Wednesday, September 5, 2007

Learning Marathi

Structure of Marathi
Level I)

1. Marathi Script

2. The Alphabets

3. Word Formation

4. Genders

5. Plurals

6. Tenses

7. Sentence Structure

8. Voices

9. Pronouns

10. Verbs

11. Adverbs

Influences on Marathi Language Dialects Vocabulary

Texts and Reference Books


(Contact mailto: subject=Structure of Marathi)

Structure of Marathi
(Level I)



(0)Translitaration Scheme अ a आ aa(A) # ई $ ई(ई) % उ ^ ऊ @ ए @ए ई आए ओ आए ओ अ< ऍम अ> अह \ र^ई § र^ई ¤ ल^ई ¥ ल^ई A अ.क Aa आ.क क का ओ खा ग गा " घ ' न^ क चा डी छ जे जा ह झा जन क्यू ता क्यू था एफ़ द एफ़ ध [ ना त ता व था डी द एक्स ध न ना प प ) फ ब बीए - भा म माँ य या र र् ल ला व व ज़ श ; शह एस सा ह हां ¦ ला ] क्ष } द्न्य

(1) Marathi Script (forward - level II) (forward - level 3)

The script currently used for Marathi is called 'bALbodh' which is a modified version of Devnaagarii script (You can use ITRANS to write in Devnagari using phonetic script). Earlier, another script called 'moDI' was in use till the time of the Peshwas (18th century). This script was introduced by HemADpanta, a minister in the court of the Yadava kings of Devgiri (13th century). This script looked more like today's Dravidian scripts and offered the advantage of greater writing speed because the letters could be joined together. Today only the Devnaagarii bALbodh script is used which is easier to read but does not have the advantage of faster writing.

(2)The Alphabets (forward - level II) (forward - level III) (to see how they are pronounced click here or to hear their pronunciation click here)

Marathi script consists of 18 vowels and 36 consonants making a total of 54 alphabets. The alphabets have a horizontal line on their heads. (To see the shapes from which these are made and how, click on 'shapes'.)

(a) Vowels (forward - level II) (forward - level III)

The vowels can be divided in three groups. The first group consists of 12 vowels as follows:
A Aa # $ % ^ @ @e Aae AaE A— A>
a aa(A) i ii(I) u uu(U) e ai o au aM aH

The first 10 vowels are very widely used. The last two are less commonly used. This basic group of vowels is called ‘bArAkhaḍI’ (probably having its etymology in ‘bArA’ + ‘aksharI’ (consisting of ‘twelve’ + ‘letters’)). (For further details click here)

The second group consists of the 4 vowels :
\ § ¤ ¥
R^i R^I L^i L^I

These are from Sanskrit, however there original pronounciation is now lost and they are now mostly pronounced as combinations of a consonant (R or L) and a vowel that folows them (i or I). Also the vowels R^I and L^I are entirely extinct today. The vowel L^i is found only in the word 'kL^iptee' (meaning a clever idea) which is also a tongue-twister and can explain the near extinction of these vowels. The vowel R^i still finds use in words like R^ishI (sage), R^itU (season) etc. But in Marathi, it is pronounced more like 'ru' (r is a consonant) which differs significantly from its original Sanskrit pronunciation. Since these were pure vowels in Sanskrit, they are treated as vowels in Marathi grammers too.

Following two vowels are created recently to show the pronunciation of vowels as in words like 'bat' and 'office', borrowed especially from English: A Aa a.c aa.c

(b) Consonants (forward - level II) (forward - level III)

Out of the 36 consonants, first 25 are stops and are divided into 5 groups, each containing 5 letters. This classification is based on their pronunciation. The first letter of each group is a simple one; second letter is an aspirated, third is voiced; fourth is aspirated+voiced and the last letter in each group requires 'nasal' pronunciation and is called 'anunAsik' (anu = following, nAsikA = nose).

The first group of 5 consonants is as follows:
k o g " '
k kh g gh N^

These letters are Gutturals and are called 'kaNthya' (kaNtha = throat) meaning that these are pronounced from the throat. The last letter N^ (anunAsik) finds its only use in the word 'vAN^may' (meaning literature), otherwise it is also extinct. However, when a nasal sound precedes any of the other 4 letters of this group, the anusvaara actually represents this letter (however, instead of this anunaasika form only the anunaasika symbol is used in Marathi). For example, aN^ka (number), paN^kha (wing), raN^ga (color) or saN^gha (union) (To see Devanaagarii forms click here)





The second group of 5 consonants is as follows:
c D j H
ch chh j jh JN
These are Palatals and are called ''taalavya'(TaaLU = palate or roof of the mouth) as they are pronounced by touching the tongue to the palate. The last letter JN is entirely extinct but appears in nasal sounds before the other four alphabets. For ex., saJNcha (set), gaJNa (rust), jhuJNja (combat). (To see Devanaagarii forms click here)

The letters ch, j and jh of this group are pronounced in two ways and this is peculiar to Marathi alone. One of them is a palatal affricate (mUrdhanya) and the other one is a dental affricate (or dantya, danta = teeth). This is a striking feature of the Marathi phonological system alone. The contrast between the two sounds is noticed when they appear before the vowels a and aa. For ex. Palatal: chaar (four), jag (world), jaD (heavy), jhassha (fish); dental: chaaraa (fodder), jaag (awakening), jaaD (thick, fat), jharaa (stream). To see Devanaagarii forms click here)

The third group of 5 consonants is as follows:
q Q f F [
T Th D Dh N
These are Cerebrals and are called 'muurdhanya' because they are pronounced by touching the tongue to 'muurdhanii' which is a part of the upper jaw between the roof and the teeth.. The anunAsik 'N' of this group is very much used independently as well as always appears in nasal sound before the other 4 letters. For ex. ghaNTA (bell), kaNTha (throat), bhANDaN (quarrel) etc. (To see Devanaagarii forms click here)

The fourth group of 5 consonants is as follows:
t w d x n
t th d dh n

These are Dentals and are called 'dantya'(danta = teeth) because the tongue touches the teeth while pronouncing these. These are 'softer' versions of letters of the third group. The first sound 't' is absent in English. The sounds 'th, d and dh' are somewhat similar to the sound 'th' in throat, that and this respectively. Again the anunAsik 'n' is very commonly used and also appears in nasal sounds before the other four. For ex. santa (saint), pantha (sect), manda (slow), gandha (smell) etc. (To see Devanaagarii forms click here)

The fifth group of 5 consonants is as follows:

p ) b - m
p ph b bh m

These are Labials and are called 'aushThya' letters (oshTha = lip) since they are pronounced by touching the lips together. The second letter in this group 'ph' is originally an 'aushThya' letter but with influence of English has got somewhat modified to a form similar to a 'dantya' letter. Now a days, many people pronounce it in the same way as the English letter 'F' which is quite different from the original 'ph'. Again the anunAsik 'm' is widely used and also appears in nasal sounds before the other 4 letters. For ex., sampa (strike), gumphaa (cave), pratibimba (reflection), sumbha (rope) etc. (To see Devanaagarii forms click here)

All these are ‘stop’ consonants as in their pronunciation the flow of air is momentarily stopped at different places of articulation. The consonants in the first group (gutturals) are pronounced in the throat, the breath being stopped by raising the back part of the tongue. Those in the second group (palatals) are produced at the back part of the palate while the breath is stopped by the middle of the tongue. The next group of cerebrals is articulated at the center of the roof of the mouth, the breath being stopped by the front upper part of the tongue. The consonants of the fourth group (dentals) are pronounced with the tip of tongue touching the upper teeth. The labial consonants are produced by closing both lips.
Among these five groups the second and the fourth letters in each group are 'aspirated' forms (with 'h' sound added) of the first and the third letters respectively.
We can further divide these 25 consonants into another 5 groups: the first letter of each group is a simple stop, second letter in each group is aspirated stop, third letters are voiced stops, fourth letters are aspirated voiced and the fifth letters are nasals.
Another interesting thing to note is that if the nose is blocked (by cold) then the anunAsik (fifth letter) in each group gets replaced by the third letter in the same group.

The remaining eleven consonants are:y r l v z ; s h ¦ ] }
y r l v sh shh s h L ksh Dnya

Of these first four (y r l v) are semi vowels. The pronunciation of these requires a combination of usages of tongue mentioned earlier; ‘y’ is palatal, ‘r’ is cerebral, ‘l’ is dental and ‘v’ is fricative labial. ‘v’ is usually pronounced with the lower lip touching the upper teeth. But when ‘v’ occurs as the second consonant in a consonant cluster, it is pronounced like w in water. Both the lips are then rounded and the tongue remains neutral.
The next three (sh,shh,s) are sibilants and are very similar. The letter 'shh' finds very limited use, only in words directly taken from Sanskrit.
‘h’ is aspirate and voiced, and is called 'mahaprAN'(maha = big, prAN = air, soul)
The letter 'L' (retroflex ¦ ) has sound similar to 'l' but is a tongue twister. This letter is very abundant in Marathi as it is very commonly used in many nouns and verbs. Sounds similar to 'L' are found in Gujarati, Oriya and many South Indian languages. It is probably the most difficult Marathi sound for English speakers. To say ¦ , the speaker has to thrust his lower jaw slightly forward, and flip his tongue up toward the roof of his mouth, without actually making contact with it. (To hear it click here).
Among these the Marathi 'r' is much 'harder' than the English sound of 'r'. Also this consonant has a pronunciation very close to the vowel R^i. When combined with other consonants, this letter is represented by four different distinct forms. e.g.

' = ¢dar'yaa (see ‘daryaa’ below)
+ = raò+ Here, 'r' comes after T = raashTra (nation)
 = tha, dya Here, 'r' comes before either 'h' or 'y' and is not stressed = tarhaa (manner), daryaa (vallies)(see ‘dar’yaa’ above) .


The pronunciation of the last letter 'GY' as 'DNYA' is peculiar to Marathi alone. The last two letters 'ksh' and 'dnya' are consonant clusters (combination of k k + z sha; d d + n n + y y) and have also limited use.
The last ‘a’ (or linguistically speaking the ‘shva’ (∂) ) of any word is never pronounced in Marathi speech. So the words like ‘gavata’will be pronounced as ‘gavat’ (gvt! ) and ‘parvata’ as ‘parvat’(pvRt!) only.

(4) Word Formation (forward - level II) (forward - level III)

(a) Syllable Formation: Vowels are combined with consonants in forming syllables which ultimately form a word. This is shown in the script by special diacritic marks. Each vowel has a characteristic mark, such as
‘a’ 'kAnA' for 'aa',
‘i ’ and ‘ I’ 'velANTI' for 'i' and 'ii',
‘ u ’ and ‘ U ’ ‘ukaar’ for 'u' and 'uu' and
single or double ‘ e ’ and ‘ E’ 'mAtrA' to indicate 'e' , 'ai', 'o' and 'au'.
'anuswAr' ( < ) indicates a nasal (anunAsik) or the vowel 'aM' and a 'visarga' ( : ) indicates 'aH'. Syllables which involve 'i' and 'u' are called 'rhasva' meaning that the pronunciation is short whereas syllables involving 'ii' and 'uu' are the corresponding 'diirgha' forms which require 'stretched' pronunciation. There are two separate marks to indicate 'rhasva' ( i , u ) and 'deergha' ( I , U ). (For examples click here). These are helpful in knowing where the stress comes in pronouncing a word.
Marathi has a complex system of signs to indicate consonant clusters or 'jodAkshare'. Particularly for the letter 'r', as indicated earlier, when combined with other consonants, there are 4 different marks in the script depending on its place in a word (see above). The consonant clusters which are difficult to pronounce are the 'aspirated' forms of N, n and m (mhaNUn, nhAN, kaNheri etc.) and of r,l.v (tarhA, kolhA, kevhA).
Two different words are joined together if the second word starts from a vowel. This is referred to as a 'sandhi'(combination). For example, 'ati+uttam' gives the word 'atyuttam'. There are certain rules for 'sandhi' which need to be followed in making such word combinations. (For detailed Sandhii rules click here). The other method of combining words is referred to as 'samAs' and there are no fixed rules for making a 'samAs'. (samAs literally means ‘to say it in short’). When the second word starts with a consonent, a sandhi can not be formed, but a samAs can be formed. For example, mIth-bhaakar (salt & bread), udyogpatI (businessman), ashtabhujA (one with eight hands, a godess) etc. There are different names given to each type of samAs. (For details click).
Suffixes, equivalent to prepositions in English, are attached to words to indicate relation of the noun (subject or object) with the verb. These are referred to as 'vibhaktI pratyay' by old grammarians and there are eight such vibhaktI in Marathi according to them. But now it is widely accepted that these are not ‘pratyay’ or suffixes. These are post-positions, because all the so-called suffixes change forms with relation to the gender, number and person of the nouns to which they are attached.
The form of the original word changes when such a suffix or post-position is attached to the word and the new, modified form is referred to as 'sAmAnya rUp' (common form) of the original word. For example, the word "aefa 'ghoDA'(a horse) gets transformed into "aef(avr 'ghODyAvar' (on the horse) when the suffix 'var' (on/above) is attached to it. Subsequently ‘var’ can become ‘varuuna’ (from) and the word can be "aef(avên ‘ghODyAvaruuna’ (from above the horse).

(5) Genders (forward - level II) (forward - level III)

Marathi preserves the neuter gender found in Sanskrit. There are 3 genders in Marathi - pui‘The gender in Marathi is grammatical and has nothing to do with natural gender. In each gender there are some nouns that have a characteristic ending of that gender. These are marked nouns; all other are unmarked. Marked masculine nouns are those ending in Aa aa, marked feminine are those ending in $ ii and neuter are ending in @ e. Following table provides the examples:
Genders
Endings

Masculine
aa (Marked)
rastaa (road)
ii
maaLii (gardener)
uu
bhaauu (brother)
consonant
haat (hand)
o
dhanako (creditor)
Feminine
ii (marked)
gaaDii (car)
aa
shaaLaa (school)
uu
vastuu (object)
consonant
khep (turn)
o
bayako (wife)
Nueter
e (marked)
bhaanDe (vessel)

ii
paaNii (water)
uu
limbuu (lemon)
consonant
ghar (house)


(6) Plurals (forward - level II) (forward - level III)

There are singular nouns and plural nouns. The dwivachan (dual number) found in Sanskrit representing two things together, is lost in Marathi. Sometimes plurals are the same as singular nouns. For example, waagh (tiger/ tigers) or mor (peacock/peacocks). For things representing a group, the plurals are usually the same as singular nouns. For ex,. daat (teeth), kes (hair) etc. There are certain rules depending on the gender. For example,
kaavaLaa - kaavaLe, (masculine),
maasaa - maase (masculine),
chimaNee - chimaNyaa (feminine),
paal- paalii (feminine),
phool - phule (neuter) etc.
Plurals are also used while addressing elderly people to show respect and this is referred to as 'aadaraarthii anekvachan' (honorific plural).
Number, Straight and Oblique forms: Nouns may be either singular or plural in number. For each number there are two forms: the straight (normal) form, and oblique form. The oblique form is used before postpositions - the relational words - that are like the English prepositions. But in Marathi they follow the noun rather than precede it.
The rules for formation of plural and oblique forms in Marathi are not difficult, but they are numerous, as they vary not only for each gender but also for each ending within the gender. Moreover, even words of the same gender having the same ending may fall into two or more subclasses following different rules for plural and oblique formation. And, finally, no matter how the rules are stated, there remain exceptions.
Actually, however, the situation is not as chaotic as it may seem. The majority of words do follow rules predictable from their gender and ending class. The remaining subclasses are very small, and usually consist of borrowings, especially form Sanskrit. What follows below gives some indication as to which rules cover large classes and which cover small classes.
In applying the rules for formation of plural and oblique it is also necessary to apply certain general phonological rules governing word building. (See phonological’ rules)

(7) Tenses (forward - level II) (forward - level III)
There are three main tenses (kaaL) in Marathi - vartamaan (present), bhoot (past) and bhavishhya (future) kaaL. Each of these is divided into various sub-categories. In First and Second person the neutral forms are not in use.





