिन् वैष्णवजनोपास्यावतारतये "त्याद्युक्तः स्वयं ग्रन्थकक्तरप्ययमेवाभिप्रायः. तमुपतमुपससतुंतुं ंीीतततत तुंतुंतुंतुंतुं ““ ““ ““ ““ ““ ““ “यज ““ ““ ““ ““ ““ ““ ““ ““यज“ ““ “। “।।।।।।। अअययशी ीीीयद यशनन।। ।व ।।।।। ।। ।।।।। ।पूववत।।।।।।। यद्वा तस्य श्रीभगवतः हाहित्यं लीलादिश्रवणकीर्तनत्वारेण हहववव ववतत;; ;ंतत ;तत ंग ;ययय ;य;;; ददययंसमममम मंंतं --तन - - - - - - - - - - - - - - - --वतूततूव --ववववववव ममःपप परमपुुष।मपु ।प।।।।।

Saṁjā-sandhi-prakaraṇam

  • Saṁjñā-sandhi-prakaraṇam[BE1]

    1 / naAr "AyaNAAäu" àU "taAe'yaM vaNAR‚ (ma: /

    1. nārāyaṇād udbhūto 'yaṁ varṇa-kramaḥ nārāyaṇāt - Lord Naryoya'dan; udbhūtaḥ - paydo bo'ldi; ayam - bu; varṇa — fonemalar; kramaḥ - turkum. Ushbu varṇas (Sanskrit alifbosi) seriyasi Narayyaadan paydo bo'lgan. [1] a ā i ī u ū ṛ ḷ ḷ‾ e ai o au ṁ ḥ. ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa ha kṣa. ete varṇā akṣarāṇi. eṣām udbhava-sthānani - a-ā-ka-varga-ha-visargāṇāṁ kaṇṭhaḥ. i-b-ca-varga-ya-zānāṁ tālu. u-b-pa-vargāṇām oṣṭhaḥ. b-b-ṭa-varga-ra-ṣāṇāṁ mūrdhā. b-ta-var-la-sānāṁ dantāṁ. ed-aitoḥ kaṇṭha-talu. od-autoḥ kaṇṭhauṣṭham. va-kārasya dantauṣṭham. anusvārasya śiro nāsikā vā. ---- [1] Hindistondagi sanskrit tili grammatikasining eng ommabop tizimi bo'lgan Pashini tizimida o'n to'rt pratyāhāra-sitra ko'rinishidagi varṇa-krama Lord Zivadan chiqqan deyiladi. Ammo Hari-namamṛta-vyākaraṇa-da varṇa-krama Vedik adabiyotida Oliy Rabbiy sifatida ulug'lanadigan Lord Narayyaaga tegishli. ---- [BE1] Ushbu sarlavha va birinchi sutraning o'rtasida tarjima shakli va sharhlarning tartibi va boshqalar to'g'risida kursatilgan.

Saodhinī—Sanskritcha varṇa so'zi tom ma'noda fonema yoki nutq ovozi sifatida tarjima qilingan. Varṇa so'zini harf sifatida tarjima qilish noto'g'ri, chunki harf nutq tovushini ifodalash uchun ishlatiladigan yozma yoki bosma belgi sifatida belgilanadi. Naryayadan kelib chiqqan fonemalar abadiy, ularni ifodalash uchun ishlatiladigan harflar turlicha bo'lishi mumkin. Masalan, XVIII asrda Hindistonga bosmaxona kirib kelguniga qadar sanskrit tilida yozilgan va o'qitilgan yozuv har xil joyda turlicha bo'lgan va mahalliy xalq tilini yozishda ishlatilgan bilan deyarli bir xil bo'lgan. Sanskrit tilida nashr etilgan matnlarning tarqalishi, shu bilan birga, hind va maraxu tillarining zamonaviy tillari yozilgan markaziy Hindistonning Devanagari yozuvining bir shaklini ustunligini rag'batlantirdi. Bugungi kunda sanskritcha nashrlarning aksariyati ushbu [null skript] [BE1] da chop etilgan.

Varṇa-dramani izohlash:

MW ga ko'ra, varṇa-krama "harflar tartibi yoki qatori, alifbo tartibida, alifbo" degan ma'noni anglatadi.

Amṛta varṇa-kramani varṇānāṁ kramaḥ kramaśo nirgamanam ("varuslar tomonidan ketma-ket chiqarilishi [1] [MA2]") deb tushuntiradi.

Bala quyidagi tushuntirishni taklif qiladi: varṇāni udbhūtāni tat-kramaś ca udbhūta ity artaḥ ("Ikkala variya ham, ularning tartibi ham Narayanadan paydo bo'lgan").

