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Dvandva
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A dvandva ('pair' in Sanskrit) is a linguistic compound in which multiple individual nouns are concatenated to form a compound word to form a new word with a distinct meaning. For instance, the individual words 'brother' and 'sister' may in some languages be agglomerated to 'brothersister' to express "siblings". The grammatical number of such constructs is often plural or dual.
The term dvandva was borrowed from Sanskrit, a language in which these compounds are common. Dvandvas also exist in Avestan, the Old Iranian language related to Sanskrit, as well as in numerous Indo-Aryan languages descended from the Prakrits. Several far-eastern languages such as Chinese, Japanese, Atong (a Tibeto-Burman language of India and Bangladesh) and Korean also have dvandvas. Dvandvas may also be found occasionally in European languages, but are relatively rare.
Examples include:
- Atong achu-ambi ("grandfather-grandmother") for "ancestors".
- Azerbaijani ər-arvad ("husband-wife") for "married couple".
- Basque anai-arrebak ("brothers and sisters").
- Chinese: 山川; pinyin: shānchuān and Japanese yamakawa (山川), for "landscape, scenery" (lit. "mountains and rivers").
- Finnic maailma, maailm ("land-air") for "world".
- Friulian marimont ("sea-world") for "the entire world, the universe".
- Georgian: დედ-მამა (ded-mama) (lit. mother-father) for parents, და-ძმა (da-ʒma) (lit. sister-brother) for siblings
- Modern Greek μαχαιροπήρουνο /maçeɾoˈpiɾuno/ for "cutlery" (lit. "fork-knife"), ανδρόγυνο /anˈðɾoʝino/ for "married couple" (lit. "husband-wife").
- Leti leli masa (lit. 'ivory gold') for "treasure"
- Sanskrit mātāpitarau "parents" (lit. 'mother-father').
- Nahuatl in xochitl in cuicatl (lit. 'the flower, the song') for "poetry"
- Yiddish טאַטעמאַמע tatemame (papa-mama) for "parents".
Dvandvas should not be confused with agglutination, which also concatenates words but is a different process.
Sanskrit
[edit]There are two or three kinds of dvandva compounds in Sanskrit, depending on classification.
Itaretara dvandva
[edit]The first, and most common kind, the itaretara (<itara-itara) dvandva, is an enumerative compound word, the meaning of which refers to all its constituent members. The resultant compound word is in the dual or plural depending on the total number of described individuals. It takes the gender of the final member in the compound construction. Examples:
- rāma-lakṣmaṇau (dual) "Rama and Lakshmana"
- Hariharau (dual) "Hari and Hara (Shiva)"
- ācārya-śiṣyau (dual) 'teacher and student'
- rāma-lakṣmaṇa-bharata-śatrughnāh (plural) "Rama, Lakshmana, Bharata and Shatrughna"
- nar-āśva-ratha-dantinaḥ (plural) "men, horses, chariots, and elephants"
- deva-manuṣyāḥ (plural) "gods and humans"
Compare Greek Αβαρόσλαβοι /avaˈɾoslavi/ "the Avars and the Slavs (two distinct tribes acting as a unit)", similarly with case and number marking displayed only on the last part of the compound, the first having the form of the word root)
Itaretaras formed from two kinship terms behave differently, in that the first word is not in the compound form but in the nominative (singular).
- mātā-pitarau "mother and father"
Samāhāra dvandva
[edit]The second, rarer kind is called samāhāra dvandva and is a collective compound word, the meaning of which refers to the collection of its constituent members. The resultant compound word is in the singular number and is always neuter in gender. Examples:
- pāṇipādam 'limbs', literally 'hands and feet', from pāṇi 'hand' and pāda 'foot'
Compare Modern Greek ανδρόγυνο /anˈðɾoʝino/ "husband and wife" or μαχαιροπίρουνο /maçeɾoˈpiɾuno/ "cutlery" (literally "knife-forks"), similarly always in the neuter singular (plural marking would refer to several couples or cutlery sets).
