නාමමාලා හෙවත් නාම වරනැගිල්ල - වස්කඩුවේ සුභූති හිමි 1876.pdf

නාමමාලා හෙවත් නාම වරනැගිල්ල යනු වස්කඩුවේ ශ්‍රී සුභූති මහා තෙරුන්වහන්සේ විසින් සම්පාදිත ප්‍රකට පාලි ව්‍යාකරණ ග්‍රන්ථයකි. ප්‍රොෆෙසර් ආර්. සී. චිල්ඩර්ස් (R. C. Childers) මහතාගේ ඉල්ලීම පරිදි සකස් කරන ලද මෙම කෘතිය 1876 වසරේදී එංගලන්තයේ වේල්ස් කුමාරයාණන් වෙත පිළිගන්වා ලංකාණ්ඩුවේ මුද්‍රණාලය මඟින් මුද්‍රණය කරවන ලද්දකි.

බාලාවතාරය හදාරන සිසුන්ට නාම පද වරනැගීම පහසුවෙන් වටහා දීම මෙහි ප්‍රධාන අරමුණයි. කච්චායන, රූපසිද්ධි, බාලාවතාර, මොග්ගල්ලායන, ශබ්දනීති ආදී පැරණි පාලි ව්‍යාකරණ ග්‍රන්ථ මෙන්ම සංස්කෘත ව්‍යාකරණ ග්‍රන්ථ රැසක් ද ඇසුරු කරමින් විභක්ති භේද, කාරක ලක්ෂණ, ලිංග භේද ආදී නාම පද සම්බන්ධ සියලු විස්තර ක්‍රමානුකූලව මෙහි විග්‍රහ කර ඇත.

මෙහි ආරම්භක ප්‍රවේශයෙහි (පූර්වාරම්භකාණ්ඩය) පුරාණ පාලි ව්‍යාකරණ ග්‍රන්ථ හා ටීකා පිළිබඳ දීර්ඝ ඓතිහාසික හැඳින්වීමක් අඩංගු වන අතර, ග්‍රන්ථය අවසානයේ නාම පද අකාරාදී පිළිවෙළට සකස් කළ සූචියක් ද ඇතුළත් වේ.

Preface

20,000 Granthas, Winaya Sangaha, Abhidhammattha Sangaha Vyákkhyána, the Tíká on Chandragómipanchiká, &c. :—

“ Ramme Puḷatthi nagare nagarádhiráje Raññá Parakkamabhujena mahábhujena Kárápite wasati Jetavane wiháre Yó rammahammiyawarú pavanábhiráme.”

“ Sabbattha patthaṭa yasena wisáradena Suddhásayena parisuddhakulódayena Takkágamádikusalena Yatissarena Sárisutena yatiná guṇaná gaṇena.”

“Yañchánde chandabhútan nisitataramatin Páṇinin Páṇiníye Sabbasmin takkasatthe paṭutaramatayó kattubhútanva tante Maññante Kálidásan kavijanahadayánandahetun kavitte Sáyanlókattha-siddhin witaratu rachaná tassa Sárisutassa.”

“May this work of that (celebrated) Sáriputta confer benefit on mankind (of Sáriputta) who lived in the monastery Jetavana, pleasing to the mind by reason of its delightful and splendid mansions and neighbouring forests, and which was caused to be made by King Parákkramabáhu of great arm in the delightful City of Pulatthi, King of Cities, (a work composed) by the priest Sáriputta, who was endowed with estimable qualities, and chief among priests, whose renown was spread everywhere; who was wise, of pure intentions, was descended from a very pure family, conversant with logic, sacred literature, &c.; and whom those who are well-versed in all logical art regard as Chanda in Chánda; as Páṇini of sharp wit in the grammatical rules, &c., of Páṇini; as the author in Tantras; and as Kálidása the delight of poets in poetry.”

Moreover, the eminent priest Srí Ráhula of Toṭagamuwa, who had made highest attainments in six languages, and who was the author of many useful works such as Moggalláyanapanchikápradípa, Buddhippasádhani, Kávyasekhara, &c., was not only acquainted with Páli and Sanskrit literature, but was also conversant with many religions, as appears from the following stanza :—

“Satthantare cha vividhe Samayantare cha Bhásantare cha sakale piṭakattaye cha A’cherabhávamupagamma bhajáma pítin Díghan sa jívatu Parakkamabáhu rájá.”

