प्रक्रिया of a तिङन्तपदम् e.g. उदतिष्ठत्

A तिङन्तपदम् is first of all a पदम् i.e. a word which can be used in a linguistic expression. Note, I am using this phrase “a linguistic expression” on purpose, because a linguistic expression may not be a sentence.

By convention, a sentence has two main components – the subject and the predicate. But in a linguistic expression such as “Go”, the subject “You” may not be explicit. So “Go” does not become a sentence. But it is a linguistic expression.

When wanting to obtain उदतिष्ठत् it is clear in the mind that we want to obtain a word, a verb-form तिङन्तपदम्, rather, a तिङन्तम्.

Now, तिङन्तपदम् is one of the two types of word-forms as ordained in सूत्रम् – सुप्तिङन्तं पदम् (१.४.१४).

A तिङन्तपदम् is obtained only from a root word, which is a धातुः defined in the सूत्रम् – भूवादयः धातवः (१.३.१).

Any पदम् whether सुप्-अन्तम् (सुबन्तम्) or तिङन्तम् must be formatted before it becomes a पदम् i.e. a word which can be used in a linguistic expression.

This formatting is mandatory because only after formatting the word becomes a पदम् i.e. a word which can be used in a linguistic expression. This is so ordained in the सूत्रम् – समर्थः पदविधिः (२.१.१)

We want to have a तिङन्तम् with the following qualifications

The verb-form shall be of the verbal root धातुः स्था which is one of the hundreds of धातवः listed in the धातुपाठः, an Annex of अष्टाध्यायी. In the annex धातुपाठः one gets a list of almost all धातवः the verbal roots. That such धातुपाठः should be referred to, for selecting a धातुः is suggested in the सूत्रम् – भूवादयः धातवः (१.३.१) We select स्था because in the धातुपाठः there is this धातुः स्था which is listed as स्था ष्ठा गतिनिवृत्तौ भ्वादिः ०१.१०७७ परस्मैपदी, अकर्मकः, अनिट् (to stay, to stand) Note, the grammatical name of the धातुः is ष्ठा, not स्था. Basically we want to select a धातुः, which can be used when wanting the sense of ‘elimination of movement’ i.e. गतिनिवृत्तौ. Note, in धातुपाठः, in the detail of a धातुः there are words such as गतिनिवृत्तौ in सप्तमी विभक्तिः of गतिनिवृत्तिः. The word such as गतिनिवृत्तौ summarises “in what sense(s)” a particular धातुः may be used. We have it in mind to have a धातुः having the meaning ‘stands up’. Actually the meaning of ‘stands up’ is different from ‘ ‘elimination of movement’. But the meaning of a धातुः changes substantially by using a prefix as mentioned in the verse

उपसर्गेण धात्वर्थो बलादन्यत्र नीयते |

प्रहाराहारसंहारविहारपरिहारवत् ||

Various prefixes which can be used with different धातवः are listed in another Annex of अष्टाध्यायी called as गणपाठः. In गणपाठः there is the प्रादिगणः #४ प्रादिः (१.४.५८) प्र । परा । अप । सम् । अनु । अव । निस् । निर् । दुस् । दुर् । वि । आङ् । नि । अधि । अपि । अति । सु । उत् । अभि । प्रति । परि । उप ॥ In प्रादिगणः are listed all प्रादयः so called in the सूत्रम् – प्रादयः (१.४.५८) followed by सूत्रम् – उपसर्गाः क्रियायोगे (१-४-५९) We select the prefix उत् because उत्+ष्ठा would together mean ‘to stand up’. Basically the prefix उत् can be used to have the senses “उत् ind. A particle of (a) doubt; (b) interrogation; (c) deliberation; (d) intensity”. See सूत्रम् – उदोऽनूर्ध्वकर्मणि (१.३.२४)

The prefixes can be used more than one together also.

Wanting to have उदतिष्ठत् from उत्+ष्ठा means we need a verb-form, a तिङन्तम्

with active voice,
past tense,
third person,
singular.