Present Tense : (gender, number, person dependent) :

paradigm of Present Tense suffixes :

Gender
Number
1st Person
IInd Person
IIIrd Person
Masculine
Singular
to
tos
to

Plural
to
taa
taat
Feminine
Singular
te
tes
te

Plural
to
taa
taat
Neuter
Singular
--
--
te

Plural
--
--
taat

Example sentences :

1) Simple present :


1st person 2nd person 3rdperson


Masculine :

Singular mii jaato (I go) tuu jaatos (you go) to jaato He goes)
Plural aamhii jaato (We go) tumhii jaataa (you go) te jaataat (They
go


Feminine :

Singular mii jaate tuu jaates tii jaate
Plural amhii jaato tumhii jaataa tyaa jaataat


Neuter : -- -- te jaate
-- -- tii jaataat


Simple Present also gives the sense of Immediate Futute : ‘mii jato’ can mean “I am off / I am just going)

Present tense is further divided into following two other sub-categories :
1) Immediate present : mii jaato aahe (I am now actually in the process of going). Here the auxiliary aahe is added with the verb. in colloquial form ‘aahe’ becomes ‘y’ and the whole verbal phrase becomes ‘jaatoy’ (‘jataey’)
2) Habitual present: mii (roj / nehamii) jaato (I go (daily / often))

Past Tense : The roots undergo several changes and the past form behaves like an adjective having concordance with the gender, number and person of the nominal. For example the root 'jaa' (to go) changes to 'ge' and has the following forms after suffixes are added:






1st person 2nd person 3rd person
Masculine
Singular gelo gelaas gelaa

Plural gelo gelaat gele

Feminine
Singular gele geliis gelii
Plural gelo gelaat gelyaa


Neuter
Singular -- -- gele

Plural -- -- gelii


Changes in roots for Past tense
1) Roots which assume aa (Aa) :
Root Past Tense
Niigh nighaa (mii nighaalo - I went out / to nighaalaa – He went out)
paL paLaa (mii paLaalo - I fled / to paLaalaa - he Fled)
mhaN mhaNaa (mii mhaaNaalo – I said / to mhaNaalaa – He said)

(In the following examples the changed root added with the 3rd person masculine singular suffix (laa) is only shown) :
riigh (penetrate by force) righaalaa
hiiv (be cold) hivaalaa

Note 1: The above verbs have only the specified forms for the past tens whereas the following verbs have more than one form and the italicized form is in general use.

jiir (soak into) jiraalaa / jiralaa

DhaL (slip aside) DhaLaalaa / DhaLalaa

tiiD (crack) tiDaalaa / tidalaa

niibh (get out of) nibhaalaa / nibhaalaa

bhiij (be wetted) hijaalaa . bhijalaa

muur (be absorbed) muraalaa / muralaa

uuD (fly) uDaalaa / uDalaa

daD (lie hid) daDaalaa / daDalaa

niim (cease) nimaalaa / nimalaa

niiv (cool) nivaalaa / nivalaa

buuD (sink) buDaalaa / buDalaa

miiL (meet with) miLaalaa / miLalaa

viir (melt) viraalaa / viralaa

2. In the following both the forms are equally used :
uubh (cease for a time) ubhaalaa / ubhalaa

khiij (grate) khijaalaa / khijalaa

gaL (leak, waste away) gaLaalaa / gaLalaa

jaL (burn) jaLaalaa / jaLalaa

jhiij (wear away) jhijaalaa / jhijalaa

dab (yeild, give away) dabaalaa / dabalaa

diip (be dazzaled) dipaalaa / dipalaa

buujh (start, shy) bujhaalaa/ bujhalaa

mhaN (say) mhaNaalaa / mhaNalaa

riijh (be delighted with ) rijhaalaa / rijhalaa

lap (lie hid) lapaalaa / lapalaa

viijh (be extinguished) vijhaalaa / vijhalaa

3. Verbs which add or substitute different consonants and vowels for some of the letters of the root, in order to make up the past tense:

gaa sing gaailaa

dhyaa meditate dhyaailaa
maa hold, be contained in maailaa
ghe take ghetalaa
pii drink pyaalaa
dhuu wash dhutalaa
bhii fear bhyaalaa
vii bear vyaalaa
le wear lyaalaa
de give dilaa
bagh see baghitalaa
maag ask maagitalaa
saang tell saangitalaa
mhaN say mhaTalaa (used only in karmani prayog)
ghaala put ghaatalaa
kar do kelaa
mar die melaa
khaa eat khaallaa

4. following roots completely change or in other words they have a past tense formed from another root :
jaa go gelaa
ye come aalaa
ho become jhaalaa

Past tense can be divided into following 5 sub-categories :

1) Simple past : mii gelo (I went)
2) Perfect past : mii aalo aahe (I have come)
3) Pluperfect : mii gelo hoto {past of ‘aahe’}(I had gone)
4) Imperfect : mii jaat hoto ( I was going)
5) Habitual : mii jaaI (I used to go) {transitive}/ mii base (I used to sit) {intransitive}

Future Tense : (no gender dependence, however, the suffixes for transitive and intransitive differ slightly:
Transitive Intransitive
Singular Plural Singular Plural
1st person iina uu ena uu
2nd person shiila aala shiila aala
3rd person iila tiila ela tiila

Future has following sub-categories:
1) Simple future : mii jaaIna {transitive} / mii basena {intransitive}(I will go / sit)
2) Immediate future : mii jaato (I am just going) {see simple present above)
3) Strong future : mii jaaNaar aahe ( I propose / intend to go)

(8) Sentence Structure (forward - level II) (forward - level III)

The most common sentence structure is Subject-Object -Verb: (Subject=kartaa, object=karma andverb=kriyaapad)
In deeper levels it can be Subject à Adverb à Direct Object à Verb =
mii roj shaaLet jaato
I every day to school go (I go to school everyday.)



Constructions

SENTENCE PATTERNS :

(1) S – V (Subject - Verb )
Pakshii uDataat – Birds fly.
Mii jaato - I go.

(2) S - C - V (Subject – Complement -Verb )
haa aamacaa bagichaa aahe. – This is our garden.
tii maajhii bahiiNa aahe. – She is my sister.


(3) S- O - V (Subject - Object – Verb)
to patra lihiita aahe - He is writing a letter.
tyaalaa duudha aavaDate . He likes milk. (For more on this construction click here.)

(4) S – O - O – V (Subject - Object 1 – Object 2 – Verb)
to malaa paise deto – He gives me money.
malaa tujhe pustaka daakhav - Show me your book.

(5) S - O – OC – V (Subject - Object - Object Complement - Verb)
tyaane gharaalaa paanDharaa ranga dilaa - He painted the house white.
malaa cahaat bharapuura saakhara avaDate - I like ample sugar in my tea.

QUESTIONS : Marathi makes its questions or interrogative Sentences in two main ways.
(1) Questions where a question word is included. Question words are koN (who), kuThe (where), kaay (what) kashaalaa (for what) etc. In these situations the question word appears at the same place in the sentence where the answer word might appear :
a) to kuThe jaat aahe? à to gharii jaat aahe. b) muul kaay piita aahe? à muul duudh pite aahe.
These, generally, are information type questions.
(2) In the instances where there is no question word Marathi simply adds kaa at the end of of the sentence.
a) to jaato aahe kaa? (Is he going?)
b) muul duudh pite kaa? (Does the child drink milk?) These generally are yes-no type questions.

COMMANDS (Imperatives) : Questions in this category are formed with a future form - ^ directly added to the stem of the verb.
a) mii jaauu? (May I go?)
b) aamhii basuu? (Shall we sit?).
In answers to these questions an Imperative form of the verb is used. Imperative form is just the stem of the verb. jaa, bas. But its plural form is basaa. Some morphophonemic rules are involved in the formation of these plural forms. (see Morphophonemic rules)

IMPERATIVE SENTENCES: As in English, Marathi too drops the subject of the command:
“ikaDe ye” (Come here ) means You come here, but you is dropped. However, when a particular person is to be specially mentioned then it is pronounced :
“tuu ikaDe ye”

NEGATIVE SENTENCES : Negative sentences are primarily formed by the use of the word naahii. It is a negative substantive verb and is used as an Auxiliary in all tenses. a) mii jaat naahii ( I am not going) - present
c) mii gelo naahii - past
d) mii jaaNaar naahii. - future.

OBLIGATIONAL: It is used in the same kind of situations as are covered in English by ‘should’ and ‘ought to’.
a) mii jaave (I should go)
b) abhyaas karaavaa (study should be done)

CAUSATIVE : All the causative verbs operate in Simple past and pluperfect with karmani prayoga:
a) mii raDalo à tyaane malaa raDavale


(9) Voices (forward - level II) (forward - level III)
KARTARII & KARMANI PRAYOG (PASSIVE & ACTIVE ): These constructions can be viewed as ‘Voices’{Active & Passive} in English
There are three types of voices in Marathi which are referred to as 'Prayog'.
Kartarii prayog refers to a sentence construction in which the verb changes according to the subject (or kartaa) which is same as the active voice in English. For example, Raam mhaNato (Raam says), Raam aambaa khaato (Raam eats a mango) etc.
KarmaNii prayog refers to a sentence construction in which the verb changes according to the object (karma) This is same as the passive voice in English. For ex. Raamaane aambaa khallaa. There are examples in which apparently there is no object but still it is a 'karmaNii' prayog. For ex. Raamaane saangitale. (Ram told) But if we put some kind of object in this sentence such as nirop (message) or mantra (hymns) then the verb changes and the 'karmaNii' prayog becomes evident. KarmaNii prayog is invariably in past tense.
Bhaave prayog refers to a verb which does not change according to either the subject or the object. Constructions involving order (aadnyaartha) or suggestions (vidhyartha) fall in this category. For example, 1.Mulaanii roj sakaaLii lavkar uthaave (Children should get up early in the morning every day, suggestions) {see : ‘Obligational’ above 2. Maajha nirop tyaala jaaun saang. (Give my message to him) This type of voice is not found in English.

(10) Pronouns (forward - level II) (forward - level III)
Pronouns in Marathi are similar to the ones in English. There are three 'persons' or 'purushh'.
Pratham purushh (first person) includes mI (I), aamhI (we) and aapaN (us- me & you). 'aamhi' does not include the person you are talking to but 'aapaN' includes that person.
Dwitiya purushh (second person) includes tuu (you) and tumhi (you-plural) & aapaNa. 'tumhi' could be used for a single person to show respect. Use of 'aapaN' in place of 'tumhi' is considered very formal and is quite rare.
Trutiya purushh (third person) includes to (he), tii (she) and te (it). The plural form for masculine gender is again 'te' which could also be used for a single person to show respect. The plural for feminine gender is 'tyaa' and for neuter gender is 'tee'. In English all of these (te, tyaa, tee) are replaced by ‘they’ as there is no distinction among different genders.
Pronouns can be divided in two groups : Subject pronouns & object pronouns. The above mentioned are subject pronouns.
Object pronouns are similar to 3rd person subject pronouns i.e. to, tii, te. object pronouns are again divided into two groups: Direct object & Indirect object. Pronoun referring to non-personal noun can be a direct object and can be used in straight form. Ex. mii to/tii/te karato (I do that). here that may refer to 'abhyaasa' - study (masculine non-personal noun), 'kavitaa' - poem (feminine non-personal noun) or 'kaama' - work (neuter non-personal noun). So in a sentence like ' mii abhyaasa karato', the non-personal noun- abhyaasa- can be replaced by a masculine direct object 'to' as 'abhyaasa' is masculine non-personal noun. Similarly for 'kavita' the fiminine direct object pronoun 'tii' can be used and for 'kaama' the neuter direct object pronoun 'te' can be used.
However pronoun referring to a personal noun is an indirect object and its oblique form must be used to which the suffixes 'laa' (singular) or 'naa' (plural) are to be added before using it in a sentence. Ex. 'to malaa oLakhato' - He knows me ; 'mii tyaaMnaa oLakhato' - I know them.
The 3rd person subject/object pronouns can again be divided into two groups based on the distance. The distant pronouns are - 'to', 'tii', 'te' and the proximate pronouns are -'haa', 'hii', 'he'. Plurals of these are 'te', 'tyaa', 'tii' and 'he', 'hyaa'. 'hii' respectively.
Please see the following table:
Pronouns
Subject
Sing. Plu.
object
Sing. Plu.
1st person
mii aamhii/aapaNa
malaa amhaalaa/aapaNaalaa
2nd person
tuu tumhii/aapaNa
tulaa tumhaalaa/aapaNaala
3rd person
Distant
to,tii.te te,tyaa.tii

Proximate
haa, hii,he he, hyaa, hii
tyaala,
tilaa, tyaaMnaa
tyaala

hyaalaa,
hilaa, hyaaMnaa
hyaalaa

Possesive pronoun: It functions as an adjective, i.e. it has a concordance of GNP of the noun with which it is attached. The suffixes 'jh' (1st and 2nd person) or 'ch' (3rd person) along with gender and number suffixes are added to the oblique forms of pronouns to make possessive pronouns. Ex.
Suffix ‘jh’-
Oblique possessive forms for ‘mii’ and ‘tuu’
maajhaa/tujhaa bhaauu - my / your brother (sing.),
maajhe/tujhe bhaau (Plu.);
maajhii /tujhii bahiiNa - my / your sister (sing.),
majhyaa/tujhyaa bahiNii (plu.);
maajhe/tujhe muula - my / your child (sing.)
majhii/tujhii mule (plu.)

suffix ‘ch’
Oblique possessive forms for ‘aamhii’ and ‘tumhii’
Aamachaa / tumachaa bhaauu (sing.)
Aamache/ tumache bhaauu (plu.);

Oblique possessive forms for ‘to’, ‘tii’, ‘te’
tyaachaa / tichaa bhaauu – his / her brother,
tyaache/tiche bhaauu (plu.);

Instead of ‘jh’ or ‘ch’ ‘la’ is added to the honorific form of ‘aapaNa’ -
Aapalaa bhaauu (sing.);
Aapale bhaauu (plu.).
See the following table (A) for full forms of singular pronouns and table (B) for plural pronouns as adjectives in all GNPs-
Table (A)
1st person
(as an adjective for a singular / plural noun)
Singular
maajhaa (Mas)
maajhii (Fem)
maajhe (Nue)

Plural
maajhe
maajhyaa
maajhii
2nd person

tujhaa
tujhii
tujhe


tujhe
tujhyaa
tujhii
3rd person

tyaachaa
tyaachii
tyaache


tyaache
tyaachyaa
tyaachii

Table (B)
1st person
(as an adjective for a singular / plural noun)
Singular
aamachaa
aamachii
aamache

Plural
aamache
aamachyaa
aamachii
2nd person

tumachaa
tumachii
tumache


tumache
tumachyaa
tumachii
3rd person

tyaaMchaa
tyaaMchii
tyaaMche


tyaaMche
tyaaMchyaa
tyaMchii
Possessive oblique form for honorific ‘aapaNa’
Singular - (Mas) – aapalaa (Fem) aapalii (Nue) aapale
Plural aapale aapalyaa aapalii
These possessive pronouns again can have oblique forms when suffixes are added to them. This is achieves by adding ‘y’ before the final vowel. For example – maajhaa – majhyaa javaLa (near me), tujhyaa kaDe (at you), tyaachyaa paashii (with him) etc.
Pronouns as Demonstrative adjectives: They precede nouns. They have two different forms for Distant = to, tii, te (that) and
Proximate = haa, hii, he (this)
Reflexive pronouns: There are two reflexive pronouns in Marathi. ‘aapaNa’ and ‘svataH’.
‘aapaNa’ which is an honorific, also functions as reflexive pronoun. It is used when there is a second reference to the subject within a sentence. Ex.
tyaalaa vaaTate kii aapaNa nokarii karaavii. (He feels that he should do a job).
It can also be used as an adjective (where it should be used in its oblique form):
to aapalyaa mulaashii kheLato (He plays with his son).
‘svataH’ can be used in places where English uses ‘himself, herself’:
tii svataH samora yete – she herself comes forward.
to svataHshii bolato – he talks to himself
to svataHlaa moThaa samajato – He thinks/considers himself great
Note: Some times both reflexives can be used in a single sentence, where ‘apaNa’ serves to qualify the subject, as in English phrases ‘ on his part’, ‘at least’, ‘for one’ etc. :
tii aapalii svataH jhopate – she (on her part) sleeps herself.
mii aapalaa svataH jaato – I for one go myself.
(11) Verbs (forward - level II) (forward - level III
Verbs - The citation form of a verb is always the stem + Ne (jaa + Ne = jaaNe - going (It is a Gerund Noun form).
In Marathi, there are supportive verbs equivalent to various forms of 'to be' in English. In spoken Marathi, these verbs usually combine with the main verb to form a single word but they are written separately. For example, 'disat aahe' (= looks) in written Marathi becomes 'disatay' in spoken form. Many verbs that end with 'e' are pronounced with an 'a' sound in the end which is indicated by an anuswaar in written Marathi. For example, jhaale -jhaala or kele -kela etc. However, in formal text these are written as 'jhaale', 'kele' etc.
Most of the verbs and adjectives change according to gender and whether the noun is a plural or a singular (i.e. Number).
1. Auxiliary-cum-substantive – The verb ‘to be’ in the present has the stem ‘aah’. It is defective as it lacks the complete range of endings of an ordinary verb and has to be supplemented in other tenses by other verbs. In the present tense its paradigm is :
mii aahe aamhii aaho
tuu aahesa tumhii aahaa
to (mas.) / tii (Fem.) / te (neu.) aahe te / tyaa / tii aaheta

aahe is mostly used as an Auxiliary Verb which is added on to the other verb forms to modify their meaning in some way. For example, when it is added to the present tense of another verb it makes the difference between Habitual Present and Immediate Present.