“ May that king Parákkramabáhu live long by instructing whom in various sciences, in different systems of religion, in many languages, and in all the three Piṭakas, we enjoy happiness.” Again : the profane learning of Buddhaghósa and other Commentators can be ascertained from such sayings as “ Saka Samaya samayantara gahaṇajjhógáhaṇa samatthena paññáweyyattiya samannágatena,” &c., “clever in comprehending and penetrating into his own religion and other religious systems, and endowed with wisdom and skill,” &c.

Hence, the study of Sanskrit by priests and others who know Páli is both desirable and easy. The three languages, Páli, Sanskrit, and Prákrit, are so closely related to one another that one who is acquainted with any one of these can understand one who speaks in any one of the other two, and the books can be understood to some extent, though not thoroughly. Although the difference between any two languages in the world is as wide as that between a man and a spirit or beast, these three languages may be compared to three sons of the same father, but differing only in color. There is the same similarity in the grammar of these three languages that there is between the languages themselves. The grammar of the Páli language is divided into seven parts, viz. :— Sandhi, Náma, Samása, Taddhita, A’khyáta, Kitaka, and Káraka. By Sandhi, is meant the joining together of two words by special rules; a knowledge of this enables one to resolve the word so joined into its constituent parts : thus, ‘ lóka’ + ‘ aggó,’ when combined by phonetic rules, become ‘ lókaggó’; a knowledge of this would enable the student to find out that ‘ guṇaggó’ is formed of ‘ guṇa’ and ‘ aggó.’

Náma is that part of grammar which treats of the manner in which a noun is inflected through the Nominative and other cases, as well as the forms they undergo in the Singular and Plural numbers. By Samása is meant the combination of two or more words of different meanings, treated as one term; as, ‘ nílan’ by itself denotes ‘ blue color,’ and ‘uppalan’ signifies ‘ a lily,’ but when they are put together or compounded, they take the form ‘ níluppalan,’ and denote one object, viz., ‘ a blue lotus.’

Taddhita is that portion of grammar which treats of words derived from nouns by certain affixes, as from the noun ‘ Vasitṭha’

is derived ‘ Vásitṭha’ in the sense of ‘ a son of Vasiṭṭha,’ by the use of the affix ṇ” and the augmentation of the vowel.

A’khyáta treats of the rules for the conjugation of verbs by attaching certain affixes to the roots of verbs : thus, ‘ pachati’ is formed from the verbal root ‘pacha’ ‘ to cook,’ by the affix ‘ ti’ and the intermediate particle ‘ a.’ Kitaka treats of the formation of nouns from verbal roots : thus, ‘ buddha’ is derived from the verbal root ‘budha’ and the affix ‘ ta’—combined by appropriate rules. Káraka teaches us how to distinguish between the Nominative, Accusative, &c., and how to use the proper cases; it points out the distinction between Ukta and Anukta, and shews that such and such cases ought to be used when the agent, &c., is Ukta, and that such and such cases ought to be used when it is Anukta.

The Páli language has three principal Grammars called Kachcháyana, Moggalláyana, and Saddaníti. As helps to the Grammar of Kachcháyana, there are Rúpasiddhi, Bálávatára, Mahánirutti, Chúlanirutti, Niruttipiṭaka, &c.; whilst there are to the Grammar of Moggalláyana the works called Payógasiddhi, Moggalláyanavutti, Susaddasiddhi, Padasádhana, &c.; to the Grammar called Saddaníti there is only one work called Chúlasaddaníti.

The two grand divisions of all grammars consist of (1) books with rules shewing the inflexions of words, and (2) those without any rules, shewing only the grammatical construction. The books which shew the inflexions of words are those of Kachcháyana and others above-named, and their Paraphrases, Commentaries, supplemental Commentaries, &c. The books which treat of the inflexions of words are divided into two classes : those in which rules are first given, and others in which examples are first given. To those of the first class belong Kachcháyana, Moggalláyana Vutti, Chúlasaddaníti, &c. The original Grammars, both Páli and Sanskrit, belong to the class in which the rules take the lead. The books in which the examples take the lead are those where the examples are first given, and the rules shewn after them, such as Rúpasiddhi, Bálávatára, Padasádhana, &c. The books which treat of the construction, &c., are Sambandhachintá, Saddasáratthajáliní, Kachcháyana Bhéda, Saddatthabhedachintá, Káriká, Kárikávutti, Vibhattyattha, Gandhaṭṭhi, Váchakópadésa, Nayalakkhaṇavibhávaní,

