LECTURES ON PATANJALI’S MAHĀBHASYA Volume IV AHNIKAS 10 to 14 P. 8. SUBRAHMANYA SASTRI, M.▲, PH. D., (Vidyāratna, Vidyānidhi, Vidyabhāṣaṇa, Vāṇi-trivēṇī-prayāga) TIRUCHIRAPALLI 1956 }

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CONTENTS

TENTH AHNIKA Sutra

1. गाङ्कुटादिभ्योऽङित् ( 2 topics)
2. सार्वधातुकमपित् (2 topics)
3. असंयोगालिद कित्
4. इन्धिभवतिभ्यां च
5. मृडमृदगुधकुषक्लिशवदवसः क्त्वा … 6 इको झल
6. हलन्ताच्च
7. लिङसिचावात्मनेपदेषु
8. स्थाध्वोरिच्च
9. न क्त्वा सेट् PAGE 1-9 9-12 12-13 13-14 .. : 14-15 16–20 20.-22 … 22-24 24-25 … 25-30
10. उदुपधाद्…
11. पूङः क्त्वा च
12. तृषिमृषिकृषेः … 30 … 30-32 … 32
13. रलो व्युपधाद्धलादेः संश्व
14. ऊकालोऽज्झस्वदीर्घप्लुतः (4 topics)
15. अचश्च ( 5 topics) 17-18 उच्चैरुदात्तः, नीचैरनुदात्तः (3 topics)
16. समाहारः स्वरितः 20 तस्यादित उदात्तमर्धहखम्
17. एकश्रुति दूरात्सम्बुद्धौ ( 3 topics )
18. सुब्रह्मण्यायाम्
19. देवब्रह्मणोरनुदात्तः
20. स्वरितात् संहितायाम्
21. अपृक्त एकाल्प्रत्ययः
22. तत्पुरुषः कर्मधारयः
23. प्रथमानिर्दिष्टं…
24. एकविभक्ति च : … 32 .. 33-42 … 42-47 47-51 51-53 54-60 : 60-63 63-64 65 65-67 68 72 72-73 77 77-79 ELEVENTH AHNIKA Sutra
25. अर्थवदधातुरप्रत्ययः … ( 6 topics )
26. कृतद्धितसमासाश्च
27. हखो नपुंसके…
28. गोस्त्रियोरुपसर्जनस्य
29. लुक् तद्धितलुकि
30. इद्रोण्याः
31. लुपि युक्तवद्… 8. विशेषणानां चाजातेः 9. तदशिष्यं …
32. जात्याख्यायां …
33. अस्मदो द्वयोश्च
34. फल्गुनी…. … … PAGE 80-98 98-99 99-102 103-108 … 109-110 … 110-111 111-116 116-119 … 119 119-123 123-124 124-125 ..
35. छन्दसि … विशाखयोश्च 125 …
36. तिष्यपुनर्वस्वोः
37. सरूपाणामेकशेष : … (7 topics ) 125-128 TWELFTH АHNIKA
38. वृद्धो यूना …
39. स्त्री पुंवच 129-178 178 179 179-180 180
40. पुमान् स्त्रिया
41. भ्रातृपुत्रौ
42. नपुंसकम् 7-8 पिता मात्रा; श्वशुरः श्वश्र्वा
43. त्यदादीनि
44. ग्राम्यपशुसङ्गेषु 1 ●… THIRTEENTH AHNIKA
45. भूवादयो धातवः ( 3 topics) 2. उपदेशेऽज्… (2 topics ) 3 हलन्त्यम् ( 3 topics) …. … 180-184 184 185 185–187 *** 187–190 190-192 193-215 .. 215-221 221–226 " :: ::
47. चुटू Sütra
48. तस्य लोपः ( 3 topics )
49. यथासङ्ख्यम्…
50. स्वरितेनाधिकारः vi FOURTEENTH AHNIKA PAGE 227-229

229-232 232-240 240-252 252-258 … 259-272 272-276 276-277 277 277-278 278 279-281 281 281 … …

1. अनुदात्तङित आत्मनेपदम् (3 topics)
2. कर्तरि कर्मव्यतिहारे
3. न गतिहिंसार्थेभ्यः 4 इतरेतरान्योन्योपपदाच्च 5. विपराभ्यां जेः
4. आङो दोनास्यविहरणे 7. क्रीडोsनुसंपरिभ्यश्च 8. समवप्रविभ्यः स्थः 9. उदोनूर्ध्वकर्मणि 10. उपान्मन्त्रकरणे
5. उद्विभ्यां तपः 12. आङो यमहनः
6. समो गम्यूच्छिभ्याम् 14. आङ उद्गमने
7. व्यक्तवाचां समुच्चारणे
8. अवाङ्गः
9. समस्तृतीयायुक्तात् 18. दाणश्च सा चेच्चतुर्थ्यर्थे
10. उपाद्यमः खकरणे
11. नानोर्शः
12. शदेः शितः
13. पूर्ववत्सनः
14. त्ययवत्कृञो ऽनुप्रयोगस्य
15. प्रोपाभ्यां … … : :: 281-283 283-284 284 : : 284-285 28.5 285-287 287 287-288 288-289 289 289-290 290-297 308 308 vii
16. HA: EGE:
17. भुजोऽनवने
18. णेरणौ यत्कर्म …. Sutra
19. aftaka: … 29. शेषात् कर्तरि परस्मैपदम्
20. agruzai HT:
21. नुधयुधनश 32. अणावकर्मकात् ..
22. न पादमि..
23. लुटि च क्लपः (i) Index of Sulras PAGE 308 4 309 309-315 315-317 318-319 319-321 321-322 322-323 323 324 325-326 (ii) Index of Vārttikas 326-331 (iii) Index of Paribhāṣas, Nyāyas etc. 331-332 (iv) Index of important words in the text 332-338 (v) Index of important words in English script… 338 CORRIGENDA Page Line For Read 00 8 27 agnna- 34 20 निदेश- 35 8 them agunaनिर्देश- their 40 12 शत 115 5 10 askhyā 150 22 add to remain before since 179 30 Gārgayannāu 253 10 लाक्तः 290 24 terminations 292 15 has 299 19 ma इति sankhyā Gārgyāyaṇāu लोकंतः termination having mr LECTURES ON PATANJALI’S MAHĀBHĀSYA T Vol. IV Tenth Abnika (First Ahnika in Pada 2 of Adhyāya 1)

गाङ्कुटादिभ्योऽञ्णिन्डित् (1, 2, 1)

‘HERE are two topics dealt with here:-(1) whether añ and nit after gan and kuṭādi are related to nit and similarly the lit after asamyoga is related to kit, or whether they transform themselves as nit and kit, or whether nit and kit are their saṁjñās or whether they are analogous to nit and kit1 and (2) the need for the mention of both nit and kit 2. डित्किद्वचने तयोरभावादप्रसिद्धिः I With reference to the mention of nit and kit, there is aprasiddhi on account of their absence. fefengah azizurara - stressreiterarg - f@cafâcauìenfufa:" \ सता हि अभिसम्बन्धः शक्यते कर्तुम् । न चात्र डकारककारावितौ पश्यामः । With reference to the mention of nit and kit, there is aprasiddhi to ǹitva and kitva on account of the absence of nakāra and kakāra; for relationship can be assigned to one with another only when the latter exists; we do not see here nakāra and kakāra as it. तद्यथा…

ip’s leg_““faayeaza: git; der at mai mata a gå afa: शक्यतेऽभिसम्बन्दुम् । Bhadrag E } # ཛཱ। “ 4

1. Kaiyata reads:-CatvārōStra pakṣā upakṣiptā bhāṣyê-nitvakitvasambandhapratipādanam, bhāvanam, saṁjñākaraṇam, atidēśaśca iti. P
2. Kāiyața reads:-Kāryārthatvāά anubhandhāsangasya ēkēnāiva anu bandhēna guṇaniṣēdhādēḥ siddhatvād anubandhabēdōSnarthaka in prasnan2 LECTURES ON PATAÑJALI’S MAHĀBHÄṢYA 6 The expression Citraguḥ Devadattaḥ’ may be given as an illustration. It is only he who has such cows may be associated with them. . भाव्येते तर्हि अनेन गाङ्कुटादिभ्योऽञ्णिन् ङिद्भवतीति, असंयोगात् लिट् किद्भवतीति । If so, they may be said to be so transformed from this (context) thus :—Gānkuṭādibhyösñṇin nid bhavati, asaṁyōgāt liṭ kid bhavati. भवतीति चेदादेशप्रतिषेधः If bhavati is added, there is need to prohibit them from taking the role of ādēśa. भवतीति चेद् आदेशस्य प्रतिषेधो वक्तव्यः । ङकारककारौ इतौ आदेशौ प्राप्नुतः । If bhavati is added, there is need to mention that they are prohibited from taking the role of ādēśa; (otherwise) nakāra and kakāra being it will appear as ādēŝas. कथं पुनः इत्संज्ञो नामादेशः स्यात् ? How is it possible for itsaṁjñā to be ādēśa ? किं हि वचनान्न भवति ? Is there anything which cannot spring through injunction ? एवं तर्हि षष्ठीनिर्दिष्टस्य आदेशा उच्यन्ते, न चात्र षष्ठीं पश्यामः । If so, the ādēśas are enjoined to those that are in the sixth case and we do not see the sixth case here. गाङ्कुटादिभ्यः इत्येषा पञ्चमी अणित् इति प्रथमायाः षष्ठीं प्रकल्पयिष्यति तस्मादित्युत्तरस्येति । The fifth case in gankuṭādibhyaḥ, through the paribhāṣā Tasmād ityuttarasya, creates a sixth case from the nominative annit. संज्ञाकरणं तर्हीदम्, गाङ्कुटादिभ्योऽञ्णिङित्संज्ञो भवतीति, असंयोगाल्लिट् कित्संज्ञो भवतीति । TENTH ÄHNIKA— GĀŃKUṬĀDI BHYŌÑṆINNIT 3 If so, this sūtra is saṁjñāvidhāyaka, so that it means that the ñît and nit after gānkuṭādi are nit and similarly the lit after asamyoga is kit. संज्ञाकरणे किग्रहणेऽसम्प्रत्ययः शब्दभेदात् It being taken a saṁjñāvidhi, this nit and kit cannot be referred to in the sūtra Kniti ca, both being different. संज्ञाकरणे किङग्रहणे असम्प्रत्ययः स्यात् । If it is taken as a saṁjñāvidhāyakasūtra, the nit and kit referred to here cannot be taken into account by nit and kit referred to in the sūtra Kniti ca. किं कारणम् ? Why ? शब्दभेदात्; अन्यो हि शब्दः क्ङिति इति, अन्यः किति इति ङिति इति च On account of their being different words; that which is in the sūtra Kniti ca is different from that found in Gānkuṭādibhyōsñnin nit and Asaṁyōgālliṭ kit, (the former being yāugika and the latter being rūdhi). तथा sिहणेषु डिग्रहणेषु च अनयोरेव सम्प्रत्ययः स्यात् । Hence in all sūtras containing kit and nit, only those which are yāugika kit and yāugika nit will be taken into account. तद्वद् अतिदेशस्तर्हि अयम् - गाकुटादिभ्योऽञ्णिन् ङिद्वद्भवति इति, असंयोगाल्लिट् किद्भवति इति । If so, this is analogous to it, so that the sūtras may mean that the añ and nit after gānkuṭādi are analogous with nit and lit after asa myōga is analogous with kit. स तर्हि वतिनिर्देशः कर्तव्यः, न ह्यन्तरेण वतिमतिदेशो गम्यते । If so, the pratyaya vat should be read: For atidēśa is not suggested in the absence of vat. TM न कर्तव्यः No, it need not. अन्तरेणापि वतिमतिदेशो गम्यते । Even in the absence of vat, analogy is suggested.

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, तद्यथा ’ एष ब्रह्मदत्तः अब्रह्मदत्तं ब्रह्मदत्त इत्याह । ते मन्यामहे, ब्रह्मदत्तवद् अयं भवतीति । G The statement Eșa Brahmadattaḥ’ serves as an illustration. One calls a person Brahmadatta though he is not Brahmadatta. From it we infer that he is like Brahmadatta. एवमिहापि अङितं ङिदित्याह, विद्वद् इति गम्यते, अकितं किदित्याह, किदिति गम्यते । So here also he calls as it that which is not nit and from it, it is inferred that it is analogous to nit and he calls as kit that which is not kit and from it, it is inferred that it is analogous to kit. तद्वदतिदेशेऽकिद्विधिप्रसङ्गः On taking it as analogy, there is chance for akidvidhi to operate. तद्वदतिदेशे अकिद्विधिरपि प्राप्नोति । ‘सृजिदृशोर्झल्यम किति’, सिसृक्षति दिदृक्षते, अकिल्लक्षणोऽमागमः प्राप्नोति । If it is taken as an analogy, there is chance for akidvidhi too to operate, so that the augment am depending upon akit may appear in sisṛkṣati and didṛkṣate by the sūtra Srjidrsōr jhalyam akiti. NOTE: Kaiyața reads:-yathā brāhmaṇavad atideśaḥ kṣatriyasya svāśrayam yuddhadi na nivartayati, akiti iti ca paryudāsāśrayaṇāt kitpratibaddhakāryābhāvāt svāśrayō amāgamah syāt. सिद्धं तु प्रसज्यप्रतिषेधात् The object is achieved by taking it as prasajyapratiṣēdha. सिद्धमेतत् This is achieved. कथम् ? How ? प्रसज्यप्रतिषेधात् ; प्रसज्यायं प्रतिषेधः क्रियते, किति न इति On account of its being prasajyapratiṣidha; prohibition is enjoined to what would otherwise happen thus-Kiti na. TENTH ÄHNIKA—GĀŃKUṬĀDIBHYÖÑŅINNIT सर्वत्र सन्नन्तादात्मनेपदप्रतिषेधः 10 5 Prohibition of ātmanēpada terminations after all sannanta (is necessary). * सर्वेषु पक्षेषु सन्नन्ताद् आत्मनेपदं प्राप्नोति उच्चुकुटिषति निचुकुटिषति - ङितः इत्यात्मनेपदं प्राप्नोति ; तस्य प्रतिषेधो वक्तव्यः । The ātmanĕpada terminations have a chance to come after sannanta in all cases, like uccukuțișati and nicukuțișati, since atmanĕpada terminations are enjoined by nitaḥ in the sūtra Anudāttanita ātmanēpadam (1,3, 12) and prohibition has to be made. सिद्धन्तु पूर्वस्य कार्यातिदेशात् The object is achieved, since the atidēŝa is with reference to the karya of what precedes. सिद्धमेतत् This (the desired object) is achieved. कथम् ? How ? पूर्वस्य यत्कार्यं तदतिदिश्यते It is only the kārya to that which precedes which is taken here through analogy. किं वक्तव्यमेतत् ? Is it necessary that this should be stated? न हि No, it is not necessary. कथमनुच्यमानं गंस्यते ! How is it so understood without its being mentioned? सुप्तम्यर्थे वतिर्भवति The particle vat is taken to have reference to the seventh case meaning. तद्यथा मधुरायामिव मधुरावत् पाटलिपुत्र इव पाटलिपुत्रवत्, एवं ङितीव ङिद्वत् कितीव किद्वत् । " Just as the expressions madhurāvat and pāṭaliputravat may mean “as as in Madhurā” and “as in Pātaliputra, nidvat means as when nit follows” and kidvat means “as when kit follows.” «

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II अथ किमर्थं पृथङ्ङित्कितौ क्रियेते, न सर्वं किदेव स्यात्, ङिदेव वा ? What for are both nit and kit mentioned individually without all being read as kit or nit? पृथगनुबन्धत्वे प्रयोजनं वचिखपियजादीनामसम्प्रसारणं सार्वधातुकचङादिषु The benefit of reading the anubandhas separately is the absence of samprasāraṇa in vac, svap and yajadi when they are followed by sārvadhātuka and cañādi. पृथगनुबन्धत्वे प्रयोजनम्, वचिस्वपियजादीनामसम्प्रसारणं सार्वधातुके चङादिषु च The benefit of reading the anubandhas separately is the absence of samprasāraṇa in vac, svap and yajādi1 when they are followed by sarvadhātuka and can etc. सार्वधातुके प्रयोजनम् - यथेह भवति सुप्तः सुप्तवान् इति, एवं स्वपितः स्वपिथः इत्यत्रापि प्राप्नोति The benefit when sārvadhātuka follows is seen here :-Otherwise (i.e.) if kit is read instead of nit in this sūtra Gan-kutadibhyāshnin nit, svap will take samprasāraṇa in svapitaḥ and svapithaḥ also in the same way as it takes it in the forms suptaḥ and suptavān. चङादिषु च प्रयोजनम् The benefit when canadis follow. के पुनश्वङादयः ? What are cañādis ? चड्डड्नजिङनिबथङ्नङः Can, an, najini, nvanip, athan and nan. चङ् - यथेह भवति शूनः शूनवान् इति एवम् अशिश्वियत् अत्रापि प्रोति । The benefit with reference to can:-Otherwise the root svi will take samprasarana in the form aśiśviyat 2 also in the same way as it takes it in the forms sūnaḥ and sūnavān.

1. Yajādi is said to consist of nine roots:-Yajir-vapir-vahiścāiva vasir-vēñ-vyēña ityapi, Hvēñ-vadī-śvayatiś cāiva yajādyāḥ syur imē nava.
2. The root Śvi takes can by the sūtra Vibhāsā dhetsoyoh (3, 1, 49) TENTH ÅHNIKA-GĀNKUTÂDIBHYŌNNINNIT अङ् - यथेह भवति शूनः उक्तः इति, एवं अश्वत् अवोचत् अत्रापि प्राप्नोति ।

1. The root śvi takes ań by the sūtra J7….śvibhyaś ca (3, 1, 58) 2. The root rac takes an by the sūtra Asyati-vakti-khyātibhyösn) 3, 1, 52 ) 3. The root svap takes najin by the sūtra Svapitrsor najin (3, 2, 172 ). 4. The root gaj takes nranip by the sutra Suyajor nvanip (3, 2, 103). The root vas takes athan by the unādi sūtra Upasargē vasëh (403) .
3. The root yaj takes nań by the sutra yajayāca..rakṣō nañ (3, 3, 90). LECTURES ON PATAÑJALI’S MAHĀBHÂŞYA The benefit is with reference to non-guna-vidhi pertaining to the root jāgṛ. Otherwise there will be absence of guņa in jāgaritaḥ and jāgaritavān in the same way as in jagṛtaḥ and jāgṛtha which is due to the paryudāsa anani (found in the sūtra-Jagrōsvicin-nal-nitsu (7, 3, 85). अपर आह - जाम्रो गुणविधिः Another reads—Jāgrō guṇavidhiḥ 1 which means “The benefit is to have guṇavidhi in the root jāgṛ. जागर्तेः गुणविधिः प्रयोजनम् - यथेह भवति जागरितः जागरितवान् इति, एवं जागृतः जागृथ इत्यत्रापि प्राप्नोति The benefit is with reference to guṇavidhi in the root jāgr: Otherwise there will be guna in the forms jāgṛtuḥ and jāgṛtha in the same way as in the forms jāgaritaḥ and jāgaritavān. कुटादीनामिट्प्रतिषेधः Prohibition of it after kutādis. कुटादीनामिट्प्रतिषेधः प्रयोजनम् । यथेह भवति त्वा धूत्वा इति ’ श्रयुकः fìfa’ gdfâùu:, gå gfðar gfâar geenfa màifà Benefit is with reference to itpratiṣedha after kuṭādis. There will be chance for iṭpratiṣēdha in nuvitā and dhuvitā, in the same way as in lūtvā and dhūtvā by the sutra Śryukaḥ kiti (7, 2, 11). क्त्वायां कित्प्रतिषेधश्च Kitpratisedha in ktvā too. क्त्वायां कित्प्रतिषेधश्च प्रयोजनम् Benefit is kitpratiṣēdha in ktvā too. किं च इट्प्रतिषेधः ? Does ca denote itpratisīdhu ?
4. It seems that the two readings Jagrõsgoṇavidhiḥ and Jāgrōguṇavidhiḥ may be explained thus. If all kits are read as nits, the former reading will hold good; and if all nits are read as kits, the latter reading will hold good. TENTH AHNIKA—SĀRVADHÂTUKAM APIT नेत्याह । अदेशेऽयं चः पठितः - क्त्वायां च कित्प्रतिषेध इति । यथेह भवति देवित्वा सेवित्वा इति न क्त्वा सेट् इति कित्वप्रतिषेधः, एवं कुटित्वा पुटित्वा अत्रापि प्राप्नोति । “No,” says he. The word ca is not read in its proper place. It should be read as Ktvāyām ca kitpratiṣedhaḥ, Kittvapratisedh may chance to happen in the forms kuṭitvā and puțitvā in the same way as in the forms dēvitvā and sēvitvā by the sutra Na ktvā sēt (1, 2, 18). अथवा देश एवायं चः पठितः, क्त्वायां कित्प्रतिषेधश्च इट्प्रतिषेधश्च Or this ca is read in its proper place in the varttika, so that both kitpratiṣëdha and iṭpratiṣēdha are conveyed in ktvā. कित्प्रतिषेध उदाहृतम् Example for kitpratisīdha has been given. इट्प्रतिषेधो यथेह भवति, लूत्वा धूत्वा " युकः किति” इति एवं नुवित्वा घुवित्वा अत्रापि प्राप्नोति Iṭpratiṣedha may chance to happen in the forms nuvitvă and dhuvitvā in the same way as in the forms lūtvā and dhūtvā by the sutra Śryukaḥ kiti. स्यादेतत्प्रयोजनं यद्यस्य नियोगतः आतिदेशिकेन ङित्त्वेन औपदेशिकं कित्त्वं बाध्येत । सत्यपि तु वे किदेवैषः । तस्मान्नत्वा धूत्वा इत्येव भवितव्यम् । This may be taken as a benefit, only if the kittva mentioned is set at naught by the nittva which appears through analogy. This is evidently kit even though it is init. Hence nutvā and dhūtvā alone should be taken as correct forms.

सार्वधातुकमपित् ( 1, 2, 4)

There are two topics dealt with here:-(1) The need for the mention of the word sārvadhātukam and (2) Whether apit is paryudāsa or prasajyapratiṣēdha. सार्वधातुकग्रहणं किमर्थम् ? I What for is the mention of sarvadhātuka ? अपिद् इति इयत्युच्यमाने आर्द्धधातुकस्याप्यनेन अपितो त्वं प्रसज्येत, कर्ता, हर्ता इति । M. 2

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If the word apit alone is read in the sūtra, there is chance for the analogous nitva to operate with reference to arddhadhātuka also, as in kartā, hartā. नैष दोषः This difficulty cannot arise. आचार्यप्रवृत्तिर्ज्ञापयति नानेन आर्धधातुकस्य अपितो ङित्त्वं भवतीति, यदयमार्द्धधातुकीयान् कांश्चित् ङितः करोति चङङ्नजिब्वनिबथब्नङः । The procedure of Acarya suggests that this cannot comprehend that the arddhadhātukas which are apit have to be treated like nits, since he reads, some ārddhadhātukas like can, an, najin, nvanip, athan and nain as nit. सार्वधातुकेऽप्येतज्ज्ञापकं स्यात् । This becomes a jñāpaka even with reference to sārvadhātuka. नेत्याह, तुल्यजातीयस्य ज्ञापकम् No, says he, since jñāpaka has reference only to similar things. कश्च तुल्यजातीयः ? Which is similar to it ? यथाजातीयकाः चङ्नजिङ्वनिबथनङः 1 Those which belong to the class of can, an, najini, nvanip, athan and nai. कथंजातीयका ? To which class do they belong? आर्द्धधातुकीयाः They belong to the class of ārddhadhātukas. यद्येतदस्ति तुल्यजातीयस्य ज्ञापकमिति चन्डौ लुविकरणानां ज्ञापकौ स्यातां, नजिक् वर्तमानकालानां निब भूतकालानाम्, अथशब्दो औणादिकानां, नङ्शब्दो घञर्थानाम् । तस्मात् सार्वधातुकग्रहणं कर्तव्यम् | , If it is said that one becomes jñāpaka to that which belongs to its class, can and an may become jñāpaka to lugvikaranas, najin to those that denote present tense, ivanip to those that denote past tense, athan to āuṇādikapratyayas and nan to those which have the meaning of ghan. Hence there is need to mention the word sarvadhātukam in the sūtra. TENTH AHNIKA—SĀRVADHĀTUKAM APIT II 11 किं पुनरयं पर्युदासः यदन्यत्पित इति, आहोस्वित् प्रसज्य अयं प्रतिषेधः पिन्न इति ? Is this (apit) paryudāsa so that it may mean “that which is other than pit” or prasajyapratiṣēdha so that it may mean “that pit does not become so. कश्चात्र विशेषः ? What is the difference here ? अपिन्ङिदिति चेच्छबेकादेश प्रतिषेधः आदिवच्चात् If apit is nit, (there is need for) the prohibition of ēkādēša of sap, since it may be taken to be the initial member. अपिन्विदिति चेत् शबेकादेशे प्रतिषेधो वक्तव्यः, च्यवन्ते प्लवन्ते 1 If apit is taken to be nit, there is need to prohibit the ēkādēŝa of sap, before the final of the root in cyavantē and plavantē which takes guna. किं कारणम् ? Why ? आदिवत्त्वात् । पिदपितोरेकादेशोऽपित आदिवत् स्यात् । अत्यन्यत्पित इति कृत्वा ङित्वं प्राप्नोति । Since it may be taken to be the initial member. The ēkādēśa of pit and apit may be taken to be the initial member of apit. It being taken to be one other than pit, it may chance to get nitva. अस्तु तर्हि प्रसज्यप्रतिषेधः पिन्न इति If so, let it be prasajyapratiṣēdha that pit does not become so. न पिडिदिति चेदुत्तमैकादेशप्रतिषेधः It being taken that pit is not nit, (there is chance for) the pratiṣēdha in the ēkādēsa in the first person.

1. The roots here are cyu and plu. In the third person plural present we have cyu+a (sap)+antē. Generally u first takes guna by Sārvadhātukārddhadhātukayôh (7, 3, 81 ) and then sap takes pararūpa by the sūtra Atō gune (6, 1, 97). ६12 LECTURES ON PATANJALI’S MAHABHAṢYA न पिडिदिति चेदुत्तमैकादेशे प्रतिषेधः प्राप्नोति, तुदानि लिखानि If it is taken that pit is not nit, there is chance for prasajyapratisedha in the ēkādēśa in the first person in tudāni and likḥāni. किं कारणम् ? Why ? आदिवत्त्वादेव । पिदपितोरकादेशः पित आदिवत् स्यात् । तत्र पिन्न इति. प्रतिषेधः प्राप्नोति । From the very reason of its being taken as the initial member The ēkādēŝa of pit and apit may be taken as the inital member of pit. If so, the prasajyapratiṣedha pit na chances to appear. यथेच्छसि तथास्तु Let it be as you please. ननु चोक्तम् उभयथापि दोषः १ Has it not been said that it is defective in both the ways? उभयथापि न दोषः । एकादेशः पूर्वविधौ स्थानिवद् भवतीति स्थानिवद्भावाद् व्यवधानम् It is not defective in both the cases. Let us take that there is sthānivadbhāva in ēkādēŝa with reference to pūrvavidhi and consequently there is interception through sthānivadbhāva.

असंयोगाल्लिट् कित् ( 1, 2, 5)

ऋदुपधेभ्यो लिटः कित्त्वं गुणाद्विप्रतिषेधेन The kittva of lit after the roots having r for the penultimate in preference to guņa by vipratiṣēdha. ऋदुपधेभ्यो लिटः कित्त्वं गुणाद् भवति विप्रतिषेधेन, ववृते ववृधे Kittva operates in preference to guna in roots having r for the penultimate, as in the forms vavṛte, and vavrdhe through the principle Vipratiṣedhe param kāryam.

1. In tud+a+āni, if a and ā take ēkādēśa ā, it is taken to be pit since a is pit and so it may not be considered to be nit and hence u may take guna. TENTH AHNIKA-INDHI BHAVATIBHYĀM CA उक्तं वा It has been answered. किमुक्तम् ? How has it been answered ? न वा क्सस्यानवकाशत्वादपवादो गुणस्य इति 13 By the statement “Na vā ksasya anavakāśatvād apavādā gunasya "” 1 विषम उपन्यासः । युक्तं तत्र यदनवकाशं कित्करणं गुणं बाधते । इह पुनरुभयं सावकाशम् - कित्करणस्य अवकाशः ईजतुः ईजुः, गुणस्य अवकाशः वर्तिता वर्द्धिता । इहोभयं प्राप्नोति ववृते ववृधे ; परत्वाद् गुणः प्राप्नोति । The argument is not sound. It is there proper that the kittva which is anavakāśa sets at naught the guna. But here both are sāvakāśa; kittva operates in the forms ījatuḥ and ījuḥ, and guṇa operates in the forms vartitā and vardhitā. Here both have a chance to operate, in vavṛte and vavṛdhë; guna has a chance to succeed since guṇavidhayakasūtra is read later than Kriti ca. 2 इदं तर्हि उक्तम् इष्टवाची परशब्दः इति । विप्रतिषेधे परं यदिष्टं तद्भवतीति If so, it has been said that para means iṣṭa and so, that which is işța operates in the case of vipratiṣedha.

इन्धिभवतिभ्यां च ( 1, 2, 6)

किमर्थमिदमुच्यते ? What for is this sūtra read ? इन्धेः संयोगार्थं भवतेः पिदर्थम् For the sake of sāṁyōga in indh and pit in bhū. अयं योगः शक्योऽवक्तुम् This sūtra may as well be omitted. कथम् ? Why ? इन्धेश्छन्दोविषयत्वाद् भ्रुवो वुको नित्यत्वाद् ताभ्यां किद्वचनानर्थक्यम् Nonpurposefulness of the mention of kit, indh (-followed by lit) being connected with Veda and the vuk of bhū being nitya. 1. This is a vārttika under the sūtra Sala igupadhād anitah ksah ( 3, 1, 45 ) . 2. This is said under 1, 4, 2. mi

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इन्धेः छन्दोविषयो लिट् 1 The lit of indh is found in the Vedas. न ह्यन्तरेण छन्द इन्धेरनन्तरो लिड् लभ्यः Except in the Vedas, the lit-pratyaya is not found after the root indh. आमा भाषायां भवितव्यम् In classical Sanskrit it is followed by am. भुवो वुको नित्यत्वात् - भवतेरपि नित्यो वुक्, कृते गुणे प्राप्नोति, अकृतेऽपि प्राप्नोति । On account of the nityatva of vuk after bhu. The vuk after bhū is nitya, since it appears whether guna has a chance to come or has no chance to come. ताभ्यां किद्वचनानर्थक्यम् - ताभ्याम् इन्धिभवतिभ्यां किद्वचनमनर्थकम् 1Non-purposefulness of kidvacana after them both. The mention of kittva after them - indh and bhu-serves no purpose.

मृडमृदगुधकुषक्लिशवदवसः तवा (1, 2, 7)

किमर्थं मृडादिभ्यः परस्य क्त्वः कित्त्वमुच्यते १ न किदेव हि क्त्वा ? Why is kittva enjoined to the ktvā after mrda etc.? Is not ktvā kit by itself? न क्त्वा सेटू इति प्रतिषेधः प्राप्नोति, तद्बाधनार्थम् The pratiṣëdha (to kittva) may chance to come by the sutra Na ktvā sēt (1, 2, 18) and this is to prevent it. यदि तर्हि मृडादिभ्यः परस्य क्त्वः कित्त्वमुच्यते, नार्थो न क्त्वा सेटू इत्यनेन कित्त्वप्रतिषेधेन If kittva is enjoined to ktvā after mrḍādis, no purpose is served by the kittvapratiṣēdha by the sūtra Na ktvā sēṭ.

1. The form ïdhë is found only in Vedas, where the elision of n can be accomplished through the sūtra Chandsyubhayathā (3, 4, 117), Sārvadhātukam apit etc, TENTH AHNIKA-MRDA - MRDA … VASAH KTVÂ

15 इदं नियमार्थं भविष्यति मृडादिभ्य एव परस्य क्त्वः कित्त्वं भवति नान्यस्य इति This (sūtra) is for the sake of niyama. There There is kittva to ktvā only when it follows mṛḍādis and none else. यदि नियमः क्रियते, इहापि तर्हि नियमान्न प्राप्नोति लूत्वा, पूत्वा, अत्रापि अकित्त्वं प्राप्नोति । If niyama is done, it does not chance to happen here too, in lūtvā and pūtvā through the niyama, since otherwise there is chance for akittva here. तुल्यजातीयस्य नियमः Niyama holds good only with reference to those of the same class. कश्व तुल्यजातीयः ? Which belongs to the same class ? यथाजातीयको मृडादिभ्यः परः क्त्वा The class to which ktvā after mrḍādis belong. कथञ्जातीयकश्च मृडादिभ्यः परः क्त्वा ! To which class does ktvā after mrḍādis belong? सेट् Set. एवमप्यस्त्यत्र कश्चिद् विभाषिते, सोऽनिटां नियामकः स्यात् Even then, there is here some which is vēț and they may be niyāmaka to aniț. 1 अस्तु तावद्ये ’ सेटस्तेषां ग्रहणं नियमार्थं, य इदानीं विभाषितेट् तस्य ग्रहणं विध्यर्थं भविष्यति । Let then the mention of those that are set be for the sake of niyama and the mention of vet be for the sake of vidhi. रुदविदमुषग्रहिस्वपिप्रच्छः संश्च, स्वपिप्रच्छयोः सन्नर्थं ग्रहणम् । किदेव हि क्त्वा The mention of the roots svap and pracch in the sūtra Ruda vida - musa - grahi - svapipracchak samśca ( 1, 2, 8) is for the sake of san; for ktvā is evidently kit.

1. The roots mrd, med, vad and vas are set and gudh, kus, and klis are vet.

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इको झल् ( 1, 2, 9)

The explanation of a ślōkavārttika is done here part by part and the whole vārttika is read at the end. किमर्थमिकः परस्य सनः कित्त्वमुच्यते ? What for is kittva enjoined to san which follows ik? इकः किखं गुणो मा भूत् Kittva to that following it to prevent guna. इकः कित्त्वं क्रियते Kittva is enjoined to that which follows ih. किं प्रयोजनम् ? Why ? गुणो माभूदिति, चिचीपति तुष्टूषति So that gunt may not set in, in the forms like cicīṣati and tustūsati. नैतदस्ति प्रयोजनम् This benefit does not arise. दीर्घारम्भात् By the mention of the sūtra enjoining lengthening. दीर्घत्वमत्र बाधकं भविष्यति Dīrghatva will here serve as bādhaka. कृते भवेत् It (guna) will take place after it (dīrghatva) sets in. कृते खलु दीर्घत्वे गुणः प्राप्नोति Guna chances to appear only after the lengthening is done. अनर्थकं तु It is then of no use • अनर्थकमेवं सति दीर्घत्वं स्यात् If so, lengthening may be of no use. नानर्थकम् It is not anarthaka. हूस्वार्थम् For the sake of short vowels. 1 ह्रस्वानां दीर्घवचनसामर्थ्यात् गुणो न भविष्यति । Guņa does not set in to short vowels on account of the force of the mention of dīrghatva to them.

1. By the sūtra Aj - jhana-gamām sani 6-4-16. TENTH ÂHNIKA-IKO JHAL भवेद्धस्वानां दीर्घवचनसामर्थ्याद्गुणो न स्यात् 17 The guṇa which would otherwise appear, does not make its appearance on account of the force of the mention of dirghatva. दीर्घाणां तु प्रसज्यते It chances to appear with reference to long vowels. दीर्घाणां तु खलु गुणः प्राप्नोति There is evidently a chance for guna to replace the long vowels. दीर्घाणामपि दीर्घवचनसामर्थ्याद्गुणो न भविष्यति Why! Guna does not replace long vowels also on account of the sāmarthya of dirghavacana. न दीर्घाणां दीर्घाः प्राप्नुवन्ति The long vowels cannot have further lengthening. किं कारणम् ? Why ? न हि भुक्तवान् पुनर्भुङ्क्ते, कृतश्मश्रुश्च पुनः श्मश्रूणि कारयति । For one who has finished his food does not take it again, nor one who has just cut his beard repeats it. ननु च पुनः प्रवृत्तिरपि दृष्टा, भुक्तवानपि पुनर्भुङ्क्ते, कृतश्मश्रुश्च पुनः श्मश्रूणि कारयति Oh! repetition too is seen; one who has taken his food takes it again and one who has cut his beard does it once more. a1q2affz ganf-ay Repetition through special advantage. सामर्थ्याद्धि पुनः प्रवृत्तिर्भवति, भोजनविशेषात् शिल्पिविशेषाद्वा । Repetition takes place if there is special advantage like a new dish or a new barber. दीर्घाणां पुनर्दीर्घत्ववचने न किञ्चित् प्रयोजनमस्ति There is no special advantage by enjoining dirghatva to long vowels. अकृतकारि खलु शास्त्रमभिवत् तद्यथा, अभिर्यददग्धं तद् दहति । M. 3

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Śāstra does, like fire, what has not been done. This is thus illustrated:-Fire burns only that which has not been burnt. दीर्घाणामपि दीर्घत्वचन एतत्प्रयोजनं गुणो मा भूदिति । This is the benefit that guna does not make its appearance for enjoining dirghatva to dirghas.

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कृतकारि खल्पपि शास्त्रम् पर्जन्यवत् तद्यथा, पर्जन्यो यावदूनं पूर्ण च सर्वमभिवर्षति । Śāstra sometimes does, like cloud, what has been done. This may thus be illustrated that cloud rains in places where water is scarce and also where water is full. यथैव तर्हि दीर्घत्ववचनसामर्थ्याद् गुणो न भवति, एवम् ऋदित्त्वमपि न प्राप्नोति - चिकीर्षति, जिहीर्षति । Just as guna does not set in on account of the samarthya of dīrghatva-vacana, so also ittva to the anga ending in ? in cikīrsati and jihīrṣati may not make its appearance. ऋदित्वं दीर्घसंश्रयम् Ittva to the anga ending in ṛ depends upon its lengthened form. नाकृते दीर्घे ऋदित्वं प्राप्नोति If the vowel is not lengthened, ittva does not appear to ṛdanta. किं कारणम् ? Why ? ऋत इत्युच्यते The word štah is read (in the sūtra Rta id dhātoh (7, 1, 100 ). भवेद्धस्वानां नाकृते दीर्घे ऋदित्त्वं स्यात्, दीर्घाणां तु खल्वकृतेऽपि दीर्घत्वे ऋदित्वं प्राप्नोति Iltva to rdanta does not happen to short vowels before they are lengthened and it does happen to long vowels even when they are not lengthened. दीर्घाणां नाकृते दीर्घे (It does not happen) to long vowels when lengthening is not done. TENTH AHNIKAIKO JHAL 19 दीर्घाणामपि नाकृते दीर्घत्वे ऋत्विं प्राप्नोति । यदा दीर्घत्वेन गुणो बाधितः, तत उत्तरकालमृदित्वं भवति । Ittva to ṛdanta does not happen even to long vowels before they are lengthened. Ittva to ṛdanta happens only after the guna is set at naught by dirghatva. णिलोपस्तु प्रयोजनम् Elision of ni is the benefit. इदं तर्हि प्रयोजनम् - णिलोपो यथा स्यात्, ज्ञीप्सति This, then, is the benefit that the elision of ni may happen as in jñpsati. वास्ताः क्व निपतिताः ? क्व कित्त्वं क्व णिलोपः ? को वा अभिसम्बन्धः - यत्सति कित्त्वे णिलोपः स्यात् असति कित्त्वे न स्यात् ? Where were (the arrows ) shot ? Where have they fallen ? Where is kittva and where is ṇilōpa? Where is this relationship that there is nilōpa when there is kittva and there is no nilōpa when there is no kittva? NOTE: This question arises from the fact that kit is not the nimitta of nilōpa. एषोऽभिसम्बन्धः - यत्सति कित्त्वे सावकाशं दीर्घत्वं परत्वाणिलोपो बाघते, असति पुनः कित्त्वे अनवकाशं दीर्घत्वं यथैव गुणं बाघते एवं णिलोपमपि बाधेत This is the relationship that, just as pilīpa sets at naught dīrghatva which is sāvakāśa where there is kittva, dīrghatva which is anavakāśa may set at naught ṇilopa too as it does guna when there is no kittva. तत्र णिलोपस्य अवकाशः कारणा, हारणा; दीर्घत्वस्य अवकाशः चिचीषति तुष्टृषति । इहोभयं प्राप्नोति ज्ञीप्सति; परत्वाणिलोपः । Kāraṇā and hāraṇā are the instances where nilipa operates and cicīșati and tuṣṭūṣati are the instances where dîrghatva operates. Here in jñīpsati both have chances to operate and ṇilōpa operates since the sūtra enjoining it is para. असत्यपि कित्त्वे सावकाशं दीर्घत्वम् Even in the absence of kittva, dīrghatvo is sāvakāṣa,

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कोऽवकाशः ? Where is it sāvakāśa ? इस्भावः, निमित्सति, प्रमित्सति, मीनातिमिनोत्योर्दीर्घत्वे कृते मीग्रहणेन ग्रहणं यथा स्यात् Where there is is-bhāva. The forms nimitsati and pramitsati may be taken to be derived both from the roots mi and mi, since the latter may be taken to be mi after the vowel is lengthened so that it may come under the purview of the sūtra Sani mī-mā is (7, 4, 54). … यथैव तर्ह्यसति कित्त्वे सावकाशं दीर्घत्वं परत्वाणिलोपो बाधते, एवं गुणोऽपि बाधते । तस्मात् कित्त्वं वक्तव्यम् Just as nilipa, being para, sets at naught dirghatva which is sāvakāśa even in the absence of kittva, so also guna too may set it at naught. Therefore there is need for the mention of kittva. इकः किवं गुणो मा भूद्दिीर्घारम्भात्कृते भवेत् । अनर्थकं तु हवार्थं दीर्घाणां तु प्रसज्यते ॥ सामर्थ्याद्धि पुनर्भाव्यमृदित्रं दीर्घसंश्रयम् । दीर्घाणां नाकृते दीर्घे णिलोपस्तु प्रयोजनम् ||

हलन्ताच्च ( 1, 2, 10)

अयुक्तोऽयं निर्देशः This sūtra does not read well. कथं हि इको नाम हलन्तः स्यात्, अन्यस्यान्यः ? 1 For how is it possible for ik to have hal which is entirely different from it for its part? sütra. NOTE: There is anuvṛtti to ikaḥ here from the previous कथं तर्हि निर्देशः कर्तव्यः ? If so, how should it be read? इग्वतो हल इति It should be read igvato halahwhich means “after the hal which has ik.” यद्येवं यियक्षति अत्रापि प्रामोति If so, it will operate with reference to yiyakṣati also.

1. He feels that the use of the word anta is not appropriate, TENTH AHNIKA-HALANTĀCCA Norý :Kāiyata reads - Atra samprasāranaprasangah. 21 5 एवं तर्हि इगुपधात् हलन्तात् इति वक्ष्यामि If so, I shall read igupadhat halantāt which means halanta which has ik for its penultimate.” “after एवमपि दम्भेर्न प्राप्नोति, सूत्रं च भिद्यते If so, the sūtra will not operate with reference to dambh, and the wording of the sūtra is changed. यथान्यासमेवास्तु Let the sūtra be as it is. ननु चोक्तम् अयुक्तोऽयं निर्देश इति ** Oh! it has been said that the sutra does not read well. न अयुक्तः It cannot be said that it does not read well. अयमन्तशब्दोऽस्त्येवावयववाची । तद्यथा वस्त्रान्तः वसनान्तः इति, वस्त्रावयवो वसनावयव इति गम्यते । अस्ति सामीप्ये वर्तते तद्यथा उदकान्तं गतः इति, उदकसमीपं गत इति, गम्यते । तद्यः सामीप्ये वर्तते तस्येदं ग्रहणम्

This word anta has evidently the meaning of avayava, as in vasträntaḥ and vasanāntaḥ which convey the meaning of vastrāvayavaḥ and vasanāvayavaḥ. It has also the meaning of sāmīpya, as in “udakāntam gatah " which means “udakasamīpam gataḥ.” Here the meaning of sāmīpya is taken to account. NorE :—1. Kāiyata reads : - Evan ca hal cāsāu antaścīti karmadhārayaḥ; nipātanācca visēṣaṇasya paranipālaḥ. एवमपि दम्भेर्न सिध्यति । यो हात्र इक्समीपो हल् न तस्मादुत्तरः सन्, यस्मादुत्तरः सन् नासाविक्समीपे Even then, it cannot be applied to the sannanta of dambh ; for the hal which is close to ik is not followed by san and that which is followed by san is not close to ik. दम्भेर्हल्ग्रहणस्य जातिवाचकत्वात् सिद्धम् It applies to damḥh by taking the word hal to refer to jāti. हल्जातिर्निर्दिश्यते, इक उत्तरा या हल्जातिरिति Haljāti is referred to, so that it means the haliāti which follows ik.‘223 LECTURES ON PATANJALI’S MAHĀBHĀṢYA NOTE: 1. Kaiyața reads here:Varnagrahanē jātigrahaṇam iti Nipāta ēkājanān (1, 1, 14) ityatra ēkagrahaņēna jñāpitatvāt…. Yadapi “Tyaktabhēdā vyaktaya ēva jātiḥ” iti pakṣaḥ tada bhēdavyudāsād abhēdāśrayaṇād iṣṭasiddhiḥ. NOTE:-2. Nagēśabhaṭṭa reads:-Parē tu haljātir ityasya tajjātyāśrayahalsamudaya ityarthaḥ; tasya ca sākṣād ēva sāmīpyam, tataḥ paratvam copapadyatē.

लिसिचावात्मनेपदेषु ( 1, 2, 11)

कथमिदं विज्ञायते, आत्मनेपदं यौ लिसिचौ इति आहोस्विद् आत्मनेपदेषु geat år foefuâr çfa How is this interpreted, whether the lin and sic which are ātmanēpada or the lin and sic when followed by ātmanépada? fara:? What if it is one or the other? यदि विज्ञायते आत्मनेपदं यौ लिसिचौ इति, लिङ् विशेषितः सिज् «fàùfqa:; xu fasızà encàqàg qcaì ût foefaði già, faşı faniiqa: लिङ् अविशेषितः । yāu If it is interpreted “atmanēpadam yau liñsicau”, lin is restricted in its denotation and sic is not; and if it is interpreted “ātmanēpadēṣu paratō yāu liñsicāu”, sic is restricted in its denotation and lin is not. यथेच्छसि तथास्तु Let it be as you please. अस्तु तावत् आत्मनेपदं यौ लिड्सचा इति Let it be ātmanēpadam yāu liñsicāu. ag alma - foe faRiqa: fag aftRifta: già Oh! it has been said that lin is viŝēṣita and sic is aviŝēṣita. faa aaa: Sic too is restricted in its denotation. कथम् ? How ? आत्मनेपदं सिज् नास्तीति कृत्वा, आत्मनेपदपरे सिजि कार्य विज्ञास्यते Finding that sic is not ātmanēpada, operation on sic followed by ātman pada will take place (i.e.) atmanēpadam is there taken to mean through gauṇīvṛtti ātmanēpadaparakam. TENTH ÄHNIKA-LINSICĀVĀTMANĒPADĒȘU अथ वा पुनरस्तु आत्मनेपदेषु परतो यौ लिड्सचौ इति Or let it be “ātmanēpadēṣu paratō yāu liñsicāu.” ननु चोक्तम् सिज् विशेषितः लिङ् अविशेषितः इति Oh! it has been said that sic is viseşita and lin is avisēṣita. लिङ् च विशेषितः Lin too is viśisita. कथम् ? How ? 1 23 आत्मनेपदेषु परतो लिङ् नास्तीति कृत्वा । आत्मनेपदे लिङि कार्य विज्ञास्यते Finding that there is no lin followed by atmanēpada, operation on lin which is ātmanēpada will take place. Nora : - Kāiyata reads here :-Avayavagatam pāurvāparyam samudayē āśrayiṣyate iti bhavaḥ. Nägēśbhaṭṭa adds vyapadēśivadbhāvēna ityarthoḥ. नैव पुनरर्थो लिविशेषणेन आत्मनेपदग्रहणेन Or there is no purpose served by taking ātmanēpada as the viśāsana of lin. किं कारणम् ? Why ? झलिति वर्तते, आत्मनेपदेषु चैव लिड् झलादिः न परस्मैपदेषु There is jhal (in the previous sutra) and it has its anuvṛtti here; lin is jhaladi only in ätmanepada and not in parasmaipada. तदेतत् सिज्विशेषणम् आत्मनेपदग्रहणम् Hence the word atmanepada is viseṣaṇa only to sic. अथं सिज्विशेषणे आत्मनेपदग्रहणे सति किं प्रयोजनम् ? If then ātman@pada is visēṣaṇa to sic, what is the benefit? इह मा भूत् अपाक्षीत् अवाप्सीत् So that the sūtra may not operate in apākṣīt and avāpsīt. नैतदस्ति, इक इति वर्तते No, this cannot be, since there is anuvrtti for ikah.

1. The meaning of the root ky here deserves to be noted.

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एवमपि अचैषीत् अनैषीत् अत्रापि प्राप्नोति If so, it will operate in acăiṣīt and anāiṣīt. एतदपि नास्ति प्रयोजनम्, हलन्तादिति वर्तते This too is not the benefit, since there is anuvṛtti for halantāt. एवमपि अकोषीत् अमोषीत् अत्रापि प्राप्नोति If so, it will operate in akāsīt and amöşit. नैतदस्ति झलिति वर्तते This too is not, since there is anuvṛtti for jhal. एवमपि अभैत्सीत् अच्छैत्सीत्, अत्रापि प्राप्नोति If so, it will operate in abhāitsīt and acchāitsīt. नैतदस्ति, इग्लक्षणयोर्गुणवृद्धयोः प्रतिषेधः, न चैषा इग्लक्षणा वृद्धिः This too cannot be, since pratiṣēdha is to guna and vṛddhi based on ik-paribhāṣā and this vṛddhi is not iglakṣaṇā. इदं तर्हि प्रयोजनम् इह मा भूत् अस्राक्षीत् अद्राक्षीत् इति This, then, is the prayojana, that the sūtra may not operate in asrākṣit and adrākṣīt. किं च स्यात् ? What will happen if it operates ? अकिल्लक्षणोऽमागमो न स्यात् The agama am which is based on akit will not appear. enata (1, 2, 17) इच्च कस्य तकारेश्वम् ? Why is icca read with takāra as it ? कस्य हेतोरिकारस्तपरः क्रियते For what reason is ikāra read tapara? दीर्घो मा भूत् So that dirgha (ikāra) may not be the ādēśa. दीर्घो मा भूदिति So that dirgha (ikāra) may not be the ādēŝa (in the place of ākāra through antaratamya). ऋतेऽपि सः Even without it, it appears. TENTH AHNIKA-NA KTVĀ SĒT अन्तरेणाप्यारम्भं सिद्धोऽत्र दीर्घो घुमास्थागापाजहातिसां हलीति 25 Even without its mention here, the dīrgha is accomplished here by the sutra Ghu-mā-sthā-gā-pā-jahātisām hali (6, 4, 66). NorE:-Kāiyata reads here :Antarēnāpiikāravidhānēna vināpītyarthaḥ; kittvam tu kartavyam ēva, tēna vinā īttvasya prāptyabhāvāt. अनन्तरे प्लुतो मा भूत् So that pluta may not set in, if a dissimilar ādēša has a chance to come. इदं तर्हि प्रयोजनम् - अनन्तरे प्लुतो मा भूदिति This, then, is the benefit, that pluta may not take its place when a dissimilar ādēŝa has a chance to come. कुतो नु खल्वेतत् अनन्तरार्थे आरम्भे ह्रस्वो भविष्यति न पुनः प्लुत इति १ How is it then that, if a dissimilar ādēśa has a chance to come, it should be hrasva and not pluta? gaa fàqà ta: Pluta is read wherever necessary. विषये प्लुत उच्यते । यदा च स विषयो भवितव्यमेव तदा प्लुतेन | Pluta is read in places where it is necessary. Wherever such a place arises, there evidently comes the pluta. इच कस्य तकारेत्वं दीर्घो मा भूतेऽपि सः । अनन्तरे प्लुतो मा भूत् प्लुतश्च विषये स्मृतः ॥

नक्त्वा सेद् ( 1, 2, 18)

न सेडिति कृतेsकिच्चे What if akittva is enjoined by ’ Na sit न सेट् इत्येव सिद्धं, नार्थः तवाग्रहणेन It will do that the sutra is read Na set’; the mention of ktvā in the sūtra is unnecessary. निष्ठायामपि तर्हि प्राप्नोति, गुधितः गुधितवान् इति If so, it chances to come to the pratyayas kta and ktavat, as in gudhitaḥ and gudhitavān. M. 4

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निष्ठायामवधारणात् By the specific mention with reference to niṣṭhā. निष्ठायामवधारणान्न भविष्यति Kittvaniṣēdha does not reach niṣṭhā, since there is specific mention there. किमवधारणम् ? What is the specific mention ? निष्ठा शी स्विदिमिदिविदिधृषः इति The sūtra Nisthā sīn - svidi - midi - ksvidi - dhrsah ( 1, 2, 19). परोक्षायां तर्हि प्राप्नोति It then chances to come in lit. NOTE.-Kaiyața reads:Pūrvācāryaprasiddhyā parōkṣā lid ucyate. किं च स्यात् ? What is the harm if it chances to come in liț ? पपिव पपिम, क्ङितीत्याकारलोपो न स्यात् 1 There will be no elision of ā (in the root pā) in the forms papiva and papima by the reason of its being followed by kit or nit. मा भूदेवम् इटीत्येवं भविष्यति Let it not be for this reason. It happens since it is followed by it. 2 इदं तर्हि जग्मिव जघ्निव क्ङितीत्युपधालोपो न स्यात् ’ If so, there will be no elision of the penultimate in jagmiva and jaghniva by the reason of having kit or nit following it. ज्ञापकान्न परोक्षायाम् It is not so in lit through jñāpaka. ज्ञापकात् परोक्षायां न भविष्यति It does not happen in lit through jñāpaka. किं ज्ञापकम् ? What is the jñāpaka ?

1. The ālāralōpa is by the sūtra ātō lopa iti ca ( 6, 4, 64 ).

2. The upadhālöpa is by the sūtra Gama - hanajana khana - ghasām lopah knityanani (6, 4, 98 ). सनि झल्ग्रहणं विदुः TENTH ÄHNIKA-NA KTVĀ SĒĻ 27 They think that the mention of jhal in san-prakarana (is the jñāpaka). यदयम् इको झल् इति झल्ग्रहणं करोति तद् ज्ञापयत्याचार्यः औपदेशिकस्य कित्त्वस्य प्रतिषेधो नातिदेशिकस्य इति । Since the Sūtrakāra reads jhal in the sūtra Ikō jhal ( 1, 2, 9), he suggests that there is pratiṣëdha for the kittva that is read as such and not for the kittva that is secured through analogy. कथं कृत्वा ज्ञापकम् ? How is it interpreted to be jñāpaka ? झल्ग्रहणस्यैतत्प्रयोजनम्, झलादौ यथा स्याद् इह मा भूत् शिशयिषत इति । यदि चात्र आतिदेशिकस्यापि कित्त्वस्य प्रतिषेधः स्यात् झल्ग्रहणमनर्थकं स्यात् This is the prayōjana of the mention of jhal, that it may occur in the place like śiśayiṣata. If there is here pratiṣēdha for the ātidēśika-kittva too, the mention of jħal will be of no use. अस्त्वत्र कित्त्वं, न सेट् इति प्रतिषेधो भविष्यति Let there be kittva here and it will be set at naught by “ Na sēt.” पश्यति तु आचार्यः औपदेशिकस्य कित्त्वस्य प्रतिषेधः नातिदेशिकस्य इति, ततो झल्ग्रहणं करोति Acarya sees that there is pratiṣedha only to aupadesika - kittva and not to ātidēśika-kittva and hence reads jhal. नैतदस्ति ज्ञापकम् ; उत्तरार्थमेतत् स्यात् स्थाध्वोरिच्च, झलादौ यथा स्यात्, इह मा भूत् उपास्थायिषाताम् उपास्थायिषत " This is not a jñāpuka; it is intended for the sūtra Sthaghvōr icca which follows, so that it may happen when jhalādi follows and it may not happen here in upāsthāyiṣātām and upāsthāyiṣata. इवं कित्सन्नियोगेन Ittva in association with kittva. कित्त्वसन्नियोगेन इत्त्वमुच्यते, तेनासति कित्त्वे इत्वं न भविष्यति । Ittva is enjoined in association with kittva and hence there will be no ittva where there is no kittva. रेण तुल्यं सुधीवनि It is similar to r in sudhāvan,

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NorE.—— The sūtra Vanora ca ( 4, 1, 7) enjoins both ip and antādēsa r after stems ending in van and Ano bahurrīheḥ (4, 1, 12 ) serves as its apavāda. तद्यथा, सुधीवा सुपीवा इति ङीप्सन्नियोगेन र उच्यमानोऽसति ङीपि न भवति It is thus:-With reference to sudhīvā and supīvā, the r enjoined along with nip does not appear in its absence. NOTE.-Here is an instance where the nyaya suggested by the mention of cha in the sūtra Bilvakādibhyaśchasya luk (6, 4, 154). “Sanniyōgasiṣṭānām anyalarāpāyē ubhayōrapi apāyah " is applied. अथवा अस्त्वत्र इत्त्वम् । का रूपसिद्धिः ? Or let there be ittva. What will be the form of the word? वृद्धौ कृतायामायादेशो भविष्यति If i takes vrddhi, there will be āyādēśa. वस्वर्थम् For the sake of vasu. वस्वर्थं तर्हि त्वाग्रहणं कर्तव्यम् । वसोपदेशिकं कित्त्वम् If so, ktvā should be read for the sake of vasvanta; for vasu has only āupadesilca-kittva. किं च स्यात् ? What will happen then ? पपिवान्, तस्थिवान्, कितीत्याकारलोपो न स्यात् There will be no elision of ākāra in papivān and tasthivān on account of kit, following it. मा भूदेवम्, इटीत्येवं भविष्यति Let it not be so; it will take place on account of it following it (by the sūtra ātī lōpa iti ca). इदं तर्हि जग्मिवान् जघ्निवान्, विङतीत्युपधालोपो न स्यात् Here then, in jagmivān and jaghnivān, there will be no elision of the penultimate on account of its being followed by kit or nit. किदतिदेशात् On account of the atidāśa of kittva. अस्त्वत्र औपदेशिकस्य कित्त्वस्य प्रतिषेधः ; आतिदेशिकमत्र कित्त्वं भविष्यति TENTH ÄHNIKA-NA KTVĀ SĒṬ 29 Let there be pratiṣedha for aupadesika-kittra; here will stand the ātidesika-kittra. यत्र तर्हि तत्प्रतिषिध्यते अजेः आजिवान् इति Where it is set at naught as in ājivān derived from the root añj. एवं तर्हि च्छान्दसः वसुः | लिट् च छन्दसि सार्वधातुकमपि भवति । तत्र सार्वधातुकमपिन्डिद्भवतीति ङित्युपधालोपो भविष्यति If so, we take it to be krasu found in Vēdas. Liț in Vēdas is taken to be sārvadḥātuka also. Since the sārvadhātaka that is apit does the office of nit, there is the upadhālōpa on account of nit, following it. (नि) गृहीतिः Nigrhitih. इदं तर्हि प्रयोजनम् ; इह मा भूत् निगृहीतिः, उपस्निहितिः, निकुचितिः This, then, is the prayōjana that it may not happen in nigrhitih, upsnihitik and nikucitih. तत्तर्हि त्वाग्रहणं कर्तव्यम् In that case mention of kivā is necessary. न कर्तव्यम् No, it need not be mentioned. क्त्वा च विग्रहात् Through splitting ktvă ca (in Pūñaḥ ktvā ca) as a separate sūtra. उपरिष्टाद्योगविभागः करिष्यते न सेटू, निष्ठा शीस्विदिमिदिविदिधृषः, मृषस्तितिक्षायाम्, उदुपधाद्भावादिकर्मणोरन्यतरस्याम् ; ततः पूङः, पूङश्च निष्ठा सेट् किन्न भवति । ततः क्त्वा च, तवा च सेट् किन्न भवति, पूङः इति निवृत्तम् A sūtra below is to be split into two. The sutras are read thus :Na sēt ; Nisthā sīn - svidi - midi - ksvididhrşah; Udupadhad bhāvādikarmaṇōr anyatarasyām. Then puñaḥ alone is taken as one sūtra meaning the set-niṣṭhā of pūǹ is not kit. Then ktrā ca is taken as a separate sūtra meaning that sẽṭ-ktvā is not kit. The word pūñaḥ recedes. न सेडिति कृतेऽकिचे निष्ठायामवधारणात् । ज्ञापकान्न परोक्षायां सनि झल्ग्रहणं विदुः ॥

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इच्वं कित्सन्नियोगेन रेण तुल्यं सुधीवनि । स्वर्थं कितीदेशाद् गृहीतिः क्त्वा च विग्रहात् ॥ From this it is clear that, in the opinion of the Vārttikakāra, ktvā in this sūtra is unnecessary.

उदुपधाद्भावादिकर्मणोरन्यतरस्याम् ( 1, 2, 21 )

इह कस्मान्न भवति गुधितः गुधितवान् Why does it (the optional kittvābhāva) operate here, in gudhitaḥ and gudhitavān ? उदुपधाच्छपः It is only with reference to roots which are ud-upadha and which belong to śabvikarana (first conjugation). शब्विकरणेभ्य इष्यते It is desired only with reference to those which belong to sabvikarana.

पूङः क्त्वा च ( 1, 2, 22)

पूङ : क्त्वानिष्ठयोरिटि वाप्रसङ्गः सेट्प्रकरणात् There is chance for optional (kittva) when pūń is followed by it before ktvā and niṣṭhāpratyayas on account of sēṭ-prakaraṇa. पूङः कत्वानिष्ठयोरिटि विभाषा कित्त्वं प्राप्नोति There is chance for optional kittva when pun is followed by it before letvā, kta and ktavat. किं कारणम् ? Why ? सेट्प्रकरणात् । सेडिति वर्तते On account of the prakarana relating to sēt. There is mention of sēt. न वा सेट्त्वस्याकिदाश्रयत्वादनिटि वा विम् No, since seṭtva is akidaśraya; optional kittva is only with reference to anit. न वैष दोषः This difficulty does not arise. TENTH AHNIKA -PÜNAH KTVĀ CA 31 किं कारणम् Why ? सेत्वस्य अकिदाश्रयत्वात् Since sēțtva is concomittant with akittva. अकिदाश्रयं सेट्त्वम् । यदा कित्त्वं तदेा भवितव्यम् Sēṭtva is concomittant with akittva. “Where there is akittva, there it should appear.. सेट्त्वस्य अकिदाश्रयत्वात् अनिट्येव विभाषा कित्त्वं भविष्यति Since sēțtva is concomittant with akittva, the optional kittva takes place only in aniț. इविधौ पूङो ग्रहणं क्रियते । तेन वचनादिट् । सेट्प्रकरणाच्च इट्येव विभाषा किवं प्राप्नोति । Pūn is read with reference to it; hence it takes it after it. Since it is sēṭprakaraṇa, the optional kittva will arise only when there is it. NorE :Kāiyata reads here :Tataś ca puritoa, puvitah, iti paksē syāt. इडिधौ ग्रहणम् Non-grahana in idvidhi. इडिधौ हि पूो ग्रहणं न कर्तव्यम् भवति Pūй need not be read in iḍvidhi. भारद्वाजीयाः पठन्ति Bhāradvājīyas read :- नित्यमकिच्चमिडाद्योः क्त्वाग्रहणमुत्तरार्थम् Akittva is nitya for iḍādi and mention of ktvā is for the later sūtras. नित्यमकित्त्वमिडाद्योः क्त्वानिष्ठयोः सिद्धम् Akittva is nitya with reference to ktvā, kta and ktavat when they are preceded by it. कथम् ? How ? विभाषामध्येऽयं योगः क्रियते । विभाषामध्ये च ये विधयः ते नित्या भवन्ति This sūtra is read between the sutras which enjoin vibhāṣā (i.e. between Udupadhād bhāvādikarmaṇār anyatarasyām and32 LECTURES ON PATANJALI’S MAHĀBHĀṢYA Nōpadhat thaphantad vā). The vidhis read between vibhāṣāsūtras are nitya. किमर्थं तर्हि तत्राग्रहणम् ? What for is, then, lctvā read in the saitra ? तत्राग्रहणमुत्तरार्थम् Mention of ktva is intended for later sūtras. उत्तरार्थं त्वाग्रहणं क्रियते नोपधात् थफान्ताद्वा, वञ्चिलुञ्च्यूतश्च इति । Ktvā is read to be of use in the later sūtras—Nõ-padhất thaphāntād vā, Vañciluñcyṛtaś ca.

तृषिमृषिकृषेः काश्यपस्य ( 1, 2, 25 )

काश्यपग्रहणं किमर्थम् ? What is the need for the mention of Kasyapa ? 1

• काश्यपग्रहणं पूजार्थम्, वेत्येव हि वर्तते Mention of Kasyapa is to show reverence, since there is anuvṛtti for vā here (from the sūtra Nöpadhat thaphāntād vā - 1, 2, 23 ). रलो व्युपधाद्धलादेः संच ( 1, 2, 26) किमिदं रलः क्त्वासनोः कित्त्वं विधीयते आहोस्वित् प्रतिषिध्यते ? Is kittva to ktvā and san after ral enjoined here or prohibited ? किं चातः ? What does it matter whether it is enjoined or prohibited? यदि विधीयते, क्तत्वाग्रहणमनर्थकम्, किदेव हि त्वा । अथ प्रतिषिध्यते सन्ग्रहणमनर्थकम् अकिदेव हि सन् । " If it is enjoined, ktvā need not be referred to (by ca in the sūtra) since ktvā is evidently kit. If it is prohibited, mention of san is of no use, since san is evidently akit.

There are four topics dealt with here :(1) The appropriateness or otherwise of the expression ūkālaḥ; (2) whether the saṁjñin is one or three (3) the need to take the saṁjñins and saṁjñās in their respective order and (4) the chance for dirghas and plutas to take hrasva-samjñā too. I अयुक्तोऽयं निर्देशः ; ऊ इत्यनेन कालः प्रतिनिर्दिश्यते ; ऊ इत्ययं च वर्णः तत्रायुक्तं वर्णस्य कालेन सह सामानाधिकरण्यम् 2 This expression (ūkālaḥ) is inappropriate; the word kala is qualified by ū; ū is a letter and it is inappropriate there to take varna be in apposition with kāla. कथं तर्हि निर्देशः कर्तव्यः ! How then is it to be expressed ? ऊँकालकालः इति It is to be expressed thus :-ūkalakalah. किमिदम् ऊकालकाल इति What is it, ūkālakālah ? ऊ इत्येतस्य काल ऊकालः, ऊकालः कालो यस्य स कालकाल इति Ukālakālaḥ is a bahuvrīhi compound of ūkālaḥ and kālaḥ, where ūkālaḥ means the kāla (the duration of pronunciation) of ū. 1. Kittvam is another reading, 2. See similar discussion in Vol. III pp. 247 & 248. M. 5

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स तर्हि तथानिर्देशः कर्तव्यः It should be thus read then.