The Negative of aahe is naahi and has the following paradigm:
mii naahii aamhii naahi
tuu naahiisa tumhii naahii
to (mas.) / tii (Fem.) / te (ney.) naahii te / tyaa / tii naahiita

2. Transitive – These type of verbs require objects. For example : “raama aambaa khaato” - Ram eats mango - where raama is subject, aambaa is object and khaato is a present tense verb. In this sentence there is a coordination between the subject and verb or the doer and the action. Hence the verb follows the GNP of the subject. This is called a ‘kartarii’ type of construction or an active voice. However, when the action shifts to the object i. e. there is a coordination between the object and the verb the sentence is called a ‘karmanii’ type or a passive voice. Most transitive verbs can be used in ‘karmanii’ type sentences where the subject or doer (which is not in concordance with the verb) is put in the instrumental case: “raamaane aambaa khallaa” – the mango was eaten by Rama.
3. Intransitive - These are the verbs which do not expect objects. For example : “tii mulagii aahe” – She is a girl; “ raama hushaara aahe” – Rama is clever; “mii dhaavato” – I run;
4. Reversing - Marathi, like all other North Indian languages, has a large number of verbs which operate in the opposite direction, as it were, to that expected by speakers of European languages. For instance ‘paahaNe’ more usually maens ‘ to look at’ than ‘to see’. The normal Marathi equivalnet of “ I see the dog” might be literally translated as “the dog appears to me” for it uses the ‘Reversing’ verb ‘disaNe’ : “malaa kutraa disato”.
All such ‘Reversing’ Verbs behave exactly like ordinary intransitive verbs. Indeed the are ordinary verbs. The fact that their meaning seems reversed to an English speaker only tells us that English and Marathi view some actions from opposite ends. Western languages come close to some Indian usages with impersonal constructions like : ‘It seems to me that… “ , but Marathi verbs are not impersonal. They can have a subject in any person, number or gender and therefore must agree with it. so in “ malaa dydha phaar aavaDate” ‘dudha’ is in all ways the subject of the sentence just like ‘milk’ in ‘milk is greatly pleasing to me’ which might serve as an extremely stilted trranslation. However, the Marathi sentence is the normal and preferred way of expressing the ‘idea of liking’ and would have to be translated by the equivalent in English which happens to work the other way round : I like milk very much’.
Among these Reversing Verbs are two important ones : ‘paahije’ (is wanted) and ‘ ‘nako’ (is not wanted), paradigm for which is as follows:

mii paahije aamhii paahije
tuu paahijesa tumhii paahije
to (mas.) / tii (Fem.) / te (ney.) paahije te / tyaa / tii paahijeta
mii nako aamhii nako
tuu nakosa tumhii nako
to (mas.) / tii (Fem.) / te (ney.) nako te / tyaa / tii nakota
Either can be followed by the Auxiliary ‘aahe’ (but not by ‘naahii’) for extra emphasis, immediacy etc. For example: “tilaa he pustak paahije aahe” – She wants this book; “malaa caar rupaye paahije aahet” – I want four rupees.”; “ malaa cahaa nako. dudha paahije” – I don’t want tea. [I] want milk.
5. causative – There are a number of pairs of verbs in Marathi of which one is intransitive and the other transitive (as with English ‘fell’ and ‘fall’). For example:
suTaNe (become loose, start) - soDaNe (loosen, release)
phuTaNe (burst) - phoDaNe (break open)
tuTaNe (break) - toDaNe (break off)
phaaTaNe (tear) - phaaDaNe (tear)
paDaNe (fall) - paaDaNe (knock down)
piNe (drink) - paajaNe (give to drink)

These are all relics of old pre-Marathi Causatives (‘to fell’ is ‘to cause to fall’), but alongside them Marathi developed its own system of creating Causatives not by internal change in the stem (as it appears in the above list), but by adding an extra element of ‘va’ or ‘ava’ to the stem of the base verb. This has produced over the years a number verbs. Some are still recognizably Causative (‘shikavaNe’ ‘cause to learn, teach’ is obviously still closely related in meaning to ‘shikaNe’ ‘learn’; similarly with ‘samajaNe’ ‘understand’ and ‘samajaavane’ ‘explain, reason with’) , while others have lost their non-Causative doublet altogether (‘paaThavaNe’ ‘send, make go after’) or become so shifted in meaning that the relation is no longer clear : (‘bolaNe’ ‘talk, speak’ and ‘bolaavaNe’ ‘summon’; ‘soDaNe’ ‘release’ and ‘soDavaNe’ ‘solve’; ‘maagaNe’ ‘ask’ and ‘maagavaNe’ ‘order’ etc.)
The verbs described so far exist in their own right, as it were. They are used and have their meaning without any reference being needed to the base (non-Causative) Verb form which they derived. However, the ‘va’ element is still productive and can be added to almost any Verb to make a Causative form of it. Thus :

(a) on an Intransitive verb:
raDaNe cry raDavaNe make someone cry
hasaNe laugh hasavaNe make someone laugh
uThaNe get up uThavaNe make get up, rouse
caalaNe walk caalavaNe make go, drive
bhijaNe get wet bhijavaNe make wet, soak

(b) On a transitive verb:
karaNe do karavaNe make (someone) do (something)
moDaNe break moDavaNe cause to be broken
jevaNe eat jevavaNe cause to eat, feed

(c) On a verb with a stem ending in a vowel the ‘va’ is doubled:
pii drink pivavaNe cause to drink
bhii fear bhiivavaNe cause to fear
de give devavaNe cause to give

Note: Instead of these causative forms (1) stem + aayalaa saangaNe; (2) stem + aayalaa laavaNe; (3) stem + uuna gheNe constructions can also be used:
For example, ‘aaii mulaalaa lavakar uThavate’ – Mother causes son to get up early’ can be :

(1) stem + aayalaa saangane = to tell (someone) to do (something) can be used with any verb:
‘aaii mulaalaa lavakar uThaayalaa saangate – Mother tells son to get up early’
‘shikshaka mulaanna vacaayalaa saangataata. – Teacher tells boys to read. (stem = vaaca (transitive) - to read)

(2) stem + aayalaa laavaNe = to make (someone) to do (something) – used usually with Transitive Verbs involving rapid actions :
‘aaii mulaalaa lavakar uThaayalaa laavate’ – Mother makes son to get up early’
‘shikshaka mulaanna vacaayalaa laavataata. - Teacher makes boys to read.
(3) stem + uuna gheNe = to get (something) done (by someone) - used with transitive Verbs only. ‘stem + uuna gheNe’ is basically a Compound Verb which is also used as an explicit Causative. In the later case the ‘someone’ must be a Nominal + ‘-kaDuuna’
Since ‘uThaNe’ – get up is not a Transitive Verb the first sentence cannot take the other form i.e. you cannot say:
*‘aaii mulaalaa lavakar uThavuuna ghete’. However, it is perfectly grammatical to say:
‘shikshaka mulaankaDuuna vacuuna ghetaata – Teacher gets reading done by boys.

There is an important difference in usage between Transitive verbs and Intransitive verbs. Putting ‘va’ on to an Intransitive verb produces a very ordinary Verb that can be used freely in modern colloquial Marathi. However, adding ‘va’ to an originally Transitive Verb (for example verbs in (b) above i.e.
karaNe do karavaNe make (someone) do (something)
moDaNe break moDavaNe cause to be broken
jevaNe eat jevavaNe cause to eat, feed
etc. ) usually produces a very literary form that in spoken Marathi would be replaced by the ‘aayalaa’ type of Causative construction.
All the verbs with Causative infix (‘va’ or ‘ava’) must be Transitive and therefore operate in the Simple Past and Pluperfect with ‘karmaNii’ constructions only : ‘tyaane pustake maagavalii’ – He ordered books.

6. Potential Verbs : The ‘va’ infix which acts to form a Causative can also turn a simple Verb into a Potential meaning ‘to be able to …’. Compare these two sentences:
(1) ‘aaii mulaalaa lavakar uThavate’.
(2) ‘mulaalaa lavakara uThavate’. – The boy is able to get up early.
Although the form of the Verb looks the same, it can be seen that the construction involved is quite different.
A Causative is an ordinary Transitive Verb, but a Potential is Intransitive and Reversing with its agent (the person who can or cannot do whatever it is) in the ‘-laa’/ ‘-naa’ form. In practice the potential tends to be used with only a limited number of verbs in a closed series of idioms. Also it is found mainly in Negative constructions. For extra emphasis the agent of a Potential Verb can also be expressed by instrumental sufix ‘-ne’ / ‘-nii’ or by preposition ‘-kaDuuna’. If the agent is a Personal Pronoun the extended Possessive form is used before these endings:
‘mulaalaa lavakara uThavata naahii’ - The boy is not able to get up early.
‘mulaakaDuna lavakara uThavata naahii’
‘tyaacyaane lavakara uThavata naahii’

7. Compound Verb : These are little more than sequential verbs. The second verb, the ‘operator’, in these cases conveys a mood, a way of doing the first verb. Here, the transitive operators only go with transitive main verbs, and intransitive operators with intransitive verbs. Each such verb has a specific meaning and it is obviously not the sum of the two verbs. For example, ‘pustak vaacuuna Theva’ : here ‘vaacaNe’ and ‘ThevaNe’ these two verbs are involved. If we consider it a sequential verb then its meaning should be ‘read and then keep’, which is not.

8. Defective & Anomalous
a. Defective
b. Anomalous : These are transitive in function, but behave like Intransitive in form. For example "kheL - khelaNe" - to play; "to krikeT kheLalaa" - He played cricket. Usually transitive verbs in past tense require the instrumental case of the subject, i.e. "tyaane bhaata khaallaa" - he ate rice - ; however, in case of the anomalous verbs some action is transferred from their subject to a direct object. Further it can be observed that in case of only Animate objects they take the 'laa' (singular) or 'naa" (plural) suffixes; and other objects do not need any other part of speech (preposition, postposition, suffix etc.) For example - " to naav visaralaa" - He forgot the name and "to tilaa visaralaa" - He forgot her; Here the first object is inanimate and the later is animate.
Following is the list of all the anomalous verbs in Marathi :
1. aacaraNe - practise
2. okaNe - vomit
3. kheLaNe - play
4. caavaNe - bite
5. cukaNe - miss
6. janaNe - bear, give birth (to)
7. jinkaNe - conquer
8. jevaNe - dine
9. zombaNe - seize hold of
10. DasaNe - bite, sting
11. taraNe - cross over (a river etc.)
12. thunkaNe - spit
13. nesaNe - put on (dress etc.)
14. paDhaNe - study
15. pasavaNe - give birth
16. paangharaNe - clothe, cover
17. paavaNe - attain
18. piNe - drink
19. prasavaNe - bring fort young, give birth
20. bolaNe - tell, speak
21. bhiNe - fear
22. bheTaNe - meet
23. mukaNe - lose
24. mhaNaNe - say
25. laagaNe - touch
26. leNe - put on (ornament, dress etc.)
27. viNe - bring forth young, give birth
28. visaraNe - forget
29. shikaNe - learn
30. shinkaraNe - blow nose
31. shivaNe - touch
32. samajaNe - understand
33. smaraNe - remember
34. haraNe - lose

These are Intransitive in form in the following ways :
(A) In the past they are kartari only : "to maraaThi shikalaa hotaa." - he had learned Marathi.
(B)they have a Present Pearticiple in 'ta' only (kheLata, caavata etc.) and never have it in 'ita', even in old-fashioned texts, with one exception : jeviita
In addition to the nouns, pronouns, verbs, adverbs and adjectives, there are 'avyaye' meaning words which are not 'spent' or which do not change their form when used in any sentence. These include conjugations such as 'aaNi','va'(meaning 'and') paN, kintu, parantu (meaning 'but') or exclamations such as 'ababa', 'arere','waa' etc.

(For full discussion on Marathi verb system click here).

(11a) Adverbs (forward - level II) (forward - level III)

Adverbs are adjuncts of the simple sentence. As in English, the position of adverbs is less rigidly fixed than that of other elements. Generally, however, an adverb preceded the verb it modifies. For example:
aaj yaa. ( Aaj ya)
today Come (Come today)
Most adverbs are invariables. A few are variable and they agree in gender and number with the word with which the verb agrees. They use the regular adjective endings. For example:
(a) to nukataaca aalaa. (tae nuktac Aala. )
he recently came. (He came recently.)
(b) tii nukatiica aalii. (tI nuktIc AalI. )
she recently came (She came recently.)
The majority of adverbs fall into one of the four categories: adverbs of time, of extent, of manner, and of place. (See vocabulary for classification)
There are a number of adverbs of manner, which have the ending "uun". These appear to be verb forms with the subordinating conjunction "uun", but in some cases they have a meaning slightly different from the original verb. In other cases, the basic verb is not found in the language at all. For example:
draên daraaruuna profusely
QasUn Thasuuna emphatically
jpUn japuuna carefully
in]Un nikshuuna explicitly
hqkªn haTakuuna unfailingly

Interrogative Adverbs:

kse kase (v) how
keVha kevhaa when
kxI kadhii when
k…Qe kuThe where
ka kaa why

(11b) Postpositions: Postpositions are relational words similar to English prepositions except that they follow rather than precede the word to which they are related. Attached to nouns, pronouns or verbs, they form phrases that function as adverbs and occupy the same position as adverbs in the sentence.
Possessive postposition "ca" is an exception in that where all other postpositions are invariable, 'ca' is variable. 'ca' is also an exception to the rule that postpositions form adverb phrases. As a possessive postposition, it forms an adjective phrase, and agrees in gender and in number with the noun it modifies.


(12) Influence of other languages on Marathi (forward - level II) (forward - level III)
Marathi has been mainly derived from Sanskrit and majority of words found in Marathi are Sanskrit-based. These are divided into two categories:(1) tatsam or words taken directly from Sanskrit such without any change such as vidyaa (education), dishaa (direction) kavii (poet), van (jungle), vichaar (thought), mitra (friend) etc. and (2) tadbhav or words which have undergone some change from their original Sanskrit form such as, bahiiN (sister) based on bhaginii, hattii (elephant) from hastii, waagh (tiger) based on wyaaghra
Other than Sanskrit, Marathi has also been influenced by the languages of its neighboring states which are kannad (state of Karnataka) and telugu (state of Andhra Pradesh). The words of kannad origin in Marathi are adakittaa, guDhii. kirkoL etc. whereas words of telugu origin include anaarasaa, gherii, kiduk-miduk etc.
Marathi has absorbed words from the languages of different people who ruled India at different times. During the time of the Mughal rulers, lot of words of Persian, Arabic and Turkish origin entered Marathi. These include shahar (city), baajaar (market), dukaan (shop), hushaar (clever), kaagad (paper), jamin (land), darvajaa (door), meherbaani, mujaraa, maafii etc. Such words form a large portion of Marathi vocabulary.
The portuguese also influenced Marathi through words such as baTaaTaa (potato), bashii (saucer), pagaar (salary), istrii (iron) etc. which are very common in Marathi. And of course during the British rule, lots of English words were accepted which have become an inherent part of today's Marathi. These include pen, pencil, cake, cycle, boot, rubber, plastic etc.
These words also indicate a change in lifestyle and the influence of other cultures on the Marathi people.

(13) Dialects (forward - level II) (forward - level III)
Although it is debatable whether konkaNii is a separate language or dialect of Marathi, it is very similar to Marathi. The other major dialects include Varhadii spoken in the Vidarbha region and Dangii spoken near Maharashtra-Gujaraat border. In Marathi, the alphabet 'L' is abundantly used in many verbs and nouns. In the Varhadii dialect, it is replaced by the letter 'y' which makes it quite distinct. As such the spoken language changes from Mumbai (Bombay) to PuNe to Marathawada to Khandesh to Vidarbha, as one travels from one region of Maharashtra to another. The Marathi script is phonetic because there are no silent pronunciations. However, the spoken Marathi is quite different from the formal, written Marathi found in many text books. Marathi also has a very strong and powerful literary tradition starting from the time of the saints upto modern day. This is the language of Dnyaneshar, which can win bets with the nectar and hopefully it will keep growing and blossoming forever.