[1] Amta so'zni yanada tushuntiradi krama ni qo'llash orqali hosil bo'ladi kṛt pratyaya [gh] a [ṇ] dan keyin dhātu kram [u] pada-vikṣepe (1P yoki 4P, "qadam bosish, yurish") ichida bhave prayoga. Shunday qilib so'z varṇānām emas sambanda-aṣṭhī bu erda, aksincha anukta-karta olish aṣṭhī tomonidan kartṛ-karmaṇoḥ ṣaṣṭhī kṛd-yoge (). Bularning barchasi oydinlashadi Karaka-prakaraṇa.

[BE1] Ushbu samsodhinida yana bitta gap bor: "Ovozlar (varëas) Sanskrit alifbosining quyida Devanägaré yozuvida ham, roman translyatsiyasida ham keltirilgan. "

[MA2] ga murojaat qiling sutra izohda

Ovozlar (varëas) sanskrit alifbosining quyida ularni Devanägaré va roman translyatsiyasida ifodalash uchun ishlatiladigan harflarni ko'rsatish bilan keltirilgan.[MA1]

Vatti[1]—The varëa-krama quyidagicha:

@ a@A äw iwR éo uO ü[% å# èla {ÿla | ÿ‾V eBiz ai@Ae o@AE au
@M à@: ù

(Bu erda @ in @M va @: faqat talaffuzga yordam beradi, haqiqiy harflar faqat M va :)

k (kaKa xagA gaGa ghax ~ ìa
ca caC $ chaja jaJa jhaHa ïa
q% öaSavol-javobx "òaX # haNA ëa
ta taTa thad "daDa dhana na
pa paP (pha.)ba baBa bhama ma
yo yar "rala lava va
zA çaSa ñas $ a sah "ha
Ka kña
Ushbu tovushlar deyiladi varëas, akñaras, yoki al-s.

[1] The vattis ("Ning asosiy tushuntirishlari sutras”) Shuningdek, Jeva Gosvamé tomonidan yozilgan. In vattis, Jéva Gosvämé oydinlik kiritmoqda sutra, misollar keltiradi, qo'shimcha ma'lumot beradi va boshqa grammatiklarning fikrlarini eslatib o'tadi. The Dhatu-saigraha ("Ro'yxati dhätus”) Shuningdek, Jeva Gosvamé tomonidan yozilgan. The Avyaya-çabda-sayigraha ("Ro'yxati avya”), Ammo, ehtimol, Purédäsa tomonidan tuzilgan, noma'lum qo'shimchalar, faqat ba'zi bosma nashrlarda topilgan Hari-nämäta, va Gaëa-päöha ("Ro'yxati gaëas”) Päëini-ga tegishli.

[MA1] BBT talaffuz qo'llanmasiga murojaat qiling kabi jumla qo'ying.

Saaxodhiné—Bu tushuntiriladi sutra 17 hamma varëas dan ka ga ha, Sanskrit alifbosidagi undoshlar, talaffuzi uchun unlilarga bog'liq. Ya'ni, unli tovushsiz undoshni talaffuz qilish mumkin emas. Shu sababli hamma varëas dan ka ga ha ajralmas bilan ro'yxatlangan a. Ammo aslida bular varëas qo'shni unlidan qat'i nazar, undoshlarning o'ziga murojaat qiling. Shunday qilib varëa ka ga tegishli k, The varëa kha ga x, va hokazo. "The" kabi turli xil yorliqlar bilan adashtirmaslik kerak varëa ka,” ka-rama, ka-kara, va k; ularning barchasi bir xil undoshga murojaat qiladi k, hech qachon k + a. Bu hamma uchun varëas dan ka ga ha. Xatoga yo'l qo'ymaslik uchun ham ehtiyot bo'lish kerak x, gh, ch, va hokazo, ning kombinatsiyasi bo'lishi kerak k + h, g + h, c + h, va hokazo, chunki roman translyatsiyasida the h yilda x va shunga o'xshash narsalar shunchaki varëa aspiratsiyalangan undoshdir. Buning iloji yo'q x va hokazo qo'shma undoshlar bo'lishi kerak, chunki sanskrit tilida birlashtiruvchi undoshlar mavjud emas h ularning ikkinchi a'zosi sifatida.