When formatting a तिङन्तम् the formatting प्रक्रिया has to be appropriate to

(i) the voice प्रयोगः, here active voice कर्तरि प्रयोगः

(ii) the tense or mood, here present tense

(iii) person पुरुषः – first, second or third उत्तमः, मध्यमः or प्रथमः, here third person, which in Sanskrit grammar is प्रथमपुरुषः

(iv) वचनम् – in Sanskrit grammar, वचनम् is not just singular or plural but एकवचनम् singular द्विवचनम् dual, बहुवचनम् plural.

In formatting a तिङन्तम् the feature of active voice कर्तरि प्रयोगः is provided by a विकरणम् – a modifier of the धातुः

For the features of tense or mood लकारः, person पुरुषः and वचनम्, we have suffixes प्रत्ययाः. Actually there are basic प्रत्ययाः, which are related to पुरुषः and वचनम्. But they are modified to be appropriate for the लकारः.

So formatting of a तिङन्तम् is basically putting together धातुः + विकरणम् + प्रत्ययः. We have discussed धातुः in (1).

विकरणम् – a modifier of the धातुः depending upon the class specified for the धातुः in धातुपाठः. Note धातुः ष्ठा is specified as भ्वादिः i.e. class 1 ०१.१०७७ परस्मैपदी, अकर्मकः, अनिट्. The विकरणम् for a भ्वादिः i.e. class 1 धातुः is शप्. See सूत्रम् – कर्तरि शप् (३.१.६८).
लकारः – which denotes the tense or mood. Here the tense is present, which in Sanskrit grammar is called as लट्. Actually the number of tenses and moods together are ten दश लकाराः as mentioned in the verse

लट् वर्तमाने लेट् वेदे भूते लुङ्-लङ्-लिटस्तथा |

विध्याशिषौ लिङ्-लोटौ लुट्-लृट्-लृङ् च भविष्यतः |

As can be seen the names of the दश लकाराः are लट् लेट् लुङ् लङ् लिट् लिङ् लोट् लुट् लृट् लृङ् Of these, लेट् is found primarily in वैदिक वाङ्मयम्. Though that makes nine लकाराः in classical Sanskrit, here the लिङ्लकारः is of two types विधिलिङ् and आशीर्लिङ्. By that there are दश लकाराः in classical Sanskrit also. The above verse also suggests which लकारः to select for which tense or mood e.g. वर्तमाने for present tense लट्.

प्रत्ययः – The प्रत्ययः suffix is to be selected from the eighteen enumerated in तिप्तस्झिसिप्थस्थमिब्वस्मस् ताताञ्झथासाथांध्वमिड्वहिमहिङ् (३.४.७८) Note, the eighteen प्रत्ययाः enumerated here are तिप्-तस्-झि-सिप्-थस्-थ-मिप्-वस्-मस् त-आताम्-झ-थास्-आथाम्-ध्वम्-इड्-वहि-महिङ् Here the first nine are to be used if the धातुः is inherently परस्मैपदी or if the तिङन्तम् formatting is opted to be परस्मैपदी though the धातुः may be उभयपदी hence having the option of तिङन्तम् formatting by आत्मनेपदम् sense. As the names suggest आत्मनेपदम् sense means the action implicit in the meaning of the धातुः influences आत्मने the subject. The other परस्मैपदम् sense means the action implicit in the meaning of the धातुः influences परस्मै, other than the subject.

The first nine परस्मैपदिप्रत्ययाः and the other nine आत्मनेपदिप्रत्ययाः are three sets of three each as clarified by सूत्रम् – तिङस्त्रीणि त्रीणि प्रथममध्यमोत्तमाः (१.४.१०१) also बहुषु बहुवचनम् (१.४.२१) and द्व्येकयोर्द्विवचनैकवचने (१.४.२२)

We want to format तिङन्तम् of प्रथमपुरुषः एकवचनम् for धातुः उत्+ष्ठा which is परस्मैपदी. So we select प्रत्ययः तिप्.

So the assignment on hand is to format a तिङन्तम् of प्रथमपुरुषः एकवचनम् for धातुः उत्+ष्ठा which is भ्वादिः परस्मैपदी, in active voice कर्तरि प्रयोगः hence has विकरणम् शप् and प्रत्ययः तिप्. So we have to put together उत्+ष्ठा+शप्+तिप्.