(14) Vocabulary (go to dictionary)


(15) Books for Learning Marathi (back)

Level I – (1) Let’s Learn Marathi by Dr. R.S. Saraf, Nitin Prakashan1464, Sadashiv Peth, Pune 4110340, 1993, Rs. 35
(2) An Intensive course for Marathi by Indumati Chitnis, CIIL, Mysore,
(3) Learnig Marathi by Dr. Kalyan Kale & Dr. Anjali Soman, Shri Vishakha Prakashan, 58, Shanivar Peth, Pune 411030, 1986, price Rs. 150

Level II - Marathi Reading course by I.M.P. Raeside & B.V. Nemade (School of Oriental and African Studies, University of London), Heritage Publishers, 4C, Ansari Road, New Delhi, 110 002, India. 1991. (This book is not for sale outside India)

Level III -

Set I An Intermediate Marathi Reader, Part I, Part II An Advanced Marathi Reader, Part I, Part II A Marathi Reference Grammar A Basic Marathi-English Dictionary Marathi Diagnostic Test
by Maxine Berntsen and Jai Nimbkar, 1975, set: 20.00

Set II Marathi Vocabulary ManualMarathi Conversational SituationsMarathi Illustrated VocabularyMarathi ReadingsMarathi Structural Patterns
by Maxine Berntsen and Jai Nimbkar, 1983, set: $20.00
Available from the South Asia Regional Studies, 820 Williams Hall/CU,
Univ. of Pennsylvania, Philadelphia, PA 19104-6305;
phone 215-898-7475; fax 215-898-0993.

For detail description of the above books go to “Marathi Teaching Material” in “Companion to Marathi Learning Courses”.

Sunday, September 2, 2007

P V Kane : Notes for the biography

1 Family and childhood ailments – ulcer etc. pages 4
2 Education pages 6
3 Struggles in settling down pages 10
4 Profession pages 6
5 Intellectual activities senate member and vice chancellor, Bombay Uni., Marathi Granth Sangrahalaya, Brahman Sabha, Deccan College, Asiatic society, honorary appointments, pages 20
6 Role in establishing BORI pages 4 50
7 writings pages 70
8 honors awards, degrees, fellowships, titles, appointments, commemoration volumes, travels abroad 20
9 evaluation pages 10 150




Read autobiographies of : Daji bhatwadekar – for Sanskrit plays,


Read
Perspectives in the Vedic and the Classical Sanskrit Heritageby G V Davane 275 Pages (Year: 1995) D K Printworld ~ ISBN: 8124600317


KANE, DR. P. V. : MA (English and Sansknti,) LL M, D Lift, (Nominated), s of Shri Vaman Bapuji Kane, b. May 7, 1880; m. Shrimati Ganga 2 s and 3 d , Member, Rajya Sabha, 16-11-1953 to 2-4-1958 and 34-1958 to 11-8-1959, Recipient of Bharat Ratna. 1963, Author of History of Dharmashastra (in 4 Vols. ) and other books, Died Obit on 8-5-1972.
http://rajyasabha.nic.in/kiosk/whoswho/prev90k.htm
-------------
History of Dharmasastra (book)
From Wikipedia, the free encyclopedia
(Redirected from History of Dharmasastra (P.V. Kane))
Jump to: navigation, search
History of Dharmasastra, with subtitle Ancient and Medieval Religious and Civil Law in India, is a monumental five-volume work, consisting of around 6,500 pages, and was written by Dr. Pandurang Vaman Kane, an indologist. The first volume of the work was published in 1930 and the last one in 1962. The work is considered as Dr. Kane's magnum opus in English.
This work researched the evolution of code of conduct in ancient and mediaeval India by looking into several texts and manuscripts compiled over the centuries. Dr. Kane used the resources available at prestigious institutes such as the Asiatic Society of Bombay and Bhandarkar Oriental Research Institute, among others. The work is known for its expanse and depth – ranging across diverse subjects such as the Mahabharat, Puranas and Kautilya – including references to previously obscure sources. The richness in the work is attributed to his in-depth knowledge of Sanskrit. His success is believed to be an outcome of his objective study of the texts instead of deifying them.
Kane wrote the book Vyavaharamayukha and was in the process of writing an introductory passage on the history of Dharmasastra for this book, so that the reader would get an overall idea apart from the subject of the book. One thing led to another and this project snowballed into the major work that it is. All the same, he was categorical in saying that it is difficult to find an English equivalent of the word “Dharma.” His output in the form of writings across the three languages of English, Sanskrit and Marathi span nearly 15,000 pages.

Pandurang Vaman Kane
From Wikipedia, the free encyclopedia
Pandurang Vaman Kane (pronounced Kaa-nay) (Marathi: डॉ. पांडुरंग वामन काणे) (1880-1972) was a notable Indologist and Sanskrit scholar. He was born in a conservative Chitpavan Brahmin family in the Ratnagiri district in Maharashtra, India.
Contents
[hide]
1 Famous works
2 Recognition
3 Miscellaneous
4 Legacy
5 Works
6 See also
7 References
//
[edit] Famous works
Dr. Kane is famous for his magnum opus in English, History of Dharmasastra subtitled Ancient and Mediaeval Religions and Civil Law in India. This work researched the evolution of code of conduct in ancient and mediaeval India by looking into several texts and manuscripts compiled over the centuries. It was published in five volumes; the 1st volume was published in 1930 and the last, in 1962. It runs to a total of more than 6,500 pages. Dr. Kane used the resources available at prestigious institutes such as the Asiatic Society of Bombay and Bhandarkar Oriental Research Institute, among others. The work is known for its expanse and depth – ranging across diverse subjects such as the Mahabharat, Puranas and Kautilya – including references to previously obscure sources. The richness in the work is attributed to his in-depth knowledge of Sanskrit. His success is believed to be an outcome of his objective study of the texts instead of deifying them.
Kane wrote the book Vyavaharamayukha and was in the process of writing an introductory passage on the history of Dharmasastra for this book, so that the reader would get an overall idea apart from the subject of the book. One thing led to another and this project snowballed into the major work that it is. All the same, he was categorical in saying that it is difficult to find an English equivalent of the word “Dharma.” His output in the form of writings across the three languages of English, Sanskrit and Marathi spans nearly 15,000 pages.
[edit] Recognition
Dr. Kane was revered as Mahamahopadhyay (Etymology: Maha+Maha+Upadhyay = The greatest among the great teachers), usually shortened to MM as a prefix in the writings that refer to him. He served as the Vice-Chancellor of Bombay University. His services were requisitioned and enlisted for establishing Kurukshetra University in Indic studies. He was awarded the Sahitya Akademi award in 1956 for History of Dharmasastra Volume IV for his research under the Sanskrit translation category. He was also an honorary member of the Bharatiya Vidya Bhavan.
He was nominated to the Rajya Sabha as a member of Parliament for his distinguished record in the field of academics. The highest accolade bestowed upon him was the Bharat Ratna in 1963.
[edit] Miscellaneous
Kane believed that the Indian constitution made a complete break with the traditional ideas prevalent in India by engendering a false opinion among the people that they have rights, but no obligations.
Given the encyclopaedic and authoritative nature of his work, it is often used in debates in Polity. One such issue that cropped up during Atal Bihari Vajpayee government was whether ancient Indians ate beef and both the groups quoted extensively from Kane’s work to support their viewpoint. This issue became important as the Hindus traditionally revere Cow as a mother and hence eating of Beef is prohibited. Another such issue was whether the girls in the ancient times had the right to wear the Yajnopavita (the sacred thread), restricted only to the men folk in the recent past.
[edit] Legacy
To commemorate him, Asiatic Society of Bombay has established Mm. Dr. P.V. Kane Institute for Post Graduate studies and Research in 1974 to promote, encourage and facilitate research in oriental studies. Also, MM Dr. P.V. Kane Gold Medal is given once every three years to a scholar for outstanding contribution to the study of Vedic, Dharmashastra or Alankara Literature.
[edit] Works
History of Dharmasastra
S.G. Moghe (editor), Professor Kane's contribution to Dharmasastra literature, 1997, New Delhi: D.K. Printworld (P) Ltd. ISBN 81-246-0075-9
[edit] See also
Dharmasastra and Dharma
[edit] References
A write-up on MM Dr. P.V. Kane
Publication dates of volumes
Sahitya Akademi Award
Honorary member of Bharatiya Vidya Bhavan
Evolution of MM Dr. P.V. Kane’s Magnum Opus
Constitution making a complete break with traditional ideas of India
A viewpoint: Dr. P.V. Kane’s work proves that ancient Indians ate beef
A viewpoint: Dr. P.V. Kane’s work does not prove that ancient Indians ate beef
Biography (Chapter 2.2) (German site, biography in English)
Kane's chronology of Dharmasastra literature (At the bottom of the article) (German site, chronology in English)
Retrieved from "http://en.wikipedia.org/wiki/Pandurang_Vaman_Kane"
-----------------------------------------
Professor Kane's Contribution to Dharmasastra Literature/compiled and edited by S.G. Moghe. 1997, 380 p., $33.
Contents: Preface. 1. Introduction. 2. Dharmasutra of Sankha-Likhita. 3. Asahaya, the commentator of the Gautama-Dharmasutra and the Naradasmrti. 4. The Tantravartika and the Dharmasastra literature. 5. Passages from the Rajamartanda on Tithis, Vratas and Utsavas. 6. The meaning of Acaryah. 7. The Mahabharata verses and very ancient Dharmasutras and other works. 8. The Dvaitanirnaya. 9. Vedic Mantras and legends in the Puranas. 10. The predecessors of Vijnanesvara. 11. Kalivarjya (actions forbidden in the Kali age). 12. Tilaka mark. 13. The Parijata and the Madana-Parijata. 14. Paurana-Dharma. 15. The Arthasastra of Kautilya. 16. King Bhoja and his works on Dharmasastra and Astrology. 17. Mahabharata citations in the Sabara-Bhasya. 18. Utpala and the Arthasastra of Kautilya. 19. The Kautiliya and the Matsya Purana. 20. Naming a child or a person. 21. Prof. Kane's method and interpretations--a review by Dr. S.G. Moghe. Topical index. Author/title index.
"If not peerless as an indologist, Pandurang Vaman Kane (1880-1972) may have barely a few equals. A legitimate recipient of many, many enviable awards, including the 'Bharat Ratna'--the highest national honour in India, he was the distinguished Sanskritist, National Professor of Indology, Vice-Chancellor of Bombay University, Member of Parliament (nominated), and entitled 'Mahamahopadhyaya'. And was a prolific author too--his literary writings in English, Marathi and Sanskrit having been estimated to run across nearly 15,000 printed pages. Yet, M.M. Kane is to stay immortalized for his multivolume History of Dharmasastra: an encyclopaedic, at once authoritative work on ancient India's religious and civil laws.
"This volume puts together nineteen of his essays to reinforce Professor Kane's unique insightfulness into Dharmasastra literature. Discreetly culled from the prodigious mass of his writings, these essays show how Dr. Kane conjures some of the most obscure, hitherto-unnoticed sources not just to dispel widely-accepted fallacies or straighten out distortions, but (importantly) to project the fabulous legacy of India's Dharmasastra literature: in both its variegated richness and unflawed authenticity.
"Covering diverse themes from Dharmasastra literature: ranging from Pauranic legends to the Pauranic worldview of dharma and sacrifices, from the literary use of the Mahabharata citations to the questions of identity and chronology of Dharmasastra authors, Professor Kane's collection shows how King Bhoja evidenced the relevance of Dharmasastras to astrology; how far the Matsyapurana is indebted to Kautilya's Arthasatra; or how, in turn, Kautilya's classic compares with Kamasastra or Manu-Smrti; and how Vijnanesvara is positioned vis-a-vis his predecessors." (jacket)
Autobiography