Ekaśeṣa dvandva
[edit]According to some grammarians, there is a third kind called ekaśeṣa dvandva "residual compound". It is formed like an itaretara, but the first constituent is omitted. The remaining final constituent still takes the dual (or plural) number. According to other grammarians, however, the ekaśeṣa is not properly a compound at all. An example:
- pitarau 'parents', from mātā 'mother' + pitā 'father'
See also
[edit]References
[edit]- Goldman, Robert P. (6 February 1999). Devavāṇīpraveśikā: An Introduction to the Sanskrit Language (3rd ed.). U C Regents. ISBN 0-944613-40-3.
- MacDonell, Arthur A. (2 February 2004). A Sanskrit Grammar for Students. DK Printworld. ISBN 81-246-0095-3.
Dvandva
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Overview
Definition and Characteristics
A dvandva (Sanskrit: द्वन्द्व, lit. "pair") is a type of copulative or coordinate compound in Sanskrit grammar, in which two or more independent words or stems of equal syntactic status are combined to form a single lexical unit, expressing a relationship equivalent to conjunction with "and" (ca) or occasionally "or."[4] Unlike subordinate compounds where one element modifies the other, dvandva compounds treat their constituents as coordinate, each retaining its independent meaning while contributing equally to the overall sense.[1] This structure is particularly common with nouns, though adjectives and adverbs may also participate, resulting in a compound that functions as a unified term.[4] Key characteristics of dvandva compounds include equal emphasis on all members, with no hierarchical dominance among them; in Vedic Sanskrit, this is reflected phonologically by the retention of accents on each constituent, whereas classical forms often show a single accent.[1] The compound declines as a single word, agreeing in gender, number, and case, typically adopting the dual form for pairs of individuals (e.g., -au ending for masculine nominative dual) or plural for more than two, while collectives may take neuter singular.[4] Formation involves euphonic combination via external sandhi rules, where the final elements of preceding stems adjust phonologically to the initial sounds of following ones, ensuring smooth integration without altering core meanings.[4] Semantically, dvandvas convey a collective or paired entity, often denoting conventionally associated items such as divine pairs or natural opposites, treated as a holistic concept rather than mere summation.[1] Representative examples illustrate these features: the compound indrāvaruṇāu combines the stems of Indra and Varuna in the dual nominative, meaning "Indra and Varuna," and declines uniformly as a pair of gods.[4] Similarly, mitrāvaruṇau (Mitra and Varuna) exemplifies a dual dvandva denoting associated deities, with sandhi adjusting the junction (e.g., -ā- from avaruṇa).[1] In cases of collectives, such as rāmalakṣmaṇau (Rama and Lakshmana), the compound functions as a single unit in epic contexts, highlighting the paired brotherhood.[4] The gender of the compound generally follows the final member or shifts to neuter for abstract collectives, emphasizing semantic unity over individual traits.[1]Etymology
The term dvandva (द्वन्द्व) originates from Sanskrit, where it literally denotes "a pair" or "two and two," formed through the reduplication of dva (द्व), meaning "two."[5][6] This etymological structure, as per Pāṇini's grammatical analysis in rule VIII.1.15, underscores the concept of duality inherent in the term, reflecting its application to linguistic elements of equal status joined together.[7] The earliest systematic description of dvandva as a grammatical category appears in Pāṇini's Aṣṭādhyāyī, dated to approximately the 4th century BCE, in sūtra 2.2.29: cārthe dvandvaḥ. This rule specifies that when multiple words, each ending in case affixes, convey a meaning equivalent to the copulative particle ca ("and"), they form a dvandva compound, emphasizing mutual relation or aggregation.[8] Pāṇini's formulation established dvandva as one of the primary types of samāsa (compounds) in Sanskrit morphology, distinguishing it by the equal syntactic weight of its constituents.[7] In its historical development, dvandva compounds trace back to Vedic Sanskrit, where they initially manifested as asyndetic coordinated phrases featuring dual case endings on both elements, such as mitrāvárun.au ("Mitrā and Varuṇā"), retaining independent accents and serving as precursors to tighter integration.