This is easier said than done, because ष्ठा, शप् and तिप् are not to be joined as they are. Basically these are grammatical nomenclatures. Hence one has to shred the grammatical elements used in forming the nomenclatures. A grammatical element used in forming the nomenclatures is called as इत्. इत्-s are many and are detailed in seven सूत्राणि – उपदेशेऽजनुनासिक इत् (१.३.२), हलन्त्यम् (१.३.३) न विभक्तौ तुस्माः (१.३.४) आदिर्ञिटुडवः (१.३.५) षः प्रत्ययस्य (१.३.६) चुटू (१.३.७) लशक्वतद्धिते (१.३.८) The diktat that one has to shred the grammatical elements is by the सूत्रम् – तस्य लोपः (१.३.९)

Also there are processes प्रक्रियाः to be applied. Note, “प्रक्रिया of a तिङन्तपदम् e.g. उदतिष्ठत् ” is a case study to understand shredding इत्-s the grammatical elements used in forming the nomenclatures and also the applicable प्रक्रियाः.
Let us start with ष्ठा. There is सूत्रम् – धात्वादेः षः सः (६.१.६४) By this ष् in ष्ठा is replaced by स्. Hence ष्ठा becomes स्ठा. Then ठा is replaced by था (by which सूत्रम् ? निमित्तापाये नैमित्तिकापायः ?) Then स्ठा becomes स्था. Further, by सूत्रम् – पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः (७.३.७८) स्था changes to तिष्ठ्. Note, these changes (i) ष्ठा to स्ठा (ii) स्ठा to स्था (iii) स्था to तिष्ठ् are really the प्रक्रियाः.
On to शप्. Note, in terms of analysis of elemental sounds वर्णाः, शप् is श्+अ+प्. Here श् is इत् by लशक्वतद्धिते (१.३.८) and प् is इत् by हलन्त्यम् (१.३.३). Both श् and प् have to be shredded by तस्य लोपः (१.३.९). Hence what we are left with out of शप् i.e. श्+अ+प् is only अ. Now we add this अ to तिष्ठ् and we have तिष्ठ. This तिष्ठ is the form obtained before applying the suffix प्रत्ययः तिप्. Such form prior to applying suffix प्रत्ययः is called as अङ्गम्. See सूत्रम् – यस्मात् प्रत्ययविधिस्तदादि प्रत्ययेऽङ्गम् (१.४.१३). Note प्रत्ययविधि: the प्रक्रिया of affixing, rather, suffixing the प्रत्ययः is to follow after formatting the अङ्गम्.
Now on to प्रत्ययः तिप्. Here also प् of तिप् is इत् by हलन्त्यम् (१.३.३) and would be shredded by तस्य लोपः (१.३.९). So what we affix as suffix प्रत्ययः तिप् is only ति. Note Thus we have the अङ्गम् तिष्ठ. We suffix प्रत्ययः तिप् as only ति. We have तिष्ठति. Because तिष्ठति is अङ्गयुक्तं तिङ् it is called as आकाङ्क्षम् as per सूत्रम् – अङ्गयुक्तं तिङ् आकाङ्क्षम् (८.२.९६). As such आकाङ्क्षम् is तिङन्तम् only.
We need to prefix उत् to तिष्ठति. The resultant पदम् उत्तिष्ठति would have the conjunct consonant त्ति. Conjunct consonants are called as संयुक्ताक्षरम् as defined in सूत्रम् – हलोऽनन्तराः संयोगः (१.१.७)

All this looks like establishing proof of a theorem in geometry. At the end of the proof they write Q.E.D. Note, QED is an acronym of the Latin phrase “quod erat demonstrandum”, meaning “which was to be demonstrated” or “what was to be shown”.

Note, every word, rather पदम् in a Sanskrit linguistic expression is a theorem and has a grammatical proof verifiable by checking सूत्राणि and प्रक्रिया:. This also means that no word is a पदम्, if it does not stand scrutiny when checking सूत्राणि and प्रक्रिया:. That makes zero tolerance of any deviation in formatting a word which is thought to be a पदम् in a Sanskrit linguistic expression. If a पदम् is erroneous, a Sanskrit linguistic expression containing an erroneous पदम् is not Sanskrit.

