Odisha BSE Madhyama Sanskruta Vyakarana O Darshan cheat sheet

Savarṇadīrgha: like vowels combine to the corresponding long vowel - a/ā + a/ā → ā; i/ī + i/ī → ī; u/ū + u/ū → ū.

Guṇa sandhi: a/ā + i/ī → e; a/ā + u/ū → o; a/ā + ṛ → ar; a/ā + ḷ → al.

Vṛddhi sandhi: a/ā + e/ai → ai; a/ā + o/au → au.

Yaṇ sandhi: i/ī before a dissimilar vowel → y; u/ū → v; ṛ → r; ḷ → l, as in iti + api → ity api.

Ayādi sandhi: e + vowel → ay; o + vowel → av; ai + vowel → āy; au + vowel → āv.

Visarga before voiceless consonants: ḥ remains before k/kh/p/ph; it becomes ś before c/ch, ṣ before ṭ/ṭh, and s before t/th.

Visarga after a: before a short a it becomes o with elision (rāmaḥ agacchat → rāmo 'gacchat); before other vowels the visarga is dropped.

Rāma (a-stem masc.): rāmaḥ/rāmau/rāmāḥ; rāmam/rāmau/rāmān; rāmeṇa/rāmābhyāṃ/rāmaiḥ; rāmāya/rāmābhyāṃ/rāmebhyaḥ; rāmāt/rāmābhyāṃ/rāmebhyaḥ; rāmasya/rāmayoḥ/rāmāṇām; rāme/rāmayoḥ/rāmeṣu; he rāma/he rāmau/he rāmāḥ.

Rāmā (ā-stem fem.): rāmā/rāme/rāmāḥ; rāmām/rāme/rāmāḥ; rāmayā/rāmābhyāṃ/rāmābhiḥ; rāmāyai/rāmābhyāṃ/rāmābhyaḥ; rāmāyāḥ/rāmābhyāṃ/rāmābhyaḥ; rāmāyāḥ/rāmayoḥ/rāmāṇām; rāmāyām/rāmayoḥ/rāmāsu.

Hari (i-stem masc.): hariḥ/harī/harayaḥ; harim/harī/harīn; hariṇā/haribhyāṃ/haribhiḥ; haraye/haribhyāṃ/haribhyaḥ; hareḥ/haribhyāṃ/haribhyaḥ; hareḥ/haryoḥ/harīṇām; harau/haryoḥ/hariṣu.

Tad (pronoun): saḥ/tau/te; tam/tau/tān; tena/tābhyāṃ/taiḥ; tasmai/tābhyāṃ/tebhyaḥ; tasmāt/tābhyāṃ/tebhyaḥ; tasya/tayoḥ/teṣām; tasmin/tayoḥ/teṣu.

Halanta rājan: rājā/rājānau/rājānaḥ; rājānam/rājānau/rājñaḥ; rājñā/rājabhyāṃ/rājabhiḥ; rājñe/rājabhyāṃ/rājabhyaḥ; rājñaḥ/rājabhyāṃ/rājabhyaḥ; rājñaḥ/rājñoḥ/rājñām; rājñi/rājñoḥ/rājasu.

Adjectives agree with the qualified noun in gender, number, and case: nīlaḥ rāmaḥ, nīlā rāmā, nīlaṃ vanam.

Aham pronoun: aham/āvām/vayam; mām/āvām/asmān; mayā/āvābhyām/asmābhiḥ; mahyam/āvābhyām/asmabhyaḥ; mat/āvābhyām/asmabhyaḥ; mama/āvayoḥ/asmākam; mayi/āvayoḥ/asmāsu.

Ten lakāras: laṭ, liṭ, luṭ, lṛṭ, leṭ, loṭ, laṅ, liṅ, luṅ, lṛṅ; laṭ is present, loṭ imperative, laṅ imperfect, and liṅ optative.

Each lakāra inflects for three puruṣas (prathama, madhyama, uttama), three vacanas (eka, dvi, bahu), and two padas (parasmaipada, ātmanepada).