No, it need not be thus read. उत्तरपदलोपोऽत्र द्रष्टव्यः 1 It is to be taken that the final member of that compound is dropped. तद्यथा – उष्ट्रमुखमिव मुखमस्य उष्ट्रमुखः खरमुखः । एवम् ऊकालकालः ऊकालः इति This may be illustrated thus:-uṣṭramukha is the bahuvrīhi compound of uşṭramukham and mukham in the sense of uşṭramukham iva mukham asya; so also is the word kharamukhaḥ. Similarly the word ūkālaḥ is obtained by eliding the final member of ūkālakālaḥ. अथ वा साहचर्यात् ताच्छब्द्यं भविष्यति । कालसहचरितो वर्णोऽपि काल एव 2 | Or it (kāla) is denoted by that letter (u) through association. The letter too associated with kala may denote kāla. NOTE.-It may be noted that Kāiyața reads under Taparas tatkalasya (1, 1, 70) thus:Varnasahacaritāyām kriyāyām tacchabdō vartatē, sa kālō yasya iti. II हू.स्वादिषु समसङ्ख्याप्रसिद्धिर्निदेशवैषम्यात् Difficulty of taking the respective order with reference to hrasva etc. on account of uneven enumeration. gallag anne@am gafafa; Difficulty in taking the respective order with reference to hrasva etc. किं कारणम् ? Why ? 1, This is taken as a vārttika in Guruprasadaśāstri’s edition; but it is not so taken in Vol. I of the same edition under the sutra Hayavaraț in the second āhnika. I

2. कालसहचरितो वर्णः । वर्णोऽपि काल एव । The word varņah is found in addition after kālasahacarito in Panduranga Javaji edition. प्राप्नोति TENTH AHNIKA-ÜKĀLÖSJJHRASVADIRGHAPLUTAḤ 35 निर्देशवैषम्यात् । तिस्रः सञ्ज्ञाः एकः सञ्ज्ञी वैषम्यात् सङ्ख्यातानुदेशो न " On account of dissimilarity in enumeration. There are three saṁjñās and one saṁjñin. It is not possible to take them in the respective order, since their numbers are not the same. सिद्धं तु समसङ्ख्यत्वात् The object is accomplished, on account of them being of the same number. सिद्धमेतत् This is accomplished. कथम् ? How ? समसङ्ख्यत्वात् Since they are of the same number. कथं समसख्यत्वम् ? How are they of the same number? त्रयाणां हि विकारनिर्देशः Mention of three with modification. त्रयाणामयं प्रश्लिष्टनिर्देशः This is the mention of three in a combined form. कथं पुनर्ज्ञायते त्रयाणामयं प्रश्लिष्टनिर्देश इति ? How is it known that this is the praśliṣṭanirdēśa of three? तिसृणां संज्ञानां करणसामर्थ्यात् On account of the samarthya of three saṁjñas being made. III यद्यपि तावत्तिसृणां संज्ञानां करणसामर्थ्याद् ज्ञायते त्रयाणामयं प्रश्लिष्टनिर्देश इति, कुतस्त्वेतद् एतेन आनुपूर्व्येण सन्निविष्टानां संज्ञा भविष्यतीति आदौ मात्रिकः ततो द्विमात्रः ततस्त्रिमात्र इति न पुनर्मात्रिको मध्ये वा अन्ते वा स्यात्, तथा द्विमात्र आदौ वा स्यादन्ते वा, तथा त्रिमात्र आदौ वा मध्ये वा स्यात् ? Even though it may be known, from the mention of three saṁjñās, that it is a praśliṣṭanirdeśa of three, how is it known that it refers to the three in the order - letter of one mātrā at the beginning, letter of two mātrās at the middle and letter of three mātrās at the end and not to the letter of one mātrā at

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the middle or at the end, the letter of two mātrās at the beginning or at the end or the letter of three mātrās at the beginning or at the middle? अयं तावत् त्रिमात्रोऽशक्य आदौ वा मध्ये वा कर्तुम् Firstly it is not possible to take the letter of three mātrās either at the beginning or at the middle. कुतः ? Why ? प्लुताश्रयो हि प्रकृतिभावः प्रसज्येत For prakṛtibhāva based on pluta may chance to appear. मात्रिकद्विमात्रिकयोरपि ध्यन्तं पूर्वं निपततीति मात्रिकस्य पूर्वनिपातो भविष्यति With reference to letters of one mātrā and two mātrās too, the letter with one mātrā becomes the first member of the compound, since it is said (in the sūtra Dvandvī ghi 2, 2, 32 ) that the word ending in ghi becomes the first member.

यत्तावदुच्यते अयं तावत् त्रिमात्रोऽशक्य आदौ मध्ये वा कर्तु, प्लुताश्रयो हि प्रकृतिभावः प्रसज्येत इति, प्लुताश्रयः प्रकृतिभावः, प्लुतसंज्ञा चानेनैव, यदि च त्रिमात्र आदौ वा मध्ये वा स्यात् प्लुतसंज्ञैवास्य न स्यात्, कुतः प्रकृतिभावः ? Firstly with reference to the statement that it is not possible to take the letter of three mätrās either at the beginning or at the middle since prakṛtibhāva based on pluta may chance to appear, prakṛtibhava depends upon pluta, the designation pluta is got from this sūtra and if the letter with three mātrās is taken at the beginning or at the middle, it cannot secure the designation of pluta. Consequently where is the room for prakrtibhāva ? यदप्युच्यते मालिक द्विमालिकयोरपि ध्यन्तं पूर्वं निपततीति मात्रिकस्य पूर्वनिपातो भविष्यतीति, हस्वाश्रया हि घिसंज्ञा, हस्वसंज्ञा चानेनैव । यदि च मात्रिको मध्ये वा अन्ते वा स्यात् ह्रस्वसंज्ञेवा अस्य न स्यात् ; कुतो घिसंज्ञा, कुतः पूर्वनिपातः ! With reference to the other statement that, in a compound of a letter of one mātrā and a letter of two mātrās, the former takes the first place since that which ends in ghi is enjoined the first place, the designation ghi depends upon hrasva and TENTH ÄHNIKA—UKĀLŌSJJHRASVADĪRGHAPLUTAḤ 37 the designation of hrasva is secured by this sūtra. If the letter with one mātrā is taken at the middle or at the end, it cannot at all get hrasvasaṁjñā or pūrvanipāta ? एवमेषा व्यवस्था न प्रकल्पते Hence this line of argument does not well fit in. एवं तर्हि आचार्यप्रवृत्तिर्ज्ञापयति, न मात्रिकोन्ते भवतीति यदयं “ विभाषा पृष्ठप्रतिवचने हे : " इति मात्रिकस्य प्लुतं शास्ति । If so, procedure of Acarya Pāņini suggests that the vowel of one mātrā cannot be at the end here, since he enjoins plutatva to a letter of one mātrā in the sūtra “Vibhāṣā prṣṭaprativacanē hēh " ( 8, 2. 93 ). कथं कृत्वा ज्ञापकम् ? How does it become jnapaka ? योऽन्ते स प्लुतसंज्ञः । यदि च मात्रिकोऽन्ते स्यात् प्लुतसंज्ञा अस्य स्यात् । तत्र हि मात्राकालस्य मात्राकालवचनमनर्थकं स्यात् । That which is at the end gets the plutasaṁjñā. If the letter with one mātrā is at the end, it gets the plutasaṁjñā. In that case the statement that the letter with one mātrā replaces the letter with one mātrā will become unnecessary. मध्ये तर्हि स्यादिति, अत्राप्याचार्यप्रवृत्तिर्ज्ञापयति न मात्रिको मध्ये भवतीति, यदयम् ’ अतो दीर्घो यञि, ’ ’ सुपि च’ इति दीर्घत्वं शास्ति । If it is said that it may be at the middle, here too the procedure of Acārya suggests that the letter with one mātrā does not come in the middle, since he enjoins dīrghatva to letters with one mātrā in the sūtras “Atō dīrghō yañi” (7, 1, 3) and “Supi ca ” ( 7, 8, 102). कथं कृत्वा ज्ञापकम् ? How does it become jñapaka ? यो मध्ये स दीर्घसंज्ञकः । यदि च मात्रिको मध्ये स्याद् दीर्घसंज्ञा अस्य स्यात् । तत्र मात्राकालस्य मात्राकालवचनमनर्थकं स्यात् । That which is at the middle gets the dirghasaṁjñā. If the letter with one mātrā is at the middle, it will get the dīrghasaṁjñā. In that case the statement that a letter with one mātrā replaces the letter with one mätrā will become unnecessary.

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द्विमात्रस्तर्हि अन्ते स्यादिति, अत्राप्याचार्यप्रवृत्तिर्ज्ञापयति न द्विमात्रोऽन्ते भवतीति, यदयम् ओमभ्यादाने इति द्विमालिकस्य प्लुतं शास्ति If it is said that, then, the letter of two mātrās may be at the end, even here the procedure of Acarya suggests that the letter with two mātrās does not come at the end, since he enjoins plutatva to the letter with twe mātrās in the sutra “Ōm Om abhyādānē” (8, 2, 87 ). कथं कृत्वा ज्ञापकम् ? How does it become jñāpaka? योऽन्ते स प्लुतसंज्ञः । यदि च द्विमात्रोऽन्ते स्यात् प्लुतसंज्ञा अस्य स्यात् तत्र द्विमात्राकालस्य द्विमात्राकालवचनमनर्थकं स्यात् । That which is at the end gets the plutasaṁjñā. If the letter with two mātrās is at the end, it will get the plutasaṁjñā. In that case the statement that a letter of two mātrās replaces a letter of two mātrās will become unnecessary. मालिकेण चास्य पूर्वनिपातो बाधित इति कृत्वा कान्यत्र उत्सहते भवितुम् अन्यदतो मध्यात् । Since its pūrvanipātatva is set at naught by the letter with one mātrā, where can it be except in the middle ? एवमेषां व्यवस्था प्रक्लृप्ता Hence their relative position is well settled. भवेद् व्यवस्था च प्रक्लृप्ता IV Yes, their relative position may be settled. दीर्घप्लुतयोस्तु पूर्वसंज्ञाप्रसङ्गः But there is chance for dirgha and pluta to get the pūrvasaṁjñā (i. e.) hrasvasaṁjñā. दीर्घप्लुतयोरपि पूर्वसंज्ञा प्राप्नोति There is chance for dirgha and pluta to get the pūrvasaṁjñā too. का ? What ? हस्वसंज्ञा - Hrasvasamjñā. TENTH AHNIKA—ÜKĀLŌSJJHRASVADÎRGHAPLUTAḤ किं कारणम् ? Why ? अणू सवर्णान् गृह्णाति इति From the fact that an comprehends like letters. सिद्धं तु तपरनिर्देशात् Achievement of the object through taparanirdēsa. सिद्धमेतत् This (object) is achieved. कथम् ? How ?. तपर निर्देशः कर्तव्यः उदूकाल इति There is need to read taparatva as ud-ūkālaḥ. यद्येवम् If so द्रुतायां तपरकरणे मध्यमविलम्बितयोरुपसङ्ख्यानं कालभेदात् 39 Taparakaraṇa being made to drutāvṛtti, need to add the same to madhyamāvṛtti and vilambitavṛtti on account of the difference in the duration of pronunciation. NorE :— Vņtti is the mode of pronouncing a letter. It may be quickly pronounced, moderately pronounced and slowly pronounced. They are respectively called drutāvṛtti, madhyamāvṛtti and vilambitāvṛtti. 1 द्रुतायां तपरकरणे मध्यमविलम्बितयोरुपसङ्ख्यानं कर्तव्यम् ; तथा मध्यमायां तपरकरणे द्रुतविलम्बितयोरुपसंख्यानं कर्तव्यम् ; तथा विलम्बितायां तपरकरणे द्रुतमध्यमयोरुपसङ्ख्यानं कर्तव्यम् । If taparakarana is made in drutāvṛtti, there is need for the upasaǹkhyanā of madhyamā and vilambitā; if taparakarana is made in madhyamā, there is need for the upasankhyāna of drutā and vilambitā ; if taparakaroņa is made in vilambitā, there is need for the upasankhyāna of drutā and madhyamā. किं पुनः कारणं न सिध्यति ? Why is not accomplished without upasankhyana ?

1. This bhāṣya which serves as the explanation of the vārttika is not found in editions.

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कालभेदात् On account of the difference in the duration of pronunciation. ये हि द्रुतायां वृत्तौ वर्णाः त्रिभागाधिकास्ते मध्यमायाम् ये मध्यमायां वर्णाः त्रिभागाधिकास्ते विलम्बितायाम् । The letters in madhyamāvṛtti have thrice the duration of those in drutāvṛtti and those in vilambitāvṛtti have thrice the duration of those in madhyamāvṛtti. द्रुतादिपु चोक्तम् It has been said with reference to drutādis किमुक्तम् ? What has been said ? 1 " सिद्धं त्ववस्थिता वर्णा वक्तुश्चिराचिरवचनाद् वृत्तयो विशिष्यन्ते ’ हात Siddham tu avasthitā varṇā vaktuś cirāciravacanād vṛttayō visisyante” iti. स तर्हि तपरनिर्देशः कर्तव्यः If so, ūkālaḥ should be read as ud-ūkālaḥ. न कर्तव्यः । इह कालग्रहणं क्रियते । यावच्च तपरकरणं तावच्च कालग्रहणम् । प्रत्येकं च कालशब्दः परिसमाप्यते उकाल ऊकाल ऊ३काल इति No, it need not. The word kāla is read here in the sūtra. Mention of kāla comprehends to the same excent as that of taparatva. The word kāla is taken with each of the three thus :—ukālak, ūkālah and ū3kālak. अथ वा एकसंज्ञाधिकारेऽयं योगः कर्तव्यः । तत्रैका संज्ञा भविष्यति या परा अनवकाशा चेति । एवं हि दीर्घप्लुतयोः पूर्वसंज्ञा न भविष्यति । Or this sūtra should be read in the place where there is adhikāra for ēkā saṁjñā. In that case only one samjñā has opportunity to be applied, that which is para and anavakāśa. Then dīrgha and pluta cannot take the hrasvasaṁjñā which is pūrva.

1. Under तपरस्तत्कालस्य (1, 1, 70 ). Cf Vol. III pp 250,251. TENTH ÅHNIKA—ÜKÄLÖSJJHRASVADİRGHAPLUTAḤ 41 अथ वा ‘स्वं रूपं शब्दस्याशब्दसंज्ञा ’ इत्ययं योगः प्रत्याख्यायते । तत्र यदेतत् ’ अशब्दसंज्ञा इति एतद् यया विभक्त्या निर्दिश्यमानमर्थवद्भवति तया निर्दिष्टमुत्तरत्रानुवर्तिष्यते अणुदित्सवर्णस्य चाप्रत्ययः अशब्दसंज्ञायाम् इति Or the sūtra Svam rūpam ŝabdasyāśabdasaṁjñā’ is taken to be unnecessary and the word aśabdasaṁjñā is taken with the next sūtra, it being so modified as to fit in there thus :— An udit savarṇasya cāpratyayaḥ aśabdasaṁjñāyām. अथ वा ह्रस्वसंज्ञावचनसामर्थ्याद् दीर्घप्लुतयोः पूर्वसंज्ञा न भविष्यति Or dirgha and pluta do not take the purvasaṁjñā on account’ of the samarthya of the mention of hrasvasaṁjñā. ननु चेदं प्रयोजनं स्यात् संज्ञया विधाने नियमं वक्ष्यामीति, ह्रस्वसंज्ञया यदुच्यते तदचः स्थाने यथा स्याद् इति । Oh, this may be the prayōjana that, if samjñā is enjoined, there is room for me to mention the niyama that, whichever is said through hrasva, it comes in the place of ac. स्यादेतत् प्रयोजनं यदि किञ्चित्कराणि ह्रस्वशासनानि स्युः, यतस्तु खलु यावदज्ग्रहणं तावद् ह्रस्वग्रहणम् अतः अकिञ्चित्कराणि ह्रस्वशासनानि । This may be the benefit, if the sutras enjoining hrasva are capable of doing any special function; but they do no special function, since the duration of pronouncing hrasva is identical with that of pronouncing ac. इदं तर्हि प्रयोजनम् एच इग्घ्रस्वादेशे इति वक्ष्यामीति This, then, is the prayōjana that I may say Eca ik hrasvadēśē. अनुच्यमाने ह्येतस्मिन् र्हिस्वप्रदेशेषु एच इग्भवति इति वक्तव्यं स्यात् - ह्रस्वो नपुंसके प्रातिपदिकस्य, एच इग्भवतीति; णौ चङ्युपधाया ह्रस्वः, एच इग्भवतीति ; ह्रस्वो हलादिः शेषः, एच इग्भवतीति । ** If this is not said, there is need to read Eca ig bhavati’ in three places where hrasva is enjoined. “Eca ig bhavati should be read after “Hrasvõ napumsakē prātipadikasya ( 1, 2, 47 ) ; “Éca ig bhavati” should be read after " Nau canyupadhāyā hrasvah " (7, 4, 1) ; " Eca ig bhavati " should be M. 642 LECTURES ON PATAÑJALI’S MAHĀBHÁṢYA " read after “Hrasvaḥ Hrasvah ” (7, 4, 59 ) which is before the sūtra Halādih seşah (7, 4, 60). संज्ञा च नाम यतो न लघीयः Samjñā is that than which nothing is lighter. कुत एतत् ? Wherefrom is this? लघ्वर्थ हि संज्ञाकरणम् Making samjñās is to lighten the work. लघीयश्च त्रिस्प्रदेशेषु एच इग्भवतीति, न पुनः संज्ञाकरणम् It is lighter to read “Eca ig bhavati” in three places where hrasva is enjoined and not the making of the saṁjñā hrasva. त्रिर्हस्वप्रदेशेषु एच इग्भवतीति षड् ग्रहणाणि; संज्ञाकरणे पुनरष्टौ - ह्रस्वसंज्ञा कर्तव्या, त्रिर्हस्वप्रदेशेषु ह्रस्वग्रहणं कर्तव्यं ह्रस्वो ह्रस्वो ह्रस्व इति, एच इग्घ्रस्वादेश इति If ’ Eca ik’ is read in three places where hrasva is enjoined, there are only six words; If saṁjñā is made, there are eight words - (two words) in the hrasva-vidhāyaka-sutra and the word hrasva is to be read in the three places where hrasva is enjoined and (three words in) the sūtra Eca ig ghrsvādese. सोऽयमेवं लघीयसा न्यासेन सिद्धे सति यद् गरीयांसं यत्नमारभते तस्यैतत् प्रयोजनं दीर्घप्लुतयोस्तु पूर्वसंज्ञा मा भूद् इति Since he makes a heavier attempt when there is chance to accomplish it in a lighter way, it has this prayōjana that dirgha and pluta do not adopt the purvasaṁjñā.

अचश्च ( 1, 2, 28)

Five topics are dealt with in this sūtra :-(1) whether this sūtra and Alōsntyasya have the relationship of seṣasēṣitva (2) whether this sūtra and Alōntyasya are in the relation of utsargāpavāda ( 3 ) whether wherever hrasvatva, dīrghatva and plutatva are enjoined, the word acah appears (4) that this sūtra is suggested to be a paribhāṣā and (5) why the word ac is read in the previous sūtra. TENTH AHNIKA-ACAS CA I & II किमयमलोऽन्त्यशेषः, आहोस्विद् अलोऽन्त्यापवादः 43 Is this sūtra alōntyaśēṣa or alōntyāpavāda (i. e.) Do this sūtra and the sūtra " Alóntyasya " form a whole sentence, one serving as part of another or are they antagonistic to each other? कथं चायं तच्छेषः स्यात्, कथं वा तदपवादः ? How is this tac chāsa or how is it tad-apavāda ? यद्येकं वाक्यं - तच्चेदं च, अलोन्त्यस्य विधयो भवन्ति, अचो ह्रस्वदीर्घप्लुता अन्त्यस्येति, ततोऽयं तच्छेषः । अथ नानावाक्यम् - अलोन्त्यस्य विधयो भवन्ति, अचो हस्वदीर्घप्लुता अन्त्यस्यानन्त्यस्य चेति ततोऽयं तदपवादः । If they form one sentence that vidhis happen to the final al and the hraṣvatva, dīrghatva and plutaiva happen to the ac which is final, this sūtra is taccheṣa. If they form different sentences that vidhis happen to the final al and the hrasvatva, dīrghatva and plutatva happen to ac which is both final and non-final, it is tadapavāda. कश्चात्र विशेषः ? What is the difference here ? ह्रस्वादिविधिर लोन्त्यस्येति चेद् वचिप्रच्छिशमादिप्रभृतिहनिगमिदीर्घेष्वज्ग्रहणम् If vidhi relating to hrasvādi is taken to happen to the final al, the word ac has to be read in connection with the dirgha in vac, pracch, sam etc., han and gam. 1 हूस्वादिविधिरलोन्त्यस्येति चेद् वचिप्रच्छिशमादिप्रभृतिहनिगमिदीर्घेष्वज्ग्रहणं कर्तव्यम् । क्विब् ± वचिप्रच्छ्योर्दीर्घः, अचः इति वक्तव्यम्, अनन्त्यत्वाद्धि न प्राप्नोति । शमादीनां दीर्घः, अचः इति वक्तव्यम्, अनन्त्यत्वाद्धि न प्राप्नोति । हनिगम्योर्दीर्घः, अचः इति वक्तव्यम्, अनन्त्यत्वाद्धि प्राप्नोति । If it is taken that the vidhi relating to hrasva etc. operate only to the final al, the word dīrghaḥ has to be read where dirghaḥ is enjoined to vac, pracch, sam etc., han and gam. In the sūtra Kvih vaci-pracchi…drghāsasamprasāranam ca (Unādi, 225), the word acaḥ has to be read; for the dirghatva cannot appear

1. क्विपि (Guruprasada edn.) ; it is omitted in Bombay edn.

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since the vowel in vac and pracch is not final. In the sutra Šamām aṣṭānām dīrghaḥ śyani (7, 8, 74), the word acaḥ has to be read; for the dirghatva cannot appear since the vowel in śam etc. is not final. In the sutra Aj-jhana-gamām sani (6, 4, 16) enjoining dirghaḥ to han and gam, the word acaḥ has to be read, for the dirghatva cannot appear since the vowel in han and gam is not final. 3g afê agqung: If so, let it be tad-apavāda. अचश्चेन्नपुंमकहू स्वाकृत्सार्वधातुकनामिदीर्घेष्वनन्त्यप्रतिषेधः If it is for all ac, prohibition of hrasvatva to the ac that is not final enjoined in the sūtra Hrasvõ napuṁsakē prātipadikasya (1, 2, 47), prohibition of dirghatra to the ac that is not final enjoined in the sūtra Akṛtsārvadhātukayōr dīrghah (7, 4. 25), and prohibition of dirghatva to the ac that is not final enjoined in the sūtra Nāmi. (6, 4, 3) need be made. अचश्चेत् नपुंसकद्दू स्वाकृत्सार्वधातुकनाभिदीर्घेषु अनन्त्यस्य प्रतिषेधो वक्तव्यः If it is for all ac, mention of prohibition to that which is not final with reference to the napuṁsaka-hrasvatva and akṛtsārvadhātuka-nāmi-dirghatva need be made. ह्रस्वो नपुंसके प्रातिपादिकस्य, यथेह भवति रै, अतिरि, नौ, अतिनु एवं सुवाग् ब्राह्मणकुलम् इत्यत्रापि प्राप्नोति By the application of the sūtra Hrasvõ napuṁsakē prātipadikasya’, the hrasvatva chances to appear in suvāg in suvāg brāhmaṇakulam as in atiri (from the stem rãi) and atinu (from the stem nău). अकृत्सार्वधातुकयोर्दीर्घः, यथेह भवति चीयते सूयते, एवं छिद्यते भिद्यते अत्रापि प्राप्नोति । The dirghatva enjoined by the sutra “Akṛtsārvadhātukayōr dīrghaḥ” chances to appear in chidyate and bhidyatē, as in cīyatē and sūyatē. . नामि दीर्घः, यथेह भवति अमीनां वायूनाम्, एवं षण्णाम् इत्यत्रापि प्राप्नोति The dirghatva enjoined by the sūtra “Nāmi” chances to appear in ṣaṇṇām, as in agnīnām and vāyānām. TENTH AHNIKA-ACAŚ CA नैष दोषः, नोपधायाः इत्येतन्नियमार्थं भविष्यति 45 This difficulty does not arise ; the sūtra Nāpadhāyāh (6, 4, 7) is intended to restrict its application. प्रकृतस्यैष नियमः स्यात् This restricts the application of what is found in the context. किं च प्रकृतम् ? What is in the context ? नामि इति The sūtra Nāmi (6, 4, 3). तेन भवेदिह नियमान्न स्यात् षण्णामिति Then it does not happen here in ṣaṇṇām through the niyama. अन्यते तन्यते इत्यत्रापि प्राप्नोति It (lengthening ) will happen, then, in anyatā and tanyate. अथाप्येवं नियमः स्यात् नोपधाया नाम्येवेति If so, Nāmi is taken as the niyamasūtra and Nōpadhāyāḥ as ridhi-sūtra. एवमपि भवेदिह नियमान्न स्यात् अन्यते तन्यते इति ; षण्णाम् इत्यत्र प्राप्नोति । If so, it may not happen here in anyatē and tanyate; but it will happen here in sannām.

अथाप्युभयतोऽयं नियमः स्यात् नोपधाया एव नामि, नाम्येव नोपधायाः इति If so, niyama may play in both ways:-Nami as vidhisūtra and Nōpādhāyāḥ as niyamasūtra and Nōpadhāyāḥ as vidhisūtra and Nāmi as niyamasūtra. एवमपि भिद्यते छिद्यते, सुवाग ब्राह्मणकुलम् इत्यत्रापि प्राप्नोति Still dirghatva may appear in bhidyatē and chidyatē and hrasvatva in suvāg brāhmaṇakulam. III एवं तर्हि ह्रस्वो दीर्घः प्लुत इति यत्र ब्रूयात्, अचः इत्येतत् तत्रोपस्थितं द्रष्टव्यम् । If so, wherever it is said that hrasvatva occurs, dīrghatva occurs and plutatva occurs, one should understand that the word acaḥ presents itself there.

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किं कृतं भवति ? What happens then ? द्वितीया षष्ठी प्रादुर्भाव्यते । तत्र कामचारः - गृह्यमाणेन वा अचं विशेषयितुम् अचा वा गृह्यमाणम् । यावता कामचारः, इह तावत् वचिप्रच्छिशमादिप्रभृतिहनिगमिदीर्घेषु गृह्यमाणेन अचं विशेषयिष्यामः, एतेषां दीर्घो भवति अच इति । इहेदानीं नपुंसक ह्रस्वा कृत्सार्वधातुकनामिदीर्घेष्वचा गृह्यमाणं विशेषयिष्यामः । नपुंसकस्य ह्रस्वो भवति, अचः अजन्तस्येति । अकृत्सार्वधातुकयोर्दीर्घो भवति, अचः अजन्तस्येति । नामि दीर्घो भवति, अचः अजन्तस्येति Another word in the genetive case appears. It is our pleasure to take it as an adjunct to the already existing word in the genetive case or to take the latter qualifying acaḥ. Since it is our pleasure, we take the word in the genetive case to qualify acaḥ in the case of vaci-pracchi-ŝamādiprabhṛti-hani-gamidīrgha and in the case of napumsakahrasva - akṛtsārvadhātuka - nāmi dirgha, we allow the word to be qualified by acaḥ-hrasva replacing napumsaka which is ajanta, dīrgha replacing akṛtsārvadhātuka which is ajanta and dirgha replacing the anga which is ajanta when followed by nẩm. IV इह कस्मान्न भवति द्यौः, पन्थाः, सः इति How is it that the word acaḥ does not appear (in the sūtras Diva aut, Pathimathyṛbhukṣām āt and Tyadādīnām aḥ) which bring about the form dyāuḥ, panthāḥ and saḥ. संज्ञया विधाने नियमः Restriction on the injunction with samjñā. संज्ञया ये विधीयन्ते तेषु नियमः Only those which are enjoined with the appellation hrasva, dirgha and pluta come under this sūtra. किं वक्तव्यमेतत् ? Is there any need for this to be said ? न हि No, certainly not. कथमनुच्यमानं गंस्यते How can it be understood if it is not so said ? TENTH ÄENIKA - UCCAIR UDATTAH, NÍCAIR ANUDÄTTAH 47 अजिति हि वर्तते । तत्रैवमभिसम्बन्धः करिष्यते - अचः अज् भवति ह्रस्वः, दीर्घः प्लुत इत्येवं भाव्यमान इति । For there is the word ac. It is associated thus:-The ac which is considered hrasva, dīrgha or pluta replaces the ac. V अथ पूर्वस्मिन् योगे अज्ग्रहणे सति किं प्रयोजनम् ? Now what is the benefit of the mention of ac in the preceding sutra. अज्ग्रहणं संयोगाचसमुदायनिवृत्यर्थम् For the sake of avoiding the saṁjñā to samyōga and ac-samudāya. अज्ग्रहणं क्रियते, संयोगनिवृत्त्यर्थम् अच्समुदायनिवृत्त्यर्थं च । The word ac is read there so that saṁyōga may be warded off from getting the saṁjñā (hrasva) and ac-samudaya (collection of vowels without intervening consonants) may be warded off from getting the samjñā (dirgha). संयोगनिवृत्त्यर्थं तावत्, प्रतक्ष्य प्ररक्ष्य, ह्रस्वस्य पिति कृति तुक् इति तुङ् मा भूदिति । Firstly with reference to saṁyōga-nivṛtti, so that the āgama tuk enjoined by Hrasvasya piti kṛti tuk may not appear in the words pratakṣya and prarakṣya. अच्समुदायनिवृत्त्यर्थम् तितउच्छलं तितउच्छाया, दीर्घात्पदान्ताद्वा इति विभाषा तुङ् मा भूदिति । With reference to ac-samudaya-nivṛtti, so that the optional tuk may not appear in the forms titau-c-chatram and titau-cchāyā by the sūtra Dīrghāt padāntād vā.

उच्चैरुदात्तः (1, 2, 29 ) : नीचैरनुदात्तः ( 1, 2, 30)

There are three topics which are dealt with here:-(1) Is there anuvṛtti to the genetive acaḥ or (2) Is there anuvṛtti to the nominative ac? (8) The non-possibility of the accomplishment of the samjñā - udātta etc. or otherwise.

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I किं षष्ठीनिर्दिष्टमज्ग्रहणमनुवर्तते उताहो न ? Is acaḥ, the genetive singular of ac, taken here by anuvṛtli or no? NOTE : -Kāiyata reads here :Uccaih sthānē upalabhyamāna udāttasaṁjñaḥ, sa ca acaḥ sthānē iti. किं चातः ? What does it matter if it is done or not ? यद्यनुवर्तते “हल्स्वरप्राप्तौ व्यञ्जनमविद्यमानवद् भवति " इत्येषा परिभाषा न प्रकल्पते । कथं हलो नाम स्वरप्राप्तिः स्यात् १ ’ If it is taken here by anuvṛtti, the paribhāṣā Halsvara-prāptāu vyañjanam avidyamanavad bhavati’ does not fit in. Where is the chance for hal to get svara (the high tone, the low tone etc.)? If so, एवं तर्हि निवृत्तम् । बहून्येतस्याः परिभाषायाः प्रयोजनानि । it is not taken here. There are many benefits reaped by adopting this paribhāṣā. II अथ प्रथमानिर्दिष्टमज्ग्रहणमनुवर्तते, उताहो न ? Then, is there anuvrtti to ac, the nominative singular, or no ? किं चार्थोऽनुवृत्त्या ? Is there any advantage if there is anuvṛtti ? बाढमर्थः, यद्येते व्यञ्जनस्यापि गुणा लक्ष्यन्ते । Certainly, there is advantage if these gunas udāttatva etc. are seen in vyañjanas (consonants) also. ननु च प्रत्यक्षमुपलभ्यन्ते इषे त्वोर्जे त्वा D Oh, it is seen definitely in the expression Isē tvōrjē tvā (the commencing expression of the Yajurvēda). नैते व्यञ्जनस्य गुणाः, किं त्वच एव । तत्सामीप्यात्तु व्यञ्जनमपि तद्गुणमुपलभ्यते । तद्यथा - द्वयोः रक्तयोर्वस्त्रयोर्मध्ये शुक्लं वस्त्रं तद्गुणमुपलभ्यते । बदरपिटके रिक्तको लोहकंसः तद्गुण उपलभ्यते । TENTH ÂENIKA - UCCAIR UDÁTTAH, NICAIR ANUDĀTTAH 49 These are not the qualities of consonants, but only of vowels. Through their proximity of the latter, the consonant too appears to have it. This may be illustrated thus:-The white cloth pressed between two red cloths gets their colour. Well polished mirror kept in a box containing badara fruits seems to get their colour. । कुतो नु खल्वेतत्, अच एते गुणाः स्युः तत्सामीप्यात्तु व्यञ्जनमपि तद्गुणमुपलभ्यते, न पुनर्व्यञ्जनस्यैते गुणाः स्युस्तत्सामीप्यात्त्वजपि तद्गुण उपलभ्येत इति । How is it that these are the guņas of vowels and through their proximity consonant too gets them and not that they are the gunas of consonants and vowel gets them through its proximity with them ? अन्तरेणापि व्यञ्जनम् अच एवैते गुणा लक्ष्यन्ते, न पुनरन्तरेणाचं व्यञ्जनस्यो - च्चारणमपि भवति These qualities are seen independently only in vowel even without its association with a consonant and without the help of a vowel, the pronunciation too of a consonant is not possible. अन्वर्थ खल्वपि निर्वचनम्, स्वयं राजन्त इति स्वराः, अन्वग्भवति व्यञ्जनम् इति The derivation too (of the two words) is significant of the meaning -The word svaras is derived thus, svayam rājantē (those which shine by themselves) and vyañjana is derived from the root añj ̃with vi which means that which follows. NOTE:-It is worthy of note that the words vyañjana and consonant are semantically similar. उच्चनीचस्यानवस्थितत्वात् संज्ञाप्रसिद्धिः III The non-accomplishment of the samjñās on account of the non-definiteness of uccatva and nīcatva. इदमुच्चनीच मनवस्थितपदार्थकम्, तदेव हि कञ्चित् प्रति उच्चैर्भवति, कञ्चित् प्रति नीचैः । एवं हि कश्चित् कञ्चिद् अधीयानमाह ’ किमुचैः रोरूयसे शनैर्वर्तताम् ’ ;तमेव तथाधीयानमपर आह ’ किमन्तर्दन्तकेनाधीषे उच्चैर्तताम्’ इति । M. 7

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The words uccāiḥ and nīcāiḥ are not definite in their connotation; the same is considered uccāiḥ by one and nīcāiḥ by another. One tells another who is studying, “Why are you rattling? Read slowly” and another tells the same person reading in the same way, “Why are you swallowing words? Read loudly.” एवम् उच्चनीचमनवस्थितपदार्थकम् तस्यानवस्थितत्वात् संज्ञाया अप्रसिद्धिः " It is thus that the words uccāiḥ and nīcāiḥ are not definite in their connotation. Since it is not definite, there is the non-accomplishment of the samjna. एवं तर्हि लक्षणं करिष्यते - आयामो दारुण्यम् अणुता खस्येति उच्चैः कराणि शब्दस्य - आयामो गात्राणां निग्रहः, दारुण्यं स्वरस्य दारुणता रूक्षता, अणुता खस्य कण्ठस्य संवृतता, उच्चैः कराणि शब्दस्य । अन्ववसर्गे मार्दवमुरुता खस्येति नीचैःकराणि शब्दस्य - अन्ववसर्गो गात्राणां शिथिलता, मार्दवं स्वरस्य मृदुता स्निग्धता, उरुता खस्य महत्ता कण्ठस्येति नीचैः कराणि शब्दस्य । If so, the definition is made in the following manner-the factors which produce uccãistva to śabda aṛe āyāma, dāruṇyam and aṇutā of kha, where āyāma means contraction of limbs, dāruṇya of svara means harshness and khasya aṇutā means the narrowness of the opening through which air passes and the factors which produce nīcaistva to sabda are anvavasarga, mārdavam and uruta of kha, where anvavasarga means the relaxation of limbs, mārdavam of svara means sweetness and khasya urutā means width of opening of the air passage. एतदप्यनैकान्तिकम्, यद्धि अल्पप्राणस्य सर्वोच्चैः तद्धि महाप्राणस्य सर्वनीचैः This too is not of steady nature, since what is considered to be very loud from the standpoint of a weak man may be considered to be very low from the standpoint of a strong man. सिद्धं तु समानप्रक्रमवचनात् It is achieved on account of having the articulation in the same place of the vocal organs. सिद्धमेतत् It is achieved. TENTH AHNIKA-SAMĀHĀRAH SVARITAH कथम् ? How ? समाने प्रक्रमे इति वक्तव्यम् 51 It is to be said that articulation is in the same place of the vocal organ. कः पुनः प्रक्रमः ? What is, then, prakrama? उरः, कण्ठः, शिरः इति Chest, neck, head etc. NorE :—1. Kāiyata reads here :-Evañ ca uccair ityanēna ūrdhvabhāgō gṛhyatē, nīcāir iti adharabhāgaḥ. NOTE:-2. Nāgōjibhaṭṭa explains urdhvabhāgēna by urdhvabhāghā vacchinna-vāyusamyōgēna and adds siraḥpadam tālvādīnām upalakṣaṇam.

समाहारः स्वरितः ( 1, 2, 31)

समाहारः स्वरित इत्युच्यते ; कस्य समाहारः स्वरितसंज्ञो भवति ? The sūtra is read Samāhāraḥ svaritaḥ; whose samāhāra (assemblage) takes svaritasamjña ? अचोरित्याह “Of vowels,” says he. समाहारोऽचोश्चेन्नाभावात् If it is taken to be the samāhāra of two vowels, it cannot be, since it does not exist. समाहारोऽवोश्चेत् तन्न If it is the samāhāra of two vowels, it cannot be. किं कारणम् ? Why ? अभावात् ; न ह्यचोः समाहारोऽस्ति Since it does not exist; for there is no samāhāra of two vowels. 1 नन्वयमस्ति गाङ्गैनूप इति ? Oh! there is this (f) in Gangenūpah. NOTE:-E in gāǹgē is udātta and a of anūpa is anudatta and the ēkādēŝa ē is svarita. 1 ननु चायमस्ति is another reading.52 LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA नैषः अचोः समाहारः, अन्योऽयमुदात्तानुदात्तयोः स्थाने एक आदिश्यते This is not the samāhāra of two vowels, but a svarita è comes as ādēśa in the place of udātta ē and anudātta a. एवं तर्हि गुणयोः If so, the samāhāra of two gunas takes the searita-samjña. गुणयोश्चेन्नाच्प्रकरणात् If it is of two guņas, it is not since the prakaraṇa deals with ac. गुणयोः समाहार इति चेत्, तन्न If it is said that it is the samāhāra of two gunas, it is not. किं कारणम् ? Why ? अच्प्रकरणात् Since the prakaraņa deals with ac. अजिति वर्तते The word ac is taken here by anuvṛtti (with its lakṣyārtha udattānudāttāu). सिद्धं त्वच्समुदायस्याभावात्तद्गुणसम्प्रत्ययः This is achieved, combination of gunas being taken into account on account of the non-existence of the assemblage of vowels. सिद्धमेतत् This (the desired object) is achieved. कथम् ? How ? अच्समुदायो नास्तीति कृत्वा तद्गुणस्याचः समाहारगुणस्य सम्प्रत्ययो भविष्यति Taking that there is no ac-samudāya, there is the pralīti of the samāhāra-guṇa of the vowel which has both. कथं पुनः समाहार इत्यनेन अच् शक्यः प्रतिनिर्देष्टुम् ? How is it possible for samāhāra to take ac for its viśēṣya ? मतुब्लोपोऽत्र द्रष्टव्यः । तद्यथा - पुष्पका एषां ते पुष्पकाः, कालका एषां ते कालकाः इति; एवं समाहारवान् समाहारः It should be taken that the suffix matup has elided here. Just as the words puṣpakāḥ and kālakāḥ are used to denote TENTH AHNIKA - SAMĀHĀRAH SVARITAH 53 those having them, so also the word samāhāra is used to denote that which possesses samāhāra. अथ वा अकारो मत्वर्थीयः, तद्यथा तुन्दः घाटः इति Or the final a (in samāhāra) has the meaning of matup, as in tundah (one having tundi or pot - belly) and ghātah (one having ghaṭā or the back of the neck).1 यद्येवं स्वर्यं न प्रकल्पते In that case the word träisvaryam cannot have a suitable connotation. तत्र को दोषः ? What is the difficulty there? स्वर्येणा धीमहे इत्येतनोपपद्यते The sentence ‘Trāisvaryēņa adhīmahẽ’ (we read with trãisvarya) does not have proper meaning. नैतद् गुणापेक्षम् This does not refer to the gunas. किं तर्हि ? To what does it then refer ? अजपेक्षमेतत् It refers to ac. त्रै स्वर्येणाधीमहे - त्रिप्रकारैरज्भिरधीमहे, कैश्विदुदात्तगुणैः कैश्चिदनुदात्तगुणैः कैश्चिदुभयगुणैः । तद्यथा - शुक्लगुणः शुक्ल, कृष्णगुणः कृष्णः, य इदानीमुभयगुणः स तृतीयामाख्यां लभते कल्माष इति वा, सारङ्ग इति वा । एवमिहापि उदात्त उदात्तगुणः, अनुदात्तोऽनुदात्तगुणः, य इदानीमुभयगुणः स तृतीयामाख्यां लभते स्वरित इति । The sentence-We read with trāisvarya— means we read with three kinds of vowels, some with udātṭaguṇa some with anudāttaguṇa and some with ubhayaguṇa. This may be illustrated thus:-Suklagunaḥ is denoted by sukla, kṛṣṇagunaḥ by kṛṣṇa and that which is ubhoyaguṇaḥ gets the name of kalmāṣa or saranga. So also udatta is here the name of that which has udātṭaguṇa, anudātta is the name of that which bas anudattaguṇa and that which has both the guņas gets the third name of svarita.

1. This is by the sūtra Arsa adibhyōSc (5, 2, 127). ५

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तस्यादित उदात्तमर्धहस्वम् ( 1, 2, 82)

There are three topics dealt with here:-(1) The meaning of the word ardhahrasvam (2) The need of this sūtra (3) Which is better, to have the nine sūtras commencing with this sūtra and ending with Udattasvaritaparasya sannatarah here or after the sūtra Udatṭād anudāṭtasya svaritaḥ (8, 9, 30) at the end of the book? I अर्धस्वमित्युच्यते, तत्र दीर्घप्लुतयोर्न प्राप्नोति कन्या शक्तिके ३शक्तिके The word ardhahrasvam is used and hence svaritatva has no chance in dīrgha and pluta, as in the words kanyā, ŝaktikēą śaktike. नैष दोषः, मात्रचोत्र लोपो द्रष्टव्यः, अर्धह्रस्वमात्रम् अर्धस्वम् इति This difficulty does not arise; it should be considered that the pratyaya mātrac (which denotes pramāņa) is elided here and hence ardhahrasvam means the quantity of the half of a short vowel. NOTE:-Kaiyața says here:-Arddhahrasvasabdaḥ pramāṇavācī rūḍhisabdaḥ; vyutpattyartham tu hrasvasya upādānam ; ardhamātrā tu anëna abhidhīyatē. Haradatta in his Padamañjarī says, “Arddhahrasvagrahaṇēna arddhamātrā upolakṣyatē… hrasvagrahanam atantram iti, apradhānam upalakṣaṇatvād yathā kākēbhyō dadhi rakṣyatām ityatra kākāḥ” Bhattōjidikṣita, in his Śabdākāustubha says, Arddhahrasvaśabdēna arddhamātrā lakṣyatē”…. yad vā, hrasvagrahanam avivakṣitam, tēna svaritasyādâu arddhamātrā arddham vā udātiam bōdhyam. Śrīnivāsayajvan, the disciple of Ramabhadra Dīkṣita, has elaborately discussed these views in his Svarasiddhāntacandrikā. II किमर्थं पुनरिदमुच्यते ? What is the need for this sūtra ? आमिश्रीभूतमिवेदं भवति । तद्यथा - क्षीरोदके सम्पृक्ते आमिश्रीभूतत्वान्न ज्ञायते कियत् क्षीरं, कियदुदकं, कस्मिन्नवकाशे क्षीरं, कस्मिन्नवकाशे उदकमिति,

1. कस्मिन् वा is another reading. 1 TENTH ÅHNIKA-TASYÄDITA UDĀTTAM ARDHAHRASVAM 55 एवमिहापि आमिश्रीभूतत्वान्न ज्ञायते कियद् उदाचं, कियद् अनुदात्त, कस्मिन् अवकाशे उदात्तं, कस्मिन् अवकाशे अनुदात्तमिति । तदाचार्यः सुहृद् भूत्वा अन्बाचष्टे, इयदुदात्तम् इयदनुदात्तम् अस्मिन्नवकाशे उदात्तम् अस्मिन्नवकाशे अनुदात्तमिति । This plays the role of a mixture. Just as it is not known in the mixture of milk and water, how much is milk and how much is water and in which portion it is milk and in which portion it is water, so also it is not known here on account of their being mixed up with, how much is udatta, how much is anudātta, which portion is udatta and which portion is anudalta. Hence Acārya acting as our friend has stated this much is udātta, this much is anudâtta, this portion is udātta and this portion is anudātta. यद्ययमेवं सुहृत् किमन्यान्यपि एवञ्जातीयकानि नोपदिशति ? If so, why has not the friend dealt with similar topics in the same manner? कानि पुनस्तानि ? What are they? स्थान करणानुप्रदानानि The place of articulation, the abhyantara-prayatna and the bāhyaprayatna. व्याकरणं नामेयमुत्तरा विद्या । सोऽसौ छन्दःशास्त्रेष्वभिविनीत उपलब्ध्याधिगन्तुमुत्सहते । Vyākaraṇa is the vidyā studied later on. He who has been instructed in Chandas, Śikṣā and Prātiśākhya is able to understand them from experience. यद्येवं नार्थोऽनेन । इदमप्युपलब्ध्या अधिगमिष्यति If so, this too is unnecessary. This, too, he will learn through experience. संज्ञाकरणं तदम् । तस्य स्वरितस्य आदितोर्द्धहस्वमुदात्तसंज्ञं भवतीति । This, then, is a saṁjñā - vidhāyaka - sūtra. It says that half the mātrā at the beginning of the svarita gets the udāttasaṁjñā. किं कृतं भवति ? What is the advantage of it ? 56 "” LECTURES ON PATANJALI’S MAHÂBHAŞYA त्रिरुदात्तप्रदेशेषु स्वरितग्रहणं न कर्तव्यं भवति - “उदात्तस्वरितपरस्य सन्नतरः, " उदात्तस्वरितयोर्यणाः स्वरितोऽनुदात्तस्य, ” नोदात्तस्वरितोदयमगार्ग्य काश्यपगालवानाम् इति । The word svarita need not be read in the three sutras where the word udātta is found:-“Udātta-svaritaparasya sannatarah,” “Udātta-svaritayor yanak svaritösnudattasya” and “Nidattasvaritōdayam agārgya-kāśyapa-gālavānām. ■ एतदपि नास्ति प्रयोजनम् । संज्ञाकरणं हि नाम यतो न लघीयः । This too is not an advantage; for saṁjñā is that than which nothing else is lighter. कुत एतत् ? What is the authority for this ? लध्वर्थं हि संज्ञाकरणम् For recourse to saṁjñā is taken for the sake of brevity. लघीयश्च त्रिरुदात्तप्रदेशेषु स्वरितग्रहणं न पुनः संज्ञाकरणम्, त्रिरुदात्तप्रदेशेषु स्वरितग्रहणे नवाक्षराणि, संज्ञाकरणे पुनरेकादश It is lighter to read the word svarita in the three sūtras where the word udātta is found than to read this saṁjñāsūtra; for there are nine syllables if the word svarita is read, thrice in the sūtras where the word udatta is found and there are eleven syllables if this saṁjñāsūtra is read. एवं तर्हि उभयमनेन क्रियते, अन्वाख्यानं च संज्ञा च If so, both are done by this, anvākhyāna and saṁjñā, कथं पुनरेकेन यत्नेनोभयं लभ्यम् ! How is it possible for one effort to reap both? लभ्यमित्याह " It is possible to reap,” says he. कथम् ? How ? अन्वर्थग्रहणात् By the use of the word suggestive of the meaning. अन्वर्थग्रहणं विज्ञास्यते । तस्य स्वरितस्यादितोर्धह्रस्वमुदात्तसंज्ञं भवति । ऊर्ध्व- मात्तमिति चात उदात्तम् | TENTH ÁHNIKA-TASYĀDITA UDĀTTAM ARDHAHRASVAM 57 The word will be taken to signify the sense. The word udātta in tasya svaritasya āditō ardhahrasvam udāttasaṁjñam bhavati is derived thus :-ürdhvam āttam. NOTE.-The meaning of urdhvam āttam is given by Nāgōjibhatta thus tālvādiṣu ürdhvadēsē uccaraņēna grhitam (that which is secured by the pronunciation at the topmost part of palate etc.) यदि तर्हि संज्ञाकरणम्, उदात्तादेर्यदुच्यते तत् स्वरितादेरपि प्रामोति If it is taken as a saṁjñā - vidhāyaka - sūtra, that which is said to the initial udātta may chance to happen to the initial svarita. अन्वाख्यानमेव तर्हि इदं मन्दबुद्धेः If so, it is only anvākhyāna intended for dullards. III स्वरितस्यार्द्ध ह्रस्वोदात्तादोदात्तस्वरितपरस्य सन्नतराद्र्ध मुदात्तादनुदात्तस्य स्वरितात् कार्य, स्वरितादिति सिद्धयर्थम् دو The section from the sūtra “ Tasyādita udāṭṭam ardhaḥrasvam ” to the sūtra " Udāttasvaritaparasya sannataraḥ” is to be read after the sūtra Udattad anudättasya syaritaḥ for the siddhatva of svarita in the sutra “Svaritāt saṁhitāyām anudāttānām.” स्वरितस्य आ अर्धस्वोदात्ताद् आ उदात्तस्वरितपरस्य सन्नतरः इत्येतस्मात्सूत्रादिदं सूत्रकाण्डम् ऊर्ध्वम् उदात्तादनुदात्तस्य स्वरितः इत्यतः कर्तव्यम् । The section of sūtras commencing with “Tasyādita udattam ardhahrasvam " and ending with " Udātta-svaritaparasya-sannataraḥ” should be read after the sūtra “Udātṭād anudāṭṭasya svaritaḥ” found later on (in the fourth pāda of the eighth adhyāya). किं प्रयोजनम् ? Why ? स्वरितात्संहिताया- zafarièfà faz¤â¤ - aftariâfa fafaâur era, taftarifgara- aggrarara şîâ - 34 ¤ nà qgà aceđîà ggfa | So that svarita of the word svaritad may not become asiddha. So that svarita mentioned in the sutra “Svaritad samhitāyām M. 8

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anudāṭṭānām” may not become asiddha resulting in the absence of ēkaśruti of syllables following the svarita ē in the Ṛgvedic line. इमं में गङ्गे यमुने सरस्वति शुतुद्रि NOTE.-On account of the operation of the sūtra Pūrvatrāsiddham (8, 2, 1), the sutra “Udāttad anudāttasya svaritaḥ” (8,4, 66) will be considered non-existent when the above sutras of the second pāda of the first adhyāya begin to operate. When svaritatva itself is non-existent, how can the syllables which follow svarita be of ēkaŝruti ? क्व तर्हि स्यात् ? Where then will it be ? a: fùg: tafta:, må gagaaşızâ Where the svarita is siddha as in kāryam Dēvadattayajñadattāu. NOTE-The ya in kārya is nyat and hence tit; it becomes svarita by the sutra " Tit svaritam” (6, 1, 185) and hence the vocative Devadattayajñadattau which is sarvanudatta by the sūtra " Amantritasya ca” (8, 1, 19) gets the ēkaśruti. स्वरितोदात्तार्थं च For the sake of svarita to become udatta also. आगच्छ स्वरितोदात्तार्थं च तत्रैव कर्तव्यम् - न सुब्रह्मण्यायां स्वरितस्य तूदात्तः, इन्द्र These sutras should be read there, so that the svarita may become udātta in subrahmanya - nigada by the sūtra “ Na subrahmaṇyāyām svaritasya tūdātṭaḥ”. In Indra āgaccha, a after g is svarita since it follows the udatta a by the sūtra " Udattād anudātṭaḥ svaritaḥ”. It becomes udatta by the sutra “Na subrahmaṇyāyām…”. Since it is asiddha before any sūtra of sapāda-saptādhyāyī, a following a after g cannot become svarita. afe Fara? Where will it then be? 7: fùg: taita: - yaqàìfà-çıneð सिद्धः स्वरितः सुब्रह्मण्यो मिन्द्रागच्छ It will be where the svarita is scarita as in a after y in subrahmaṇyōm indrāgaccha (by the sūtra Tit svaritam 6, 1, 185). TENTH AHNIKA-TASYÄDITA UDĀTTAM ARDHAHRASVAM 59 @kaigratrakariy So that the syllable following the udatta which replaced svarita may not become svarita. स्वरितोदात्ताच्च अस्वरितार्थं तत्रैव कर्तव्यम् - इन्द्रागच्छ, हरिवागच्छ They should be read there so that the syllable following the udatta which replaced svarita may not become svarita, as a following ch in the expressions Indrāgaccha, Harivāgaccha. स्वरितपरसन्नतरार्थं च So that the anudātta preceding a svarita may become anudāttatara. स्वरितपरसन्नतरार्थं च तत्रैव कर्तव्यम् उदात्तस्वरितपरस्य सन्नतरः, माणवक- जटिलकाध्यापक न्यङ् । They should be read there so that the anudatta preceding a svarita may become anudattatara, to allow the final a in the expression māṇavaka jaṭilakādhyāpaka become anudattatara before the svarita a in nyaǹ. NOTE. When the root anc is followed by kvip and is preceded by the preposition ni, i takes its original svara by the sūtra “ Nyadhīca " (6, 3, 53) and a after y in nyań takes svarita-svara by the sutra"Udātta-svaritayōr yaṇaḥ svaritōsnudātṭasya” (8, 2, 4). Since this sūtra is in tripādī, the svaritu enjoined by it is asiddha, when the sūtra “Udātta-svaritaparasya sannataraḥ” (1, 2, 40) operates. Hence is the necessity to read the latter sūtra after the sūtra Udātṭād anudātṭaḥ svaritaḥ. afra? Where, then, will it be? यः सिद्धः स्वरितः । माणवकजटिलकाभिरूपक क Where svarita is siddha as in kva in the expression māṇavaka jațilakābhirūpaka kva. NOTE-Krα takes svarita by the sutra “Tit svaritam " (6, 1, 185) and it is tit from the sūtras Kim ōt (5, 3, 12) and Kvāti (7, 2, 105). af It, then, should be read there. No, it need not be.

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देवब्रह्मणोरनुदात्तवचनं ज्ञापकं स्वरितादिति सिद्धत्वस्य Mention of anuđātia to dēva and brahma is jñāpaka to the siddhatva of svarita in Svaritād… ( 1, 2, 89 ). देवब्रह्मणोरनुदात्तवचनं ज्ञापकं सिद्ध इह स्वरित इति The mention of anudātta with reference to deva and brahma suggests that svarita here is siddha. यद्येतद् ज्ञाप्यते स्वरितोदात्तात्परस्यानुदात्तस्य स्वरितत्वं प्राप्नोति If this is suggested, there is chance for the anudātta following svarita and udātta to become svarita. न ब्रूमः देवब्रह्मणोरनुदात्तवचनं ज्ञापकं सिद्ध इह स्वरित इति We do not say that the mention of anudatta with reference to dēva and brahman suggests that svarita here is siddha. किं तर्हि ? What then? परमेतत्सूत्र काण्डमिति But, on the other hand, it suggests that this section of sūtras is siddha. NOTE.-The above arguments are based on the nyāya Lingam pāṭhakramād baliyah.

एकश्रुति दूरात्सम्बुद्धौ (1, 2, 33)

There are two topics here:-(1) Whether sambuddhi refers to vocative singular alone or the whole vocative and (2) Is ēkaśruti udātta or anudātta? I किमिदं पारिभाषिक्याः सम्बुद्धेर्ग्रहणम् " एकवचनं सम्बुद्धिः” इति, आहोस्विद् अन्वर्थग्रहणम् सम्बोधनं सम्बुद्धिरिति ? Does the word sambuddhi refer to the technical term sambuddhi mentioned in the sūtra • Ekavacanam sambuddhih " ( 2, 3, 49) or sambōdhana which means 66 the word used to call a person किं चातः ? What if it is either ?

? TENTH ÄHNIKA—ĒKAŚRUTI DŪRĀT SAMBUDDHĀU 61 यदि पारिभाषिक्याः सम्बुद्धेर्ग्रहणं देवाः ब्रह्माणः अत्र न प्राप्नोति । अथान्वर्थग्रहणं न दोषो भवति । If it refers to the sambuddhi which is pāribhāṣikī, the saṁjñā cannot comprehend dēvāḥ brahmāṇah (which are plural in form) ; if it is anvarthagrahana, there is no defect. यथा न दोषः, तथास्तु Let it be taken in such a manner as will allow no defect. II किं पुनरियमेकश्रुतिरुदात्ता आहोस्विदनुदात्ता ? Is this ēkasruti udāttā or anudāttā ? नोदात्ता It is not udāttā. कथं ज्ञायते ? How is it known ? यदयम् “ उच्चैस्तरां वा वषट्कारः” इत्याह Since he (Sūtrakāra) has read “Uccāistarām vā vaṣaṭkāraḥ” NOTE.-The word vaṣaṭkāra refers to the word vāuṣaḥ used in yajñas. कथं कृत्वा ज्ञापकम् ? How does it become jñāpaka ? 1 अतन्त्रं तरनिर्देशः ; यावदुचैः, तावदुच्चैस्तराम् The use of the comparative suffix tara is not appropriate in the sūtra, since it is possible only when it is compared with one which is of high tone. यदि तर्हि नोदात्ता, अनुदात्ता If it is not, then, udāttā, it is anudāttā. अनुदात्ता च न It is not anudattā either. कथं ज्ञायते ? How is it known? यदयम् “उदात्तस्वरितपरस्य सन्नतरः " इत्याह Since he (Sūtrakāra) has read the sūtra Udattasvaritaparasya sannatarah ’ ( 1, 2, 40 ).

1. This is read as a vārttika in Guruprasādaśastri’s edition.62 LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA कथं कृत्वा ज्ञापकम् ? How does it become jñāpaka ? अतन्त्रं तरनिर्देशः ; यावत्सन्नः, तावत् सन्नतरः The use of the comparative suffix tara is not appropriate in the sūtra, since it is possible only when it is compared with one which is of low tone. सैषा ज्ञापकाभ्यामुदात्तानुदात्तयोर्मध्यमेकश्रुतिरन्तरालं हियते This ēkasruti assumes a tone intermediate between udātta and anudātta through these two jñāpakas. अपर आह Another says : किमियमेकश्रुतिरुदात्ता आहोस्विदनुदात्ता ? Is this ēkasruti udättā or anudāttä? उदात्ता It is udatta. कथं ज्ञायते ? How is it known ? यदयम् " उच्चैस्तरां वा वषट्कारः” इत्याह Since he reads the sūtra “Uccāistarām vā vaṣaṭkāraḥ, कथं कृत्वा ज्ञापकम् ? How does it become jñāpaka P तन्त्रं तर निर्देशः, उच्चैर्दृष्ट्वा उच्चैस्तरामित्येतद्भवति । There is the use of tara, which is sastraic and uccãistarām is used only on seeing that which is uccāiḥ. यदि तदात्ता नानुदाचा If it is udātrā, it cannot be anudatta. अनुदात्ता च It is anudāttā too. कथं ज्ञायते How is it known ? यदयम् उदात्तस्वरितपरस्य सन्नतरः इत्याह Since he has read “Udattasvaritaparasya sannataraḥ “. कथं कृत्वा ज्ञापकम् ? How does it become jñāpaka P तन्त्रं तरनिर्देशः ; सन्नं दृष्ट्वा सन्नतर इत्येतद् भवति । There is the use of tara which is sastraic and sannatara is used only on seeing that which is sanna. TENTH ÄHNIKA - NA SUBRAHMANYĀYĀM … TÜDĀTTAH 63 त एते तन्त्रे तरनिर्देशे The mention of two sütras with tara is śāstraic. सप्त स्वरा भवन्ति उदात्तः, उदाततरः, अनुदात्तः, अनुदात्ततरः स्वरितः, स्वरिते य उदात्तः सोऽन्येन विशिष्टः, एकश्रुतिः सप्तमः - There are seven kinds of svaras :-udatta, udattatara, anudatta, anudāttatara, svarita, the udatta in svarita mixed with another and ēkaśruti which is the seventh.

न सुब्रह्मण्यायां स्वरितस्य तूदात्तः ( 1, 2, 37 )

सुब्रह्मण्यायामोकार उदात्तः Okāra in subrahmanyōm is udātta. सुब्रह्मण्यायामोकार उदात्तो भवति, सुब्रह्मण्योम् Okāra in subrhmanyōm in the nigada named subrahmanya is udatta. NOTE:-The vārttika serves only as an explanation of the sūtra and not as a supplement. आकार आख्याते परादिश्व The initial syllable of a verb followed by the upasarga ā. आकार आख्याते परादिश्वोदात्तो भवति, इन्द्र आगच्छ, हरिव आगच्छ The initial syllable of a verb followed by the preposition udātta, as a following g in Indra āgaccha, Hariva āgaccha. वाक्यादौ च द्वे द्वे is Two syllables are udatta at the commencement of a sentence. वाक्यादौ च द्वे द्वे उदात्ते भवतः, इन्द्र आगच्छ हरिव आगच्छ At the commencement of a sentence two syllables become udatta. Hence i and a after r in indra in the sentence indra agaccha and a after h and i after r in hariva in the sentence hariva āgaccha are udātta. मघवन्वर्जम् Except in the word maghavan. आगच्छ गघवन् The word maghavan in agaccha maghavan is sarvānudātta.

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सुत्यापराणामन्तः The final syllable of those which are followed by sutyā is udātta. सुत्यापराणामन्त उदात्तो भवति हे सुत्याम्, त्र्यहे सुत्याम् The final syllable of those which are followed by sutyā is udāṭṭa as ē after h in dvyahë sutyām and tryahē sutyām. अमावित्यन्तः The final syllable of the noun in the nominative case (is udātta). असावित्यन्त उदात्तो भवति, गार्यो यजते, वात्स्यो यजते The final syllable of the noun in the nominative case is udātta, as ō in Gârgyō and Vātsyō. अमुष्येत्यन्तः The final syllable of the noun in the genetive case (is udātta). अमुष्येत्यन्त उदात्तो भवति, दाक्षेः पिता यजते The final syllable of the noun in the genetive case is udātta, as ē in dākṣēḥ in ḍākṣēḥ pitā yajatē. स्यान्तस्योपोत्तमं च The penultimate too of the noun in the genetive case ending in sya ( is udātta). यजते स्यान्तस्योपोत्तममुदात्तं भवति, अन्त्यश्च । गार्ग्यस्य पिता यजते, वात्स्यस्य पिता The penultimate of the noun in the genetive case ending in sya and the final are udatta as a after y’s in Gargyasya and Vatsyasya. वा नामधेयस्य (The penultimate ) of the name is optionally udatta. वा नामधेयस्य स्यान्तस्योपोत्तममनुदात्तं भवति, देवदत्तस्य पिता यजते देवदत्तस्य पिता यजते The penultimate of the name in the genetive case ending in sya is optionally udātta and a after t in Dēvadattasya pitā yajatē. TENTH ÄHNIKA-DÊVA… DĀTTAH; SVARITÅT…

देवब्रह्मणोरनुदात्तः ( 1, 2, 38)

देवब्रह्मणोरनुदात्तत्वमेके Optional anudāttatva in dēva and brahman. देवब्रह्मणोरनुदात्तत्वमेक इच्छन्ति देवा ब्रह्माणः देवा ब्रह्माणः 65 Some desire to have anudātta in dēva and brahman as in dēva brahmānah.