I thought it good, not to go into explaining the सूत्राणि quoted in this write-up. Note, how to interpret a सूत्रम् is a technique by itself. I dwelt on this in two videos

कथमभ्यसनीयमष्टाध्यायीसूत्रम् Part 1 https://youtu.be/OXLy1xryycs?si=cE-ByHvLB-Hx-OZg and

कथमभ्यसनीयमष्टाध्यायीसूत्रम् Part 2 https://youtu.be/JnKIbSasYyc?si=F_–HSt7JGG3CF6W

Looks like one can attempt configuring an algorithm to systematically obtain a तिङन्तपदम्.

Flow-Chart / Algorithm to obtain तिङन्तम्

e.g. to translate (He/She/It) stood up

==========

Step 1 – (a) Enlist features of the verb क्रियापदम् i.e.

(a-1) intended meaning

(a-2) voice active/passive प्रयोगः कर्तरि/कर्मणि/भावे

(a-3) Special mode, if any i.e. desiderative/ सनादि causative णिच् / repetitive यङ् etc.

(a-4) Tense or mood लकारः

(b) Enlist features of कर्तृपदम् i.e.

(b-1) Person पुरुषः – First/ Second/ Third उत्तम/ मध्यम/ प्रथम

(b-2) Number वचनम् Singular/ Dual/ Plural एक/ द्वि/ बहु

Step 2 – For (a-1) Select from धातुपाठः the (धातुः) or (उपसर्गः +धातुः) appropriate for the meaning

Select features (a-2) voice प्रयोगः

(a-3) Special mode, if any

(a-4) Tense or mood लकारः considering श्लोकः – लट् वर्तमाने लेट् वेदे भूते लुङ्-लङ्-लिटस्तथा | विध्याशिषौ लिङ्-लोटौ लुट्-लृट्-लृङ् च भविष्यतः ||

Also based on the subject word select

(b-1) Person पुरुषः

(b-2) Number वचनम्

Step 3 – We select

(a-1) for the meaning “Stands up” उत् + ष्ठा Note उत् means “up” and in धातुपाठः ष्ठा गतिनिवृत्तौ (to stay, to stand) भ्वादिः ०१.१०७७ परस्मैपदी, अकर्मकः, अनिट्

(a-2) कर्तरिप्रयोगः

(a-3) NA

(a-4) लङ् ३.२.१११ अनद्यतने लङ्

(b-1) प्रथमपुरुषः

(b-2) एकवचनम्

Step 4 – Check any prefix related to the लकारः Note by ६.४.७१ लुङ्लङ्लृङ्क्ष्वडुदात्तः there is prefix अट् for लङ्

Step 5 – Check विकरणम् the essential modifier of the धातु:

Since धातु: ष्ठा is भ्वादिः i.e. Class 1 the विकरणम् is शप्.

Step 6 – Select प्रत्ययः from (३.४.७८) तिप्तस्झिसिप्थस्थमिब्वस्मस् ताताञ्झथासाथांध्वमिड्वहिमहिङ् to suit परस्मैपदी प्रथमपुरुषः एकवचनम् We select तिप्

Step 7 – (A) Check naming elements इत्-s if any are contained in उपसर्गः, धातुः, विकरणम् and प्रत्ययः and are to be shredded. Naming elements इत्-s are defined in 7 सूत्राणि – (१.३.२) उपदेशेऽजनुनासिक इत् (१.३.३) हलन्त्यम् (१.३.४) न विभक्तौ तुस्माः (१.३.५) आदिर्ञिटुडवः (१.३.६) षः प्रत्ययस्य (१.३.७) चुटू (१.३.८) लशक्वतद्धिते They are shredded due to सूत्रम् – (१.३.९) तस्य लोपः

(B) Check प्रक्रियाः if any are applicable to format उपसर्गः, धातुः, विकरणम् and प्रत्ययः

7.1 There is no इत् in उपसर्गः उत्.

7.2 In prefix अट्

there is ट् an इत्. The prefix is affixed only as अ

7.3 धातुः ष्ठा gets formatted

(i) by सूत्रम् धात्वादेः षः सः (६.१.६४) ष्ठा => स्ठा

(ii) by निमित्तापाये नैमित्तिकापायोऽपि स्ठा => स्था

(iii) by पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः (७.३.७८) स्था => तिष्ठ्