"EPILOGUE
Many friends and well-wishers of the author and some readers of the volumes of the History of Dharmasastra have often ( personally and by correspondence) pressed him to furnish some biographical details about himself, about the circumstances in which he launched on this undertaking, about the preparations he made, about the time and labour that this undertaking cost him and also what money it brought to him ( a few asked even this ) .
To write an autobiography is a most difficult and delicate matter. In an autobiography one has often to use the words ' I ', ' Me ', 'My' etc. and the writer is liable to be charged with egotism. If he is very frank about his own failings and faults, he may be accused of exhibitionism. I do not propose to say much about my parents or my ancestors or about my marriage and family life or my likes and dislikes. I had my own share of anxieties, troubles and sorrows, but I shall not say much about them, since the blessings that were showered on me far outweighed the anxieties and sorrows. A brief account of some aspects of my long life may, I hope, be of some interest and help to those who have to face problems similar to those that I had to face.
I was born on 7th May 1880 in a village called Pedhem or Parasnrama [ because it has a large and famous temple of Parasurama, as avatâra of Visnu and the patron saint of several brahmana sub-eastes ( such as the Citpâvana ) ] near Chiplun in the Ratnagiri District at my maternal uncle's house.
My father belonged to a priestly family in a village called Murdem near Khed in the Ratnagiri District. My father had learnt by heart a great deal of the Rgveda and was being trained for priesthood till the age of 18. He did not like the profession of a priest and left for Poona to learn English along with a friend of his boyhood, the late Shankar Balkrishna Dixit, who later on became famous for his Marathi work on Indian Astronomy which was admired by Dr. Thibaut. Mr. Dixit and my father gassed the Matriculation Examination of the Bombay University in 1873. My father studied for the Pleader's examination held in those days by the Bombay High Court, passed it and began to practise as a Taluka lawyer at Dapoli in the Ratnagiri Distinct from 1878. Besides Vedic lore, my father studied the principal Upanisads and the Gita and had many of the former by heart. He practised as a lawyer for about forty years, then retired and passed away in 1925.
We were nine children, six brothers and three sisters. I was the eldest of the sons and one sister was older than myself.
In my early boyhood my father taught me some elements of astrology and advised me to commit to memory the verses of Amarakosa ( of which I had 400 by heart before I was 12 years of age ).
In 1891 I joined the 8. P. G. Mission's English High School at Dapoli and passed the Bombay University's Matriculation Examination in 1897 and stood high among the successful candidates. While at school, I began to suffer from hyper-acidity, consequent acute stomach pains and vomiting at the age of 16 and had to leave school for nearly a year.
At the time when I passed the Matriculation there was an epidemic of , Bubonic Plague in Bombay and Poona, where there was high mortality. My father was not willing to send me (whose health was already delicate ) to those places where alone College education could then be bad. So he asked me to study law under him. I studied it for two weeks, but being repelled soon by the dry study of law, 1 wrote a letter to Dr. Machichan, who was then Principal of the Wilson College in Bombay ( and reputed to be very kind), conducted by the Scottish Mission, asking him whether I could be enrolled as a student in absentia. He asked me to send Rs. 36/-, a term's fee, get myself registered as a student and stated that as the epidemic was at its height the University might condone absence. The Bombay University later on did so. I did not attend College in the first term.
The epidemic abated, I joined College in June and appeared for the first year's examination of the Bombay University in November 1898 (which was then called the Previous Exam.) and was awarded a scholarship of Rs. 175 and a prize of Rs. 100 for being the first among the students whose second language was Sanskrit. This was the first lucky accident in my life. Life is a mysterious business. It is full of lucky incidents or chances and one must be able to take advantage of them by one's own efforts. There have been many such incidents and disinterested friendships in my life and I have hardly ever had an enemy to my knowledge in the whole of my rather long life. The ailment of my boyhood pursued me at college, pursues me even now and has become worse, but I did not allow myself to be much disturbed by it, controlled my diet and led a regular and strict life. At the second year's examination in Arts ( called Intermediate ) I was awarded a scholarship of Rs. 180 (lump sum ) for standing first among students taking Sanskrit as a second language. Two years afterwards I appeared for the B. A. examination in 1901 and was awarded the Bhau Daji Prize for proficiency in Sanskrit and stood first among the students of the Wilson College. An idea about how delicate I was in 1901 when I was 21 years old may be had from the fact that though I was 5 feet 4 inches in height, I weighed only 98 pounds.
After the B. A. examination I was a Daksina Fellow at the Wilson College for two years and lectured to the first two years' classes at the Wilson College on Sanskrit about three hours a week. In 1902, I passed the First LL. B. examination in the First class and in 1903 the M. A. examination and was awarded the Zala Vedanta Prize of Rs. 400. The peculiarity of this prize is that the paper set is in Sanskrit, the answers are to be written in Sanskrit in three hours, the chief examiner was to be a Sastri who was proficient in Sankara Yedanta and had studied it under the old traditional methods. As my father had yet to spend for the education of several sons he asked me either to enter the Education Department as a High School teacher or to become a lawyer in a subordinate court.
I did not like the latter idea and applied to the Director of Public Instruction, Poona, for appointment as a teacher in a Govt. High School. Here again Dr. Machichan helped me by recommending me highly to the D. P. L I was appointed a teacher in the Govt. High School at Ratnagiri in August 1904 on a salary of Bs. 60 per month raised to Bs. 65 per month after a few months ( having been an M. A, with five scholarships and prizes in Sanskrit). I was at the Ratnagiri Govt. High School for three years. I appeared for the S. T. C. (Secondary Teacher's Certificate ) Examination held by the Department in 1905 and stood first in the whole of the Bombay Presidency (including Sind in those days ).
In the same year I submitted an essay on ' Aryan Manners and Morals as depicted in the Epics' for the Y. N. Mandlik Gold Medal of the Bombay University and was awarded a prize of books worth Bs. 150. For this essay I read both the Mahabharata and the Ramayana. Till now I have read the Mahabharata thrice and I have yet got the notebooks of extensive extracts, particularly from the Mahabharata. In the next year I appeared for a Departmental Examination for Honours in Teaching and secured first class in ' Logic in relation to teaching'. The same year ( 1906 ) I submitted a paper on ' the History of Alankara Literature' for the V. N. Gold Medal again and was awarded the medal.
At the end of this year I lost my younger brother by T. B. I was transferred at my own request to the Elphinstone High School in Bombay as 5th assistant on Rs. 75 in April 1907. There were over 40 teachers in that High School and about 750 students from the 4th to the 7th standard. I was made Head Sanskrit teacher (there were three teachers of Sanskrit and 12 classes in Sanskrit). Towards the end of 1907 the post of Assistant to the Professor of Sanskrit at the Poona Deccan College ( on Rs. 125 p. m.) fell vacant and I applied for the post. But I was not appointed and another person who was an M. A. in Sanskrit, bat had won no prize, scholarship or medal in Sanskrit at any examination from the Matriculation to the M. A. and who was 9th Assistant in the Elphinstone High School (where I was 5th assistant) was appointed to the post, because he was a favourite student of the D. P. I. when the latter was Principal of the Deccan College. I sent a protest through the Principal of the High School. I was informed that a competent authority in Sanskrit had recommended that the person chosen was superior to me in Sanskrit and when I requested the D. P. I. to let me know the name of the competent authority I was informed that my letter was an impertinent one and deserved no reply. This added insult to injury. This happened in December 1907. I decided to appear for the 2nd LL. B. examination in November 1908 and then to leave Govt. service. My supersession created a great deal of criticism in the Department and almost all persons sympathised with me and helped me in various ways. I appeared for the 2nd LL. B. examination in November 1908 and passed it. This created an impression in the Education Department that I meant serious business.
Therefore, as a sop to my injured feelings, I was appointed to act as Professor of Sanskrit at the Elphinstone College from February to April 1909 in place of Prof. S. B. Bhandarkar who had been deputed on some Govt. work. I reverted to the High School at the end of April 1909 and to cast about where to practise as a lawyer. I was not practise as a lawyer in subordinate courts and decided that, if I left service, I would practise on the Appellate side of the High court, where it is a battle of wits and of hard work and one had not to do what a lawyer practising in the subordinate courts had to do. At that time, the late Mr. Daji Abaji Khare was almost at the top of, the Appellate side Bar (called Vakils of the High Court). He had some large estates at Dapoli (my native place) and knew my father and myself. I approached him for advice. He told me that I must have with me at least two thousand rupees in cash, if I wanted to practise in the High Court and to stick to it. I had then not a pie with me and my father who was already sixty years old and had to educate other sons, declined to help.
In less than two years from June 1909 I brought out two school books and one annotated book in Sanskrit (the Sahityadarpana ) for College students and was also appointed an examiner in Sanskrit at the Previous and Intermediate Arts Examinations. I thus collected two thousand rupees, resigned from Govt service at the end of June 1911 and applied for a Sanad ( after paying Rs. 500 as fee for enrolment as a Vakil of the High Court of Bombay) with a certificate of good moral character from Mr. Khare and was enrolled as a Vakil of the High Court on 5th July 1911 when I was in my 32nd year.
Work was slow in coming and the first two years were rather bleak. Having not much to do, I appeared for the LL.M. examination in Hindu and Mahomedan law in 1912 and passed it From 1911 to about 1918 I brought ont every year some book or books such as the Kadambari of Bana in three parts with ample notes, the Harsacarita in two parts, and the Uttararamacarita. I also conducted a private law class for coaching students for the High Court Vakil's examination ( in which 60 percent marks were required for passing). This brought in a steady income of about Rs. 100 per month for four years from 1913 to 1917 and, what was more important, this task of teaching single-handed the vast field of law made me proficient in all complicated legal topics. In the meantime, in 1913 I was appointed Wilson Philological Lecturer to deliver six lectures on Sanskrit, Prakrit and allied languages for a lump sum of Rs. 750.
In 1913 I became an ordinary member of the Bombay Branch of the Royal Asiatic Society and a life member ( by paying a lump sum of Rs. 500 ) in January 1915. At the beginning of 1915 I was appointed by the Bombay University a Springer Research Scholar for two years on a salary of Rs. 100 per month, the subject of research being 'Ancient Geography of Maharastra' (part published in JBBRAS, Vol. XXIV for 1917, pp. 613-657). In 1916 I worked as Honorary Professor of Sanskrit at the Wilson College, when Prof. S. R. Bhandarkar, who was permanent Professor, fell ill, I lectured for three hours a week to B. A. classes on the most difficult part of Ramanuja's Bhasya on Vedantasutra.
In 1917 June I was appointed as a Professor of Law in the Govt. Law College at Bombay. This was again a case of an unexpected event. The Chief Justice of the Bombay High Court had recommended for a vacancy in the law college two names from among the Vakils on the Appellate side Bar of the High Court, one a very senior gentleman and myself who had less than six years' practice The senior gentleman for some reason ( not given out) refused at the last moment and on 20th June, the day on which the Law College was to open, I received a wire in the Vakil's room from Government stating that Govt. proposed to appoint me as a Professor of Law from that day and that if I agreed I should see the Principal. This was a comfortable job, the salary being Rs. 350 a month and the duties light viz. three or four hours per week in the evening from 5-45 p.m. to 6-45 p. m. I was Professor of Law for six years ( 1917-1923 ). Hardly any Vakil with less than six years' practice on the Appellate Side of the High Court had been appointed before me as Professor of Law.
I had undertaken about 1911 an edition of the Vyavaharamayukha with explanatory notes on the advice of Prof. S. R. Bhandarkar who was one of the General Editors of the Bombay Govt,'s Sanskrit Series. But, owing to fluctuations in my own fortunes, I had neglected the work and had almost decided to give op the undertaking altogether. The Bombay Govk's Sanskrit Series came to be transferred by Govt. to the Bhandarkar Oriental Research Institute that had been started in Poona in 1917. The authorities of the Institute pressed me to carry oat my undertaking. I agreed and began to read the vast Dharmasastra Literature for that purpose. The edition of the Vyavaharamayukha of Nilakantha ( text based on three printed editions and eight mss., an Introduction of 47 pages and exhaustive notes) was published in 1926 by the Bhandarkar Oriental Research Institute, Poona. In the brief Preface to that edition of 1926, I announced that I had undertaken to write the History of Dharmasatra Literature.
Dr. R. G. Bhandarkar had expressed a desire to donate his large library of thousands of books to some Institute that would properly house them, take care of them and make it a centre of Sanskrit studies. Dr. Belvalkar, Dr. Gune and several others supported the idea and about thirty people including myself contributed Rs. 500 each for the purchase of a big vacant plot of 30 acres in Poona and, after setting aside nearly half of the purchased plot for the Institute to be named after Dr. B. G. Bhandarkar, distributed the rest among the original contributors as plot-holders. The public and Govt. supported the Institute and the famous Tatas donated money to construct a suitable building. The first project undertaken was the publication of the critical edition of the Mahabharata. Govt. made grants, transferred the Bombay Sanskrit Series to the Institute, the Chief of Aundh promised a lakh of rupees for the Mahabharata edition with pictures and later the Nizam of Hyderabad contributed a large sum for building a guest-house for scholars from India and abroad.
The first volume of the History of Dharmasastra, which was published in 1930, deals with the chronology and relative importance of famous and less known writers and works and covers 760 pages. As I regarded myself as one of the original founders of the B. O. B. I. and as I was a successful lawyer on the Appellate side of the High Court, I offered the volume to that Institute for publication without any agreement about payment. The Preface to the first volume makes it clear that I intended to finish the whole history in two volumes and that even at that time I suffered from a painful complaint (duodenal ulcer) which has dogged my footsteps throughout up to this day.
The second volume of the History of Dharmasastra covering 1368 pages (including about 300 pages on Srauta ritual, not included in the original plan ) was published in June 1941 (i. e. eleven years after the publication of the first volume ), when I was already 61 years old and pursued by an implacable ailment.
The third volume containing 1088 pages was published in October 1946 and deals with only three topics 'Rajadharma, Vyavahara, and Sadacara' (customs and customary law). On account of the 2nd world war there was paper shortage and the finances of B. O. B. I. were at a low ebb. I had therefore to advance three thousand rupees to the B. O. B. I. and had to purchase paper worth several hundred rupees for expediting the printing, in view of the fact that I was in my 67th year and that my physical condition was causing anxiety.
The 4th volume is spread over 926 pages, was published in October 1953 ( when I was in my 74th year ) and deals with Pataka ( sins ), Prayascitta ( expiation ), Karmavipaka ( fruition of evil deeds), Antyesti ( rites on death) , Asauca ( impurity on death and birth ), Suddhi ( purification ), Sraddha, Tirthayatra ( pilgrimages to sacred places ).
The ( fifth and ) last volume deals with numerous topics, as the Table of Contents will show. The first part of 718 pages dealing with Vrata ( sacred vows, observances and festivals ) and Kala was separately published in 1958 (as I had then an attack of heart trouble, and it was thought that I might not survive, being more than 78 years old at that time). The second part now printed deals with Santis, Puranas in relation to Dharmasastra, causes of the disappearance of Buddhism from India, Tantras and Dharmasastra, Sankhya, Yoga, Tarka and Dharmasastra, Purvamimamsa and Dharmasastra, Cosmology, doctrine of Karma and Punarjanma, dominant characteristics of our Indian culture and civilization and future trends. This volume has been in the press for over five years and has involved an enormous amount of varied reading and writing for over eight years from 1933.
In describing how and in how many years the H. of Dh. developed, I have not said anything about the environment in which I had to work. From about 1918 I began to have good work as a lawyer. I not only conducted cases in the Bombay High Court, but I appeared before the District Courts of the mofussil in several districts such as Khandesh, Nagar, Poona, Sholapur, .Satara, and Batnagiri I owe a great deal to my college friends, to my students that passed the High Court Vakil's examination after attending my private law class and to Mr. M. K. Athavle of Sangli and Mr. C. H. Saptarishi of Ahmednager for sending me much legal work.
I took part in many of the intellectual activities in Bombay and Poona. I was a member of the Senate of the Bombay University from 1919 to 1928, I have been throughout a member of the Regulating Council of the Bhandarkar Institute and of its other bodies. I was closely connected for over 40 years with the Marathi Granthasangrahalava of Bombay in various capacities and with the Brahmanasabha of Bombay in many capacities as Chairman of the Managing Committee, a Trustee for 21 years and Adviser from 1918 to this day.
I had argued gratis several cases for some societies and individuals. Mr. Javdekar, lawyer of Dhulia, espoused the cause of people who had grievances against the Indian Railways. I conducted many such railway cases and cases of poor and helpless people. One of these latter was that of a poor untonsured brabmana widow who had been prevented by the priests in the temple of Vithoba at Pandharpur from offering worship to the image by placing her head at the feet of the image ( because she was untonsured ) as all Hindus, male or female, of all castes were allowed to do. I had to go to Pandharpur thrice at my own expense and spent in all seven days in court. The court decided in favour of the widow. The case is referred to in the History of Dharmasastra, vol. II p. 593 and the arguments are set out on pp. 587-593 of the volume.
Another case that I conducted gratis is that of the Deccan College, Poona. This College was started by Govt bat a Parsi Baronet, Sir Jamsetji, made in the early sixties of the 19th century a munificent donation of about two lakhs with the stipulation that it was to be maintained as an educational Institution for ever on the lines already laid down. The British Govt. on the suggestion of an Indian Minister wanted to close the College and made a contract for sale of the site and buildings for a Parsi Public School. Some of the Old Boys of the College such as Prof. S. G. Sathe and Dr. Belvalkar consulted me what to do, though I was not an old boy of the Deccan College. I first suggested that a member of the Bombay Legislative Council should ask a question whether the Deccan College was not an Institution held in trust by Govt. The Govt replied that it was a trust property, but that Govt. would approach the District Court of Poona for permission to sell it for the purpose of a public school Govt. applied to the District Court at Poona for permission to sell it for the purpose of a public school. I appeared for the old Boys' Association and requested that the Association should be made a party to Govt's application. The Court allowed the application. I had agreed not to charge any fees. I suggested that Mr. M. B. Jayakar, who had a great regard for me and was a very successful advocate in Bombay (who later became a member of the Judicial Committee of the Privy Council in England), should be briefed in the matter. The Association said that they had not money enough to pay Mr. Jayakar's heavy fees. I requested Mr. Jayakar not to charge any fees. He complied with my request and the whole case took about 15 working days in court, besides many days of preparation. Mr. Jayakar, having once agreed to work without fees, put his heart and soul in the matter and the District Court in a long judgement of about ninety typed pages held that the Deccan College was a trust and could not be sold. Govt. went in appeal to the High Court of Bombay, but by that time a popular Ministry with the late Mr. B. G. Kher as Chief Minister had come to power and compromised the matter by agreeing to conduct the Deccan College as a Research Institute for Vedic studies and classical Sanskrit, Ancient Indian History etc. The Association made Mr. Jayakar and myself Honorary members of the Old Boys' Association. I have been on the Managing Council of the Deccan College Research Institute since 1938 to this day.
In 1944 I was appointed by the Bombay University Sir Lallubhai Shah Lecturer and delivered four lectures on Hindu customs and modern laws. The lectures have been published in book form by the University.
In 1927 at the time of the Ganapati festival in Bombay, a mela ( party of worshippers ) of the Mahar caste (held untouchable ) approached the authorities of the Brahmanasabha for permission to come for darsan of the image installed by the Sabha and stated that they would be content if they were allowed to come as . near the image as Parsis, Christians and Moslems would be allowed to do. I was then Chairman of the Managing Committee and called a meeting of the Committee to decide whether the request should be granted. In the Committee the voting was exactly half for and half against. I had to give a casting vote for granting permission, since I was of the opinion that the request was a very modest one and in view of the changing times should be acceded to. A suit was filed in the Bombay High Court by certain orthodox people against the Brahmanasabha, against myself as Chairman of the Managing Committee and the Secretary for a temporary injunction restraining us from bringing the Mahar Mela inside the building where the image was and for a declaration that the Sabha through its office-bearers had no right to do what had not been previously done. It must be said to the credit of the members of the Sabha that in a meeting of the general body of members my action was supported by a very large majority. There was great excitement and it was feared that violence might result. The High Court refused to grant a temporary injunction and later the suit was withdrawn by the members seeking legal relief. Our Constitution has abolished untouchability but that was in 1950 and this excitement arose in 1927.
I have been a member of the Managing Committee of the Bombay Asiatic Society for about 45 years, a Vice-President and oneof the editors of the Journal of the Society for many years. I contributed many long articles to the Journal of the Society and to the Annals of the Bhandarkar Institute. In 1946 at my request Dr, B. C. Law, a great scholar, whom I had never seen but who had become an admirer of my books, donated Bs. three thousand ( for purchase of books for the Society ) and donated five thousand rupees for founding a medal called P. V. Kane Gold Medal to be awarded once every three years to a scholar who had done substantial research in subjects in which I was interested.
On 7th May 1941, in honour of my 61st birthday 'A volume of studies in Indology' was presented to me edited by Dr. S. M. Katre and Prof. P. K. Gode and published by Dr. N. G. Sardesai of the Oriental Book Agency, Poooa. My friends and admirers bad formed a Committee with Dr. V. S. Sukthankar as Chairman and invited papers. Many contributions came in, of which 74 are contained in that work, mostly written by Indian scholars ( a few by scholars from abroad also ).In 1942 the British Govt conferred on me the title of Mahamahopadhyaya and the Allahabad University conferred on me the Honorary Degree of D. Litt. In 1946 I was asked to preside over the All India Oriental Conference held at Nagpnr. In 1947 Mr. B. G. Kher, then Chief Minister of the Bombay State, pressed me to become Vice-chancellor of the Bombay University for two years and I agreed after some hesitation owing to my age ( about 68 ). There was no salary attached to the post nor was there any sumptuary allowance nor any other allowance. In the years 1947 to 1949 I had three matters on my hands, my legal practice, the History of Dharmasastra and the work as Vice-Chaneellor ( which was heavy in those days, sometimes three hours a day ). Mr. Kher pressed me to remain Vice-Chancellor for three years more, offered to make it a salaried post of 2000 Bs. per month and requested me to give up practice as Advocate. The then Governor of Bombay) Sir Maharaj Singh, as Chancellor, also pressed me, but for various reasons ( the foremost being that the work on the History of Dharmasastra would make slow, progress if I spent five or more hours a day in the University ) I declined. The Session of the All India Oriental Conference was held in Bombay in 1949. I was Chairman of the Reception Committee. On my request the Saknntala of Kalidasa was performed in Sanskrit with songs, the director being Mr. K.C.M. Bbatavdekar who is a fine-looking and tall man, an excellent actor, a good Sanskritist and a singer. It was a great success. Emboldened by this success I suggested that other Sanskrit dramas should be put up on the stage. Mr. Bhatawdekar and Mr. P. P. Joshi, two enthusiastic workers of the Sanstritie Samiti (Cultural Committee) of the Brahmanasabha at Bombay, worked hard and at different times and in different places ( Delhi, Bombay, Uj jain, Poona ) put up on the stage ten Sanskrit dramas, Sakuntala, Mrcchakatika, Ratnavali, Venisamhara, Uttararamacarita, Mudraraksasa, Vikramorvasiya, Malavikagnimitra, Svapnavasavadatta and Sangita Saubhadra ( translated into Sanskrit by Mr. S. B. Velankar, Indian Postal Service, from the original Marathi by Anna Kirloskar ). These performances became very popular. The sale of tickets yielded 150,000 Rs. out of which about thirty thousand were saved after meeting all expenses as a fund to fall back upon when they performed one of these plays at different places.
The International Congress of Orientalists was held in Paris in 1948. The Indian Govt sent a delegation of three, Dr. S. Radhakrishnan as leader and Dr. S. K. Chatterji and myself as two members. In 1951 the International Congress met in Istanbul and the Indian Govt. sent a delegation consisting of myself ( as leader ), Dr. R. C. Majumdar and Prof. Siddiqui. At this conference I sponsored a resolution that the Unesco should make a substantial grant to the project of a Sanskrit Dictionary on Historical Principles undertaken by the Decean College and it was unanimously passed by the Conference and subsequently Unesco made a grant of 5000 dollars to the Decean College. In 1954 the Session of the International Congress of Orientalists was held at Cambridge to which the Govt of India sent a delegation consisting of myself ( as leader ), Dr. S. K Chatterji and Dr. R. N. Dandekar. From Cambridge I went at my own expense to U. S. A. and visited the Library of the Congress in Washington for two days, the University of Princeton, Harvard University and the University of Rochester, where my younger son was studying for the Ph. D. degree in Atomic and Nuclear Physics. The Governing Body of the London School of Oriental and African studies of the London University was pleased to nominate me as an Honorary Fellow, I being the only Indian among the present 25 Honorary Fellows of the School. In December 1953 I presided over the session of the Indian History Congress at Waltair.
In November 1953 the President of India was pleased to nominate me as a member of Parliament i. e. of the Rajyasabha (Council of States) and when my term expired on 1-4-58 I was again nominated for six years. While in Parliament I worked on several committees such as the Committees for considering the Hindu Adoption Act, the Hindu Marriage Act, the Hindu Succession Act. I pressed on the Govt. that they should start a Central Institute of Indian Studies. This has been now accepted in principle and a committee has been appointed to suggest a constitution and other matters. I have also been a member of the Central Sanskrit Board. On 15th August 1958 the President of India was pleased to grant me a certificate of merit and an annuity of Rs. 1500 a year. In August 1959 the President was pleased to nominate me as National Professor of Indology for five years on a substantial salary, the only condition being that I should carry on research as I have been doing. I resigned from Parliament in September 1959, because as I held an office of profit under Govt, I had to do so according to law. In 1960 the University of Poona conferred on me the Honorary Degree of Doctor of Letters.
From the beginning of 1955 I did not take any fresh legal work and by March 1956 I got all my cases disposed off. Since April 1956 I have systematically refused all pressure to accept briefs. Since April 1956 I have devoted my time to Parliamentary work (till September 1959 only) and to the last volume of the History of Dharmasastra.
I had substantial legal work from 1919 to about 1949. For the benefit of those who made inquiries and of those who desire to pursue literary studies while working as lawyers, I shall briefly state how I saved time for literary work. The High Court worked for five days in the week. I always utilized all holidays for literary work, Saturday and Sunday have always been my busiest days. There were always two Benches ( sometimes three Benches also ) on the Appellate side of the High Court. Often ten appeals were placed on the board for each Bench every day, since the practice of the Court has been that if an Advocate had two matters, one in each of the different courts and he was engaged in one court, his case in the other court was kept back till he became free. So when an advocate had even one appeal in one court and that too very low down in the list, even then he had to be present in court from the beginning, since appeals lover down on the Board might be taken up by the Court if the lawyers therein were available. Most lawyers when free spent their time in chitchat in the Advocates' room. I spent such time in the Library for preparing my briefs that were likely to be taken op in the next few weeks. I hardly ever read my briefs at home. Therefore, I could devote every day some hoars in the morning and evening to my work on Sanskrit studies. I always worked for eight or nine hours a day and sometimes ten to twelve hours from 1911 to 1948, except when I was not in Bombay. I have never slept or even taken a nap by day from 1904 to 1958; even when I went to see a drama at night and came home at 2 A.M. I awoke at 6 A.M. and slept a little earlier on the following night. After the mild heart trouble in 1958, I tried sleeping a little by day, but not being used to such a thing I gave it up in a few months. For fifty years I have been taking morning walk for about one hour on the Chowpati sea face in Bombay and at the Hanging Gardens since 1912, but stopped going to the Hanging Gardens from about 1956.
That I had duodenal ulcer was discovered by x-ray therapy about 1925. Some doctors advised an operation. Others opposed it. I consulted the then most eminent surgeon in Bombay, Dr. G. V. Deshmukh, and he advised me not to go in for it. Again in 1937 when I undertook a trip in European countries for three months, I consulted in Vienna an eminent German doctor who advised me to continue my dietetic methods and not to undergo an operation, when I was nearly 58 and the disease was of very long standing.
A few words about my method of collecting materials for my History of Dharmasastra. I have about a hundred note-books, some of them subjectwise and some with pages marked from A to Z, in which I noted important pages and passages extracted from the works read. For example, I have a big oblong notebook ( leather bound ) of about 500 pages devoted to Puranas only.
As regards the writing of the History of Dharmasastra my method was as follows: I wrote in my own hand a first draft, collected a hundred pages or so and then carefully read those pages. Sometimes I tore off several pages and prepared a new draft. I cannot type well, having had no time to cultivate the habit of using a typewriter. Then I got the matter typewritten by an excellent typist, Mr. G. B. Barve, who was my neighbour and who could decipher my bad writing tolerably well and paid him his usual charges. I sent to the Press only the handwritten original of the first volume. It was from the 2nd volume onwards that I got one or two copies typewritten (two when there was danger of bombing Bombay in 1942 ) and sometime afterwards I read the typed copy myself and put in the diacritical marks. This was sent to the Press in Poona I examined three ( rarely four ) proofs of all forms myself, bat the press had directions to send a copy of the third page proof to a good Sanskrit scholar in Poona who was to read it and make corrections (not in the matter but only as to diacritical marks, spelling, stops etc. ) and to send the corrected proof to me and I incorporated his corrections (if accepted by me) in my own copy of the third proof, which was sent to the Press as the final proof. The Indexes to all the five volumes were prepared by me. The Indexes to volumes I-IV alone come to 289 pages. The total printed pages of all works written and printed by me and of the numerous papers that I contributed to the Journal of the Bombay Asiatic Society, the Annals of the Bhandarkar Oriental Institute and to other Journals would come to at least twenty thousand pages. To the typewriters of vol. II to V, I paid about 2500 rupees out of my own pocket and about 600 rupees to the correctors of the page proofs ( of volume II to V ). I went to places that had collections of Sanskrit Mss. such as Poona ( very often ), Baroda, Benares ( several times ), Madras (several times), Tanjore and Ujjain at my own expense for reading several mss. and getting copies made of a few of them. In our country, there are no large libraries like those in Europe and U. S. A. So I had to spend money on securing micro-films of certain articles in foreign journals and copies of certain Mss. I have no accounts of the travelling charges bat about making copies of some mss. and microfilms I can say that they came to about 200 rupees. The Press was in Poona and I was in Bombay and the proofs ( along with the original copy at the time of the despatch of the first proof ) had to be sent by post for about 35 years ( sometimes one form, sometimes two and rarely three at a time ). Besides, the original ms. had always to be sent in small packets ( of from 50 to 100 handwritten or typed pages ) by registered bookpost. No accounts are kept of this but probably Bs. 400 would be a very modest estimate. The honorarium paid ( and to be paid ) to me for all the five volumes is given in the table below :
For the information of those who have already inquired or might inquire hereafter about the cost of History of Dharmasastra, a table is appended.
Volumes
Year of publication
Cost of Printing, paper, binding
Honorarium
I
1930
4814-12
2433-0
II, pts. 1 and2
1941
8828-12
4239-0
III
1946
8605-12
2256-0
IV, part I and 2
1958, 1962
25.000-0 (approx.)
7000-0 (approx.)