The varëas dan a ga au, sanskrit alifbosidagi unlilar, undoshlardan keyin kelganda boshqacha yoziladi. A, ammo undoshdan keyingi belgi yo'q va boshqa unli yoki a bo'lmasa, har bir undoshdan keyin keladi deb taxmin qilinadi. virema uning o'rnida. Unlilarning post undosh shakllari quyida undosh bilan ko'rsatilgan k ularning to'g'ri joylashishini ko'rsatish uchun.

k ( ka, k (A kä, ik ( ki, k (L ké, ku ( ku, kU ( ku, k {( kå, k | ( kè, k} ( kÿ, k} { k ÿ‾, ke ( ke, kE ( kai, k (Ae.) ko, k (AE kau.

Quyidagi maxsus holatlarda u, u, va å turli joylarga qo'yiladi:
ç & ru, è & rü, [null ä {"] [MAD1] då, ô $ hå.

The virema ( ,) - undoshning pastki qismida joylashgan mayda qiyshaygan zarba, uning o'ziga xos xususiyati o'chirilganligi to'g'risida signal berish uchun ishlatiladi a. Shunday qilib ak Devanägaréda @k, (deb nomlangan belgi sifatida yoziladi avagraha (') va har xil qo'shma undoshlar izohlanadi Saaxodhiné 67 va Saaxodhiné Mos ravishda 82 ta. Devanägaré skriptida asosiy tinish belgilari uchun qo'shimcha belgilar qo'llaniladi. Masalan, belgi / yarim oyat yoki jumla oxirida va belgida ishlatiladi // oyat yoki xatboshi oxirida. Devanägaré yozuvining raqamlari quyidagicha:

1234567890
1234567890

[MAD1] ehtimol belgini aniqroq aks ettiradigan boshqa shriftdan foydalaning

Pratyähära-sutras

Umuman olganda vattis ning Saajiya-sandhi-prakaraëa, ismga o'xshaydi al bu erda, deb taxmin qilish kerak pratyähäras Päëininikidan Añödhyäyé. Agar bunday bo'lmasa, biz ismning manbasini alohida sanab o'tamiz. Pratyähära so'zma-so'z "chekinish" degan ma'noni anglatadi. Grammatikada esa atama pratyähära qatorining qisqartmasiga ishora qiladi varëas birinchi a'zoni oxirgi a'zoning ko'rsatma harfi bilan birlashtirish orqali bitta hecaga. Lord Chiva quyidagi 14ni ochib bergan deyishadi pratyähära-sutras (ko'pincha Maheçvara-sutras yoki Civa-sutras) donishmand Päëini-ga, mashhur muallif Añöädhyäyé (so'zma-so'z "sakkiz bobdan iborat to'plam"), uning ovozi bilan aruamaru baraban. Hammasi pratyähäras kabi al bular yordamida shakllanadi sutras:

1. a i u [ë]; 2. å ÿ [k]; 3. e o [ì]; 4. ai au [c]; 5. ha ya va ra [ö]; 6. la [ë]; 7. ïa ma ìa ëa na [m]; 8. jha bha [ï]; 9. gha òha dha [ñ]; 10. ja ba ga òa da [ç]; 11. kha pha cha öha tha ca öa ta [v]; 12. ka pa [y]; 13. ça ña sa [r]; 14. ha [l].

Bularda pratyähära-sutras qavsdagi harflar indikatsion harflar bo'lib, ular guruhiga kiritilmaydi varëas bilan ko'rsatilgan pratyähära. Va a, i, u, å, va ÿ birinchi ikkitasida sutras bu unlilarning ham uzun, ham qisqa shakllari uchun turing -a va ä, men va EI va ü, å va è, va ÿ va ÿ‾ navbati bilan. The pratyähära al shuning uchun guruhini bildiradi varëas dan boshlab a birinchisida pratyähära-sutra va bilan tugaydi ha, qaysi ko'rsatma xati bor l, o'n to'rtinchi yilda pratyähära-sutra. Shunday qilib pratyähära al butun alifboni ko'rsatadi. Xuddi shunday The pratyähära ak guruhini bildiradi varëas dan boshlab a birinchisida pratyähära-sutra va bilan tugaydi au, qaysi ko'rsatma xati bor v, to'rtinchisida pratyähära-sutra. Shunday qilib pratyähära ak barcha unlilarni bildiradi. Boshqalar pratyähäras xuddi shu tarzda qilingan. Bularda sutras ikkalasi ham ha va ko'rsatma xati ë ikki marta paydo bo'ladi. Bu muammolarni keltirib chiqaradigan ko'rinishi mumkin bo'lsa-da, ular quyidagicha hal qilinadi: pratyähära aë shartli ravishda indikativ bilan tuzilgan deb tushuniladi ë birinchisida sutra, esa pratyähära ië shartli ravishda ko'rsatma harf bilan shakllanganligi tushuniladi ë oltinchidan sutra. Takrorlash kerak edi ha bularda ikki marta sutras shunday qilib kiritilishi mumkin edi pratyähäras kabi haç va men, va shu bilan birga kiritilgan bo'lishi kerak pratyähäras kabi val, jal, va chal. Yilda pratyähäras kabi al va hal qayerda ha ikki marta paydo bo'ladi, uni ikkitadan ajratmaslik kerak varëas.[1]