स्वरितात् संहितायामनुदात्तानाम् ( 1, 2, 99 )

स्वरितात् संहितायामनुदात्तानामिति चेद् येकयोरैकञ्जत्यवचनम् If the sutra is read " Svaritāt ’ samhitāyām anudāttānām”, mention of the āikaśrutya of one and two. स्वरितात् संहितायामनुदात्तानामिति चेद् येकयोरैकश्रुत्यं वक्तव्यम्, आग्निवेश्यः, पचति इति If the sūtra is read “Svaritāt saṁhitāyām anudāṛtānām”, there is need for the mention of āikaśrutya of one or two syllables, so that the syllables vē and sya, following the svarita i in the word āgnivēśya and the syllable ti following the svarita a after c in pacati may have aikaśrutya. किं पुनः कारणं न सिध्यति ? Why is it not accomplished ? बहुवचननिर्देशात् On account of the use of the plural number. बहुवचनेनायं निर्देशः क्रियते । तेन बहूनामेवैकश्रुत्यं स्याद् येकयोर्न स्यात् । There is the use of the plural number; hence there is chance only for three or more to get āikaśrutya and not for one or two. नैष दोषः, नात्र बहुवचनेन निर्देशस्तन्त्रम् This defect does not arise; the use of the plural number does not warrant that only three or more are intended. NOTE.-Kāiyața reads :-” Tantraśabdaḥ atra pradhānavācī” and Nāgēśabhaṭṭa adds “Tantraśabda iti - vivakṣitatvalakṣanam prādhānyam.” कथं पुनस्तेनैव च नाम निर्देशः क्रियते तच्चातन्त्रं स्यात् ? तत्कारी च भवान्, तद्वेषी च । M.9

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How is it that mention is made through it (plural number) and is said to be unimportant? You do it and cancel it. नान्तरीयकत्वाद् अत्र बहुवचनेन निर्देशः क्रियते - अवश्यं कयाचिद् विभक्त्या केनचिद्वचनेन निर्देशः कर्तव्य इति । तद्यथा - कश्चिद् अन्नार्थी शालिकलापं सपलालं सतुषम् आहरति नान्तरीयकत्वात् । स यावदादेयं तावदादाय तुषपलालान्युत्सृजति । तथा कश्चित् मांसार्थी मत्स्यान् सकण्टकान् सशकलान् आहरति नान्तरीयकत्वात् । स यावद् आदेयं तावद् आदाय शकलकण्टकान्युत्सृजति । एवमिहापि नान्तरीयकत्वाद् बहुवचननिर्देशः क्रियते । अविशेषेणैकश्रुत्यं भवति । It is expressed here in plural number, since there is no other go. Mention has to be made through some case and some number. This may be illustrated as follows:-One eager of getting food procures samba paddy with chaff and husk, since there is no other go. He takes in whatever is necessary and throws away chaff and husk, Similarly one who is desirous of fish procures fish with fins and scales, since there is no other go. He takes in whatever is necessary and throws away fins and scales. So also mention is made in plural number, since there is no other go. Aikaśrutya happens whether the syllable which follows svarita is one, two or many. NOTE.-Kaiyața reads here:-Sabdasaṁskārārtham ēva atra bahutvam vivakṣyatē, na tu kāryasiddhyartham. अविशेषेणैकश्रुत्यमिति चेद् व्यवहितानामप्रसिद्धिः If āikaśrutya is admitted for all, there is no chance for those which do not immediately follow the svarita. अविशेषेणैकश्रुत्यमिति चेद् व्यवहितानामैकश्रुत्यं न प्राप्नोति ’ इमं मै गङ्गे यमुने सरस्वति शुतुद्रि’ } lf āikaśrutya is admitted for all, there is no chance for those which are remote from svarita as the syllable ge and those that follow it in मै गङ्गे यमुने सरस्वति शुतुद्रि अनेकमपीति तु वचनात्सिद्धम् The object is accomplished by reading anēkam api in the sūtra. TENTH ÄHNIKA-SVARITĀT SAMHITĀYĀMANUDĀTTĀNĀM 67 अनेकमध्येकमपि स्वरितात्परं संहितायामेकश्रुति भवतीति वक्तव्यम् The sūtra should be read “ Anēkamapyēk ́m api svaritāt param saṁhitāyām ēkaśruti bhavati.” सिध्यति । सूत्रं तर्हि भिद्यते It is accomplished; but the sūtra has to be changed. यथान्यासमेवास्तु Let the sūtra be as it is. ननु चोक्तम् - स्वरितात्संहितायामनुदात्तानामिति चेद् येकयोरैकश्रुत्यवचनम्, अविशेषेणेति चेद् व्यवहितानामप्रसिद्धिः इति । Oh it has been said that, if the sutra is read “Svaritāt saṁhitāyām anudāṭṭānām”, mention should be made of āikaśrutya of one or two and if it is taken to apply to all, there is no chance for āikaśrutya for those which are remote from svarita. इति नैष दोषः This defect does not arise. कथम् ? How ? एकशेषनिर्देशोऽयम् - अनुदात्तस्य च अनुदात्तयोश्च अनुदात्तानां च अनुदात्तानां Anudāttānām is to be taken as an ēkasēṣadvandra whose vigrahaväkya is anudattasya ca anudattayōś ca anudattānām ca.’ एवमपि षट्प्रभृतीनामेव प्राप्नोति ; षट्प्रभृतिषु ह्येकशेषः परिसमाप्यते Even then, it will hold good only for six and more, since the ēkasēṣa completes only with six and more. NOTE:-Kaiyața reads here:-Sahavivakṣāyām ēkaŝēṣavidhānāt samuditānām kāryaprasangaḥ. प्रत्येकं वाक्यपरिसमाप्तिर्दृष्टेति कयोरपि भविष्यति । It chances to come for one or two also on the basis of the fact that the fruit of the meaning of the sentence is seen individually. NOTE.-There is reference to this in the seventh topic under the sūtra Vṛddhir ādāic in the third ähnika. (Vol. I. pp. 195 & 196)

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अपृक्त एकाल्प्रत्ययः ( 1, 2, 41 )

Which is better to be used in the sutra al or hal and whether there is need for the mention of ēka in the sutra are the topics that are dealt with here. अपृक्तसंज्ञायां हल्ग्रहणं स्वादिलोपे हलोऽग्रहणार्थम् Mention of the word hal in apṛkta-samjña-vidhāyaka-sūtra is for the dropping of the word hal in the sutra enjoining svādi-löpa. अपृक्तसंज्ञायां हल्ग्रहणं कर्तव्यम् । एकहत्प्रत्ययो अपृक्तसंज्ञो भवतीति वक्तव्यम् । The word hal is to be read in the apṛkta-samjñā-vidhāyakasūtra. It should be said that the pratyaya which consists of a single consonant takes the apṛkta-saṁjñā. किं प्रयोजनम् ? What is the benefit ? स्वादिलोपे हलोऽग्रहणार्थम् । एवं हि स्वादिलोपे हलो ग्रहणं न कर्तव्यं भवति, " हल्ड्याभ्यो दीर्घात् सुतिस्यपृक्तं हल्” इति अपृक्तस्येत्येव सिद्धम् « For the dropping of the word hal in the sutra dealing with svadilōpa. If so, the word hal need not be read in the sūtra Halryābhyā dīrghāt sutisyaprktam hal” ( 6, 1, 68) which deals with the elision of su etc., since the purpose is served by the word apṛkta in the sūtra. अणिनोर्तुगर्थमल्ग्रहणम् The word al is for the sake of the luk of aṇ and iñ. अणिभोर्लुगर्थमल्ग्रहणं कर्तव्यम् The word al has to be read for the sake of luk of an and iñ. किं प्रयोजनम् ? What is the benefit? अणिनोर्लुकि ग्रहणं न कर्तव्यं भवति, " ण्यक्षत्रियार्षजितो यूनि लुगणिञोः " इति; अपृक्तस्येत्येव सिद्धम् The expression aṇiñōḥ need not be read in the sutra “Nyakṣatriyārşanito yūni lug aninion " ( 2, 4, 58 ) which deals with the luk of aṇiñōḥ, since its purpose is served by the saṁjñā apṛkta. TENTH ÄHNIKA-APṚKTA ĒKĀLPRATYAYAḤ अणिञोलुगर्थमिति चेण्णेऽतिप्रसङ्गः 69 If it is said for the luk of aniñoḥ, there will be ativyāpti in na. अणिञोलुगर्थमिति चेण्णेऽतिप्रसङ्गो भवति । इहापि प्रामोति फाण्टाहृते- रपत्यं माणवकः फाण्टाहृत इति । «» If it is said for the luk of aniñoḥ, there will be ativyāpti in the pratyaya na, so that the luk of na may happen in the word Phänṭāhṛta which means the son or the disciple of Phanṭāhrti(which is enjoined by the sutra “Phānṭāhṛti-mimatābhyām naphiniau " (4, 1, 150). णवचनसामर्थ्यान्न भविष्यति It does not take place on account of the samarthya of the mention of na. वचनप्रामाण्यादिति चेत् फनिवृत्यर्थं वचनम् If it is said that it is on account of vacanaprāmāṇya, the mention is to prohibit phak. वचनप्रामाण्यादिति चेत् फनिवृत्त्यर्थमेतत् स्यात्, फगतो भा भूद् इति If it is said that there is no luk to ṇa on account of its mention, it may be to prohibit pha and its effect. NorE. - Kāiyata reads here :- Yan-inosca iti prāptasya phakō bādhanārtham ṇavacanam syāt tasya ca luk syād ēva ityarthah. पैलादिषु वचनात् सिद्धम् It will be accomplished by reading it in pāilādi-gaṇa. यद्येतावत्प्रयोजनं स्यात् पैलादिष्वेवास्य पाठं कुर्वीत । तत्र पाठादन्येषामपि फको निवृत्तिर्भवति । If the prayōjana is only so far, it may as well be read in the pāilādigaṇa, Through reading it there, there will be nivṛtti of phak (by the sūtra “Pāilādibhyaś ca” 2, 4, 59). एवं सिद्धे सति यदयं णं शास्ति तद् ज्ञापयत्याचार्यो नास्य लुग् भवतीति Since he (Sūtrakāra) reads ṇa in the sūtra when the result can thus be achieved, Acārya suggests that it is not elided.

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तान्येतानि त्रीणि ग्रहणानि भवन्ति - अपृक्तसंज्ञायां हल्ग्रहणं कर्तव्यम्; स्वादिलोपे हलो ग्रहणं न कर्तव्यम्; अणिजोर्लुकि ग्रहणं कर्तव्यम् । अल्ग्रहणेऽपि वै क्रियमाणे तान्येव त्रीणि ग्रहणानि भवन्ति - अपृक्तसंज्ञायाम् अल्ग्रहणं कर्तव्यम् ; स्वादिलोपे हलो ग्रहणं कर्तव्यम्; अणिञोर्लुकि ग्रहणं न कर्तव्यम् भवति, अपृक्तग्रहणं कर्तव्यम् । तत्र नास्ति लाघवकृतो विशेषः । (If hal is read in this sutra) there are three factors to be noted : -( 1 ) hal should be read in the aprkta-samjna-vidhāyakasūtra (2) hal need not be read in the sūtra “ Halṇyābhō dīrghāt sutisyaprktam hal” and ( 3 ) aņinok has to be read in the sūtra “Nyakṣatriyārṣañitō yūni lug aṇiñoḥ”. Even when al is read, there are evidently three similar factors to be noted:-(1) al should be read in the aprkta-saṁjñā-vidhāyāka-sūtra (2) hal has to be read in the sūtra " Haliyābhyō… hal” and (3) aņinoh need not be read and apṛkta has to be read. (Hence) replacing al by hal has no advantage of being lighter. अयमस्ति विशेषः, अल्ग्रहणे क्रियमाणे एकग्रहणं न करिष्यते । There is this advantage that, if al is read, there is no need for the word ēka in the sutra. कस्मान्न भवति दर्विः, जागृविः ? How is it that the sūtra “ Vēr aprktasya” ( 6, 1, 57 ) does not operate in darviḥ and jāgrviḥ? अलेव यः प्रत्ययः Al is in apposition with pratyaya (and not its visēṣaṇa) किं वक्तव्यमेतत् ? Is this to be so stated? न हि Certainly not. कथमनुच्यमानं गंस्यते १ How is it so understood without such a mention? अल्ग्रहणसामर्थ्यात् By the capacity of the mention of al. यदि च योऽलू चान्यश्च तत्र स्यात्, अल्ग्रहणमनर्थकं स्यात् If there is one al and another at the end, mention of al will be of no use. TENTH ÄHNIKA-APRKTA ĒKĀLPRATYAYAḤ हल्ग्रहणेऽपि वै क्रियमाणे एकग्रहणं न करिष्यते 71 Even if hal is read in place of al, the word ēka need not be read. कस्मान्न भवति दर्विः जागृविः ? How is it that “ Vēr aprktasya” will not operate there ? हलेव यः प्रत्ययः Hal is taken in apposition with pratyaya (and not as its visesana allowing tadantavidhi ). किं वक्तव्यमेतत् ? Is this to be stated ? न हि Certainly not. कथमनुच्यमानं गंस्यते ! How is it so understood without such a mention? हल्ग्रहणसामर्थ्यात् Through the capacity of the mention of hal. यदि च यो हल् चान्यश्च तत्र स्यात् हल्ग्रहणमनर्थकं स्यात् If there is one hal and another at the end, mention of hal will be of no use. अस्त्यन्यद् हल्ग्रहणस्य प्रयोजनम् There is another purpose served by the mention of hal. किम् ? What ? हलन्तस्य यथा स्यादजन्तस्य मा भूदिति So that it may operate to halanta and not to ajanta. एवं तर्हि सिद्धे सति यदग्रहणे क्रियमाणे एकग्रहणं करोति, तद् ज्ञापय- त्याचार्यः ’ अन्यत्र वर्णग्रहणे जातिग्रहणं भवति’ इति । If so, since Acārya has made mention of ēka in the sūtra when the desired purpose can be achieved without it, he suggests the paribhāṣā Anyatra rarṇagrahanē jātigrahanam bhavati ’ (Mention of a letter elsewhere refers to genus). " किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit of this jñāpana ?72 LECTURES ON PATAÑJALI’S MAHĀBHÂṢYA दम्भेर्हल्ग्रहणस्य जातिवाचकत्वात् सिद्धमित्युक्तं तद् उपपन्नं भवति The statement Dambher halgrahaṇasya jativācakatvāt siddham mentioned (at the end of “Halantāc ca” (1, 2, 10) becomes appropriate.

तत्पुरुषः समानाधिकरणः कर्मधारयः ( 1, 2, 42 )

तत्पुरुषस्समानाधिकरणः कर्मधारय इति चेत् समासैकार्थत्वादप्रसिद्धिः If it is said that tatpuruşa which is samānādhi-karana is called karmadhāraya, the saṁjñā cannot be accomplished on account of ēkārthatva of the samāsa. तत्पुरुषः समानाधिकरणः कर्मधारय इति चेत्, समासैकार्थत्वात् संज्ञाया अप्रसिद्धिः । एकोऽयमर्थस्तत्पुरुषो नाम ; अनेकार्थाश्रयं च सामानाधिकरण्यम् । If it is said that the tatpurusa which is samānādhikaraṇa takes the saṁjñā karmadhāraya, it is not possible to reach at the saṁjñā, since the compound word connotes only one object and sāmānādhikaranya is with reference to two objects. NOTE: The existence of words of different connotation in one place is called sāmānadhikaranya. सिद्धं तु पदसामानाधिकरण्यात् The object is achieved on account of the sāmānādhikaranya of the words (of the samāsa). सिद्धमेतत् This is accomplished. कथम् ? How ? तत्पुरुषः समानाधिकरणपदः कर्मधारयसंज्ञो भवतीति वक्तव्यम् The sutra has to be read " Tatpuruşaḥ samanidhikaranapadaḥ karmadhārayah”. सिध्यति । सूत्रं तर्हि भिद्यते It is accomplished ; but the suūtra, then, has to be modified. यथान्यासमेवास्तु Let the sūtra remain as it is. ननु चोक्तं तत्पुरुषः समानाधिकरणः कर्मधारय इति चेत्, समासैकार्थत्वादप्रसिद्धिः इति TENTH ÄHNIKA-PRATHAMĂNIRDIṢTAM… UPASARJANAM 73 Oh! it has been said " Tatpuruṣaḥ samānādhikaraṇaḥ karmadhāraya iti cēt, samāsāikārthaṭvād aprasiddhiḥ.” नैष दोषः This difficulty does not arise. अयं तत्पुरुषोऽस्त्येव प्राथमकल्पिको यस्मिन् ऐकपद्यमैकस्वर्यमेकविभक्तित्वं च । अस्ति तादर्थ्यात् ताच्छब्द्यं तत्पुरुषार्थानि पदानि तत्पुरुष इति । तद्यस्तादर्थ्यात्ताच्छव्यं तस्येदं ग्रहणम् । Primarily should tatpuruşa refer to that which has one meaning, one udātta syllable and one case-suffix after it. Secondarily the word tatpuruşa may refer to the words which are intended to form the compound, since a word sometimes denotes that which is responsible for its formation. The word tatpuruşa in this sūtra belongs to the second category. NOTE:-Kaiyața reads here:Samarthyāt tatpuruşasabdaḥ gāuṇārthavṛttiḥ parigrhyatē. Samāsāvayavānām ēva padānām karmadhāraya-saṁjñā vidhīyatē, samudīyē ca vākyaparisamāptyā padasamudāyasya ēkāiva karmadhāraya-saṁjñā, na tu pratyēkam.

प्रथमानिर्दिष्टं समास उपसर्जनम् ( 1, 2, 43 )

प्रथमानिर्दिष्टं समास उपसर्जनमिति चेदनिर्देशात् प्रथमायाः समासे संज्ञाप्रसिद्धिः If it is read “Prathamānirdiṣṭam samāsa upasarjanam,” nonattainment of the saṁjñā on account of the non-mention of prathama in samāsa. प्रथमानिर्दिष्टं समास उपसर्जनमिति चेदनिर्देशात् प्रथमायाः समासे उपसर्जनÁsırar gafìft: 1a fè zerdai garà qqni qzara: 1 If the sutra is read:-Prathamānirdiṣṭam samāsa upasarjanam,” it is not possible to achieve the saṁjñā (upasarjanam) on account of the non-mention of prathamā in samāsa; for we do not see any prathamā after kaşta etc. in the samāsa. NOTE:Prathamā-vibhakti has a chance to be affixed only after the stem of the compound is formed; if it is taken to refer to the case-suffix affixed to the words before they became samāsa, there is prathamā only after śrita in the words kaṣṭam and śritaḥ and not after kasta and hence the word śrita will have a chance to get the samjñā, but we want kaṣṭa to get it. M. 10

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सिद्धं तु समासविधाने वचनात् It is accomplished by reading samāsa-vidhānē in the sūtra (in place of samāsē). सिद्धमेतत् This (object) is accomplished. कथम् ? How ? समासविधाने प्रथमानिर्दिष्टमुपसर्जनसंज्ञं भवतीति वक्तव्यम् The sūtra should be read thus :-” Samāsa-vidhānē prathamanirdistam upasarjanam”, तत्तर्हि वक्तव्यम् It, then, should be so read. नवा तादर्थ्यात्ताच्छन्द्यम् No, it need not; mention of that word to connote that which has it for its prayōjana. न वा वक्तव्यम् Or it need not be so read. किं कारणम् ? Why ? तादर्थ्यात्ताच्छब्द्यं भविष्यति । समासार्थं शास्त्रं समास इति That word (samāsē) has the connotation of that for which it is intended and it is taken to mean (through gāuṇī-vṛtti) the śāstra intended to explain samāsa. यस्य विधौ प्रथमानिर्देशस्ततोऽन्यत्रोपसर्जनसंज्ञाप्रसङ्गः Chance for upasarjana-saṁjñā for that even in places other than where prathamã is mentioned for its vidhāna. यस्य विधौ प्रथमानिर्देशः क्रियते, ततोऽन्यत्रापि तस्योपसर्जनसंज्ञा प्राप्नोति । राज्ञः कुमारी राजकुमारीं श्रितः । श्रितादिसमासे द्वितीयान्तं प्रथमानिर्दिष्टम्, तस्य षष्ठीसमासेऽप्युपसर्जनसंज्ञा प्राप्नोति । The upasarjana-saṁjñā chances to be applied to a word even in places other than where prathama is mentioned for its vidhāna. In the samāsa kumārī-śritaḥ the prathama after śritaḥ makes kumarī take the upasarjana-saṁjñā and the same samjñā may be applied to kumārī in rājakumārīm which is ṣaṣṭhī-tatpuruṣa in the expression rājakumārīm śritaḥ.

TENTH ĀHNIKA - PRATHAMĀNIRDISTAM… UPASARJANAM 75
Nor : - In rājakumārīśritah, which is dvitīya-tatpurusasamāsa of rajakumārīm and ṣritaḥ, rājakumārī takes upasarjanasaṁjñā and in kumārīśritaḥ, kumārī takes upasarjanasaṁjñā; but kumārī in rājakumārī cannot take the same samjñā. सिद्धं तु यस्य विधौ तं प्रतीति वचनात्
The object is accomplished since it is mentioned that it alone takes it where mention is made for its vidhāna.
सिद्धमेतत् This (object) is accomplished.
कथम् : How?
यस्य विधौ यत्प्रथमानिर्दिष्टं तं प्रति तदुपसर्जनसंज्ञं भवतीति वक्तव्यम्
It should be stated that it alone takes upasarjanasaṁjñā with reference to that which is provided with prathama to determine its relation.
तत्तर्हि वक्तव्यम् It should, then, be stated.
न वक्तव्यम् । उपसर्जनम् इति महती संज्ञा क्रियते । संज्ञा च नाम यतो न लघीयः ।
No, it need not. A long saṁjñā in the form of upasarjanam is made and saṁjñā should be of such a form as none else is shorter than it.
कुत एतत् ? On what authority is this view taken ?
लघ्वर्थं हि संज्ञाकरणम्
Making of saṁjñās is evidently for the sake of brevity.
तत्र महत्याः संज्ञायाः करणे एतत् प्रयोजनम् अन्वर्थसंज्ञा यथा विज्ञायेत, अप्रधानमुपसर्जनमिति । प्रधानम् उपसर्जनम् इति सम्बन्धिशब्दावेतौ । तत्र सम्बन्धादेतद् गन्तव्यम् - यं प्रति यद् अप्रधानं तं प्रति तद् उपसर्जनसंज्ञं भवति इति । This is the prayojana of making a long samjña that it is anvartha, and hence it means apradhāna. The words pradhānam and upasarjanam are related words. From the relationship this is to be understood that one which is apradhāna in its relation to another gets the upasarjanasaṁjñā with reference to it.

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अथ यत्र द्वे षष्ठयन्ते कस्मात् तत्र प्रधानस्योपसर्जनसंज्ञा न भवति, राज्ञः पुरुषस्य राजपुरुषस्य इति ? Then, why does not the pradhana get the upasarjanasaṁjñā where there are two words ending in sixth case-suffix as in rājapuruṣasya which is the samāsa of rājñaḥ and puruṣasya ? षष्ठ्यन्तयोश्चोपसर्जनत्वे उक्तम् It has been said with reference to upasarjanatva when two ṣaṣṭhyantas form a compound. किमुक्तम् ? What has been said ? षष्ठ्यन्तयोः समासेऽर्थाभेदात् प्रधानस्यापूर्वनिपातः इति । एवं न चेदमकृतं भवति ’ उपसर्जनं पूर्वम्’ इति । अर्थश्चाभिन्न इति कृत्वा प्रधानस्य पूर्वनिपातो न भविष्यति । With reference to the samāsa of two ṣaṣṭhyantas there is no chance for the pūrvanipāta of the pradhana. Hence the rule Upasarjanam pūrvam does not operate there. On taking the meanings conveyed by the two words to be indentical, there is no pūrvanipāta to the pradhana. NorE :—1. The lines " Sasthyantayoh … na bhavisyati ” are found under the sūtra 2, 2, 30. NOTE:-2. Since “Şaṣṭhyantayōḥ samāsē arthābhēdāt pradhānasya apūrvanipātaḥ” is found as a varttika under the sūtra “Upasarjanam pūrvam (2, 2, 30), there is reason to think that the statement "” Şasthyantayōscoõpasarjanatvē uktam may not be a vārttika, but bhāsya. But the editions of Pānduranga Javaji and Guruprasadaśāstrī read it as a vārttika. यद्यपि तावदेतदुपसर्जनकार्यं परिहृतम्, इदमपरं प्राप्नोति राज्ञः कुमार्याः राजकुमार्याः, ‘गोस्त्रियोरुपसर्जनस्य ’ इति ह्रस्वत्वं प्राप्नोति Even though pūrvanipāta, which is upasarjanakarya is thus avoided, this another-the shortening of i rajakumāryāḥ, the compound of rājñaḥ and kumaryāḥ-takes place on the strength of the sūtra “ Göstriyor upasarjanasya”. TENTH AHNIKA-ĒKAVIBHAKTI CAPŪRVANIPĀTĒ उक्तं वा 1 It has been answered. 77 किमुक्तम् ? How has it been answered ? 2 परवल्लिङ्गमिति शब्दशब्दार्थो ’ इति । तत्रौपदेशिकस्य ह्रस्वत्वम्, आतिदेशिकस्य श्रवणं भविष्यति । The vārttika Paravallingam iti śabdaśabdārtḥāu. From it, it is understood that shortening is only to aupadēŝika and not to atidesika.

एकविभक्ति चापूर्वनिपाते ( 1, 2, 44 )

द्वितीयादीनामप्यनेनोपसर्जनसंज्ञा प्राप्नोति There is chance for the nouns in the accusative case etc. (as Kṛṣṇam in Kṛṣṇaśritaḥ) to take upasarjana-saṁjñā. तत्र को दोषः ? What is the harm there ? तत्रापूर्वनिपात इति प्रतिषेधः प्रसज्येत In that case the purvanipātatva (of krsna etc.) will be prohibited on the strength of apurvanipātē in the sūtra· नाप्रतिषेधात् No, on account of its not being pratisedha. नायं प्रसज्यप्रतिषेधः पूर्वनिपाते न इति It is not prasajyapratiṣēdha, so that it may mean that it is not so when there is pūrvanipāta.. किं तर्हि ? What then? पर्युदासोऽयम्, यदन्यत् पूर्वनिपातादिति It is paryudāsa, so that it means one other then purvanipāta. पूर्वनिपाते अव्यापारः । यदि केनचित् प्रामोति तेन भविष्यति । पूर्वेण च प्राप्नोति, तेन भविष्यति । This sūtra has no hold on pūrvanipāta. If it chances to come through some other rule, it shall come. It chances to come by the previous rule and it shall come.

1. This is read as a vārttika in some editions.
2. This is a vārttika under 2-4-26.

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अप्राप्तेर्वा Or on account of its being not operated upon. अथवा अनन्तरा या प्राप्तिः सा प्रतिषिध्यते Or the chance enjoined by the sūtra that follows is prohibited. कुत एतत् ! On what authority is it so stated ? अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा इति Vidhi or pratiṣedha is only with reference to what follows. पूर्वा प्राप्तिरप्रतिषिद्धा तया भविष्यति The chance from the previous sutra is not prohibited and it shall come on the strength of it. ननु चेयं प्राप्तिः पूर्वं प्राप्तिं बाधते Oh, does not the prapti by the rule here set at naught the prapti by the rule before. नोत्सहते प्रतिषिद्धा सती बाधितुम् It, being prohibited, has no capacity to set the other at naught. एकविभक्तावषष्ठयन्तवचनम् Mention of așasthyanta with reference to ēkavibhakti (is necessary). एकविभक्तावषष्ठ्यन्तानामिति वक्तव्यम्, इह मा भूत् अर्ध पिप्पल्या अर्ध- पिप्पली इति There is the need to read aṣaṣṭhyanta with reference to ēkavibhakti, so that it may not happen in ardhapippalī which is the samāsa of pippalyāḥ ardham. उक्तं वा It has been answered. किमुक्तम् ? How has it been answered ? 1 परवल्लिङ्गमिति शब्दशब्दार्थौ ’ इति ; तत्रौपदेशिकस्य ह्रस्वत्वम्, श्रवणं भविष्यति आतिदेशिकस्य

1. This vārttika is under 2-4-26. TENTH ÄHNIKA—ĒKAVIBHAKTI CĀPŪRVANIPĀTĒ 79 Paravallingam iti śabdaśabdārṭhāu. This suggests that shortening is for that for which there is upadēŝa and not for that which is atidista. कानि पुनरस्य योगस्य प्रयोजनानि १ What are the benefits accrued from this sūtra? प्रयोजनं द्विगुप्राप्तापन्नालंपूर्वोपसर्गाः Prayojana is with reference to dvigu, prāpta, āpanna, alampurva and upasarga. क्तार्थे द्विगुः, पञ्चभिर्गोभिः क्रीतः पञ्चगुः, दशगुः Dvigu in ktārtha; pañcaguḥ which means cow brought for five; dasagruh.

प्राप्तापन्न प्राप्तो जीविकां प्राप्तजीविकः, आपन्नो जीविकाम आपन्नजीविकः Prāptajivikaḥ and āpannajīvikaḥ, the samāsas of praptaḥ and jīvikām and āpannaḥ and jīvikām. अलंपूर्व - अलं कुमार्यै अलङ्कुमारिः । Alankumāriḥ is the samāsa of alam and kumaryāi. उपसर्गाः क्तार्थे, निष्कौशाम्बिः, निर्वाराणसीः Upasarga in having ktārtha :-Niṣkāuśāmbiḥ, Nirvārāṇasiḥ. TENTH ARNIKA ENDS (First adhyāya, second pāda, first āhnika ends ) · Eleventh Ähnika (First adhyāya, second păda, second āhnika)

अर्थवदधातुरप्रत्ययः प्रातिपदिकम् ( 1, 2, 45 )

There are six topics dealt with here:-(1) The prayōjana of the use of the words arthavat, adhātuḥ and apratyayaḥ ; (2) The difficulties arising from the use of arthavat and their solution; (3) The impropriety of assigning meaning to the stem of a noun; (4) Whether letters have meaning or not: (5) Need for the mention of the prātipadikasaṁjñā to nipātana and (6) Whether apratyayah is paryudāsa or prasajyapratiṣēdha. I अर्थवग्रहणं किमर्थम् ? What for is the mention of the word arthavat ? अर्थवदिति व्यपदेशाय । वर्णानां मा भूदिति The word arthavat is to show explicitly (the samjñin), so that the saṁjñā may not operate to varņas. किं च स्यात् ! What will happen, if varnas get the saṁjñā? वनं धनमिति नलोपः प्रातिपदिकान्तस्य इति नलोपः प्रसज्येत There may be chance for the elision of n in the words vana and dhana on the strength of the sutra Nalopaḥ prātipadikantasya (8, 2, 7). अधातुरिति किमर्थम् ? What for is the word adhātu?? ? अहन् वृत्रम् So that the word ahan in ahan Vṛtram may not take the saṁjñā (in which case there may be elision to n). अधातुरिति शक्यमवक्तुम् It is possible to dispense with the word adhātuḥ. कस्मान्न भवति अहन् वृत्रम् इति How is it to avoid the saṁjñā to ahan in ahan Vṛtram? ELEVENTH AHNIKAARTHAVAD… PRATIPADIKAM 81 आचार्यप्रवृत्तिर्ज्ञापयति न धातोः प्रातिपदिकसंज्ञा भवतीति, यदयं सुपो धातुप्रातिपदिकयोः इति धातुग्रहणं करोति The procedure of Acārya (Pāṇini) suggests that root does not take prātipadikasaṁjñā, since he reads the word dhatu in the sūtra Supô dhātupratipadikayoh (2, 4, 71 ). नैतदस्ति ज्ञापकम् । प्रतिषिद्धार्थमेतत् स्यात् अपि काकः श्येनायत इति " No, this is not a jñāpaka, since it is necessary for the sake of that which is prohibited, as in the word śyēnāyatē in the sentence’ Api kākaḥ śyēnāyatē ? NOTE: The sup after syēna is dropped in the word ŝyēnāyatē, considering syēna to be dhātvayava and the word dhātu in the sūtra Supō dhātuprātipadikayoh becomes carilārtha there. अप्रत्यय इति किम् ? What for is the word apratyaya ? काण्डे, कुड्ये So that ē in kāṇḍē and kuḍyē may not take the saṁjñā, through the dictum parādivadbhāvena pratyayāntatvam. अप्रत्यय इति शक्यमवक्तुम् It is possible to dispense with the word apratyayaḥ. कस्मान्न भवति काण्डे कुड्ये इति How does it (saṁjñā) not operate with reference to è in kāṇḍē, and kuḍyê? कृत्तद्धितग्रहणं नियमार्थं भविष्यति, कृत्तद्धितान्तस्यैव प्रत्ययान्तस्य प्रातिपदिकसंज्ञा भवति नान्यस्य इति Mention of krt and taddhita (in the following sutra) is for the sake of niyama, so that prātipadikasaṁjñā comes within the purview of only those which have at their end kṛt-pratyaya or taddhita-pratyaya and none else. NOTE :Kāiyata reads here : Taddhitagrahaṇam atra niyamārtham, krdgrahanam tu pratisiddhārtham, bhit, chid iti; atra hi adhātuḥ iti pratiṣēdhaprasangaḥ. M. 1182 LECTURES ON PATANJALI’S MAHĀBHÄṢYA अर्थवत्यनेकपदप्रसङ्गः II Chance for a collection of words to take the samjñā if arthavat takes it. अर्थवदिति प्रातिपदिकसंज्ञायामनेकस्यापि पदस्य प्रातिपदिकसंज्ञा प्राप्नोति दश दाडिमानि षडपूपाः, कुण्डमजाजिनं पललपिण्डः अधरोरुकमेतत्कुमार्याः स्फेयकृतस्य पिता प्रतिशीन इति । If the prātipadikasaṁjñā is enjoined to that which has meaning, a collection of words like daśa dāḍimāni ṣad apūpāḥ kunḍam ajājinam palalapindah adharōrukam ētat kumāryāḥ Sphaiyakṛtasya pita Pratiśīnah as a whole may chance to take prātipadikasaṁjñā. समुदायोऽत्रानर्थकः The collection of words here as a whole has no meaning. समुदायोऽनर्थक इति चेदवयवार्थवच्चात्समुदायार्थवत्वं यथा लोके If it is said that samudaya is anarthaka, (it is not); samudāya has meaning since its parts have meaning, as is in the world. समुदायोऽनर्थक इति चेद् अवयवार्थवत्त्वात् समुदायार्थवत्त्वम् ; अवयवैरर्थवद्भिः समुदाया अर्थवन्तो भवन्ति । If it is said that samudaya is anarthaka, (it is not); samudaya has meaning since avayavas have meaning. The collections of words do possess meaning, since their parts have meaning. यथा लोके - तद्यथा लोके - आढ्यमिदं नगरं, गोमदिदं नगरम् इत्युच्यते ; न च सर्वे तत्राढ्या भवन्ति, सर्वे वा गोमन्तः As is in the world. It may be illustrated from what is seen in the world. It is said “This city is rich “, " This city has wealth of cows.” Neither are all residents of the city rich, nor do all possess the wealth of cows. …. यथा लोके इत्युच्यते ; लोके च अवयवा एव अर्थवन्तः, न समुदायाः । आतश्च अवयवा एवार्थवन्तो न समुदायाः, यस्य हि यद् द्रव्यं भवति स तेन कार्य करोति यस्य च या गावो भवन्ति स तासां क्षीरं घृतमुपभुङ्क्ते ; अन्यः एतद् द्रष्टुमप्यशक्यम् । ELEVENTH AHNIKA-ARTHAVAD…PRĀTIPADIKAM 83 It is said " Yatha loke " ; it is only the limbs of the world that have artha and not the collections of the limbs; hence it is only the avayavus that possess artha and not samudāyas; he who has money makes use of it; he who has cows drinks their milk and ghee; others cannot even look at it. का तहयं वाचोयुक्तिः ’ आढ्यमिदं नगरम् ‘, गोमद् इदं नगरम् ’ इति ? How then has the statement “The city is rich”, “This city possesses the wealth of cows”, to be explained ? एषैषा वाचोयुक्तिः, इह तावद् आढ्यमिदं नगरमिति अकारो मत्वर्थीयः, आढ्या अस्मिन् सन्ति तदिदम् आढ्यम् इति ; गोमदिदं नगरम् इति मत्वन्तात् मत्वर्थीयो लुप्यते । " 3 This statement may have this explanation. Firstly here in the statement “ ādhyam idam nagaram”, a is matrarthāya, so that aḍhyam means aḍhyāḥ asmin santi and in the statement “gōmad idam nagaram", the pratyaya having matvartha is dropped after matvartha. NOTE :Kāiyața explains ēṣāiṣā rācōyuktiḥ thus:—ēṣā yā vācöyuktih sāisā ītatpramānā. एवमपि Even then. वाक्यप्रतिषेधोऽर्थवत्त्रात् Prohibition of a sentence, it having meaning. वाक्यस्य प्रातिपदिकसंज्ञायाः प्रतिषेधो वक्तव्यः, देवदत्त गामभ्याज शुक्लाम्, देवदत्त गामभ्याज कृष्णाम् इति । There is need to prohibit the prātīpadikasaṁjñā to a sentence like “Dēvadatia gām abhyāja śuklām” (Oh Dēvadattah, drive the white cows), “Devadatta gām abhyāja krsnam” (Oh Devadatta drive the black cows). किं कारणम् ? Why ? अर्थवत्त्वात् ; अर्थवद्धि एतद् वाक्यम् On account of its having meaning; for this sentence has meaning.

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न वै पदार्थादन्यस्यार्थस्योपलब्धिर्भवति वाक्ये Nothing is found in the meaning of the sentence other than the meaning of the words. पदार्थादन्यस्यानुपलब्धिरिति चेत् पदार्थाभिसम्बन्धस्योपलब्धिस्तस्मात्प्रतिषेधः If it is said that there is nothing in the meaning of a sentence other than that of words, (it is not ) ; there is the comprehension of the relation of the meanings of words; hence there is need for pratisēdha. वाक्ये पदार्थादन्यस्यानुपलब्धिरिति चेत्, इदमुच्यते पदार्थाभिसम्बन्धस्योपलब्धिर्भवति If it is said that there is nothing in the meaning of a sentence other than that of words, this has to be said that there is comprehension of the relation of the meanings of the words in a sentence. FE देवदत्त इत्युक्ते कर्ता निर्दिष्टः, कर्म क्रियागुणौ चानिर्दिष्टौ Here, if the word Devadattaḥ alone is read, the agent is expressed, and the object, the action, and the quality are not expressed. गामित्युक्ते कर्म निर्दिष्टम्, कर्ता क्रियागुणौ चानिर्दिष्टौ If the word gam alone is read, the object is expressed and the agent, the action and the quality are not expressed. अभ्याज इत्युक्ते क्रिया निर्दिष्टा, कर्तृकर्मणी गुणश्चानिर्दिष्टः If the word abhyāja alone is read, the action is expressed and the agent, the object and the quality are not expressed. शुक्लाम् इत्युक्ते गुणो निर्दिष्टः, कर्तृकर्मणी क्रिया चानिर्दिष्टा If the word śuklām alone is read, the quality is expressed and the agent, the object and the action are not expressed. इहेदानीं देवदत्त गामभ्याज शुक्लाम् इत्युक्ते सर्वं निर्दिष्टम् - देवदत्त एव कर्ता नान्यः, गामेव कर्म नान्यत्, अभ्याजैव क्रिया नान्या, शुक्लामेव न कृष्णाम् इति । एषां पदानां सामान्ये वर्तमानानां यद्विशेषेऽवस्थानं स वाक्यार्थः । If, then, the sentence Devadatta gām abhyāja śuklām is here read, everything is expressed; Dēvadatta alone is the agent ELEVENTH AHNIKA-ARTHAVAD…PRĀTIPADIKAM 85 and none else, cow alone is the object and none else, driving alone is the action and none else and the white cow alone and not the black one. The meaning of the sentence consists in connecting together the meanings of the words with the due relationship of one to another (both expressed and suggested). NOTE: The words sāmānya and viseṣa here refer to the state of relation not being expressed and to the state of relation being expressed. amrafado: 1 amreяfàquì qty: Hence is the need for the pratiṣēdha (i. e.) hence the pratiṣedha has to be mentioned. न वक्तव्यः No, it need not अर्थवत्समुदायानां समासग्रहणं नियमार्थम् Reading of samāsa is to restrict with reference to arthavatsamudāya. अर्थवत्समुदायानां समासग्रहणं नियमार्थं भविष्यति, समास एवार्थवतां समुदायानां प्रातिपदिकसंज्ञो भवति नान्य इति । The mention of the word samāsa in the following su!ra is to restrict the application of the saṁjñā to the groups of words which have meaning thus :-Among the groups of words which possess meaning, compound word alone gets the pratipadikasaṁjñā and none else. यदि नियमः क्रियते प्रकृतिप्रत्ययसमुदायस्य प्रातिपदिकसंज्ञा न प्राप्नोति - बहुपटवः, उच्चकैः, नीचकैः इति If the niyama is done, there is no chance for the stem in the words bahupaṭavaḥ, uccakāiḥ and nīcakāiḥ which consist of a stem and a suffix to get the prātipadikasaṁjñā. NOTE:-The word bahupaṭavaḥ has for its stem bahupațu which is formed with the stem pațu with the taddhita suffix bahu being prefixed to it by the sūtra Vibhāṣā supō bahuc purastāt tu (5, 3, 68) and the words uccakāiḥ and nīcakāiḥ have for their stems uccaka and nīcaka which are formed from the

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stems ucca and nīca by the addition of the taddhita suffix akac by the sūtra Avyayasarvanāmnām akac prāk ca tiḥ. किं पुनरत्र प्रातिपदिकसंज्ञया प्रार्थ्यते ? What is needed here through the prátipadikasamjñā ? प्रातिपदिकादिति स्वाद्युत्पत्तिर्यथा स्याद् इति So that the case-suffix may be suffixed by the sūtra Staujas sup (4, 1, 2) where there is adhikāra to prātipadikāt from the sūtra Nyāp prātipadikāt (4, 11). नैष दोषः ; यथैवात्राप्रातिपदिकत्वात् सुबुत्पत्तिर्न भवति एवं लुगपि न भविष्यति । तत्र यैवासावन्तर्वर्तिनी विभक्तिः तस्या एव श्रवणं भविष्यति । There is no harm here; just as there is no chance for the case. suffix to be suffixed on account of its not being a prātipadika, so also the case-suffix is not dropped (by the sutra Aryayād āpsupaḥ 2, 4, 32). The case-suffix that existed before the whole word was formed is heard. NOTE:-Iṣad unaḥ paṭavaḥ becomes bahupaṭavaḥ and uccair ēva becomes uccakaih. नैवं शक्यम् ; स्वरे दोषः स्यात् - बहुपटव इत्येवं स्वरः स्यात् ; बहुपटर्व इति च इष्यते ।

Apa de p This is not possible; in that case the syllable va will become udātta; but it is ta that is udatta in the word. पठिष्यति ह्याचार्यः ’ चितः सप्रकृतेर्बह्वकजर्थम् ’ इति । तस्यां पुनर्लुप्तायां यान्या विभक्तिरुत्पद्यते तस्याः प्रकृत्यनेकदेशत्वाद् अन्तोदात्तत्वं न भविष्यति Acārya (Vārttikakāra) is going to read the vārttika Citaḥ sapralerter bahvajartham under the sūtra Citaņ 6, 1, 163). There is no chance for the final syllable to become udatta, since the vibhakti that comes after the original vibhakti is dropped does not form a part of the prakṛti. एवं तर्हि आचार्यप्रवृत्तिर्ज्ञापयति, भवति प्रकृतिप्रत्ययसमुदायस्य प्रातिपदिकसंज्ञा इति, यदयम् अप्रत्यय इति प्रतिषेधं शास्ति, स च तदन्तप्रतिषेधः । If so, the procedure of Acarya suggests that the samudaya of prakṛti and pratyaya gets the prātipadikasaṁjñā, since he reads ELEVENTH AHNIKA-ARTHAVAD…PRĀTIPADIKAM 87 in the sutra the word of prohibition apratyaya; and apratyaya means that the pratyayanta does not get the saṁjñā. NOTE:-Since the pratyaya bahuc is prefixed, the samudāya has the prakrti at its end and hence it is apratyayanta. So also uccakaiḥ and nicakaiḥ are apratyayanta, since the pratyaya akac is infixed in the prakrti. स तर्हि ज्ञापकार्थः प्रत्ययप्रतिषेधो वक्तव्यः Then the pralyayapratiṣēdha has to be read (in the form of apratyayaḥ) in the sūtra for the sake of jñāpaka. ag arú arcaûtsfq 9754: Oh! it has to be said even for the sake of prapti (to those other than pralyayāntas). ard: graða | gafgangu fàanıå «fâcafà şafarzaña gaarन्तस्य प्रातिपदिकसंज्ञा भविष्यति नान्यस्य प्रत्ययान्तस्य इति । It is not necessary for the sake of prapti. The mention of kṛt and taddhita is for the sake of niyama, so that prātipadikasaṁjñā may happen only to kṛdanta and taddhitānta and not to one that ends in any other pratyaya. स एषोऽनन्यार्थः प्रत्ययप्रतिषेधो वक्तव्यः, प्रकृतिप्रत्ययसमुदायस्य वा प्रातिपदिकसंज्ञा वक्तव्या Hence the word ́apratyayaḥ is to be read for the sake of the one purpose of acting as jñāpaka or the prātipadikasaṁjñā has to be enjoined to the samudāya of prakṛti and pratyaya. उभयं न वक्तव्यम् । तुल्यजातीयस्य नियमः Both need not be mentioned. The niyama applies only to that which belongs to the same class. कश्च तुल्यजातीयः ? What belongs to the same class ? यथाजातीयकानां समासः That which belongs to those that samāsa takes for its components. कथंजातयिकानां समासः ? Which does samāsa take for its components?

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सुबन्तानाम् Samāsa is formed of those that end in case-suffixes. सुप्तिसमुदायस्य तर्हि प्रातिपदिकसंज्ञा प्राप्नोति If so, pratipadikasamjña chances to happen to the samudaya of subanta and tiñanta. 1, सुप्तिङ्समुदायस्यापि प्रातिपदिकसंज्ञा आरभ्यते ’ जहि कर्मणा बहुलमाभीक्ष्ण्ये कर्तारं चाभिदधाति ’ ’ इति । तन्नियमार्थं भविष्यति एतस्यैव सुप्तिङ्समुदायस्य प्रातिपदिकसंज्ञा भवति, नान्यस्य इति The pratipadikasamjñā is enjoined to the samudaya of subanta and tiranta in the supplement Jahi karmaṇā bahulam ābhīkṣṇyê kartāram ca abhidadhīta. It serves to restrict that the prātipadikasamjñā holds good only to that samudaya of subanta and tinanta as is mentioned there and to none else. NOTE:-Nagōjibhaṭṭa reads thus:-Bhāṣye prātipadikasaṁjñā ārabhyatē ityasya tanmūlabhūtā samāsasaṁjñā ārabhyatē ityarthah. तिब्समुदायस्य तहिं प्रातिपदिकसंज्ञा प्राप्नोति If so, pratipadikasamjñā chances to happen to the samudaya of tinanta. इति 2 ति समुदायस्यापि प्रातिपदिकसंज्ञा आरभ्यते ’ आख्यातमाख्यातेन क्रियासातत्ये | तन्नियमार्थं भविष्यति एतस्यैव तिड्समुदायस्य प्रातिपदिकसंज्ञा भवति नान्यस्य इति । The pratipadikasamjñā is enjoined to the samudaya of tiñantas in the supplement Akhyātam ākhyālēna kriyāsāt tyē. It serves to restrict the application of the pratipadikasaṁjñā only to those samudayas of tiñantas that are mentioned there and to none else. अर्थवत्ता नोपपद्यते, केवलेनावचनात् III Arthavattvam is not plausible on account of the incapacity to denote anything by itself. 1 & 2. In the gaņapātha under Mayūravyamsakadayaśca ( 2, 1, 72). ELEVENTH AHNIKAARTHAVAD… PRĀTIPADIKAM 89 अर्थवत्ता नोपपद्यते वृक्षशब्दस्य The capacity of having a meaning is not plausible with reference to the stem vṛkṣa. किं कारणम् ? Why ? केवलेन अवचनात् । न केवलेन वृक्षशब्देन अर्थो गम्यते । On account of the incapacity to denote anything by itself. No meaning is discerned from the bare stem vṛkṣa. केन तर्हि ? By what then ? सप्रत्ययकेन By that which has a pratyaya attached to it. न वा प्रत्ययेन नित्यसम्बन्धात् केवलस्याप्रयोगः No; the non-use of the stem alone on account of its perpetual relationship with pratyaya. न वैष दोषः This defect does not arise. किं कारणम् ? Why ? प्रत्ययेन नित्यसम्बन्धात् । नित्यसम्बन्धौ एतावर्थौ प्रकृतिः प्रत्यय इति । प्रत्ययेन नित्यसम्बन्धात् केवलस्य प्रयोगो न भविष्यति । On account of the perpetual relationship with the pratyaya. The two things-stem and suffix-are perpetually related to each other. Since the stem is perpetually related to the pratyaya, the stem alone can never be used. You are अन्यद् भवान् पृष्टोऽन्यद् आचष्टे । आम्रान् पृष्टः कोविदारान् आचष्टे । अर्थवत्ता नोपपद्यते केवलेनावचनाद् इति भवान् अस्माभिश्चोदितः केवलस्याप्रयोगे हेतु - माह । एवं च किल नाम कृत्वा चोद्यते समुदायस्यार्थे प्रयोगादवयवानामप्रसिद्धिरिति । You are asked of one and you answer about another. asked of mango trees and you answer about kōvidāra trees. The objection that arthavattvam is not plausible on account of the incapacity to denote anything by itself is raised by us before you and you give out why it is not used alone. The objection is based on the fact that, since the whole is considered to have meaning, the part is not known to have any meaning. M. 12

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सिद्धं त्वन्वयव्यतिरेकाभ्याम् It is achieved from anvaya and vyatirāka. सिद्धमेतत् The object is achieved. कथम् ? How ? अन्वयाद् व्यतिरेकाच्च From anvaya and vyatirekha. Norn :— Kāiyata explains them thus :–Anvayal=anu- gamaḥ sati sabde arthāvagamaḥ.

tadarthānavagamaḥ. Vyatirēkaḥ śabdābhāvē fìsûr arquì cqfàðar? What is it - anvaya or vyatirēka ? वा इह वृक्षः इत्युक्ते कश्चिच्छन्दः श्रूयते वृक्षशब्दः अकारान्तः, सकारश्च प्रत्ययः । अर्थोऽपि कश्चिद् गम्यते मूलस्कन्धफलपलाशवान्, एकत्वं च । वृक्षौ इत्युक्ते कश्चिच्छब्दो हीयते कश्चिदुपजायते, कश्चिदन्वयी सकारो हीयते, औकार उपजायते, वृक्षशब्द अकारान्तोऽन्वयी । अर्थोऽपि कश्चिद्धीयते कश्चिदुपजायते, कश्चिदन्वयी एकत्वं हीयते, द्वित्वमुपजायते, मूलस्कन्धफलपलाशवान् अन्वयी । , When the word vrkṣaḥ is read, the stem vṛkṣa ending in a is heard and also the pratyaya s. Certain meaning too is conveyed - one having roots, branches, fruits and leaves-and the idea of being one. When the word vṛkṣāu is read, a portion of the original word is omitted, something new is added and the stem remains as it was-s is dropped, au is added and the stem vṛksa ending in a is intact. A portion of the meaning too is discarded, something is newly brought in and a portion remains as it was-The idea of being one is discarded, the idea of being two is newly brought in, and the idea of one having roots, branches, fruits and leaves remains undisturbed. तेन मन्यामहे, यः शब्दो हीयते तस्यासावर्थो यो हीयते, यः शब्द उपजायते तस्यासावर्थो योर्थ उपजायते, यः शब्दोऽन्वयी तस्यासावर्थो योऽर्थोऽन्वयी इति From this we infer that the portion of the word which is dropped has for it the meaning which has been discarded, that the newly added portion in the word has for it the meaning which is newly introduced and the portion of the word which remains intact has for it the meaning which remains unchanged. ELEVENTH ĀHNIKA-ARTHAVAD…PRĀTIPADIKAM 91 विषम उपन्यासः । बहवो हि शब्दा एकार्था भवन्ति, तद्यथा इन्द्रः शक्रः पुरुहूतः पुरन्दरः, कन्दुः कोष्ठः कुसूल इति । एकश्च शब्दो बह्वर्थः, तद्यथा - अक्षाः पादा माषा इति । The argument is not sound. For there are many words which serve as synonyms:-viz. indraḥ, śakraḥ, puruhūtaḥ and purandarah; kanduk, kösthah and kusūlah. The same word too has many meanings:viz. alsāh, pādāh and māsāh. NOTE:-Indra and the following three words denote the lord of Svarga; kanduḥ and the following two words denote granary ; the word aksāh means axles, dice. etc.; the word pādāḥ means feet, rays etc.; and māṣaḥ means a bean, a particular weight of gold etc. अतः किम् ? न साधीयोऽर्थवत्ता सिद्धा भवति ? What is gained from it? Is not the arthavatta well established? न ब्रूमः अर्थवत्ता न सिध्यतीति, वर्णिता अर्थवत्ता अन्वयव्यतिरेकाभ्यामेव We do not say that arthavatta is not established; (but we question) whether the arthavattā explained above is only through anvaya and vytirēka. तत्र कुत एतदयं प्रकृत्यर्थः, अयं प्रत्ययार्थ इति, न पुनः प्रकृतिरेवं उभावर्थौ ब्रूयात्, प्रत्यय एव वा ? What is the authority, then, to decide that this is the meaning of the stem and this is the meaning of the suffix and not to decide that both are the meanings of the stem or the suffix? सामान्यशब्दा एते एवं स्युः । सामान्यशब्दाश्च नान्तरेण विशेषं प्रकरणं वा विशेषेष्ववतिष्ठन्ते । यतस्तु खलु नियोगतो वृक्ष इत्युक्ते स्वभावतः कस्मिंश्चिदर्थे प्रतीतिरुपजायते, अतो मन्यामहे नेमे सामान्यशब्दा इति ; न चेत् सामान्यशब्दाः, प्रकृतिः प्रकृत्यर्थे वर्तते, प्रत्ययः प्रत्ययार्थे । In that case these will become sāmānyaśabdas. Sāmānyaŝabdas cannot have a particular meaning unless it is decided through adjunct or context. Because, on the very mention of the word vṛkṣa, cognition of a certain meaning is naturally92 LECTURES ON PATANJALI’S MAHĀBHĀṢYA produced in the mind, we think that these are not sāmānyasabdas. If they are not sāmānyaśabdas, stem has its own meaning and pratyaya has its own. IV किं पुनरिमे वर्णा अर्थवन्तः, आहोस्विद् अनर्थकाः ? Do, then, these letters have meaning or no ? वर्णस्यार्थवदनर्थकत्वे उक्तम् It has been decided whether letters have meaning or no. किमुक्तम् ? What is the decision ? अर्थवन्तो वर्णा धातुप्रातिपदिकप्रत्ययनिपातानामेकवर्णानामर्थदर्शनाद्, वर्णव्यत्यये चार्थान्तरगमनाद्, वर्णानुपलब्धौ चानर्थगतेः, सङ्घातार्थवत्त्वाच्च सङ्घातस्यैकार्थत्वात् सुबभावो वर्णात् । अनर्थकास्तु प्रतिवर्णमर्थानुपलब्धेर्वर्णव्यत्ययापायोपजनविकारेष्वर्थदर्शनाद् इति । Letters have meaning, since there is meaning in one-lettered roots, stems, affixes and nipātas, since there is change in meaning by the change in letters, since there is absence of that meaning in the absence of one letter, since the collection of letters has meaning and since the collection has one meaning so that case-suffixes are not used after each letter. Letters, on the other hand, have no meaning, since meaning is not had for every letter and the same meaning is present though there is metathesis, elision, augment or substitution of letters. तत्रेदमपरिहृतं सङ्घातार्थवत्त्वाच्च । There this-Sanghātārthavatṭvāc ca was left unanswered. तस्य परिहारः Answer to it. सङ्घातार्थवच्चाच्चेति चेद् दृष्टो ह्यतदर्थेन गुणेन गुणिनोऽर्थ भावः If it is said that letters have meaning on account of the collection having meaning, it is seen that the whole has meaning unconnected with that of the parts. सङ्घातार्थवत्त्वाच्चेति चेद् दृश्यते हि पुनरतदर्थेन गुणेन गुणिनोऽर्थभावः ELEVENTH AHNIKA-ARTHAVAD… PRĀTIPADIKAM 93 If it is said that letters have meaning on account of the collection having meaning, it is seen that the whole has meaning not connected with that of the parts. तद्यथा - एकस्तन्तुः त्वक्त्राणेऽसमर्थः तत्समुदायश्च कम्बलः समर्थः । एकश्च तण्डुलः क्षुत्प्रतिघातेऽसमर्थः तत्समुदायश्च वर्द्धितकं समर्थम् । एकश्च बल्वजो बन्धनेऽसमर्थः, तत्समुदायश्च रज्जुः समर्था भवति It is illustrated thus:-One thread is not capable of warding off the cold from the skin, while a woollen cloth made up of many threads is capable of doing it; one particle of rice cannot remove hunger and a varddhitaka which is a collection of the particles of rice can do it. One grass-stem cannot bind ( an object), while the rope, which is a collection of grass stems, can do it. विषम उपन्यासः The argument is not sound. भवति हि तत्र या च यावती चार्थमात्रा ; भवति हि कञ्चित् प्रत्येकस्तन्तुः त्वक्त्राणे समर्थः, एकश्च तण्डुलः क्षुत्प्रतिघाते समर्थः, एकश्च बल्बजो बन्धने समर्थः । Sometimes objects serve the purpose singly. Even a thread can ward off the cold from the skin of a certain person, one particle of rice can remove the hunger of a particular person or thing and even a grass-stem can bind certain things. इमे पुनर्वर्णा : अत्यन्तमेवानर्थकाः But these letters have absolutely no meaning. यथा तर्हि रथाङ्गानि विहृतानि प्रत्येकं व्रजिक्रियां प्रत्यसमर्थानि भवन्ति, तत्समुदायश्च रथः समर्थः, एवमेषां वर्णानां समुदाया अर्थवन्तः अवयवा अनर्थका इति । Just as the parts of a chariot when disconnected cannot go from place to place and they, when connected, can go, so also the collections of words have meaning and the parts have no meaning. NOTE: The above topic is dealt with as the fourth topic under the sūtra Hayavarat in the second ähnika in pp. 148— 156 of Vol. I.

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V निपातस्यानर्थकस्य प्रातिपदिकत्वम् Injunction of prātipadikatva to meaningless nipātas. निपातस्यानर्थकस्य प्रातिपदिकसंज्ञा वक्तव्या, खञ्जति निखञ्जति, लम्बते प्रलम्बते There is need to enjoin the prātipadikasaṁjñā to meaningless nipātas like khañjati, nikhanjati, lambate and pralambate. किं पुनरत्र प्रातिपदिकसंज्ञया प्रार्थ्यते ? What is it that is wanted here through prátipadikasaṁjñā ? प्रातिपदिकाद् इति स्वाद्युत्पत्तिः, सुबन्तं पदम् इति पदसंज्ञा, पदस्य, पदाद् इति निघातो यथा स्यात् The possibility of adding the case-suffixes by the sūtra Svāujas… ( 4, 1, 2 ) where there is adhikāra for pratipadikāt, of securing padasamjñā by the sūtra Subantam padam (1, 4, 14 ) and of securing sarvānudāttatva through the sūtras where there is adhikāra to padasya and padāt. नैतदस्ति प्रयोजनम् No. this is not the benefit. सत्यामपि प्रातिपदिकसंज्ञायां स्वाद्युत्पत्तिर्न प्राप्नोति Even though there is prātipadikasaṁjñā, there is no chance for case-suffixes to be suffixed to them. किं कारणम् ? Why ? न हि प्रातिपदिकसंज्ञायामेव स्वाद्युत्पत्तिः प्रतिबद्धा The appearance of case-suffixes is not restricted only with reference to the prātipadikasaṁjñā. किं तर्हि ? With reference to what then? एकत्वादिष्वप्यर्थेषु स्वादयो विधीयन्ते, न चैषामेकत्वादयः सन्ति The case-suffixes are enjoined even with reference to the meaning of oneness etc. and the numbers have nothing to do with them. नैष दोषः । अविशेषेणोत्पद्यन्ते ; उत्पन्नानां नियमः क्रियते This difficulty does not arise. They are attached to the stems irrespective of their giving the meaning of oneness etc. Restriction in their meaning is done after they are attached. ELEVENTH AHNIKAARTHAVAD… PRĀTIPADIKAM 95 अथ वा प्रकृतानर्थानपेक्ष्य नियमः Or the niyama in the choice of case-suffixes is adopted according to the contextual meaning. के च प्रकृताः ? What do come under contextual meaning? एकत्वादयः । एकस्मिन्नेवार्थ एकवचनं, न द्वयोर्न बहुषु ; द्वयोरेवार्थयोर्द्विवचनं, नैकस्मिन्न बहुषु ; बहुष्वेवार्थेषु बहुवचनं, नैकस्मिन्न द्वयोरिति । Oneness etc. Singular-number-suffix is used only to denote oneness and not to denote twoness or manyness; dual-numbersuffix is used only to denote twoness and not oneness or manyness; and plural-number-suffix is used to denote manyness and not oneness or twoness. अथ वा आचार्यप्रवृत्तिर्ज्ञापयति अनर्थकानामप्येतेषां भवत्यर्थवत्कृतमिति, यदयं " अधिपरी अनर्थकौ " इत्यनर्थकयोर्गत्युपसर्गसंज्ञाबाधिकां कर्मप्रवचनीयसंज्ञां शास्ति Or the procedure of Acarya (Sutrakāra) suggests that even these nirarthakas may behave like sārthakas, since he reads the sūtra Adhiparī anarthakāu (1, 4, 93) enjoining karmapravacanīyasaṁjñā setting at naught the samjñas of gati and upasarga. NOTE:-Mahabhāṣyakāra tells us in the bhāṣya under the sūtra Adhiparī anarthakāu that these nipatas are dhātvarthānuvādakas. 1 Hence Kaiyața here says ‘Na tu sarvātmanā arthābhāvāt.’ Nāgājibhaṭṭa adds ‘Anēna ca jñāpakēna vārttikam pratyakhyāyatē. VI किं पुनरयं पर्युदासो यदन्यत् प्रत्ययादिति, आहोस्वित् प्रसज्यायं प्रतिषेधः प्रत्ययो न इति ? Is this (apratyayaḥ) paryudāsa so that it may mean one other than pratyaya or prasajyapratiṣëdha so that it may mean pratyaya is not? कश्चात्र विशेषः ? What will be the difference here ? अप्रत्यय इति चेत्तिकादेशे प्रतिषेधो ऽन्तवच्चात्

1. धातुना उक्तां क्रियामाहतुः

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(Need for) pratiṣēdha in places where there is ēkādēśa of tip, it being considered to be the end, if it is taken as paryudāsa. अप्रत्यय इति चेत् तिबेकादेशे प्रतिषेधो वक्तव्यः, काण्डे कुडये If it is taken as paryudāsa, there is need to prohibit the prātipadikasaṁjñā when tip takes ēkādēsa with the preceding letter, as in the words kande and kudyē. NOTE:-Tip is the pratyāhāra from ti of the sūtra Tiptasjhi … (3, 4, 78) to p of the sūtra Svāujas… ( 4, 1, 2); (i. e.) it means verbal terminations and case-suffixes. किं कारणम् ? Why ? अन्तवत्त्वात् - तिबतिपोरेकादेशोऽतिपोऽन्तवत्स्यात् । अस्त्यन्यत्तिप इति कृत्वा प्रातिपदिकसंज्ञा प्राप्नोति On account of its being the final-The ēkādēŝa of tip and atip may be considered the final letter of the atip. Considering it to be one other than tip, there is chance for prātiṛadikasaṁjñā to appear there. अस्तु तर्हि प्रसज्यप्रतिषेधः, प्रत्ययो न इति Then let it be prasajyapratiṣēdha in the sense pratyaya is not. न प्रत्यय इति चेदूडेकादेशे प्रतिषेध आदिवच्चात् If it is taken in the sense of ‘pratyaya is not’, the pratiṣēdha operates when there is ēkādēŝa of un, it being considered to be the initial. न प्रत्यय इति चेदूडेकादेशे प्रतिषेधः प्राप्नोति ब्रह्मबन्धूः If it is taken in the sense of pratyaya is not’, the pratiṣëdha chances to operate where the pratyaya un takes ēkādēsa with the preceding letter, as in the word brahmabandhūḥ. NOTE: The strīpratyaya un is added to the word brahmabandhu by the sūtra Ūn utah (4, 1, 66). किं कारणम् ? Why P आदिवत्त्वात् - प्रत्ययाप्रत्ययोरेकादेशः प्रत्ययस्यादिवत्स्यात् । तत्र प्रत्ययो न इति प्रतिषेधः प्राप्नोति । ELEVENTH AHNIKA-ARTHAVAD…PRĀTIPADIKAM 97 On account of its being the initial-The ēkādēsa between pratyaya and apratyaya may be considered the adi of the pratyaya. The pratiṣëdha chances to operate there by taking it to mean ‘pratyaya is not. किं पुनरत्र प्रातिपदिकसंज्ञया प्रार्थ्यते ? What is desired here through prāti adikasaṁjñā ? प्रातिपदिकाद् इति स्वाद्युत्पत्तिर्यथा स्यात् So that the case-suffixes may be added by the sūtra Svāujas „». where there is adhikara for prātipadikāt. नैष दोषः । आचार्यप्रवृत्तिर्ज्ञापयति उत्पद्यन्ते ऊङन्तात् स्वादय इति यदयं नोधात्वोः इति विभक्तिस्वरस्य प्रतिषेधं शास्ति This difficulty does not arise. The procedure of Acārya (Sūtrakāra) suggests that case - suffixes come after ūnanta, since he prohibits the vibhaktisvura (udāttatva) by the sūtra Nondhātroh (6, 1, 175). अथ वा द्वे ह्यत्र प्रातिपदिकसंज्ञे, अवयवस्यापि समुदायस्यापि । तत्रावयवस्य या प्रातिपदिकसंज्ञा तथा अन्तवद्भावात् स्वाद्युत्पत्तिर्भविष्यति । Or there are two prātijadikasaṁjñās here, one to the part and one to the whole. Case-suffixes are added here on the strength of the prātipadikasaṁjñā of the avayava through antavadbhāva. सुब्लोपे च प्रत्ययलक्षणत्वात् On account of pratyayalakṣaṇalva when there is elision of sup too.

सुब्लोपे च प्रत्ययलक्षणेन प्रतिषेधः प्राप्नोति राजा, तक्षा । प्रत्ययलक्षणेन प्रत्ययो न इति प्रतिषेधः प्राप्नोति । When there is elision of case-suffix, there is chance for the pratiṣédha through the dictum Pratyayalōpē pratyayalakṣaṇam as in rājā and takṣā. The prasajyapratiṣēdha-that pratyaya is not-chances to operate through pratyayalakṣaṇa. नैष दोषः । आचार्यप्रवृत्तिर्ज्ञापयति न प्रत्ययलक्षणेन प्रतिषेधो भवति इति, यदयं न बिसम्बुद्धयोः इति प्रतिषेधं शास्ति । M. 13

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This difficulty does not arise. The procedure of Acārya (Sutrakāra) suggests that the pratiṣedha through pratyayalakṣaṇa does not operate, since he enjoins pratiṣedha in the sūtra Na nisambuddhyoh 8, 2, 8). au ar gareg qĝara: Or let it be paryudāsa itself. ननु चोक्तम् " अप्रत्यय इति चेतिबेकादेशे प्रतिषेधोऽन्तवत्त्वाद् इति Oh it has been said that, if it is taken as paryudāsa, there is need for the mention of the pratiṣēdha with reference to the ēkādēśa of tip, it being considered final. प्रसज्यप्रतिषेधेऽप्येष दोषः । द्वे ह्यत्र प्रातिपदिकसंज्ञे अवयवस्यापि समुदायस्यापि । गृह्यते च प्रातिपदिका प्रातिपदिकयोः एकादेशः प्रातिपदिकग्रहणेन The same difficulty arises in prasajyapratiṣedha also. There are two here which have the pratipadikasaṁjñā, the avayava and the samudāya. Ēkādēśa of prātipadika and aprātipadika is taken into account through the mention of prātipodika. तस्मादुभाभ्यामपिं वक्तव्यं स्यात् ह्रस्वो नपुंसके यत्तस्य इति Hence this is to be said that what holds good with reference to the hrastatva in napuṁsaka holds good in the two cases here. NOTE:Just as the mention of the word pratipadikasya in the sura Hrasvo napumsakē pratipadikasya (1, 2, 47) suggests that one should take the mukhya-prātipadika, so also here mukhya-prātipadika alone should be taken into account. किं च नपुंसके ? What is here referred to by the expression-like the napumsakalinga? नपुंसकं यस्य गुणः That whose guna is napunsakcatvam. कस्य च नपुंसकं गुणः Whose guna is then napunsakatvam? प्रातिपदिकस्य Of prātipadika.

कृत्तद्धितसमासाश्च ( 1, 2, 46 )

समासग्रहणं किमर्थम् ? What for is the mention of samāsa ? समासग्रहण उक्तम् It has been said with reference to the mention of samāsa, ELEVENTH AHNIKA-HRASVO NAPUM… PRĀTIPADIKASYA 99 {? किमुक्तम् ? What has been said ? अर्थवत्समुदायानां समासग्रहणं नियमार्थमिति Mention of samāsa is to restrict the application of the samñjā among collection of words having meaning (p 85). .

ह्रस्वो नपुंसके प्रातिपदिकस्य ( 1, 2, 47 )

प्रातिपदिकग्रहणं किमर्थम् ? What for is the mention of prātipadikasya in the sūtra ? नपुंसकह्रस्वत्वे प्रातिपदिकग्रहणं तिन्निवृत्यर्थम् Mention of pratipadikasya in the sūtra Hrasvõ … (1, 2, 47) is to preclude tip from its application. नपुंसकह्रस्वत्वे प्रातिपदिकग्रहणं क्रियते Mention is made of the word prātipadikasya in the sutra Hrasvō… prātipadikasya. इति तिब्निवृत्त्यर्थम् - तिबन्तस्य ह्रस्वत्वं मा मूत्, काण्डे, कुड्ये, रमते ब्राह्मणकुलम् For the sake of precluding tip-so that shortening may not happen to that which ends in tip, as kāṇḍē, kuḍyē and ramatë in ramatē brāhmaṇakulam. अव्ययप्रतिषेधः Prohibition in avyayas. अव्ययानां प्रतिषेधो वक्तव्यः Prohibition has to be done with reference to avyayas. इह मा भूत् - दोषा ब्राह्मणकुलम्, दिवा ब्राह्मणकुलम् इति So that shortening may not take place in the words dōṣā and divā in dōṣā brāhmaṇakulam and divā brāhmaṇakulam (since dōṣā and divă are in apposition with brāhmaṇakulam). NOTE :-~-~~ Kaiyaṭa reads thus:Dōṣāsahacaritatvād brāhmaṇakulam ēva dīṣāśabdēna ucyatē iti hrasvaprasangaḥ. स तर्हि वक्तव्यः It then has to be read. न वक्तव्यः । नात्र अव्ययं नपुंसके वर्तते No, it need not; avyaya, here, is not in apposition with napuṁsakanta.