77.143-12
18802-0
3900 copies of volumes II-V are unbound as follows:—

Copies unbound
Vol II, parts 1 and 2
1000
Vol. III
800
Vol. IV
1000
Vol. V, pt. I
1100

3900 copies
The charges for binding these 3900 copies at Rs. 2/- ( per copy) would be Rs. 7,800 ( 3900 x 2 ).
Thus the cost of the whole series would be Bs. 84,943-13-0 ( 77,143-13 + 7,800 ). It must be mentioned that the Executive Board of the B. O. B. I. paid me Rs. three per page as to Volumes I, II and IV and only Rs. two per page for vol. III and propose to pay me Rs. four per page for Vol. V, leaving me to bear all expenses for typewritten copy, for correction of one proof by a third person, all postage, travelling expenses and for copies of mss. and microfilms.The usual method in India as regards Histories or Encylo-pcedias in several volumes ( manning into thousands of pages ) is to appoint a Director or Chief Editor ( on a salary of Rs. 1500 per month ), an Assistant Editor ( on a salary of Rs. 600 or Rs. 750 per month ) and to pay contributors at Rs. five or so per page, beside an office and a staff of clerks and typists. The Director's salary on the usual scale for one year alone would come to Rs. 18,000. The payments made and to be made to me for writing a work of over six thousand pages spread over 37 years come practically to one year's salary for a Chief Editor ( or rather, less by Rs. 3700 which were spent for typewriting, correction, and copies etc. as stated above ). I do not like this distasteful task. I had, however, to write about this matter because I wanted to dispel the queer notions about my profits that some people appear to entertain and made inquiries. It is owing to one individual's sacrifice that all the volumes ( containing over 60CO pages ) can be sold by the Bhandarkar Oriental Institute for only Rs. 180. If the usual method had been followed, these 6000 pages would have had to be priced at Rs. 400 or more.
I could not arrange or plan my life. I had to oscillate between education, literature and law, between Government service and an independent profession like that of law. I have, however, lived a very active, full and varied life for over sixty years. Thinking over the vast Sanskrit literature and the labour and time that I had to spend on one branch of it, I am inclined to close this Epilogue with two lines from Browning's poem " The last ride together "
' Look at the end of the work, contrast The petty done, the undone vast.'"
[Kane, Pandurang Vaman <1880>: History of Dharmasastra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Vol. V, part II. -- 1962. -- Epilogue, S. I - XVII]


Harshacharita I-VIII 1973, Motilal Banarasidas, Delhi
History of Sanskrit Poetics 1961 Delhi Motilal Banarasidas


History of dharmaśāstra (ancient and mediæval religious and civil law in India)
by Pāṇḍuraṅga Vāmana Kāṇe; Bhandarkar Oriental Research Institute.
Language: English Type: Book
Publisher: Poona, Bhandarkar Oriental Research Institute, 1968-

2.

History of dharmasastra : (ancient and mediaeval religious and civil law)
by Pāṇḍuraṅga Vāmana Kāṇe; Bhandarkar Oriental Research Institute.
Language: English Type: Book
Publisher: Pune, India : Bhandarkar Oriental Research Institute, 1991-

3.
History of dharmaśāstra : (ancient and mediaeval religious and civil law in India)
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: Poona, India : Bhandarkar Oriental Research Institute, 1990-

4.
History of Dharmaśāstra. (Ancient and mediaeval religious and civil law).
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: Poona, Bhandarkar Oriental research institute, 1930-1958.

5.
History of dharmaśāstra : (ancient and mediæval religious and civil law)
by Pāṇḍuraṅga Vāmana Kāṇe; Bhandarkar Oriental Research Institute.
Language: English Type: Book
Publisher: Poona : Bhandarkar Oriental Research Institute, 1973-1997.

6.
History of dharmaśāstra : (ancient and mediaeval religious and civil law in India)
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book : Microform
Publisher: Poona : Bhandarkar Oriental Research Institute, 1930-1962.

7.
History of dharmaśāstra (ancient and mediaeval religious and civil law in India)
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book : Microform
Publisher: Poona : Bhandarkar Oriental Research Institute, 1930-1962.

8.
History of dharmaśāstra (ancient and mediæval religious and civil law)
by Pāṇḍuraṅga Vāmana Kāṇe; Bhandarkar Oriental Research Institute.
Language: English Type: Book : Microform
Publisher: Poona : Bhandarkar Oriental Research Institute, 1930-1962.


Displaying Editions 1 - 8 out of 8




A volume of studies in Indology, presented to Prof. P. V. Kane, M. A., LL. M., on his 61st birthday, 7th May 1941;
by Pāṇḍuraṅga Vāmana Kāṇe; S M Katre; Parshuram Krishna Gode
Language: English Type: Book
Publisher: Poona, India, Oriental book agency [1941]
OCLC: 5975808


The Sāhityadarpaṇa : Paricchedas I, II, X Arthalaṅkāras
by Viśvanātha Kavirāja.; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: Delhi : Motilal Banarsidass, [1965] Other Editions ...
OCLC: 16903396


Loading Options
commLoadDocId('/wcpa/servlet/org.oclc.lac.webserviceclient.DeliveryResolverClient?action=fulfillment&oclcno=894683&sici=&ip=', 'fulfillment');

Buy This Item
Uttara-Rāma-carita;
by Bhavabhūti; Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: Delhi, Motilal Banarsidass [1962] Other Editions ...
OCLC: 894683


The Harshacarita of Bāṇabhaṭṭa.
by Bāṇa.; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: Delhi, Motilal Banarsidass [1965] Other Editions ...
OCLC: 839849


Loading Options
commLoadDocId('/wcpa/servlet/org.oclc.lac.webserviceclient.DeliveryResolverClient?action=fulfillment&oclcno=71816574&sici=&ip=', 'fulfillment');

Buy This Item
A brief sketch of Pūrva-Mīmān̄sā system
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: Poona : Motilal Banarsidass, 1924.
OCLC: 71816574

Professor Kane's contribution to Dharmaśāstra literature
by Pāṇḍuraṅga Vāmana Kāṇe; S G Moghe
Language: Sanskrit Type: Book
Publisher: New Delhi : D.K. Printworld, 1997.
ISBN: 8124600759 9788124600757 OCLC: 36649307


Kātyāyanasmr̥tisāroddhāraḥ or, Kātyāyanasmṛti on vyavahāra (law and procedure)
by Kātyāyana.; Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book : Microform
Publisher: Bombay : P.V. Kane, 1933. Other Editions ...
OCLC: 30085940


The Vyavahāramayūkha of Bhaṭṭa Nīlakaṇtḥa,
by Nīlakaṇṭha; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: [Poona, Bhandarkar Oriental Research Institute] 1926.

16.
Kalivarjya (actions forbidden in the Kali Age.)
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: [Bombay, Royal Asiatic Society, 1936]
17.
The Sāhityadarpaṇa of Viśvanātha (Parichchhedas I-X) with notes on Parichchhedas I, II, X, and history of Alankara literature
by Viśvanātha Kavirāja.; Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book : Microform
Publisher: Bombay : Pandurang Vaman Kane, 1923.
18.
Dharmaśāstra kā itihāsa, prācīna evaṃ madhyakālīna Bhāratīya dharma tathā lokavidhiyām̐.
by Pāṇḍuraṅga Vāmana Kāṇe
Language: Hindi Type: Book
Publisher: Lakhanaū, Hindī Samiti, Sūcanā Vibhāga, Uttara Pradeśa [196-
19.
[Baṇabhaṭṭaviracitā Kādambarī kathāmukhaparyantā (romanized form)] Kādambarī-kathāmukha of Bāna Bhatta.
by Bāṇa.; Peter Peterson; Paraśurāma Lakshmaṇa Vaidya; J N S Chakravarty; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: Poona, Oriental Book Agency [1965]
20.
History of the dharmasastra : (ancient and medieval religious and civil law in India)
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: Poona : Bhandarkar Oriental Research Institute, 1953-1968.