Ning muqobil o'qishlari varëa-krama:

Haridäsa nashrida viñëucäpa dan keyin kelgani kabi alifboga kiritilgan vínéucakra, ammo bu asossiz, chunki ikkala sharhda ham bu narsa yo'q va uning talaffuz joyi keyinroq berilgan vatti 15. Agar bu erda alifboga kiritilishi kerak bo'lsa, uning talaffuz qilinadigan joyi shu erda berilishi kerak edi vatti alifboning boshqa barcha a'zolari uchun qilinganidek.

Haridasa, Puredasa va Caitanya Maöha nashrlarida, ularning barchasi asoslanadi Bala, kña alifboning oxirgi a'zosi sifatida kiritilgan. Ammo asoslangan Kåñëadäsa nashrida Amata, kña topilmadi. Darhaqiqat, uning yo'qligi quyidagi ko'chirmalar bilan tasdiqlangan Ameta Bunga sharh sutra: a-rämädi-ha-rämänto varëa-kramaù ("Bilan boshlangan alifbo a va bilan tugaydi ha”) Va varëänäm ekona-païcäçat-prakäratvaà darçitaà ("Alifbo 49 baravar ko'rsatilgan"). Bundan tashqari, kña odatda boshqa sanskrit grammatikalarida ko'rsatilgan alifbolarga kiritilmaydi [null also][BE1] .

Boshqa tomondan, Vichvanäta Cakravarté Ohäkura o'z kitobida tushuntiradi Manträrtha-dépikä bu Harinämämåta-vyäkaraëa ellik ro'yxat varëas jami va bu Rädha-kåñëa-sahasra-näma-stotra Båhan-Näradéya Puräëa eslatib o'tdi paícäçad-varëa-rüpiëé ("Elliktaning timsoli bo'lgan ayol" varëas") Krématé Rädhäräëé ismlaridan biri sifatida. Xuddi shunday, garchi Bala shuningdek aytadi a-rämädi-ha-rämänto varëa-kramaù ("Bilan boshlangan alifbo a va bilan tugaydi ha"), Unda qo'shimcha iboralar mavjud: atra ka-ña-saàyoge kña iti vakñyamäëatve ’pi kña-rämaç ca darçitaù ("Garchi bu tushuntiriladi vatti 17 bu kña undoshlarning birikmasi ka va ña, kña bu erda ham ko'rsatilgan "). Biroq, yakuniy qaror qabul qilish nuqtasi - Jeva Gosvamening ro'yxati kña alfavitda u batafsil bayon qilganida varëas uning ichida Krama-sandarbha uchun sharh Bhagavatam 11.12.17 (II-ilovaga qarang). Bundan tashqari, Jeva Gosvamé ham ushbu so'zdan foydalanadi kña-rämasya yilda sutra 283, bu shubhasiz buni ko'rsatadi kña qo'shimcha hisoblanadi varëa chunki ko'ra sutra 37 so'z rama biz tushunganimizdek unga qo'shib bo'lmadi sutra 37 bu so'z rama faqat a ga murojaat qilish uchun ishlatiladi varëa. Garchi; .. bo'lsa ham kña sifatida qabul qilinadi varëa shu tarzda, u a deb hisoblanmaydi viñëujana chunki, ichida vatti 17, Jeva Gosvamening so'zlari aniq ka-kärädayo ha-käräntä varëä viñëujana-nämäno bhavanti [null ...][MAD2]  ka-ña-saàyoge tu kñaù ("The varëas bilan boshlangan ka va bilan tugaydi ha deyiladi viñëujanas. Kña, ammo, faqat birikmasi ka va ña”). Ammo bu bayonot ham shundan dalolat beradi kña aslida alfavitning oxirgi a'zosi sifatida kiritilgan, aks holda uni dan chiqarib tashlashga hojat qolmaydi viñëujanas. Ushbu sabablarni hisobga olgan holda biz ham kiritdik kña ushbu nashrda alfavitning so'nggi a'zosi sifatida.