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किं तर्हि ? What then? अधिकरणमत्र अव्ययं नपुंसकस्य Avyaya here is the adhikarana of napuṁsakānta. NOTE:-Kaiyata reads thus:Dōṣāśabdō rātrāvityarthē vartate; divāsubdōspi ahanītyatra iti brāhmaṇakulasādhanānām kriyāṇām adhikaraṇam kālō bhavan brāhmaṇakulasya adhikaranam bharati. इह तर्हि प्राप्नोति काण्डीभूतं वृषलकुलं, कुड्यीभूतं वृषलकुलम् इति Here, then, it (shortening) chances to come in kāndībhūtam and kuḍyibhūtam in the expressions kāṇḍībhūtam vṛṣalakulam and kuḍyibhūtam vṛṣalakulam 1. 1 न वा लिङ्गाभावात् No, on account of the absence of linga. न वा वक्तव्यम् No, it need not be mentioned. किं कारणम् ? Why ? लिङ्गाभावात् On account of the absence of linga. अलिङ्गम् अव्ययम् Avyaya has no linga. NOTE :-Kāiyața reads:-Asattvarāciṭvād avyayasya na tena lingam pratipādyatē. किं पुनरयम् अव्ययस्यैव परिहारः आहोस्वित् तिबन्स्यापि परिहारः ! Does this serve as parihāra to avyaya alone or to tibanta also ? तिबन्तस्यापि इत्याह “To tibanta also “, says he. कथम् ? How ? अव्ययं हि किञ्चिद्विभक्त्यर्थप्रधानं किञ्चित्क्रियाप्रधानम् । उच्चैः नीचैः इति विभक्त्यर्थप्रधानम् ; हिरुक् पृथग् इति क्रियाप्रधानम् | तिबन्तं चापि किञ्चिद् विभक्त्यर्थप्रधानं किञ्चित् क्रियाप्रधानम् । काण्डे कुड्ये इति विभक्त्यर्थप्रधानं, रमते ब्राह्मणकुलमिति क्रियाप्रधानम् ।

1. The prkyti of kāṇḍī is akāṇḍam and kāṇḍam and both are napuṁsaka. ELEVENTH ĀHNIKA-HRASVÕ NAPUM…PRĀTIPADIKASYA 101 For some avyayas prominently express the meaning of cases and some, the action. The words uccāiḥ and nīcāiḥ are vibhaktyarthapradhana and the words hiruk and prihak are kriyāpradhāna. Some tibantas too are vibhaktyarthapradhāna and some are kriyāpradhāna. The words kāṇḍē and kudyē are vibhaktyarthapradhāna and the word ramatē in ramatē brāhmaṇakulam is kriyāpradhāna. न चैतयोरर्थयोर्लिङ्गसङ्ख्याभ्यां योगोऽस्ति These two things (avyaya and tibanta) have no sambandha with linga and sankhya (number). NOTE:-Nagōjibhaṭṭa reads here thus:-Prayēņa iti sēṣaḥ• Tatra avyayārthasya kāṇḍē ityādēś ca ubhayāyāgaḥ, ramatē ityādēḥ lingāyōga iti bōdhyam. अवश्यं चैतदेवं विज्ञेयम् This is necessarily to be so understood. 1 क्रियमाणेऽपि हि प्रातिपदिकग्रहणे इह प्रसज्येत, काण्डे कुड्ये । द्वे ह्यत्र प्रातिपदिकसंज्ञे, अवयवस्यापि समुदायस्यापि । गृह्यते च प्रातिपदिकाप्रातिपदिकयोरेकादेशः प्रातिपदिकग्रहणेन । तस्मादुभाभ्यामिति वक्तव्यं स्यात्, ह्रस्वो नपुंसके यत्तस्य इति Even though the word pratipadikasya is read in the sūtra, it chances to come in kandē and kudye; for there are two which get the pratipadikasaṁjñā, the avayava and the samudaya and the ēkādēsa between prātipadika and aprātipadika is taken into account through the mention of prātipadika. Hence it should be said that what holds good with reference to hrasvatva in napuṁsaka holds good in the two cases here. किं च नपुंसके ? What is here referred to by the expression-like the napuṁsakalinga? नपुंसकं यस्य गुणः That whose guna is napumsakatvam. कस्य च नपुंसकं गुणः Whose guna is then napunsakatvam ? प्रातिपदिकस्य Of pratipadika. NOTE :-Kāiyaṭa reads here thus :-Sūtrakārēņa tu prātipadikagrahaṇam mukhyaprātipadikaparigrahārtham kṛtam.102 LECTURES ON PATANJALI’S MAHĀBHĀṢYA यमेकादेशीयेषु प्रतिषेधः (Need for) the pratiṣedha with reference to the dīrgha and ētva of ēkādēŝa before sup beginning with any letter of the pratyāhāra yañ. यत्रेकादेशीयेषु प्रतिषेधो वक्तव्यः, युगवरत्राय युगवरत्रार्थं युगवरलेभ्यः Prohibition should be stated with reference to the dirgha and ētva of ēkādēŝa before sup beginning with any letter of the pratyāhāra yañ, as in yugavaratrāya, yugavaratrārthum and yu.gavaratrebhyal. यमेकादेशदीत्वेषु वहिरङ्गलक्षणत्वात्सिद्धम् It is achieved on account of the dirgha and ētva of ēkādēša before yan being bahiranga. बहिरङ्गा एते विधयः, अन्तरङ्गं ह्रस्वत्वम् । असिद्धं बहिरङ्गमन्तरङ्गे These vidhis (enjoining dirgha and ětva) are bahiranga and the sūtra enjoining hrasvatva is antara nga and bahiranga is considered to be non-existent when antarangasūtra operates. उपसर्जन ह्रस्वत्वे च With reference to the hrasvatva of upasarjana also. किम् ? What i यत्रेकादेशदीत्वेषु प्रतिषेधो वक्तव्यः अतिखट्टाय, अतिखार्थम्, अतिखट्टेभ्यः Prohibition should be stated with reference to the dirgha and ētva of ēkādēŝa of the upasarjanahrasva before sup commencing with any letter of the pratyāhāra yañ. उपसर्जनहस्वत्वे च Even with reference to upasarjanahrasva. किम् ? What ? बहिरङ्गलक्षणत्वात् सिद्धमित्येव । बहिरङ्गा एते विधयः, अन्तरङ्गं ह्रस्वत्वम् । असिद्धं बहिरङ्गमन्तरङ्गे It is achieved of their being bahiranga. These vidhis are bahiranga and hrasvatvam is antararga and bahiranga is asiddha before antarangaśāstra. ELEVENTH ÄHNIKA—GÖSTRIYÖR UPASARJANASYA 103

गोस्त्रियोरुपसर्जनस्य ( 1, 2, 48)

Vārttikakāra suggests one alteration in the sutra and four additions to it and Mahābhāṣyakāra opines that all but the first addition suggested are unnecessary and arrives at their result in other ways. गोटाङ्ग्रहणं कृन्निवृत्यर्थम् Mention of gōṭān in the sūtra is to avoid kṛtpratyaya. गोटाङ्ग्रहणं कर्तव्यम् It is necessary to read gōṭānōḥ in the sūtra in place of gōstriyōḥ. किमिदं टाङ् इति ? What is this—!āñ ? प्रत्याहारग्रहणम् It is a pratyāhāra क सन्निविष्टानां प्रत्याहारः ? of whose pratyāhāra is it ? टापः प्रभृति आ प्यङो ङकारात् From tā in tāp (in the sūtra Ajādyatas tāp 4, 1, 4) to ñ in syan (in the sūtra Aniñok… syan gotre 4, 1, 78). किं प्रयोजनम् ? What is the use of the alteration ? कृन्निवृत्त्यर्थम् - कृत्स्त्रिया धातुस्त्रियाश्च ह्रस्वत्वं मा भूत् इति अतितन्त्रीः, अतिश्रीः, अतिलक्ष्मीः इति So that the kṛtpratyayas denoting strītva may be avoided-So that the kṛtpralyayas and dhātupratyayas which denote strītva need not be shortened, in atitantrīḥ, atiśrīḥ and atilakṣmīḥ. NOTE-Kaiyata says that, since dhatustrīpratyayas too are krtpratyayas, Vārttikakāra mentioned only kṛt in the vārtlika and Mahābhāṣyakāra explains it as kṛtstriyāḥ and dhātustriyāh. तत्तर्हि वक्तव्यम् It, then, should be read. न वक्तव्यम् No, it need not. स्त्रीग्रहणं स्वरयिष्यते । तत्र स्वरितेनाधिकारगतिर्भवति । स्त्रियाम् इत्येवं प्रकृत्य ये विहिताः तेषां ग्रहणं विज्ञास्यते ।

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The word strī in the sūtra is read with svaritasvara. Through svarita, it will be suggested that there is adhikāra. From it, it will be understood that only those pratyayas are taken into account which are read after the adhikārasūtra Striyām (6, 1, 3). स्वरितेनाधिकारगतिर्भवतीति न दोषो भवति । यद्येवं प्रत्ययग्रहणमिदं भवति तत्र प्रत्ययग्रहणे यस्मात् स तदादेर्ग्रहणं भवतीति इह न प्राप्नोति, अतिराजकुमारिः अतिसेनानीकुमारिः इति । ; It will be free from defect when the pratyayas are taken into account which are read after the adhikārasūtra Striyām through svaritatva. But if it is taken in that manner, it will come under the adhikāra of the sūtra Pratyayah ( 3, 1, 1); consequently on the strength of the dictum ‘Pratyayagrahaņē yasmāt sa tadādēr grahaṇam bhavati’ shortening will not take place in the words ati-rāja-kumāriḥ and ati-sēnānīkumāriḥ. अस्त्रीप्रत्ययेन इत्येवं तत् Shortening takes place since that dictum is concerned only with pratyayas other than strīpratyaya. ईयसो बहुव्रीहौ पुंवद्वचनम् Need for pumvadbhāva with reference to iyas in bahuvrīhi. ईयसो बहुव्रीहौ पुंवद्भावो वक्तव्यः - बह्व्यः श्रेयस्यः अस्य बहुश्रेयसी, विद्यमान - श्रेयसी । There is need for puṁvadbhāva with reference to iyas in bahuvrīhi, so that shortening may not take place in bahuśrēyasī whose vigrahavakya is bahryaḥ Sreyasyaḥ asya and in vidyamānaśrēyasi. पूर्वपदस्य च प्रतिषेधो गोसमासनिवृत्यर्थम् Pratiṣēdha of pūrvapada too for the sake of avoiding the operation of the rule in gō and samāsa. पूर्वपदस्य च प्रतिषेधो वक्तव्यः There is need to prohibit the operation of the rule with reference to pūrvapađa. किं प्रयोजनम् ? Why ? ELEVENTH AHNIKA-GÖSTRIYÖR UPASARJANASYA गोसमासनिवृत्त्यर्थम्, गोनिवृत्त्यर्थं समासनिवृत्त्यर्थं च For the sake of avoiding the operation in gō and samāsa. गोनिवृत्त्यर्थं तावत् गोकुलं; गोक्षीरं, गोपालक इति 105 Firstly for the sake of avoiding the shortening in gō in the words gokulam, goksiram and gopalaka/. समासनिवृत्त्यर्थम् - राजकुमारीपुत्रः, सेनानीकुमारीपुत्र इति For the sake of avoiding the shortening in samäsa in the words rāja-kumārī-putraḥ and sēnānī-kumārī-putraḥ. किमुच्यते समासनिवृत्त्यर्थमिति, न पुनरसमासोऽपि किञ्चित्पूर्वपदं यदर्थः प्रतिषेधः स्यात् ? Why is it said samāsanivṛttyartham? Is there not pürvapada in asamāsa which should be free from the operation of this rule ? स्त्र्यन्तस्य प्रातिपदिकस्योपसर्जनस्य ह्रस्वो भवतीत्युच्यते । न चान्तरेण समासं स्त्र्यन्तं प्रातिपदिकमुपसर्जनमस्ति । It is said that shortening takes place to the pratipadika which has at its end strīpratyaya which is upasarjana and stryantaprātipadika is not upasarjana unless it is in samāsa. ननु चेदमस्ति खट्टापादो मालापाद इति । एकादेशे कृते अन्तादिवद्भावात् प्राप्नोति Oh there is this—khaṭvāpādaḥ and mālāpādaḥ. After ēkādēŝa is done, it chances to come through antādivadbhāva. उभयत आश्रयणे नान्तादिवत् Antādivadbhāva cannot be resorted to, since both (prātipudikam and strīpratyaya) are taken into account. NOTE :-Kāiyața reads :— Yadi prātipadikasya antavat tadā strīpratyayaḥ parī nāsti; atha strīpratyayasya ādivat tadā prātipadikatvābhāvaḥ. गोनिवृत्त्यर्थेन तावान्नार्थः, गोन्तस्य प्रातिपदिकस्योपसर्जनस्य ह्रस्वो भवतीत्युच्यते, न चैतद् गोन्तम् Firstly there is no use of saying gōnivṛttyartha; for it is said that shortening takes place to the pratipadika which is upasarjana and which is gōnta and this is not gōnta. M. 14

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ननु चैतदपि व्यपदेशिवद्भावेन गोन्तम् Oh! this too may be gōnta through vyapadesivadbhāva. व्यपदेशिवद्भावोऽप्रातिपदिकेन Vyapadesivadbhava is not with reference to prātipadika. समासनिवृत्त्यर्थेन चापि नार्थः There is no use of saying samasanivṛttyartha too. स्त्र्यन्तस्य प्रातिपदिकस्योपसर्जनस्य ह्रस्वो भवतीत्युच्यते । प्रधानमुपसर्जनमिति च सम्बन्धिशब्दावेतौ । तत् सम्बन्धादेतद् गन्तव्यं यं प्रति यदप्रधानं तस्य चेत् सोऽन्तो भवतीति । It is said that shortening takes place to the prātipadika which is upasarjana and stryanta. The words pradhanam and upasarjanam are related ones. Hence this is to be understood through sambandha that it takes place if it becomes the anta of that in relation to which it is apradhāna. अवश्यं चैतदेवं विज्ञेयम् This is to be necessarily so understood. उच्यमानेऽपि हि प्रतिषेध इह प्रसज्येत पञ्च कुमार्यः प्रिया अस्य पञ्चकुमारी- प्रियः, दशकुमारीप्रियः Even if pratiṣedha is mentioned, it chances to come in pañcakumārī-priyaḥ whose vigrahavākya is pañca kumāryaḥ priyā asya and daśakumārīpriyaḥ. कपि च With reference to the pratyaya kap too. कपि च प्रतिषेधो वक्तव्यः - बहुकुमारीकः, बहुवृषलीकः There is need for prohibition with reference to kap, so that shortening may not take place in bahukumārīkaḥ and bahuvrsalikah. द्वन्द्वे च With reference to dvandva too. द्वन्द्वे च प्रतिषेधो वक्तव्यः, कुक्कुटमयूर्यो There is need for prohibition with reference to dvandva so that shortening may not take place in kukkuṭamayūryāu. ELEVENTH AHNIKA-GÖSTRIYÖR UPASARJANASYA 107 1 उक्तं वा It has been answered. किमुक्तम् ? How has it been answered ? कपि तावदुक्तं ‘न कपि ’ इति प्रतिषेधः इति It has been said with reference to kap that pratiṣedha is mentioned in the sūtra Na kapi (7, 4, 14). 2 नैतदत्युक्तम् । केऽणः इति या हस्वप्राप्तिः तस्याः प्रतिषेध इति । It cannot be said that it has been answered. The sutra Na kapi (7, 4, 14) prohibits the shortening enjoined in the sūtra Kēsņah 7, 4, 13 ). कुत एतत् : On what authority is it so taken ? अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा इति By the dictum which says that vidhi or pratiṣēdha has reference only to that which is in the immediate neighbourhood. अवश्यं चैतदेवं विज्ञेयम् । यो हि मन्यते या च यावती च हस्वप्राप्तिस्तस्याः सर्वस्याः प्रतिषेध इति, इहापि तस्य प्रतिषेधः प्रसज्येत - प्रियं ग्रामणि ब्राह्मणकुलम् अस्य प्रियग्रामणिकः, प्रियसेना निकः It is necessarily to be so understood. If one thinks that the sūtra Na kapi operates to prohibit the shortening which takes place through the influence of all sutras which enjoin it, it chances to operate even here in priya-grāmaṇikaḥ whose vigrahavākya is priyam grāmaṇi brāhmaṇakulam asya and in priyasēnānikaḥ. इदं तर्हि उक्तम्, कपि कृते अनन्त्यत्वात् ह्रस्वत्वं न भविष्यति This is then said that after kap comes in (by the sutra Nadyrtas ca (5, 4, 153), there is no chance for the shortening, since it is not final. इदमिह सम्प्रधार्यम् - कप् क्रियतां, ह्रस्वत्वम् इति This is, here, to be decided, whether kap first comes in or shortening. किमत्र कर्तव्यम् ? Which is to precede here?

1. This is a vārttika in the Bombay edition.
2. एतद् उक्तम् इति नास्ति is the anvaya.

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परत्वात् कप् Kap comes in since the sūtra enjoining it is para. अन्तरङ्गं ह्रस्वत्वम् Shortening is antaranga (and hence the sutra enjoining it should have precedence in operation). अन्तरङ्गतरः कप् The sūlra enjoining kap is antarangatara (and hence the sūtra enjoining it should have precedence in operation). NOTE:Kaiyaṭa here says:Avayavāpēkṣatvāt kapaḥ samudāyāpēkṣō hrasvõ bahirangaḥ Nagōjibhaṭṭu supplements it thus:-Avayavāpēkṣatvāt ilyasya avayavagataprātipadikasaṁjñāpēkṣatvād ityarthaḥ … Samudāyāpēkṣa ityasya samudāyagataprātipadikatvāpāksa ityarthah. Evan ca samāsasamjñapeksasamudayagataprātipadikāt pūrvam ēva samāsānta iti antarangatara iti bhāvah. 1 ननु चायं कप् समासान्त इत्युच्यते Oh, this kap is said to be the avayava of samāsa. तादर्थ्यात् ताच्छब्द्यं भविष्यति It is so said since it is intended for it. येषां पदानां समासः न तावत्तेषामन्यद् भवति, कपं तावत् प्रतीक्षते Nothing else comes in to the words which compound into a samāsa and it expects kap. द्वन्द्वेऽप्युक्तम् It has been answered even with reference to dvandva. किमुक्तम् ? How has it been answered ? 2 परवल्लिङ्गमिति शब्दशब्दार्थौ इति । तत्र औपदेशिकस्य ह्रस्वत्वम् आति- देशिकस्य श्रवणं भविष्यति । It has been said—paravat lingam śabdaśabdārtḥāu and hence shortening takes place to upadiṣṭa (what is read) and the same form remains without its being shortened to atidista (what is got through analogy ).

1. न चायं कप् is another reading.
2. This is a vārttika under 2-4-26. ELEVENTH ÄHNIKA-LUK TADDHITALUKI

लुक्तद्धितलुकि ( 1, 2, 49)

तद्धितलुक्यवन्त्यादीनां प्रतिषेधः (Need for) the pratiṣēdha of avanti etc. at taddhita-luk. afgagqzqzergîai afàquì amou:, gazdi, grå, ga: 109 There is need to enjoin the pratiṣēdha when there is elision of taddhita-pratyaya with reference to avantī, kuntī, kurūḥ. NOTE: The words avanti and kuntī take ñyan by the sūtra Vṛddhēt-kōsalājādāñ ñyań (4, 1, 171) and kuru takes ǹya by the sutra Kurunādibhyō nyaḥ (4, 1, 172) and both ñyan and nya are dropped by the sutra Striyām avanti-kunti-kurubhyaś ca (4, 1, 176) and they take niş by the sutra Ito manuṣyajātēḥ (4, 1, 65) and ūǹ by the sūtra Un utaḥ (4, 1, 66). तद्धितलुक्यवन्त्यादीनामप्रतिषेधोऽलुकपरत्वात् Non-need of pratiṣēdha of avantī etc. with reference to taddhitaluk, on account of their not being followed by luk. तद्धितलुकि अवन्त्यादीनाम् अप्रतिषेधः Non-need of pratiṣēdha of avanti etc. at taddhita-luk. अनर्थकः प्रतिषेधः अप्रतिषेधः The word apratiṣēdha means non-need of pratiṣēdha. लुक् कस्मान्न भवति ? Why does not luk set in ? अलुक् परत्वात् । लुकि इत्युच्यते, न चात्र लुकं पश्यामः On account of its not being followed by luk. There is the word luki in the sūtra and we do not see any luk here. NOTE :-The strīpratyayas have come here only after the elision of taddhitapratyaya and not before it. लुकि इति नैषा परसप्तमी शक्या विज्ञातुम् । न हि लुका पौर्वापर्यमस्ति । The word luki need not be interpreted to be parasaptamī; for there is no pāurvāparya in association with luk.. ar? What then? acaam̃ì, gîì afà zfà It is sat-saptami in the sense of luki sati.

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सत्सप्तमी चेत् प्राप्नोति If it is sat saptami, there is need for pratisedha. एवं तर्हि इदमिह व्यपदेश्यं सद् आचार्यो न व्यपदिशति When there is thus need for the mention of it, Acārya does not mention it. किम् ? Why ? उपसर्जनस्येति वर्तते इति । न च जातिरुपसर्जनम्, There is anuvṛtti for upasarjanasya in the sūtra (where it is a viŝeṣaṇa to the strīpratyaya). Here the stripratyaya used to denote jāti is not upasarjana. NorÐ :—Kāiyata reads here : - Apradhānam ca iha upasarjanam grhyati, na śāstriyam, asambhavāt.

इगोण्या : ( 1, 2, 50 )

इगोण्या नेति वक्तव्यम् C Gonya na’ is to be read in place of Id gonyāh’. गोण्या न इत्येव सिद्धम्, नार्थ इत्त्वेन The object is accomplished by reading the sūtra thus-Gōṇyā na; no purpose is seved by the mention of it. का रूपसिद्धिः, पञ्चगोणिः दशगोणिः ? How can the forms pañcagōnih and dasagōniḥ be secured? हखता हि विधीयते For shortening is enjoined. ह्रस्वत्वमत्र विधीयते गोस्त्रियोरुपसर्जनस्य इति Shortening is enjoined here in the sutra Gōstriyōr upasarjanasya. इति वा वचने तावत् What is the difference even when it is mentioned ? इद् इत्येवोच्येत नेति वा को न्वत्र विशेषः Let the sūtra be read Id gōnyâḥ or Gōnyā na. What will be the difference ? मात्रार्थं वा कृतं भवेत् The sūtra may have been read only when matrac is dropped. ELEVENTH ÂHNIKA-LUPI YUKTAVAD VYAKTIVACANE 111 अथ वा मात्रार्थमिदं वक्तव्यम् - गोणीमात्रमिदं गोणिः Or this sutra is to be read only for the sake of matrac, so that gōṇiḥ may mean gōṇīmātram. अपर आह Another says : गोण्या इचं प्रकरणात् Ittva of gīnī from the context. अशिष्यं गोण्या इत्त्वम् Ittva of gonī need not be enjoined. कि कारणम् ? Why ? प्रकरणात् । प्रकृतं ह्रस्वत्वम् । ह्रस्व इति वर्तते From the context. Shortening is secured from the context. There is anuvṛtti for the word hrasva. न तु सूच्याः There is no chance for ittva with reference to sūcī. सूच्याद्यर्थमथापि वा Or for the sake of sūci. सूच्याद्यर्थमिदं द्रष्टव्यम् - पञ्चसूचिः, दशसूचिः This is to be said for the sake of sūcī etc. so that the forms pañcasūciḥ and daśasūciḥ can be secured. इगोण्या नेति वक्तव्यं ह्रस्वता हि विधीयते । इति वा वचने तावन्मात्रार्थ वा कृतं भवेत् । गोण्या इवं प्रकरणात् सूच्याद्यर्थमथापि वा ॥ 1

लुपि युक्तवद्व्यक्तिवचने ( 1, 2, 51 )

व्यक्तिवचने इति किमर्थम् ? What for is the expression vyaktivacanë? NorE :-The words yukta, vyakti and vacana are the samjñās of Panini’s predecessors for prakrti (stem), linga (gender) and sānikchya (number).

1. Pawate considers this to be a sutra of an ācārya anterier to Pāņini and Pāṇini expresses it to be unnecessary by his sūtrā Tad aśiṣyam Saṁjñāpramāṇatvāt (1-2-50). Cf. Vol. I p. XX.112 LECTURES ON PATAÑJALI’S MAHĀBHÂŞYA शिरीषाणामदूरभवो ग्रामः शिरीषाः, तस्य ग्रामस्य वनं शिरीषवनम् The word śirīṣavanam is the samāsa of śirīṣasya vanam, where sirīṣāḥ means the village close to ŝirīșa creepers. किं च स्यात् ? What too will happen ? विभाषैौषधिवनस्पतिभ्यः इति णत्वं प्रसज्येत There is chance for n to change to n in the word śirīṣavanam on the strength of the sūtra Vibhāsā āsadhivanaspatibhyak ( 8, 4, 6 ). NOTE:-The mention of vyaktivacane suggests that the word where lup is dropped takes only the gender and the number of the prakṛti and none else. अपर आह कटुकबदर्या अदूरभवो ग्रामः कटुकबदरी, षष्ठी युक्तवद्भावेन मा भूद् इति । Another says that the sixth case may not be taken through atidēŝa of that of the prakṛti in kaṭukabadarī which means the village not far from the place where katuka and badarī are found. अथ व्यक्तिवचने इत्यप्युच्यमाने कस्मादेवात्र न भवति, षष्ठ्यपि हि वचनम् ! Even when vyaktivacanē is mentioned, how is it that it does not happen here, sasthī too being vacana ? नेदं पारिभाषिकस्य वचनस्य ग्रहणम् । The pāribhāṣika-vacana is not referred to here. NOTE :-Kāiyata reads here :Ekavacanādi-samjna-vidhanakālē anu-niṣpādī vacanasabdōspi saṁjñātvēna niyukta iti pratyayah pāribhasikam vacanam ucyate. किं तर्हि ? What then ? अन्वर्थग्रहणम् - उच्यते वचनमिति It is used in its derivative sense and the derivation of vacanam is ucyate iti. एवमपि षष्ठी प्राप्नोति, षष्ठ्यपि ह्युच्यते Even under this criterion there is chance for sasthi, since ṣasthī too is read. ELEVENTH AHNIKA - LUPI YUKTAVAD VYAKTI VACANē 113 लुपोक्तत्वात् तस्यार्थस्य द्वितीयस्य प्रयोगेण न भवितव्यम् Since that meaning has been expressed by that which was in association with lup, it cannot be repeated. किं कारणम् ? Why ? उक्तार्थानामप्रयोग इति From the dictum that there is no repetition of those which have already been expressed. आतिदेशिकी तर्हि प्राप्नोति Sasthi through atideśa bas, then, a chance to appear. एवं तर्हि If so, प्रागपि वृत्तेर्युक्तं वृत्तं चापीह यावता युक्तम् । वक्तुश्च कामचारः प्राग्वृत्तेर्लिङ्गसङ्ख्ये ये ॥ Prakrti has its artha both before it is associated with pratyaya and after it is associated with it. Hence it is left to the sweet will of the user to take by atideśa the linga and sankhyā that existed before the prakṛti is associated with pratyaya or after it is associated with it. प्रागपि वृत्तेर्युक्तं वनस्पतिभिर्नगरम्, वृत्तञ्चापि युक्तं वनस्पतिभिर्नगरम् । Nagara is associated with vanaspati even before the prakṛti became associated with pratyaya and nagara is associated with vanaspati even after the prakṛti became associated with pratyaya. वृत्ते च युक्तवद्भावो विधीयते The prakṛtivadbhāva is enjoined after the prakṛti became associated with pratyaya.

कामचारश्च प्रयोक्तुः प्राग्वृत्तेर्ये लिङ्गसङ्ख्ये ते अतिदेष्टुम्, वृत्तस्य वा ये लिङ्गसङ्ख्ये ते It is left to the sweet will of the prayōktā to take by atiḍēŝa the linga and the sankhya which existed before the stem was associated with pratyaya or after it is associated with it. M. 15

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यावता कामचारः, वृत्तस्य ये लिङ्गसङ्ख्ये ते अतिदेक्ष्येते, न प्राग् वृत्तेर्ये Since it is kāmacāra, there is atideŝa for the linga and the sankhya which existed after the prakṛti was associated with the pratyaya and not with those which existed before the prakṛti was associated with the pratyaya. अथ वा प्राग्वृत्तेर्ये लिङ्गसङ्ख्ये ते अतिदेक्ष्येते Or there is atidēśa for the linga and the sankhyā which existed before the prakṛti was associated with the pratyaya. षष्ठी कस्मान्न भवति Why is there no atidesa for the sasthī? सामान्यातिदेशे विशेषानतिदेशः When there is atideśa for the general characteristics, there is no atidēŝa for the particular? किमर्थं पुनरिदमुच्यते ? What for is this resorted to ? NOTE:-Kaiyața reads here thus-Antareṇāpyatidēśam lingasankhyē siddhē, yathā āpō dāra ityādāu iti praśnaḥ. अन्यत्राभिधेयस्य व्यक्तिवचनभावाल्लुपि युक्तवदनुदेशः There is atidēsa (of the linga and the sankhyā) of the prakṛti when there is lup on account of its existence of those of the viśēṣya in other places. अन्यत्र अभिधेयवल्लिङ्गवचनानि भवन्ति Linga and vacana as they are found in the viśēṣya are seen in other places which are atidista. क्वान्यत्र ? To which do you refer by the expression anyatra ? लुकि; लवणः सूपः, लवणा यवागूः, लवणं शाकम् इति When there is luk; as in the expressions lavaṇaḥ sūpaḥ (saltish sauce), lavanā yavāgūh (saltish yavāgu) and lavanam sākam. (saltish vegetable) अन्यत्राभिधेयवद्व्यक्तिवचनानि भवन्ति लुकि । इहाप्यभिधेयवल्लिङ्गवचनानि प्राप्नुवन्ति । इष्यन्ते चाभिधानवत्स्युरिति । तच्चान्तरेण यत्नं न सिध्यतीति लुपि युक्तवदनुदेशः ELEVENTH AHNIKA-LUPI YUKTAVAD VYAKTIVACANË 115 There is atidēŝa of the linga and the sankhyā of the viśēṣya in other places as when there is luk. Here too there is chance for the same. It is desired here that there should be the atidesa of the linga and the asǹkhyā of the abhidhāna or the prakṛti. It cannot be achieved without effort. Hence is this :-lupi yuktavad anudesah. एवमर्थमिदमुच्यते This is read only with this purpose in view. अस्ति प्रयोजनमेतत् ? Is this the prayojana ? किं तर्हीति ? What then ? लुपोऽदर्शनसंज्ञित्वादर्थग तिर्नोपपद्यते The meaning is not comprehended on account of the samjñin of lup being adarsana. लुब्नामेयमदर्शनस्य संज्ञा क्रियते । न चादर्शनस्य लिङ्गसङ्ख्ये शक्येते अतिदेष्टुम् । लुपोऽदर्शनसंज्ञित्वाद् अर्थगतिर्नोपपद्यते । Lup is made the samjña of adarsana. It is not possible for adarsana to take linga and sankhya through analogy. Since adarśana is the samjñin of lup, the meaning cannot be comprehended. न वादर्शनस्याशक्यत्वादर्थगतिः साहचर्यात् No, there is comprehension of meaning through sahacarya on account of the incapacity of adarŝana to take linga and sankhyā. न वैष दोषः No, this difficulty does not arise. किं कारणम् ? Why ? अदर्शनस्य अशक्यत्वात् - अदर्शनस्य लिङ्गसङ्ख्ये अशक्ये अतिदेष्टुमिति कृत्वा - अदर्शनसहचरितो योऽर्थस्तस्य गतिर्भविष्यति, साहचर्यात् On account of the incapacity of adarsana. Taking into account that it is not possible for the atideśa of the linga and the sankhyā with reference to adarsana, there is comprehension of the meaning of that which is in association with adarśana on account of close association. योगाभावाच्चान्यस्य On account of the absence of yoga with another.

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अन्यस्य अदर्शनेन योगो नास्तीति कृत्वा अदर्शनसहचरितो योऽर्थः तस्य गतिर्भविष्यति, साहचर्यात् Since it is not possible for another to have association with adarsana, there is comprehension of the meaning of that which is associated with it, on account of close association. समास उत्तरपदस्य बहुवचनस्य लुपः 1 To the uttarapada in samāsa when there is lup to the bahu- vacana. समासे उत्तरपदस्य बहुवचनस्य लुपो युक्तवद्भावो वक्तव्यः - मधुरापञ्चालाः There is need to mention yuktavad-bhāva when there is lup to the bahuvacana of the second member in compound, as in madhurā pañcālāh. 2 किं प्रयोजनम् ? What for is it? नियमार्थम् । समास उत्तरपदस्यैव For the sake of niyama. Yuktavad-bhāva is only with reference to the second member in compound. क्क मा भूत् ? Where should it not operate ? पञ्चालमधुरे इति As in pañcālamadhurē (i. e.) if there is no lup in the second member.

विशेषणानां चाजातेः ( 1, 2, 52 )

कथमिदं विज्ञायते - जातिर्यद् विशेषणम् इति, आहोस्विद् जातेर्यानि विशेषणानि इति ? How is this interpreted: is it in the way that there is yuktavadbhāva to the jāti which is viŝēṣaṇa or in the way that it is to those which are visēṣaṇas to the jāti. किं चातः ? What will be the result if it is the one or the other?

1. Some additions read niyamārtham at the end.
2. Madhurāpañcālāh is a dvandva compound of madhurā (name of a city) and pañcālāh (the inhabitants of the country of Pāñcāla).

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समानाधिकरणत्वाद् विशेषणानां युक्तवद्भावो भविष्यति There comes yuktavadbhāva to visēṣaṇas through their being in apposition with visēṣyas. यद्येवं नार्थोऽनेन । लुपोऽन्यत्रापि जातेर्युक्तवद्भावो न भवति If so, no purpose is served by this (sutra); yuktavadbhava does not set in even in places other than where lup exists. कान्यत्र ? What are the places other than that where lup is found. बदरी सूक्ष्मकण्टका मधुरा वृक्ष इति In badarī sākṣmakanṭakā madhurā vṛkṣaḥ. किं पुनः कारणमन्यत्रापि जातेर्युक्तवद्भावो न भवति ? Why does not yuktavadbhāra set in to jāti even in other places? आविष्टलिङ्गा जातिः यल्लिङ्गमुपादाय प्रवर्तते उत्पत्तिप्रभृति आ विनाशान्न तल्लिङ्गं जहाति Jāti invariably takes a particular linga; it does not leave off the linga in which it began to be used when it first became current till it becomes obsolete. न त इदानीमयं योगो वक्तव्यः If so, this sūtra need not be read here. वक्तव्यश्च It has to be read. किं प्रयोजनम् ? What is the benefit ?

इदं तत्र तत्रोच्यते गुणवचनानां शब्दानामाश्रयतो लिङ्गवचनाति भवन्ति इति, तदनेन क्रियते This is said then and there, that words denoting quality take the linga and the vacana of the gunins and it is achieved by this sūtra. हरीतक्यादिषु व्यक्तिः Gender in harītaker etc. फलानि हरीतक्यादिषु व्यक्तिर्भवति युक्तवद्भावेन । हरीतक्याः फलानि हरीतक्यः A ELEVENTH ĀHNIKA - TADAŚISYAM… ; JĀTYĀKHYĀYĀM… 119 Gender through yuktaṛadbhāɩa sets in harītakī etc., so that the expression harītakyaḥ phalāni is used in the sense of the fruits of harītakī. खलतिकादिषु वचनम् Number of kchalatika etc. खलतिकादिषु वचनं भवति युक्तवद्भावेन खलतिकस्य पर्वतस्यादूरभवानि वनानि खलतिकं वनानि । Number through yuktavadbhāva sets in khalatika etc., so that the expression khalatikam vanāni is used in the sense of forests not far from Mt. Khalatika. मनुष्यलुपि प्रतिषेधः Pratişidha in manusyalup. मनुष्यलुपि प्रतिषेधो वक्तव्यः, चञ्चा अभिरूपः; वधिका दर्शनीयः Prohibition of yuktavadbhāva should be made with reference to manuṣyalup so that cañcă abhirūpaḥ, vadhrikā darŝanīyaḥ may be taken to be grammatically correct. NoTE :— Kāiyata reads here :Trnamayah purusah cañcā, tat -sadrśā manusyah cañca.

तदशिष्यं संज्ञाप्रमाणत्वात् ( 1, 2, 53 )

किं या एताः कृत्रिमष्टिघुभादिसंज्ञाः तत्प्रामाण्यादशिष्यम् ? Is it not to be read on account of the authority of the artificial samjñās ti, ghu, bhā etc. ? नेत्याह, संज्ञानं संज्ञा, तदशिष्यम् ‘No’, says he. The word samjñā means sampratyaya (clear knowledge ). So it need not be read.

जात्याख्यायामेकस्मिन् बहुवचनमन्यतरस्याम् ( 1, 2, 58)

इदमयुक्तं वर्तते This is improper . किमत्रायुक्तम् ? What is improper here ? बहवस्तेऽर्थाः तत्र युक्तं बहुवचनम् । तद्यदेकवचने शासितव्ये बहुवचनं शिष्यते एतदयुक्तम् । बहुषु एकवचनमिति नाम वक्तव्यम् । Where the objects are many, there is it proper to use the plural number. It is but improper to enjoin the use of the C

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plural number where singular number is to be enjoined. Bahuşu ekavacanam’ is to be read in place of ēkasmin bahu- vacanam. NorE :— Kāiyata says that, if bahusu ekavacanam is read, jätyäkhyā should be taken to convey the meaning jātēḥ upalaksanatvena ākhyā. अत उत्तरं पठति Then he reads the answer. जात्याख्यायां सामान्याभिधानादैकार्थ्यम् The aikärthya by the mention of jātyākhyāyām ēkasmin is by referring to sāmānya (genus). जात्याख्यायां सामान्याभिधानादैकार्थ्यं भविष्यति । यत्तद् व्रीहौ त्रीहित्वं यवे यवत्वं, गायें गार्ग्यत्वं, तदेकं तच्च विवक्षितं, तस्यैकत्वादेकवचनमेव प्राप्नोति । इष्यते च बहुवचनं स्यादिति तच्चान्तरेण यत्नं न सिध्यतीति जात्याख्यायामेकस्मिन् बहुवचनम् । एवमर्थमिदमुच्यते । The state of referring to one object by the mention of jätyȧkhyāyām ēkasmin is by referring to genus. The vrīhitva in vrīhi, yavatva in yava and gārgyatva in gargya is one and it is the desired one and singular number alone is to be used since it is one. It is desired that plural number also may be used and it cannot be achieved without effort and hence is read jātyākhyāyām ēkasmin bahuvacanam. This is why it is read. अस्ति प्रयोजनमेतत् ? Is this the prayojana ? aifa? What then? तत्रैकवचनादेशे उक्तम् It has been dealt with where there is atideśa to ekavacana. किमुक्तम् ? How has it been dealt with ? व्रीहिभ्य आगत इत्यत्र घेर्डिति इति गुणः प्राप्नोति इति In the sentence vrīhibhya āgataḥ, there is chance for the sūtra Ghēr niti to operate with reference to vrīhibhyaḥ, so that i of vrīhi may take guṇa. NOTE: This has been said under the sūtra Sthānivad ādēŝõsnalvidhāu in the eighth ähnika. ELEVENTH AHNIKA – JĀTYÄKHYĀYĀM… ANYATARASYĀM 121

नैष दोषः This defect does not arise. अर्थातिदेशात् सिद्धम् The object is achieved through arthātidēśa. अर्थातिदेशोऽयम् । नेदं पारिभाषिकस्य वचनस्य ग्रहणम् This is a case where atidesa is based on artha. The pāribhāṣikavacana is not taken into account (i. e.) it is not vacanātidēśa. किं तर्हि ? What then ? अन्वर्थग्रहणम् उच्यते वचनम्, बहूनामर्थानां वचनं बहुवचनम् इति The derivative meaning is taken into account. Bahuvacanam means that by which many things are referred to and the derivation of vacanam is ucyatē. यावद् ब्रूयादेकोऽर्थो बहुवद् भवतीति तावदेकस्मिन् बहुवचनम् इति As long as it is possible to take one object as many, so long may one use the plural number with reference to one object, सङ्ख्याप्रयोगे प्रतिषेधः Prohibition when there is a numerical adjunct. सङ्ख्याप्रयोगे प्रतिषेधो वक्तव्यः । एको व्रीहिः संपन्नः सुभिक्षं करोति ; एको यवः सम्पन्नः सुभिक्षं करोति । There is need for prohibition of the use of the bahuvacana when there is a numerical adjunct as in ēkō vrīhiḥ sampannaḥ subhikşam karōti, (one rich harvest of paddy brings in prosperity) ēkō yavaḥ sampannaḥ subhikşam karōti (one rich harvest in yava brings in prosperity). अस्मदो नामयुवप्रत्ययोश्च Prohibition when asmad is used along with the name or the word ending in yuvapratyaya. अस्मदो नामप्रयोगे युवप्रत्ययप्रयोगे च प्रतिषेधो वक्तव्यः । नामप्रयोगे - अहं देवदत्तो ब्रवीमि, अहं यज्ञदत्तो ब्रवीमि । युवप्रत्ययप्रयोगे - अहं गार्ग्यायणो ब्रवीमि अहं वात्स्यायनो ब्रवीमि । Prohibition need be mentioned when asmad is used along with the name or the word ending in yuvapratyaya as in Aham M. 16122 LECTURES ON PATANJALI’S MAHĀBHĀṢYA Dēvadattō bravimi’, ‘Aham Yajñadattō bravīmi’, ‘Aham Gārgyāyani bravīmi’ and ’ Aham Vātsyāyanī bravimi’.1 युवग्रहणेन नार्थः - अस्मदो नामप्रत्ययप्रयोगे न इत्येव । इदमपि सिद्ध भवति - अहं गार्यो ब्रवीमि, अहं वात्स्यो ब्रवीमि । There is no purpose served by the mention of yuva and it might have been read ‘Asmadō nämapratyayaprayōgē na’ so that the expressions Aham Gārgyō bravīmi and Aham Uātsyōbravīmi too may be sanctioned. अपर आह Another says : अस्मदः सविशेषणस्य प्रयोगे न इत्येव 2 It may, as well, be read ’ Asmadah saviśesanasya prayogē na’. इदमपि सिद्धं भवति, अहं पटुर्ब्रवीमि, अहं पण्डितो ब्रवीमि This usage too may be sanctioned, Aham paṭur bravīmi’, • Aham pandito bravīmi’. अशिष्यं वा बहुवत् पृथक्त्वाभिधानात् Or bahuvadbhāva need not be enjoined on account of mention in different ways. अशिष्यो वा बहुवद्भावः Or bahuvadbhāva need not be enjoined. किं कारणम् ? Why ? पृथक्त्वाभिधानात् । पृथक्त्वेन हि द्रव्याण्यभिधीयन्ते । बहवस्ते अर्थाः, तत्र युक्तं बहुवचनम् On account of individual denotation. For dravyas are denoted individually. The objects denoted are many and hence the use of the plural number is appropriate. किमुच्यते पृथक्त्वाभिधानादिति यावता इदानीमेवोक्तम् जात्याख्यायां सामान्याभिधानादैकार्थ्यम् इति

1. Nāgöjibhatta reads :Bhāsye prasangūd Asmadā dvayös ca ( 1, 2, 59 ) ityasya pratiṣēdham āha.

अयमपि योगः शक्योऽवक्तुम् This sūtra too need not be read. कथम् अहं ब्रवीमि आवां ब्रूवः, वयं ?

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How then can the following usage be sanctioned-Aham bravīmi, Āvām brūvaḥ, Vayam brūmaḥ 1? इमानीन्द्रियाणि कदाचित् स्वातन्त्र्येण विवक्षितानि भवन्ति, तद्यथा, इदं मे अक्षि सुष्ठु पश्यति, अयं मे कर्णः सुष्ठु शृणोति इति । कदाचित् पारतन्त्र्येण विवक्षितानि भवन्ति, अनेनाक्ष्णा सुष्ठु पश्यामि, अनेन कर्णेन सुष्ठु शृणोमि इति These organs of sense are sometimes given prominence so that the following usage is current : - This, my eye, sees well ; this, my ear, hears well ; and sometimes they are not given prominence, but are intended as instruments so that the following usage is current :-I see well with this eye; I hear well with this ear. तद्यदा स्वातन्त्र्येण विवक्षा तदा बहुवचनं भविष्यति, यदा पारतन्त्र्येण तदैकवचनद्विवचने भविष्यतः Similarly when one speaker or two intend prominence to them, there is the use of the plural number (like Vayam paŝyāmaḥ in the place of Aham paśyāmi and Āvām paśyāvaḥ) and when prominence is not intended, there is the use of the singular and dual numbers.

फल्गुनीप्रोष्ठपदानां च नक्षत्रे ( 1, 2,60)

अयमपि योगः शक्योऽवक्तुम् This sūtra too may be dispensed with. कथम्, उदिते पूर्वे फल्गुन्यौ, उदिताः पूर्वाः फल्गुन्यः, उदिते पूर्वे प्रोष्ठपदे, उदिताः पूर्वाः प्रोष्ठपदाः ( If so), how can the following usages be sanctioned : - Udite pūrvē phalgunyāu, Uditāḥ pārvāḥ phalgunyaḥ. Uditē pūrvē - prosthapade. Uditāḥ pārvāḥ prōṣṭhapadāḥ 2. 3 फल्गुनी समीपगते चन्द्रमसि फल्गुनीशब्दो वर्तते । बहवस्ते अर्थास्तत्र युक्तं बहुवचनम् ; यदा तयोरेवाभिधानं तदा द्विवचनं भविष्यति

1. Vayam here refers to one or two persons.
2. Only two stars represent purvaphalguni and only two, pūrvaprösthapadā. This sūtra sanctions the latter usage.
3. Phalgunā is upalaksana to prösthapadā. ELEVENTH AHNIKACHANDASI…; VISAKHAYOS CA 125 The word phalguni may refer (by gāuṇīvṛtti) to the moon near the constellation phalgunī. If many objects near it are intended, the plural number is appropriate, and if only the two stars are intended, the dual number will be used. NOTE:-Since the reading of nakṣatrē in the sūtra suggests that, according to Sūtrakāra, the bahuvacana-prayoga is optionally sanctioned to refer to the constellations alone, it is open to scrutiny how for Mahābhāṣyakāra’s pratyākhyäna is sound.

छन्दसि पुनर्वस्वोरेकवचनम् ( 1, 2, 61 ) विशाखयोश्च ( 1, 2, 62)

इमावपि योगौ शक्याववक्तुम् These two sūtras, too, may be dispensed with. कथम्? How is the purpose of the sūtras achieved ? पुनर्वसुविशाखयोः सुपां सुलुकपूर्वसवर्णेति सिद्धम् The object is achieved with reference to Punarvasu and Visakha by the sūtra Supām su-luk … (7, 1, 39). पुनर्वसुविशाखयोः सुपां सुलुक् पूर्वसवर्ण इत्येव सिद्धम् The desired object is achieved with reference to Punarvasu and Visakha by the sūtra Supām su-luk (7, 1, 39). 1 1

तिष्यपुनर्वखोर्नक्षत्रद्वन्द्वे बहुवचनस्य द्विवचनं नित्यम् ( 1, 2, 63)

तिष्यपुनर्वस्वोरिति किमर्थम् Why should tiṣya and punarvasu alone be mentioned in the sutra P कृत्तिकारोहिण्यः Bahuvacana is found in the expression kṛttikārōhinyaḥ. नक्षत्र इति किमर्थम् ? What for is the mention of the word nakṣatra ? तिष्यश्च माणवकः, पुनर्वसू च माणवकौ, तिष्यपुनर्वसवः

1. The use of su in place of any sup seems to refer to case and number and this sūtra refers to number alone.

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Tiṣya is the name of a māṇavaka, punarvasū denotes the name of two māṇavakas and the dvandva of that tiṣya and that punarvasu is tiṣyapunarvasavaḥ. NOTE: This shows that naming a person with the constellation in which he is born was in vogue even in Mahābhāṣyakāra’s time. अथ नक्षत्र इति वर्तमाने पुनर्नक्षत्रग्रहणं किमर्थम् ? What is the need of reading the word nakṣatra again in this sutra, when it is possible to take it by anuvṛtti from the sutra Phalguni-prōṣṭhapadānām ca nakṣatrē (1, 2, 60). अयं तिष्यपुनर्वसु शब्दोऽस्त्येव ज्योतिषि वर्तते, अस्ति च कालवाची । तद्यथा, बहवस्तिष्यपुनर्वसवोऽतिक्रान्ताः, कतरेण तिष्येण गत इति । तद्यो ज्योतिषि वर्तते तस्येदं ग्रहणम् ॥ This, the word tiṣya and the word punarvasu, is used to denote the respective constellation and also to denote a duration of time. The latter is illustrated by the following expressions: Many tiṣya-punarvasus have passed. In which tiṣya did he go? That which refers to the constellation is taken in this sūtra. NOTE:-1. Kaiyaṭa says that there is vyāvṛtti to kāla by one nakṣatra and to māṇavaka by another. NOTE:-2. Taking that there may be vyāvṛtti to both by the mention of nakṣatradvandva, Mahābhāṣyakāra seems to resort to another way of answering the objection. अथ वा नक्षत्र इति वर्तमाने पुनर्नक्षत्रग्रहणस्यैतत्प्रयोजनम् - विदेशस्थमपि तिष्यपुनर्वस्वोः कार्यं तदपि नक्षत्रस्यैव यथा स्यात् । तिष्यपुष्ययोर्नक्षत्राणि यलोपो वक्तव्यः इति नक्षत्रग्रहणं न कर्तव्यं भवति । Or this is the prayōjana of reading nakṣatra again when there is chance for the anuvṛtti of nakṣatra that, wherever karya is enjoined to tiṣyapunarvasu even on other occasions, it refers only to the nakṣatra tiṣyapunarvasu. Hence the word nakṣatra need not be mentioned in the vārttika Tiṣya-puşyayōr nakṣatrāṇi yalōpaḥ under the sutra Sürya-tiṣya … (6, 4, 149). ELEVENTH ÀHNIKA - TISYAPUNARVASVŌH… NITYAM 127 NOTE-1. The word vaktavyaḥ may be omitted from the text above, since it is not found in the vārttika under 6, 4, 149. NOTE:-2. Since it is far-fetched to hold that the same name may refer to the nakṣutra alone in far-off places too, Mahābhāṣyakāra takes to another way of reasoning. अथ वा नक्षत्र इति वर्तमाने पुनर्नक्षत्रग्रहणस्यैतत् प्रयोजनं, तिष्यपुनर्वसुपर्यायवाचिनामपि यथा स्यात् - पुष्यपुनर्वसू, सिध्यपुनर्वसू Or this is the prayōjana of reading nakṣatra again when there is chance for the anuvṛtti of nakṣatra that, it holds good to the synonyms of tișya and punarvasu, as in puṣya-punarvasū, and sidhya-punarvasū. NOTE:Nagōjibhaṭṭa reads:-Tisya-punarvasvõḥ śabdayōḥ abidhēyē nakṣatrē vartamānānām naṣatrasabdānām dvandva iti sūtrārtha iti bhāvaḥ. अथ द्वन्द्व इति किमर्थम् ? What for is the word dvandva? यस्तिष्यः तौ पुनर्वसू येषां त इमे तिष्यपुनर्वसव उन्मुग्धाः (Dvivacana is only in dvandva) and in the bahuvrihi compound Tisyapunarvasavaḥ which is used with reference to fools to whom tiṣya is punarvasū, it is in the plural number. बहुवचनस्येति किमर्थम् ? What for is the word bahuvacanasya ? उदितं तिष्यपुनर्वसु (So that it may not operate in) Uditam tiṣyapunarvasu. कथं चात्रैकवचनम् ? How comes the singular number here? जातिद्वन्द्व एकवद्भवतीति Jātidvandva takes singular number by the sutra Jātir aprāṇinām (2, 4, 6) अप्राणिनाम् इति प्रतिषेधः प्राप्नोति There is chance for the pratiṣedha mentioned by aprāṇinām. एवं तर्हि सिद्धे सति यद्बहुवचनग्रहणं करोति तद् ज्ञापयत्याचार्यः, सर्वो द्वन्द्वो विभावयैकवद्भवति इति ।

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If so, since he reads bahuvacana when its result can be otherwise achieved, Ācārya (Sūtrakāra) suggests that all dvandvas optionally take ēkavadbhāva. किमेतस्य ज्ञापने प्रयोजनम् ? What is the prayōjana of this jñāpana? बाभ्रवशालङ्कायनं, बाभ्रुवशालङ्कायनाः इत्येतत् सिद्धं भवति The two prayōgas Bābhrava-śālankāyanam and Babhrava-salakāyanāḥ are sanctioned अथ वा नात्रभवन्तः प्राणिनः, प्राणा एवात्रभवन्तः Or those that are mentioned here are not prāņins, but they are only prāṇas. NOTE: The use of the word atra-bhavantaḥ to refer to stars is perhaps due to the fact that one’s life depends upon their position. ELEVENTH AHNIKA ENDS (First adhyaya, second pada, second ähnika ends) TWELFTH ÅHNIKA-SARÛPĀŅĀM…..ĒKAVIBHAKTĀU Twelfth Ahnika (First adhyāya, second pada, third ähnika)

सरूपाणामेकशेष एकविभक्तौ ( 1, 2, 64 )

129 Seven topics are dealt with here. Firstly Mahābhāṣyakāra discusses the prayōjana of the mention of each word in the sūtra. (2) Vārttikakāra states reasons for the need of the sūtra (3) elaborately discusses whether the word ēkavibhaktāu fits in the sūtra (4), suggests certain additions to the sutra (5), mentions the absence of ēkasēṣa in words denoting certain numbers (6), refers to the presence of ēkasēṣa when words have to denote collectively first and second persons, first and third persons, second and third persons, and first, second and third persons and (7) he lastly decides that this sūtra is unnecessary whether jäti is padartha or vyakti is pađārtha. रूपग्रहणं किमर्थम् ? I-i What for is the mention of the word rūpa? समानानामेकशेष एकविभक्तौ इति इयत्युच्यमाने यत्रैव सर्वं समानं-शब्दः अर्थश्च तत्रैव स्याद् वृक्षाः लक्षा इति, इह न स्याद् अक्षाः पादा भाषा इति । रूपग्रहणे पुनः क्रियमाणे न दोषो भवति । रूपं निमित्तत्वेन आश्रीयते ; श्रुतौ च रूपग्रहणम् ॥ If the word samānānām is read in the sutra in place of sarūpāņām, ēkaśēṣa will take place only with reference to vṛkṣāḥ, plakṣāḥ etc. where everything is similar-the form of the word and its meaning-and not with reference to the words akṣāḥ, pādāḥ, māṣāḥ etc. (where the similarity is only in form and not in meaning). If the word rupa is read, this defect does not arise. The rupa is taken to be nimitta and the cognisance of the rūpa is only through the sense of hearing. NOTE:-1. The word rupa in rūpagrahaṇa in the bhāṣya has to refer to sarupa and hence it gives room to doubt whether sa was omitted by the scribe who copied from the original manuscript. M. 17

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Nora :—–2. The word aksa means an axle, a die etc. ; pāda means a foot, a ray of light etc. ; and māsa means a bean, a fool etc. NorE :—3. Kāiyata says : - Srutāu iti - srātrāpalabdhāu ityarthaḥ. Atha va śrōtrêndriyam śrutir ucyate. Nägōjibhaṭṭa adds here-Adye grahaṇam viṣayatā, dvitīyē tu pratītir iti vivēkaḥ. I-ii अथैकग्रहणं किमर्थम् ? What for is the mention of ēka (in ēkaŝēṣaḥ) ? सरूपाणां शेष एकविभक्तौ इति इयत्युच्यमाने द्विबोरपि शेषः प्रसज्येत । एकग्रहणे पुनः क्रियमाणे न दोषो भवति । If the sūtra is read without the word ēka thus-Sarūpāņām śēṣu ēkavibhaktāu—the śēṣalva may chance to come to two or more forms. That defect will not arise if mention of ēka is made. I-iii अथ शेषग्रहणं किमर्थम् ? What for is the mention of Sīsa ? सरूपाणामेक एकविभक्तौ इति इयत्युच्यमाने आदेशोऽयं विज्ञायेत If the sutra is read thus-Sarūpāṇām ēka kavibhaktau, that which remains will have to be taken as ādēŝa, (since the ṣaṣṭhī should be taken as sthāne-saṣṭhi by the paribhāṣā, Şaṣṭhi sthānāyāgā). तत्र को दोषः ? What is the harm then ? अश्वश्च अश्वश्व अश्वौ, आन्तर्यतो छुदात्तवतः स्थानिनो छुदात्तवानादेशः प्रसज्येत Aśvāu will have to be considered as the adesa of two aśvas and both of its syllables will have to take udāttatva on account of its having to be closely related to the sthanins which have two udātta syllables. लोप्यलोपिता च न प्रकल्पेत Besides it may not be easy to decide the elision of the parts to be elided. तत्र को दोषः ? What is the harm then ? TWELFTH ĀHNIKA-SARŪPĀNĀM… EKAVIBHAKTĀU यञ् यो गर्गा वत्सा बिदा उर्वाः, यञ् प्राप्नोति 131 बहुषु अन् यो बहुषु इत्युच्यमानो लुङ् न The yañ which is left to denote many and the añ which is left to denote many, after the stems Garga, Vatsa, Bida and Urva are enjoined to be elided (by the sūtra Yananös ca 2, 4, 64 ), but the said elision may not take place. NOTE:-Kaiyața says that, if one y is taken as the ādēśa of many yakāras after Garga, there is chance for its elision. But if Garga-ya is taken as the ādēsa of Garga-ya-ya-ya, there is no chance for its elision. मा भूदेवम् । यजन्तं यद् बहुषु, अजन्तं यद् बहुषु इत्येवं भविष्यति । Let it not be interpreted in that way. Let it be interpreted in this way-there is luk to that which is yañanta denoting many and añanta, denoting many. नैवं शक्यम्, इह हि दोषः स्यात् काश्यपप्रतिकृतयः काश्यपा इति । No, it cannot be interpreted in that way; for there will be difficulty in arriving at the form kāśyapaḥ meaning ’the portraits of Kāśyapa.’ एकविभक्तौ इति किमर्थम् ? I-iv What for is the mention of the word ēkavibhaktāu ? पयः पयो जरयति, वासो वासच्छादयति, ब्राह्मणाभ्यां च कृतं ब्राह्मणाभ्यां च देहि इति (So that ēkasēṣa may not take place among words having the same form but belonging to different cases) as payaḥ in the sentence payaḥ payō jarayati, as vasaḥ in the sentence vasō rāsac chadayati and as brāhmaṇābhyam in the sentences brāhmaṇābhyam ca krtam and brāhmaṇābhyam ca dehi. II किमर्थं पुनरिदमुच्यते ? What is the need for this sūtra? प्रत्यर्थ शब्दनिवेशान्नैकेना ने कस्याभिधानम् The incapacity of one to denote many on account of each object being expressed by a separate word.132 LECTURES ON PATANJALI’S MAHĀBHĀṢYA प्रत्यर्थं शब्दा अभिनिविशन्ते Words are used, each to denote one object. किमिदं प्रत्यर्थमिति ? What is the meaning of this word pratyartham? अर्थमर्थं प्रति प्रत्यर्थम् Pratyartham means ‘with reference to each object.’ प्रत्यर्थं शब्दनिवेशात् - एतस्मात् कारणाद् नैकेन शब्देन अनेकस्यार्थस्याभिधानं प्राप्नोति On account of one word being used to denote one object. On account of this, one word cannot denote many objects. तत्र को दोषः ? What is the harm there ? तत्रानेकार्थाभिधानेऽनेकशब्दत्वम् Chance for its being considered many words on its denoting many objects. तत्रानेकार्थाभिधाने अनेकशब्दत्वं प्राप्नोति There is chance for its being considered many words on its denoting many objects. इष्यते चैकेनाप्यनेकस्याभिधानं स्यादिति । तच्चान्तरेण यत्नं न सिध्यति । It is desired that one word should denote many and it cannot be achieved without special effort. तस्मादेकशेषः । एवमर्थमिदमुच्यते Hence is the mention of ēkasēṣa. The sūtra is intended for it. अस्ति प्रयोजनमेतत् ? Is this the prayojana ? किं तहाँति ? What then ? किमिदं प्रत्यर्थ शब्दाः अभिनिविशन्त इत्येतं दृष्टान्तमास्थाय सरूपाणामेकशेषः आरभ्यते, न पुनरप्रत्यर्थं शब्दा अभिनिविशन्त इत्येतं दृष्टान्तमास्थाय विरूपाणाम् अनेकशेष आरभ्यते ! How is it that the sūtra Sarūpāṇām ēkaśēṣaḥ is read on the basis of the assumption that each word denotes one object TWELFTH ÄHNIKA-SARŪPĀŅĀM…ĒKAVIBHAKTĀU 133 and a sūtra Virūpāṇām anēkaśēṣaḥ is not read on the basis of the assumption that one word (like akṣāḥ) is used to denote many objects (of different nature)? तत्रैतत् स्यात् लघीयसी सरूपनिवृत्तिः, गरीयसी विरूपप्रतिपत्तिः इति 1 This happens there that sarupanivṛtti is lighter and virupapratipatti is heavier. aa a, zafaut fàzq9fà¶fà: No, it is not; virūpapratipatti is lighter. किं कारणं ? Why ? यत्र हि बहूनां सरूपाणामेकः शिष्यते, तत्रावरतो द्वयोः सरूपयोर्निवृत्तिवक्तव्या स्यात् Where one among many sarūpas is left behind, it is necessary to state that the two sarūpas that followed are dropped. 2 एवमप्येतस्मिन् सति किञ्चिदाचार्यः सुकरतरकं चैकशेषारम्भं मन्यते Though it stands thus, Acārya considers that reading the sūtra of ēkasēṣa is simpler. III-i (a) किं पुनरयमेकविभक्तावेकशेषो भवति ? What does the statement ēkavibhaktāu ēkaśēṣaḥ mean? NOTE:-Kaiyața tells us that through this question Mahābhāṣyakāra suggests the question whether the word ēka in ēkavibhaktāu denotes number or similarity, एवं भवितुमर्हति It deserves to be this. NOTE:-Kaiyața tells us that ēka refers to number. एकविभक्ताविति चेन्नाभावाद्विभक्तेः If ēkavibhaktāu is mentioned in the sutra, it does not happen on account of the absence of vibhakti.

1. Iti is omitted in some editions.
2. In Guruprasada Sastri’s edition the two words sukaratarakam manyate are found in addition.
3. Such elliptical statements are very rare in the Mahābhāṣya.

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एकविभक्ताविति चेत् तन्न If ēkavibhaktāu is read in the sūtra, ēkasēṣa has no chance to happen. किं कारणम् ? Why ? अभावाद् विभक्तेः । न हि समुदायात् परा विभक्तिरस्ति । On account of the absence of vibhakti. For vibhakti does not follow the samudāya (collection of words ). किं कारणम् ? Why ? अप्रातिपदिकत्वात् On account of its not being a prātipadika. ननु चार्थवत् प्रातिपदिकमिति प्रातिपदिकसंज्ञा भविष्यति Oh! pratipadikasaṁjñā is certainly there on the strength of the statement Arthavat pratipadikam ! NOTE: The artha that is referred to here is the samudāyārtha. नियमान्न प्राप्नोति - अर्धवत्समुदायानां समासग्रहणं नियमार्थमिति No, it has no chance to come here on account of the niyama that the mention of samāsa (in the sūtra Kṛt-taddhita-samāsāś ca) restricts the denotation of arthavat-samudāyas (referred to by arthavad in the sutra Arthavad-adhātur-apratyayaḥ prātipadikam). NOTE :- :—If sarūpas refer to stems and ēka in ēkavibhaktāu refers to number, the above argument shows that this sūtra has no meaning. IIIii (a) यदि पुनः पृथक् सर्वेषां विभक्तिपराणामेकशेष उच्यते If it is said of ēkasēṣa of stems each being followed by a separate case-suffix. पृथक्सर्वेषामिति चेदेकशेषे पृथग्विभक्त्युपलब्धिस्तदाश्रयत्वात् If it is said that ēkasēṣa of stems takes place when each is followed by a separate case-suffix, there is chance for each TWELFTH ÄHNIKA-SARÜPĀŅĀM…..ĒKAVIBHAKTĀU 135 case-suffix to stand without being dropped, since ēkasēṣa depends upon them. NOTE: The word ēka in ēkavibhaktāu is taken here in the sense of tulya as the word eka in ēkadik. पृथक् सर्वेषामिति चेदेकशेषे पृथग्विभक्त्युपलब्धिः प्राप्नोति । If it is said that ēkasēṣa of stems takes place when each is followed by a separate case-suffix, there is chance for each case-suffix to stand without its being dropped. किमुच्यते एकशेषे पृथग्विभक्त्युपलब्धिः इति ? How is it said that there is chance for each case-suffix to stand without its being dropped when there is ēkaśēṣa? यावता समयः कृतः ’ न केवला प्रकृतिः प्रयोक्तव्या न च केवलः प्रत्ययः ’ इति, तदाश्रयत्वात् प्राप्नोति । Since there is the dictum that neither a stem alone is used without a pratyaya nor a pratyaya alone is used without a stem, there is chance for each case-suffix to stand on account of the prakṛtyēkasēşa depending upon case-suffix. यत्र हि प्रकृतिनिमित्ता प्रत्ययनिवृत्तिः, तत्र अप्रत्ययिकायाः प्रकृतेः प्रयोगो भवति, अग्निचित् सोमसुद् इति यथा Where there is the elision of pratyaya depending upon prakṛti, prakṛti alone is used without pratyaya, as in the words Agnicit, and Somasut. यत्र च प्रत्ययनिमित्ता प्रकृतिनिवृत्तिः, तत्र अप्रकृतिकस्य प्रत्ययस्य प्रयोगो भवति - अधुना, इयान् इति यथा Where there is the elision of the prakṛti on account of the pratyaya, the pratyaya alone is used without prakṛti, as in the words adhunā 1 and iyān 2.

1. Adhunā is said to be a pratyaya and it is enjoined after the stem idam in the sūtra Adhunā (5, 3, 17 ) and the stem idam is dropped by the sūtras Idama is (5, 3, 3 ) and Yasyeti ca (6, 4, 184).
2. Iyan is formed by the operation of sūtras Kimidambhyām võ ghaḥ (5, 2, 40), Idaṁkimör iś kī (6, 3, 90) and Yasyēti ca (6, 4, 184).