[1] Over time, through stages of phonological merger and accent shift—first freezing the initial member's form and then applying a single accent to the compound—dvandva evolved into formalized samāsa structures in classical Sanskrit by the post-Vedic period.[1] This progression influenced subsequent grammatical traditions, notably in Kātyāyana's vārttikas and Patañjali's Mahābhāṣya (c. 2nd century BCE), which elaborated on Pāṇini's rules to refine interpretations of dvandva formation and semantics.[1] While dvaya (द्वय) in Sanskrit broadly signifies a mere "pair" or "duality" without grammatical specificity, dvandva carries a precise technical connotation limited to copulative compounds, highlighting the term's specialized evolution within linguistic analysis.[7][9]Sanskrit Grammar
Itaretara Dvandva
Itaretara dvandva, derived from the Sanskrit term itaretara (इतरेतर) meaning "mutual" or "reciprocal," refers to a subtype of dvandva compound in which two or more words denote a pair or set of entities in balanced opposition, partnership, or enumeration, with each member retaining its individuality.[10][11] This construction emphasizes duality or plurality without subsuming the components into a single collective entity, often reflecting social customs, natural sequences, or equal prominence.[10] Formation of itaretara dvandva typically involves compounding two nominal stems of equal semantic weight, with sandhi applied between them, resulting in a single accented word that declines primarily in the dual number, though plural forms occur for more than two members.[10][12] The gender follows that of the final member, and sandhi rules apply, such as the adjustment of visarga to the dual ending -au.[10] According to Pāṇini's Aṣṭādhyāyī 2.2.29 (cārthe dvandvaḥ), this compound is used in the sense of "and" (ca), governing enumerative relations where components are treated separately for grammatical agreement.[13][11] Semantically, itaretara dvandva expresses reciprocal interaction or co-agency, such as siblings acting together, opposites in harmony, or paired elements in a distributive sense (conjunctive for joint action or disjunctive for independent roles, sometimes implying "respectively").[13][11] The members maintain their distinct identities, avoiding any subsumptive meaning, and the construction often appears in classical texts to denote balanced pairs without hierarchy.[10] Representative examples include rāma-lakṣmaṇau (रामलक्ष्मणौ), referring to Rama and Lakshmana as a dual pair of brothers in the Ramayana, illustrating conjunctive co-agency in epic narratives.[11] Another is mātā-pitarau (मातापितरौ), denoting mother and father as equal parental figures in dual nominative form.[10] In broader usage, such as aśva-vaṇavau (अश्ववणवौ, horse and mare), it highlights natural or social pairings with individual prominence.[10] These compounds are prevalent in Sanskrit epics like the Mahabharata and Ramayana for character pairs and in technical texts for enumerative descriptions.[11]Samāhāra Dvandva
Samāhāra dvandva, derived from the Sanskrit term samāhāra (समाहार) meaning "collection" or "aggregate," represents a subtype of dvandva compounds in which two or more nouns are combined to denote a unified collective whole rather than distinct individuals.[10] This form treats the constituents as parts of an integrated group, often resulting in a loss of their separate identities to emphasize the aggregate category, such as lists of similar items like body parts or natural phenomena.[12] Semantically, it conveys summation or totality, distinguishing it from other dvandva types by prioritizing the holistic entity over pairwise relations.[3] In formation, samāhāra dvandva compounds typically adopt a singular neuter gender and number, inflecting as a single unit with external endings applied to the final member, while internal sandhi rules govern junctions between constituents.[14] For instance, the compound pāṇipādaṃ (पाणिपादम्, "hands and feet") functions as a neuter singular noun referring to the collective limbs, equivalent to "pāṇi ca pādaṃ" but compacted into one word.[10] Another example is āhāra-nidrā-bhayam (आहार-निद्रा-भयम्, "food, sleep, and fear"), which denotes these as a unified set of bodily necessities in a singular neuter form.[12] Vedic texts occasionally employ similar constructions, such as aggregates of natural elements or social groups, though they may vary in inflection based on context.