Kréla Prabhupäda, shuningdek, Adhokñaja ismining qiziqarli izohini beradi, bu esa uning kiritilishini qo'llab-quvvatlaydi. kña: "Va ingliz tilida bo'lgani kabi, sanskrit tilida ham A dan Z gacha, xuddi shunday sanskrit tilida ham, a, ä, i, u, va oxiri kña. Shunday qilib a va kña, deb nomlanadi akña. Akña-ja. Va ja hosil bo'lgan degan ma'noni anglatadi. Shunday qilib, biz ham so'zlar tuzamiz, sanskrit olimlari, ular so'zlarni yozadilar a ga kña, xuddi ingliz tili singari ular ham A dan Z gacha so'zlar tuzishadi, shuning uchun bizning aqliy spekülasyonlarımız va ta'lim taraqqiyotimiz shu bilan cheklangan a va kña, akña. Akña-ja. Ammo Kenaa shunday adhokñaja. Adxoknaja bu kabi taxminlar qaerdan boshlanishini anglatadi a ga kña, harakat qilmaydi. Shuning uchun uning ismi Adhokñaja. Adhaù kåta, kesmoq." (Ma'ruza Krémad-Bhägavatam 1.8.19 - Mäyäpura, 1974 yil 29 sentyabr).

Amata -Kimdir hayron bo'lishi mumkin: "Bu aytilgan edi varëas va ularning buyurtmasi Näräëëadan paydo bo'ldi[MA3] [2], lekin har biri qaerdan varëa paydo bo'ladimi? ” Bunga javob berish uchun Jeva Gosvamé har birini aniqlab beradi varëa ning tashqi ko'rinish joyi:

Vatti—Ularning paydo bo'lish joyi varëas quyidagi kabi va boshqalar[3].

Ning paydo bo'lgan joyi a, ä, ka-varga (ka, xa, ga, gha, à), ha, va visarga (ù) - Näräëëaning tomog'i.

Ning paydo bo'lgan joyi i, é, ca-varga (ca, cha, ja, jha, ïa), yo, va cha Näräëëaning tanglayi.

Ning paydo bo'lgan joyi u, u, va pa-varga (pa, pha, ba, bha, ma) - Näräëëaning lablari.

Ning paydo bo'lgan joyi å, è, öa-varga (oa, öha, ha, ha, ha), ra, va ña Näräëëa damining tepasi.

Ning paydo bo'lgan joyi ÿ, ÿ‾, ta-varga (ta, tha, da, dha, na), la, va sa bu Näräëëaning tishlari.

Ning paydo bo'lgan joyi e va ai bu Näräëëaning tomog'i va tomog'i.

Ning paydo bo'lgan joyi o va au bu Näräëëaning tomog'i va lablari.

Ning paydo bo'lgan joyi v bu Näräëëaning tishlari va lablari.

Ning paydo bo'lgan joyi anusvära (à) yoki Näräyaëaning boshi yoki burni.

Saaxodhiné—Chunki varëas Näräëëa'dan ushbu aniq joylarda paydo bo'lgan, bular talaffuz qilish uchun mos joylardir varëas. The varëas a, ä, ka-varga (ka, xa, ga, gha, à), ha, va visarga (ù) deyiladi kaëohya chunki ularning talaffuz qilinadigan joyi tomoq (kaëöha). The varëas i, é, ca-varga (ca, cha, ja, jha, ïa), yoki, va cha deyiladi tlavya chunki ularning talaffuz qilinadigan joyi tomoqdir (tau). Talaffuz qilinadigan joyiga qarab yasalgan boshqa ismlar quyida ularning inglizcha ekvivalentlari bilan birga keltirilgan.

Guttural

(kaëohya)

@ a@A äk (kaKa xagA gaGa gha[bekor X ~][BE4] ah "ha@: ù
Palatal

(tlavya)

w iwR éca caC $ chaja jaJa jhaHa ïayo yazA ça
Labial

(oñohya)

o uO üpa paP (pha.)ba baBa bhama ma
Miya

(murdhonya)

[% å# èq% öaSavol-javobx "òaX # haNA ëar "raSa ña
Tish

(dantya)

la {ÿla | ÿ‾ta taTa thad "daDa dhana nala las $ a sa
Gutturo-palatal

(kaëöha-tälavya)

V eBiz ai
Gutturo-labial (kaëöhauñöhya)@Ae o@AE au
Dento-labial (dantauñöhya)va va
Yoki boshda yoki burunda (çiro näsikä vä)@M à

Amata -Näräëëa izohi:

[1] The pratyähäras ushbu kitobda faqat qisqacha muhokama qilingan; batafsil ma'lumot uchun murojaat qiling Añödhyäyé yoki Siddxanta-kaumude.