7.4 विकरणम् शप् has

श् an इत् see (१.३.८) लशक्वतद्धिते

also प् is इत् by (१.३.३) हलन्त्यम्

So, both श् and प् get shredded. What remains is अ

7.5 In प्रत्ययः तिप्

प् is इत् by (१.३.३) हलन्त्यम्

Also for लङ्, rather for लङ्-लिङ्-लुङ्-लृङ् by (३.४.१००) इतश्च ति becomes त्

Step 8 – Put together उपसर्गः+prefix+धातुः+विकरणम्+प्रत्ययः

So उत्+अ+तिष्ठ्+अ+त्

Note श्लोकः – संहितैकपदे नित्या नित्या धातूपसर्गयोः | नित्या समासे वाक्ये तु सा विवक्षामपेक्षते || mandates संहिता of उत्+अ (=उद)

Note उत्+अ = उद by ८.२.३९ झलां जशोऽन्ते

Hence उत्+अ+तिष्ठ्+अ+त् = उदतिष्ठत् (He/She/It) stood up

To translate ‘stood away, one would use उपसर्गः अप. Then the तिङन्तम् would be अप+अ+तिष्ठ्+अ+त् = अपातिष्ठत् Note अप+अ = अपा by ६.१.१०१ अकः सवर्णे दीर्घः

Similarly उपातिष्ठत् ‘stood near’, अवातिष्ठत् ‘stood down’

In पुरुषसूक्तम् अत्यतिष्ठद्दशाङ्गुलम् (अत्यतिष्ठत् दशाङ्गुलम्) अति+अ+तिष्ठ्+अ+त् = अत्यतिष्ठत् Note अति+अ = अत्य by ६.१.७७ इको यणचि

For ‘stood against’ प्रत्यतिष्ठत् Note प्रति+अ = प्रत्य by ६.१.७७ इको यणचि

Similarly अध्यतिष्ठत् ‘stood with authority, न्यतिष्ठत् ‘stood faithfully’

Below is an Index of सूत्राणि and other references quoted in this write-up

(१.१.७) हलोऽनन्तराः संयोगः
(१.३.१) भूवादयः धातवः See धातुपाठः
(१.३.२) उपदेशेऽजनुनासिक इत्
(१.३.३) हलन्त्यम्
(१.३.४) न विभक्तौ तुस्माः
(१.३.५) आदिर्ञिटुडवः
(१.३.६) षः प्रत्ययस्य
(१.३.७) चुटू
(१.३.८) लशक्वतद्धिते
(१.३.९) तस्य लोपः
(१.३.२४) उदोऽनूर्ध्वकर्मणि
(१.४.१३) यस्मात् प्रत्ययविधिस्तदादि प्रत्ययेऽङ्गम्
(१.४.१४) सुप्तिङन्तं पदम्
(१.४.२१) बहुषु बहुवचनम्
(१.४.२२) द्व्येकयोर्द्विवचनैकवचने
(१.४.५८) प्रादयः
(१-४-५९) उपसर्गाः क्रियायोगे
(१.४.१०१) तिङस्त्रीणि त्रीणि प्रथममध्यमोत्तमाः
(१.४.१०२) तान्येकवचनद्विवचनबहुवचनान्येकशः
(२.१.१) समर्थः पदविधिः
(३.१.६८) कर्तरि शप्
(३.२.१११) अनद्यतने लङ्
(३.४.७८) तिप्तस्झिसिप्थस्थमिब्वस्मस् ताताञ्झथासाथांध्वमिड्वहिमहिङ्
(३.४.१००) इतश्च
(६.१.६४) धात्वादेः षः सः
६.१.७७ इको यणचि
६.१.१०१ अकः सवर्णे दीर्घः
(६.४.७१) लुङ्लङ्लृङ्क्ष्वडुदात्तः
(७.३.७८) पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः
८.२.३९ झलां जशोऽन्ते
(८.२.९६) अङ्गयुक्तं तिङ् आकाङ्क्षम्
There is also a परिभाषा “निमित्तापाये नैमित्तिकापायोऽपि”
श्लोकः – उपसर्गेण धात्वर्थो बलादन्यत्र नीयते | प्रहाराहारसंहारविहारपरिहारवत् ||
श्लोकः – लट् वर्तमाने लेट् वेदे भूते लुङ्-लङ्-लिटस्तथा | विध्याशिषौ लिङ्-लोटौ लुट्-लृट्-लृङ् च भविष्यतः ||
श्लोकः – संहितैकपदे नित्या नित्या धातूपसर्गयोः | नित्या समासे वाक्ये तु सा विवक्षामपेक्षते ||