Niruttisangaha, Kachcháyanasára, Vibhattyatthadípaní, Sanvaṇṇanánayadípaní, Váchchváchaka, Saddavutti, Bálappabódhana, Kárakapuppha Manjarí, Kachcháyanadípaní, Guḷhatthadípaní, Mukhamattasára, Saddabindu, Saddakaliká, Saddavinichchhaya Bíjaṅga, &c., with their Paraphrases, Commentaries, supplemental Commentaries, &c. Of the books whose names have been here mentioned, some are scarce in Ceylon, whilst others are difficult to be had in any country. Hence some have not even heard the names of some of these books. With a view, therefore, to the benefit of young students we have stated in the introductory part of this book the general drift of the books above-mentioned, and of others which have not been mentioned here, with their respective dates, comparative merits, and the names, &c., of the authors. Of the three Grammars made for the Páli language, Kachcháyana is the oldest. Although the Grammar of Kachcháyana is the oldest in point of date, the Rúpasiddhi, which is connected with this Grammar, and Moggalláyanavutti, which is connected with the Grammar of Moggalláyana, Padasádhana, and Payógasiddhi, are more useful than Kachcháyana. The Grammar called Saddaníti is more useful and excellent than any one of the above. All these Grammars having been composed after Kachcháyana, it is no wonder that they are made so as to be more useful than Kachcháyana. Although Suttaniddesa, Kachcháyanavaṇṇaná, Anguttara Ṭíká, &c., inform us that Kachcháyana was composed by a priest called Mahá Kachcháyana, who was contemporary with Buddha, and who had attained the four-fold knowledge and that high office (of a Rahat), no allusion is made to this in old works, such as Buddhá’s Sermons or Commentaries; nor are we informed of this in the old Commentary on Kachcháyana. The Anguttara Ṭíká has the following passage :—“Kachcháyanatthero pubbapatthanávasena Kachcháyanappakaraṇan Mahániruttippakaraṇan Nettippakaraṇancháti pakaraṇattayan sanghamajjhe pakásesi,” which means “ The priest Mahá Kachcháyana, by the power of a wish in a former birth, recited in the midst of the assembled priests three Treatises, viz., Kachcháyana Treatise, Mahánirutti Treatise, and Netti Treatise.”

Moreover, the following extract from a modern work informs us that the rules were framed by the priest Kátyáyana, whilst the

expositions of the rules and their illustrations by examples were the works of two priests called Sanghanandi and Brahmadatta :—

“Kachcháyanena kato yogo vutti cha Sanghanandiná payogo Brahmadattena nyásó Vimalabuddhiná;” which means, “ The system of rules was made by Kachcháyana, the exposition by Sanghanandi, their illustration by Brahmadatta, and Nyása by Vimalabuddhi.”

Again, in the Commentary on Kachcháyanabheda appears the following : “A’chariyá pana lakkhaṇa vutti udáharaṇa sankhátan iman Kachcháyánagandhan Kachcháyanattherena katanti vadanti;” which means, “Some learned men say that this work of Kachcháyana, consisting of aphorisms, expositions, and examples, was composed by the priest Kachcháyana.”

In Suttaniddesa, the Commentary on Kachcháyana we have the following passage :—

“Ekó buddha pabbajitó bhagavató santike kammatṭhánan gahetvá anótattatire sálarukkhamúle nisinnó udayabbayakammatṭhánan karóti, só udake charantan bakan disvá udakabakanti kammatṭhánan karóti. Bhagavá tan vitathabhávan disvá vuddhapabbajitan pakkósápetva atthó akkharasaññátóti vákyamáha. Kachcháyanattherenápi bhagavató adhippáyan jánitvá atthó akkharasaññátóti vákyan pubbe ṭhapetvá idan pakaraṇan katanti Kachcháyanena katasuttantipi vadanti.”

