Karaka Theory

Karaka Theory.
Panini was a Sanskrit grammarian who gave a comprehensive and scientific theory of
phonetics, phonology, and morphology. A treatise called Astadhyayi (or Astaka ) is Panini's
major work. It consists of eight chapters, each subdivided into quarter chapters. In this work
Panini distinguishes between the language of sacred texts and the usual language of
communication. Panini gives formal production rules and definitions that can be used to
describe Sanskrit grammar.
Pāņini, in his Astâdhyâyí, teaches six case relations : namely, ablative (apādāna), dative
(sampradäna), instrumental (karana), locative (adhikaraņa), objective (karman) and agentive
(kartr). These definitions occur in the section governed by the rule "kàrake" and
consequently, all the six cases obtain the name kāraka. The karaka relations are expressed
by case endings or post-nominal affixes in the language. Pāņini assigns six different post
nominal affixes or vibhaktis for expressing the six kārākās.
Definition of Karaka
Kriyanvayithvam Karakathvam
(state of direct relation with a verb)
Kriyajaakatwam Karakatwam
(sense of producing an action)
Kriyanishpadakatwam Karakatwam
(sense of performing an action)
The etymological meaning of the word Karaka is 'one who does something', i.e. one who
performs an action. The one who performs an action, accepts an action, or otherwise helps
to perform an action is known as a Karaka. Panini analyses the term karaka must be as
karoti kriyam nirvartayati or that which brings about i.e. accomplishes the action. Thus,
karaka can be admitted to be a name signifying only the agent which accomplishes the
action. Subject of the Verb
The subject of the verb can be determined by answering the question 'who' or 'what'
performed the action in the sentence?
The Karaka theory concentrates upon the connections or dependencies between the words.
In Karaka Theory, a sentence is defined with reference to Kriya(action), Karaka(participatory
factor) and Anvaya(relation). In a sentence, the Karakas appear with a sense of mutual
expectancy i.e. Aakanksha. From the sentence point of view, Aakanksha is the sense of
mutual needs among the Padas i.e. the words. With these mutual needs the Padas try to
give a complete meaning to the sentences. One Pada (or word) alone cannot give the sense
of complete sense. The Karakas and the verb are bound with a sense of mutual expectation
in a sentence to complete.
In Paninian Grammar, the sentence analysis carried out by considering centrality of the verb.
Here the verb is considered as the binding element of sentences, and viewed as the
foremost important element of a sentence. With the verb centric view, this framework tries to
find out the relation between the verb and the other words of a sentence. It can be explained
as the special relations of nouns, adjectives and pronouns with the words expressing action.
Karaka relations are Syntacto-semantic in nature.In linguistics, the syntax–semantics
interface is the interaction between syntax and semantics. Its study encompasses
phenomena that pertain to both syntax and semantics, with the goal of explaining
correlations between form and meaning. They try to find out the role of a particular term (i.e.
a word) with respect to the verbal action. The Karaka and the Kriya, i.e. the cases and verbs
are bound with the sense of mutual requirement.
There are six different Karakas such as Karta, Karma, Karana, Apadana, Sampradana,
Adhikarana'.
Karta Karaka.
Karta ('agent'): "he/that which is independent in action". this is equivalent to the case of the
subject or the nominative notion. The Sanskrit Grammarians proposed that, the Karta
Karaka is the premier one according to action and it is used to perform an action
independently in its own. Karta may also get the action performed by other nominatives, with
control and authority. Thus as action indicated in a sentence is entirely depended upon the
Karta Karaka. The action is directly depended on the participant; hence the participant that
greatly affects the action is known as Swantantra(independent participant). Therefore the
participant on which the action is mostly depended as compared to the other participant ie
Karaka’s is known as the Karta Karakas. This Karta, the Swatantra or the independent
participant is the locus of the action.
Karma Karaka.
Karman ('deed'/'object'): "what the agent seeks most to attain". This is equivalent to the
accusative notion. When Karta carries out an activity the result of the activity rests in Karma.
Thus, Karma is the locus of the result.
Karana Karaka.
Karana ("instrument") "that which effects most". This is equivalent to the instrumental notion.
Karana is the only direct participant in the action. It is the tool by which an action is achieved.
Karta and Karma are directly depended on the Karana for performing the action.
In nominal use, Modern English expresses the instrumental meaning by use of adverbial
phrases that begin with the words with, by, or using then followed by the noun indicating the
instrument:
I wrote the note with a pen.
I wrote the note (by) using a pen.
रामो लेखन्या लिखति।
Rāmo lekhanyā likhati.
"Rāma writes with a pen".
Sampradana Karaka.
Sampradana ('bestowal'): "he whom one aims at with the object". This is equivalent to the
dative notion which signifies a recipient in an act of giving or similar acts. Etymologically, it
means “he to whom”, something is given properly. Sampradana is that Karaka which the
karta wants to connect with the object of the action. So Sampradana karaka is the one that
achieves action through Karma and Karana.
Apadana Karaka.
Apadana (lit. 'take off'): "(that which is) firm when departure (takes place). This is the
equivalent of the ablative notion which signifies a stationary object from which a movement
proceeds. Whenever the task of separation from a certain entity is executed, then whatever
remains constant is Apadana.
Ablative=Sanskrit nouns in this case often refer to a subject "out of" which or "from" whom
something (an action, an object) has arisen or occurred—patram vṛkṣāt patati "the leaf falls
from the tree".
Adhikarana Karaka.
Adhikarana ('location'): or "substratum". This is equivalent to the locative notion. According

to Panini, Adhikarana is the place of the thing which is the location of the action existing in
the agent or the object. It can be classified into two types:
(i) Kaladhu Karana
(ii)Deshadhi Karana
.

Karaka Theory

Uploaded by

Copyright:

Available Formats

Karaka Theory

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Karaka Theory

Uploaded by

Copyright:

Available Formats

Karaka Theory.

Adhikarana ('location'): or "substratum". This is equivalent to the locative notion. According

You might also like