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अस्तु । संयोगान्तलोपेन सिद्धम् Let it be; the object is achieved by samyōgāntalōpa. NOTE: This answer is based on the assumption that, of vrksa-s vrkşa-s orksa-s, the last two stems are dropped so that the arrived-at form is vrkṣa-s-s-s. कुतो नु खल्वेतत् परयोर्वृक्षशब्दयोर्निवृत्तिर्भविष्यति, न पुनः पूर्वयोरिति ? How is it that the last two stems are dropped and not the first two? NOTE:-In that case the arrived-at form will be s-s-vṛkṣa-s. तत्रैतत् स्यात् पूर्वनिवृत्तावपि सत्यां संयोगादिलोपेन सिद्धम् इति । Even when the first two stems are elided, the object is achieved by samyōgādilōpa. न सिध्यति तत्रावरतो द्वयोस्तकारयोः श्रवणं प्रसज्येत No, it is not achieved; two sakāras will exist near the last stem one before it and one after it. यत्र च संयोगान्तलोपो नास्ति, तत्र च न सिध्यति Besides the object is not achieved where there is no saṁyōgāntalāpa. व च संयोगान्तलोपो नास्ति Where is not, then, samyāgāntalöpa ? द्विवचनबहुवचनयोः When the stem is followed by dual and plural suffixes. NOTE: The above argument shows that ēkavibhaktāu does not fit in the sūtra even when ēka is taken in the sense of tulya. III-iii यदि पुनः समास एकशेष उच्यते If ēkaśēsa is enjoined in a (dvandva ) samāsa. किं कृतं भवति ? What is achieved (by it ) ? कश्चिद्वचनलोपः परिहृतो भवति The difficulty regarding the elision of case-suffixes mentioned above is removed. TWELFTH ĀHNIKA-SARŪPĀNĀM… EKAVIBHAKTÂU 137 तत्तर्हि समासग्रहणं कर्तव्यम् If so, the word (dvandva) samāsē has to be read. न कर्तव्यम्; प्रकृतमनुवर्तते No, it need not be read; it is taken here by anuvrtti from the sūtra in the context. क प्रकृतम् ? What is the sūtra in the context ? तिष्यपुनर्वस्वोर्नक्षत्रद्वन्द्वे बहुवचनस्य द्विवचनं नित्यम् इति The sutra Tisya-punarvasvōr nakṣatradvandre bahuvacanasya dvivacanam nityam. समास इति चेत्स्वरसमासान्तेषु दोषः If it is enjoined in samāsa, there is difficulty in svara and samāsānta. समास इति चेत् स्वरसमासान्तेषु दोषो भवति If it is enjoined in samāsa, there is difficulty with reference to svara and samāsānta. स्वर - अश्वश्च अश्वश्च अवौ । समासान्तोदात्तत्वे कृते एकशेषः प्राप्नोति । इदमिह सम्प्रधार्यम् - समासान्तोदात्तत्वं क्रियताम् एकशेषः इति । किमत्र कर्तव्यम् ? परत्वात् समासान्तोदात्तत्वम् समासान्तोदात्तत्वे च दोषो भवति । ; Srara:-Aśvah ca asvah ca become aśvāu. Ēkasēṣa takes place after the sūtra (Samāsasya 6, 1, 223) enjoining samāsāntōdāttatva operates. This is to be decided whether samāsāntōdāttatva should precede or ēkaṣēṣa. What is to be done here? Samāsäntödättatva has to precede ēkasēṣa, since the sūtra enjoining the former is para. There is difficulty if samāsāntōdattatva precedes ēkasēṣa. NOTE:-Aŝva and aśva become aśvāśvāu; the final syllable first becomes udätta. If the former part remains and the latter part is elided by ēkasēṣa, there is chance for sarvānudāttatva and if the latter part remains, the final syllable of aśva has a chance to be udatta. It is defective in both ways. M. 18

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समासान्त - ऋक् च ऋक् च ऋचौ । समासान्ते कृते असारूप्याद् एकशेषो न प्राप्नोति । इदमिह सम्प्रधार्यम् - समासान्तः क्रियताम् एकशेष इति । किमत्र कर्तव्यम् ? परत्वात् समासान्तः, समासान्ते च दोषो भवति । Samāsānta: – Rk ca rhe ca reau. There is no chance for ēkasēṣa through dissimilarity, if the samāsāntavidhi operates first. This is to be decided whether samāsāntavidhi is to operate first or ēkasēṣa. What is to be done here? Samāsāntavidhi has to operate first since it is para. After it has operated, difficulty arises (with reference to ēkasēsa). NOTE:-One is rk and the other is rca by the sūtra Rkpūrabdhūh…(5, 4, 74). अङ्गाश्रये चैकशेषवचनम् Need for the mention of ēkasēṣa after the operation of angāśraya-vidhi. अङ्गाश्रये च कार्ये एकशेषो वक्तव्यः Ekasēṣa has to be enjoined with reference to the karya depending on anga. स्वसा च स्वसारौ च स्वसारः । अङ्गाश्रये कृते असारूप्याद् एकशेषो न प्राप्नोति । इदमिह सम्प्रधार्यम् अङ्गाश्रयं क्रियताम् एकशेष इति । किमत्र कर्तव्यम् ? परत्वादङ्गाश्रयम्

Svasă ca svasārāu ca svasāraḥ. After angasrayavidhi operates, there is no room for ēkasēṣa through dissimilarity. This has to be decided whether angāśrayavidhi is to operate first, or ēkasēṣa. What is to be done here? Angāŝrayavidhi is to operate first, since it is para. तिङ्समासे तिङ्समासवचनम् Mention of tiii-samāsa in tii-samāsa. तिङ्समासे तिङ्समासो वक्तव्यः Tinsamāsa has to be read in tin-samāsa. एकं तिङ्ग्रहणमनर्थकं समासे तिङ्समास इत्येव सिद्धम् Mention of one tin does not serve any purpose; the object is achieved by reading the vārttika Samāsē tiñsamāsavacanam. TWELFTH AHNIKA - SARÛPĀNĀM… EKAVIBHAKTĀU 139 नानर्थकम् | तिड्समासे प्रकृते तिङ्समासो वक्तयः It is not anarthaka. It means that, when there is a chance for tinsamāsa, the word tinsamāsa has to be read. तिविधिप्रतिषेधश्च Both tiñvidhi and tinpratisidha. " तिङ् च कश्चिद्विधेयः कश्चित् प्रतिषेध्यः । पचति च पचति च पचतः तरशब्दो विधेयः, तिशब्दः प्रतिषेध्यः || One tin has to be enjoined and another has to be prohibited. When pacati ca pacati ca become pacataḥ, tas has to be enjoined and ti has to be prohibited. III-ii (b) यदि पुनरसमास एकशेष उच्येत Suppose ēkasēṣa is enjoined in non-samāsas. असमासे वचनलोपः Mention of racanalāpa in non-samāsa. यद्यसमासे वचनलोपो वक्तव्यः If it is in non-samāsa, mention of vacana-lipa is necessary. ननु चोत्पततैव वचनलोपं चोदिताः स्मः Oh! we were informed at the very beginning about this vacanalāpa. द्विवचनबहुवचनविधिं द्वन्द्वप्रतिषेधं च वक्ष्यति, तदर्थं पुनश्चोद्यते He (Vārttikakāra) is going to add dvivacanabahuvacana-vidhi and dvandva-pratiṣedha and for that sake, it is reopened. द्विवचनबहुवचनविधिः Vidhi of dvivacana and bahuvacana. द्विवचनबहुवचनानि विधेयानि – वृक्षश्च वृक्षश्च वृक्षौ, वृक्षश्व वृक्षश्च वृक्षश्च वृक्षा इति The dual case-suffix and the plural case-suffix have to be enjoined, so that vṛkṣas ca vṛkṣas ca may become vṛkṣāu and vṛkṣas ca vṛkṣas ca vṛkṣas ca may become vṛkṣāḥ. द्वन्द्वप्रतिषेधश्च Drandvapratişedha too. द्वन्द्वस्य च प्रतिषेधो वक्तव्यः । वृक्षश्च वृक्षश्च वृक्षौ, वृक्षश्च वृक्षश्च वृक्षश्च वृक्ष इति । चार्थे द्वन्द्वः इति द्वन्द्वः प्राप्नोति

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There is need for the pratiṣedha of dvandva. Dvandvatva has a chance to set in through the sūtra Cārthā dvandvak (2-2-29) in vṛkṣāu which stands for vṛkṣas ca vṛkṣas ca and in vṛṣkāḥ which stands for vṛkṣas ca vrkṣas ca vṛkṣas ca. नैष दोष, अनवकाश एकशेषो द्वन्द्वं बाधिष्यते No, this difficulty does not arise, since ekaśēsa which is anavakāśa will set at naught dvandva. सावकाश एकशेषः Ekaśīsa is sāvakāśa. कोऽवकाशः ? Which is the room for it to operate ? तिङन्तान्यवकाश : The avakāśa is finite verbs. NorE :——The need for re-opening III-ii is to show two more defects in it. III – iv ( a ) यदि पुनः पृथक् सर्वेषां विभक्त्यन्तानामेकशेष उच्येत Suppose then, ēkaśēṣa is enjoined to the words which are vibhaktyantas (i.e.) which have case-suffixes at the end. NOTE:-The saptamī ēkavibhaktāu in the sūtra is taken to have the meaning of saṣṭhi. किं कृतं भवति : What is achieved by it ? कश्चिद्वचनलोपः परिहृतो भवति ; विभक्त्यन्तानामेकशेषे विभक्त्यन्तानामेव तु निवृत्तिर्भवति The difficulty about the vacana-lopa is removed; if ēkasēṣa is with reference to vibhaktyantas, whole words ending in casesuffix are elided. एकविभक्त्यन्तानामिति तु पृथग्विभक्तिप्रतिषेधार्थम् Need for the mention of ēkavibhaktyantānām to prohibit different vibhaktyantas. एकविभक्त्यन्तानामिति तु वक्तव्यम् It is the word ekavibhaktyantānām that has to be read. किं प्रयोजनम् ? Why ? TWELFTH ĀHNIKA - SARÚUPĀNĀM… EKAVIBHAKTAU 141 पृथग्विभक्तिप्रतिषेधार्थम् - पृथग्विभक्त्यन्तानां मा भूत् । ब्राह्मणाभ्यां च कृतम्, ब्राह्मणाभ्यां च देहि । To prohibit (the ēkasēṣa) of different vibhaktyantas. So that it may not take place to words having similar case-suffix in different cases, as brāhmaṇābhyām in the two sentences brāhmaṇābhyām ca krtam and brāhmaṇābhyām ca dēhi. न वार्थविप्रतिषेधाद्युगपद्वचनाभावः No, there is no chance for ēkasēṣa on account of difference in meaning. न वा एष दोषः This difficulty cannot arise. किं कारणम् ? Why ? अर्थविप्रतिषेधात् । विप्रतिषिद्धौ एतावर्थौ कर्ता सम्प्रदानम् इति अशक्यौ युगपन्निर्देष्टुम् । तयोर्विप्रतिषिद्धत्वाद् युगपद्वचनं न भविष्यति On account of arthavipratiṣēdha. The two meanings kartā and sampradānam are different from each other and so they cannot be expressed simultaneously. Hence they cannot be expressed by one word on account of vipratiṣēdha between them. अनेकार्थाश्रयश्च पुनरेकशेषः [ तस्मान्नैकशब्दत्वम् ] But ēkasēṣa is on the basis of one denoting many; hence is the impossibility of their becoming one word. अनेकमर्थं सम्प्रत्याययिष्यामि इति एकशेष आरभ्यते Ekasēṣa is resorted to on the basis, that the Sutrakāra intends that one word should be capable of denotiong many at the same time. तस्मान्नैकशब्दत्वम् - तस्मादेकशब्दत्वं न भविष्यति Hence is the impossibility of their becoming one word:Hence they do not take ēkasēṣa. Norn :-1. From this, Vārttikakāra establishes that the two brāhmaṇābhyām having different case-suffixes (mentioned above) cannot take ēkaśesa.142 LECTURES ON PATANJALI’S MAHĀBHĀṢYA NOTE:-2. From the line of argument in this pakṣa, it makes us infer that ēka in ēkavibhaktau does not serve useful purpose. अयं तर्हि दोषःकश्चिद्वचनलोपः, द्विवचन बहुवचनविधिः, द्वन्द्वप्रतिषेधश्व इति Even then, this defect remains that there is difficulty about that lōpa of the singular suffix and there is need of enjoining dual case-suffix and plural case-suffix and of prohibiting its becoming a dvandva compound. III-v (a) यदि पुनः प्रातिपदिकानामेकशेष उच्येत Suppose, then, ēkasēṣa is enjoined only to prātipadika. NOTE:-Kaiyața says here thus:-The word ēkavībaktāu is not read in the sūtra and the word prâtipadikasya is taken here by anuvrtti from the sutra Hrasto napumsakē prātipadikasya (1, 2, 47.) Nagōjibhaṭṭa adds that pratipadikasya is changed to prätipadikānām. किं कृतं भवति ? What is then achieved ? वचनलोपः परिहृतो भवति The difficulty about the elision of the case-suffix disappears. प्रातिपदिकानामेकशेषे मातृमात्रोः प्रतिषेधः सरूपत्वात् If there is ēkusēṣa of pratipadikas, need for prohibiting that of mātṛ and mātṛ due on account of similarity of form. प्रातिपदिकानामेकशेषे मातृमात्रोः प्रतिषेधो वक्तव्यः । माता च जनयित्री, मातारौ च धान्यस्य, मातृमातारः If ēkasēṣa of prātipadikas is resorted to, there is need to prohibit that of mātṛ and mātṛ-mātā (mother) ca mātārāu (the two measurers of corn) ca should compound into matṛmātāraḥ. किं कारणम् ? Why ? सरूपत्वात् - सरूपाणि ह्येतानि प्रातिपदिकानि On account of having the same form. For these prātipadikas are identical in form. TWELFTH AHNIKA-SARŪPĀŅĀM…ĒKAVIBHAKTĀU 143 किमुच्यते प्रातिपदिकानामेकशेषे मातृमात्रोः प्रतिषेधो वक्तव्य इति, न पुनयस्यापि विभक्त्यन्तानामेकशेषः तेनापि मातृमात्रोः प्रतिषेधो वक्तव्यः स्यात् । तस्यापि ह्येतानि कचिद् विभक्त्यन्तानि सरूपाणि, मातृभ्यां च मातृभ्यां च इति ? Why is it said that there is need of prohibiting the ēkasēṣa of mātṛ and mātṛ when the ēkasēṣa of prātipadikas is dealt with and why is it not said when the ēkasēṣa of vibhaktyants was discussed? Both of them have the same form in certain cases like mātybhyām, mātybhyām etc. अथ मतमेतद् विभक्त्यन्तानां सारूप्ये भवितव्यमेवैकशेषेणेति । प्रातिपदिका - नामेवैकशेषे दोषो भवति । एवं च कृत्वा चोद्यते । It may also be said that there is possibility of ēkasēṣa when the vibhaktyantas are similar. The difficulty fully arises only when ēkaśēṣa of prātipadikas is acceded. The discussion is made only on that basis. NOTE :-Kāiyața says here that there cannot be ēkasēṣa on account of arthavipratiṣēdha and that, even if ēkasēṣa is acceded to, there cannot be anuprayōga to the same either by tabhis or by täis. Nāgojibhaṭṭa does not agree with his view. हरितहरिणश्येतश्येनरोहितरोहिणानां स्त्रियामुपसङ्ख्यानम् Ekasēṣa of harita and harina, syēta and syēna and rōhita and rōhina in feminine gender to be supplemented. हरित हरिणश्येतश्येनरोहितरोहिणानां स्त्रियामुपसङ्ख्यानं कर्तव्यम् - हरितस्य स्त्री हरिणी, हरिणस्यापि हरिणी, हरिणी च हरिणी च हरिण्यौ ; श्येतस्य स्त्री श्येनी, श्येनस्यापि स्त्री श्येनी, श्येनी च श्येनी च श्येन्यौ; रोहितस्य स्त्री रोहिणी, रोहिणस्यापि रोहिणी, रोहिणी च रोहिणी च रोहिण्यौ It is necessary to supplement the ēkasēṣa of the following pairs in their feminine gender:-harita and harina, śyēta and śyēna and rōhita and rōhiņa. Haritasya strī hūriņī, hariņasya strī hariņī, hariņī ca hariņî ca hariņṇyāu ; śyētasya strī śyēnī, śyēnasya strī śyēnī, śyēnī ca śyênī ca śyēnyāu; rõhitasya strī rōhiṇī, rōhiṇasya strī rōhiņī, rōhiņī ca rōhiņī ca rōhinyāu. NOTE:-Kaiyața says that, since they are dissimilar in stem form, there is no chance for ēkcaśēşa.

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न वा पदस्यार्थे प्रयोगात् No, on account of word being used to denote artha. न बैष दोषः This difficulty does not arise. NOTE :– -The difficulty here referred to has reference to the two varttikas Prälipadikānām ēkasēṣē mātrmātrāḥ pratisedhah sarūpatvat and Haritaharina….. किं कारणम् ? Why ? पदस्यार्थे प्रयोगात् On account of the use of pada to denote artha. पदमर्थे प्रयुज्यते, विभक्त्यन्तं च पदम् Pada is used to denote artha and pada is only vibhaktyanta. रूपं चेहाश्रीयते । रूपनिर्ब्रहश्च शब्दस्य नान्तरेण लौकिकं प्रयोगम् । तस्मिंश्च लौकिके प्रयोगे सरूपाण्येतानि Rūpa is taken into account in this sutra. The rupa of a word cannot be decided except with reference to its usage in the world. These have the same form in the lāukika-prayoga. NOTE:-The statement sarūpāṇyētāni should be taken as upalakṣaṇa. Hence the statement virūpāņi tāni can be added, from which it is seen mātarāu and mātārāu which are virūpas need not be prohibited from taking ēkasēṣa on account of their having no chance. अपर आह Another interprets the same vārttika in a different way. न वा पदस्यार्थे प्रयोगात् No, on account of pada being used to denote artha. न वैष पक्ष एवास्ति प्रातिपदिकानामेकशेष इति There is no chance only for this pakṣa III-v ‘Prātipadikānām ekasisa….’ किं कारणम् ? Why ? TWELFTH AHNIKA-SARŪPĀŅĀM…ĒKAVIBHAKTĀU 145 पदस्यार्थे प्रयोगात् । पदमर्थे प्रयुज्यते, विभक्त्यन्तं च पदम् । रूपं चेहाश्रीयते । रूपनिग्रहश्च शब्दस्य नान्तरेण लौकिकं प्रयोगम् । तस्मिंश्च लौकिके प्रयोगे प्रातिपदिकानां प्रयोगो नास्ति On account of the use of pada to denote artha. Pada is used to denote artha and vibhaktyanta alone is pada. Rūpa is taken into account in this sutra. Rūpa of a word cannot be decided except with reference to its usage in the world. Prātipadikas are not used in the world. 111 – (b) अधानेन पक्षेणार्थः स्या । प्रातिपदिकानामेकशेष इति ? C Is there any prayōjina by taking recourse to the paksa Prātipadikānām ēkaśēṣaḥ… ‘? NOTE :-Though Vārttikakāra has proved that this pakṣa cannot stand, Mahābhāṣyakāra tries to prove that it can stand. बाढमर्थ : Yes, certainly. किं वक्तव्यमेतत् ? Is this to be said ? न हि No, it need not. कथमनुच्यमानं गंस्यते ? How is it understood without its being explained ? एतेनैवाभिहितं सूत्रेण सरूपाणामेकशेष एकविभक्तौ इति It is explained by this sutra Sarūpāṇām ēkaśēṣa ēkavibhaktāu itself. कथम् ? How ? विभक्तिः सारूप्येणाश्रीयते । अनैमित्तिक एकशेषः । एकविभक्तौ लौकिके प्रयोगे यानि सरूपाणि तेषामेकशेषो भवति Vibhakti is taken to be the asraya of sārūpya and ēkasēṣa has no nimitta. Hence the sutra means thus :-Those that are similar in form in worldly usage in the presence of a casesuffix take ēkaśēṣa. क ? Where ? M. 19

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यत्र वा तत्र वेति Wherever it is found. NOTE :—Nāgōjibhaṭṭa feels that ēka in ēkavibhaktāu does not serve any useful purpose. Cf. Ekagrahaṇa-phalam tu cintyam ēva. III-iv (b) अथानेन पक्षेणार्थः स्याद्विभक्त्यन्तानामेकशेष इति ? Is there any prayōjana by taking recourse to the pakṣa • Vibhaktyantānām ēkasēṣaḥ ‘? बाढमर्थः Certainly, there is. किं वक्तव्यमेतत् ? Is this to be explained ? NOTE:-The sentence ‘Ekavibhaktīnām iti ṣaṣṭhyantam vaktavyam kimityarthaḥ’ in Nagōjibhaṭṭa’s Uddyōta seems to be an interpolation. No, it need not. कथमनुच्यमानं गंस्यते ? How is it understood without its being explained? एतदप्येतेनैवाभिहितं सूत्रेण सरूपाणामेकशेष एकविभक्तौ इति This too is explained by this sūtra Sarūpāņām ēkaŝēṣa ēkavibhaktāu itself. F? How? faufìn: urgcàmeìyà 1 1 Vibhakti is taken to be the āśraya of sārūpya. दं पारिभाषिक्या विभक्तेर्ग्रहणम् Vibhakti is not used in the technical sense. किं तर्हि ? What is its sense then? अन्वर्थग्रहणं विभागो विभक्तिरिति It denotes its derivative meaning; vibhāga is the derivation of vibhakti. NOTE:—Kāiyaṭa says that vibhakti denotes karmādikāraka.

1. This is not found in certain editions, TWELFTH AHNIKA-SARŪPĀNĀM… EKAVIBHAKTAU 147 एकविभागे यानि सरूपाणि तेषामेकशेषो भवतीति The sūtru means that ēkasēṣa is to those which have similar forms in one case. ननु चोक्तम् कश्चिद्वचनलोपो द्विवचनबहुवचनविधिः द्वन्द्वप्रतिषेधश्च Oh, it has been said that there will be difficulty in the elision of case-suffix, that it will be necessary to enjoin the dual and plural suffixes and that its becoming a dvandva compound should be prohibited. नैष दोषः, यत्तावदुच्यते कश्चिद्वचनलोपो द्विवचनबहुवचनविधिरिति The difficulty stated first with reference to vacanalōpa and dvivacanabahuvacanavidhi does not arise. सहविवक्षायामेकशेषः 1 - युगपद्विवक्षायामेकशेषेण भवितव्यम् । न तर्हि इदानीमिदं भवति - वृक्षश्च वृक्षश्च वृक्षौ, वृक्षश्च वृक्षश्च वृक्षश्व वृक्षा इति । नैतत्सहविवक्षायां भवति । अथापि निदर्शयितुं बुद्धिरेवं निदर्शयितव्यम्, वृक्षौ च वृक्षौ च वृक्षौ, वृक्षाश्च वृक्षाश्च वृक्षाश्च वृक्ष इति । Ekasēṣa takes place only when there is sahavivakṣā. Ēkasēṣa should set in only when it is desired that all words should denote simultaneously all meanings. In that case vṛkṣāu cannot be the ēkuśēṣa of vṛkṣaḥ ca and vṛkṣaḥ ca and vṛkṣāḥ cannot be the ēkaśēṣa of vṛkṣaḥ ca vrkṣaḥ ca and vṛkṣaḥ ca. This cannot be in sahavivakṣā. In order to demonstrate ēkaśēṣa, mind should think in this line:-vrkṣāu ca vṛkṣău ca vṛkṣāu, vrkṣāḥ ca vṛkṣāḥ ca vṛkṣāḥ ca vṛkṣāḥ. यदप्युच्यते द्वन्द्वप्रतिषेधश्व वक्तव्य इति, नैष दोषः The difficulty that there is need for dvandvapratiṣēdha does not also arise. अनवकाश एकशेषो द्वन्द्वं बाधिष्यते Ekasēṣa which has no other room to operate sets at naught dvandva.
2. This is printed as a vārttika in all editions. From the context it seems better to take it as bhāṣya like Atha śabdānuśānam.

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ननु चोक्तं सावकाश एकशेषः Oh, it was said that ēkasēṣa has room to operate. कोऽवकाशः ? What is the avakāśa ? तिङन्तान्यवकाशः Avakāśa is tiiiantas (finite verbs). न तिङन्तान्येकशेषारम्भं प्रयोजयन्ति The injunction of ēkasēṣa is not intended for tiñantas. किं कारणम् ? Why ? यथाजातीयकानां द्वितीयस्य पदस्य प्रयोगे सामर्थ्यमस्ति तथाजातीयकानामेकशेषः । न च तिङन्तानां द्वितीयस्य पदस्य प्रयोगे सामर्थ्यमस्ति । Ēkasēṣa is only with reference to those words which are capable of being repeated. Finite verbs do not have the capacity of being repeated. किं कारणम् ? Why ? एका हि क्रिया । एकेनोक्तत्वात् तस्यार्थस्य द्वितीयस्य प्रयोगेण न भवितव्यम् उक्तार्थानामप्रयोग इति For action is one. Since it is denoted by one word, it cannot be repeated to denote the same on the strength of the dictum Uktārthānām aprayogah (non-repetition of things said ). यदि तर्हि एका क्रिया, द्विवचनबहुवचनानि न सिध्यन्ति पचतः पचन्ति If then the action is one, it is not possible to arrive at the dual and plural forms like pacataḥ and pacanti. नैतानि क्रियापेक्षाणि These do not depend upon the kriyā. किं तर्हि ? Upon what then? साधनापेक्षाणि Upon the number of the kartā or karma denoted by the finite verbs. III - i (b) अथ वा पुनरस्तु एक विभक्तौ इति Or let it be when there is ēkavibhakti TWELFTH ÄHNIKA-SARUPĀŅĀM…ĒKAVIBHAKTẪU ननु चोक्तम् एकविभक्ताविति चेन्नाभावाद्विभक्तेः इति 149 Oh, the objection Ekavibhaktāviti cēt na abhāvād vibhaktēḥ! was raised. नैष दोषः, परिहृतमेतत् अर्थवत्प्रातिपदिकमिति प्रातिपदिकसंज्ञा भविष्यति इति । This difficulty does not arise. It has been answered that prātipadikasaṁjñā is secured by the sutra Arthavad….prātipadikam. ननु चोक्तम् नियमान्न प्राप्नोति, अर्थवत्समुदायानां समासग्रहणं नियमार्थमिति Oh, it was said that it is not secured through the niyama that, if arthavat-samudāya gets the sanjñā, it is only samāsa. नैष दोषः, तुल्यजातीयस्य नियमः No, this difficulty does not arise, since niyama operates only with reference to those of the same class. कश्च तुल्यजातीयः ? What belong to the same class ? यथाजातीयकानां समासः ? Those who are capable of being compounded together. कथञ्जातीयकानां समासः ? Which are capable of being compounded together? सुबन्तानाम् Samāsa is possible only with subantas (nouns) सर्वत्रापत्यादिषूपसङ्ख्यानम् IV Ekasēṣa should be stated in addition when apatyapratyaya etc. follow with reference to every pakṣa. सर्वेषु पक्षेषु अपत्यादिषूपसङ्ख्यानं कर्तव्यम् । भिक्षाणां समूहो भैक्षम् इति Ekasēṣa should be stated in addition before apatyapratyaya etc. with reference to all the cases discussed above. सर्वत्र इत्युच्यते, प्रातिपदिकानां चैकशेषे सिद्धम् The word sarvatra is mentioned in the vārttika; but the desired object is achieved in the pakṣa where the ēkasēṣa of prātipadikas are acceded to.

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अपत्यादिषु इत्युच्यते, बहवश्च अपत्यादयः; गर्गस्य अपत्यं बहवो गर्गाः । एका प्रकृतिः बहवश्च यञः । असारूप्यादेकशेषो न प्राप्नोति । The word apatyādiṣu is read and apatyādis are many. Many gargas are the apatya of Garga. The stem is one and the pratyayas yañ are many. There is no ēkasēṣa since they are not similar in form. NOTE:-Kāiyața reads here:-Tatra Garga-ya-ya-ya iti sthitē, samudāyasya taddhiṭāntatvāt prātipadikatvāt tata ēkā vibhaktiḥ, tatra prathamasya ya-śabdasya prakṛtisannipātakṛtam vāirūpyam iti ēkasēṣō na prāpnāti. ननु च यथैव बहवो यञः, एवं प्रकृतयोऽपि बह्वयः स्युः As yañs are many, let the stems as well be many. नैवं शक्यम्; इह हि दोषः स्यात् गर्गा वत्सा बिदा उर्वा इति । अन्यो बहुषु यन्यो बहुषु इत्युच्यमानो लुङ् न प्राप्नोति । This is not possible; for the difficulty will arise in the forms gargāḥ, vatsāḥ, bidāḥ and urvāḥ. There will be no chance for the elision of añ or yañ after the stem denoting bahutva. NOTE :—If there is elision of all yañ except the first, there is chance for its luk by the sūtra Yañ-añōśca (2, 4, 64). If, on the other hand, it is acceded that gārgyus except the first are elided, there is chance for the ya of the first gargya since it does not denote bahutva. मा भूदेवम्; अजन्तं यद्बहुषु यजन्तं यद्बहुषु इत्येवं भविष्यति Let it not be so; elision takes place in añanta and yañanta which denote bahutva. ननु चोक्तम् - नैवं शक्यमिह हि दोषः स्यात् काश्यपप्रतिकृतयः काश्यपा इति Oh, it has been said that it is not possible since difficulty will arise in the form kāśyapāḥ which means the portraits of Kāsyapa. NOTE:-Kāiyața says here that, if that point is acceded to, the form will have to be kāsyapak; but the word kāśyapah alone is used to denote the portraits of the apatya of Kāśyapa. TWELFTH ÄHNIKA-SARŪPĀŅĀM.. ĒKAVIBHAKTĀU नैष दोषः । लौकिकस्य तत्र गोत्रस्य ग्रहणम् । न चैतद् लौकिकं गोत्रम् 151 This difficulty does not arise. There, (in the sūtras) mention is made of the gotra found in the world. This (the pratikrti) is not lāukika gōtra. NOTE:-Gōtra is the samjñā denoting the descendants of one from his grandson downwards. Mahābhāṣyakāra tells us that the pratyayas have reference to words denoting human beings and not portraits. अथ वा पुनरस्तु एका प्रकृतिर्बहवश्च यञः Or let it be that the stem is one and yan-pratyayas are many. ननु चोक्तमसारूप्यादेकशेषो न प्राप्नोतीति Oh, it was said that there is no chance for ēkasēṣa on account of asārūpya. सिद्धं तु समानार्थानामेकशेषवचनात् The object is achieved by enjoining ēkasēṣa of words having the same pravṛttinimitta. सिद्धमेतत् This (the object) is achieved. कथम् ? How? समानार्थानामेकशेषो भवतीति वक्तव्यम् It is necessary to enjoin that words having the same pravṛttinimitta take ēkaŝēṣa. यदि समानार्थानामेकशेष उच्यते, कथमहाः पादाः माषा इति ? If it is said that synonyms take ēkasēṣa, how is it possible for homonyms like akṣāḥ, pādāḥ and māṣāḥ to take ēkasēṣa ? नानार्थानामपि सरूपाणाम् For the homonyms also. नानार्थानामपि सरूपाणामेकशेषो वक्तव्यः Injunction is to be made of ēkasēṣa to homonyms too. एकार्थानामपि विरूपाणाम् Of synonyms too. एकार्थानामपि विरूपाणामेकशेषो वक्तव्यः - वक्रदण्डश्च कुटिलदण्डश्च वक्रदण्डौ, कुटिलदण्डौ इति वा152 LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA Ēkašēṣa has to be enjoined to synonyms, so that Vakradaṇḍaś ca Kutiladanḍaś ca may become either Vakradaṇḍāu or Kuțiladaṇḍāu. NOTE: The difference between samänärthas and ēkārthas deserves to be noted: the former refer to those words which have the same pravṛttinimitta and the latter refer to those words which have different pravṛttinimittas. स्वरभिन्नानां यस्योत्तरस्वरविधिः Of those which have different syllables of udatta, with that of the latter. स्वरभिन्नानां यस्योत्तरस्वरविधिः तस्यैकशेषो वक्तव्यः, अक्षश्च अश्व अक्षौ, मीमांसकश्व मीमांसकश्च मीमांसकौ Ekasēṣa of those which have different udatta syllables, having that of the latter has to be enjoined, so that akṣaś ca akṣaś ca may become akṣāu and mīmāṁsakaś ca mīmāṁsakaś ca may become mīmāṁsakāu. NOTE: The word akṣa, if it means a die, has its second syllable udātta and if it means axle etc. has its first syllable udatta. The word mīmāṁsaka has its second syllable udatta, if it means an investigator and it has its first syllable udatta, if it means one who studies Mīmāmsā. V इह कस्मान्न भवति एकश्च एकश्च द्वौ च द्वौ च इति ? Why does not ēkasēṣa find a place with reference to ēkaś ca ēkaś ca and dvău ca dvāu ca? सङ्ख्याया अर्थसंप्रत्ययादन्य पदार्थत्वाच्चानेकशेषः Absence of ēkasēṣa with reference to certain numbers on account of their not denoting the desired meaning and on account of the meaning being conveyed by another word. सङ्ख्याया अर्थासम्प्रत्ययादेकशेषो न भविष्यति । न हि एकौ इत्यनेन अर्थो गम्यते TWELFTH AHNIKA-SARŪPĀŅĀM…ĒKAVIBHAKTÂU 153 There is no ēkasēṣa with reference to certain numbers; for the word ēkāu does not convey any meaning. अन्यपदार्थत्वाच्च सङ्ख्याया एकशेषो न भविष्यति ; एकश्च एकश्च इत्यस्य द्वौ इत्यर्थः, द्वौ च द्वौ च इत्यस्य चत्वार इत्यर्थः There is no ēkasēṣa with reference to certain numbers, since dvāu gives the meaning of ēkaś ca ēkaś ca and catvāraḥ gives the meaning of dvău ca dvāu ca. नैतौ स्तः परिहारौ These two cannot be satisfactory reasons for its absence. यत्तावदुच्यते सङ्ख्याया अर्थासम्प्रत्ययादिति, अर्थासम्प्रत्ययेऽपि हि सत्येकशेषो भवति । तद्यथा गार्ग्यश्च गार्ग्यायणश्च गार्ग्यौं, न चोच्यते वृद्धयुवानाविति, भवति चैकशेषः With reference to what was stated at first that there is no ēkasēṣa on account of their conveying no meaning, there is ēkasēṣa even when the meaning is endowed with ambiguity. There is ēkasēṣa in Gārgyāu of Gargyaḥ and Gärgyāyaṇaḥ though it is not stated that it is so of vṛddhapratyayānta and yuvapratyayānta. NOTE:—Gārgyãu may be split into Gārgyaś ca Gārgyaś ca or Gárgyaś ca Gārgyāyaṇaś ca. यदप्युच्यते अन्यपदार्थत्वाच इति अन्यपदार्थेऽपि एकशेषो भवति, तद्यथा विंशतिश्च विंशतिश्च विंशती इतेि ; तयोः चत्वारिंशद् इत्यर्थः । With reference to the other objection that their meaning is conveyed by another word, there is ēkasēṣa even when their meaning is conveyed by another word. There is ēkasēṣa of vimśatiś ca viṁśatiś ca in viṁśatī, though catvāriṁśat conveys the same meaning. एवं तर्हि नेमौ पृथक्परिहारौ । एकपरिहारोऽयं सख्याया अर्थासम्प्रत्ययाद् अन्यपदार्थत्वाच्च इति । यत्र हि अर्थासम्प्रत्यय एव वा अन्यपदार्थतैव वा भवति तत्र एकशेषो गाग्यौ, विंशती इति यथा । If so, these two are not considered as two reasons for its absence. Arthāsampratyaya and anyapadarthatva of sankhyā M. 20

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are considered as one reason conjointly. There is ēkasēṣa as in Gārgyāu and viṁśatī where one of the two-arthāsampratyaya and anyapadarthatā-exists. अथ वा नेमे एकशेषशब्दाः Or these (dvãu etc.) are not ēkaŝēṣaśabdas. यदि तर्हि नेमे एकशेषशब्दाः समुदायशब्दास्तर्हि भवन्ति If, then, they are not ēkasēṣasabdas, they have to be considered samudayaśabdas. NOTE:-Samudāyaśabdas are those which give collective sense and ēkasēṣaśabdas are those where sense is taken individually. इति तत्र को दोषः ? What is the harm there ? एकवचनं प्राप्नोति । एकार्था हि समुदाया भवन्ति । तद्यथा यूथं शतं, बनम् Singular suffix will have to be attached to them. Groups give only collective sense. For example, the words yutham, satam and vanam. g af geð¶: Let them be, then, ēkasēṣaśabdas. किंकृतं सारूप्यम् ? Where is sarūpya between what is left and the vigrahaväkya ? NOTE:—1. Kāiyața reads herė :Ekaś ca ēkaś ca iti vigrahē katham dviŝabdaḥ pravurtatë iti prašnaḥ. Nágōjibhaṭṭa explains it thus:-Ekaś ca ēkaś ca iti vigrahē siṣyamāṇa-dvi-śabdēna kim sādṛśyam. NOTE:-2. Kim may be taken in the sense of katham. अन्योन्यकृतं सारूप्यम् Sārūpya is acquired through parasparāpēkṣā. NOTE :-Kaiyața reads here :Parasparāpēkṣayā dvitvōtpattāu satyām prakriyāvākyam idam bhavati dvâu ca drãu ca iti. affa ga: Hfaçrùsfà azı danmizgat ma: ? Are there other words whose pravṛttinimitta is through parasparāpēkṣā? TWELFTH AHNIKA-SARŪPĀNĀM…ĒKAVIBHAKTAU सन्तीत्याह माता, पिता, भ्राता इति Yes, there are’, says he. They are mātā, pitā, and bhrātā. 155 NOTE:—Kāiyața says here that, just as a woman after giving birth to a child gets the designation ‘mother’, so also the word ēka takes the form dvau when there is ēkasēṣa between ēka and ēka. विषम उपन्यासः । सकृदेते शब्दाः प्रवृत्ता अपायेष्वपि वर्तन्ते ; पुनरेकेनाप्यपाये न भवति चत्वार इति । इह The analogy is not sound. These words, ( pitā etc.) when once used, are used even when the object which brought them into existence disappears. But here with reference to numbers, if one is taken away from four, it cannot be named four. अन्यद् इदानीमेतद् उच्यते सकृदेते शब्दाः प्रवृत्ता अपायेष्वपि वर्तन्ते - इति This is an entirely different thing that these words when once used are used even when the object which brought them into existence disappears. यत्तु भवानस्मांश्चोदयति सन्ति पुनः केचिदन्येऽपि शब्दा येषामन्योन्यकृतो भाव इति; तत्रैते अस्माभिरुपन्यस्ताः These words were given by us as answer to the question put by you, sir, whether there are other words whose pravrttinimitta is through parasparāpēkṣā. वार्तम् तत्रैतद्भवानाह - सकृदेते शब्दाः प्रवृत्ता अपायेष्वपि वर्तन्ते इति । एतच्च There you say that those words when once used are used even in the absence of the object which brought them into existence and it is a flimsy argument. NOTE: The sentence etac ca vārtam, when it is taken with the sentence that precedes, means this is a flimsy argument and if it is taken with what follows, it means it is but proper. Kaiyața takes it in the latter sense, while Nāgōjibhaṭṭa seems to prefer the former.

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एकैको नोद्यन्तुं भारं शक्नोति यत्कथं तत्र । एकैकः कर्ता स्यात्सर्वे वा स्युः कथं युक्तम् ॥ कारणमुद्यमनं चेन्नोद्यच्छति चान्तरेण तत्तुल्यम् । तस्मात् पृथक् पृथक् ते कर्तारः सव्यपेक्षास्तु ॥ 1 When each man cannot singly lift a weight, how can each become the kartā or how can all become so? If the cause is lifting, one does not lift it without the help of another. Hence each depending on others becomes the kartā. Norn :-Kāiyata reads here :Yathā udyantrņām parasparasannidhikrtam kartṛtvam ēkāikāpāyē ca nivartate ca tathā dvyādivyapadēśāpi. VI प्रथममध्यमोत्तमानामेकशेषोऽसरूपत्वात् Need to enjoin the ēkasēṣa of the words of the third person, the second person and the first person, on account of their having different forms. प्रथममध्यमोत्तमानामेकशेषो वक्तव्यः । पचति च पचसि च पचथः, पचसि च पचामि च पचावः, पचति च पचसि च पचामि च पचामः । It is necessary to mention ēkasēṣa to the words of the third person, the second person and the first person, so that pacatah may be used in place of pacati ca pacasi ca, pacāvak, in place of pacasi and pacāmi and pacāmaḥ in place of pacati ca pacasi ca pacāmi ca. किं पुनः कारणं न सिध्यति ? Why is it not achieved ? असरूपत्वात् On account of dissimilarity in form. NOTE:-1. Nāgōjibhaṭṭa here says asamānaśabdatvād asamānārthatvāc ca. But this seems to differ from the idea of Mahābhāṣyakāra who says at the beginning of this sūtra Śrutău ca rūpagrahanam. NOTE :– 2. Even though Varttikakara has mentioned above only the words denoting the third, the second and the first person, it is not easy to understand why Mahabhāṣyakāra ÄHNIKA—SARŪPĀŅĀM…ĒKAVIBHAKTĀU 157 TWELFTH has given examples only from finite verbs and not from pronouns also thus :-sa ca tvam ca yuvām ; tvam ca aham ca āvām ; sa ca tvam ca aham ca rayam, VII – i (a) द्विवचनबहुवचनाप्रसिद्धिश्चैकार्थत्वात् Non-accomplishment of dvivacana and bahuvacana, on account of the singularity of meaning of that which remains. द्विवचनबहुवचनयोश्चाप्रसिद्धिः Non-accomplishment of drivacana and bahuvacana. किं कारणम् ? Why ? एकार्थत्वात् । एकोऽयमवशिष्यते तेनानेन तदर्थेन भवितव्यम् On account of the singularity of the meaning. Only one word remains and it should stand along only with its meaning. किमर्थेन ? With what artha ? यदर्थ एकः With that artha which one word has. किमर्थश्चैकः ? What is the artha which one word has ? एक एकार्थः Oneness is the artha of the one word. नैकार्थ्यम् Its non-having ikārthatva. नायमेकार्थः It does not denote only one object. किं तर्हि ? What then? द्वयर्थो बर्थश्च It has the meaning of two and many. नैकार्थ्यमिति चेद् आरम्भानर्थक्यम् If nāikārthyam is acceded to, there is no need for this sūtra. नैकार्थ्यमिति चेद् एकशेषारम्भोऽनर्थकः स्यात् If nāikārthyam is acceded to, this sutra Sarūpāṇām ēkšēṣaḥ…. is of no use. इह हि शब्दस्य स्वाभाविकी वा अनेकार्थता स्याद्, वाचनिकी वा ? Is the anēkārthata of sabda here natural or kālpanikī? aufą arag far¤rfanî If, at first, it is taken to be natural,

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अशिष्य एकशेष एकेनोक्तत्वात् Ekasēṣa need not be enjoined, on account of its being denoted by one. इति । अशिष्य एकशेषः Ekasāsa need not be enjoined. किं कारणम् ? Why ? एकेनोक्तत्वात् तस्यार्थस्य द्वितीयस्य प्रयोगेण न भवितव्यम् उक्तार्थानामप्रयोग Since the meaning is denoted by one, there is no need for the use of the second on the strength of the dictum ‘Do not repeat what has been said.’ इति अंथ वाचनिकी, तद्वक्तव्यम्, एकोऽयमवशिष्यते स च द्वयर्थो भवति बह्वर्थश्च If it is kālp‹nikī, it is to be read that one is left behind and it denotes two objects and more. NorE :Kāiyata says :Sarūpānām ākasesāsnēkārthaś cāikavibhaktāu iti vaktavyam ityarthaḥ. न वक्तव्यम्, सिद्धमेकशेष इत्येव No, it need not be read. The object is achieved by the injunction of ēkasēṣa. कथं पुनरेकोऽयमवशिष्यत इत्यनेन द्वयर्थता बह्वर्थता च शक्या लब्धुम् ? How is it that, from the statement that one is left behind, it can denote two objects and more? तच्च एकशेषकृतम् It is evidently done by ēka sēsa. न ह्यन्तरेण तद्वाचिनः शब्दस्य प्रयोगं तस्यार्थस्य गतिर्भवति । It is not possible to arrive at that meaning, unless there is a word to convey it. पश्यामश्च पुनरन्तरेणापि तद्वाचिनः प्रयोगं तस्यार्थस्य गतिर्भवति, अग्निचित् सोमसुत् इति यथा Oh, we see that it is possible to arrive at a meaning even without anything denoting it, as in the words agnicit and somasut. NOTE: The nominative singular suffix is absent in the words agnicit and samasut, but its meaning of kartrtva exists there - TWELFTH ÄHNIKA—SARŪPĀŅĀM…ĒKAVIBHAKTĀU 159 ते मन्यामहे लोपकृतमेतद् येनात्र अन्तरेणापि तद्वाचिनः शब्दस्य प्रयोगं तस्यार्थस्य गतिर्भवति इति We think that it is due to the elision (of the case - suffix), since its meaning exists even in the absence of vācaka. एवमिहाप्येकशेषकृतमेतद् । येनात्र एकोऽयमवशिष्यते इत्यनेन द्वयर्थता बह्वर्थता च भवति So also it is here due to the ēkasēṣa. The statement that one is left behind makes it denote two objects and more. उच्येत तर्हि न तु गम्येत । यो हि गामश्व इति ब्रूयाद् अश्वं वा गौरिति, न जातुचित् सम्प्रत्ययः स्यात् Let it, then, be told and not suggested, He who calls a cow by the word horse and horse by the word cow cannot have clear comprehension. " तेन अनेकार्थाभिधाने यत्नं कुर्वता अवश्यं लोकः पृष्ठतोऽनुगन्तव्यः केष्वर्थेषु लौकिकाः कान् शब्दान् प्रयुञ्जत इति Therefore the world is necessarily to be followed by one who makes an attempt to enable a word give many meanings. He should see which words men in the world use in particular meanings. लोके च एकैकस्मिन् वृक्षः इति प्रयुञ्जते, द्वयोः वृक्षौ इति, बहुषु वृक्षाः इति They use in the world the word vṛkṣaḥ to denote one tree, vṛkṣāu to denote two trees and vṛkṣāḥ to denote many trees. यदि तर्हि लोकोऽवश्यं शब्देषु प्रमाणं, किमर्थमेकशेष आरभ्यते ? If, then, the world is necessarily the authority with reference to the usage of words, what is the need for this ēkaŝēṣa-sūtra? अथ किमर्थं लोप आरभ्यते ? Why, then, is the sūtra enjoining elision read ? प्रत्यक्षलक्षणमाचार्यः प्रार्थयमानो लोपमारभते, एकशेषारम्भे पुनरस्य न किञ्चित् प्रयोजनमस्ति । Acārya reads lōpa-vidhāyaka-sutra for the dictum pratyayalōpē pratyayalakṣaṇam to operate; but there is absolutely no benefit in reading ēkaśēṣa-sūtra.

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ननु चोक्तं प्रत्यर्थं शब्दनिवेशान्नैकेनानेकस्याभिधानम् इति । यदि चैकेनानेकस्याभिधानं स्यात् न प्रत्यर्थं शब्दनिवेशः कृतः स्यात् Oh, it was said that one is not capable of denoting many on account of each object being denoted by a separate word. If, on the other hand, one is capable of denoting many, separate words need not be used to denote each object separately. प्रत्यर्थ शब्दनिवेशामै केनानेकस्याभिधानादप्रत्यर्थमिति चेत्तदपि प्रत्यर्थमेव If it is said that separate words need not be used to denote each object separately since one is not capable of denoting many on account of each object being denoted by a separate word, the word denoting two or more is used to denote one group alone. प्रत्यर्थं शब्दनिवेशान्नैकेनानेकस्याभिधानाद् अप्रत्यर्थमिति चेत्, एवमुच्यते यदप्येकेनानेकस्याभिधानं भवति तदपि प्रत्यर्थमेव । यदपि ह्यर्थावर्थे प्रति तदपि प्रत्यर्थमेव, यदपि ह्यर्थानर्थान् प्रति प्रत्यर्थमेव । If it is said that separate words need not be used to denote each object separately since one is not capable of denoting many on account of each object being denoted by a separate word, it is answered that the word denoting two or more is used to denote one group alone. That which denotes two objects denotes only one group and that which denotes many objects denotes also only one group. यात्रतामभिधानं तावतां प्रयोगो न्याय्यः It is but right to use a word to denote all meanings which it is capable of denoting. यावतामर्थानामभिधानं भवति तावतां शब्दानां प्रयोग इत्येव पक्षो न्याय्यः It is this pakṣa alone that is right that allows the use of a word to denote all meanings which it is capable of denoting. यावतामभिधानं तावतां प्रयोगो न्याय्य इति चेदेकेनाप्यनेकस्याभिधानम् If it is taken that it is right to allow the use of a word to denote all meanings which it is capable of denoting, one will denote many meanings. TWELFTH ÂHNIKA—SARÛPĀŅĀM…ĒKAVIBHAK TÂU 161 यावतामभिधानं तावतां प्रयोगो न्याय्य इति चेदेवमुच्यते, एषोऽपि पक्षो न्याय्य एव यदप्येकेनानेकस्याभिधानं भवति If it is said that it is but proper to use a word in all senses which it is capable of denoting, this pakṣa too will be right to use a word to denote many. यदि तर्हि एकेनानेकस्याभिधानं भवति लक्षन्यग्रोधौ If, then, one can denote many, the prayoga plaksanyagrādhāu— एकेनोक्तत्वादपरस्य प्रयोगोऽनुपपन्नः The use of another is unnecessary, on one giving its meaning too. एकेनोक्तत्वात् तस्यार्थस्यापरस्य प्रयोगेण न भवितव्यम् Since its meaning is expressed by one, there is no need to use the other word. किं कारणम् ? Why ? उक्तार्थानामप्रयोग इति On account of the dictum of the non-use of words whose meaning has already been expressed. एकेनोक्तत्वादपरस्य प्रयोगोऽनुपपन्न इति चेदनुक्तत्वात् प्रक्षेण न्यग्रोधस्य न्यग्रोधप्रयोगः If it is said that there is no need of reading that whose meaning has already been expressed by another, the word nyagrōdha is read, since its meaning has not been expressed by plaksa. एकेनेत्क्तत्वादपरस्य प्रयोगोऽनुपपन्न इति चेदनुक्तः प्रक्षेण न्यग्रोधार्थ इति कृत्वा न्यग्रोधशब्दः प्रयुज्यते । If it is said that there is no need of reading that whose meaning has already been expressed by another, the word nyagrōdha is read on the assumption that its meaning has not been expressed by the word plakṣa. कथमनुक्तः, यदिदानीमेव उक्तम् एकेनाप्यनेकस्याभिधानं भवति इति ! How is it that it is not expressed, even though it has just been announced that one may express many? M. 21162 LECTURES ON PATAÑJALI’S MAHÂBHÂŞYA सरूपाणामेकेनाप्यनेकस्याभिधानं भवति, न विरूपाणाम् There is denotation of many even by one, of those which are similar and not dissimilar. किं पुनः कारणं सरूपाणामेकेनाप्यनेकस्याभिधानं भवति, न पुनर्विरूपाणाम् ! Why is it that one can denote many of similar things and not many of dissimilar things? अभिधानं पुनः स्वाभाविकम् Such abhidhāna is but natural. स्वाभाविकमभिधानम् It is the natural abhidhāna. उभयदर्शनाच्च On account of both being seen. उभयं खल्वपि दृश्यते । विरूपाणामपि एकेनानेकस्याभिधानं भवति तद्यथा द्यावा॑ ह क्षार्मा, द्यावा॑ चिदस्मै पृथिवी नमेते इति । विरूपाणां किल नामैकेनानेकस्या- ह भिधानं स्यात्, किं पुनः सरूपाणाम् ? Both are seen. Many are denoted by one even though they are dissimilar. Dyāvā ha kṣāmā (R. V. 10, 12, 1) and Dyāvā cid asmăi pṛthivī namētē (R. V. 2, 12, 13) are examples for the same. When many are denoted by one even though they are dissimilar, what need be said when they are similar? NOTE :-1. It is taken that each of dyāvā and ksāmā, the component parts of the Vedic dual dyāvākṣāmā, denotes both dyāu and pṛthivi and so also each of dyāvā and prthivi, the component parts of the Vedic dual dyāvāpṛṇhivī. NorE :—2. The sūtra is set at naught, in the dravyābhidhānapakṣa, by Varttikakāra through the two reasons ēkēna ‘uktatvāt and ubhayadarśanāc ca . VII-ii (a) आकृत्यभिधानाद्वैकं विभक्तौ वाजप्यायनः Vājapyāyana’s wish to have only one sabda when it is followed by case-suffix, even when padārtha is taken to be ākerti (genus). TWELFTH ĀHNIKA - SARÜPĀNĀM… EKAVIBHAKTĀU 163 आकृत्यभिधानाद्वैकं शब्दं विभक्तौ वाजप्यायन आचार्यो न्याय्यं मन्यते । एका आकृतिः, सा च अभिधीयते Acārya Vājapyāyana thinks it proper to have only one sabda before a case-suffix even in äkṛtipakṣa. Akṛti is one and it is denoted. कथं पुनर्ज्ञायते एका आकृतिः सा चाभिधीयते इति ? How is it known that ākṛti is one and it is denoted ? प्रख्याविशेषात् On account of oneness in comprehension. न हि गौरित्युक्ते विशेषः प्रख्यायते शुक्ला नीला कपिला कपोतिकेति When the word gāuḥ is pronounced, the accessory qualities of being white, black, brown or grey are not comprehended. यद्यपि तावत् प्रख्याविशेषात् ज्ञायते एका आकृतिरिति कुतस्त्वेतत् सा अभिधीयते इति ! Even though it is understood that genus is one through prakhyā-aviśēṣa, how is it known that it is denoted by it? अव्यपवर्गगतेश्च Through abhādajñāna too. अव्यपवर्गगतश्च मन्यामहे आकृतिरभिधीयते इति । न हि गौरित्युक्ते व्यपवर्गो गम्यते - शुक्ला नीला कपिला कपोतिकेति We decide that genus is denoted through abhēdajñāna. When the word gāuḥ is pronounced, mind does not think of the colour-whiteness, blackness, brownness or greyness separately. ज्ञायते चैकोपदिष्टम् It is recognised when once it is shown. ज्ञायते खल्वप्येकोपदिष्टम् । गौरस्य कदाचिद् उपदिष्टो भवति । स तमन्यस्मिन् देशे अन्यस्मिन् काले अन्यस्यां च वयोवस्थायां दृष्ट्ा जानाति अयं गौः इति It is definitely recognised when once it is shown. The cow is shown to one sometimes. On seeing it in another place, at another time and at a different growth, he recognises that it is a cow. कः पुनरस्य विशेषः प्रख्याविशेषाद् इत्यतः ? How does this (jñāyatē cãikōpadiṣṭam) differ from prakyāavisēṣāt?

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तस्यैवोपोलकमेतत् प्रख्याविशेषाद् ज्ञायते चैकोपदिष्टम् इति This strengthens it-that ēkōpadiṣṭa-jñāna is through prakhyāavisēsa. धर्मशास्त्रं च तथा Dharmaśāstra, too, holds the same view. एवं च कृत्वा धर्मशास्त्रं प्रवृत्तं - ब्राह्मणो न हन्तव्यः, सुरा न पेया - इति, ब्राह्मणमात्रं च न हन्यते, सुरामात्रं च न पीयते । यदि द्रव्यं पदार्थः स्याद् एकं ब्राह्मणम् अहत्वा एकां च सुरामपीत्वा अन्यत्र कामचारः स्यात् । Dharmaśāstra came into existence on this assumption. The injunctions Brāhmaṇō na hantavyaḥ and Surā na pēyā tell us that no brahman should be killed and no kind of sură should be drunk. If, on the other hand, individuality is taken to be the padārtha, one is prevented from killing only one brahman and from drinking only one kind of surā and he is at liberty to do what he likes with the rest. कः पुनरत्र विशेषोऽव्यपवर्गगतेश्वत्यतः ? How does this differ from avyapavargagatēḥ ? तस्यैवोपोलकमेतत् - अव्यपवर्गगतेश्च धर्मशास्त्रं च तथा इति This Dharmasastram ca tatha, strengthens it-Avyapavargagates ca. अस्ति चैकमनेकाधिकरणस्थं युगपत् There is one who is seen simultaneously in different places. अस्ति खल्वप्येकमनेकाधिकरणस्थं युगपल्लभ्यते ? Is there any one who is seen simultaneously at different places? NOTE: There is no vivakṣā for the meaning of the root in asti. अस्ति इत्याह 1 ‘There is,’ says he. किम् ? What is it? आदित्यः Sun.

1. This is not found in some editions. TWELFTH ÄHNIKA—SARŪPĀŅĀM…ĒKAVIBHAKTĀU 165 तद्यथा एक आदित्योऽनेकाधिकरणस्थो युगपदुपलभ्यते Sun, who is one, is seen simultaneously at different places. विषम उपन्यासः ; नैको द्रष्टा आदित्यमनेकाधिकरणस्थं युगपदुपलभते The argument is not sound. A single individual does not see the sun simultaneously in many places. एवं तर्हि If so, इतीन्द्रवद्विषयः The object is like the word Indra. NOTE :— Kāiyata reads here :-Sabdapradurbhāve avyayibhāvē krtē vatiḥ pratyayaḥ. तद्यथा, एक इन्द्रोऽनेकस्मिन् क्रतुशते आहूतो युगपत् सर्वत्र भवति । एवमाकृतिरपि युगपत् सर्वत्र भविष्यति । Just as one word Indra pronounced simultaneously in hundreds of sacrifices, becomes the anga of all the sacrifices at the same time, so also genus too exists everywhere simultaneously. अवश्यं चैतदेवं विज्ञेयम् - एकमनेकाधिकरणस्थं युगपद् उपलभ्यत इति This is necessarily to be admitted that one can be seen simultaneously in many places. नैकमनेकाधिकरणस्थं युगपदिति चेत् तथैकशेषे If one says that an object cannot be seen at different places at the same time, there will be difficulty in ēkaśēṣa. यो हि मन्यते नैकमनेकाधिकरणस्थं युगपद् उपलभ्यत इति, एकशेषे तस्य दोषः स्यात् । एकशेषेऽपि नैको वृक्षशब्दोऽनेकमर्थं युगपद् अभिदधीत There will be difficulty in ekasēṣa for one who does not admit that an object can remain simultaneously at different places. In ēkasēṣa too one word vṛkṣa cannot denote many things at the same time. अवश्यं चैतदेवं विज्ञेयमाकृतिरभिधीयत इति It is necessarily to be taken that ākṛti is padārtha. 1

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द्रव्याभिधाने ह्याकृत्य सम्प्रत्ययः 1 If dravya is padartha, śabda will not connote ākṛti. द्रव्याभिधाने सत्याकृतेरसम्प्रत्ययः स्यात् If sabda connotes dravya, it cannot connote jāti. तत्र को दोषः ? What is the harm then? तत्रासर्वद्रव्यगतिः 2 In that case it cannot denote all dravyas. तत्रासर्वद्रव्यगतिः प्राप्नोति In that case it chances that it cannot denote all dravyas. असर्वद्रव्यगतौ को दोषः ? What is the harm if it does not denote all dravyas? गौरनुबन्ध्योऽजोऽग्नीषोमीयः इति । एकः शास्त्रोक्तं कुर्वीत, अपरोऽशास्त्रोक्तम् । अशास्त्रोक्ते च क्रियमाणे विगुणं कर्म भवति । विगुणे च कर्मणि फलानवाप्तिः There is the injunction that a bull should be killed in anubandhya-iṣṭi and a goat should be killed to propitiate Agni and Sōma. One person alone will be considered to do it according to sastras and all the rest will be considered to do it what is not enjoined by śāstras. If a karma not enjoined in śāstras is done, it cannot be taken to be properly done. If it is not properly done, it does not bear the desired fruit. ननु च यस्याध्याकृतिः पदार्थः, तस्यापि यद्यनवयवेन चोद्यते न चानुबध्यते, विगुणं कर्म भवति । विगुणे च कर्मणि फलानवाप्तिः । एका आकृतिरिति च प्रतिज्ञा हीयेत । यच्चास्य पक्षस्योपादाने प्रयोजनम्, एकशेषो न वक्तव्यः इति, स चेदानीं वक्तव्यो भवति । Oh, even with reference to him who holds that akṛti is padārtha, if the injunction refers to jāti without having for its ālambana a particular vyakti, it cannot be killed and the karma is not properly done. When the karma is not properly done, the desired fruit is not obtained. The standpoint that 4 1 & 2. Pandit Sivadatta’s edition reads these two vārttikas as one. TWELFTH ÄHNIKA—SARÛPĀŅĀM…..ĒKAVIBHAKTĀU 167 jāti is one will fall down and consequently the hold that ēkaśēṣa-vidhāyaka-sūtra need not be read in that pakṣa will give way and it will have to be read. NOTE:-Kaiyata reads here: Sarvaviṣayā cēd ākṛtiḥ cōdyatē tadā sarvavyaktiviṣayam anuṣṭhānam vinā vāiguṇyam ēva syād ityarthaḥ. एवं तर्हि अनवयवेन चोद्यते, प्रत्येकं च परिसमाप्यते, यथा आदित्यः If so, the injunction is without referring to vyaktivisēṣa; but it is considered to be fulfilled if it acts upon individually, as the sun shines fully in any particular place. ननु च यस्यापि द्रव्यं पदार्थः, तस्याप्यनवयवेन चोद्यते, प्रत्येकं च परिसमाप्यते Oh, even according to him who holds that dravya is padartha, the injunction may not refer to vyaktiviśēṣa and it may be considered to be fulfilled if it acts upon individually. एकशेषस्त्वया वक्तव्यः Ekasēṣa-vidhāyaka-sutra will have to be read by you (who hold that dravya is padārtha). त्वयापि तर्हि द्विवचनबहुवचनानि साध्यानि । Dvivacana and bahuvacana have to be established by you too (who hold that akrti is padartha). चोदनायां चैकस्योपाधिवृत्तेः On account of the repetition of the upadhi of the one padartha mentioned in cōdanā. चोदनायां चैकस्योपाधिवृत्तेर्मन्यामहे आकृतिरभिधीयते इति We think that ākrti is padartha on account of the upadhi of the padartha mentioned in cōdanā being repeated. आग्नेयमष्टाकपालं निर्वपेत् एकं निरूप्य द्वितीयस्तृतीयश्च निरूप्यते There is the injunction Āgnēyam aṣṭākapālam nirvapēt. Having done the first nirvāpa the second and third are done. NOTE:-1. The taking of grain for making purōdāsa is called nirvāpa. NOTE:-2. The purōḍāsa, the vapā etc. intended for Agni is the padartha and aṣṭākāpālatvādi is the upādhi.