“A certain aged priest having taken Kammatṭhána near Bhagavá, goes away, and sitting at the root of a sal (shorea robusta) tree on the bank of the lake Anótatta, meditates on the Kammatṭhána, repeating the word ‘Udayabbaya.’ He, observing a crane (‘baka’) moving on the water (‘Udaka’), meditates on the Kammatṭhána, uttering the words ‘Udakabaka.’ Bhagavá, perceiving its inaccuracy, sent for the old priest, and uttered the phrase ‘Attho akkhara saññáto,’ which signifies ‘ The sense is understood by means of letters.’ They say that the priest Kachcháyana, having perceived Bhagavá’s meaning, placed the phrase ‘Atthó akkharasaññátó’ as the first of his aphorisms, and composed his Grammar. They also say that the above phrase is an aphorism produced by Kachcháyana himself.”

The opinion that the Kachcháyana Grammar was composed by the priest Mahákátyáyana, who had attained the four-fold knowledge, is rejected by some learned men, because a somewhat different account is given in the Kachcháyana Vaṇṇaná, and no allusion is made to

this in the sacred Text or the Commentaries thereon; because also there are in the Kachcháyana Grammar examples relating to modern times, as, “Kva gató si devánanpiyatissa,” “ Where did you go, O Devánanpiyatissa ?” &c., and, finally, because Moggalláyana and other grammarians have spoken against some rules of Kachcháyana. Nevertheless, we can affirm without hesitation that the Grammar of Kachcháyana is the most ancient of Páli Grammars; that it was composed by a first rate scholar, and that it is a very useful and valuable work for acquiring a knowledge of the Páli language.

That there were several Commentaries on the Grammar of Kachcháyana appears from other books; there are already extant four Commentaries, as Nyása, &c., two supplemental Commentaries, as Niruttimanjúsa, &c.; there is also a work on the construction of words, a work on the analysis of compound words, and two paraphrases. The chapter on Verbs in this Grammar has been translated into English by the Hon’ble James De Alwis. The whole book has since been revised and published by Mr. Kuhn, a German scholar.

Professors R. C. Childers, Max Müller, Fausboil, Kuhn, Minayeff, and other European scholars of high reputation, as well as Sir Kumára Swámi, the Hon’ble James De Alwis, Mudaliyár Louis De Zoysa, and other native scholars, having paid much attention to the Páli language, and commenced printing Páli works, it is probable that in a short time correct Grammars and other books in the Páli language will be easily procurable. The Grammars of the Páli language consist of many useful works produced by several learned men, amongst whom there is a great diversity of opinion. This being the case, those who would attain to eminence in the knowledge of Páli Grammar must study Rúpasiddhi, Saddaníti, and other works, besides the Bálávatára which is generally read. Of the books which give rules for the formation of words, Bálávatára is but a short treatise; hence native scholars, considering the facilities it affords for committing its contents to memory, have, for a long time, used it in teaching the grammar of the Páli language: in Burmah and Siam, however, this has not been the case. The section on Káraka in Bálávatára is indeed fuller than in other

Grammars; but it does not treat of Sandhi, Náma, &c., so fully as it is done in Kachcháyana and Rúpasiddhi. It is therefore necessary that the student who has acquired a knowledge of Bálávatára should be acquainted with the additional rules of declension, as shewn in Kachcháyana, &c. But as these books cannot be easily procured by everybody, and abound with many clerical errors, it is very difficult for beginners to profit by them. In consideration of these facts, the author of the present work, which is called Námamálá, has compiled it for the purpose of facilitating the young student of Bálávatára in acquiring a knowledge of at least that part of grammar which relates to Nouns. In the compilation of this work he has consulted the following books :—

Kachcháyana, Rúpasiddhi, the Commentary on Rúpasiddhi, Payógasiddhi, Saddaníti, Chúḷanirutti, Padasádhana, Buddhippasádhaní, Niruttisára Manjúsá, Kachcháyana Vaṇṇaná, Sambandhachintá, with the Commentary on it, Bálávatára and its Commentary, Saddasáratthajáliní and its Commentary, Kachcháyanabheda and its Commentary, Saddatthabhedachintá and its Commentary, and many other Páli works on Grammar, as also Panchiká Pradípa, Gaḍaládeni sanne, Rúpasiddhi sanne, and other Sinhalese Paraphrases, together with Páṇini, Kátantra, Sáraswata and its Commentary, Prabódhachandriká, and other Sanskrit works.