[2] Bunda sutra Näräëëa bu apädäna ("Kelib chiqishi") tomonidan prabhave tat-sthänam (982), chunki abadiy varëas, Xudovand ichida allaqachon mavjud bo'lgan, U zohirdir. So'z näräyaëa keyin bo'ladi näräyaët sifatida apädäna oladi paycamé ("Beshinchi ish tugaydi") tomonidan apädäne païcamé (981). Bu yerda Bala deydi Näräëëa an apädäna tomonidan janane prakåtiù (983), lekin bu noto'g'ri varëas abadiy tovushlar va shuning uchun hech qachon hosil bo'lmaydi. Shu munosabat bilan Jeva Gosvamé o'rtasidagi farqni aniqlaydi prabxava va janana yilda vatti aytish bilan prabhavaù prathama-darçanam, jananam utpattir iti bhedaù (“Prabxava mavjud bo'lgan narsaning birinchi ko'rinishi, ammo janana ilgari bo'lmagan narsaning ko'rinishi ").

[3] So'zning ma'nosi ity-adeni, "Bular va boshqalar", buning oxirida vatti ichida ko'rinadi sutras 15, 25, 131 va 132 varëas va ularning talaffuz joylari aytib o'tilgan.

[BE1] "Yoki" bu erdagi "ham" dan yaxshiroq bo'lar edi.

[MAD2] elypsisdan qanday foydalanishni muharrir bilan tekshiring

[MA3] ga murojaat qiling sutraIzohda s

[BE4] Bu to'g'ri aksara emas.

Bu erda so'z nara ("Inson") Vraja-väsé ("Våndävana rezidenti") degan ma'noni anglatadi va Vraja-väsésning butun jamoasi deyiladi nara. The vigraha ("Tarkibiy so'zlarni ajratish") qo'shma so'z näräyaëa bu: näram ayanam yasya saù näräyaëaù ("Näräyaëa - uning boshpanasi Vraja-väsés") Shunday qilib so'z näräyaëa bu erda odamga o'xshash shaklda paydo bo'ladigan Xudoning Oliy Shaxsati Kré Kåñëa degan ma'noni anglatadi.

Ushbu tushunchani Bhagavatam (10.25.18): tasmän mac-charaëaà goñöhaà / man-näthaà mat-parigraham, bu erda Kånëa o'zi Vraja-väsés uning boshpanasi, himoyachisi va oilasi ekanligini ta'kidlaydi. Ushbu oyatda so'z goñöham nazarda tutadi goñöha-väsesva goñöha-väsés degani vraja-väsés chunki so'z goñöha so'zning sinonimidir vraja[1]. Kånëaning aytishicha, Vraja-väsés Uning panohidir, chunki U ularning sevgisi bilan boshqarilib, ularsiz yuvinish, ichish, ovqatlanish, uxlash yoki zavqlana olmaydi. Shunday qilib Purdi Puräëa Kånëa Arjunaga:

sahäyä guravaù chiñyä

bhujiñyä bndhaväù striyaù

satyaà vadämi te pärtha
gopyaù kià me bhavanti na

"The gopes Mening yordamchilarim, ustozlarim, shogirdlarim, xizmatkorlarim, qarindoshlarim va mening hamkasblarim. Ey Pattaning o'g'li, men sizga haqiqatni aytaman. Nima emas gopes Men uchun?"

Garchi so'z bo'lsa ham näräyaëa har qanday narsani ifodalash uchun ishlatilishi mumkin viñëu-tattva, u birinchi navbatda Kånëa-ni anglatadi, chunki U asl Näräëëa va chunki avataralar Matsya va Vamana boshchiligida, hatto uchta Purunya ham Uning qismidir (gaz). Bu Lord Brahmaning so'zlari bilan tasdiqlangan Bhagavatam (10.14.14):

näräyaëas tvaà na salom sarva-dehinäm

 ätmäsy adhéchäkhila-loka-säké

näräyaëo 'ìgaà nara-bhü-jaläyanät

 tac cäpi satyaà na tavaiva mäyä

“Siz asl Näräëëa emasmisiz, ey oliy nazoratchi, chunki Sen har bir jonzotning Ruhisisan va yaratilgan barcha sohalarning abadiy guvohisisan? Darhaqiqat, Lord Näräyaëa sizning kengayishingizdir va U Näräyaëa deb nomlanadi, chunki U koinotning ibtidoiy suvining yaratuvchisi. U Haqiqiy, sizning Illyusiyangizning mahsuloti emas ”.[MA1]