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यदि च द्रव्यं पदार्थः स्यादेकं निरुप्य द्वितीयस्य तृतीयस्य च निर्वपणं न प्रकल्पेत If, on the other hand, dravya is padārtha, the second and the third nirvāpa will not be possible after the first. कः पुनरेतयोर्जातिचोदनयोर्विशेषः १ What is the difference between these two cōdanās with reference to jāti? NorE : The two cōdanās are : - ( 1 ) Gāur anubandhyak, (2) āgnāyam astakapālam nirvapet. एका निर्वृत्तेन, अपरा निर्वर्त्यन One about that which has been made ready and the other about that which has to be made ready. VII―i (b) द्रव्याभिधानं व्याडिः Vyādi thinks dravya to be padartha. द्रव्याभिधानं व्याडिराचार्यो न्याय्यं मन्यते - द्रव्यमभिधीयते इति । Acarya Vyaḍi thinks that it is right to take that vyakti is padārtha (i.e.) the abhidhāvisaya of sabda is vyakti. Norw :1. Kāiyata reads here :Jatik vrttivikalpāksamatvēna abhāvam manyamānā Vyāḍir dravyam ēva sabdēna abhidhīyate iti manyate. NOTE : 2. Nāgojibhatta says: - Tattat samsthānādyupalakṣitam adhiṣṭhāna-câitanyam ēva dravyam. तथा च लिङ्गवचनसिद्धिः The appropriateness of gender and number only then. एवं च कृत्वा लिङ्गवचनानि सिद्धानि भवन्ति, ब्राह्मणी, ब्राह्मणः, ब्राह्मणौ ब्राह्मणाः इति Only on that understanding genders and numbers become appropriate. Ex. brāhman ( fem. sing.), brāhmanak (masc. sing.), brāhmandu (masc. dual) and brāhmanāh (masc. plural). TWELFTH AHNIKA—SARŪPĀŅĀM…ĒKAVIBHAKTÂU चोदनासु च तस्यारम्भात् On account of action being taken to it at injunctions. चोदनासु च तस्यारम्भान्मन्यामहे द्रव्यमभिधीयते इति 169 We think that dravya is padartha, since action is taken to dravya on hearing vidhivākyas. गौरनुबन्ध्योऽजोऽमीषोमीय इति । आकृतौ चोदितायां द्रव्ये आरम्भणालम्भनप्रोक्षणविशसनादीनि क्रियन्ते There are the cōdanās, Gāuḥ anubandhyaḥ and Ajaḥ agnīṣōmiyaḥ. Though jati is referred to in cōdanā, ārambhana ( purchase), ālambhana ( tying to the yūpa ), proksana ( sprinkling with water), višusana (killing) etc. are done only to dravya. न चैकमनेकाधिकरणस्थं युगपत् One cannot exist simultaneously in many places. न खल्वप्येकमनेकाधिकरणस्थं युगपदुपलभ्यते । सुन्ने भवति मथुरायां च । न ह्येको देवदत्तो युगपत् Nothing is found to exist simultaneously in many places. The same Devadatta cannot remain at the same time at Srughna and at. Mathura. विनाशे प्रादुर्भावे च सर्वं तथा स्यात् The whole jāti will have to die or be born if one dies or is born. किम् ? What ? विनश्येच्च प्रादुष्याच्च It may die or be born. श्वा मृत इति श्वा नाम लोके न प्रचरेत् । गौर्जात इति सर्व गोभूतमनवकाशं स्यात् If one dog dies, there will be no opportunity to call another dog a dog. If one cow is born, there is no opportunity for other cows of the same genus to be called so. NorE :— 1. Nagojibhatta says here :Vyāsajyavrttir jatih sarvavyaktibhiḥ sambhūya abhivyajyatë iti matë idam dūṣaṇam. NOTE:-2. An alternative meaning to the sentence sarvam gōbhūtam anavakāśam syāt is given by Kaiyața thus :- M. 22

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Sarvēṣu padārthēṣu gōpratyayaprasangaḥ. This is explained by Nagōjibhatta thus:-Gobhūtam abhivyaktagōtvēna vyāptam tulyavyaktitvēna jātyantarāvakāśarahitam sarvam syāt. अस्ति च वैरूप्यम् Dissimilarity too exists. अस्ति खल्वपि वैरूप्यं गौश्च गौश्च खण्डो मुण्ड इति There is dissimilarity too (among them), as is seen in the statements khando gauḥ (fractured cow) mundo gauḥ and (cow without hair). NOTE: It seems to me that the terms khandah and mundaḥ are applied with reference to cows of peculiar description. तथा च विग्रहः Vigraha too on that basis. एवं च कृत्वा विग्रह उपपन्नो भवति गौश्च गौश्व इति Only on this basis the vigraharākya gāuś ca gāuś ca can be justified. NOTE :— Nāgōjibhaṭṭa reads here :-Ekārthatvē paryāyāṇām iva sahaprayōgō na syāt. व्यर्थेषु च मुक्तसंशयम् Need for reading ēkasēṣa without any doubt for the sake of homonyms. व्यर्थेषु च मुक्तसंशयं भवति । आकृतावपि पदार्थे एकशेषो वक्तव्यः - अक्षाः, 9131:, A191: già There is need, without any doubt, for the sūtra Sarūpāṇām ēkasēṣa ēkavibhaktāu for the sake of homonyms akṣāḥ, pādāḥ, and māṣāḥ even when ākṛti is padārtha. लिङ्गवचनसिद्धिर्गुणस्यानित्यत्वात् VII-ii (b) The appropriateness of gender and number on account of the aniyatatva of guṇas: लिङ्गवचनानि सिद्धानि भवन्ति Genders and numbers do fit in. d:? How? कुतः TWELFTH AHNIKA-SARŪPĀŅĀM…ĒKAVIBHAKTĀU 171 गुणस्य अनित्यत्वात् - अनित्या गुणा अपायिनश्च उपायिनश्च On account of the anityatva of gunas. Gunas are anitya, since they disappear and appear. NOTE:-Guna here refers to the state of being masculine, the state of being feminine, the state of being one, the state of being two and the state of being many. किं य एते शुक्लादयः ? Are not suklatva etc. gunas ? नेत्याह • No, says he: स्त्रीपुंनपुंसकानि सत्त्वगुणाः, एकत्वद्वित्वबहुत्वानि च । कदाचिद् आकृति - रेकत्वेन युज्यते, कदाचिद् द्वित्वेन, कदाचिद् बहुत्वेन; कदाचित् स्त्रीत्वेन, कदाचित् पुंस्त्वेन, कदाचिन्नपुंसकत्वेन । The dravyagunas are strītea, punistra, napunsakatva, ekaton, dvitva and bahutva. Sometimes jāti is associated with ēkatva, sometimes with dritva, sometimes with bahutva, sometimes with strītva, sometimes with pumstva and sometimes with napunsakatva. भवेल्लिङ्गपरिहार उपपन्नः । वचनपरिहारस्तु नोपपद्यते ; यदि हि कदाचिद् आकृतिरेकत्वेन युज्यते कदाचिद् द्वित्वेन, कदाचिद् बहुत्वेन, एका आकृतिरिति प्रतिज्ञा हीयेत ; यच्चास्य पक्षस्योपादाने प्रयोजनमुक्तम् एकशेषो न वक्तव्यः इति स चेदानीं वक्तव्यो भवति । The reason adduced for the presence of linga may fit in. But the reason adduced for the presence of vacana cannot fit in ; for, if it is said that sometimes ākṛti is associated with ēkatva, sometimes with dvitva and sometimes with bahutva, the pratijñā that ākṛti is one will fall to the ground; besides the one prayōjana that the ēkaśēṣasūtra need not be read by adopting this pakṣa cannot be achieved and the sūtra has now to be read. Nor ́ :——Kāiyata reads here :–Dvivacana-bahuvacanavad anēkaśabdatvam api prāpnōti iti ēkaśēṣōspi vaktavya ityarthaḥ. एवं तर्हि, If so, लिङ्गवचनसिद्धिर्गुणविवक्षानित्यत्वात् Siddhi of linga and vacana on account of the anityatva of guṇavivaleşa.172 LECTURES ON PATANJALI’S MAHABHAṢYA लिङ्गवचनानि सिद्धानि भवन्ति Genders and numbers do fit in. कुतः ? How ? गुणविवक्षाया अनित्यत्वात् - अनित्या गुणविवक्षा ; कदाचिद् आकृतिरेकत्वेन विवक्षिता भवति, कदाचिद् द्वित्वेन, कदाचिद् बहुत्वेन, कदाचित् स्त्रीत्वेन, कदाचित् पुंस्त्वेन, कदाचिन्नपुंसकत्वेन On account of the anityatva of the desire to express guņas. The desire to express gunas is anitya; sometimes there is vivakṣā to associate ākṛti with ekatva, sometimes with dvitva, sometimes with bahutva, sometimes with strītva, sometimes with puṁstva and sometimes with napumsakatva. भवेल्लिङ्गपरिहार उपपन्नः वचन परिहारस्तु नोपपद्यते ; यदि कदाचिदाकृतिरेकत्वेन विवक्षिता भवति’ कदाचिद् द्वित्वेन कदाचिद् बहुत्वेन, एका आकृतिरिति प्रतिज्ञा हीयेत, यच्चास्य पक्षस्योपादाने प्रयोजनमुक्तम् एकशेषो न वक्तव्य इति, स चेदानीं वक्तव्यो भवति । The reason adduced for the presence of linga may fit in. But the reason adduced for the presence of vacana cannot fit in; for, if it is said that sometimes there is vivakṣā to associate ākṛti with ēkatva, sometimes with dvitva and sometimes with bahutva, the pratijñā that ākṛti is one will fall to the ground; besides the one prayōjana that the ēkasēṣasūtra need not be read by adopting this pakṣa cannot be achieved and the sütra has now to be read. लिङ्गपरिहारश्चापि नोपपद्यते The reason adduced for the presence of linga too may not fit in. किं कारणम् ? Why ? आविष्टलिङ्गा जातिर्यल्लिङ्गमुपादाय प्रवर्तते उत्पत्तिप्रभृति आविनाशात् तल्लिङ्ग न जहाति Jati invariably takes a particular linga; it does not leave off the linga in which it began to be used when it first became current and in which it will be used till it becomes obsolete. TWELFTH ĀHNIKA-SARŪPĀNĀM…ĒKAVIBHAKTĀU " 173 तस्मान्न वैयाकरणैः शक्यं लौकिकं लिङ्गमास्थातुन अवश्यं कश्चित् स्वकृतान्त आस्थेयः Therefore it is not possible for grammarians to adopt the natural gender and hence they have to adopt their own. कोऽसौ स्वकृतान्तः ? What is their siddhānta ? संस्त्यानप्रसव लिङ्गम् Both saṁstyāna and prasava form the gender. संस्त्यानप्रसवौ लिङ्गमा स्थेयौ Saṁstyāna and prasava should be considered as gender. किमिदं संस्त्यानप्रसवाविति ? What is here meant by samstyāna and prasava ? संस्त्याने स्त्यायतेट् स्त्री सूतेः सप् प्रसवे पुमान् The word samstyāna is formed by adding the pratyaya ḍrat to the root styāi and it means strī (feminine gender) and prasava is formed by adding the pratyaya sap to the root s and it means pumān (masculine gender). ननु च लोकेऽपि स्त्यायतेरेव स्त्री, सूतेश्च पुमान् Oh, strī is so called even in the world because she allows (the embryo) to grow and pumãn is so called because he produces. अधिकरणसाधना लोके स्त्री, स्त्यायत्यस्यां गर्भ इति, कर्तृसाधनश्च पुमान् - सूते पुमान् इति । इह पुनरुभयं भावसाधनं, स्त्यानं प्रवृत्तिश्च The word strī used in the world has its derivation styāyati asyām garbhaḥ (in whom the embryo solidifies), and she is the adhikarana of the styāyanakriyā and the puman is the agent of savanakriyā and prasava is derived thus-prasūtē. Here (in Vyākaraṇa), on the other hand, both are bhāvasādhanas (i.e.) styāyatē iti strī and prasūtē iti prasavaḥ, so that strī and prasava mean styānam (apacayah) and pravrtti (orddhih). कस्य पुनः स्त्यानं स्त्री, प्रवृत्तिर्वा पुमान् ? Whose apacaya is feminine gender and whose vṛddhi is masculine gender ?

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गुणानाम् of gunas. केषाम् ? Of which gunas ? शब्दस्पर्शरूपरसगन्धानाम् Of sabda, sparśa, rūpa, rasa and gandha. सर्वाश्च पुनर्मूर्तय एवमात्मिकाः संस्त्यानप्रसवगुणाः शब्दस्पर्शरूपरसगन्धवत्यः All padārthas in the world have the qualities sabda, sparśa, rūpa, rasa and gandha gradually decreasing or increasing. यत्रापीयांसो गुणास्तत्रावरतस्त्रयः शब्दः स्पर्शो रूपम् इति । रसगन्धौ न सर्वत्र । प्रवृत्तिः खल्वपि नित्या । न हीदं कश्चिदपि स्वस्मिन्नात्मनि मुहूर्तमवतिष्ठते, वर्द्धते यावद् अनेन वर्द्धितव्यम् अपचयेन वा युज्यते । तच्चोभयं सर्वत्र । Where the gunas are smaller in number, there you have threesabdaḥ, sparśaḥ and rūpam; rasa and gandha do not exist everywhere. Pariņāma too exists for ever. Nothing here remains as it is even for a second; it grows so long it has to grow and then it begins to decay. These two are found everywhere. NOTE :-Everything in this world is connected with one or many of the five elements:-Ākāśa, vāyu, agni, āpaḥ and prthivi. Of them ākāśa has the only guna sabda; vāyu the two gunas śabda and sparśa; agni the three guņas sabda, sparśa and rūpa; apaḥ the four guņas sabda, sparśa, rūpa and rasa; and pṛthivī the five guņas śabda, sparŝa, rūpa, rasa and gandha. यद्युभयं सर्वत्र कुतो व्यवस्था ? If both are found everywhere, whence is the decision to be made? विवक्षातः From the desire of the speaker. संस्त्यानविवक्षायां स्त्री, प्रसवविवक्षायां पुमान्, उभयोरप्यविवक्षायां नपुंसकम् । When there is the vivakṣā of samstyana, it is feminine; when there is the vivakṣā of prasava, it is masculine; and when there is the absence of vivakṣā of both, it is neuter. NOTE:-Varttikakāra says under the sutra Striyām (4, 1, 3) that the gender of words is to be decided from the usage in the world-Tasyōktāu lõkatō nämą. TWELFTH ÁHNIKA-SARŪPĀNĀM… EKAVIBHAKTÁU 175 तत्र लिङ्गवचन सिद्धिर्गुणविवक्षानित्यत्वात् इति लिङ्गपरिहार उपपन्नः, वचनपरिहारस्तु नोपपद्यते । The reason linga - vacana - siddhir - guna - vivakṣā - anityatvāt adduced for the presence of linga may fit in; but that adduced for the presence of vacana does not fit in. वचनपरिहारश्चाप्युपपन्नः The reason adduced for the presence of vacana too may fit in. इदं तावदयं प्रष्टव्य :अथ यस्य द्रव्यं पदार्थः कथं तस्य एकवचनद्विवचन- बहुवचनानि भवन्ति इति ? He is to be put this question:-How does he who holds the view that dravya is padārtha get ēkavacana, dvivacana and bahuvacana? एवं स वक्ष्यति, एकस्मिन्नेकवचनं, द्वयोर्द्विवचनं, बहुषु बहुवचनम् इति He will say the singular number is used to denote one, the dual number to denote two and the plural number to denote many. यदि तस्यापि वाचनिकानि न स्वाभाविकानि अहमप्येवं वक्ष्यामि, एकस्मिन्नेकवचनं द्वयोद्विवचनं बहुषु बहुवचनम् इति If, even according to him, they have to be expressed and are not taken from nature, I shall also read the same thing: Ekasmin ēkarucanam, dvayor dvivacanam, bahusu bahuvaca.am. न हि आकृतिपदार्थकस्य द्रव्यं न पदार्थ, द्रव्यपदार्थकस्य वा आकृतिर्न पदार्थः । उभयोरुभयं पदार्थः । कस्य चित्तु किञ्चित् प्रधानभूतं किञ्चित् गुणभूतम् । आकृतिपदार्थकस्य आकृतिः प्रधानभूता, द्रव्यं गुणभूतम् । द्रव्यपदार्थकस्य द्रव्यं प्रधानभूतम् आकृतिर्गुणभूता । For he who holds that ākṛti is padartha cannot but concede that dravya is padārtha and he who holds that dravya is padārtha cannot but concede that ākṛti is padārtha. Both are padarthas to both. One is primary to one and another is secondary. Akṛti is primary and dravyam is secondary to the ākerti padārtha-rādin; but, on the other hand, dravyam is primary and akṛti is secondary to the dravya-padartha-vādin.

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गुणवचनवद्वा Or like words denoting qualities. गुणवचनवद्वा लिङ्गवचनानि भविष्यन्ति । तद्यथा गुणवचनानां शब्दानामाश्रयतो लिङ्गवचनानि भवन्ति - शुक्लं वस्त्रं, शुक्ला शाटी, शुक्लः कम्बलः, शुक्लौ कम्बलौ, शुक्लाः कम्बला इति Or linga and vacana will appear as in the words denoting qualities Linga and vacana in the words denoting qualities agree with those in the words which they qualify, as in suklam vastram, śuklā śāṭī, śuklaḥ kambaluḥ, śuklau kambalāu and suklāḥ kambalāḥ. यदसौ द्रव्यं श्रितो भवति गुणः तस्य यल्लिङ्गं वचनं च तद्गुणस्यापि भवति, एवमिहापि यदसौ द्रव्यं श्रिता आकृतिः तस्य यल्लिङ्गं वचनं च तदाकृतेरपि भविष्यति । Just as guna-vacaka-sabda agrees in gender and number with the guni-vācaka-sabda, so also the ākerti vācaka-sabda agrees in gender and number with the vyakti-vācaka-sabda. अधिकरण गतिः साहचर्यात् The procedure with reference to the substratum is through association. आकृतौ आरम्भणादीनां सम्भवो नास्तीति कृत्वा आकृतिसहचरिते द्रव्ये आरम्भणादीनि भविष्यन्ति Since the acts of ārambhaṇa etc. are not possible in akṛti, they are done in the dravyas which are associated with the äkṛti. NOTE: This is the answer to the varttika Cōdanāsu ca tasyārambhāt in VII —i (b). न चैकमनेकाधिकरणस्थं युगपदिति, आदित्यवद्विषयः The objection Na ca ēkam ānēkādhikaraṇastham yugapat-in VII ——i (b) cannot stand on the analogy of āditya. न खल्वप्येकमनेकाधिकरणस्थं युगपदुपलभ्यत इति आदित्यवद् विषयो भविष्यति । तद्यथा एक आदित्यो अनेकाधिकरणस्यो युगपदुपलभ्यते The objection ‘Na khalvapi ēkam anēkādhikaranastham yugapad upalabhyatē,’ cannot stand, if the object is taken analogous to aditya. Sun, who is one, is seen simultaneously at different places. TWELFTH ÃHNIKA-SARŪPĀŅĀM…ĒKAVIBHAKTĀU 177 विषम उपन्यासः । नैको द्रष्टा अनेकाधिकरणस्थमादित्यं युगपदुपलभते The argument is not sound, since one cannot see the sun in different places at the same time. एवं तर्हि, If so, इतीन्द्रवद्विषयः The object is analogous to Indra - sabda. तद्यथा एक इन्द्रो अनेकस्मिन् क्रतुशते आहूतो युगपत् सर्वत्र भवति, एवमाकृतिर्युगपत्सर्वत्र भवेदिति Just as the word Indra pronounced at the same time in3 hundreds of sacrifices becomes anga to each, so also ākṛti is found everywhere simultaneously. अविनाशोऽनाश्रितत्वात् Non-disappearance on account of anāsritatva. द्रव्यविनाशे आकृतेरविनाशः Non-disappearance of akṛti at the destruction of dravya. कुतः ! How ? अनाश्रितत्वात् - अनाश्रिता आकृतिर्द्रव्यम् On account of ākṛti not having dravya for its āśraya. Ākṛti does not have dravya for its aśraya. किमुच्यते अनाश्रितत्वादिति, यदिदानीमेवोक्तम् अधिकरणगतिः साहचर्यादिति Just now it has been said Adhikaranagatiḥ sahacaryāt. When such is the case, how is it said anāśritatvāt? एवं तर्हि If 80, अविनाशोऽनैकात्म्यात् 6 Non-disappearance on account of bhinna-svabhāvatva ? द्रव्यविनाशे आकृतेरविनाशः Ākrti does not disappear when dravya is destroyed. कुतः ? How ? अनैकात्म्यात् - अनेक आत्मा आकृतेर्द्रव्यस्य च । तद्यथा वृक्षस्थोऽवतानो वृक्षे छिन्नेऽपि न विनश्यति M. 23

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On account of difference in nature. The nature of ākṛti is not one with that of dravya. This may be illustrated thus:The mould of a tree is not destroyed even though the tree is cut. NOTE:-Nagōjibhatta says here:-Nityam kam anēka - vyakti-vṛtti sāmānyam, tad-viparītam dravyam iti bhēdaḥ. वैरूप्यविग्रहौ द्रव्यभेदात् Vāirūpya and vigraha on account of difference in dravya. वैरूप्यविग्रहावपि द्रव्यभेदाद् भविष्यतः Vāirūpya and vigraha (mentioned in VII-i (b) happen on account of difference in dravya. व्यर्थेषु च सामान्यात् सिद्धम् It is achieved with reference to homonyms on account of their being derived from roots which have the same form. विभिन्नार्थेषु च सामान्यात् सिद्धम् ; सर्वत्र अश्नोतेः अक्षः, पद्यतेः पादः, मिमीतेः माषः । तत्र क्रियासामान्यात् सिद्धम् The object is achieved through sāmānya in homonyms:-Akṣa (everywhere) is derived from aś, pāda from pad and māṣa from min. अपरस्त्वाह - पुरा कल्प एतदासीत् षोडश माषाः कार्षापणं, षोडशफलाश्च माषशम्बट्यः । तत्र संख्यासामान्यात् सिद्धम् The But another says:-In olden days sixteen maṣas made one kārṣāpaṇa and sixteen phalas made one māṣaśambaṭya. object is achieved through similarity in sankhyã.

वृद्धो यूना तल्लक्षणश्वेदेव विशेषः ( 1, 2, 65 )

इह कस्मान्न भवति - अजश्च बर्करश्च, अश्वश्व किशोरश्च, उष्ट्रश्च करभश्चेति ! How is it that ēkasēṣa does not take place in the following pairs :-ajas ca barkaraś ca, aśvaś ca kiśōraś ca and uṣṭraś ca karabhaś ca ? NOTE:-1. Aja, aśva and uṣtra respectively denote old goat, old horse and old camel and barkara, kiśōra and karabha denote the young of the same. TWELFTH ÅHNIKA-STRĪ PUMVACCA 179 NorE : -2. The pūrvapakesa arises on taking orddha and yuvan in the sense of old one and young one. But vrddha is präcīnasamjñā identical with Pāṇini’s gōtra. Gōtra is explained in the sūtru Apatyam pāutraprabhrti gotram ( 4, 1, 162 ) and yuvā in the sutra Jivati tu vamśyē yuvā (±, 1, 163.) तल्लक्षणश्चेदेव विशेष इत्युच्यते ; न चात्र तल्लक्षण एव विशेषः It is said (in the sūtra) tallakṣaṇas cēd ēva viśēṣaḥ; and tallakṣaṇavisēṣaḥ is not found here. तल्लक्षण एव विशेषो यत् समानायामाकृतौ शब्दभेदः The expression tallakṣaṇa ēva visēṣaḥ means difference in the form of words derived from the same stem. NOTE:-1. The stem should be the word denoting the person whose pāutra (grandson ), prapāutra ( great grandson ) etc. are referred to by the words ending in götrapratyaya and yuvapratyaya. NOTE:-2. Käiyați says under (1, 2, 68) that samānākṛti means ēkāpatyatva.

स्त्री पुंवच ( 1, 2, 66 )

इदं सर्वेष्वेव स्त्रीग्रहणेषु विचार्यते - स्त्रीग्रहणेषु स्त्रीप्रत्ययग्रहणं वा स्यात् स्त्र्यर्थग्रहणं वा स्त्रीशब्दग्रहणं वा इति This is discussed wherever there is mention of strī :-whether strīpratyaya is taken into consideration, the meaning of strī or the word strī. किं चातः ? What is the difference among them ? यदि प्रत्ययग्रहणं वा शब्दग्रहणं वा, गार्गी च गार्ग्यायणौ च गर्गाः, केन यशब्दो न श्रूयेत ? अस्त्रियाम् इति हि लुगुच्यते । If we take that it refers to strīpratyaya or the word stri, by which authority can ya be elided so that we can arrive at the form gargāḥ which is the ēkasēşa of Gargi ca Gārgayaṇāu ca? For, the elision (of y”) is not enjoined with reference to the strī in the sūtra Yañañoś ca (2, 4, 61.) इह च गार्गी च गार्ग्यायणौ च गर्गान् पश्य, तस्माच्छसो नः पुंसि इति नत्वं न प्राप्नोति

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Natva has no chance to appear by the operation of the sūtra Tasmāc chasā nah purvsi (6, 1, 103 ) in the word gargān referring to Gārgī and gārgyāyaṇāu in the sentence Gargān paśya. अथ अर्थग्रहणम्, न दोषो भवति There is no defect if the meaning of stri is taken into consideration. यथा न दोषस्तथास्तु Let it be taken in the way in which there is no defect. इह कस्मान्न भवति - अजा च बर्करश्च, वडवा च किशोरश्व, उष्ट्री च करभश्व इति Why is there no ēkasēṣa in the following pairs:aja ca barkaraś ca, vaḍavā ca kiśōraś ca and uṣṭrī ca karabhaś ca? तल्लक्षणश्वेदेव विशेष इत्युच्यते । न चात्र तल्लक्षण एव विशेषः । तल्लक्षण एव विशेषो यत्समानायामाकृतौ शब्दभेदः It is said (in the sutra) tallakṣanas ced eva viseṣaḥ; and tallakṣaṇa-viśēṣa is not found here. The expression tullakṣaṇa ēva višēṣaḥ means difference in the form of words derived from the same stem.

पुमान् स्त्रिया (1, 2, 69 )

इह कस्मान्न भवति - हंसश्च वरटा च, कच्छपश्च दुलिश्व, ऋश्यश्च रोहिश्व इति ? Why is not ēkaśēsa found here :hamsas ca varatā ca kacchapas ca duliś ca and Ṛśyaś ca rōhic ca ? तल्लक्षणश्चेदेव विशेषः इत्युच्यते, न चात्र तल्लण एव विशेषः । तल्लक्षण एव विशेषः यत्समानायामाकृतौ शब्दभेदः For translation see the end of the previous sūtra.

भ्रातृपुत्रौ स्वसृदुहितृभ्याम् (1, 2, 68)

किमर्थमिदमुच्यते ? न पुमान् स्त्रिया इत्येव सिद्धम् ? Why is this sutra read? Is not its purpose served by the sūtra Pumān striyā ? न सिध्यति । तल्लक्षणश्चेदेव विशेष इत्युच्यते, न चात्र तल्लक्षण एव विशेषः । तल्लक्षण एव विशेषो यत्समानायामाकृतौ शब्दभेदः TWELFTH ĀHNIKA-BHRĀTRPUTRĀU… DUHITRBHYĀM 181 No, it is not served. It was mentioned there tallakṣanas cēd ēva visēṣaḥ and it is not found here. Tallakṣaṇa ēva viśēṣō yat samānāyām ākṛtāu śabdabhedah. एवं तर्हि सिद्धे सति यदिमं योगं शास्ति तद् ज्ञापयत्याचार्यो यत्रोर्ध्वं प्रकृतेः स्यात्तल्लण एव विशेषः तत्र एकशेषो भवति इति Since Acārya reads this sūtra when its purpose can be otherwise achieved, he suggests that there is ēkasesa, in general, only when the stem in both the words is the same and the difference lies only in the pratyayas. किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit reaped from this jñāpana ? हंसश्च वरटा च, कच्छपश्च दुलिश्व, ऋश्यश्व रोहिच्चेति अत्रैकशेषो न भवति There will be no ēkaśēṣa here:—haṁsaś ca varaṭā ca, kacchapaś ca duliś ca and ṛśyaś ca rōhic ca. NorÐ:—Rśya means an white-footed antelope. पूर्वयोर्योगयोर्भूयान्परिहारः यावद् ब्रूयाद्गोत्रं यूनेति तावत् वृद्धो यूनेति, पूर्वसूत्रे गोत्रस्य वृद्धम् इति संज्ञा क्रियते । The mention of Vṛddhō yūnā gives as much parihāra to the previous two sūtras as that of Gōtram yūrā, since vṛddham is the saṁjñā read in earlier Vyakaraṇasūtra in place of gōtram. असरूपाणां युवस्थविरस्त्रीपुंसानां विशेषस्याविवक्षितत्वात् सामान्यस्य च विवक्षितत्वात् सिद्धम् The object is achieved through the avivakṣā of the viśēṣa of the pratyayas dealing with yuvan, sthavira, strī and pumān which are dissimilar in form and the vivakṣa of the sāmānya (i.e.) the prakrti. असरूपाणां युवस्थविरस्त्रीपुंसानां विशेषश्चाविवक्षितः, सामान्यं च विवक्षितम् । विशेषस्याविवक्षितत्वात् सामान्यस्य च विवक्षितत्वात् सरूपाणामेकशेष एकविभक्तौ इत्येव सिद्धम् There is no vivakṣā of the viŝēṣa of the pratyayas dealing with yuvan, sthavira, strī and pumān and there is vivakṣā for the sāmānya. Since there is no vivakṣā for the viśēṣa and there182 LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA is vivakṣā for the sāmānya, the object is achieved by the sūtra Sarūpāņām ēkasēṣa ēkavibhaktau (and hence the sutras Vrddhō yūnā…, Stri punvasca and Pumān striyā need not be read). NOTE:-Since sarūpa refers to similarity and not identity, the Vārttikakāra seems to set at naught the three sūtras. पुमान् स्त्रिया - इह कस्मान्न भवति ब्राह्मगवत्सा च ब्राह्मणीवत्सश्च इति ? Why is not ēkasēṣa found with reference to brāhmaṇa-vatsā and brāhmaṇī-vatsa by the sūtra Pumān striyā ? ब्राह्मणवत्साब्राह्मणीवत्सयोर्लिङ्गस्याविभक्तिपरस्य विशेषवाचकत्वादनेकशेपः Absence of ēkaśēṣa in brāhmaṇa-vatsā and brāhmaṇī-vatsa on account of the linga not being followed by the vibhakti being the visēṣavācaka. ब्राह्मगवत्साब्राह्मणीवत्सयोर्लिङ्गस्य अविभक्तिपरस्य विशेषवाचकत्वाद् एकशेषो न भविष्यति । यत्र लिङ्गं विभक्तिपरमेव विशेषवाचकं तत्रैकशेषो भवति । नात्र लिङ्गं विभक्तिपरमेव विशेषवाचकम् | There is no ēkaśēṣa in brāhmaṇa-vatsā and brāhmaṇī-vatsa, since the linga which is viśēṣavācaka is not followed by vibhakti. Ēkasēṣa sets only in those places where the linga which is višēṣa-vācaka is followed by vibhakti. The linga which is višēṣa-vācaka here is not followed by vibhakti. यदि तर्हि यत्र लिङ्गं विभक्तिपरमेव विशेषवाचकं तत्रैकशेषो भवति, इह न प्राप्नोति कारश्च कारिका च कारिकौ । न ह्यत्र लिङ्गं विभक्तिपरमेव विशेषवाचकम् If it is said that there is ēkasēṣa only when the linga which is višēṣa-vācaka preceeds vibhakti, there is no chance for kārakaś ca kārikā ca to become kārukāu; for here the linga which is viśēṣa-vācaka is not followed by vibhakti. किं तर्हि ? What then? इत्त्वमपि Ikāra too. कथं पुनरिदं ज्ञायते शब्दो या स्त्री तल्लक्षणश्चेदेव विशेष इति, आहोस्विद् अर्थो या स्त्री तल्लक्षणश्चेदेव विशेष इति ? How is it understood here whether the visēṣa is due to the strī-vācoka-sabda or whether the viseṣa is due to stryartha ? TWELFTH ĀHNIKA-BHRĀTRPUTRAU… DUHITRBHYĀM 183 किं चातः ? What is gained by either ? यदि विज्ञायते शब्दो या स्त्री तल्ल णश्चेदेव विशेषः इति सिद्धं कारकच कारिका च कारकौ, इदं तु न सिध्यति - गोमांश्च गोमती च गोमन्तौ । अथ विज्ञायते अर्थो या स्त्री तल्लक्षणश्वेदेव विशेषः इति, सिद्धं - गोमांश्च गोमती च गोमन्तौ, इदं तु न सिध्यति - कारकश्च कारिका च कारकौ । उभयथापि पटुश्च पट्टी व पटू इत्येतन्न सिध्यति । If it is admitted sabdō yā strī tallakṣaṇaś cēd ēva višēṣaḥ, kārakaś ca kārikā ca becomes kārikāu and gōmāmś ca gōmatī ca cannot become gōmantāu. If, on the other hand, it is admitted arthō yā strī tallakṣaṇas cēd ēva višēṣaḥ, gōmāṁś ca gōmatī ca becomes gōmantāu and kārakaś ca kārikā ca cannot become kārikāu. On admitting even both, paṭuś ca pațvi ca cannot become patū. एवं तर्हि नैवं विज्ञायते - शब्दो या स्त्री तल्लक्षणश्चेदेव विशेषः इति, नाप्यर्थो या स्त्री तल्लक्षणश्वेदेव विशेषः इति If so, it is not taken either śabdō yā strī tallakṣaṇas cēd ēva višēṣaḥ or arthō yā strī tallakṣaṇas cēd ēva višēṣaḥ. कथं तर्हि ? How then ? शब्दार्थी या स्त्री तद्भावेन च तल्लक्षणो विशेष आश्रीयते It is taken thus : - śabdā yā strī, arthā yā stri, tadbhāvabhāvitvēna yā strī, tallakṣaṇaś cēd ēva višēṣaḥ. एवं च कृत्वा इहापि प्राप्तिः - ब्राह्मणवत्सा च ब्राह्मणीवत्सश्च इति If it is so interpreted, there is chance for ēkaŝēṣa in brāhmaṇavatsā ca brāhmaṇīvatsaś ca. एवं तदमिह व्यपदेश्यम्, सदाचार्यो न व्यपदिशति If so, this should have been mentioned here; and the great Acārya has not mentioned it. किम् ? Why ? तद् इत्यनुवर्तते There is anuvrtti for the word tad. तदित्यनेन प्रकृतौ स्त्रीपुंसौ प्रतिनिर्दिश्येते

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By the word tad, the strī and the pumãn which are referred to in the context are taken into account. कौ च प्रकृतौ ? What are those referred to in the context ? प्रधाने । प्रधानं वा शब्दस्त्री, प्रधानं या अर्थस्त्री इति Those which are pradhana, the śabdastrī which is pradhāna and the arthastrī which is pradhāna.

नपुंसकमनपुंसकेनैकवच्चास्यान्यतरस्याम् ( 1, 2, 69)

अयं योगः शक्योऽवक्तुम् This sūtra need not be read. कथं शुक्लश्च कम्बलः शुक्लं च वस्त्रं तदिदं शुक्लं ते इमे शुक्ले ; शुक्लश्च कम्बलः शुक्ला च बृहतिका शुक्लं च वस्त्रं तदिदं शुक्लं तानीमानि शुक्लानि ? What will be the authority to sanction the usage idam suklam and imē ŝukle with reference to śukla-kambala and śukla-vastra and the usage idam śuklam and imāni śuklāni with reference to sulcla-kambala, sukla-byhatikā and śukla-vastra. प्रधाने कार्यसम्प्रत्ययाच्छेषः Pradhāna is left behind, since the karya-sampratyaya is in its presence. प्रधाने कार्यसम्प्रत्ययात् शेषो भविष्यति Since the knowledge of the denotation of artha takes place only in the presence of the pradhāna, it alone is left behind. ’ NOTE :Kāiyata reads here : - Sabdēna arthasya abhidhanam iha kāryam, किं च प्रधानम् ? Which is pradhāna? नपुंसकम् - Neuter gender. कथं पुनर्ज्ञायते नपुंसकं प्रधानमिति ? How is it known that neuter gender is pradhāna ? एवं हि दृश्यते लोके - अनिर्ज्ञातेऽर्थे गुणसन्देहे च नपुंसकलिङ्ग प्रयुज्यते - किं जातम् १ इत्युच्यते । द्वयं चैव हि जायते - स्त्री वा पुमान् वा । तथा विदूरेऽव्यक्तरूपं दृष्ट्वा वक्तारो भवन्ति महिषीरूपमिव, ब्राह्मणीरूपमिव । TWELFTH ÅHNIKA-PITĀ MĀTRĀ; ŚVAŚURAḤ ŚVAŚRVĀ 185 It is so seen in the world – It is said Kim jātam’ (which is born)? when the object is not clearly determined and when there is doubt about its qualities. That turns out bothways-a female or a male. Similarly people, seeing indistinctly an object very far from them, use the expressions mahişi-rūpam-iva, brāhmanirupam-iva. प्रधाने कार्यसम्प्रत्ययान्नपुंसकस्य शेषो भविष्यति Since there is the sampratyaya of kārya in the presence of the pradhāna, napumsaka is left behind. इदं तर्हि प्रयोजनम् - एकचच्चास्यान्यतरस्याम् इति वक्ष्यामि इति This, then, is the prayōjana that I shall state that singular is optionally used. एतदपि नास्ति प्रयोजनम् This too is not the prayojana. आकृतिवाचित्वादेकवचनम् Singular number on account of the denotation of jāti. आकृतिवाचित्वादेकवचनं भविष्यति Singular number will be used since jāti is denoted. यदा द्रव्याभिधानं तदा द्विवचनबहुवचने भविष्यतः When there is denotation for dravya, dual and plural numbers will be used.

भ्रातृपुत्रौ स्वसृदुहितृभ्याम् ( 1, 2, 68 )

पिता, मात्रा (1, 2, 70 ) श्वशुरः श्वश्वा (1, 2, 71 )

किमर्थमिदमुच्यते, न पुमान् स्त्रिया इत्येव सिद्धम् ? Why is this read? Is not its purpose served by the sûtra Pumān striyā itself? भ्रातृपुत्र पितृश्वशुराणां कारणाद्रव्ये शब्दनिवेशः Mention of words to denote objects on account of bhrātṛ, putra, pitr and śvaśura having bhinna-pravṛitinimittas. भ्रातृपुत्रपितृश्वशुराणां कारणान्ये शब्दनिवेशो भवति Mention of words to denote objects is made since the words bhrātṛ, putra, pitṛ and svaśura have pravṛttinimittas different (from those of svasr, duhitr, mātṛ and śvaśrū). M. 24

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NOTE: It is difficult to understand how the pravṛttinimittas of svasura and śvaśrū are different. भ्रातृपुत्र पितृश्वशुराणां कारणाद्रव्ये शब्दनिवेश इति चेत् तुल्यकारणत्वात् सिद्धम् If the words bhrātā, putra, pita and śvasura have certain pravṛttinimittas in denoting their meaning, the same holds good to svasā etc. and hence ēkasēṣa is achieved. यदि तावद् बिभर्तीति भ्राता, स्वसर्यप्येतद् भवति । तथा यदि पुनाति इति प्रीणाति इति वा पुत्रः, दुहितर्यप्येतद् भवति । तथा यदि पाति पालयतीति वा पिता, मातर्यप्येतद् भवति । तथा यदि आशु आप्तव्यः श्वशुरः, श्वश्रवामप्येतद् भवति । If the pravṛttinimitta in bhrātā is bharaṇa, the same is found in svusă too; if it is purification or source of pleasure in putra, the same is found in duhitā too; if it is rakṣaṇa in pitā, the same is found in mātā too; if it is easy accessibility in śvaśura, the same is found in svaśrū too. दर्शनं वै हेतुः Usage alone is the determining factor. न हि स्वसरि भ्रातृशब्दो दृश्यते The word bhrātā is not used to denote sister. दर्शनं हेतुरिति चेत्तुल्यम् If usage is the determining factor, let one be used in place of another, the pravṛttinimitta being the same. दर्शनं हेतुरिति चेत् तुल्यमेतद् भवति । स्वसर्यपि भ्रातृशब्दो दृश्यताम् । तुल्यं हि कारणम् If usage is the determining factor, the same may be used to denote the other. Let the word bhrātā be used to denote sister too; for the pravṛttinimitta is the same. NOTE: Since the words bhrātā and svasā, putraḥ and duhitä, pitā and mātā are derived from separate roots having different meanings, how can the pairs be said to have the same pravṛtiinimitta ? न वै एष लोके सम्प्रत्ययः It is not so taken by the world. TWELFTH AHNIKA—TYADĀDĪNI SARVÃIḤ NITYAM 187 न हि लोके भ्राता आनीयताम् इत्युक्ते स्वसा आनीयते Sister is not fetched in the world on hearing the sentence bhrātā ānīyatām (let bhrātā be fetched ). तद्विषयं च It should also be within its range. तद्विषयं चैतद् द्रष्टव्यं भवति स्वसरि भ्रातृत्वम्

That too has to be considered within its range-bhrātṛtva in svasa. किंविषयम् ! Whose range ? एकशेषविषयम् Within the range of ikasēsa. युक्तं पुनर्यन्नियतविषया नाम शब्दाः स्युः ? Will it not be proper to hold that words have restricted application ? बाढं युक्तम् Certainly, it is but proper. अन्यत्रापि तद्विषयदर्शनात् Since restricted application is seen elsewhere too. अन्यत्रापि नियतविषयाः शब्दा दृश्यन्ते । तद्यथा, समाने रक्ते वर्णे, गौलोहित इति भवति, अश्वः शोण इति ; समाने च काले वर्णे, गौः कृष्ण इति भवति, अश्वो हेम इति ; समाने च शुक्ले वर्णे, गौः श्वेत इति भवति, अश्वः कर्क इति । Words are seen, elsewhere too, restricted in their application. This may be illustrated thus:-Though the red colour is the same, the word lõhita is used with reference to the red cow and the word sōna is used with reference to the red horse; though the black colour is the same, the word krsna is used with reference to the black cow and the word hēma with reference to the black horse; and though the white colour remains the same, the word śvēta is used with reference to the white cow and the word karka with reference to the white horse.

त्यदादीनि सर्वैर्नित्यम् ( 1, 2, 72)

त्यदादितः शेषे पुन्नपुंसकतो लिङ्गवचनानि The linga and vacana with reference to the masculine and neuter genders of the pronouns tyadadi to be decided from the last. 188. LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA त्यदादितः शेषे पुंनपुंसकतो लिङ्गवचनानि भवन्ति इति वक्तव्यम् - सा च देवदत्तश्च तौ, सा च कुण्डे च तानि It should be said that linga and vacana with reference to masculine and neuter genders of the pronouns should be decided from the last among those to which they refer, so that sā ca Dēvadattaś ca may become tāu and să ca kundē ca may become tāni. अद्वन्द्वतत्पुरुषविशेषणानाम् Of those which are not visēṣaṇas to dvandva and tatpuruşa compounds. अद्वन्द्वतत्पुरुषविशेषणानामिति वक्तव्यम् - इह मा भूत्, स च कुक्कुट, सा च मयूरी, कुक्कुटमयूर्यौ ते; अर्ध पिप्पल्याः तत्, अर्धपिपली च सा - अर्धपिप्पल्यौ ते It must be said that it does not apply to the pronouns which are viśēṣaṇas to dvandva and tatpurușa compounds, so that the above vārttika may not operate in the expression kukkuṭamayūryau te which is formed from sa ca kukkuṭaḥ and să ca mayūrī and in the expression ardhapippalyau te which is formed from ardham pippalyāḥ tat and ardhapippalî ca sā. अयमपि योगः शक्योऽवक्तुम् This sutra, too, may not be read. कथम् ? Why ? त्यदादीनां सामान्यार्थात् Since pronouns have sāmānyārtha. त्यदादीनां सामान्यमर्थः । आतश्च सामान्यं, देवदत्तेऽपि हि स इत्येतद् भवति यज्ञदत्तेऽपि । त्यदादीनां सामान्यार्थत्वात् शेषो भविष्यति । Fronouns give general sense. Since they give general sense, the word saḥ is used to denote Devadatta or Yajñadatta. The sēṣatva operates on account of pronouns having sāmānyārtha.. इदं तर्हि प्रयोजनम् परस्य शेषं वक्ष्यामि इति This, then, is the prayōjana that there is sēṣa to the para. परस्य चोभयवाचित्वात् On account of para denoting both. उभयवाचि परम् The word para denotes both. TWELFTH ÄHNIKA-TYADĀDĪNI SARVAIḤ NITYAM 189 NOTE:-Since it will be said iṣṭavācī paraśabdaḥ under the sūtra Vipratisedhe param kāryam ( 1, 4, 2), para may denote both that follows and that precedes. पूर्वशेषदर्शनाच्च On account of pūrvasåşa being found. पूर्वस्य खल्वपि शेषो दृश्यते स च यश्च तौ आनय, यौ आनय इति । The case-form of the pronoun that precedes also is found along with that which succeeds. Both tau and yău are used in place of sa ca and yaś ca in the sentences tāu ānaya and yāu ānaya. इदं तर्हि प्रयोजनम् - द्वन्द्वो मा भूद् इति This, then, is the prayōjana that dvandva may not set in. एतदपि नास्ति प्रयोजनम् This too is not the prayojana. सामान्यविशेषवाचिनोश्च द्वन्द्वाभावात्सिद्धम् It is accomplished since there is no dvandva between sāmānyarācaka-sabda and visēsa-vācaka-sabda. सामान्यविशेषवाचिनोश्च द्वन्द्वो न भवति इति वक्तव्यम् । It must be said that there is no dvàndva between words denoting sāmānya and those denoting visēṣa. यदि सामान्यविशेषवाचिर्द्वन्द्वो न भवतीत्युच्यतेशूद्राभीरम्, गोबलीवर्दम्, तृणोलपम् इति न सिध्यति । If it is said that there is no dvandva between sāmānyavācakas and visēṣavācakas, the forms sūdrābhīram, gōbalīvardam and tṛṇōlapam cannot be secured. ; नैष दोषः । इह तावत् शूद्राभीरम् इति, आभीरा जात्यन्तराणि : गोबलीवर्दम् इति, गाव उत्कालितपुंस्का वाहाय च विक्रयाय च स्त्रिय एवावशिष्यन्ते तृणोलपम् इति अपाम् उपमिति नामधेयम् । ; This difficulty does not arise. Firstly with respect to sūdrābhīram, ābhīras form a caste different from sūdras ; with respect to gōbalīvardam, the gōs, being castrated for bearing burden or for sale, are practically feminine ; as regards trnolapam, ulapa means water.

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NorE :-Abhira is, according to Smrtis, he who is born of a brahman father and a mother born of a kṣatriya father and śūdra mother. तत् तर्हि वक्तव्यम् । It, then, has to be mentioned. न वक्तव्यम् । सामान्येनोक्तत्वाद्विशेषस्य प्रयोगो न भविष्यति । सामान्येनोक्तत्वात् तस्यार्थस्य - विशेषस्य - प्रयोगेण न भवितव्यम् । No, it need not be said. The use of the visēșa does not arise on account of the use of sāmānya. Since the visēṣa is denoted by sāmānya, there chances no prayoga for the former. किं कारणम् ? Why? उक्तार्थानामप्रयोग इति On account of the dictum Uktārtḥānām aprayōgaḥ. न तर्हि इदानीमिदं भवति तं ब्राह्मगमानय गार्ग्यमिति । If so, there is no chance for the use of the sentence Tam brāhmaṇam ānaya Gargyam (Bring that brahmaṇa Gārgya). भवति, यदा नियोगतस्तस्यानयनं भवति Yes, there is chance, if the purpose of the vidhi is that he should be brought. एवं तर्हि येनैव खल्वपि हेतुना एतद्वाक्यं भवति तं ब्राह्मणमानय गार्ग्यम् इति तेनैव हेतुना वृत्तिरपि प्राप्नोति । तस्मात् सामान्यविशेषवाचिनोर्द्वन्द्रो न भवतीति वक्तव्यम् If so, that which leads to the possibility of the sentence Tam brāhmaṇam ānaya Gārgyam, leads to the possibility of lakṣaṇā, Hence, it must be enjoined that there is no dvandva between sāmānyavācaka and viśēṣavācaka.

ग्राम्यपशुसष्वतरुणेषु स्त्री ( 1, 2, 73)

अयमपि योगः शक्योऽवक्तुम् This satra too need not be read. कथं गाव इमाश्चरन्ति, अजा इमाश्चरन्ति ? (If so) how is it possible to use the feminine imaḥ in the sentences Gāvaḥ imāś caranti and Ajā imāś caranti? TWELFTH ĀHNIKA-GRĀMYAPASUSANGHÊSU…STRI 191 गाव उत्कालितपुंस्का वाहाय च विक्रयाय च । स्त्रिय एव अवशिष्यन्ते Gāraḥ are only the bulls which have been castrated so that they may carry burden and they may be sold and (they that move in saigha) are almost feminine. इदं तर्हि प्रयोजनम् - ग्राम्येष्विति वक्ष्यामि इति । इह मा भूत न्यङ्कव इमे सूकरा इमे इति This, the mention of grāmyēṣu is then the prayōjana so that the feminine gender may not be used in the expressions Nyankava imē and sūkarā imē. कः पुनरर्हति अग्राम्याणां पुंस उत्कालयितुं ये ग्रहीतुमशक्याः ? कुत एव वाहाय च विक्रयाय च ? Who can castrate the male of the wild animals which cannot be caught? How then is it possible to use them to carry burden or to be sold? इदं तर्हि प्रयोजनम् पशुष्विति वक्ष्यामि इति - इह मा भूत् ब्राह्मणा इमे वृषला इमे This, the mention of paśușu, is then the prayōjana so that the feminine gender may not be used in the expressions brāhmaṇā imē and vṛṣalā imē. कः पुनरर्हत्यपशूनां पुंस उत्कालयितुं ये अशक्या वाहाय च विक्रयाय च ? Who will castrate the male of those who are not pasus since they cannot be used either to carry burden or to be sold? चरतः इदं तर्हि प्रयोजनम् सङ्केष्विति वक्ष्यामि इति । इह मा भूद् एतौ गावैौ This, the mention of sanghēṣu, is then the prayōjana so that the feminine gender may not be used in the expression Etau gāvāu carataḥ. कः पुनरर्हति निर्ज्ञातेऽर्थे अन्यथा प्रयोक्तुम् ? Who will use the feminine gender incorrectly when he definitely knows that the objects referred to are male. इदं तर्हि प्रयोजनम् - अतरुणेषु इति वक्ष्यामि इति । इह मा भूद् उरुगका इमे बर्करा इमे इति192 LECTURES ON PATANJALI’S MAHĀBHĀṢYA This, the mention of atarunēsu, is then the prayojana-so that the feminine gender may not be used in uruņakā ime and barkarā imē. कः पुनरर्हति तरुणानां पुंस उत्कालयितुं ये अशक्या वाहाय च विक्रयाय च ? Who will castrate the male of young ones which are unfit either to carry burden or to be sold? With reference to those having cloven hoof. अनेकशफेष्विति वक्तव्यम् । इह मा भूद् अश्वाश्वरन्ति गर्दभाश्चरन्ति Mention of anēkasaphēṣu is necessary, so that the feminine gender may not be used in the expressions Aśvās caranti and gardabhas caranti. TWELFTH ÄHNIKA ENDS First adhyaya second pada ends. Thirteenth Ahnika (First adhyāya, third pāda, first āhnika)

भूवादयो धातवः ( 1, 8, 1)

There are three topics in the sutra:-(1) Why is va found in the sūtra? (2) What is the purpose of the mention of the word ādi in the sūtra ? (3) Is it necessary to have samānasabdapratiṣēdha and parimaṇagrahana, if those that are read in Dhatupatha are taken as dhātus? I कुतोऽयं वकारः ? यदि तावत् संहितया निर्देशः क्रियते, स्वादय इति भवितव्यम् । अथ असंहितया भू - आदय इति भवितव्यम् । Wherefrom is this vakāra ? If bhu and adayah are read together, the sūtra should have been read bhvādayaḥ and if they are read leaving some time between them, it should have been read bhu-ādayah. अत उत्तरं पठति He reads the answer thus . भूवादीनां वकारोऽयं मङ्गलार्थः प्रयुज्यते This vakāra in bhūvādi is read to suggest mangala, NOTE: This is noted in Guruprasada Śāstri’s edition to be a half of a šlõkavārttika. The author of this vārttika takes va as the agama; but Kätyāyana and Mahābhāṣyakāra hold that the root vā is mentioned here. माङ्गलिक आचार्यो महतः शास्त्रौघस्य मङ्गलार्थं वकारम् आगमं प्रयुङ्क्ते । मङ्गलादीनि मङ्गलमध्यानि मङ्गलान्तानि हि शास्त्राणि प्रथन्ते, वीरपुरुषाणि च भवन्ति, आयुष्मत्पुरुषाणि चाध्येतारश्च मङ्गलयुक्ता यथा स्युरिति Acarya, eager of mangala, reads the vakāra as āgama to serve as mangala for his great work; for only such works as have mangala at the commencement, at the middle and at the end thrive well, making the readers strong and long-lived and enabling them to meet with auspicious events in their life-time. M. 25 躋

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Il अथ आदिग्रहणं किमर्थम् ? यदि तावत् पठ्यन्ते नार्थ आदिग्रहणेन । अन्यत्रापि ह्ययं पठन्नादिग्रहणं न करोति । What for is the reading of adi? If they (roots) are read in sūtras, no purpose is served by it. He does not read ādi elsewhere where he reads the dhātus. क्वान्यत्र ? Which is referred to by anyatra ? मृडमृदगुधकुषक्लिशवदवसः तवा इति The sūtra Mrda-mrda-gudha-kusa-kliśa-vada-vasah ktvā. अथ न पठ्यन्ते नतरामर्थ आदिग्रहणेन । न ह्यपठिताः शक्या आदिग्रहणेन विशेषयितुम् If they are not read in sūtras, much more is no purpose served by the reading of adi; for those that are not read cannot be specified by ādi- एवं तर्हि सिद्धे सति यदादिग्रहणं करोति, तद् ज्ञापयत्याचार्योऽस्ति च पाठो बाह्यश्व सूत्रादिति Since Acārya has read adi in spite of achieving his object in the manner described above, he suggests that there is a Dhatupāṭha outside Aṣṭādhyāyā. किमेतस्य ज्ञापने प्रयोजनम् ? What is the prayōjana of this jñāpana ? पाठेन धातुसंज्ञा इत्येतदुपपन्नं भवति The statement that only those which are read in the Dhatupāṭha are dhātus is justified. पाठेन धातुसंज्ञायां समानशब्दप्रतिषेधः III If those that are read in the Dhātupāṭha are given dhātusaṁjñā, need for the prohibition of samānasabdas, पाठेन धातुसंज्ञायां समानशब्दानां प्रतिषेधो वक्तव्यः If those that are read in the Dhātupāṭha are given dhātusaṁjñā, there is need to prohibit words of the same form not doing the same function from taking dhātusaṁjñā. THIRTEENTH AHNIKA—BHŪVÄDAYỖ DHÄTAVAḤ 1 195 या इति धातुः, या इत्यावन्तः ; वा इति धातुः, वा इति निपातः ; नु इति धातुः, नु इति प्रत्ययश्च निपातश्च ; दिव् इति धातुः, दिव् इति प्रातिपदिकम् । Yā is a root, and yā is a relative pronoun in the feminine gender ; vā is a root, and vā is a nipāta (in the sense of or etc.); nu is a root and nu is a pratyaya and a nipāta; div is a root and div is a prātipadika (meaning heaven). किं च स्याद् यद्येतेषामपि धातुसंज्ञा स्यात् ? What will happen if they too get dhātusaṁjñā? धातोरिति तव्यदादीनामुत्पत्तिः प्रसज्येत There is chance for them to be suffixed by the kṛt-pratyayas like tavyat which come under the adhikārasūtra Dhātōḥ (3, 1, 91) NOTE:-T at the end of tavyat is for the sake of svaritasvara by the sūtra Tit svaritam (6, 1, 185). नैष दोषः । साधने तव्यदादयो विधयन्ते, साधनं च क्रियायाः । क्रियाभावात् साधनाभावः । साधनाभावात् सत्यामपि धातुसंज्ञायां तव्यदादयो न भविष्यन्ति This difficulty does not arise. The kṛt-pratyayas like tavyat are enjoined to denote karmatva, karaṇatva etc. and karmatvādisādhana is found only with reference to kriyā (action); there is no sādhana if there is no kriya. Hence the pratyayas tavyat etc. cannot be suffixed to them though they get the dhātusaṁjñā, on account of their having no sadhana. NOTE :-Nāgōjibhaṭṭa says that sädhana is upalakṣaṇa to bhāva. इदं तर्हि ’ याः पश्य ‘, आतो धातोः इति लोपः प्रसज्येत If so, the à of yāḥ in yāḥ paśya has a chance to be elided by the sūtra Ātō dhātōḥ (6, 4, 140). नैष दोषः, अनापः इत्येवं सः This difficulty cannot arise, since ataḥ is found in the sutra and not āpah.

1. Bhaṭṭōji Dikṣit reads in Śabdakāustubha thus:-Bhimasēnādayō hi artham nirdidisuh iti smaryate. Pāninis tu Bhvedha…ityādi apāthat. 196 LECTURES ON PATANJALI’S MAHABHAṢŸA अस्य तर्हि वाशब्दस्य निपातस्याधातुरिति प्रातिपदिकसंज्ञायाः प्रतिषेधः प्रसज्येत । अप्रातिपदिकत्वात् स्वाद्युत्पत्तिर्न स्यात् । If so, the pratiṣedha of the prätipadikasaṁjñā chances to happen to the nipāta vā on account of the mention of adhātuḥ in the sutra Arthavad-adhātur-apratyayaḥ prātipadikam and case-suffixes cannot be attached to it on account of its not being a prātipadika. नैष दोषः । निपातस्यानर्थकस्य प्रातिपदिकत्वं चोदितं, तत्र अनर्थकग्रहणं न करिष्यते । निपातः प्रातिपदिकम् इत्येव This difficulty does not arise. Reference was made regarding the prātipadikatva of the nipata which has no meaning; but the word anarthaka is not found in that sutra. Hence nipäta becomes a prātipadika. इह तर्हि स्नू इति अचि धातुभ्रुवां खोः इति उवाङादेशः प्रसज्येत In the word trasnữ, then, there is chance for the ādēśa uvan by the sūtra Aci śnudhātubhruvām yvõḥ (6, 4, 77). No1E:-Though the root is read as nu, nu is referred to here since it is replaced by nu in actual speech. Trasnū is lenupratyayānta. नैष दोषः । आचार्यप्रवृत्तिर्ज्ञापयति न प्रत्ययस्योवङादेशो भवति इति, यदयं तत्र ग्रहणं करोति This difficulty does not arise. The procedure of Acārya suggests that pratyaya does not take uvañ-ādēśa, since he reads snu in the sūtra. अस्तु तर्हि दिवशब्दस्य अधातुरिति प्रातिपदिकसंज्ञायाः प्रतिषेधः प्रसज्येत । अप्रातिपदिकत्वात् स्वाद्युत्पत्तिर्न स्यात् If so, there is chance for the pratiṣedha of the pratipadikasamjñā with reference to this div on account of the mention of adhātuh in the sūtra Arthavad-adhātur-apratyayah….On account of the absence of prātipadikasamjñā, there is no chance for case-suffixes to be attached to it. नैष दोषः । आचार्यप्रवृत्तिर्ज्ञापयति उत्पद्यन्ते दिव्शब्दात् स्वादय इति यदयं दिवः सावौत्वं शास्ति । THIRTEENTH ÄHNIKA—BHŪVĀDAYÔ DHĀTAVAḤ 197 This difficulty does not arise. The procedure of Acarya suggests that case-suffixes are attached to the word div, since he enjoins that v will be replaced by au before s (in the sutra Diva āut 7-1-84 ). नैतदस्ति ज्ञापकम् । अस्ति ह्यन्यदेतस्य वचने प्रयोजनम् This cannot be the jñāpaka; for there is another prayōjana for its mention. किम् ? What? दिवशब्दो यः प्रातिपदिकं तदर्थमेतत् स्यात् - अक्षद्यूः इति This is intended for the word div when it stands as a prātipadika, as in aksadyūh. न वै अत्रेप्यते It is not required here (by sistas.) अनिष्टं च प्राप्नोति, इष्टं च न सिध्यति It will appear where it is not needed and it will not appear where it is needed. एवं तर्हि अननुबन्धकग्रहणे न सानुबन्धकस्य इत्येवम् एतस्य न भविष्यति If so, that which has an anubandha is not referred to by that which is read without an anubandha. NOTE: The root div is read as divu in the Dhatupāṭha and hence it cannot be referred to by divaḥ in the sūtra Diva āut (7, 1, 84 ). एवमप्यननुबन्धको दिव्शब्दो नास्तीति कृत्वा सानुबन्धकस्य ग्रहणं विज्ञास्यते । Even then, that with anubandha is taken into account on seeing that there is none without anubandha. परिमाणग्रहणं च (The need too for ) the mention of the outer limit of each. परिमाणग्रहणं च कर्तव्यम् - इयानवधिर्धातुसंज्ञो भवतीति वक्तव्यम् There is need to mention the outer limit also. It is necessary to state that dhātusaṁjñā extends as far as this. कुतो ह्येतत् ? What is this for ? भूशब्दो धातुसंज्ञो भविष्यति, न पुनर्वेधशब्दः इति So that bhū can take dhātusaṁjñā and not bhvēdha. 198 LECTURËS ON PATAÑJALI’S MAHÁBHAṢŸA NOTE:-1. Avadhi in the bhāṣya means avadhimān. NOTE :-2. Kāiyata holds that bhū sattāyām etc. etc. is apāṇinīya and the meaning mentioned there is taken to be upalakṣana by abhiyuktas. Abhiyukta here, Nāgöjibhaṭṭu says, refers to Bhimasina. यदि पुनः क्रियावचनो धातुः इत्येतल्लक्षणं क्रियेत If then, dhātu is defined to be that which connotes kriyā! NOTE:-Kāiyața reads here:-Evam suti samānaśabdānām pratiṣēdhō na vaktavyaḥ, nāpi parimāṇagrahanam. का पुनः क्रिया ? What, then, is kriyā? इर्हा Iha. का पुनरीहा ? What, then, is īhā ? चेष्टा Costa. का पुनश्चेष्टा What, then, is cāstā ? व्यापारः Action. सर्वथा भवान् शब्देनैव शब्दानाचष्टे, न किञ्चिदर्थजातं निदर्शयति एवंजातीयका क्रिया इति । You always explain words with words and do not show any object telling kriyā is like this. क्रिया नामेयमत्यन्तापरिदृष्टा अशक्या पिण्डीभूता निदर्शयितुं, यथा गर्भो निर्लुठितः । सासावनुमानगम्या Kriya is not cognisible through other pramāṇas and cannot be shown as a mass unlike a child that has gone out of the womb; it can be understood only through anumāna. NorE :The niruthita-garbha is a vāidharmyadrstānta. कोसावनुमानः ? What is this anumāna? इह सर्वेषु साधनेषु सन्निहितेषु कदाचित् पचति इत्येतद् भवति, कदाचिन्न भवति । यस्मिन् सन्निहिते पचति इत्येतद् भवति सा नूनं क्रिया । अथ वा यया देवदत्त इह भूत्वा पाटलिपुत्रे भवति सा नूनं क्रिया । THIRTEENTH AHNIKA-BHŪVĀDAYŌ DHÁTAVAḤ 199 When all the requisites are here at hand, there is sometimes a chance to say pacati (cooks) and sometimes not. That is evidently the kriyā, in the presence of which there is a chance to say pacati. Or it is definitely the kriyā by which Devadatta, having been here, is now at Paṭaliputra. कथं पुनर्शयते क्रियावचनाः पचादय इति ? How is it understood that pacādis are kriyāvacanas? यदेतेषां करोतिना सामानाधिकरण्यम् - किं करोति ? पचति । किं करिष्यति ? पक्ष्यति । किमकार्षीद् अपाक्षीद् इति Since there is sāmānādhikaraṇya between them and the root kr. What does he do? He cooks. What will he do? He will cook. What did he do? He cooked. तत्र There क्रियावचने उपसर्गप्रत्ययप्रतिषेधः If dhātu is defined to be kriyāvacana, there is need for the pratiṣedha of upasarga and pratyaya. क्रियावचने धातावुपसर्गप्रत्यययोः प्रतिषेधो वक्तव्यः, पचति प्रपचति If dhātu is defined to be kriyāvacana, there is need to prohibit dhātusaṁjñā to upasarga and pratyaya, as in pacati and prapacati. NOTE: The pratyaya ti in pacati and the upasarga pra in prapacuti may also take the samjñā in his opinion. किं पुनः कारणं प्राप्नोति ? How can they get the samjñā? सङ्घातेनार्थगतेः Since meaning is understood from the whole word. सङ्घातेन ह्यर्थो गम्यते सप्रकृतिकेन सप्रत्ययकेन सोपसर्गेण च For meaning is made out from the whole consisting of the stem, the pratyaya and the upasarga. अस्तिभवतिविद्यतीनां च धातुत्वम् (Need for enjoining) dhātutva to as, bhū and vid (4th conj.) (i.e., to roots which mean to be, to exist etc.)

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अस्तिभवतिविद्यतीनां च धातुसंज्ञा वक्तव्या । यथा हि भवता करोतिना पचादीनां सामानाधिकरण्यं दर्शितं, न तथा अस्त्यादीनां निदर्श्यते । न हि भवति किं करोति ? अस्ति इति Dhātu-samjna has to be enjoined to as, bha and vid (4th conj.). Sāmānādhikaranya which is shown to exist between kr and pac etc. is not shown to exist between the same kṛ and as etc. The answer asti (he is) is never possible to the question kiṁ karīti (what does he do?). प्रत्ययार्थस्याव्यतिरेकात्प्रकृत्यन्तरेषु 1 On account of the absence of the change of meaning in the pratyaya when it is used along with other stems (in words having different meanings). प्रत्ययार्थस्याव्यतिरेकात् प्रकृत्यन्तरेषु मन्यामहे धातुरेव क्रियामाहेति । पचति पठति - प्रकृत्यर्थोऽन्यश्चान्यश्च प्रत्ययार्थः स एव । On account of the absence of the change of meaning in the pratyaya in words having different stems, we think that dhātu alone connotes kriya. In the two words pacati and paṭhati, the meanings of the stems are different, while the meaning of the pratyaya remains the same. धातोश्चार्था भेदात्प्रत्ययान्तरेषु On account of the absence of the change of meaning in the dhatu also when it is used with other pratyoyas. धातोश्चार्थाभेदात् प्रत्ययान्तरेषु मन्यामहे धातुरेव क्रियामाहेति । पक्तिः पचनं पाक इति प्रत्ययार्थोऽन्यश्चान्यश्च भवति, प्रकृत्यर्थः स एव । भ On account of the absence of the change of meaning in the dhātu also in words used with other pratyayas, we think that it is dhātu alone that connotes kriyā. In the words paktiḥ, pacanam and pākah, the meanings of the pratyayas are different, while the meaning of the prakṛti remains the same. कथं पुनर्ज्ञायते अयं प्रकृत्यर्थः अयं प्रत्ययार्थ इति How is it known that this is prakṛtyartha and this is pratyayārtha ? 1, This is the answer to the question कथं पुनर्ज्ञायते क्रियावचनाः पचादय इति ? THIRTEENTH AHNIKA-BHŪVĀDAYŌ DHÃTAVAḤ अन्वयव्यतिरेकाभ्याम् 201 Through anvaya (logical continuance) and vyatirēka (logical discontinuance). अन्वयाच्च व्यतिरेकाच्च Through anvaya and vyatirēka, व्यतिरेको वा ìsarazadì sufàte? What is this—anvaya or vyatirēka ?

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इह पचतीत्युक्ते कश्चिच्छन्दः श्रूयते - पच्छन्दः चकारान्तः, अतिशब्दश्च प्रत्ययः । अर्थोऽपि कश्चिद् गम्यते विक्लित्तिः कर्तृत्वं, एकत्वं च । पठति इत्युक्ते कश्चित् शब्दो हीयते कश्चिद् उपजायते, कश्चिद् अन्वयी । पच शब्दो हीयते, पटू शब्द उपजायते, अतिशब्दोऽन्वयी । अर्थोऽपि कश्चित् हीयते कश्चिद् उपजायते, कश्चिद् अन्वयी । विक्लित्तियते, पठिक्रिया उपजायते, कर्तृत्वं च एकत्वं च अन्वयी । ते मन्यामहे - यः शब्दो हीयते तस्यासो अर्थः योऽर्थो हीयते, यः शब्द उपजायते तस्यासावर्थः योऽर्ध उपजायते, यः शब्दोऽन्वयी तस्यासावर्थः योऽर्थोऽन्वयी । Here in the word pacati, the element pac which ends in c is heard and the element ati, the pratyaya, is also heard. Meaning too-modification into boiled rice, kartytva (the state of being the agent) and ēkatva ( oneness ) - is understood. Here in the word paṭhati, a portion of the word found in pacati has been dropped, something has been inserted in its place and a portion continues to be the same. The element pac has disappeared, the element path has taken its place, and the element ati continues to be the same. An element in the meaning too has disappeared, another has taken its place and another element continues to be the same. Vikltti has disappeared, the act of reading has taken its place and kartṛtva and ēkatva continue to be the same. Hence we infer that the element in the word which has disappeared has for its meaning the element in the meaning which has disappeared, the element in the word which has newly appeared has for its meaning the element in the meaning which has newly set in and the element in the word which continues to be the same has for its meaning the element in the meaning which continues to be the same. M. 26202 LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA 1 विषम उपन्यासः - बहवो हि शब्दा एकार्था भवन्ति तद्यथा इन्द्रः शक्रः, पुरुहूतः, पुरन्दरः ; कन्दुः, कोष्ट, कुसूल इति । एकश्च शब्दो बह्वर्थः ; तद्यथा अक्षाः पादाः, माषा इति The argument is not sound; for many words have the same meaning like Indra, Sakra, Puruhūta and Purandara (to denote Indra) and kandu, kōstha and kusula (to denote granary) and one word has many meanings like the words aksāh, pādāh and māsāh. अतः किं न साधीयोऽर्थवत्ता सिद्धा भवति ? Does this not clearly prove the capacity of denoting meaning in words? नापि ब्रूमोऽर्थवत्ता न सिध्यति इति । वर्णिता ह्यर्थवत्ता - अन्वयव्यतिरेकाभ्यामेव । तत्र कुत एतद् अयं प्रकृत्यर्थः अयं प्रत्ययार्थ इति, न पुनः प्रकृतिरेवोभावर्थौ ब्रूयात् प्रत्यय एव वा ? We do not say that arthavattā is not achieved. The arthavattā was explained through anvaya and vyatirēka. How is it taken there that this is prakrtyartha and this is pratyayārtha? Why should it not be said that both are the arthas of the prakṛti or the pratyaya ? सामान्यशब्दा एत एवं स्युः । सामान्यशब्दाश्च नान्तरेण प्रकरणं विशेषणं वा विशेषेष्ववतिष्ठन्ते । यतस्तु खलु नियोगतः पचतीत्युक्ते स्वभावतः कस्मिंश्चिद्विशेषे पशब्दो वर्तते अतो मन्यामहे नेमे सामान्यशब्दा इति । न चेत् सामान्यशब्दाः प्रकृतिः प्रकृत्यर्थे वर्तते प्रत्ययः प्रत्ययार्थे । If so, they will become samanyaśabdas. Sāmānyasabdas need prakarana or visēṣana (adjunct) to denote visēṣas. Since the word pacati is used as an answer to a question, pac is naturally a viśēṣaśabda and hence they do not come under the category of sāmānyaśaḥdas. If they are not samanyasabdas, prakṛti denotes prakrtyartha and pratyaya suggests pratyayārtha.