Moreover, the nouns that cannot be declined according to Bálávatára, as well as those the declension of which is not shewn in it, are enclosed within brackets for the guidance of the student. Besides this, the portion that should be committed to memory is placed above a line, while the particulars that ought to be known of each declension are shewn below a line. The nouns to be declined according to each specimen have been placed near the respective specimens, and, their meaning not having been given in the proper place, they have been alphabetically arranged and explained at the end of the whole series of declensions. Again, the present work is made to consist of twenty-four parts, namely :—

1. Vibhaktibheda, shewing the different uses of the 1st, 2nd, and other cases mentioned in the declensions. 2. Karmakárakalakshaṇa, or the nature of the Accusative relation.

3. Kartrikárakalakshaṇa, or the nature of the Agential relation. 4. Karaṇakárakalakshaṇa, or the nature of the Instrumental or Auxiliary relation. 5. Sampradánakárakalakshaṇa, or the nature of the Dative relation. 6. Apádánakárakalakshaṇa, or the nature of the Ablative relation. 7. Sámilakshaṇa, or the nature of the Genitive. 8. A’dhárakárakalakshaṇa, or the nature of the Locative relation. 9. Karmappravachaníyalakshaṇa, or the nature of the prepositions and particles which govern an Accusative case. 10. Bhávalakshaṇa, or the nature of the abstract Noun. 11. Ekavachana Bahuvachana Bheda, or the distinction of the Singular and Plural number of the first, second, and other cases. 12. Uktánuktabheda, or the distinction of Ukta and Anukta forms of the Object, Agent, &c. 13. Viṣeshana Viṣeshya vibhága, or the investigation of the Qualifier and the Qualified which agree in case, number, &c. 14. Kiriyáviṣeshaṇalakshaṇa, or the nature of the Qualifier of an action. 15. Púrvárambhakáṇḍaya, or the Introductory part which gives an account of the authors, dates, extent, &c., of Kachcháyana and other Grammars. 16. Sabdamála, or Declensions. 17. Pulliṅgika, or Masculine Gender. 18. Stríliṅgika, or Feminine Gender. 19. Napunsakaliṅgika, or Neuter Gènder. 20. Sarvanáma, or Pronouns and Pronominals. 21. Sarvanámasankhyá, or Pronominal Numbers. 22. Asarvanámasankhyá, or Numbers which are not Pronominal. 23. Figures representing the numbers from ten to Asankheyya. 24. Alphabetical list.

This work, on which I have bestowed much labour, may perhaps not be useful to scholars who are acquainted with sacred and profane literature ; but I humbly hope that it will tend to the improvement of beginners who are desirous of acquiring a knowledge of Páli Grammar.

Moreover, it is possible that I, who am of little understanding, and desirous of obtaining, by the compilation of such a small work as this, the fame of authorship, which is fit to be earned only by great scholars, may have committed errors arising from misapprehension

or want of care on my part. The celebrated Kálidása, at the commencement of his great poem, Raghuvanṣa, speaking of himself, says :—

“ Mandah kaviyasaḥ prepsuh gamishyámyupahásyatám Pránṣulabhye phale móhádudváhuriva vámanah.”

“ I, who am possessed of but little wisdom, yet wishing to obtain the fame of a poet, shall become the subject of laughter as a dwarf, who, in his folly, lifts his arms towards a fruit which can (only) be reached by a tall man.”

How much more, then, will this remark apply to my own case ! But, in accordance with the noble sentiment conveyed by the following lines of a learned writer :—

“ Stvítu vá nindatu vá prithagjanaḥ Tatastu kin syán mama kovido janaḥ Pramáṇamasmin dayate cha yah parán Şramancha jánáti kritau tathedṛiṣi”

“ Let an ignorant man praise or censure me, what matters it to me ? A learned man, who is both kindly disposed towards others, and who appreciates the labour bestowed on work of this kind, is the only competent judge on this subject.”

Although I care little for the criticisms of the envious who are incompetent to judge on the merits of such productions as these, I hope that well-disposed and true scholars, who can appreciate real merit, will correct any blunders they may discover in this work.

Before concluding this Preface, I have to tender my warm acknowledgments to our beneficent English Government, to His Excellency Sir WILLIAM HENRY GREGORY, K.C.M.G., and to Messrs. W. H. HERBERT and G. J. A. SKEEN of the Government Printing Office, for the facilities kindly afforded by them in the accomplishment of this work, which will contribute to the welfare of the world.

SUBHU’TI TERUNNÁNSE, of Waskaduwa.

SUBHU’TI TERUNNA’NSE, of Waskaduwa.