Sanskrit Grammar – A Brief on Why and How

When coining the title I had first put it as “Sanskrit Grammar – A Brief on How and Why”. Although that sounded rhythmic, I changed it to “Sanskrit Grammar – A Brief on Why and How”. I think one needs to be first convinced of why to learn Sanskrit grammar. Once that is clear, then one can proceed to “how to learn Sanskrit grammar”.

When learning a new language, one is always conscious that one should be composing the sentences grammatically correct. This is cardinal for Sanskrit, because Sanskrit has zero tolerance for grammatical errors. Rather, one should have it etched clear in one’s mind that erroneous Sanskrit cannot be Sanskrit.

Actually the word Sanskrit by which the language is known is not a noun, it is basically an adjective, which means refined, cultured. There is a verse in Valmiki Ramayanam, a monologue by Hanuman, musing how, in what kind of tongue he should introduce himself when presenting himself in front of Sita. The verse is

यदि वाचं प्रदास्यामि द्विजातिरिव संस्कृताम्

रावणं मन्यमाना मां सीता भीता भविष्यति

If I shall speak in a refined tongue as of the twice-borns, (the Brahmins and Kshatriyas, who undergo the ritual of thread ceremony, by which they are said to be reborn into a responsible life), Sita may mistake me to be RavaNa in disguise and may become afraid of me.

Note in the phrase संस्कृतां वाचम् the word संस्कृतां refined, cultured is adjective of वाचम् speech, tongue. It is said that the language got this name from this verse only.

So, if any Sanskrit expression is erroneous, it loses its refinement and culture and cannot then be called Sanskrit.

There is another quote संस्कृतं नाम दैवी वाक् अन्वाख्याता महर्षिभिः by महाकविः दण्डी in काव्यादर्शः. It means “Sanskrit is the divine language adopted and promulgated by the great sages.” Since Sanskrit is the divine language, allowing errors to creep in its usage is offending its sanctity, is sinful, is blasphemous.

The only way to ensure that we learn only error-free Sanskrit is to learn first and foremost its grammar. That is what a “good quote” सुभाषितम् says

यद्यपि बहु नाधीषे तथापि पठ पुत्र व्याकरणम् |

स्वजनः श्वजनो मा भूत् सकलं शकलं सकृत् शकृत्

Son, you may not study much else, but grammar, you must study. See svajanaH (own person) must not become shvajanaH (dog), sakalam (whole) not shakalam (broken piece), sakRit (good deed) shakRit (shit).

Actually one may wonder whether the errors स्वजनः श्वजनो, सकलं शकलं, सकृत् शकृत् are examples of grammatical errors. Prima facie, they are pronunciation errors. Yet one may grant that wrong pronunciation is also wrong grammar if the wrong pronunciation conveys wrong meaning. Learning Sanskrit grammar has to be inclusive of learning correct pronunciation. See, in the following quote there is mention of six aspects of learning the Vedas

छन्दः पदौ तु वेदस्य हस्तौ कल्पोऽथ पठ्यते।

ज्योतिष्यामयनं चक्षुर्निरुक्तं श्रोत्रमुच्यते॥१॥

शिक्षा घ्राणं तु वेदस्य मुखं व्याकरणं स्मृतम्।

तस्मात् साङ्गमधीत्यैव ब्रह्मलोके महीयते॥२॥

छन्दः prosody, idiom and figures of speech पदौ legs तु वेदस्य of वेदपुरुषः the personality of वेदः a body of knowledge
हस्तौ hands are कल्पोऽथ the thought
ज्योतिष्यामयनं movements of stars, awareness of the extended meaning are चक्षु: the eyes
निरुक्तं etymology श्रोत्रमुच्यते the ears
शिक्षा proper pronunciation is घ्राणं the nose, the scent तु वेदस्य
मुखं face, व्याकरणं grammar स्मृतम्

तस्मात् hence साङ्गमधीत्यैव only vy such detailed study ब्रह्मलोके in the heavens महीयते one gains respect.