Hindu customs and modern law.
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: [Bombay] University of Bombay, 1950.
22.
The Sāhityadarpaṇa of Viśvanātha (Parichchhedas I-X); with notes on Parichchhedas I, II, X, and history of Alankara literature,
by Viśvanātha Kavirāja.; Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: [Bombay, "Nirnaya-sagar" press] 1923.
23.
The Vyavahāramayūkha of Nīlankaṇṭha.
by Nīlakaṇṭha; Pāṇḍuraṅga Vāmana Kāṇe; S G Patwardhan
Language: English Type: Book
Publisher: [Bombay, Pandurang Vaman Kane] 1933.
24.
The ... Paricchedas I, II, X Arthālaṅkāras. With exhaustive notes and The history of Sanskrit poetics,
by Visvanātha Kavirāja.; Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: [Bombay, Published by Pandurang Vaman Kane] 1951.
25.
The Harshacarita of Bāṇabhaṭṭa : text of uchchhvāsas I-VIII
by Bāṇa.; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: Delhi : Motilal Banarsidass, 1986.
26.
History of Dharmaśāstra ancient and medieval religious and civil law in India.
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: Poona, Bhandarkar Oriental Research Institute, 1958-75.
27.
Uttara Rāmacharita of Bhavabhūti
by Bhavabhūti; Pāṇḍuraṅga Vāmana Kāṇe; C N Joshi
Language: Sanskrit Type: Book
Publisher: Delhi : Motilal Banarsidass, 1971.
28.
The Kādambari of Bānabhatta.
by Bāṇa.; Peter Peterson; Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: Delhi, M. Banarsidass, 1921.
29.
Baṇabhaṭṭaviracitā Kādambarī kathāmukhaparyantā. Kādambarī-kathāmukha of Bāṇa Bhaṭṭa.
by Bāṇa.; Peter Peterson; Paraśurāma Lakshmaṇa Vaidya; J N S Chakravarty; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: Poona, Oriental Book Agency, 1959.
30.
Uttararāmacharita
by Bhavabhūti; Pāṇḍuraṅga Vāmana Kāṇe; C N Joshi; Ghanasyama
Language: English Type: Book
Publisher: [Girgaum, Bombay, sold by the Oriental Pub. Co.] 1915.



31.
A volume of studies in Indology; presented to P.V. Kane on his 61st birthday, 7th May, 1941. Edited by S.M. Katre and P.K. Gode.
by Sumitra Mangesh Katre; Pāṇḍuraṅga Vāmana Kāṇe; P K Gode
Language: English Type: Book
Publisher: Poona Oriental Book Agency [1941]
32.
Vyavahāramayūkhaḥ
by Nīlakaṇṭha; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book : Microform
Publisher: Mumbayyāṃ : Nirṇayasāgaramudraṇālaye, 1926.
33.
Sãskr̥ta sāhityaśāstrācā itihāsa
by Pāṇḍuraṅga Vāmana Kāṇe
Language: Marathi Type: Book : Microform
Publisher: Mumbaī : Pāṇḍuraṅga Vāmana Kāṇe, 1931.
34.
The Kâdambarî of Bâṇabhaṭṭa
by Bāṇa.; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book : Microform
Publisher: Bombay: P.V. Kane, 1911.
35.
Dharmaśāstravicāra
by Pāṇḍuraṅga Vāmana Kāṇe
Language: Marathi Type: Book : Microform
Publisher: Mumbaī : Mauja Priṇṭiṅga Byuro, 1935.
36.
The Vyavhāramayūkha of Bhaṭṭa Nīlakaṇtḥa with an introduction, notes and appendices
by Nīlakaṇṭha; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book : Microform
Publisher: Poona : Bhandarkar Oriental Research Institute, 1926.
37.
Yuropacā pravāsa
by Pāṇḍuraṅga Vāmana Kāṇe
Language: Marathi Type: Book : Microform
Publisher: Mumbaī : Bhārata-Gaurava-Granthamālā, 1938.
38.
Madanaratnapradīpe Vyavahāravivekoddyotaḥ
by Madanasiṃha, son of Śaktisiṃha; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book : Microform
Publisher: Bīkānera : K. Madhava Krishna Sarma, [1948]
39.
Uttararāmacaritam : with commentary of Ghanaśyāma and with notes and introduction by P.V. Kane and translation by C.N. Joshi.
by Bhavabhūti; Pāṇḍuraṅga Vāmana Kāṇe; Ghanaśyāma.; C N Joshi
Language: Sanskrit Type: Book
Publisher: Bombay : Nirnaya-sagara Press, 1921.
40.
[Jivana-sāgarah.
by Bhālacandra Velaṇakara; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: Muṃbai, Devavāṇīmandiram, 1980]

Uttara rāmacharita.
by Bhavabhūti; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: Delhi, Motilal Banarsidass [1971]

42.
Madanaratnapradipa (Vyavahāravivekoddyota); an extensive digest on Dharma-Sāstra,
by Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: Bikaner, Anup Sanskrit Library, 1948.
43.
The Kâdambarî of Bâṇabhaṭṭa (the portion prescribed for the B.A. examination in 1912 and 1913)
by Bāṇa.; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: [Bombay] Pub. by the author, 1911.
44.
Madanaratnapradīpe Vyavahāravivekoddyotaḥ
by Madanasiṃhadeva; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book : Microform
Publisher: Bikaner : Anup Sanskrit Library, 2005 [1948]
45.
Madanaratnapradīpe vyavahāravivekoddyotaḥ madanasiṃhena viracitaḥ
by Madanasiṃha; Pāṇḍuraṅga Vāmana Kāṇe
Type: Book
Publisher: Bikaner, [1950]
46.
The Harshacharita; uchchvāsas i-viii.
by Bāṇa.; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: [Bombay, Published by the author] 1918.
47.
The Harshacharita of Bāṇabhaṭṭa : Uchchvāsas I-IV
by Bāṇa.; Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book : Drama
Publisher: Bombay : Published by the author, 1918.
48.
[Sanskrita gadyāvali] or, A collection of select prose passages extracted or adapted from standard Sanskrit works. Designed for the use of matriculation students. With a glossary.
by Pāṇḍuraṅga Vāmana Kāṇe
Language: Sanskrit Type: Book
Publisher: [Bombay] The author, 1910.
49.
Professor P.V. Kane; an obituary (with a bibliography of his writings).
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: Poona, Bhandarkar Oriental Research Institute [n.d.]
50.
History of dharmaśātra (ancient and mediaeval religious and civil law) ..
by Pāṇḍuraṅga Vāmana Kāṇe
Language: English Type: Book
Publisher: [Poona] : Bhandarkar Oriental Research Institute, 1930-




Reviews
Review: [Untitled] Reviewed Work(s):
· History of Dharmasastra. Vol. V, Pt. 1 by Mahamahopadhyaya Pandurang Vaman Kane
Author(s) of Review: Ludwik SternbachJournal of the American Oriental Society, Vol. 79, No. 3 (Jul. - Sep., 1959), pp. 194-195doi:10.2307/595090This article consists of 2 page(s).


MM Dr. P.V. Kane in his History of Dharmashastra, taking the view that mimamsa is not concerned with legislation by the king or a sovereign of the country, observes thus33:
“It should not be forgotten that the mimamsa is not concerned with legislation by the king or a sovereign popular assembly. It promises to convey correct knowledge of dharma (meaning religious rites and matters connected therewith) and the means of arriving at that knowledge is the Veda itself and the main purpose of the mimamsa is to regulate the procedure (itikartavyata), the various auxiliary and principal matters in Vedic sacrifices.”
Consistent with his view that it is only the bfrdrZO;rk of the shruti which is fulfilled by mimamsa, he seems to be categorical in his stand that mimamsa principles are entirely unsuited for interpretation of man-made statutes. In strong words he criticises late Kishorilal Sarkar’s Tagore Law Lectures published in 1909, where an attempt was made to adapt Jaimini’s rules for interpretation of statutes, in the following words34::
“There is a great deal of difference between the interpretation of statutes and the mimamsa rules of interpretation. In the first place, statutes are man-made, they express the will of the enacting authority, have mostly secular purposes, may be amended or even repealed and have to be expounded according to the intent of those that made them. But the mimamsa is concerned with the Veda that is deemed eternal and self-existent (and not man-made), that deals with religious matters, cannot be amended or repealed and is to be expounded according to the intent of the Vedic words. Therefore, though some rules of the interpretation of Vedic texts evolved by the Purvamimamsa are identical with or resemble the rules of the interpretation of statutes developed in such works as Maxwell on the Interpretation of Statutes, the author will not enter into any detailed treatment showing the parallelisms between mimamsa rules and Maxwell’s rules. This task was attempted over fifty years ago by Mr Kishorilal Sarkar in his Tagore Law Lectures published in 1909. It would appear ungracious on the part of the present author to offer criticisms against a predecessor in the same field who wrote more than half a century ago when mimamsa studies by modern educated Indians were in their infancy. But the author cannot help stating that Mr Sarkar was obsessed by the notion that he must show somehow or other that Jaimini’s rules of interpretation were not inferior to those of Maxwell’s and agreed closely with him. For this purpose he relies often on far-fetched analogies and employs obscure explanations. In several cases it appears that he had not been able to grasp correctly what Jaimini and Shabara meant.”
This view of Dr. Kane appears to be extreme, apart from being unduly harsh. It is not possible to agree with his implied postulation that under no circumstances could the rules of mimamsa be adapted for interpretation of statutes. The rules of mimamsa were not esoteric or arcane in origin, coming down from sources unknown. Even if the shruti is vikS:"ks;, mimamsa was not. It sprang from the human intellect; it was based on rational thinking, logic, rules of language and worldly wisdom, albeit that the rules were applied to resolve conflicts and doubts with regard to sentences and injunctions of the vikS:"ks; shruti. The fact that mimamsa rules were applied to determine the bfrdrZO;rk of the shruti need not, for that reason alone, deter us from adapting them for secular purposes. There is no reason to summarily dismiss or offhand debunk the attempt as utterly unfeasible, without deeper study.
The application of the mimamsa principles for resolution of doubts and conflicts in statutory interpretation, though, at least as at present advised, appears to be beset with formidable difficulties.
First, the correct application of the mimamsa principle would require precise knowledge of Sanskrit language, particularly the principles and rules of its grammar. It would also require precise appreciation of the schematic representation of the sutra text. Commentators like Shabara, Kumarilbhatta and others repeatedly refer to Pannini’s rules of grammar as to nominal case terminations, adjectival derivatives and compound words, all of which have great significance in Sanskrit. Any attempt to understand the mimamsasutras without a good working knowledge of Sanskrit language would be counterproductive.
Secondly, several of the terms used in the system of mimamsa have acquired conventional meanings by usage over millennia, just like the technical terms used in the language of law. These conventional meanings may often differ from the lexical meanings. Unless there is familiarity with the technical meanings of terms used in the system, their usage would become indiscriminate, resulting in chaos.
Thirdly, adeptness in the use of English language in jurisprudential parlance has been achieved over centuries as a result of debates in courts of law both in England and in India. Generations of lawyers have imbibed it and internalised it. While it may not be impossible effectively to substitute it by an indigenous system based on the mimamsa principles, it can only be attempted after at least two generations of lawyers are equally well trained in the discipline of mimamsa. This can only come about if mimamsa discipline along with the requisite study of Sanskrit language, together with its grammar and a basic knowledge of the principles of nyaya, are taught to the law students. In the absence of such academic training, to expect the lawyers or the judges to understand the fine-tuned technical arguments of mimamsa would be impracticable, if not impossible.
Fourthly, a judgment, particularly of the superior courts, is an authority not only for what it decides inter partes, but also because it is declaratory of the law which it lays down to be followed by the subordinate courts. If, suddenly, the principles of mimamsa are introduced in the judgments of the High Courts or the Supreme Court, it will be difficult for the subordinate courts to follow the principle on which the decision of the superior court rests. A judgment not being an occasion for explanation of the principles, but only for their application, it would be impossible to discover or discern the ratio decidendi. The lawyers and the judges need to become thoroughly familiar with the idioms and expressions of the discipline of mimamsa before they can debate them in courts of law.
Finally, the different nyayas of mimamsa need to be formally reduced to universally identified rules, like the theorems of Euclid or Newton’s laws of motion, so that the lawyers and judges may be ad idem on the true principle to be applied.
Any hasty attempt to introduce mimamsa to supplant the Maxwellian system may backfire and result in immense chaos. As the Garuda Purana apophthegmatically says:
;ks /kzqokf.k ifjR;T; v/kzqoa ifj"ksors A
/kzqokf.k rL; u’;fUr v/kzqoa u"Veso p”
“He who forsakes something stable in favour of something unstable, suffers doubly; he loses that which is stable, and, of course, loses that which is unstable.”
---------------------
History of Dharmashastra by MM Dr. P.V. Kane, BOI, Pune, Vol. V, Part 2 at p. 1283.

[From - Interpretation of Statutes Maxwell v. Mimamsa* by Justice B.N. Srikrishna
Site: http://72.14.235.104/search?q=cache:Qt-9GteHOqYJ:www.ebc-india.com/lawyer/articles/2004v6a5.htm+MM+P+V+Kane&hl=en&ct=clnk&cd=20


This was the time when Brahmanism got itself braced to combat Buddhism on all fronts. It made tremendous changes in its criminal, civil and personal laws to fight Buddhism with all might. These changes are termed kalivarjya i.e. forbidden in Kali age. Dr (M.M.) P. V. Kane has enumerated 55 changes.

Site: www.ambedkar.org/Tirupati/Tirupati.pdf


Mahamahopadhyaya P.V. Kane was a conservative Marathi brahmin and the only Sanskritist to be honoured with the title of Bharatratna.
Site: http://indowindow.net/sad/article.php?child=17&article=11



The theme of strimoksa is conspicuous by its absence in P. V. Kane's voluminous History of Dharmasastra with the exception of a single reference to the possibility of women securing knowledge of moksa (in the absence of their access to the Vedic scripture) on p. 921, n. 1468a (vol. V, p. II).
site: http://content.cdlib.org/xtf/view?docId=ft138nb0wk&doc.view=content&chunk.id=endnotes&toc.depth=1&anchor.id=0&brand=eschol

Perspectives in the Vedic and the Classical Sanskrit Heritageby G V Davane 275 Pages (Year: 1995) D K Printworld ~ ISBN: 8124600317
It also seeks to gauge Mahamahopadhyaya Dr. P.V. Kane’s contribution to Sanskrit poetics — rather than his oft-appraised work on Dharmashastra.

in 1923 appeared the second edition of the Sahitya-darpana by Mahamahopadyaya Dr. P.V. Kane, to which was prefixed an introduction of 177 pages dealing with the history of Alamkara literature, subsequently elaborated in the third edition (1951) into 423 pages.
https://www.bagchee.com/books.php?id=757


History of Sanskrit Poetics by PV Kane
The book is divided into two parts. The first part contains an account of the important works on Alankarasastra, a brief analysis of their contents and the chronology of writers on Alankarasastra and other kindred matters. The second part comprises a review of the numerous subjects. The author has attempted to show how from very small beginnings various theories of poetics and Literary Criticism were evolved, to dilate upon the different aspects of an elaborate theory of Poetics and trace the history of literary theories in India.

KANE, PANDURANG VAMAN. Hindu Customs and Modern Law. (University of Bombay. Sir Lallubhai A. Shah Lectures, 1944.) x, 122pp. 4to. Cloth. Presentation copy, inscribed by the author.
Mumbai (University Press), 1950.
VISVANATHA KAVIRAJA. The Sahityapardna of Visvanatha (Paricchedas I, II, X Arthalankaras). With exhaustive notes and the history of Sanskrit poetics by...P.V. Kane. Third edition. viii, (2), 423pp. Sm. 4to. New cloth.
Bombay (Nirnaya Sagar Press), 1951.
KANE, P.V. A Brief Sketch of the Purva-Mimansa System. 39pp. 4to. New wraps.
Poona (Anant Vinayak Patvardan, the Aryabhushan Press), 1924.
BANA. The Harshacarita of Banabhatta. Text of Ucchvasas I-VIII. Edited with an introduction and notes by...P.V. Kane. Second edition. (4), xliii, (1), 55, (1), 86, 231, (1), 12, 274pp. 4to. Boards (rubbed).
Delhi (Motilal Banarsidass), 1965.

The Dharmashastras have the primary purpose of validating the ideal of the hierarchial society - an ideal of which the priests were the main theoretical custodians. P.V. Kane in his monumental "History of the Dharmashastras" shows that already "dharma" acquired a sense of "the priveleges, duties and obligations of a man, his standard of conduct as a member of the Aryan community, as a member of the caste, as a person in a particular state of life." http://www.india-forum.com/forums/lofiversion/index.php?t69-50.html

PV Kane Memorial Trust, Pune ?