√bhū laṭ parasmaipada: bhavāmi/bhavāvaḥ/bhavāmaḥ; bhavasi/bhavathaḥ/bhavatha; bhavati/bhavataḥ/bhavanti.

√as laṭ: asmi/svaḥ/smaḥ; asi/sthaḥ/stha; asti/staḥ/santi.

√gam laṭ: gacchāmi/gacchāvaḥ/gacchāmaḥ; gacchasi/gacchathaḥ/gacchatha; gacchati/gacchataḥ/gacchanti.

√bhū loṭ: bhavāni/bhavāva/bhavāma; bhava/bhavatam/bhavata; bhavatu/bhavatām/bhavantu.

√bhū laṅ: abhavam/abhavāva/abhavāma; abhavaḥ/abhavatam/abhavata; abhavat/abhavatām/abhavan.

√bhū liṅ: bhaveyam/bhaveva/bhavema; bhaveḥ/bhavetam/bhaveta; bhavet/bhavetām/bhaveyuḥ.

Six kārakas: kartṛ, karma, karaṇa, sampradāna, apādāna, adhikaraṇa; vibhakti marks their relation to the verb.

Prathamā marks kartṛ: rāmaḥ pacati - rāmaḥ is kartā.

Dvitīyā marks karma: rāmaḥ odanam pacati - odanam is karma.

Tṛtīyā marks karaṇa: rāmaḥ daṇḍena phalaṃ bhinatti - daṇḍena is karaṇa.

Caturthī marks sampradāna: guruḥ śiṣyāya pustakaṃ dadāti - śiṣyāya is sampradāna.

Pañcamī marks apādāna: vṛkṣāt phalaṃ patati - vṛkṣāt is apādāna.

Saptamī marks adhikaraṇa: rāmaḥ grāme vasati - grāme is adhikaraṇa.

Upapada is a word accompanying a root in kṛdanta derivation; its case relation is fixed by Pāṇinian rules, as in kumbhaṃ karoti → kumbhakāraḥ.

Four principal Pāṇinian compounds: dvandva, tatpuruṣa, bahuvrīhi, avyayībhāva; karmadhāraya and dvigu are treated as subtypes.

Dvandva joins members with ca: rāmaś ca lakṣmaṇaś ca → rāmalakṣmaṇau.

Tatpuruṣa has one member governing the other; vigraha uses a case relation: rājñaḥ puruṣaḥ → rājapuruṣaḥ.

Karmadhāraya is adjective-noun apposition: nīlaṃ utpalam → nīlotpalam.

Bahuvrīhi denotes a possessor: dīrghau bāhū yasya saḥ → dīrghabāhuḥ, 'one whose arms are long'.

Avyayībhāva has an indeclinable first member: upa giriṃ → upagiri, 'near the mountain'.

Dvigu has a numeral as first member and is often singular neuter: tri + bhuvana → tribhuvanam, 'the three worlds'.

Vigraha is the expanded phrase that reveals compound type and case relation; identification depends on the vigraha, not word order alone.

Taddhita suffixes derive nouns or adjectives from nouns/pronouns and express meanings such as apatya, bhāva, and possession: daśarathasya apatyaṃ → dāśarathiḥ.

Kṛdanta suffixes derive nouns/adjectives from roots; kṛt pratyayas include -aka, -ana, -ti, -ta, -tavya, -anīya, and -ya.

Examples: kṛ + -aka → kārakaḥ; gam + -ana → gamanam; kṛ + -tavya → kartavyam; paṭh + -anīya → paṭhanīyam.

Stripratyaya marks feminine gender; common suffixes are ṭāp (-ā) and ṅīṣ (-ī).

Examples: rāma → rāmā with ṭāp; kumāra → kumārī with ṅīṣ; bāla → bālā with ṭāp.

Taddhita and kṛdanta formations belong to vyutpatti (derivation), while nominal declension belongs to inflection.

The suffix determines the final stem and gender; -tavya and -anīya commonly form neuter passive participles such as kartavyam and paṭhanīyam.

Pāṇini's Aṣṭādhyāyī has eight adhyāyas and about four thousand sūtras; it is the foundational text of Sanskrit grammar.