Krédhara Svämé ushbu oyat sharhida Näräyaëa ismining quyidagi ta'riflarini beradi: näro jéva-samüho ’yanam äçrayo yasya saù («Uning yashash joyi jamiki kimdir jevas”), Va närasyäyanaà pravåttir yasmät saù (“He from whom the aggregate of jévas arises”). In explaining the phrase näräyaëo ’ìgam in this verse, Çrédhara Svämé gives an alternate etymology of the word näräyaëa for when it is used to refer to the well-known Näräyaëa who is a plenary portion of Kåñëa: naräd udbhütä ye ’rthäç catur-viàçati-tattväni tathä naräj jätaà yaj jalaà tad-ayanäd yo näräyaëa prasiddhaù so ’pi tavaiväìgaà mürtiù (“That Näräyaëa who is well-known because of His entering the twenty-four elements that appeared from Nara and the water that was produced from Nara, is also Your plenary portion[2] ”).

Uning ichida Bhägavatam commentary named Krama-sandarbha, Jéva Gosvämé defines Näräyaëa in the following way: naräëäà dvitéya-tåtéya-puruña-bhedänäà samüho näraà tat-samañöi-rüpaù prathama-puruña eva; tasyäpy ayanaà pravåttir yasmät sa näräyaëaù (“Nära means the first Puruña, Käraëodaka-çäyé Viñëu, the aggregate form of the Naras who are the second and third Puruñas, Garbhodaka-çäyé Viñëu and Kñérodaka-çäyé Viñëu. Näräyaëa is He from whom even Käraëodaka-çäyé Viñëu arises”).

Saàçodhiné—It is well known that Lord Caitanya often called Advaita Äcärya, the celebrated incarnation of Mahä Viñëu (Käraëodaka-çäyé Viñëu), by the name Näòä. This is recorded both in the Caintanya-bhägavata va Caitanya-caritämåta. Masalan, ichida Caitanya-bhägavata (Madhya 2.264), Lord Caitanya says “By your loud chanting and Näòä's roaring I left Vaikuëöha and came here with My associates.” Uning ichida Gauòéya-bhäñya commentary to this verse, Çréla Bhaktisiddhänta Sarvasvaté Öhäkura explains the word näòä quyidagicha:

“The editor of Çré Sajjana-toñaëé, Çrémad Bhaktivinoda Öhäkura, has written in Volume 7, Part 11, as follows: “Çréman Mahäprabhu often addressed Çréla Advaita Prabhu as Näòä. I have heard a number of meanings of the word näòä. Some Vaiñëava scholar has said that the word närä refers to Mahä-Viñëu because nära, the total aggregate of all living entities, is situated within Him. Is the word näòä a corruption of the word närä? The people of Räòha-deça often use òa o'rniga ra. Is this the reason that the word närä has been written as näòä? This meaning is often applicable.” So'z nära yoki närä (näòä) is explained by Çrédhara Svämipäda in his Bhävärtha-dépikä sharh Çrémad-Bhägavatam (10.14.14) as follows: “The word nära refers to the aggregate of living entities, and the word ayana refers to the shelter. You are Näräyaëa Himself because You are the supreme shelter of all embodied souls. You are Näräyaëa because all the propensities (ayana) of the living entities (nära) emanate from You. You are the supreme Näräyaëa because You know (ayana) all living entities (nära). You are renowned as Näräyaëa because You are the supreme shelter (ayana) of the water that emanates from Nara.” In småtis it is stated: “All the truths born from Nara are known as närän by the learned scholars. Since the Supreme Lord is the shelter of this närän, learned scholars glorify Him as Näräyaëa.” In Manu-saàhitä (1.10) it is stated: “The waters are called nära, for they emanate from the Supersoul, Nara. As they are His original resting place (ayana), He is named Näräyaëa.””

[1] See the last sütra ning Kådanta-prakaraëa.

[2] The Näräyaëa referred to here is Garbhodaka-çäyé Viñëu. Garbhodaka-çäyé Viñëu is also called Nara. When Nara entered the universe, He saw that within the universe there was only darkness and space, without a resting place. Thus He filled half of the universe with water from His own perspiration and laid Himself down on the same water. Because this water in the form of perspiration was produced from Nara, it is called Nära, and because Nara lies down on this water he is called Näräyaëa (“One whose resting place is the water called Nära”).