[15] Grammatically, Pāṇini's Aṣṭādhyāyī prescribes dvandva compounds under sūtra 2.2.29 (cārthe dvandvaḥ), which applies to copulative senses involving multiple substantives, with samāhāra specifically interpreted through rules like 2.4.2 (dvandvaś ca prāṇi-tūrya-senāṅgānām), mandating singular inflection for collectives involving body parts (prāṇi), musical instruments (tūrya), or army components (senāṅga).[14][16] This singular treatment underscores the compound's role as a metonymic whole, often masculine or neuter in gender depending on the constituents, though neuter predominates for abstract or categorical aggregates.[10] Additional morphophonemic adjustments, such as vowel substitutions under 6.3.25 (anaṅ ṛto dvandve), may apply to specific kinship or relational terms within the compound.[10]Ekaśeṣa Dvandva
Ekaśeṣa dvandva, meaning "one remaining," constitutes a subtype of dvandva compounds in Sanskrit grammar wherein only one constituent word is explicitly retained in the compound form, while the others are elided yet semantically implied through contextual convention or shared understanding. This abbreviated structure allows for concise expression, particularly in poetic or rhythmic contexts, where the full set is understood from the representative term. Unlike standard dvandva forms that enumerate all members, ekaśeṣa relies on the principle of implication to convey a collective or paired meaning, often adjusting gender and number based on the surviving element.[17][18] Formation of ekaśeṣa compounds follows the general dvandva guidelines outlined in Pāṇini's Aṣṭādhyāyī, particularly sūtra 2.2.29, which permits compounding words connected by "and" (ca) to express collective senses such as itaretara (reciprocal), samāhāra (collective), or implied sets. However, ekaśeṣa specifically suppresses all but the final member, without altering the core copulative semantics; suffixes like dual or plural endings are applied to the remaining stem to indicate the full group. This subtype is elaborated in post-Pāṇinian commentaries, such as Patañjali's Mahābhāṣya and the Siddhāntakaumudī, where it is classified as a distinct vṛtti (usage) under dvandva, though some grammarians debate its purity as a dvandva versus a hybrid with tatpuruṣa elements due to the elliptical nature.[14][17][19] Semantically, ekaśeṣa dvandva emphasizes implication over explicit listing, drawing on cultural or linguistic conventions to evoke the absent members, which makes it suitable for metrical economy in classical literature. For instance, the compound pitarau (dual form) implies "mātā ca pitā ca" (mother and father), denoting parents, with the feminine mātā elided and the masculine pitā governing the gender. Similarly, devau represents "devī ca devaś ca" (goddess and god), and mṛgāḥ stands for "mṛgaḥ ca mṛgā ca" (buck and doe), collectively meaning deer. Another example from lexical traditions is pañcavargaḥ, where "pañca" (five) implies the five classes of consonants (ka-varga, etc.), as noted in grammatical analyses, though such forms are rarer and often context-dependent. These constructions appear in texts like the Amarakośa, where commentators like Kṣīrasvāmin discuss their selective use to avoid ambiguity in synonym lists.[17][18][20]Broader Linguistic Context
In Other Indic Languages
In Prakrit languages, dvandva compounds retain the copulative structure of Sanskrit but undergo phonetic simplifications typical of Middle Indo-Aryan evolution, such as vowel weakening and reduced sandhi rules. They are classified alongside other compound types, emphasizing their use for equally ranked nouns without hierarchical dependency, often in Jain and literary texts. For instance, compounds like mātā-pittā (mother-father) appear in Prakrit narratives, preserving the dual or plural endings to denote pairs or groups, though with less rigorous euphonic adjustments compared to classical Sanskrit. Pali, the canonical language of Theravada Buddhism, adapts dvandva (termed dvanda samāsa) compounds in a copulative manner, frequently employed in suttas to link concepts of equal status, such as samaṇa-brāhmaṇā (ascetics and Brahmins) in ethical contexts. These compounds often resolve into neuter singular forms for collective senses, reflecting a loss of strict Sanskrit sandhi while maintaining the aggregative meaning; examples abound in the Tipiṭaka, where they facilitate