A Volume of Studies in Indology presented to Prov. P.V. Kane. POS 75, 1941

22.1.69 P.V.Kane, "Purvamimamsasutra, Brahmasutra, Jaimini, Vyasa and Badarayana", BDCRI 20, 1950, 119-130
22.1.69.8 P.V.Kane, "Purvamimamsasutra, Brahmasutra, Jainism, Vyasa, and Badaraayana", DCRIB 20, 1960, 119-139

The Funeral Rites / P. V. Kane included in The Dharmasastra : an introductory analysis / [edited by] Brajakishore Swain. - Delhi : Akshaya Prakashan, 2004. - xvii, 556 S.ISBN 81-88643-13-0Rs. 690,00


(D.D. KOSAMBI
Combined Methods in
Indology and Other
Writings
Compiled, edited and introduced by
BRAJADULAL CHATTOPADHYAYA
D. D.Kosambi(1907-66)
When the question of Hindu widow remarriage was being violently argued by reformers at the beginning of this century, even the most scholarly (like R.G. Bhandarkar) looked only to correct interpretation of the sacred texts, from the Rgveda down. That 85 per cent of the population in their immediate locality allowed widows to remarry (and permitted divorce when either party felt aggrieved) made no impression upon the scholars nor upon the authorities on Hindu Law. P.V. Kane’s monumental history of the Dharmasastra meticulously restricts the discussion to smrti documents, avoiding any disagreeable contact with anthropology, sociology, or reality. This tunnel vision persists in all disciplines concerned with Indology.

P.V. Kane, A History of Dharmasastra (Ancient and Mediaeval Religious and Civil Law), 5 volumes (still incomplete) (Poona, 1930-62).
Though the vast majority of India’s people are sudras in this classification, there is no way to determine just what sudras were actually meant by
the few authors who wrote on sudra rites and legal usage.


Lahiri, N., ed.: The Decline and Fall of the Indus Civilization
2000 – 422 pp., includes article by P. V. Kane: The supposed carnage of the city people by the Aryans


A study of the Dharma Sutras reveals that the religious outlook of the people, represented in this literature, is different
from that which characterises the later Smriti works. In the Dharma Sutras greater stress appears to be laid on the rules
of personal conduct (achara) than on formal rites and rituals so elaborately dealt with in the later works. The Dharma
Sutras do not advocate idolatry as a mode of religious performance. The whole religious atmosphere of this period is
thus predominantly Vedic. -P V Kane

from wikipaedia
Dr. Pandurang Vaman Kane (pronounced Kaa-nay) (Marathi: डॉ. पांडुरंग वामन काणे) (1880-1972) was a notable Indologist and Sanskrit scholar. He was born in a conservative Chitpavan Brahmin family in the Ratnagiri district in Maharashtra, India.
Famous works
Dr. Kane is famous for his magnum opus in English, History of Dharmasastra subtitled Ancient and Mediaeval Religions and Civil Law in India. This work researched the evolution of code of conduct in ancient and mediaeval India by looking into several texts and manuscripts compiled over the centuries. It was published in five volumes; the 1st volume was published in 1930 and the last, in 1962. It runs to a total of more than 6,500 pages. Dr. Kane used the resources available at prestigious institutes such as the Asiatic Society of Bombay and Bhandarkar Oriental Research Institute, among others. The work is known for its expanse and depth – ranging across diverse subjects such as the Mahabharat, Puranas and Kautilya – including references to previously obscure sources. The richness in the work is attributed to his in-depth knowledge of Sanskrit. His success is believed to be an outcome of his objective study of the texts instead of deifying them.
Kane wrote the book Vyavaharamayukha and was in the process of writing an introductory passage on the history of Dharmasastra for this book, so that the reader would get an overall idea apart from the subject of the book. One thing led to another and this project snowballed into the major work that it is. All the same, he was categorical in saying that it is difficult to find an English equivalent of the word “Dharma.” His output in the form of writings across the three languages of English, Sanskrit and Marathi spans nearly 15,000 pages.
[edit]
Recognition
Dr. Kane was revered as Mahamahopadhyay (Etymology: Maha+Maha+Upadhyay = The greatest among the great teachers), usually shortened to MM as a prefix in the writings that refer to him. He served as the Vice-Chancellor of Bombay University. His services were requisitioned and enlisted for establishing Kurukshetra University in Indic studies. He was awarded the Sahitya Akademi award in 1956 for History of Dharmasastra Volume IV for his research under the Sanskrit translation category. He was also an honorary member of the Bharatiya Vidya Bhavan.
He was nominated to the Rajya Sabha as a member of Parliament for his distinguished record in the field of academics. The highest accolade bestowed upon him was the Bharat Ratna in 1963.
[edit]
Miscellaneous
Kane believed that the Indian constitution made a complete break with the traditional ideas prevalent in India by engendering a false opinion among the people that they have rights, but no obligations.
Given the encyclopaedic and authoritative nature of his work, it is often used in debates in Polity. One such issue that cropped up during Atal Bihari Vajpayee government was whether ancient Indians ate beef and both the groups quoted extensively from Kane’s work to support their viewpoint. This issue became important as the Hindus traditionally revere Cow as a mother and hence eating of Beef is prohibited. Another such issue was whether the girls in the ancient times had the right to wear the Yajnopavita (the sacred thread), restricted only to the men folk in the recent past.
[edit]
Legacy
To commemorate him, Asiatic Society of Bombay has established Mm. Dr. P.V. Kane Institute for Post Graduate studies and Research in 1974 to promote, encourage and facilitate research in oriental studies. Also, MM Dr. P.V. Kane Gold Medal is given once every three years to a scholar for outstanding contribution to the study of Vedic, Dharmashastra or Alankara Literature.
Annual Seminars : 1) MM Dr. P.V. Kane Institute for Post-graduate Studies and Research Seminar on Indian History, Ancient Indian Culture and Sanskrit & Prakrit literature.
Dr. P.V. Kane Gold Medal was awarded to Late Dr. Chintaman Ganesh Kashikar in recognition of his valuable research work/publications in vedic studies. The award was announced by the Society in November, 2003 prior to his death. The award was posthumously received by his daughter, Dr.(Mrs.) Mandakini Kinjavadekar. The citation for Late Dr. Kashikar was read by Dr. Malhar Kulkarni.
Kane Memorial Lecture:

The Twenty-sixth MM Dr. P.V. Kane Memorial Lecture was delivered by Mr.Vishwanath Khaire (Renowned scholar of mythology and an expert in Sanskrit-Marathi-Tamil relations) on “Kane, Bhavabhuti and Mythology of Ramayana” on 16th January, 2007. The lecture was presided by Mr. M. R. Kolhatkar (Vice-President) of the Society). The lecture was followed by a Questions & Answers Session.
Kane Memorial Seminar:

M.M. Dr. PV Kane Memorial Seminar on “Sanskrit and its Relations with Indian Languages” was held on 21st April, 2007. Dr. Vijay Bhatkar, Former Director, C-DAC and Chairman of the Regulating Council of the Bhandarkar Oriental Research Institute, Pune, inaugurated the seminar. Dr. Gita Kasturi, Hon. Secretary, welcomed the gathering. Dr. Vijay. Bhatkar gave the Inaugural address. The Hon. Coordinator, Mr. Vishwanath Khaire, delivered the Keynote Address. The papers were presented in three sessions.
The Session – I : (i) Historical Linguistics by Prof. Saroja Bhate; (ii) Constitution Direction based Development of Lexicography in Modern India by Dr. Malhar Kulkarni; (iii) Indian Scripts by Dr. Deepak Ghare.
The Session – II : (i) Epic Language by Prof. Krishna S. Arjunwadkar; (ii) Prakrit & Sanskrit by Prof D. K. Kharavandikar; (iii) Kannada & Sanskrit by Prof Shripad Bhat.
Session III (i) Malvani & Sanskrit by Dr. Nirmala Kulkarni (ii) Gujrathi & Sanskrit Interface by Prof Suresh Upadhyaya; (iii) Hindi & Sanskrit. Dr. Ramji Tiwari.
The three sessions were chaired by Shri Prof. Krishna S. Arjunwadkar, Dr. N. B. Patil. and Prof. D.K.Kharawandikar, respectively. Shri M. R. Kolhatkar, Vice–President of the Asiatic Society and Chairman of the Kane Committee, gave the Valedictory Address.

WORKSWorksHOP ON (SANSKRIT GRAMMER) SANDHI :

As part of the diversified activities of the Kane Institute, a two-day extensive workshop on “Sandhi” for the benefit of Graduate and Post Graduate students of Indology (Sanskrit in particular) was organized by MM Dr. P. V. Kane Institute of Post-Graduate Studies and Research on 21st and 22nd March, 2007.

The workshop was open for all. The workshop was aimed at imparting valuable, practical as well as theoretical knowledge about Sandhi. It was, thus, hoped that this workshop will prove to be a first step towards removing the desideratum of creating knowledge base awareness. The workshop on “Sandhi” was well attended by students both young and the scholars from various colleges, Institutes, University of Mumbai and also by students who were not affiliated to any colleges, Institutes & University.


A modern sage;: A brief sketch of the life and learning of M.M. Dr. P.V. Kane, National Research Professor of Indology. Foreword by P.B. Gajendragadkar (Unknown Binding) 1960by Trimbak Krishna Tope (Author)



Bharat Ratna (translates to Jewel of India[1] or Gem of India[2] in English) is India's highest civilian award, awarded for the highest degrees of national service. This service includes artistic, literary, and scientific achievements, as well as "recognition of public service of the highest order."[3] Unlike knights, holders of the Bharat Ratna carry no special title nor any other honorifics, but they do have a place in the Indian order of precedence. The award was established by the first President of India, Rajendra Prasad, on January 2, 1954.[4] Along with other major national honours, such as the Padma Vibhushan, Padma Bhushan and Padma Shri, the awarding of the Bharat Ratna was suspended from July 13, 1977 to January 26, 1980. The honour has been awarded to forty persons, a list which includes two non-Indians an a naturalized Indian citizen. Originally, the specifications for the award called for a circular gold medal carrying the state emblem and motto, among other things. It is uncertain if a design in accordance with the original specifications was ever made. The actual award is designed in the shape of a pipal leaf and carries the Hindi-written words "Bharat Ratna" on the front. The reverse side of the medal carries the state emblem and motto. The award is attached to a two-inch long ribbon, and was designed to be worn around the recipient's neck.
Contents
[hide]
1 History
2 Specifications
3 Complete list of the Awardees
4 Notes
5 External links
//
[edit] History


The Bharta Ratna Citation, the certificate conferred to Late M. G. Ramachandran
The order was established by Dr Rajendra Prasad, President of India, on January 2, 1954. The original statutes of January 1954 did not make allowance for posthumous awards (and this perhaps explains why the decoration was never awarded to Mahatma Gandhi), though this provision was added in the January 1955 statute. Subsequently, there have been ten posthumous awards, including the award to Subhash Chandra Bose in 1992, which was later withdrawn due to a legal technicality, the only case of an award being withdrawn. The award was briefly suspended from July 13, 1977 to January 26, 1980.
While there was no formal provision that recipients of the Bharat Ratna should be Indian citizens, this seems to have been the general assumption. There has been one award to a naturalized Indian citizen — Agnes Gonxha Bojaxhiu, better known as Mother Teresa (1980); and two to non-Indians — Khan Abdul Ghaffar Khan (1987) and Nelson Mandela (1990). The awarding of this honour though, has frequently been the subject of litigation questioning the constitutional basis of such.
[edit] Specifications
The original specifications for the award called for a circular gold medal, 35 mm in diameter, with the sun and the Hindi legend "Bharat Ratna" above and a floral wreath below. The reverse was to carry the state emblem and motto. It was to be worn around the neck from a white ribbon. There is no indication that any specimens of this design were ever produced and one year later the design was altered.
[edit] Complete list of the Awardees
S.No
Name
Birth / death
Awarded
Notes
Indian state or country
1.
Sarvepalli Radhakrishnan
1888–1975
1954
Second President, First Vice President, Philosopher.
Tamil Nadu
2.
Chakravarti Rajagopalachari
1878–1972
1954
Last Governor-General, Freedom Fighter.
Tamil Nadu
3.
C. V. Raman
1888–1970
1954
Nobel-prize winning Physicist
Tamil Nadu
4.
Bhagwan Das
1869–1958
1955
Philosopher, Freedom Fighter
Uttar Pradesh
5.
Sir Mokshagundam Visvesvarayya
1861–1962
1955
Engineer
Karnataka
6.
Jawaharlal Nehru
1889–1964
1955
First Prime Minister, Freedom Fighter, Author.
Uttar Pradesh
7.
Govind Ballabh Pant
1887–1961
1957
Freedom Fighter, Home Minister
Uttar Pradesh
8.
Dhondo Keshav Karve
1858–1962
1958
Educationist, Social Reformer
Maharashtra
9.
B. C. Roy
1882–1962
1961
Physician, Politician
West Bengal
10.
Purushottam Das Tandon
1882–1962
1961
Freedom Fighter, Educationalist.
Uttar Pradesh

11.
Rajendra Prasad
1884–1963
1962
First President, Freedom Fighter, Jurist
Bihar

12.
Zakir Hussain
1897–1969
1963
Former President, Scholar.
Andhra Pradesh

13.
Pandurang Vaman Kane
1880–1972
1963
Indologist and Sanskrit scholar
Maharashtra

14.
Lal Bahadur Shastri
1904–1966
1966
Posthumous, Second Prime Minister, Freedom Fighter
Uttar Pradesh

15.
Indira Gandhi
1917–1984
1971
Former Prime Minister
Uttar Pradesh

16.
V. V. Giri
1894–1980
1975
Former President, Trade Unionist.
Andhra Pradesh

17.
K. Kamaraj
1903–1975
1976
Posthumous, Freedom Fighter, Chief Minister-Tamil Nadu.
Tamil Nadu

18.
Agnes Gonxha Bojaxhiu (Mother Teresa)
1910–1997
1980
Naturalized Indian citizen, Nobel Laureate (Peace, 1979).
West Bengal

19.
Acharya Vinoba Bhave
1895–1982
1983
Posthumous, Social Reformer, Freedom Figher.
Maharashtra

20.
Khan Abdul Ghaffar Khan
1890–1988
1987
First non-citizen, Freedom Fighter.
Pakistan

21.
M. G. Ramachandran
1917–1987
1988
Posthumous, Chief Minister-Tamil Nadu, Actor.
Tamil Nadu

22.
B. R. Ambedkar
1891–1956
1990
Posthumous, Architect-Indian Constitution, Leader of Dalits
Maharashtra

23.
Nelson Mandela
b. 1918
1990
Second non-citizen and first non-Indian, Leader of Anti-Apartheid movement.
South Africa

24.
Rajiv Gandhi
1944–1991
1991
Posthumous, Former Prime Minister
New Delhi

25.
Sardar Vallabhbhai Patel
1875–1950
1991
Posthumous, Freedom Fighter, First Home Minister of India.
Gujarat

26.
Morarji Desai
1896–1995
1991
Former Prime Minister, Freedom Fighter.
Gujarat

27.
Maulana Abul Kalam Azad
1888–1958
1992
Posthumous, Freedom Fighter, Educator.
West Bengal

28.
J. R. D. Tata
1904–1993
1992
Industrialist and philanthropist.
Maharashtra

29.
Satyajit Ray
1922–1992
1992
Legendary Indian Film Director
West Bengal

30.
A.P.J. Abdul Kalam
b. 1931
1997
Former President, Scientist.
Tamil Nadu

31.
Gulzarilal Nanda
1898–1998
1997
Freedom Fighter, former Prime Minister.
Punjab

32.
Aruna Asaf Ali
1908–1996
1997
Posthumous, Freedom Fighter.
West Bengal

33.
M. S. Subbulakshmi
1916–2004
1998
Classical singer.
Tamil Nadu

34.
Chidambaram Subramaniam
1910–2000
1998
Freedom Fighter, Minister of Agriculture(Father of Green revolution).
Tamil Nadu

35.
Jayaprakash Narayan
1902–1979
1998
Posthumous, Freedom Fighter, Social Reformer.
Uttar Pradesh

36.
Ravi Shankar
b. 1920
1999
Classical sitar player.
Uttar Pradesh

37.
Amartya Sen
b. 1933
1999
Nobel Laureate (Economics, 1998), Economist.
West Bengal

38.
Gopinath Bordoloi
1890–1950
1999
Posthumous, freedom fighter
Assam

39.
Lata Mangeshkar
b. 1929
2001
Play back singer.
Maharashtra

40.
Ustad Bismillah Khan
1916–2006
2001
Shehnai (classical instrument) player.
Uttar Pradesh

[edit] Notes
^ Mahajan, Vidya Dhar (1971). The Constitution of India. Lucknow, Uttar Pradesh: Eastern Book Company, p169.
^ Hoiberg, Dale; Indu Ramchandani (2000). Students' Britannica India. New Delhi: Encyclopedia Britannica (India), Vol. 3, p198. ISBN 0-85229-760-2.
^ Pylee, Moolamattom Varkey (1971). The Constitution of India. New Delhi: S. Chand & Company Ltd., p114. ISBN 81-219-2203-8.
^ Dhawan, S. K. (1991). Bharat Ratnas, 1954-1991. Wave Publications, p9.