1. It is interesting to note that the words Puruhūta and Purandara are found in the hymns of the Rgvēda only as visēṣaṇas and not as visēṣyas. From the above statement it is clear that they became visēṣyas before Mahābhāsyakāra’s time, THIRTEENTH ÄHNIKA-BHŪVĀDAYŌ DHATAVAḤ क्रियाविशेषक उपसर्गः Upasarga enables the dhātu to denote another kriyā. पचति इति क्रिया गम्यते, तां प्रो विशिनष्टि । Kriya is denoted by pac and it is differentiated by pra. 203 यद्यपि तावदत्रैतत् शक्यते वक्तुं यत्र धातुरुपसर्ग व्यभिचरति, यत्र न खलु तं व्यभिचरति तत्र कथम् - अध्येति अधीते इति ? Even though it is possible to say so in cases where dhātus can be used alone or with upasargas, how are we to meet the situation where dhātus are invariably used along with prepositions, as in adhyeti and adhate ? यद्यप्यत्र धातुरुपसर्गे न व्यभिचरति, उपसर्गस्तु धातुं व्यभिचरति । ते मन्यामहे य एवास्य अधेरन्यत्र अर्थः स इहापि । Even though the root is not used except with an upasarga, the upasarga is used with roots other than it. Hence we take that it has the same meaning here as elsewhere. कः पुनरन्यत्राधेरर्थः ? What, then, is the meaning suggested by adhi elsewhere? अधिरुपरिभावे वर्तते Adhi suggests the meaning—above. इह तर्हि व्यक्तमर्थान्तरं गम्यते तिष्ठति, प्रतिष्ठते इति । तिष्ठति इति नजिक्रियाया निवृत्तिः । प्रतिष्ठत इति नजिक्रिया गम्यते । ते मन्यामहे उपसर्गकृतमेतद्, येनात्र नजिक्रिया गम्यते । Here in the words tiṣṭhati and pratisthate the meanings are definitely different. The root stha means the absence of going and pra-sthã means going. Therefore the sense of going found in the latter is due to the upasarga pra. NOTE:-Nāgōjibhaṭṭa here says that the above statement suggests three things:-(1) If the act of going is suggested by the preposition alone, sthā cannot get the dhātusamjna. (2) It cannot be the meaning of sthā alone, since it has a contrary meaning. (3) If it is the meaning of prastha, it alone can get the dhātusam.jna.

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प्रोयं दृष्टापचारः आदिकर्मणि वर्तते । न चेदं नास्ति बहु अपि धातवो भवन्तीति ; तद्यथा - वपिः प्रकिरणे दृष्टः, छेदने चापि वर्तते - केशश्मश्रु वपति इति ; इंडिः स्तुतिचोदनायाच्ञासु दृष्टः, प्रेरणे चापि वर्तते - अग्निर्वा इतो वृष्टिमीट्टे मरुतोऽमुतश्च्यावयन्ति इति करोतिः अभूतप्रादुर्भावे दृष्टः, निर्मलीकरणे चापि वर्तते - पृष्ठं कुरु, पादौ कुरु - उन्मृदान इति गम्यते । निक्षेपणे चापि वर्तते कटे कुरु, घंटे कुरु, अश्मानमितः कुरु, स्थापय इति गम्यते । एवमिहापि तिष्ठतिरेव व्रजिक्रियामाह तिष्ठतिरेव वजिक्रियाया निवृत्तिम् | ; This pra suggesting departure is used (with sthã) to denote the initial action after stopping. It cannot be said that dhātus do not have many meanings. It may be illustrated thus:-The root vap, which is used to mean to sow, is also used to mean to cut, as in the sentence keśaśmaśru vapati (he shaves his head and beard); the root iḍ which is used to mean to praise, to enjoin and to beg is also used to mean to drive, as in Agnir vā itō vṛṣṭim īṭṭē marutōsmutaś cyāvayanti (Fire drives the cloud from here and winds from there). The root kr which is used to mean to do, is also used to mean to clean, as in the sentences prstham kuru (clean your back), pādāu kuru (clean your feet), (i.e.) it means to rub off with earth. It is used also in the sense of to put in, as in the sentences kațē kuru (bury in the burial ground), ghatā kuru ( put in the pot), asmānam itah kuru (put in the stone here) (i.e.) it means to bury 1. So also the root sthā, here, conveys the meaning of going and the same conveys the meaning of stopping also. अयं तर्हि दोषः - अस्तिभवतिविद्यतीनां धातुत्वम् इति This dōṣa, then, remains that dhātusaṁjñā should be enjoined to as, bhū and vid (4th conj.) यदि पुनः भाववचनो धातुः

1. It may also be noted that ky means to know in the vārtṭika Yasmāi tarhi sampratyupadiśati tasya akṛtaḥ under (1, 1, 1), it means to accomplish in the word kytakṛtyāḥ and it means to be in the vicinity of in the word akṛtadārāḥ with reference to Lakṣmaṇa in the Rāmāyaṇā. THIRTEENTH AHNIKA-BHŪVĀDAYO DHATAVAḤ इत्येतल्लक्षणं क्रियेत Suppose dhatu is defined to connote bhāva. कथं पुनर्ज्ञायते भाववचनाः पचादय इति ? How is it understood that pac etc. connote bhāva ? NOTE:-Nāgōjibhaṭṭu reads here:-Kriyāśabdaḥ saparispandusādhanasādhyārthē rūḍhaḥ bhāvaśabduś ca saparispanda- aparispanda-anyatarasādhanasādhyaḥ.

यदेषां भवतिना सामानाधिकरण्यम् भवति पचति, भवति पक्ष्यति, भवति अपाक्षीद् इति Since these have sāmānādhikaranya with bhavati as in bhavati pacati, bhavati pakṣyati and bhavati apākṣīt. NOTE:-Bhavati pacati means yat-kartṛkā pacikriyā tatkartṛkā sattā (i.e.) he who cooks lives. Here bhavanam means ātmabharaṇam. The adhikarana of cooking is the adhikaraṇa of living. Hence bhavati and pacati are said to have sāmānādhikaranya. कः पुनर्भावः ? What is bhāva ? NOTE :-Kâiyaṭa reads here:-Yadi kriyāiva bhāvaḥ tadā pakṣāntarāpādānam anarthakam, anyaḥ tadā avyāptir iti praśnaḥ. भवतेः स्वपदार्थों भवनं भाव इति Bhāva means bhavanam which is the intrinsic meaning of the root bhū. यदि भवतेः स्वपदार्थो भवनं भावः, विप्रतिषिद्धानां धातुसंज्ञा न प्राप्नोति, भेदः छेदः । अन्यो हि भावः अन्योऽभावः । आतश्चान्यो भावः अन्योऽभाव इति, यो हि यस्य भावमिच्छति स न तस्याभावम्, यस्य चाभावं न तस्य भावम् । पचादीनां च धातुसंज्ञा न प्राप्नोति, यथा हि भवता क्रियावचने घातौ करोतिना सामानाधिकरण्यं निदर्शितं न तथा भाववचने धातौ निदर्श्यते । करोतिः पचादीनां सर्वान् कालान् सर्वान् पुरुषान् सर्वाणि वचनानि अनुवर्तते । भवतिः पुनः वर्तमानकालत्वं चैकत्वं च । If bhāva means bhavanam, the true meaning of the root bhū, those like bhid, chid which give a diametrically opposite meaning cannot get dhātusaṁjñā; for bhāva is one and abhāva is another. For the same reason, since bhava is one and 206 LECTURES ON PATANJALI’S MAHÂBHÁṢYÁ abhāva is another, he who desires one’s existence does not desire its absence and he who desires one’s absence does not desire its existence. There is no chance for pac etc. to get dhātusaṁjñā, since the sămānādhikaraṇya that was shown by you between them and the root kr is not shown in the same way between them and the root bhū. Kr agrees with pac etc. in all tenses, in all persons and in all numbers ; but the root bhū, is used only in the present tense and in the singular number. का तर्हि इयं वाचोयुक्तिः भवति पचति, भवति पक्ष्यति, भवति अपाक्षीद् इति ! How, then, is this expression :— bhavati pacati, bhavati paksyati, bhavati apākṣit to be construed? एषैषा वाचोयुक्तिः - पचादयः क्रियाः भवतिक्रियायाः कर्यो भवन्ति इति That expression has to be taken in this way:-Pacādi-kriyāḥ become the agents of bhavati-kriyā. यद्यपि तावदत्रैतच्छक्यते वक्तुं यत्र अन्या चान्या च क्रिया । यत्र खलु सैव क्रिया, तत्र कथं भवेदपि भवेत्, स्यादपि स्याद् इति ? Even though it is possible to explain in this way when the roots are different, how is it possible to explain when the roots are the same, as in bhāvēt bhāvēt and syāt syāt? अत्राप्यन्यत्वमस्ति They too are taken to be different. कुतः ! How ? कालभेदात् साधनभेदाच्च । एकस्यात्र भवतेर्भवतिः साधनं, सर्वकालश्च प्रत्ययः । अपरस्य बाह्यं साधनं वर्तमानकालश्च प्रत्ययः On account of difference in the tense and the sädhana. One has for its sadhana bhavati and the pratyaya denoting all the three tenses and another has for its sadhana an external element and the pratyaya denoting the present tense. NOTE: The expression bhavēd bhavēt may be translated thus:-May the present life continue for ever! यावता अत्राप्यन्यत्वमस्ति पचादयश्च क्रिया भवतिक्रियायाः कर्यो भवन्तीति, अस्त्वयं कर्तृसाधनः भवतीति भाव इति THIRTEENTH ÁHNIKA-BHŪVĀDAYŌ DHÃTAVAḤ 207 Even though it is possible to show that there is anyatva and pacādikriyās become agent to bhavatikriyā (on the basis of bhāvasādhanatva), let the word bhāva be kartṛsādhana so that it has its derivation bhavati iti. किं कृतं भवति ? What is accomplished by it ? विप्रतिषिद्धानां धातुसंज्ञा सिद्धा भवति Dhātusaṁjñā is accomplished with reference to those which have a diametrically opposite meaning. भवेद्विप्रतिषिद्धानां धातुसंज्ञा सिद्धा स्यात् प्रातिपदिकानामपि तु प्राप्नोति, वृक्षः लक्ष इति , It is true that the desired dhatusaṁjñā is accomplished with reference to those which have a diametrically opposite meaning, but the same has a chance to appear with reference to the pratipadikas like vṛkṣa and plakṣa. किं कारणम् ? Why ? garafq fè Hafa For these two have their janma (bhāva). एवं तर्हि कर्मसाधनो भविष्यति, भाव्यते यः स भाव इति । क्रिया चैव हि भाव्यते, स्वभावसिद्धं तु द्रव्यम् If so, let it be karmasādhana, so that bhāva means that which is made to appear. It is the kriyā which is made to appear and dravya is evidently siddhavastha through sabdaśaktisvabhāva. एवमपि भवेत् केषांचिन्न स्याद् यानि न भाव्यन्ते Even then there is chance for others too which do not come under the category of those that are not made to appear. ये त्वेते सम्बन्धिशब्दास्तेषां प्राप्नोति माता, पिता, भ्राता इति These words of relationship like mātā, pitā and bhrātā which come under the category of those that are made to appear will get it (dhātusanjña). सर्वथा वयं प्रातिपदिकपर्युदासान्न मुच्यामहे In whatever way we explain we cannot escape to rid prāti. padika from coming within its range.

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पठिष्यति ह्याचार्यो भूवादिपाठः प्रातिपदिकाणवयत्यादिनिवृत्त्यर्थः इति । यावता पठिष्यति पचादयश्च क्रियाः भवतिक्रियायाः कर्यो भवन्तीति, अस्त्वयं कर्तृसाधनो भवतीति भावः Ācārya (Vārttikakāra) is going to read that the purpose of the Dhatupāṭha is to prevent pratipadika, āṇavayati etc. from getting dhātusamjna. Because he reads it, let bhāva be kartrsādhana since pacādikriyās become the agents of bhavatikriyā. NOTE: Aṇavayati is the Prākṛtic form of ajñāpayati. किं वक्तव्यमेतत् ? Is this to be said ? न हि No, it need not. कथमनुच्यमानं गंस्यते ? How is it understood without its being said? एतेनैव अभिहितं सूत्रेण भूवादयो धातवः इति It is understood from this sūtra Bhūvādayō dhātavaḥ. कथम् ? How ? नेदमादिग्रहणम् It is not the word ādi that is read here. वदेरयमौणादिक इञ कर्तृसाधनः भुवं वदन्तीति भूवादय इति Bhūvādayaḥ means those which tell bhū and is derived thus :bhuvam (jāyamānam) vadanti iti and the word is formed thus :bhū+rad+in (unādipratyaya) where in suggests kartrsādhanatva. NOTE :Kāiyata reads here :Jayamānam artham ye abhidadhati të dhātava ityarthah. Bhavatir atra janmavācī gṛhyatē. भाववचने धातौ तदर्थप्रत्ययप्रतिषेधः If dhātu is taken to denote bhava, there is need to prohibit dhātusaṁjñā from reaching pratyayas which denote bhāva. भाववचने धातौ तदर्थस्य प्रत्ययस्य प्रतिषेधो वक्तव्यः । शिश्ये इति If dhātu is taken to denote bhāva, there is need to prohibit dhātusaṁjñā from reaching pratyayas which denote bhāva as ē in śiśyē. 1 1

1. Sisye is the third person singular, perfect in bhāvāprayāga. If dhātu is taken to denote bhāva, ē has a chance to be taken as dhātu and then it has a chance to be changed to a by the sūtra Ad-ēca upadāsa asiti (6, 1, 45). THIRTEENTH ÄHNIKA-BHŪVĀDAYŌ DHATAVAḤ किं च स्यात् ? What will happen (if it is not done ) ? अशिति इत्यात्वं प्रसज्येत, तद्धि धातोर्विहितम् 209 E will have a chance to be changed to ā, since it is enjoined to thātu. इतरेतराश्रयं च, प्रत्यये भाववचनत्वं तस्माच्च प्रत्ययः Interdependence too, bhavaracanatva coming in when there is pratyaya and the use of pratyaya to denote it. इतरेतराश्रयं च भवति There sets in interdependence too. का इतरेतराश्रयता ? How does interdependence arise ? प्रत्यये भाववचनत्वं, तस्माच्च प्रत्ययः - उत्पन्ने हि प्रत्यये भाववचनत्वं गम्यते, स च तावद् भाववचनाद् उत्पाद्यः । तदेतद् इतरेतराश्रयं भवति । इतरेतराश्रयाणि च कार्याणि न प्रकल्पन्ते । Pratyaye bhāvavacanatvam, tasmāc ca pralyayaḥ-when pratyaya exists, it is taken to suggest bhāvavacanatva and to denote bhāvavacanatva pratyaya is to be used. This is the interdependence. Deeds which are interdependent are not accomplished. सिद्धं तु नित्यशब्दत्वादनाश्रित्य भाववचनत्वं प्रत्ययः Our object is gained on account of the nityatva of sabda - and on account of the use of the pratyaya without looking for bhāvavacanatva. सिद्धमेतत् This (the desired object) is accomplished. कथम् ? How ? नित्यशब्दत्वात् - नित्याः शब्दाः ; नित्येषु शब्देषु अनाश्रित्य भाववचनत्वं प्रत्यय उत्पद्यते । ( It is so) since śabda is nitya-Sabdas are nitya ; when sabdas are nitya, the pratyaya exists without its depending upon bhāvavacanatva. प्रथमभावग्रहणं च Reading, too, the adjunct prathama to bhāva (in the vārttika Bhāvavacano dhātuḥ). M. 27

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प्रथमभावग्रहणं च कर्तव्यम्, प्रथमं यो भावमाह इति Mention is to be made of the adjunct prathama to bhāva, SO that it may mean that which denotes bhāva first. कुतः पुनः प्राथम्यम् ? किं शब्दतः आहोस्विद् अर्थतः From which standpoint is prāthamya to be considered ? with reference to sabda or with reference to artha? किं चातः ? What is the difference? यदि शब्दतः सनादीनां धातुसंज्ञा न प्राप्नोति पुत्रीयति वस्त्रीयति Is it If it is with reference to sabda, sanādis, as in putrīyali and vastriyati cannot get the dhätusamjña (since the element putra which is pronounced first does not denote bhāva). अथ अर्थतः सिद्धा सनादीनां धातुसंज्ञा, स एव तु दोषो भाववचने तदर्थ - प्रत्ययप्रतिषेधः इति । If, then, it is with reference to artha, sanādis get dhātusamjñā (since bhāva is mentioned by loyac first ) ; but the defect bhāvavacanē tad-artha-pratyaya-pratisšdhah stands. एवं तर्हि नापि शब्दतो नाप्यर्थतः If so, it is neither with reference to sabda nor with reference to artha. किं तर्हि ? With reference to what then? अभिधानतः From the standpoint of the capacity of denoting bhāva. सुमध्यमेऽभिधाने यः प्रथमं भावमाह That which denotes bhava first through its capacity which well stands via-media (between śabda and artha). इह ये एव भाववचने धातौ दोषाः, त एव क्रियावचनेऽपि । तत्र त एव परिहाराः Here, the defects noted with reference to the pakṣa ‘bhāvavacanō dhātuḥ’ and the arguments advanced to meet them remain the same for the paksa · Kriyāvacanō dhātuḥ’ also. NorE :— Kāiyata says that, in that paksa, prathama-bhāvagrahanam should be changed to prathama-kriyā-grahanam. THIRTEENTH AHNIKA-BHÚVÁDAYŌ DHĀTAVAḤ 211 तत्रेदमपरिहृतम् - अस्तिभवतिविद्यतीनां धातुत्वमिति In the kriyāvacanapakṣa, the point that dhātutva should be enjoined to as, bhū and vid (4th conj.) remains unmet. तस्य परिहारः Meeting it thus :- कां पुनः क्रियां भवान् मत्वा आह, अस्तिभवतिविद्यतीनां धातुसंज्ञा न प्राप्नोति इति ? किं यत्तदेवदत्तः कंसपात्र्यां पाणिनौदनं भुङ्क्ते इति ? Which is taken to be kriya by you when you make the statement that as, bhū and vid cannot take dhātusaṁjñā? What is the kriya when it is said that Devadatta eats the food in the bell-metal-plate with his hand? न ब्रूमः कारकाणि क्रिया इति We do not say that the kārakas are kriyā. किं तर्हि ? What then ? कारकाणां प्रवृत्तिविशेषः क्रिया । अन्यथा च कारकाणि शुष्कौदने प्रवर्तन्ते, अन्यथा च मांसौदने The special act which enables the kārakas to function is the kriyā. The method of functioning of the kārakas when pure rice is eaten is different from that when rice mixed with meat is eaten. NOTE:-Food is karma-kāraka, bell-metal-plate is adhikaraṇa-kāraka and hand is karaṇa-kāraka to the kriyā of eating. यद्येवं सिद्धा अस्तिभवतिविद्यतीनां धातुसंज्ञा । अन्यथा हि कारकाणि अस्तौ प्रवर्तन्ते, अन्यथा हि म्रियतौ । If so, it is decided that as, bhū and vid get dhātusamjãña. The kārakas with reference to as function in a different way from that in which those with reference to mr function. षड् भावविकाराः इति ह माह भगवान् वार्ष्यायणिः जायते, अस्ति, विपरिणमते, वर्धते, अपक्षीयते, विनश्यति इति । The revered Vārṣyāyaṇi said that six are the changes in the state of existence :jāyate (is born ), asti (continues to exist),212 LECTURES ON PATANJALI’S MAHABHAṢYA viparinamate (transforms), vardhate (grows ), apaksīyate (decays ) and vinaśyati (dies). सर्वथा स्थित इत्यत्र धातुसंज्ञा न प्राप्नोति; बाह्यो ह्येतेभ्यः तिष्ठतिः । Anyhow from the fact that asti is one of the bhāvavikāras, sthā cannot receive dhātusaṁjñā, since asti is different from other bhāvavikāras. एवं तर्हि क्रियायाः क्रिया निवर्तिका भवति, द्रव्यं द्रव्यस्य निवर्तकम् । एवं हि कश्चित् कञ्चित् पृच्छति किमवस्थो देवदत्तस्य व्याधिः इति ? स आह वर्द्धते इति ; अपर आह अपक्षीयते इति ; अपर आह स्थित इति । स्थित इत्युक्ते वर्धतेश्व अपक्षीयतेश्च निवृत्तिर्भवति । One If so, one.kriyā differentiates itself from another kriyā and one dravya differentiates itself from another dravya. One puts this question to another, ‘How is Devadatta’s illness ?’ says, • Varddhate (it grows ) ’ ; another says • Apalesīyate (it declines)’; another says • Sthitah (it stands in the same state).’ The word sthitaḥ removes from our mind the idea conveyed by the words varddhatë and apakṣîyatē. अथवा नान्तरेण क्रियां भूतभविष्यद्वर्तमानाः कालाः व्यज्यन्ते । अस्त्यादिभि- रपि भूतभविष्यद्वर्तमानाः कालाः व्यज्यन्ते ।

Or the tenses - past, future and present - are not suggested except through kriya. They the past tense, the future tense and the present tense are suggested by the kriyās as etc. अथ वा नान्यत् पृष्टे न अन्यद् आख्येयम् । तेन न भविष्यति - किं करोति ? अस्ति इति Or it is not proper to give an answer which is not suited to the question. Hence asti cannot be the suitable answer to the question kim karōti. NOTE:–From this it is clear that, if dhatu is defined as kriyāvacuna, it is difficult to get the dhatusaṁjñā to as, bhú etc. If, on the other hand, it is defined as bhāvavacana, there is the need to read the adjunct prathama to bhāva. अथ यद्येव क्रियावचनो धातुः इत्येष पक्षः, अथापि भाववचनो धातुः इति THIRTEENTH AHNIKA—BHŪVĀDAYŌ DHĂTAVAḤ 213 Let dhātu be defined as bhāvavacana in addition to its being defined as kriyāvacana. किं गतमेतद् इयता सूत्रेण आहोस्विद् अन्यतरस्मिन् पक्षे भूयः सूत्रं कर्तव्यम् ? Are both secured from this sūtra or another sutra has to be read to secure that which is not secured by the one or the other ? गतमित्याह • They are secured’, says he. कथम् ? How ? अयमादिशब्दोऽस्त्येव व्यवस्थायां वर्तते, तद्यथा देवदत्तादीन् समुपविष्टान् आह देवदत्तादय आनीयन्ताम् इति । ते उत्थाप्य आनीयन्ते । This the word ādisuggests the relative position. It is seen from this :—One says, “Fetch Devadattādis when Devadatta and others are sitting in a row. They are made to rise and are fetched. अस्ति प्रकारे वर्तते, तद्यथा देवदत्तादय आढ्या अभिरूपा दर्शनीयाः पक्षवन्तः । देवदत्तप्रकारा इति गम्यते । It is used to denote species. It is seen from this : - Dēvadattādis are rich, beautiful, of fine complexion and have friends. From the word Dēvadattādis, the species of Dēvadatta is understood. प्रत्येकं चादिशब्दः परिसमाप्यते भ्वादय इति च वादय इति च । तद्यदा तावत् क्रियावचनो धातुः इत्येष पक्षः तदा भू इत्यत्र य आदिशब्दः स व्यवस्थायां वर्तते, वा इत्यत्र यः आदिशब्दः स प्रकारे, भू इत्येवमादयो वा इत्येवंप्रकारा इति । यदा तु भाववचनो धातुः इत्येष पक्षः तदा वा इत्यत्र य आदिशब्दः स व्यवस्थायां, भू इत्यत्र य आदिशब्दः स प्रकारे, वा इत्येवमादयो भू इत्येवंप्रकारा इति । The word ādi (in the sūtra) is taken individually with bothbhủ and vã – so that we may expand bhūvadayaḥ into bhvādayaḥ and vadayaḥ. When we take the definition to be kriyavacanā dhātuḥ, the word ādi which goes with bhū denotes the relative position and the word adi which goes with va denotes species, so that bhūvādayaḥ means bhū ityēvamādayaḥ vā ityēvamprakārāḥ (those which commence with bhū and those which belong

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to the same class as vā) When we take the definition to be bhāvavacanō dhotuḥ, the word adi which goes with va denotes the relative position and the word adi which goes with bhū denotes species, so that bhūvādayaḥ means vā ityēvumādayaḥ bhū ityēvamprakārāḥ (those which commence with ra and those belonging to the class of bhữ). NOTE:-Nāgōjibhaṭṭa says that, with reference to the latter paksa the sutra Adiprabhṛtibhyaḥ sapah (2, 4, 72) should be read as Vaprabhṛtibhyaḥ sapaḥ. यदि तर्हि लक्षणं क्रियते नेदानीं पाठः कर्तव्यः If, then, the definition is thus enunciated, there is no need to read the Dhatupāṭha. कर्तव्यश्च It has to be read. किं प्रयोजनम् ? Why ? भूवादिपाठः प्रातिपदिकाणवयत्यादिनिवृत्यर्थः The Dhātupāṭha is intended to prevent prātipadika and the class of äṇavayati from taking dhātusaṁjñā. भूवादिपाठः कर्तव्यः Dhatupātha has to be read. किं प्रयोजनम् ? Why ? प्रातिपदिकाणवयत्यादिनिवृत्यर्थः प्रातिपदिकनिवृत्त्यर्थ आणवयत्यादिनिवृत्त्यर्थश्च For preventing pratipadika and the class of aṇavayati from taking dhatusamjña-For preventing the pratipadika (of the forms bhōktum, bhuktvā etc.) from taking the samjña and for preventing the prākṛtic form of roots like āṇavayati (the prakṛtic form of ajñāpayati) from taking the samjñā. NOTE:-Nagōjibhatta says that no purpose is served by reading the word prātipadika in the above vārttika. के पुनराणवयत्यादयः What are ānavayatyādis ? equraufa, agfa, aggufà zfa They are aṇavayati, vaṭṭati and vaḍḍhayati. स्वरानुबन्धज्ञापनाय च For the sake of suggesting the svara and the anubandha too. THIRTEENTH ĀHNIKA-UPADĒŠĒSJ ANUNĀSIKA IT 215 स्वरानुबन्धज्ञापनाय च पाठः कर्तव्यः, स्वरान् अनुबन्धांश्च ज्ञास्यामि इति । Dhātupāṭha has to be read also for the sake of svara and anubandha, so that I may know the scaras and anubandhas ( with which roots are read). न ह्यन्तरेण पाठं स्वरा अनुबन्धा वा शक्या विज्ञातुम् For it is not possible to know the staras and the anubandhas with which roots are read without Dhatupāṭha. ये त्वेते न्याय्यविकरणा उदात्ता अननुबन्धकाः पट्यन्ते, एतेषां पाठः शक्योऽकर्तुम् Those which take the usual conjugational signs, which are udatta and which are read without anubandhas may not be read in the Dhätupäṭha. एतेषामप्यवश्यमाणवयत्यादिनिवृत्त्यर्थः पाठः कर्तव्यः They too have to be read so that the class of āṇavayati may not take the samjna. न कर्तव्यः No, it need not be done. शिष्टप्रयोगादाणवयत्यादीनां निवृत्तिः Nivṛtti of the class of aṇavayati through siṣṭaprayōga. शिष्टप्रयोगाद् आणवयत्यादीनां निवृत्तिर्भविष्यति The dhātusaṁjñā is avoided from the class of āṇavayati through sistaprayāga. स चावश्यं शिष्टप्रयोग उपास्यो येऽपि पठ्यन्ते तेषामपि विपर्यासनिवृत्त्यर्थः । लोके हि कृप्यर्थे किसिं प्रयुञ्जते दृश्यर्थे च दिसिम् This ŝiṣṭaprayōga must, necessarily, be resorted to, so that even those that are read in the Dhātupāṭha may not be read in a different way. In the world his is used in the sense of to plough and dis in the sense of to see.

उपदेशेऽजनुनासिक इत् ( 1, 8, 2)

There are two topics dealt with here:-(1) The prayōjana of the word upadēśē in the sūtra and the consequent discussion on the difference between upadēśa and uddēsa in their connotation (2) The meaning of the word upadiśa and its derivation.

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उपदेश इति किमर्थम् ? What for is the word upadese read (in the sutra)? 1 अभ्र आँ’ अपः । उद्देशे योऽनुनासिकस्तस्य मा भूदिति So that the sutra may not operate where the anunāsika is not in upadēŝa but is in uddeśa, as in a in the Vedic statement Abhra a apak. कः पुनरुद्देशोपदेशयोर्विशेषः १ What is the difference between uddēśa and upadēŝa? प्रत्यक्षमाख्यानमुपदेशः ; गुणैः प्रापणमुद्देशः Upadēŝa means the direct indication of that which can be perceived by senses and uddēŝa means the indirect reference to that through its qualities. प्रत्यक्षं तावदाख्यानमुपदेशः - तद्यथा, अगोज्ञाय कश्चिद् गां सक्थनि कर्णे वा गृहीत्वोपदिशति ‘अयं गौः ’ इति । स प्रत्यक्षमाख्यातमाह ’ उपदिष्टो मे गौः ’ इति । Firstly upadesa is direct indication. It may be illustrated thus:-One taking hold of the thigh or the ear of a cow tells another who has no knowledge of cow, ‘This is the cow.’ He who has heard it said so as to appeal to his sense of sight replies, ’ Gō is upadiṣṭa to me.’ गुणैः प्रापण मुद्देशः - तद्यथा, कश्चित् कञ्चिद् आह ’ देवदत्तं मे भवान् उद्दिशतु’ इति । स इहस्थः पाटलिपुत्रस्थं देवदत्तमुद्दिशति ’ अङ्गदी कुण्डली किरीटी व्यूढोरस्को वृत्तबाहुलोहिताक्षः तुङ्गनासो विचित्राभरण ईदृशो देवदत्तः इति । स गुणैः प्राप्यमाणमाह ’ उद्दिष्टो मे देवदत्तः’ इति । । Uddēśa is indirect reference through qualities. This may be illustrated thus : - One tells another, “Tell me about Devadatta.” He, being here, tells about Devadatta who is at Pataliputra thus : - He wears armlets, ear-rings and crown ; he has a wide chest, muscular arms, fiery eyes and prominent nose; and he wears diverse ornaments. This is the description of Devadatta. He who is instructed thus with such a description says, “ Uddisto mē Dēvadattah.” c

1. A has changed to a by the sūtra āñosanunāsikas chandasi ( 6, 1, 126 ). THIRTEENTH ÄHNIKA-UPADĒŠĒSJ ANUNĀSIKA IT 217 इत्संज्ञायां सर्वप्रसङ्गोऽविशेषात् Chance for all with reference to it-saṁjñā, on account of no difference. इत्संज्ञायां सर्वप्रसङ्गः - सर्वस्यानुनासिकस्येत्संज्ञा प्राप्नोति । अस्यापि प्राप्नोति, अभ्र आँ अपः It-samjñāyām sarva-prasangak :It - samjñā will chance to take hold of all anunāsikas. It will reach this too - (ā in) abhra ā apak. किं कारणम् ? Why ? अविशेषात् On account of no difference. न हि कश्चिद् विशेष उपादीयते एवजातीयकस्यानुनासिकस्येत्संज्ञा भवति इति । अनुपादीयमाने विशेषे सर्वप्रसङ्गः For no viŝēṣa that the it-s1ṁjñā reaches a particular anunāsika is stated here. There is chance for all to get it, since no visēṣa is stated here. किमुच्यते ’ अनुपादीयमाने विशेषे ’ इति कथं न नाम उपादीयते यदोपदेश इत्युच्यते ? लक्षणेन ह्युपदेशः Why is it said when there is anupādāna of visēșa?’ How cannot upādāna be wherever there is mention of the word upadēśa? There is upadeśa even through lakṣına (the distinguishing features). सङ्कीर्णावुद्देशोपदेशौ । प्रत्यक्षमाख्यानमुद्देशो गुणैश्च प्रापणमुपदेशः Uddēśa and upadēŝa are intertwined in their connotation. Pratyakṣam ākhyānam may be called uddēśa and guṇāiḥ prāpaņam, upadēśa. प्रत्यक्षं तावदाख्यानमुद्देशः, तद्यथा कश्चित् कञ्चिद् आह ‘अनुवाकं मे भवान् उद्दिशतु ’ इति । स तस्मै आचष्टे ’ इषेत्वकम् अधीष्व, शन्नोदेवीयकमधीष्व ’ इति । स प्रत्यक्षम् आख्यातमाह ‘उद्दिष्टो मेऽनुवाकः, तमध्येष्ये’ इति Firstly uddēsa too may be defined as the direct indication of that which can be perceived by the senses. It may be illustrated thus:-One says to another, “Kindly make the uddēśa of an M. 28

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anuvāka to me” He tells him, “Read the anuvāka commencing with Iṣe tvā and read the anuvāka commencing with Śannōdēvīḥ. He having been informed thus says, Uddiṣṭō mē anuvākaḥ, tam adhyēṣyē (Direct indication of the anuvāka has been made and I shall read it.)” NOTE :—Işẽ tvā is the commencement of the Yajurvēda Saṁhitā and Śannōdēvīḥ is found in the Atharvavēda. At the commencement of the first āhnika, the mention of sannādēvīḥ is made first and that of iṣē tvā is made after it. The order is here reversed. गुणैश्च प्रापणमुपदेशः, तद्यथा कश्चित् कञ्चिद् आह - ग्रामान्तरं गमिष्यामि, पन्थानं मे भवान् उपदिशतु इति । स तस्मै आचष्टे

• " अमुष्मिन्नवकाशे हस्तदक्षिणो ग्रहीतव्यः, अमुष्मिन् हस्तवामः" इति । स गुणैः प्राप्यमाणमाह - " उपदिष्टो मे पन्थाः" इति । एवमेतौ सङ्कीर्णावुदेशोपदेशौ । Upadēśa may be taken to be the indirect reference through qualities. It may be illustrated thus : - One says to another, “I shall go to the next village. Kindly make the upadesa of the way to me.” He replies to him, “Turn right in this place and turn left here. ’ He tells him who suggested the way through guṇas, “The way is upadiṣṭa to me.” Hence the connotation of uddeśa and upadēsa are intertwined. ३ एवं तर्हि इत्कार्याभावाद् अत्रेत्संज्ञा न भविष्यति । ननु च लोप एवेत्कार्यं स्यात् If so, since there is no itkārya here, itsaṁjñā may not set in. Oh, elision is the it - kārya ! अकार्य लोपः Elision is not the desired kārya. इह हि शब्दस्य द्वयर्थ उपदेशः । कार्यार्थो वा भवत्युपदेशः श्रवणार्थे वा । कार्य चेह नास्ति । कार्ये चासति यदि श्रवणमपि न स्यादुपदेशोऽनर्थकः स्यात् । The upadēśa of sabda here has two-fold purpose. It may be either for the sake of karya or for the sake of śravana. There is no kārya here. Its upadesa will serve no purpose, if it is not intended also for ŝravana, it having no kārya. इदमस्तीत्कार्यम् - इह अभ्र आँ अटितः । अनन्तरलक्षणायां सत्यामित्संज्ञायाम् आदितश्च इति इट्प्रतिषेधः प्रसज्येत ।

THIRTEENTH AHNIKA-UPADĒŠĒSJ ANUNĀSIKA IT 219 There is this it-kārya in Abhra ā aṭitaḥ. When itsaṁjñā exists when the karya to what follows comes, there will be it-pratisēdha by the sūtra Āditaś ca (7, 2, 16). NOTE:-Kāiyaṭa reads here:-Yadā anēkāntā anubandhāḥ tadā anantara it-saṁjñakaḥ kāryasya viśēṣakō bhavati iti dhātör aditvāt it-pratiṣēdha-prasangaḥ. सिद्धं तूपदेशनेऽनुनासिकवचनात् The object is achieved by enjoining anunāsikatva to upadēšana. This (the object) is achieved. fa कथम् ? How ? उपदेशने योऽनुनासिकः स इत्संज्ञो भवतीति वक्तव्यम् It must be said that the anunāsika found in upadeśana takes the it-samjñā. किं पुनरुपदेशनम् ? What is meant by upadāsana ? शास्त्रम् śastra. सिध्यति । सूत्रं तर्हि भिद्यते It is achieved; but the sutra has to undergo modification. II यथान्यासमेवास्तु Let the sūtra be as it is. ननु चोक्तम् इत्संज्ञायां सर्वप्रसङ्गोऽविशेषाद् इति 7 Oh, it has been said that there is chance for all with reference to itsaṁjñā on account of the absence of visēṣa. नैष दोषः । उपदेश इति घञयं करणसाधनः This difficulty does not arise. The a at the end of the word upadēśa is taken to be ghañ in the sense of karaṇatva. a farafa | greatz egę araìfà No, it is not achieved. The root diś with upa will take lyuț, since the sūtra Karaṇādhikaraṇayōś cz (3, 3, 117) is later. न ब्रूमोऽकर्तरि च कारके संज्ञायाम् इति We do not say that ghañ takes place by the sūtra Akartari ca kārakē saṁjñāyām (3, 3, 19).

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किं तर्हि faf? By what sūtra then ? By the sutra Halaś ca (3, 3, 121.) तत्रापि संज्ञायाम् इति वर्तते, न चैषा संज्ञा There too there is anuvṛtti to the word saṁjñāyām from the sūtra Puṁsi saṁjñāyām ghaḥ prāyēņa (3, 3, 117) and this is no samjna. प्रायवचनादसंज्ञायामपि भविष्यति The word praya enables it to appear even when there is no saṁjñā. प्रायवचनात् संज्ञायामेव स्याद्वा न वा, न ह्युपाधेरुपाधिर्भवति, विशेषणस्य वा विशेषणम् On account of the word praya, ghañ may or may not appear in saṁjñā-śabdas; for it is not possible for an upādhi to have an upādhi for it or a visēṣaṇa to have a višēṣaṇa for it. NOTE:-Visēṣaṇa is one which is mentioned as upasarjana to the vidheya. If another visēṣaṇa is mentioned, it can be višēṣaṇa only to the vidhëya and not to the visēṣaṇa. If a word not mentioned in a sūtra is taken there by anuvrtti and is construed as the viśēšaṇa to the vidhēya, it is called upādhi. If another word also is taken by anuvṛtti, it can go along only with the visēṣya and not with the upadhi. Hence both prayēņa and saṁjñāyām which are taken by anuvṛtti can qualify only ghañ enjoined in the sutra Halaś ca. यदि नोपाधेरुपाधिर्भवति विशेषणस्य वा विशेषणम्, कल्याणादीनामिनङ् कुलटाया वा, इनविभाषा न प्राप्नोति । If it is taken that an upādhi cannot have an upādhi nor a višēṣaṇo a višēṣaṇa, the vibhāṣā of inan in the sütru Kulaṭāyā vā (4, 1, 127) following the sutra Kalyāṇyādīnām inañ (4, 1, 126) has no chance to appear. इनडेवाल प्रधानम् । विहितः प्रत्ययः प्रकृतश्चानुवर्तते Inań alone is pradhana here. The pratyaya enjoined by Strībhyō ḍhak (4, 1, 20) and inan which is prakṛta are taken by anuvṛtti. THIRTEENTH AHNIKA-HALANTYAM 221 इह तर्हि वाकिनादीनां कुक् च पुत्रान्तादन्यतरस्याम् इति कुग्विभाषा न प्राप्नोति If so, there is no chance for the vibhāṣā of kuk in the sūtra Putrād anyatarasyām (4, 1, 159 ) following the sūtra Vākinādīnām kuk ca (4, 1, 158). अत्रापि कुगेव प्रधानम् । विहितः प्रत्ययः प्रकृतश्चानुवर्तते Kuk alone is pradhāna bere too. The pratyaya phiñ enjoined by the sūtra Udīcām vṛddhād agōtrāt (4, 1, 157) and kuk which is prakṛta are taken by anuvṛtti. एवं न चेदमकृतं भवति नोपाधेरुपाधिर्विशेषणस्य वा विशेषणम् इति । न च कश्चिद् दोषो भवति Hence the statement that upādhi has no upadhi for it, nor viśēṣaṇa a visēṣaṇa for it is not without foundation and there is no harm, if one adheres to it. एवं च कृत्वा घञ् न प्राप्नोति In that case there is no chance for ghañ by the sūtra Halaś ca. एवं तर्हि कृत्यल्युटो बहुलम् इत्येवमत्र घञ् भविष्यति If so, it gets ghan from the sūtra Kriya-lyutā bahulam ( 8, 8, 113 ). NOTE :— Kaiyata reads here :Bahulagrahanād asanjnayām api ghan bhavisyati ityarthah.

हलन्त्यम् ( 1, 3, 3)

There are three topics here:-(1) Chance for all hals to take it-samjñā. (2) The denotation and derivation of hal. (3) Pratișēdha of ittva to the final hal of avyutpannaprātipadikas. हलन्त्ये सर्वप्रसङ्गः सर्वान्त्यत्वात् I On admitting the sūtra Halantyam, there is chance for all hals to take il-saṁjñā on account of all being followed by avasāna. हलन्त्ये सर्वप्रसङ्गः । सर्वस्य हलः इत्संज्ञा प्राप्नोति If we admit the sūtra Halantyam, there is chance for all to take it-saṁjñā. It-saṁjñā may befall all hals.222 LECTURES ON PATAÑJALI’S MAHĀBHĀŞYA किं कारणम् ? Why ? सर्वान्त्यत्वात् On account of each Being followed by virāma. NOTE:-Nagōjibhatta tells us the meaning of antya thus:Yad uccārya viramyatē tattvam antyatvam. सर्वो हि हल तं तमवधिं प्रत्यन्तो भवति For all hals become antya with reference to the respective avadhi (in the form of virāma) of each. NOTE :—Nāgēśa gives us two more readings:—(1) Sarvõ hi hal antyō bhavati (2) Sarvõ hi hal tam taṁ avadhīkṛtya antyō bhavati. सिद्धं तु व्यवसितान्त्यत्वात् The object is achieved on account of reading vyavasitantya in the sūtra. सिद्धमेतत् This (the object) is accomplished. कथम् ? How ? व्यवसितान्त्यत्वात् On account of reading vyavasitāntya in the sūtra. व्यवसितान्त्यो हल् इत्संज्ञो भवतीति वक्तव्यम् It must be read that the antya of limited groups of words take it-saṁjñā. के पुनर्व्यवसिताः ? What are vyavasitas ? धातुप्रातिपदिकप्रत्ययनिपातागमादेशाः They are dhāṭu, prātipadika, pratyaya, nipāta, āgama and adesa. सिध्यति । सूत्रं तर्हि भिद्यते The object is achieved ; but the sūtra, then, is modified. यथान्यासमेवास्तु Let the sūtra be as it is. ननु चोक्तम् हलन्त्ये सर्वप्रसङ्गः सर्वान्त्यत्वाद् इति Oh it has been said “Halantye sarvaprasangaḥ sarvāntyatvāt.” THIRTEENTH ÄHNIKA—HALANTYAM 223 नैष दोषः । आहायम् - हलन्त्यमित्संज्ञं भवतीति । सर्वश्च हल् तं तमवधिं प्रत्यन्तो भवति । तत्र प्रकर्षगतिर्विज्ञास्यते - साधीयो योऽन्त्यः इति This difficulty does not arise. He says, “Halantyam it-samjñam bhavati.” All hals become antya with reference to the respective avadhi of each. It may be understood that it refers to the prominent among them, so that antya is taken to mean sādhīyaḥ antyaḥ. कश्च साधीयः ? Which is sādhāyu?? ? sādhīyaḥ व्यवसितानां योऽन्त्यः That which is antya to vyavasitas- अथ वा सापेक्षोऽयं निर्देशः क्रियते । न चान्यत् किञ्चिद् अपेक्ष्यमस्ति, तेन व्यवसितानेवापेक्षिष्यामहे । Or the mention of antya needs another to give a complete sense. Nothing is needed other than vyavasitas and hence we take them here. II लकारस्यानुबन्धाज्ञापितत्वाद्धल्ग्रहणाप्रसिद्धिः Difficulty in knowing the denotation of hal on account of l not being made known to be it. लकारस्यानुबन्धत्वेन अज्ञापितत्वात् हल्महणस्याप्रसिद्धिः । हलन्त्यं इत्संज्ञं भवतीत्युच्यते । लकारस्यैव तावदित्संज्ञा न प्राप्नोति । Since I has not been made known to be anubandha, it is not possible to determine what the word hal denotes. It is said that antyam hal is it; but firstly it-saṁjñā cannot reach lakāra. NOTE : ―― Kāiyata reads here: – Itarītarāsryam manyatā…. Pratyāhārāśrayā it-saṁjñā, tadāśrayaś ca pratyāhāraḥ. सिद्धं तु लकारनिर्देशात् The object is achieved by reading lakāra. सिद्धमेतत् This is achieved. कथम् ? How लकार निर्देशः कर्तव्यः Lakāra is to be read.

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हलन्त्यमित्संज्ञं भवति, लकारश्च इति वक्तव्यम् The final hal takes itsaṁjña and it must be read that lakāra too takes it. NOTE:–Kaiyața feels that the word hal in the sutra itself is a somāhāradvandva of hal and l, where l is dropped by Saṁyōgāntasya lōpaḥ. In that case kartavyaḥ found in the bhāṣya should be taken in the sense of vyākhyēyaḥ. But Nāgēśa differs from him. He says that kartavyaḥ should be taken in the usual sense, since I cannot be dropped by the sūtra Saṁyōgāntasya lōpaḥ, since the following two vārttikas read under that sūtra:-(1) Saṁyōgāntalōpē yaṇaḥ pratiṣēdhaḥ (2) Na vā jhalō lõpāt stand against it. ChöÃqMa Or by taking it as ēkasēṣa. अथ वा एकशेषनिर्देशोऽयम् - हल् च हल् च हल्, हलन्त्यम् इत्संज्ञं भवति इति Or this may be taken as an ēkasēṣa thus: hal ca hal ca hul. Halantya gets it-saṁjñā. NOTE:-Kaiyața says that one hal mentioned above is şaṣṭhītatpuruşa meaning hasya 7 and the other is pratyāhāra. Nāgēŝa says that, in that case, the hal which is tatpurușa cannot have anything to do with the word antya, though it should go with both members of the dvandva compound and hence considers it as the sūtra Hal. Further he says that ēkasēṣa connotes tantratva by lakṣaṇā. अथ वा ऌकारस्यैवेदं गुणभूतस्य ग्रहणम् । तत्र ’ उपदेशेऽजनुनासिक इत् ’ इति इत्संज्ञा भविष्यति । Or this (lakara) stands for 7 which is used as an anubandha (as in gaml). It gets it-samjñā by the sutra Upadēsēsj-anunāsika it. NOTE :-Kaiyața says that unless ac-pratyāhāra is formed by declaring c of Дiauc as it, I cannot take it-saṁjñā by the sūtra Upadēśēsj-anunāsika it. Hence he feels that the mention of l ditaḥ in the sutra Pusadi-ldyutadi-ditaḥ parasmaipadeşu (3,°1, 55) may suggest that I may have it-kārya. THIRTEENTH ÄHNIKA-HALANTYAM 225 अथ वा आचार्यप्रवृत्तिर्ज्ञापयति - भवति लकारस्य इत्संज्ञा इति, यदयं णलं लितं करोति Or the procedure of Acārya Pāṇini suggests that I gets itsaṁjñā, since he reads nal (in the sutra Parasmāipadānām nal…. ( 3, 4, 82 ) with l as it. NOTE:-Nagēsa feels that the arguments based on the jñāpaka of Iditaḥ and nal are flimsy and ēkasēṣa-nirdēśād vā is the fitting answer. प्रातिपदिकप्रतिषेधोऽकृत्तद्धिते (The need for) the pratiṣedha of the pratipadika not ending in kṛtpratyaya or taddhitapratyaya. अकृत्तद्धितान्तस्य प्रातिपदिकस्य प्रतिषेधो वक्तव्यः - उदश्वित् शकृत् इति । There is need to mention the pratiṣēdha with reference to the prātipadika which does not end in kṛtpratyaya or taddhitapratyaya to secure the forms udaśvit and ŝakrt. NOTE :-The need for this vārttika arises only when the avyutpannaprātipadikas are read as referred to at the end of the first āhnika. अकृत्तद्धितान्तस्येति किमर्थम् ? Why should akṛt-taddhitāntasya be read? कुम्भकारः नगरकारः औपगवः कापटव इति (So that it may not operate in) kumbhakārah, nagarakārah, aupagavaḥ and kāpaṭavaḥ. इदर्थाभावात् सिद्धम् It is accomplished on account of the absence of it-kārya. इत्कार्याभावाद् अत्र इत्संज्ञा न भविष्यति The it-samjña will not set in here, since there is no it-kārya. इदमस्ति इत्कार्यम् - तित्स्वरितम् इति स्वरितत्वं यथा स्यात् There is this it-kārya, that svaritatva may appear by the sūtra Tit svaritam (6, 1, 185). नैतदस्ति । प्रत्ययग्रहणं तत्र चोदयिष्यति M. 29

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No, it cannot be. It is the pratyaya ending in t that brings out the kārya there. इह तर्हि राजा तक्षा नितीत्याद्युदात्तत्वं यथा स्यात् If so, ādyudātṭatva may appear by the sūtra Ñnityādir nityam, (6.1, 197 ) in rājā and taksā. ज्नितीत्युच्यते, तत्र व्यपवर्गाभावान्न भविष्यति Nniti is read in the sûtra and since it is not separated from the prātipadika, the sutra does not operate there. इदं तर्हि स्वर् उपोत्तमं रिंति इत्येष स्वरो यथा स्यात् 5 If so, the last but one in svar takes udatta by the sūtra Upōttamam riti (6, 1, 217 ). स्वरितकरणसामर्थ्यान्न भविष्यति न्यस्वरौ स्वरितौ इति It does not appear on account of the force of the injunction of sraritatva by Nyarsvarāu svaritāu (Phit 74). इह तर्हि अन्तर् If so, it will operate in antar ? उत्तमशब्दस्त्रिप्रभृतिषु वर्तते । न चात्र त्रिप्रभृतयः सन्ति The word uttama has its application in words having three syllables and more and three syllables and more are not found here. इह तर्हि सनुतर् उपोत्तमं रिति इत्येष स्वरो यथा स्यात् If so, the last but one in sanutar may be udatta by the sutra Upottamam riti. अन्तोदात्तनिपातनं करिष्यते । स निपातनस्वरो रित्स्वरस्य बाधको भविष्यति It is enjoined that their final syllable is udatta and it will set at naught the rit-svara. एतच्चात्र युक्तम् - यदित्कार्याभावाद् इत्संज्ञा न स्यात् । यत्कार्यं भविष्यति तत्रेत्संज्ञा, तद्यथा आगस्त्यकौण्डिन्ययोरगस्तिकुण्डिनच् इति This is but proper here:-If there is no purpose by taking it-saṁjñā, let there be no it-saṁjñā. If there is purpose, as in the sūtra Agastyakāuṇḍinyayōr agastikuṇḍinac, let there be itsamjna. THIRTEENTH AHNIKA-NA VIBHAKTẪU TUSMĀḤ

न विभक्तौ तुस्माः (1, 3, 4)

विभक्तौ तवर्गप्रतिषेधोऽतद्धिते 227 Prohibition of tavarga with reference to vibhakti which is nontaddhita. विभक्तौ तवर्गप्रतिषेधोऽतद्धित इति वक्तव्यम् । इह मा भूत् किमोत् क प्रेप्सन् दीव्यसे, कार्द्धमासा इति There is need for tavarga-pratiṣedha to be mentioned only with reference to vibhakti that is non-taddhita, so that it may not operate here in the sūtra Kimöst (5, 8, 12), from which kva 1 in kva prēpsan dīvyasē and kvārddhamāsāḥ is evolved. स तर्हि वक्तव्यः It should, then, be mentioned. न वक्तव्यः । आचार्यप्रवृत्तिर्ज्ञापयति न विभक्तौ तद्धिते प्रतिषेधो भवतीति, यदयम् ’ इदमस्थमुः’ इति मकारस्येत्संज्ञापरित्राणार्थम् उकारमनुबन्धं करोति । No, it need not be mentioned. The procedure of Acārya Panini suggests that the pratiṣédha does not apply to taddhitavibhakti, since he reads the anubandha u in thamu in the sūtra Idamas thamuly (5, 3, 24 ) to prevent m from getting the it-samjna. यद्येतज् ज्ञाप्यते इदानीम् इत्यत्र प्राप्नोति If it is suggested that the pratiṣedha does not apply to taddhita-vibhaktī, it-samjñā has a chance to appear (in dānīm) of idānim. इत्कार्याभावाद् अत्र इत्संज्ञा न भविष्यति It-sañjña does not set in, since it serves no purpose here. इदमस्तीत्कार्यं मिदचोन्त्यात्परः इत्यचामन्त्यात् परो यथा स्यात् There is this itkārya that the mit appears after the final vowel in the word by the sūtra Mid acōntyāt parah (1, 1, 47 ). इश्भावे कृते नास्ति विशेषः, मिदचोन्त्यात्पर इति वा, परत्वे प्रत्ययः परः इति वा

1. Kva is formed from kim by the operation of the sutras Kimōt (5, 3, 12) and Kvāti (7, 2, 105).

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After idam is changed to : (by the sūtra Idama is 5, 8, 3) before dānīm is added to it, there is no difference in effect whether Mid acontyāt paraḥ operates or Pratyayaḥ paraś ca. स एव तावदिश्भावो न प्राप्नोति There is absolutely no chance for is-bhāva itself to appear there. किं कारणम् ? Why ? प्राग्दिशः प्रत्ययेषु इत्युच्यते It is said that (in the sūtra Prāg disō vibhaktik 5, 3, 1 ) the pratyayas preceding dis are taken as vibhakti. कः पुनरर्हति इश्भावं प्राग्दिशः प्रत्ययेषु वक्तुम् ? Who is competent to say that iśbhāva sets in only before the pratyayas preceding the word dik? किं तर्हि ? What then? प्राग्दिशोऽर्थेष्विभावः किंसर्वनामबहुभ्योऽद्वयादिभ्यः प्रत्ययोत्पत्तिः Iś-bhāva sets in before the meanings of the pratyayas preceding the word dik and the pratyaya is after kim, sarvanāman and bahu which are not dvyādi. एवं तर्हि तदोप्ययं वक्तव्यः । तदश्च मिदचोन्त्यात्परत्वेन न सिध्यति If so, the same has to be said with reference to tad. Otherwise the desired form from tad cannot be achieved by the operation of Mid-acontyāt-parah. ननु चात्राप्यत्वे कृते नास्ति विशेषः, मिदचोन्त्यात्परः इति वा परत्वे प्रत्ययः पर इति वा । Oh! there is no difference even here whe er Midacōntyāt paraḥ operates or Pratyayaḥ paras ca, if tad has been changed to ta (by the sūtra Tyadādinām ak (7, 2, 102). तद्धि अत्वं न प्राप्नोति If so, atva does not set in. किं कारणम् ? Why ? विभक्तावित्युच्यते It is said that it sets in only when vibhakti follows. THIRTEENTH ÄHNIKA-CUŢŮ एवं तर्हि यकारान्तो दानीं करिष्यते If so, dānīm is taken to end in y. किं यकारो न श्रूयते ? Why is not yakāra heard ? लुप्तनिर्दिष्टो यकारः 229 Yakāra has been elided, though it was originally pronounced. चुपचणपोश्चकारप्रतिषेधः

चुटू (1, 8, 7 )

Need for prohibiting ittva to c of cuñcup and caṇap 1. चुञ्च पचणपोश्चकारस्य प्रतिषेधो वक्तव्यः, केशचञ्चः केशचणः There is need to prohibit ittva to the initial c of cuñcup and caṇap, so that the words kēśacañcuḥ and kēśacaṇaḥ may be formed. इदर्थाभावात्सिद्धम् It is accomplished on account of idarthābhāva. इत्कार्याभावाद् अत्रेत्संज्ञा न भविष्यति It-saṁjñā does not set in, since no purpose is served from it. इदमस्तीत्कार्यम् । “चितः " अन्त उदात्तो भवतीति अन्तोदात्तत्वं यथा स्यात् । There is this it-kārya. It may have its final syllable udātta by the sūtra Citah (6, 1, 163) which enjoins that the final syllable of a pratyaya which is cit is udātta. पित्करणमिदानीं किमर्थं स्यात् ? What is, then, the use of reading p as it ? पित्करणं किमर्थमिति चेत्पर्यायार्थम् Reading p as it is to suggest that they are synonyms. पित्करणं किमर्थमिति चेत्पर्यायार्थम् If it is asked why p is read as it, it is to suggest that cuñcup and canap are synonymous. एवं तर्हि यकारादी चुञ्चपचणपौ If so, cuñcup and canap have yakāra for their initial letter.

1. These two are taddhitapratyayas enjoined in the sutra Tēna vittaś cuñcup-canapāu (5, 2, 26).

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किं यकारो न श्रूयते ! How is it that yakāra is not pronounced? लुप्तनिर्दिष्टो यकारः Yakāra is said to have been dropped. NOTE:-Kaiyata explains the word lupta-nirdista in two -1. Pūrvam nirdistah paścāt luptah and 2. Luptāsyam iti pratijñātaḥ. ways:- इर उपसङ्ख्यानम् Supplementing in to take it-tva- इर उपसङ्ख्यानं कर्तव्यम् - रुधिर्, अरुधत् अरौत्सीत् There is need to supplement that ir takes it-samjñā, so that the forms arudhat and arāutsīt may be formed from rudhir. NOTE:-Since ir consists of a vowel and a consonant and since it-tva is enjoined either to a vowel or a consonant, there is need for this. अवयवग्रहणात्सिद्धम् It is accomplished on account of the parts taking it. रेफस्यात्र हलन्त्यम् इति भविष्यति, इकारस्य उपदेशेऽजनुनासिक इत् इति R takes it-sanjna by the sūtra Halantyam (1, 3, 3 ) and i by the sūtra Upadisesj anunāsika it (1, 3, 2) अवयवग्रहणादिति चेद् इदिद्विधिप्रसङ्गः If it is conceded through avayavagrahana, there is chance for the vidhi enjoined to that which is idit to operate. अवयवग्रहणादिति चेद् इदिद्विधिरपि प्राप्नोति । भेत्ता, छेत्ता इदितो नुम् धातोः इति नुम् प्राप्नोति If it is said that the object is accomplished since the parts take it, there is chance for the rules pertaining to those which are idit to operate, so that num may enter into bhēttā and chetta by the sūtra Iditō num dhātōḥ (7, 1, 58). यदि पुनरयमिदिद्विधिः कुम्भीधान्यन्यायेन विज्ञायेत । तद्यथा कुम्भीधान्यः श्रोत्रिय इत्युच्यते - यस्य कुम्भ्यामेव धान्यं स कुम्भीधान्यः ; यस्य पुनः कुम्भ्यां चान्यत्र च धान्यं नासौ कुम्भीधान्यः । THIRTEENTH AHNIKA-CUTŪ 231 Suppose the vidhi pertaining to idit is taken under kumbhīdhānyanyāya. It may be explained thus:-It is said this śrōtriya (Brahman Vedic scholar) is kumbhidhanya. He who has grain only in a jar goes by that name and not one who has grain both in a jar and elsewhere. नायमिदिद्विधिः कुम्भीधान्यन्यायेन शक्यो विज्ञातुम् । इह हि दोषः स्याद् - टुनदि नन्दथुः इति This idid-vidhi cannot be taken under the kumbhīdhānyanyāya; for, in that case, there will be difficulty in the formation of the word nandathuḥ from the root nad read as țunadi. एवं तर्हि नैवं विज्ञायते - इकार इत् अस्य सोऽयम् इदित्; तस्य इदित इति If so, the word iditaḥ is not taken as the genetive singular of idit having its derivation ikäraḥ it yasya saḥ. कथं तर्हि ? How then ? इकार एवेत् इदित् इदिदन्तस्य इति Iditaḥ is taken to mean ididantasya where idit, being a tatpuruşa compound, is derived thus:-ikāra ēva it. अथ वा ऋकारस्यैव इदमित्त्वभूतस्य ग्रहणम् । तस्य च उपदेशेऽजनुनासिक इत् इतीत्संज्ञा भविष्यति । Or this (ir in bhidir etc) may be taken to be the modified form of 7 which has taken i before it (by the sūtra Ṛta iddhatok (7, 1, 100 ) and takes it-samjñā by the sūtra Upadese aj anunāsika it. अथ वा आचार्यप्रवृत्तिर्ज्ञापयति नैवंजातीयकानामिदिद्विधिर्भवति इति यदयमिरितः कांश्चिन्नुमनुषक्तान् पठति उवुन्दिर् निशामने, स्कन्दिर् गतिशोषणयोः । Or the procedure of Acārya Panini suggests that idid-vidhi does not operate in such cases as this, since he reads some roots having ir as it with num; as ubundir (to see) and skandir (to go, to dry). वा इत्याह अथ वा आचार्यप्रवृत्तिर्ज्ञापयति इरशब्दस्येत्संज्ञा भवति इति, यदयम् इरितो232 LECTURES ON PATANJALI’S MAHĀBHĀṢYA Or the procedure of Acārya Pāṇini suggests that ir may take it-s‚ṁjñā, since he himself reads the sūtra Iritē vā (3, 1, 57.) अथ वा अन्त इति वर्तते Or there is anuvrtti for the word ante. NOTE:-There is the word antē in the sūtra Gōḥ pādāntē (7, 1, 57 ) and it is taken into the next sūtra Iditī num dhātōh (7, 1, 58), so that numāgama comes only with reference to roots which have i as it only as their final member. Here i in ir is not the final member.

तस्य लोपः ( 1, 3, 9)

Three topics are here dealt with :-(1) What is the need for the word tasya in the sūtra? (2) Is there any need to make upasankhyāna of some and pratiṣedha of others? (3) Are anubandhas ēkānta or anēkānta ? I तस्यग्रहणं किमर्थम् ? What for is the reading of tasya ? इत्संज्ञकः प्रतिनिर्दिश्यते The antecent of the stem of tasya is it-saṁjñaka. नैतदस्ति प्रयोजनम् । प्रकृतम् इद् इति वर्तते This is not the prayōjana. The word it near at hand is taken here by anuvrtti. क प्रकृतम् ? What is the sūtra where it is near at hand ? उपदेशेऽजनुनासिक इत् The sūtra Upadesesj anunāsika it. तद्वै प्रथमानिर्दिष्टं षष्ठीनिर्दिष्टेन चेहार्थः It is mentioned there in the first case and we want the sixth case here. अर्थाद्विभक्तिपरिणामो भविष्यति The case may be changed to suit the need. " तद्यथा उच्चानि देवदत्तस्य गृहाणि आमन्त्रयस्व ( एनम् ) देवदत्तमिति गम्यते । देवदत्तस्य गावोऽश्वा हिरण्यं च, आढ्यो वैधेयः, देवदत्त इति गम्यते 1 पुरस्तात् षष्ठीनिर्दिष्टं सदर्थात् द्वितीयानिर्दिष्टं प्रथमानिर्दिष्टं च भवति । एवमिहापि पुरस्तात् प्रथमानिर्दिष्टं सद् अर्थात् षष्ठीनिर्दिष्टं भविष्यति । THIRTEENTH AHNIKA-TASYA LÕPAḤ 233 This may be illustrated thus -High are the houses of Dēvadatta and call aloud; Devadattam is supplied there. There are cows, horses and gold with Dēvadatta and the fool is rich; Dēvadatta is supplied there. That which is mentioned in the sixth case before, is taken in the second and first cases so as to suit the context. So also, that which is mentioned in the first case before, may be changed to sixth case here. इदं तर्हि प्रयोजनम् - ये अनेकाल इत्संज्ञाः तेषां लोपः सर्वादेशो यथा स्यात् । This, then, is the prayōjana, that lopa may be the sarvādēŝa of the it which consists of more than one letter. अथ क्रियमाणेऽपि वै तस्यग्रहणे कथमिव लोपः सर्वादेशो लभ्यः ? How is it taken that lōpa may be the sarvādēŝa of the it which is anēkāl, even if the word tasya is read ? लभ्य इत्याह • It can be secured ‘, ’ says he. कुतः ? How ? वचनप्रामाण्यात् तस्यग्रहणसामर्थ्यात्

On the authority of the vacana-On the capacity of the men - tion of the word tasya. II इतो लोपे णकत्वानिष्ठासूपसङ्ख्यानमित्प्रतिषेधात् Need to bring ṇal, ktvā and niṣṭhā pratyayas within the operation of Itō lōpaḥ, on account of it-pratiṣēdha with reference to them. इतो लोपे णलू - क्त्वा - निष्ठासु उपसङ्ख्यानं कर्तव्यम् । णलू - अहं पपच ; क्त्वा - देवित्वा सेवित्वा ; निष्ठा शयितः शयितवान्

There is need for the upasañkhyāna of ṇal, ktvā and niṣṭhā within the range of Itō lōpaḥ, so that papaca (1st pers.), dēvitvā sēvitvā and ŝayitaḥ śayitvān may be secured. किं पुनः कारणं न सिध्यति ? Why is it not achieved ? इत्प्रतिषेधात् On account of it-pratisādha. । प्रतिषिध्यतेऽत्र इत्संज्ञा । णलुत्तमो णिद्वा भवति क्त्वा सेण्न किद्भवति ; निष्ठा सेण्न किद्भवतीति 30

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The it-saṁjñā is set at naught thus :-The sūtra Ņal uttamō vā (7, 1, 91) optionally sets at naught the nitva of nal in the first person; the sūtra Pūñaḥ ktvā ca (1, 2, 22) optionally sets at naught the kitva of ktvā ; and the sūtra Niṣṭhā śin-svidimidi-ksvidi-dhrşah ( 1, 2, 19 ) sets at naught the kitva of nisthā. सिद्धं तु णलादीनां ग्रहणप्रतिषेधात् It is achieved on account of the pratiṣedha of the kāryas of nal etc. सिद्धमेतत् This (the object) is achieved. कथम् ? How ? लादीनां ग्रहणानि प्रतिषिध्यन्ते । लुत्तमो वा णिग्रहणेन गृह्यते, क्त्वा सेण्न किग्रहणेन गृह्यते । निष्ठा सेण्न किग्रहणेन गृह्यत इति । The kāryas of ņal etc. are set at naught here :-Nal-uttamï vā ņid-grahanēna grhyate ; Ktvā sēr-na kid-grahanēna grhyate : Niṣṭhā sēnna kidgrahaņēna gṛhyatē. निर्दिष्टलोपाद्वा Or by the löpa to that which is expressed. निर्दिष्टलोपाद्वा सिद्धमेतत् - अथ वा निर्दिष्टस्य अयं लोपः क्रियते, तस्मात् सिद्धमेतत् This is achieved on account of the lōpa to nirdiṣṭa :-Or this elision is to that which is pronounced and hence the object is achieved. तत्र तुस्मानां प्रतिषेधः Need for the pratiṣēdha of tavarga, s and m there. तत्र तुस्मानां प्रतिषेधो वक्तव्यः तस्मात् तस्मिन् यस्मात् यस्मिन् वृक्षाः लक्षाः अचिनवम् असुनवम् अकरवम् J There is the need to prohibit the operation of this rule with reference to tu, s and m, as in tasmāt tasmin, yasmāt yasmin, orksāh plulesah, acinavam, asunavam, akaravam. नवोच्चारणसामर्थ्यात् No, it need not be, on account of the sāmarthya of uccārana. न वा वक्तव्यः It need not be said, THIRTEENTH AHNIKA-TASYA LOPAḤ किं कारणम् ? Why P उच्चारणसामर्थ्यादत्र लोपो न भविष्यति 235 Elision will not take place here on account of the capacity of their uccārana. अनुबन्धलोपे भावाभावयोर्विप्रतिषेधादप्रसिद्धिः Aprāmāṇya of the śāstra on account of the conflict caused by some enjoining the elision of anubandha and some, the retention of the same. अनुबन्धलोपे भावाभावयोर्विरोधादप्रसिद्धिः । न ज्ञायते केनाभिप्रायेण प्रसजति, केन निवृत्तिं करोति इति There is aprāmāṇya on account of the conflict caused by some sūtras enjoining the elision of the anubandha and some enjoining its retention. सिद्धं त्वपवादन्यायेन It is achieved by taking recourse to apavādanyāya. सिद्धमेतत् This (the object) is achieved. कथम् ? How ? अपवादन्यायेन On adopting the apavāda-nyāya. किं पुनरिह तथा यथोत्सर्गापवादौ ? What is here which stands in the same relation as utsarga and apavāda P भावो हि कार्यार्थोऽनन्यार्थी लोपः The presence of anubandha is to effect some kārya and its elision is intended that one other than the desired kārya may not set in. कार्य करिष्यामि इत्यनुबन्ध आसज्यते, कार्यादन्यद् मा भूदिति लोपः Anubandha is enjoined that I may do some karya and lōpa is enjoined that nothing other than the desired kārya may set in.