concise doctrinal exposition without altering the coordinate semantics. Pali grammars highlight dvanda as one of five primary compound types, distinct from subordinate forms by their additive nature. In Middle Indo-Aryan stages, particularly Apabhraṃśa as preserved in Jain literature, dvandva compounds hybridize further, blending Prakrit forms with emerging vernacular traits, as analyzed in traditional grammars like the Apabhraṃśa Vyākaraṇa. These exhibit increased analytic tendencies, with conjunctions like ca sometimes explicit, yet retain compound cohesion for rhythmic poetry. Hemacandra's treatment in Prakrit extends influences here, documenting such forms in medieval Jain scriptures where dvandva aids in enumerating ethical pairs. Modern Indo-Aryan languages like Hindi and Bengali preserve dvandva samāsa primarily in fixed expressions, names, and idioms, evolving toward simpler structures with minimal sandhi. In Hindi, compounds such as rām-lakhan (Rama and Lakshmana) or mātā-pitā (mother-father) endure in literature and proper nouns, denoting copulative pairs without the full morphological complexity of Sanskrit, as noted in contemporary grammars; they often hybridize with analytic "aur" (and) in spoken forms. Bengali similarly employs dvandva in terms like mā-bābā (mother-father) or āgō-ō bāgō (upside-down, from directional pairs), classified as copulative in linguistic analyses, where they appear in folklore and poetry but yield to conjunctions in prose for clarity. This influence extends to Dravidian borrowings, such as Tamil amma-appā (mother-father), a dvandva-like pair adopted via cultural contact, used colloquially despite native analytic preferences.[21] Over time, dvandva compounds in Indic languages show reduced complexity, with stricter compounding giving way to analytic constructions using "and" equivalents, yet they persist culturally in proper nouns and ritual phrases, as evidenced in grammars from Hemacandra to modern studies; this shift reflects broader Indo-Aryan typological changes toward isolation, while maintaining semantic utility in concise enumeration.[22]In General Linguistics
The term dvandva, borrowed from Sanskrit grammar during the 19th-century Indological studies, was adopted by Western linguists to describe copulative or coordinate compounds in which constituent elements hold equal semantic status. Scholars such as Jacob Samuel Speijer in his 1886 work Sanskrit Syntax and William Dwight Whitney in his 1889 Sanskrit Grammar employed the term to categorize compounds formed by juxtaposing nouns or adjectives without subordination, extending its application beyond classical Sanskrit to broader morphological analysis. In linguistic typology, dvandva compounds are recognized as a subtype of co-compounds, where the overall meaning represents the summation or collective of the parts, often termed "dvandva-type" structures. This framework highlights parallels across language families, such as in Germanic languages with forms like English "bitter-sweet," which denote paired entities without hierarchical relations. The theoretical role emphasizes their function in expressing semantic parity, contrasting with subordinating compounds (e.g., tatpuruṣa in Sanskrit or endocentric structures in English like "blackboard"), where one element modifies the other.[1] Morphological analyses, notably Paul Kiparsky's work, explore blocking effects in dvandva compounds, where the compound form inhibits alternative derivations, such as preventing syntactic coordination or reduplication to maintain paradigmatic uniformity and economy in the lexicon. This mechanism underscores the compounds' role in resolving ambiguities between morphological and syntactic interpretations, ensuring that paired elements like "Mitra-Varuna" are treated as unified units rather than loose phrases.[1] Contemporary applications include computational linguistics, where dvandva identification aids in parsing multi-component structures in Indic languages like Hindi and Sanskrit, using machine learning models to disambiguate compound types for natural language processing tasks. Studies on productivity also appear in hybrid varieties such as Indian English (Hinglish), featuring innovative copulative forms like "cousin-brother" to convey relational pairs, reflecting cross-linguistic blending in postcolonial contexts.[18][23]References
- https://en.wikisource.org/wiki/Sanskrit_Grammar_(Whitney)/Chapter_XVIII