Although mentioned above are छन्दः prosody, idiom and figures of speech कल्पः the thought ज्योतिष्यम् the extended meaning निरुक्तम् etymology शिक्षा proper pronunciation व्याकरणम् grammar as six वेदाङ्गानि, one can take them to be six aspects to be studied, when studying any Sanskrit text.

There is another quote, which is sort of a specification of how to study a Sanskrit text

पदच्छेदः पदार्थोक्तिर्विग्रहो वाक्ययोजना |

आक्षेपस्य् समाधानं व्याख्यानं पञ्चलक्षणम् ||

The first step when studying a Sanskrit text is पदच्छेदः. This is the essential first step, because in Sanskrit there is a lot of coalescence of sound-elements, e.g पदार्थोक्तिर्विग्रहो is actually पद-अर्थ-उक्तिः विग्रहः even पदच्छेदः is पद-छेदः there is an extra च्. There are rules in Sanskrit grammar on how sound-elements coalesce. The coalescence of sound-elements is called as संहिता or सन्धिः.

विग्रहः is a statement, which explains the together meaning when many words are put together as a single compound word, e.g. पदार्थोक्ति: is a compound word composed of the component words पद, अर्थ, उक्तिः. The विग्रहः of पदार्थोक्ति: is पदस्य अर्थस्य उक्तिः. Of course, this विग्रहः of पदार्थोक्ति: is just to explain what विग्रहः is. Otherwise पदार्थोक्ति: and विग्रहः are two separate steps or two separate aspects in the study of a Sanskrit text. पदार्थोक्ति: is stating the meaning of every पदम्.

Now, पदम् itself is very much a grammatical term. पदम् is every such word which is formatted such that it becomes eligible to be a part of a linguistic expression. “Eh !” is a linguistic expression. A linguistic expression may not necessarily be a sentence. A linguistic expression comprises part or parts of speech. This precept is common in the grammar of all languages. Actually it is a universal hypothesis that any expression in any language is translatable into another language, because a language is nothing but a means to communicate thoughts. Dumb people also have thoughts occurring in their minds, which they are eager to express. Dramatics, especially the various dance forms have had not only a long tradition in India, but made very much a science as delineated in नाट्यशास्त्रम् of भरतमुनिः. The choreography in the dance form भरतनाट्यम् has a vast code of मुद्राः and भावाः which make linguistic expressions, so capable that a dance becomes narration of an episode, of a story. The code of मुद्राः and भावाः is the grammar of भरतनाट्यम्.

The beauty and intelligence of the grammar of Sanskrit is that it considers every linguistic expression as a नाट्यम्. That is why every पदम् is an actor and has to be perfectly formatted such that it plays its part in the नाट्यम् what the linguistic expression is intended to be. Yes, since every पदम् has to be perfectly formatted, there is zero tolerance for errors. And perfect formatting is ensured by the grammar. That summarises Why learning Sanskrit grammar is an essential and integral part of learning Sanskrit. Rightly it is said यद्यपि बहु नाधीषे तथापि पठ पुत्र व्याकरणम् Son, you may not study much else, but grammar, you must study.

Now, we should deliberate upon how and from where to learn Sanskrit grammar. One straightforward answer should be that one should learn Sanskrit grammar from a textbook, which details that. The best known text of Sanskrit grammar is अष्टाध्यायी by पाणिनिः. But it is not a good book for a beginner, because it is not a primer.

Another idea then is to learn Sanskrit grammar sort of “on the go”, alongside of learning Sanskrit. I have tried that in my 37 Lessons “Simple Sanskrit” at https://slabhyankar.wordpress.com/2019/04/19/37-lessons-simple-sanskrit/

The 37 lessons are also uploaded at https://archive.org/details/simple-sanskrit-in-37-lessons

शुभमस्तु !

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