Tulsi Prajna 1995 07

SR No.: 524584
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1995
Total Pages: 164
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

Page 137

30
TULSI-PRAJNA
देव+इन्द्र
tat +5=g
+5 देवेन्द्र
+0 Although this process of Katantra of dropping the later sound is seen everywhere, yet in some cases just the opposite situation is dropped. as parts Taalfefna-28, ### FFU -78. हल-+इस
लाडगल+ईषा
3+$ 0+=
0+$= हलिस
लाडगलीसो मनस्+ईषा
#+f 0+6
मणीषा This makes the Pāṇipi and Katantra process appear similar but in fact they are not. For the formation of OTET word, Pānini first of all makes ft diaT of sounds and then the whole unit of as sounds which is fc is dropped, but the Katantrakāra does not put himself in such a long process He simply first drops at and then .
Katantrakära has not given the names for the morphonemic changes as Pāņini has e. g. ata, ja, afa etc. Kātantra has only shown the changes. In the opinion of some of the scholars Kātantrakara has made more sütras for which Panini has made a single one. But here they forget that in Pāņinian system the meaning of the rule has become difficult, because for 17 In: the student may learn first what is ya, tben he will be able to know the meaning of the sūtra. But in Katantra we find no such difficulty. It directly shows the changes. As in faaf #fet he says in the sütra--(fani) changes into palata
while after the विसर्ग there is च or छ विसर्जनीयस्य चे छ, वा शम. But in order to do the same, Pāņini first changes face into dental a and thereafter it is palatalized विसर्जनीयस्य सः and स्तो श्च नास्यु. On comparing the all system we reach to the conclusion that Katantrakära omits the use of sūtra fanglaufu #. Thus Kātantrakāras methodology is easier and simpler.
The other merit of methodology employed by Kātantrakāra is that it has not allowed the safer system in the Paninian manner. Although the Kātantric sutras are arranged in a sequence yet that sequence is according to the reference. What is notable here is that the sütras of Kåtantra are not so dependent on other sūtras that they might have to seek help of other sütras to express their own meaning.