[MA1] we can use the CC translation of this if it is more suitable

Kitob nashr etildi

  • [ Śrī Harināmāmṛta Vyākaraṇam by Jīva ; Gosvāmī ; in English by Matsya Avatar Das; Publisher: Rasabihari Lal and Sons 2017]
  • Śrī Harināmāmṛta Vyākaraṇam by Jīva ; Gosvāmī ; Edited by Rāsvihārī Sānkhyatīrtha; Publisher: Murshidabad Rāmdeva Miśra 1910[4]
  • Śrī Harināmāmṛta Vyākaraṇam by Jīva Gosvāmī ; Edited by Bhaktisiddhānta Sarasvatī ; Publisher: Dhaka Śacīnāth Raya Caudhurī 1947[5]
  • Śrī Harināmāmṛta Vyākaraṇam by Jīva Gosvāmī ; Edited by Bhaktisiddhānta Sarasvatī ; Bala-toshani Commentary ; Commentator: Sri Hare Krishna Acharya[6]
  • Śrī Harināmāmṛta Vyākaraṇam comm. 'Bālatoṣaṇa' by Jīva Gosvāmī ; Publisher: Murshidabad Brajanāth Miśra 1930[7]
  • Śrī Harināmāmṛta Vyākaraṇam by Jīva Gosvāmī ; Edited by Purīdāsa ; Publisher: Dhaka Śacīnāth Raya Caudhurī 1947[8]
  • Śrī Harināmāmṛta Vyākaraṇam by Jīva Gosvāmī; Publisher:Sri Gadadhara-Gaurahari Press; Available at Khandelwal Book Stores, Loi Bazar, Vrindavan[9]
  • Samkshepa-hari-namamrta-vyakarana by Jīva Gosvāmī; Publisher:Sri Gadadhara-Gaurahari Press; Available at Khandelwal Book Stores, Loi Bazar, Vrindavan[10]
  • Śrī Harināmāmṛta Vyākaraṇam by Jīva Gosvāmī ; Edited by Matsya-Avatara Das; Publisher: V.I.H.E, Vrindavan[11]

Courses based on Śrī Harināmāmṛta Vyākaraṇam

  • SHORT-TERM SANSKRIT COURSE, V.I.H.E, Vrindavan, Mathura, India[12]
  • V.I.H.E Intensive Sanskrit Course, Vrindavan, Mathura, India[13]
  • Sanskrit Level One, M.I.H.E, Mayapur, West Bengal, India[14]
  • Sanskrit Level Two, M.I.H.E, Mayapur, West Bengal, India[15]

Adabiyotlar

  1. ^ Dasa Thakura, Vrindavana. "Chaitanya Bhagavata, Madhya Khanda, chapter 1". NItaaiveda. Olingan 19 may 2013.
  2. ^ Prabhupada, A C Bhaktivedanta Swami. "Introduction, Srimad Bhagavatam". Vanisource. Olingan 19 may 2013.
  3. ^ Goswami, Jiva/Sanatana. "Samkshepa-hari-namamrta-vyakarana". Gaudiya Grantha Mandira. Olingan 11 mart 2019.
  4. ^ http://library.brcindia.com/cgi-bin/koha/opac-detail.pl?biblionumber=519&query_desc=kw%2Cwrdl%3A%20%C5%9Ar%C4%AB%20Harin%C4%81m%C4%81m%E1%B9%9Bta%20Vy%C4%81kara%E1%B9%87am
  5. ^ http://library.brcindia.com/cgi-bin/koha/opac-detail.pl?biblionumber=553&query_desc=kw%2Cwrdl%3A%20%C5%9Ar%C4%AB%20Harin%C4%81m%C4%81m%E1%B9%9Bta%20Vy%C4%81kara%E1%B9%87am
  6. ^ https://archive.org/details/harinamamrita_vyakaranam
  7. ^ http://library.brcindia.com/cgi-bin/koha/opac-detail.pl?biblionumber=544&query_desc=kw%2Cwrdl%3A%20%C5%9Ar%C4%AB%20Harin%C4%81m%C4%81m%E1%B9%9Bta%20Vy%C4%81kara%E1%B9%87am
  8. ^ http://library.brcindia.com/cgi-bin/koha/opac-detail.pl?biblionumber=523&query_desc=kw%2Cwrdl%3A%20Jiva%20Gosvami
  9. ^ http://www.sriharidasniwas.org/index.php/library-publications/publication/doc_download/10-publications-list.html
  10. ^ http://www.sriharidasniwas.org/index.php/library-publications/publication/doc_download/10-publications-list.html
  11. ^ http://www.vihe.org/sanskrit.course.html
  12. ^ http://www.vihe.org/sanskrit.course.html
  13. ^ http://events.iskcon.org/event/vihe-intensive-sanskrit-course-2015/
  14. ^ http://mayapurinstitute.org/en/courses/language-courses/sanskrit-level-one
  15. ^ http://mayapurinstitute.org/en/courses/language-courses/sanskrit-level-two

Qo'shimcha o'qish