The Śiva-sūtras are fourteen; a pratyāhāra is formed from the first sound plus the final anubandha, e.g. aṇ = a i u.

Saṃjñā is a technical term; paribhāṣā is an interpretive meta-rule; adhikāra is a governing section heading; anuvṛtti is continuation from earlier rules.

Guṇa = a, e, o; vṛddhi = ā, ai, au; these are saṃjñās used in sandhi and derivation.

Anuvṛtti carries words from earlier sūtras into later ones, so a sūtra must be read with its inherited terms.

Paribhāṣā example: vipratiṣedhe paraṃ kāryam - when two rules conflict, the later rule applies.

Sthāna, ādeśa, and nimitta are the three elements of a substitution rule: the replaced item, its replacement, and the conditioning cause.

Six āstika darśanas: Nyāya, Vaiśeṣika, Sāṃkhya, Yoga, Mīmāṃsā, Vedānta; āstika means accepting Veda authority.

Nyāya: Gautama's Nyāyasūtra; four pramāṇas; sixteen padārthas; logic and debate.

Vaiśeṣika: Kaṇāda's Vaiśeṣikasūtra; six padārthas - dravya, guṇa, karma, sāmānya, viśeṣa, samavāya.

Sāṃkhya: Īśvarakṛṣṇa's Sāṃkhyakārikā; puruṣa and prakṛti; twenty-five tattvas; liberation through viveka.

Yoga: Patañjali's Yogasūtra; cittavṛttinirodha; eight limbs including yama, niyama, āsana, prāṇāyāma, dhāraṇā, dhyāna, samādhi.

Mīmāṃsā: Jaimini's Mīmāṃsāsūtra; exegesis of Vedic ritual; accepts arthāpatti and anupalabdhi among pramāṇas.

Vedānta: Bādarāyaṇa's Brahmasūtra; prasthānatrayī = Upaniṣads, Bhagavadgītā, Brahmasūtra; schools include Advaita, Viśiṣṭādvaita, Dvaita.

Nāstika darśanas reject Veda authority; the principal three are Cārvāka, Bauddha, and Jaina.

Cārvāka/Lokāyata is materialist; it accepts only pratyakṣa, denies afterlife, karma, and rebirth, and seeks pleasure in this life.

Bauddha teaching: Four Noble Truths, pratītyasamutpāda, anātman, anitya, and duḥkha; pramāṇas are pratyakṣa and anumāna.

Bauddha schools: Vaibhāṣika, Sautrāntika, Yogācāra, and Mādhyamika.

Jaina teaching: anekāntavāda, syādvāda, saptabhaṅgī, ahiṃsā, karma, and mokṣa; Tattvārthasūtra is attributed to Umāsvāti.

Jaina pramāṇas: pratyakṣa, anumāna, āgama; seven tattvas include jīva, ajīva, āsrava, bandha, saṃvara, nirjarā, mokṣa.

Nāstika does not mean 'atheist' in the Western sense; it means not accepting the Veda as authoritative.

Pramāṇa = valid means of knowledge; prameya = object; pramātṛ = knower; pramiti = valid cognition.

Nyāya's four pramāṇas: pratyakṣa, anumāna, upamāna, śabda.

Mīmāṃsā adds arthāpatti and anupalabdhi, giving six pramāṇas; some lists add saṃbhava and aitihya.

Anumāna has five members: pratijñā, hetu, udāharaṇa, upanaya, nigamana; vyāpti links hetu and sādhya.

Hetvābhāsa types: savyabhicāra, viruddha, satpratipakṣa, asiddha, bādhita.

Cārvāka accepts only pratyakṣa; Bauddha accepts pratyakṣa and anumāna; Jaina accepts pratyakṣa, anumāna, āgama.

Key terms: dravya, guṇa, karma, sāmānya, viśeṣa, samavāya; sat/asat; jīva/ajīva; puruṣa/prakṛti.

Prasthānatrayī: Upaniṣads, Bhagavadgītā, Brahmasūtra - the prescribed Vedānta texts.