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III अथ यस्यानुबन्ध आसज्यते, किं स तस्यैकान्तो भवति आहोस्विदनेकान्तः ? Does the anubandha which is attached to one become its part (avayava) or not ? एकान्तस्तत्रोपलब्धेः It is its part on account of its being seen there. एकान्त इत्याह " It is its part “, says he. कुतः ? On what basis ? तत्रोपलब्धेः - तत्रस्थो ह्यसावुपलभ्यते । तद्यथा वृक्षस्था शाखा वृक्षैकान्तोपलभ्यते । Since it is found there-For it is seen forming a part of it. The analogy is this:-The branches which are in the tree are considered to be its part. तत्रासरूपसर्वादेशदाप्रतिषेधे पृथक्त्वनिर्देशोऽनाकारान्तत्वात् In ēkānta-pakṣa there will be difficulty in asarupa-vidhi and sarvādēśa-vidhi and there should be separate mention in dāp-pratiṣēdha on account of its not being ākārānta. NOTE: The expression asarūpa-sarvādēśa should be taken as a separate word with the seventh case suffix being dropped. तत्रासरूपविधौ दोषो भवति कर्मण्यण्, आतोऽनुपसर्गे कः इति ; कविषये अणपि प्राप्नोति

In the case of ēkānta-pakṣa difficulty arises in the vidhis where different anubandhas are found. For instance, there is the sāmānya-sutra Karmanyan and there is the viśēṣa-sūtra Ātō - nupasargë kaḥ; when the latter operates, the it n also may appear. सर्वादेशे च दोषो भवति दिव औत् औत् सर्वादेशः प्राप्नोति । - - । (In the case of ēkānta-pakṣa) there will be difficulty in sarvādēśa also. For instance from the sutra Diva aut, aut may be taken as sarvādēśa. दाप्प्रतिषेधे पृथक्त्वनिर्देशः कर्तव्यः - अदाब्दैपौ इति वक्तव्यम् In the sutra Dādhaghvadāp where there is pratiṣedha for dāp, there should be separate mention (of daip). It should be stated Adābdāipāu. THIRTEENTH AHNIKA - TASYA LÖPAH किं पुनः कारणं न सिध्यति ? Why is it not secured ? अनाकारान्तत्वात् Since it does not end in ākāra. चात्त्वे कृते भविष्यति ननु 237 Oh, it ends in a after the operation of the rule Adēca upadēśēsSiti (6, 1, 45 ). तद्धि आत्त्वं न प्राप्नोति There is no chance for the āttva. किं कारणम् ? Why ? अनेजन्तत्वात् Since it (dāip) does not end in ēc, (but it ends in p). अस्तु तर्हि अनेकान्तः Let it not be its part then. अनेकान्ते वृत्तिविशेषः If it is anēkānta, non-accomplishment of samāsa. यद्यनेकान्तो वृत्तिविशेषो न सिद्ध्यति । किति णितीति कार्याणि न सिध्यन्ति । किं हि स तस्येद्भवति येनेत्कृतं स्यात् ? If it does not form its part, samāsa is not accomplished. The karyas when k is it or n is it do not happen. To whom will the it belong, so that its kārya may go to it? एवं तर्ह्यनन्तरः If so, let it be considered to follow it. अनन्तर इति चेत् पूर्वोत्तरयोरित्कृतप्रसङ्गः If it is considered to be anantara, the it-kārya may be to both that precedes and that follows. अनन्तर इति चेत पूर्वोत्तरयोरित्कृतं प्राप्नोति - वुञ्छण् If it is anantara, the it-kārya may be to both that precedes and that follows, as in vuñchan. सिद्धं तु व्यवसितपाठातू It is accomplished by reading them without samhita. सिद्धमेतत् This (the object) is achieved. कथम् ? How ? व्यवसितपाठः कर्तव्यः वुञ् छणू They must be read not together, as in vuñ chan…..(4, 2, 80).

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स चावश्यं व्यवसितपाठः कर्तव्यः The vyavasitapatha must needs be done. इतरथा कान्तेऽपि सन्देहः If vyavasitapatha is not done, there may arise doubt even in ēkānta-pakṣa. अक्रियमाणे व्यवसितपाठे एकान्तेऽपि सन्देहः स्यात् । तत्र न ज्ञायते किमयं पूर्वस्य भवत्या होस्वित्परस्येति If they are not read with vicchēda, there will be chance for doubt even when anubandhas are taken as a part of that with which it is associated. It is not certain to decide there whether it forms a part of that which precedes or of that which follows. सन्देहमात्रमेतद्भवति, सर्वसन्देहेषु चेदमुपतिष्ठते व्याख्यानतो विशेषप्रतिपत्तिर्न हि सन्देहादलक्षणम् इति । पूर्वस्येति व्याख्यास्यामः । Doubt alone arise there. In all cases of doubt we take recourse to this-that detailed knowledge arises from the commentary and hence doubt does not enable the sastra to be neglected. We comment that it forms a part of what precedes. वृत्ताद्वा Or from usage. वृत्ताद्वा पुनः सिद्धमेतत् । वृद्धिमन्तमाद्युदात्तं दृष्ट्वा निदिति व्यवसेयम् । अन्तोदात्तं दृष्ट्वा किदिति । Or this is evidently decided from usage. On seeing the initial syllable taking vṛddhi and udātta tone, it should be decided that it is ñit. On seeing the final syllable taking udatta, it should be decided that it is kit. युक्तं पुनर्यद्वृत्तनिमित्तको नामानुबन्धः स्यात्, नानुबन्धनिमित्तकेन नाम वृत्तेन भवितव्यम् । It is but right to take that the use of anubandha depends upon usage and not that the usage depends upon the anubandha used. वृत्तनिमित्तक एवानुबन्धः । वृत्तज्ञो ह्याचार्योऽनुबन्धानासजति THIRTEENTH AHNIKA-TASYA LŌPAḤ 239 The use of anubandha is certainly decided from usage. For Acārya makes use of anubandhas only from his knowledge of the usage. उभयमिदम् अनुबन्धेषूक्तमेकान्ता अनेकान्ता इति । किमत्र न्याय्यम् ? Both sides-ēkāntatva and anēkāntatva have been explained with reference to anubandhas. Of the two which is to be adopted? एकान्ता इत्येव न्याय्यम् It is but right to take them only as ēkāntas. कुत एतत् ? On what basis is this decision arrived at ? अत्र हि हेतुर्व्यपदिष्टः ; यच्च नाम सहेतुकं तद् न्याय्यम् For, the reason for adopting it is here given; that which is supported with a hētu is nyayya. ननु चोक्तं तत्रासरूपसर्वादेशदाप्प्रतिषेधे पृथक्त्वनिर्देशोऽनाकारान्तत्वाद् इति । Oh the following defect was raised there:-Tatra asarūpasarvādāśa-dāp-pratisedhe prthaktva-nirdeśāsanākārāntatvāt. असरूपविधौ तावन्न दोषः । आचार्यप्रवृत्तिर्ज्ञापयति नानुबन्धकृतमसारूप्यं भवति इति यदयं ददातिदधात्योर्विभाषा इति विभाषां शास्ति । There is no harm with reference to asarūpavidhi. The procedure of Acārya, in enjoining vibhāṣā in the sūtra Dadātidadhātyōr vibhāṣā (3, 1, 139) suggests that anubandhas do not bring in asārāpya. यदप्युक्तं सर्वादेश इति, अत्राप्याचार्यप्रवृत्तिर्ज्ञापयति नानुबन्धकृतमनेकात्वं भवति इति, यदयं शित्सर्वस्य इत्याह The difficulty raised with reference to sarvādēsa too cannot stand, since the mention of sit sarvasya in the sūtra Anēkāl śit sarvasya (1, 1, 55) by Acārya suggests that auubandhas do not subscribe to anēkāltva, यदप्युक्तं दाष्प्रतिषेधे पृथक्त्वनिर्देशः कर्तव्यः इति, न कर्तव्यः ; आचार्यप्रवृत्तिर्ज्ञापयति नानुबन्धकृतम् अनेजन्तत्वं भवतीति, यदयम् उदीचां माङो व्यतीहारे इति मेङः सानुवन्धकस्य आत्वभूतस्य ग्रहणं करोति

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Even the statement that däip should be separately mentioned need not be made. The procedure of Acarya suggests that anubandhas do not stand against ejantatva, since he reads māñaḥ in place of mēñaḥ in the sūtra Udīcām māñō vyatīhārē (3, 4, 19).

यथासङ्ख्यमनुदेशः समानाम् ( 1, 8, 10 )

There are three topics here:-(1) What are the sutras which serve as examples? (2) What is the need for this sūtra ? (3) Is sankhyātānudēśa based on sabdasamya or arthasaṁya? I किमुदाहरणम् ? Which serves as the example ? इको यणचि, दध्यत्र मध्वत्र The sūtra Ikō yan aci, by which the forms dadhyatra and madhvatra are formed, is the example. नैतदस्ति । स्थानेन्तरतमेनाप्येतत् सिद्धम् It is not so. It results even from the operation of the sūtrà Sthānēṣntaratamaḥ (1, 1, 50). कुत आन्तर्यम् ? What is the basis of their āntarya ? तालुस्थानस्य तालुस्थान ओष्ठस्थानस्योष्ठस्थानो भविष्यति The palatal (consonant) replaces the palatal (vowel) and the labial (consonant) replaces the labial (vowel). 1 ¿¿ aî£ afufuíìqi aiáaro: gfà This, then, the sutra Tas-thas-tha-mipām tāṁ-tam-ta-amaḥ (3, 4, 101) serves as an example. ननु चैतदपि स्थानेऽन्तरतमेनैव सिद्धम् Oh, this too results from the operation of the sutra Sthānēsntaratamaḥ (1, 1, 50). g? What is the basis of their āntarya ?

1. Even though v is labio-dental, it replaces the labial vowel u, since there is no labial semi-vowel in Sanskrit Language corresponding to the English w. THIRTEENTH AHNIKA-YATHĀSANKHYAM…SAMĀNĀM 211 एकार्थस्यैकार्थो ह्यर्थस्य द्यर्थो बह्वर्थस्य बहुर्थो भविष्यति इति The singular suffix will have antarya with the singular one, the dual with the dual and the plural with the plural. NorE : - Kaiyata reads here :Nityānām sabdānām prayigad arthakṛtam āntaryam astyēva iti bhāvaḥ. इदं तर्हि तूदीशलातुरवर्मतीकूचवाराड्ढकुछण्ढव्यक इति This, then, the sūtra Tadi-salātura-varmatī-kūcavārād dhakchan-dhan-yakah ( 4, 8, 94 ) serves as an example. NOTE:-Kaiyața reads here:-Pāṭhakramēṇāiva sambandhō bhavisyati iti bhāvah. II किमर्थं पुनरिदमुच्यते ? What for is this sūtra read ? संज्ञासमासनिर्देशात्सर्वप्रसङ्गोऽनुदेशस्य, तत्र यथासङख्यवचनं नियमार्थम् The sutra Yathāsankhyam….is for the sake of niyama, since, otherwise, all in anudēśa may replace all among uddesya on account of their being mentioned through saṁjñā or samāsa. संज्ञया समासैश्च निर्देशाः क्रियन्ते । संज्ञया तावत् परस्मैपदानां णलतुसुस्थल सणल्वमाः इति । समासैः - तूदीशलातुरवर्मतीकूचवाराड्ढकुछण्ढव्यकः इति । संज्ञासमासनिर्देशात् - एतस्मात् कारणात्, सर्वप्रसङ्गः - सर्वस्य उद्देशस्य सर्वोऽनुदेशः प्राप्नोति । इष्यते च समसङ्ख्यं यथा स्यादिति । तच्चान्तरेण यत्नं न सिध्यति इति तत्र यथासङ्ख्यवचनं नियमार्थम् । एवमर्थमिदमुच्यते । Sūtras are read making use of saṁjñā and samāsas. The sẽ tra Parasmāipadānām ņal-atus-us-thal-athus-a-nal-va-māh (3, 4, 82) is, firstly, through saṁjñā and the sūtra Tūdī-śalāturavarmati-kūcavārād dhak-chan-dhan-yakah (4, 3, 94 ) is through samāsas. On account of this reason (i.e.) mention through saṁjñā and samāsa, there is room for sarva-prasanga (i.e.) all anudēŝas may replace all uddeśas. It is desired they should replace only those which hold the same place in their order. This cannot be accomplished without special effort. Hence is this sūtra yathāsankhyam….read for the sake of niyama. It is intended for it.

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किं पुनः कारणं संज्ञया च समासैश्च निर्देशाः क्रियन्ते ? Why should mention be made through sāṁjñā and samāsas ? संज्ञासमासनिर्देशः पृथग्विभक्तिसंज्ञयनुच्चारणार्थः Mention through saṁjñā and samāsa is to avoid the repetition of case-suffixes and samjñins. संज्ञया च समासैश्च निर्देशाः क्रियन्ते पृथग् विभक्तीः संज्ञिनश्च मोचीचरम् इति Sūtras are read making use of samjña and samāsas to avoid repetition of case-suffixes and saṁjñins. प्रकरणे च सर्वसम्प्रत्ययार्थः For the sake of taking the whole into cognition in the context. प्रकरणे च सर्वेषां सम्प्रत्ययो यथा स्यात् विदो लटो वेति

So that the whole may, in context, be taken into consideration, as in the sūtra Vido lato vā (3, 4, 83 ). III किं पुनः शब्दतः साम्ये सङ्ख्यातानुदेशो भवति आहोस्विद् अर्थतः ? Does sankhyātānudēśa take place on the basis of sabda or artha? कश्चात्र विशेषः ? What is the difference here सङ्घयासाम्यं शब्दतश्रेण्णलादयः परस्मैपदानां डारौरसः प्रथमस्य अयवायाव एच इत्यनिर्देशः If sankhyāsāmya is based on sabda, it is not found in the following sūtras :Parasmāipadānām nal-atus68…. (3, 4, 82), Lrutah prathamasya dārāurasah ( 2, 4, 85 ) and Ecosyavāyāvah (6, 1, 78) where parasmāipadanām and ṇalādis, prathamasya and ḍārāurasaḥ and ēcaḥ and ayavāyāvaḥ do not agree in number. सङ्ख्यासाम्यं शब्दतश्चेण्णलादयः परस्मैपदानां डारौरसः प्रथमस्य अयवायाव एच इति अनिर्देशः । अगमको निर्देशः अनिर्देशः If sankhyāsāmya is based on sabda, there is no agreement in number in the mention of ṇalādis and parasmāipadānām, dā-rau-rasaḥ and prathamasya and ay-av-āy-āvaḥ and ēcaḥ. Anirdesa is derived thus:-agamakō nirdēśaḥ (which means the nirdēṣa which is sankhyāsāmya-anavabōdhaka). THIRTEENTH AHNIKA-YATHĀSANKHYAM…SAMĀNĀM 213 परस्मैपदानां णलतुसुस्थलथुसणल्यमाः इति णलादयो बहवः परस्मैपदानामित्येकः शब्दः । वैषम्यात् सङ्ख्यातानुदेशो न प्राप्नोति । In the sūtra Parasmāipadānām mil-atus-us-thal-athus-a-nalva-māh, ṇalādis are many and parasmāipadānam is one word and on account of the number of words not being the same in both, there is no chance for sankhyātānudēśa. डारौरसः प्रथमस्य, डारौरसो बहवः प्रथमस्य इत्येकः शब्दः । वैषम्यात् सङ्ख्यातानुदेशो न प्राप्नोति । With reference to Daraurasaḥ prathamasya, ḍā-rāu-rusas are many and prathamasya is one word and on account of disparity in their number there is no chance for sankhyātānudēŝa. एचोsयवायावः, अयवायावो बहवः, एच इत्येकः शब्दः । वैषम्यात् सङ्ख्यातानुदेशो न प्राप्नोति । In the sūtra Ecōsyavāyāvaḥ, ay-av-āy-āvas are many and caḥ is one word and on account of disparity in their number there is no chance for sankhyātänudēša. अस्तु तर्हि अर्थतः Let it, then, be on the basis of artha. अर्थतवेल्ललुटोर्नन्द्यरीहणसिन्धुतक्षशिलादिषु दोषः If it is on the basis of artha, there will be difficulty in the sūtras referring to Irlutöḥ nandi etc. arihana etc. and sindhutakṣasilādis. अर्थतश्चेत् लृलुटोर्नन्द्यरीहणसिन्धुतक्षशिलादिषु दोषो भवति If it is on the basis of artha, there is difficulty with referring to lrlutork nandi etc. arthana etc. and sindhutaksasiladis. 1 स्वतासी लृलुटोः, स्यतासी द्वौ, लृलुटोरित्यस्य त्रयोऽर्थाः । वैषम्यात् सख्या - तानुदेशो न प्राप्नोति । In the sūtra Syatāsī lrlutāh (3, 1, 33 ) sya and tās are two and Irlutoḥ convey three arthas. On account of disparity in number, there is no chance for sankhyātānudēśa, NOTE:-1. Lr refers to both lṛn and lṛț and so Iṛluṭāu denotes three objects. NOTE : - 2. Kāiyata reads here :Yada tu trrūpam sāmānyam artho lṛśabdasya iti pakṣaḥ, tada astyēva samyam iti dōṣābhāvah.

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नन्दिग्रहिपचादिभ्यो ल्युणिन्यचः, नन्द्यादयो बहवः, ल्युणिन्यचस्त्रयः । वैषम्यात् सङ्ख्यातानुदेशो न प्राप्नोति In the sūtra Nandi-grahi-pacādibhyo lyuninyacakh ( 8, 1, 134 ), nandyādis are more than three and lyuninyacaḥ are three. On account of disparity in number, there is no chance for sankhyātānudeśa. NorE :-Here Kāiyata reads thus : - Nandyādisu api avayavēna vigrahaḥ, samudayaḥ samāsārthaḥ iti āśrīyamāņē samudāyatrayāpēkṣayā pratyayatrayasya sāmyasadbhāvād adōṣaḥ. प्राप्नोति अरीहणादयो बहवः, वुजादयः सप्तदश । वैषम्यात् सख्यातानुदेशो न In the sūtra Vun-chan….arīhana-lerśāśva… ( 4, 2, 80), arīhanādis are many and vuñadis are seventeen. On account of the disparity in number there is no chance for sankhyātānudeśa. सिन्धुतक्षशिलादिभ्योऽणञौ, सिन्धुतक्षशिलादयो बहवः, अणनैौ द्वौ । वैषम्यात् सङ्ख्यातानुदेशो न प्राप्नोति । In the sūtra Sindhu-takṣasilādibhyōṣṇañāu (4, 3, 93), sindhutakṣaśilādis are many and an and añ are only two. On account of the disparity in number, there is no chance for sankhyātānudesa. आत्मनेपद्विधिनिष्ठासार्वधातुकद्विग्रहणेषु (There will be dösa) in ātmanāēpadavidhi, nisthā and sārvadhātukadvigrahaṇa. आत्मनेपदविधिनिष्ठासार्वधातुकद्विग्रहणेषु च दोषो भवति There will be dōṣa with reference to atmanĕpadavidhi, niṣṭhā and sārvadhātukadvigrahana. आत्मनेपदविधिश्च न सिध्यति - अनुदात्तङित आत्मनेपदम्, अनुदात्तङितौ द्वौ आत्मनेपदमित्यस्य द्वावर्थौ । तत्र सङ्ख्यातानुदेशः प्राप्नोति । There will be difficulty in the operation of atmanĕpadavidhiAnudattañita ātmanēpadam (1, 8, 12). Anudatta and nit are two and ātmanēpada denotes two (tan and ana) and here sankhyātānudēsa may chance to operate. THIRTEENTH AHNIKA-YATHĀSANKHYAM… SAMĀNĀM 245 निष्ठा - रदाभ्यां निष्ठातो नः पूर्वस्य च दः इति रेफदकारौ द्वौ, निष्ठेत्यस्य द्वावर्थौ, तत्र सङ्ख्यातानुदेशः प्राप्नोति । With reference to niṣṭhā. In the sutra Radabhyam niṣṭhālō nak pūrvasya ca dak ( 8, 2, 42 ), there are two : — repha and dakāra and niṣṭhā denotes two (kta and ktavat) and here sankhyātānudēsa may chance to operate. सार्वधातुकद्विग्रहणेषु च दोषो भवति - नसोरल्लोपः, नमस्ती हौ, सार्वधातुकमित्यस्य द्वावर्थो, तत्र सङ्ख्यातानुदेशः प्रामोति । There chances dōṣa in the sūtras where sārvadhātukatva is associated with two. In the sūtra Snasor allopak (6, 4, 111), there are two-śnam and the root as and sārvadhātuka denotes two (tin and śit) and here there is chance for saṁkhyātānudēŝa to operate. एडः पूर्वत्वे प्रतिषेधः Need for prohibiting sankhyātānudēśa with reference to pūrvarūpa when ēǹ is followed by a. एङः पूर्वत्वे प्रतिषेधो वक्तव्यः । एङः पदान्तादति, ङसिङसोश्च, ङसिङसौ द्वौ एङित्यस्य द्वावर्थी, तत्र सङ्ख्यातानुदेशः प्राप्नोति There is need to prohibit saṁkhyātānudēśa with reference to pūrvarūpa when en is followed by a. In the sūtra ¡asiñasōś ca ( 6, 1, 110 ) which follows Enak padāntād ati (6, 1, 109 ), ñasi ( fifth case suffix) and ñas ( sixth case suffix) are two and en denotes two objects and there is chance for sankhyātānudēśa to operate. अस्तु तर्हि शब्दतः Let it, then, be on the basis of sabda. ननु चोक्तं सङ्ख्यासाम्यं शब्दतश्चेण्णलादयः परस्मैपदानां डारौरसः प्रथमस्या - यवायाव एच इत्यनिर्देशः इति । Oh, it has been said that, if sankhyāsāmya is based on sabda, there is no agreement in number in the mention of ṇalādīs and parasmāipadānām, ḍā-rau-rasaḥ and prathamasya and ay-av-āy āvak and icah. नैष दोषः । स्थानेऽन्तरतमः इत्यनेन व्यवस्था भविष्यति ।

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This difficulty does not arise. It will be warded off by the sūtra Sthānēsntaratamaḥ. कुत आन्तर्यम् ? On what basis is āntarya taken ? एकार्थस्यैकार्थी, द्यर्थस्य द्यर्थो, बह्वर्थस्य बह्वर्थः, संवृतावर्णस्य संवृतावर्णो, विवृतावर्णस्य विवृतावर्णः The singular suffix has antarya with the singular one, the dual. with the dual, the plural with the plural, samurta-akara with sarvrta-akāra and viorta-akāra with vivrta-akāra. NOTE:-Nagisa says that the mention of samvṛtāvarṇasya samvṛtāvarṇaḥ is unnecesary, since akāra is only vivrta in prakriyādaśā. He also says that ēkārthasya etc. is upalakṣaṇa to pratyaktvādi. अतिप्रसङ्गो गुणवृद्धिप्रतिषेधे क्ङिति Ativyapti in the pratiṣedha of guna and vṛddhi by the sūtra Kñiti ca (1, 1, 5 ). अतिप्रसङ्गो भवति गुणवृद्धिप्रतिषेधे क्ङिति । गुणवृद्धी द्वे क्ङितौ द्वौ । तत्र सङ्ख्यातानुदेशः प्राप्नोति There will be ativyāpti with reference to the prohibition of guna and orddhi by the sūtra Kñiti ca (1, 1, 5 ). Guna and vrddhi are two and kit and nit are two and hence there is chance for sankhyātānudēśa. नैष दोषः ; गकारोऽप्यत्र निर्दिश्यते This difficulty does not arise; gakāra too is referred to here. तत्तर्हि गकारग्रहणं कर्तव्यम् Then there is need to read it. न कर्तव्यम् । क्रियते न्यास एव । ककारे गक़ारश्चभूतो निर्दिश्यते, गिति कितितीति । No, it need not be read. It is read in the sūtra itself. Gakāra is changed to voiceless kakāra, since it is followed by kakāra, so that the sūtra may be expanded into giti kiti niti. उदिकूले रुजिवहोः Ativyāpti of sankhyātānudēśa in the operation of the sutra Udikūlē rujivahōḥ (3, 2, 31). THIRTEENTH AHNIKA-YATHĀSANKHYAM… SAMĀNĀM 247 उदिकूले द्वे रुजिवहौ द्वौ । तत्र सङ्ख्यातानुदेशः प्राप्नोति Udi and kūla are two and ruj and vah are two. There is chance for sankhyātānudēśa. नैप दोषः । नोदिरुपपदम् । This difficulty does not arise; for the word ut is not upapada. किं तर्हि ? What then ? विशेषणं रुजिवहोः - उत्पूर्वाभ्यां रुजिवहिभ्यां कूल उपपद इति It is visēṣaṇa to ruj and vaḥ, so that the sutra may be expanded thus-ut-pūrvābhyām ruji-vahibhyām kūlē upapadē. तच्छीलादिषु धातुत्रिग्रहणेषु (Ativyāpti) in places where three roots are mentioned in sutras, which take pratyaya denoting tacchilya etc. तच्छीलादिषु धातुत्रिग्रहणेषु दोषो भवति । विदिभिदिच्छिदेः कुरच; विदिभिदिच्छिदयः त्रयः, तच्छीलादयस्त्रयः । तत्र सख्यातानुदेशः प्राप्नोति । Difficulty arises in sutras having three roots taking a pralyaya having three meanings tacchīlya etc. In the sūtra Vidi-bhidi-cchideh kurac ( 3, 6, 162), vid, bhid and chid are three and tacchīlādis which kurac denotes are three (tacchilya, vayövacana and sakti 3-2-129 ) and saiikhyātānudeśa has there a chance to set in. घञादिषु द्विग्रहणेषु Ativyāpti in the sutras where two which take the pratyaya ghan etc. are mentioned. घञादिषु द्विग्रहणेषु दोषो भवति । निरभ्योः पूल्वोः । निरभी द्वौ, पूल्वौ द्वौ । तत्र सङ्ख्यातानुदेशः प्राप्नोति । Difficulty arises in sutras where two which take the pratyaya ghan etc. are mentioned. In the sūtra Nir-abhyoh pū-book (3, 8, 28 ), nir and ubhi are two and pū and lū are two and sankhyātānudēśa has a chance to set in there. नैष दोषः । इष्यते चात्र सङ्ख्याता नुदेशः, निष्पावः अभिलाव इति There is no harm here. Sankhyātānudēŝa is here wished for viz. niṣpāvaḥ, abhilāvaḥ.

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एवं तर्हि अकर्तरि च कारके भावे च इति द्वौ, पूल्वौ द्वौ, तत्र सङ्ख्यातानुदेशः प्राप्नोति

If so, akartari ca kārakē, bhāvē which are taken by anuvṛtti from 3-3-19 & 3-3-18 are two and pu and lu are two and sankhyātānudeśa may there set in.

अवे त्रोः करणाधिकरणयोः

Ativyāpti in tṛ and stṛ preceded by ava when they take ghañ in the sense of karaṇatva and adhikaraṇatva.

त्रकरणाधिकरणे । तत्र सङ्ख्यातानुदेशः प्राप्नोति

The roots tṛ and stṛ are two and karana and adhikaraṇa are two. Hence sankhyātānudēśa has a chance to set in the interpretation of the sūtra Avē trstror ghan ( 8, 8, 120 ) where there is anuvrtti to karana and adhikarana from the sūtra (3, 3, 117).

कर्तृकर्मणोश्च भूकृञोः

Ativyāpti with reference to bhū and kṛñ when kartṛ or karman is upapada.

कर्तृकर्मणी द्वे भूकुञौ द्वौ । तत्र सङ्ख्यातानुदेशः प्राप्नोति

Kartr and karman are two and bhй and krñ are two and sankhyātānudēsa may set in there.

NOTE: The sūtra referred to is Kartṛkarmaṇō bhūkṛñōḥ (3, 3, 127).

अनवक्लृप्त्यमर्षयोरकिंवृत्तेऽपि

(Ativyāpti) in operation of the sutra Anavakḥptyamarṣayōr akcimvrttīspi (8, 8, 145 ).

अनवक्लृप्त्यमर्षौ द्वौ किंवृत्ताकिंवृत्ते द्वे । तत्र सङ्ख्यातानुदेशः प्राप्नोति

Anavakipti and amarṣa are two and akimvrtta and kiṁvrtta are two. Sankhyātānudēŝa chances to set in.

NorE :—There is anuvrtti for limertle from 3, 3, 144.

कृभ्वोः क्त्वाणमुलौ

Ativyāpti where the roots kṛ and bhū take the pratyayas ktvā and numul.

THIRTEENTH AHNIKA-YATHĀSANKHYAM… SAMĀNĀM 249

कृभ्वौ द्वौ, कूत्वाणमुलौ द्वौ, तत्र सङ्ख्यातानुदेशः प्राप्नोति

Kr and bhū are two, ktrā and ṇamul are two and there sankhyātānudēŝa chances to appear.

NOTE: The concerned sūtra is Svānge tas-pratyayē kṛbhvõḥ (3,4,61) where there is anuvṛtti for ktvāṇamulâu from 3, 4, 59. अधीयानविदुषोश्छन्दोत्राह्मणानि

Ativyapti with reference to the pratyayas enjoined in the sūtra Tad adhītē tad vēda (4, 2, 59) to be tacked on to the words chandas and brāhmanāni found in 4, 2, 66.

छन्दो ब्राह्मणानि द्वे, अधीते वेद इति च द्वौ

तत्र सङ्ख्यातानुदेशः प्राप्नोति

Chandas and brāhmaṇāni are two, adhītē and vēda are two and there sankhyātānudeśa may set in.

रोपधेतोः पथिदूतयोः

Ativyāpti with reference to rōpadha and īkāra on one side and pathin and dūta on the other side.

प्राचाम्, तद्गच्छति पथिदूतयोः, रोपधेतौ द्वौ पथिदूतौ द्वौ, तत्र रोपधेतोः प्राचाम्, सङ्ख्यातानुदेशः प्राप्नोति , With reference to the sūtras Röpadhātoh pracam ( 4, 2, 123 ) and Tad gacchati pathidūtayōḥ (4, 3, 85), rõpadha and īt are two, pathin and dūta are two and sañkhyātānudēśa may set in there. तत्र भवस्तस्य व्याख्यानः क्रतुयज्ञेभ्यश्च Ativyāpti to tatra-bhava-pratyaya and tasya-vyākhyāna-pratyaya with reference to kratu and yajña. तत्र भवस्तस्य व्यायानौ द्वौ, क्रतुयज्ञौ द्वौ । तत्र सङ्ख्यातानुदेशः प्राप्नोति । Tatra-bhava-pratyaya and tasya-vyākhyāna-pratyaya are two, kratu and yajña (4, 3, 68) are two and sankhyātānudēśa may set in. सङ्घादिष्वञ्प्रभृतयः Avyapti in sanghādi with reference to the pratyayas añ etc. M, 32

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सङ्घादिष्वञ्प्रभृतयः सङ्ख्यातानुदेशेन न सिध्यन्ति The pratyayas añ etc. (noted in the sutra Sanghankalakṣaṇēṣu anyaniñāman 4, 3, 127 ) with reference to sangha etc. cannot be made to apply in order. नैष दोषः ; घोषग्रहणमपि तत्र कर्तव्यम् There is no harm there; the word ghōsa too should there be read. वेशोयशआदेर्भगाद्यल्खौ Ativyāpti with reference to vēsō yaśādi in taking the pratyaya s galkhâu (4, 4, 131). वेशो यश आदी द्वौ यखौ द्वौ । तत्र सङ्ख्यातानुदेशः प्राप्नोति Vēŝa-adi and yasa-adi are two, yal and kha are two and sankhyātānudēśa may set in there. ङसिङसोः ख्यत्यात्परस्य Ativyāpti with reference to khiti and khīti in connection with the pratyayas nasi and nas. ङसिङसौ द्वौ ख्यत्यौ द्वौ । तत्र सङ्ख्यातानुदेशः प्राप्नोति " jasi and ñas are two, khiti and khīti are two ( 6, 1, 112 ) and sankhyātānudēśa may set in there. न वा समानयोगवचनात् No, on account of yathasankhyam being applied to what is found in one sūtra. न वैष दोषः The difficulties raised above do not arise . किं कारणम् ? Why ? समानयोगवचनात् - समानयोगे सङ्ख्यातानुदेशं वक्ष्यामि । On account of samāna-yoga-vacana. I shall state that yathāsankhyam applies only with reference to those that are found in the same sūtra. तस्य दोषो विदो लटो वा The defect on so saying is in the operation of the sūtra Vido latī vā ( 3, 4, 83). THIRTEENTH ÀHNIKA-YATHĀSANKHYAM…SAMĀNĀM 251 तस्यैतस्य लक्षणस्य दोषो विदो लटो वा इति सङ्ख्यातानुदेशो न प्राप्नोति The defect on holding that lakṣana is found in the interpretation of the sutra Vidō laṭā vā, since sankhyātānudēśa has no chance to play its part there. NOTE:-Parasmāipadānām ṇalutus us… which are needed. here are found in the previous sūtra. धमाधेटोर्नाडीमुष्ट्योश्च The defect is with reference to dhma and dheț in association with the upapada nāḍī and muşti. ध्माधेटोर्नाडीमुष्ट्योश्च सङ्ख्यातानुदेशो न प्राप्नोति Sankhyātānudeśa has no chance to set in with reference to dhmā and dhēṭ when they take nāḍī and muşți for their upapada in 3, 2, 30. खलगोरथादिनित्रकट्यचश्च The defect lies in the stems khala, gō and ratha taking the pratyayas ini, tra and latya. सङ्ख्यातानुदेशो न प्राप्नोति There is no chance for sankhyātānudēśa. NOTE :-Khalagārathāt (4, 2, 50 ) is one sūtra and Initrakatyacas ca ( 4, 2, 51 ) is another sūtra. सिन्ध्वपकराभ्यां करणत्रौ च The defect lies in the stems sindhu and apakara which take kan taking the pratyayas an and añ. सङ्ख्यातानुदेशो न प्राप्नोति There is no chance for sankhyātānudēśa. NOTE :-Aņañāu ca ( 4, 3, 33 ) is a separate sūtra. युष्मदस्मदोश्चादेशाः There will be difficulty in the ādēsas of yuṣmad and asmad. युष्मदस्मदोश्चादेशाः सङ्ख्यातानुदेशेन न सिध्यन्ति The ādēŝas of yuşmad and asmad cannot be taken through sankhyātānudāsa.252 LECTURES ON PATANJALI’S MAHABHÄṢYA तस्माद् यस्मिन् पक्षेऽल्पीयांसो दोषास्तमास्थाय प्रतिविधेयं दोषेषु Hence the defects raised in that pakṣa which has the less number of flaws have to be met with. अथ वैवं वक्ष्यामि “ यथासङ्ख्यमनुदेशः समानां स्वरितेन " ततः अधिकारः । अधिकारश्च भवति स्वरितेन इति Or I shall read the sutras thus:-Yathāsaṁkhyam anudēśaḥ samānām svaritēna and then Adhikāraḥ. We get adhikāraḥ through svarita.

एवमपि स्वरितं दृष्ट्वा सन्देहः स्यात् न ज्ञायते किमयं समसङ्ख्यार्थः,. आहोस्विद् अधिकारार्थ इति । Even then this doubt will arise on seeing the svarita whether it is intended to denote samasankhyā or adhikāra. सन्देहमात्रमेतद्भवति । सर्वसन्देहेषु चेदमुपतिष्ठते व्याख्यानतो विशेषप्रतिपत्तिर्न हि सन्देहादलक्षणम् इति । समसङ्ख्यार्थ इति व्याख्यास्यामः Doubt alone springs there. In all cases of doubt there is this dictum ‘Vyakhyānatō viśēṣapratipattir na hi sandēḥād alakṣanam’ We explain that it is to denote samasañkhyā. NOTE:-Kaiyata reads here:-Yatra svaritatvam pratijñāyatē tatrāiva śabdatō arthatō vā sāmyāśrayēņa yathāsaṁkhyam, nānyatra satyapi sankhyāsāmyē.

स्वरितेनाधिकारः ( 1, 3, 11)

The purpose served by the sūtra is the only topic discussed here.

किमर्थमिदमुच्यते ? Why is this sūtra read ?

अधिकारः प्रतियोगं तस्यानिर्देशार्थः

Adhikara is intended for its non-repetition in each sūtra.

अधिकारः क्रियते, प्रतियोगं तस्यानिर्देशार्थः इति

Adhikāra is resorted to, so that it may not be repeated in every sūtra.

किमिदं प्रतियोगमिति ?

What is this—— the expression pratiyōgam ?

THIRTEENTH AHNIKA-SVARITĒNĀDHIKÄRAḤ

योगं योगं प्रति प्रतियोगम्

The word pratiyogam is derived thus-yogam yōgam prati.

योगे योगे तस्य ग्रहणं मा कार्षम् इति

So that I may not read it in every sutra.

किं गतमेतदियता सूत्रेण !

Is this the meaning that is understood from this sūtra?

गतम् इत्याह ‘Yes’, says he.

कुतः

? On what authority P लाकतः From the world. 253 तद्यथा लोके ’ अधिकृतोऽसौ ग्रामे ‘, ’ अधिकृतोऽसौ नगरे ’ इत्युच्यते, यो यत्र व्यापारं गच्छति । शब्देन चाप्यधिकृतेन कोsन्यो व्यापारः शक्योऽवगन्तुमन्यदतो योगे योग उपस्थानात् । It is illustrated thus :-He who has work to do in a village or a city is said Adhikṛtōssāu grāmē’ Adhikṛtāssāu nagarē’. What can a word which is adhikṛta do except making its appearance in every sūtra? न वा निर्दिश्यमानाधिकृतत्वाद्यथा लोके No, this need not be on account of the adhikrtatva of that which is newly mentioned, as is in the world. न चैतत्प्रयोजनमस्ति No, this need not be the prayojana. किं कारणम् ? Why ? निर्दिश्यमानाधिकृतत्वाद्यथा लोके - निर्दिश्यमानमधिकृतं गम्यते । On account of the adhikrtatva of that which is newly mentioned, as is in the world. It is understood that what is newly mentioned gets the vyāpāra. तद्यथा - देवदत्ताय गौदयतां, यज्ञदत्ताय विष्णुमित्राय इति । गौरिति गम्यते एवमिहापि पदरुजविशस्पृशो घञ्, सृ स्थिरे, भावे घञ् इति गम्यते । This may be illustrated thus:-Let a cow be given to Děvadatta, Yajñadatta, Viṣṇumitra and it is understood that a cow may be given to Yujñadattu and one to Visnumitra. So also

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here the ghan in the sense of bhave mentioned in the sūtra Padaruja-visu-sprsā ghan ( 3, 8, 16 ) follows in the following sūtra Sr sthire. अन्यनिर्देशस्तु निवर्तकस्तस्मात्परिभाषा Mention of another sets at naught and so there is need for the paribhāsā: अन्यनिर्देशस्तु लोके निवर्तको भवति । तद्यथा देवदत्ताय गौदयतां, यज्ञदत्ताय कम्बलो विष्णुमित्राय च इति कम्बलो गोर्निवर्तको भवति । एवमिहापि अभिविधौ भाव इनुण घञो निवर्तकः स्यात् । Mention of another in the world sets at naught what has been mentioned. This may be illustrated thus:-Let a cow be given to Dēvadatta and a kambala to Yajñadatta and Viṣṇumitra. Here the mention of kambala makes the cow recede. So also here the inun mentioned in the sutra Abhividhāu bhara inun (8, 3, 41 ) makes ghan recede. तस्मात् परिभाषा कर्तव्या Hence is the need for the paribhāsā. अधिकारपरिमाणाज्ञानं तु Non-knowledge of the limit of adhikāra. अधिकारपरिमाणाज्ञानं तु भवति । न ज्ञायते कियन्तमवधिम् अधिकारोऽनु- वर्तत इति There is the non-knowledge of adhikaraparimana. It is not known how far adhikara extends. अधिकारपरिमाणज्ञानार्थं तु To know the extent of the adhikāra. अधिकारपरिमाणज्ञानार्थमेव तर्ह्ययं योगे वक्तव्यः । अधिकारपरिमाणं ज्ञास्यामि इति If so, this sūtra has to be read only to know the extent of the adhikāra — that I may know the extent of the adhikāra. कथं पुनः स्वरितेनाधिकारः इत्यनेन अधिकारपरिमाणं शक्यं विज्ञातुम् ? How is it, then, possible to understand the extent of the adhikāra from the sûtra Svaritēnādhikāraḥ ? एवं वक्ष्यामि स्वरितेनाधिकारः इति । स्वरितं दृष्ट्रा अधिकारो न भवति इति । shall then read the sutra Svaritēnādhikāraḥ in the sense that adhikāra ceases on seeing the svarita. THIRTEENTH ĀHNIKA-SVARITĒNĀ DHIKARAḤ केनेदानीमधिकारो भविष्यति ? On what authority will adhikāra commence? लौकिकोऽधिकारः Adhikara commences, as is in the world. न, अधिकार इति चेदुक्तम् No, objection was raised against lāukika-adhikāra. किमुक्तम् ? What objection was raised? अन्यनिर्देशस्तु निवर्तकस्तस्मात्परिभाषा इति Anya-nirdeśas tu nivartakas tasmāt paribhāṣā. अधिकारार्थमेव तर्ह्ययं योगो वक्तव्यः This sūtra has, then, to be read only for adhikāra. ननु चोक्तम् अधिकारपरिमाणाज्ञानं तु इति 255 Oh, objection was raised against it thus : - Adhikāra - parimāṇājñānam tu. यावतिथोऽलनुबन्धस्तावतो योगानिति वचनात्सिद्धम् It is accomplished by taking that an al is read as anubandha to suggest that the adhikara extends to the same number of sūtras as its number in the pratyāhāra-sūtras. यावतिथोऽल अनुबध्यते तावतो योगान् अधिकारोऽनुवर्तते इति वक्तव्यम् It must be that the adhikāra extends to the same number of sūtras as is the number of al (in the pratyāhāra sūtras) used as an anubandha. NOTE: If the adhikāra extends to two sūtras, i should be read as anubandha; u should be read if it is to extend to three sutras etc. अथेदानीं यत्राल्पीयांसोऽलः, भूयसश्च योगानधिकारो अनुवर्तते, कथं तत्र कर्तव्यम् ? What should be done where the number of al is smaller than the number of sūtras to which the adhikāra extends? भूयसि प्राग्वचनम् When the number is great, the word prāk is to be read.

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भूयसि प्राग्वचनं कर्तव्यम्, प्रागमुतः इति वक्तव्यम् When the number is great, the word prals, as prāk of this, should be read. तत्तर्हि वक्तव्यम् It has to be read. न वक्तव्यम् No, it need not. सन्देहमात्रमेतद् भवति । सर्वसन्देहेषु चेदमुपतिष्ठते व्याख्यानतो विशेषप्रतिपत्तिर्नहिं सन्देहादलक्षणम् इति । प्रागमुत इति व्याख्यास्यामः Doubt alone arises there. In all cases of doubt we take recourse to this-that detailed knowledge arises from the commentary and hence doubt does not enable the śāstra to be neglected. We comment that it is before this. यद्येवं नार्थोऽनेन If 80, no purpose is served by this sūtra. केनेदानीमधिकारो भविष्यति ? How will then adhikara be accomplished? लौकिकोऽधिकारः Adhikara as is seen in the world is resorted to. ननु चोक्तं नाधिकार इति चेदुक्तम् Oh, it was said that objection was raised against lāukikaadhikāra. किमुक्तम् ? What objection was raised ? अन्यनिर्देशस्तु निवर्तकस्तस्मात् परिभाषा Mention of another sets at naught and hence is the need for paribhāsā. सन्देहमात्रमेतद्भवति । सर्वसन्देहेषु चेदमुपतिष्ठते व्याख्यानतो विशेषप्रतिपत्तिर्न हि सन्देहादलक्षणम् इत्युक्तम् । इनुण्घञिति सन्देहे घञिति व्याख्यास्यामः । Doubt alone arises there. In all cases of doubt it was said that this dictum stands before us Vyakhyānatō viśēṣapralipattir na hi sandēḥād alakṣaṇam.’ When it is doubtful whether the pratyaya inun found in Abhividhān bhāva inun (3, 3, 44 ) is to be taken by anuvṛtti in the next sūtra Akrōśēsvanyōr grahaḥ or ghañ, found in 3, 3, 16, we declare it is ghañ. THIRTEENTH ÄHNIKA-SVARITĒNĀDHIKARAḤ न तर्हि इदानीमयं योगो वक्तव्यः In that case this sūtra need not be read now. वक्तव्यश्च Certainly should it be read. किं प्रयोजनम् ? Why ? स्वरितेनाधिकारगतिर्यथा विज्ञायेत, अधिकं कार्यम् अधिकः कारः 257 ·So that adhikāragati, adhikam kāryam and adhikaḥ kāraḥ may be understood through svarita. अधिकार गतिः - गोस्त्रियोरुपसर्जनस्य इत्यत्र गोटाहणं चोदितं तन्न कर्तव्यं भवति । स्त्रीग्रहणं स्वरयिष्यते । स्वरितेनाधिकारगतिर्भविष्यतीति स्त्रियामित्येवं प्रकृत्य ये प्रत्यया विहितास्तेषां ग्रहणं विज्ञास्यते । तत्र स्वरितेन अधिकारगतिर्भवतीति न दोषो भवति । Adhikāragatiḥ:—Need for gōṭāngrahaṇam was stated under the sūtra Gostriyor - upasarjanasya ( 1, 2, 48 ) and it need not be made. The word strī is read with svarita accent. Taking that the adhikāra of striyām is suggested by svarita, all pratyayas which are enjoined under the range of striyām are taken into account. 1 अधिकं कार्यम् :अपादानमाचार्यः किं न्याय्यं मन्यते ? यत्र प्राप्य निवृत्तिः । तेनेहैव स्यात् - ग्रामाद् आगच्छति, नगराद् आगच्छति । साङ्काश्यकेभ्यः पाटलिपुत्रका अभिरूपतरा इत्यत्र न स्यात् । स्वरितेन अधिकं कार्यं भवतीत्यत्रापि सिद्धं भवति । तथा - अधिकरणमाचार्यः किं न्याय्यं मन्यते ! यत्र कृत्स्न आधारात्मा व्याप्तो भवति । तेनेव स्यात्, तिलेषु तैलम्, दति सर्पिरिति । गङ्गायां गावः, कूपे गर्गकुलमित्यत्र न स्यात् । स्वरितेन अधिकं कार्यं भवतीति अत्रापि सिद्धं भवति । more Adhikam kāryam. Which does Ācārya consider to be the proper apādāna? The place from where actual separation takes place. In that case, the fifth case will be regular only in the sentences, grāmād āgacchati, nagarād agacchati and it cannot be regular in the sentence Sankasyakēbhyaḥ Pāṭuliputrakā abhirupatarāḥ (People of Pataliputra are beautiful than those of Sankasyaka). It is achieved here too by svarita taking that it does more karya. Similarly which does Acārya consider to be the proper adhikarana? Where the whole adheya is in association with it. In that case the use of the locative will be proper only in the sentences, tilēṣu tāilam (there is oil in seasamum) and dadhni sarpiḥ (there is clarified butter in curd) and it cannot be regular in Gangāyām gāvaḥ (there are cows in the Ganges) and kūpē gargakulam M. 33

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(there is a family of earthworms in the well). It is achieved here too by svarita taking that it does more kārya. अधिकः कारः - पूर्वविप्रतिषेधाश्च न पठितव्या भवन्ति-गुणवृद्धयौत्त्वतृज्वद्भावेभ्यो नुम्पूर्वविप्रतिषिद्धम् । नुमचिरतृज्वो नुडिति । नुम्नुटौ स्वरयिष्येते । तत्र स्वरितेन अधिकः कारो भवतीति नुम्नुटौ भविष्यतः Adhikaḥ kāraḥ. The cases where vipratiṣēdhē pūrvam kāryam. operates need not be read : - Num in preference to guna, orddhi, āutva and tṛjvadbhāva and nuț in preference to num, cira and trjvadbhāva. Num and nut are read with svarita accent. Through the capacity of svarita that it does adhika-kāra, num and nuț set in there. कथं पुनः अधिकः कार इत्यनेन पूर्वविप्रतिषेधाः शक्या न पठितुम् ? On what authority can we not read purvavipratiṣēdha by taking adhikāra in the sense adhikaḥ kāraḥ? लोकतः From the world. तद्यथा - लोके ‘अधिकमयं कारं करोति’ इत्युच्यते, योऽयं दुर्बलः सन् बलवद्भिः सह भारं वहति । एवमिहापि अधिकमयं कारं करोतीत्युच्यते योऽयं पूर्वः सन् परं बाधते It may be illustrated thus:-When a weak man is able to bear a burden along with the strong, people say in the world, “This man does adhika-kāra.” Similarly here too that which over-rules those that follow is said to do adhika-kāra. अधिकारगतिस्त्र्यर्था विशेषायाधिकं कार्यम् । अथ योऽन्योऽधिकः कारः पूर्वविप्रतिषेधार्थः सः ॥ The three-fold use of the sutra Svaritēna adhikaraḥ mentioned above is stated in this gāthā. NorE : - 1. Nāgēśa reads here :Dvitiyaphalam-visesāyētigāunasangrahāyetyarthah. Trtiyam āha-atha yosnya iti. NOTE:-2. Vārttikakāra has not stated the second and the third prayōjanas, but has mentioned only the first with some emendation. But it seems Mahābhāṣyakāra has given them on the authority of an old gāthā. Or perhaps the gatha is his own. THIRTEENTH ÄHNIKA ENds. (First adhyāya, third pāda, first āhnika ends) Fourteenth Abnika (First adhyaya, third pāda, second ähnika)

अनुदाचङित आत्मनेपदम् (1, 3, 12)

Three topics are discussed here:-(1) Is there the need for the prohibition of atmonepada terminations after conjugational signs? (2) Does this sūtra restrain the application of verbal terminations or enjoin them? (3) Is there pratyaya-niyama or prakrtyartha-niyama here ? विकरणेभ्यः प्रतिषेधः I Prohibition after conjugational signs. विकरणेभ्यः प्रतिषेधो वक्तव्यः - चिनुतः, सुनुतः, लुनीतः, पुनीतः । ङित इति आत्मनेपदं प्राप्नोति There is need for the prohibition (of atmanepada terminations) after conjugational signs; for otherwise atmanēpada terminations have to be used in the verbs cinutaḥ, sunutaḥ, lunītaḥ and punilaḥ on the strength of nitaḥ in the sūtra. NOTE :-The conjugational signs used in the above forms are not pit and hence they are considered to be nit on the strength of the sūtra Sārvadhātukam apit (1, 2, 4). नैष दोषः ; नैवं विज्ञायते ङकार इद् यस्य सोऽयं ङित्, ङितः इति This difficulty does not arise. Nitaḥ is not taken as the ablative singular of nit which is a bahuvrīhi compound having its vigraha nakāraḥ it yasya saḥ. 1 af? How, then, is it taken ? sar za fea, fea zfà It is taken as the ablative singular of nit which is a tatpuruşa compound. अथ वा उपदेश इति वर्तते Or, the upadesa is taken here by anuvṛtti.

1. Nkāra ēva is the reading in Sri Guruprasāda Sastri edition.

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अथ वा 1 उक्तमेतत् ’ सिद्धं तु पूर्वस्य कार्यातिदेशात्’ इति Or it has been said that the object is achieved on account of the atideśa referring to the karya of what precedes. सर्वथा चङभ्यां प्राप्नोति Anyhow it will chance to appear after can and aǹ. एवं तर्हि धातोरिति प्रकृतं वर्तते If so, the word dhātāḥ is taken here by anuvṛtti from the context. क्क प्रकृतम् ? What is the sutra which is found in the context whence the anuvrtti is made ? भूवादयो धातवः इति The sūtra Bhūvādayō dhātavah, तद्वै प्रथमानिर्दिष्टं पञ्चमीनिर्दिष्टेन चेहार्थः It is in the nominative case there and we here want the ablative case. अर्थाद्विभक्तिपरिणामो भविष्यति The change in the case takes place to suit the need. तद्यथा - उच्चानि देवदत्तस्य गृहाणि, आमन्त्रयस्वैनम् - देवदत्तमिति गम्यते । देवदत्तस्य गावोऽश्वा हिरण्यं च, आढ्यो वैधेयः - देवदत्त इति गम्यते It may be illustrated thus :-High are the storeys of Devadatta’s bungalow; call him in a loud tone. It is seen that the word him refers to Devadatta. Cows, horses and gold are of Devadatta; the fool is rich. It is seen that the word fool refers to Devadattu. पुरस्तात् षष्ठीनिर्दिष्टं सत् अर्थात् प्रथमानिर्दिष्टं द्वितीयानिर्दिष्टं च भवति । एवमिहापि पुरस्तात् प्रथमानिर्दिष्टं सत् अर्थात् पञ्चमीनिर्दिष्टं भविष्यति It (Dēvadattasya) being first mentioned in the sixth case, it is, out of necessity, changed to the first case and the second case respectively. So also, it being mentioned in the first case there, it is changed into the fifth case here.

1. This was said under the sūtra Gārkutādibhyo Snninkcit ( 1, 2, 1). FOURTEENTH ÀHNIKA–ANUDATTANITA ATMANÉPADAM 261 II किमर्थं पुनरिदमुच्यते ? With what purpose is this sūtra read? NOTE:-Kaiyața explains it thus :-Does this serve as niyama-sūtra restricting the application of lādēśis or a vidhisūtra enjoining ātmanēpada terminations? आत्मनेपदवचनं नियमार्थम् Mention of this sūtra with reference to ātmanēpada is to serve as niyama. नियमार्थोऽयमारम्भः This attempt is for the sake of niyama. किमुच्यते नियमार्थोऽयमिति, न पुनर्विध्यर्थोऽपि स्यात् ? Why is it said that this is for the sake of niyama and not for the sake of vidhi as well? लविधानाद्विहितम् The injunction has been made by the mention of lādēŝas (in the sūtra Tip-tas-jhi…. 8, 4, 78). लविधानाद्धि आत्मनेपदं परस्मैपदं च विहितम् Both ātmanē pada and parasmāipada are enjoined by the sūtra mentioning lādāgas. अस्ति प्रयोजनमेतत् ? Can this be the prayojana ? किं तहींति ? What difficulty is there f विकरणव्यवहितत्वात्तु नियमाप्राप्तिः There is no chance for niyama to act, on account of the interception of conjugational signs. विकरणैस्तु व्यवहितत्वान्नियमो न प्राप्नोति There is no chance for niyama to act on account of the interception of vikaraṇas. इदमिह सम्प्रधार्य, विकरणाः क्रियन्तां नियम इति This has to be decided whether the vidhis enjoining vikaranas operate first or this niyama-vidhi. किमत्र कर्तव्यम् ? Which has the prior chance here?262 LECTURES ON PATAÑJALI’S MAHĀBHÂṢYA परत्वाद्विकरणाः Rules enjoining vikaraņas should operate first, since they are para. नित्याः खल्बपि विकरणाः, कृतेऽपि नियमे प्राप्नुवन्ति अकृतेऽपि प्राशुवन्ति । नित्यत्वात् परत्वाच्च विकरणेषु कृतेषु विकरणैः व्यवहितत्वान्नियमो न प्राप्नोति Vikaranas are then nitya, since they operate both when the niyama has operated and when the niyama has not operated. Since they are both nitya and para they operate first and then there is no chance for the niyama to operate on account of the interception of vikaranas. नैष दोषः, अनवकाशो नियमः This difficulty cannot arise, since the niyama will then have no room to operate. सावकाश : It has room to operate. कोऽवकाशः ? Where is the room to operate ? य एते लुम्विकरणा श्लुविकरणाश्च लिङियै च Where roots take lugvikarana and śluvikaraṇa and take the terminations of lin and liț. परिभाषा यदि पुनरियं विज्ञायेत Suppose this sūlra is taken as a paribhāsā. किं कृतं भवति ? What is gained by it ? कार्यकालं संज्ञापरिभाषम्, यत्र कार्य तत्र द्रष्टव्यम् । लस्य तिबादयो भवन्ति इति उपस्थितमिदं भवति अनुदात्तङित आत्मनेपदं, शेषात्कर्तरि परस्मैपदम् इति । On account of the dictum Karyakālam saṁjñāparibhāṣam, this sutra appears on the scene of action. Where lakara takes tib-ādēŝas, the two sūtras Anudātta-nita ātmanēpadam and śesāt kartari parasmaipadam appear on the scene. एवमपि इतरेतराश्रयं भवति । Even then the defect of inter-dependence sets in. का इतरेतराश्रयता ? How is interdependence ? FOURTEENTH AHNIKA-ANUDĀTTANITA ATMANEPADAM 263 अभिनिर्वृत्तानां लस्य स्थाने तिबादीनामात्मनेपदपरस्मैपदसंज्ञया भवितव्यम्, संज्ञया च तिबादयो भाव्यन्ते तद् इतरेतराश्रयं भवति । इतरेतराश्रयाणि च कार्याणि न प्रकल्पन्ते The samjñās ātmanepada and parasmãipada have to be given only after tibādis have taken the place of lakāra and through samjñā tibādis are made to exist. This is interdependence. Deeds which are interdependent are not accomplished. परस्मैपदेषु तावन्नेतरेतराश्रयं भवति । परस्मैपदानुक्रमणं न करिष्यते । There is no interdependence with reference to parasmāipada; parasmāipadas are not enjoined with reference to particular pralertis. अवश्यं कर्तव्यम् - अनुपराभ्यां कृञः इत्येवमर्थम् It should necessarily be done so that the root kr when preceded by anu and parā (even when the kriyāphala goes to kartā) may take parasmāipada terminations. ननु चैतदपि आत्मनेपदानुक्रमण एव करिष्यते, स्वरितत्रितः कर्त्रभिप्राये क्रियाफले, आत्मनेपदं भवति, कर्तरि अनुपराभ्यां कृञो न इति । Oh, this too may be read where the prakṛtis which take atmanēpada terminations are read. The sūtra Svaritañitaḥ kartrabhiprāyā kriyāphale (1, 3, 72 ) enjoins the use of ātmanāpada terminations and the sutra Anu-parābhyām kṛñaḥ (1, 3,79) may be read Kartari anuparābhyām kṛñō na. Norw :—In this case the sūtra has to be changed. आत्मनेपदेषु चापि नेतरेतराश्रयं भवति The defect of interdependence does not set in even with reference to ātmanēpada terminations. कथम् ? How ? SO भाविनी संज्ञा विज्ञास्यते सूलशाटकवत् । तद्यथा कश्चित् कञ्चित् तन्तुवायमाह, ‘अस्य सूत्रस्य शाटकं वय’ इति । स पश्यति, यदि शाटको न वातव्यः, अथ वातव्यो न शाटकः, शाटको वातव्यश्च इति विप्रतिषिद्धम्, भाविनी खलु अस्य संज्ञा अभिनेता - स मन्ये वातव्यो यस्मिन्नुते शाटक इत्येतद् भवति इति । एवमिहापि, स लस्य स्थाने कर्तव्यः यस्य अभिनिर्वृत्तस्य आत्मनेपदमित्येषा संज्ञा भविष्यति

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The saṁjña which is to come will be taken into consideration like sūtraśātaka (cloth of thread ). This is explained thus :One says to a weaver, “Weave a cloth of this thread.” He thinks thus :— If it is already a cloth, it need not be woven ; and if it is to be woven, it is not a cloth. The expressionscloth and one to be woven conflict each other. Hence the saṁjñā that is to come is meant here. I think therefore that what will be called a cloth after it is woven is meant here. So also here, that the ādēsa of lakāra should take its place, which will, afterwards, get the ātmanāpada samjna. अथ वा पुनरस्तु नियमः Or let it be considered as niyama. ननु चोक्तं विकरणैर्व्यवहितत्वान्नियमो न प्राप्नोति Oh, it was said that there cannot be niyama on account of the interception of vikaraṇas. नैष दोषः । आचार्यप्रवृत्तिर्ज्ञापयति विकरणेभ्यो नियमो बलीयान् इति यदयं विकरणविधौ आत्मनेपदपरस्मैपदान्याश्रयति पुषादिद्युताद्यलदितः परस्मैपदेषु, आत्मनेपदेष्वन्यतरस्याम् इति । This defect cannot stand. The procedure of Acārya suggests that niyama is stronger than vikarana since, he holds atmanēpada and parasmāipada as the basis for vikaranavidhi in the sūtras Puşādi-dyutādi-lditah parasmāipadāsu ( 8, 1, 55 ) and Atmanāpadāsvanyatarasyām (2, 4, 44 ). नैतदस्ति ज्ञापकम् । अभिनिर्वृत्तानि हि लस्य स्थाने आत्मनेपदानि परस्मैपदानि च This cannot be jñāpaka, for ātmanēpada terminations and parasmãipada terminations are entitled to be ādēŝas of lakāra. NOTE:-Käiyata reads here:-Prag api niyamāt tēṣām sambhavamātrēņa nimittatva-avirōdhāt. यत्तर्हि अनुपसर्गाद्वा इति विभाषां शास्ति If so, it is secured by the fact that Acarya enjoins vibhāṣā in the sūtra Anupasargād vā (1, 3, 43 ). III किं पुनरयं प्रत्ययनियमः - अनुदात्तङित एव आत्मनेपदं भवति, भावकर्मणोरेव आत्मनेपदं भवति इति, आहोस्वित् प्रकृत्यर्थनियमः - अनुदात्तङित आत्मनेपदमेव, भावकर्मणोरात्मनेपदमेव इति ? • FOURTEENTH AHNIKA-ANUDATTANITA ATMANĒPADAM 265 Does this restrict the use of the praiyaya that, if ātmanē pada is to be used, it should be used only after anudattēt and nidanta and only in bhāvēprayoga and karmaņi-prayōga or the prakṛti and its meaning that, after anudāttēt and nidanta and in bhāvē-prayōga and karmani-prayōga, only atmanepada terminations should be used? कश्चात्र विशेषः ? What is the difference here ? तत्र प्रत्ययनियमे शेषवचनं परस्मैपदस्यानिवृत्तत्वात् Of them, if it is pratyaya-niyama, there is need for the word · sēṣāt on account of parasmãipada not being prevented after them. तत्र प्रत्ययनियमे शेषग्रहणं कर्तव्यम् परस्मैपदनियमार्थं ’ शेषात् कर्तरि परस्मैपदम्’ इति Of them, if it is pratyaya-niyama, there is need for the word śēṣāt to restrict the use of parasmāipada in the sūtra ģēṣāt kartari parasmāipadam. किं कारणम् ? Why ? www परस्मैपदस्य अनिवृत्तत्वात् प्रत्यया नियताः प्रकृत्यर्थो अनियतौ ; तत्र परस्मै - पदमपि प्राप्नोति । तत्र शेषग्रहणं कर्तव्यं परस्मैपदनियमार्थं शेषादेव परस्मैपदं भवति नान्यत इति On account of the parasmãipada not being prevented. The pratyayas have been restricted and prakṛti and artha have not been restricted; hence is chance for parasmāipada also to be used there. Therefore the word sēṣāt has to be read to restrict the use of parasmāipada, so that parasmāipada can be used only after the rest and after none else. क्यष आत्मनेपदवचनं तस्यान्यत्र नियमात् The need for the mention of atmanepada after kyas (in the sūtra Vā kyaṣaḥ (1, 3, 90) on account of its being restricted elsewhere. क्यष आत्मनेपदं वक्तव्यम् - लोहितायति, लोहितायते Mention should be made of ātmanēpada after kyas so that the form lōhitāyatē between lõhitāyati and lōhitāyatē can be achieved. M. 34

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किं पुनः कारणं न सिध्यति ? Why is it not achieved ? तस्यान्यत्र नियमात् - तद्धि अन्यत्र नियम्यते On account of its being restricted elsewhere for it has been restricted elsewhere (i e. after anudāttēt and ǹiðunta). Nore : - Nāgāsa says that the sūtra Vā kyasah ( 1, 3, 90) and the following three sutras are suggested to be read before the sūtra Seşat kartari parasmaipadam (1, 3, 78 ). उच्यते च न च प्राप्नोति । तद् वचनाद्भविष्यति It is said and it is argued that it has no chance. It gets the chance on account of its being stated. अस्तु तर्हि प्रकृत्यर्थनियमः Let it, then, be prakriyartha-niyama. प्रकृत्यर्थनिय मेऽन्याभावः If it is taken as prakṛtyartha-niyama, there is no chance for others. प्रकृत्यर्थनियमे अन्येषां प्रत्ययानामभावः । अनुदात्तङितः तृजादयो न प्राप्नुवन्ति । If it is taken as prakṛtyartha-niyama, there is no chance for other pratyayas. The pratyayas, trc etc., have no chance to come after anudattēt and nidanta. नैष दोषः । अनवकाशास्तृजादयः, उच्यन्ते च, ते वचनाद् भविष्यन्ति This defect does not arise; trjādis have no room to operate; they are read and they go after them on account of their being read. सावकाशास्तृजादयः Trjādis have room to operate. कोऽवकाशः ? Where is the room for them to operate ? परस्मैपदिनोऽवकाशः They operate where parasmāipada terminations operate. • तत्रापि नियमान्न प्राप्नुवन्ति * They do not operate there too on account of niyama (that only parasmāipada terminations come after them). तव्यदादयस्तर्हि भावकर्मणोर्नियमान्न प्राप्नुवन्ति If so, tavyað etc. cannot have chance to operate after them in bhāvēprayōga and karmaniprayōga on account of niyama. FOURTEENTH AHNIKAANUDÄTTANITA ATMANÉPADAM 267 तव्यदादयोप्यनवकाशाः । ते वचनाद् भविष्यन्ति Tavyad-ādis too are anavakāśas; they operate on account of their being read. चिण तर्हि भावकर्मणोर्नियमान्न प्राप्नोति If so, cin has no chance to appear in bhāvēprayōga and karmaṇiprayōga on account of niyama. चिण् वचनाद् भविष्यति Cin appears on account of its being read. घङ् तर्हि भावकर्मणोर्नियमान्न प्राप्नोति If so, ghan has no chance to appear in bhāvēprayōga and karmaņiprayōga on account of niyama. तत्रापि प्रकृतं कर्मग्रहणमनुवर्तते The word karma is taken even there by anuvṛtti from the context. क प्रकृतम् ! What is that sūtra which is found in the context? अण्कर्मणि च इति The sūtra An karmani ca ( 8, 8, 12) NOTE: The word karmani is taken to the sūtra Bhāvē (3, 3, 18) by anuvrtti from the sūtra An karmani ca ( 8, 8, 12. ) तद्वै तत्रोपपदविशेषणम् । अभिधेयविशेषणेन चेहार्थः । न चान्यार्थ प्रकृतमन्यार्थं भवति । न खल्वप्यन्यत् प्रकृतम् अनुवर्तनादन्यद् भवति ; न हि गोधा सर्पन्ती सर्पणादहिर्भवति Oh, it is there upapada-visēsanam (ie ) upapad 1-visëşöpasthāpakam. It should be visēṣaṇa to the dhātvartha here. That which has one purpose there cannot have another purpose here. It is not right to say that which is one thing here becomes a different thing when it goes elsewhere. A lizard moving cannot become a serpent simply because it has gone to another place. बत्तावदुच्यते नान्यार्थ प्रकृतमन्यार्थं भवतीति, अन्यार्थमपि प्रकृतमन्यार्थं भवति - तद्यथा शाल्यर्थं कुल्याः प्रणीयन्ते, ताभ्यश्च पानीयं पीयते, उपस्पृश्यते, शालयश्व भाव्यन्ते ।

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As regards the statement that which has one purpose there cannot have another purpose here’, (it may be said that) which has one purpose here is found to have another purpose also elsewhere. For instance channels are cut for the sake of paddy; they are used for drinking water and for purification; and the paddy also is got. यदप्युच्यते ’ न खल्त्रप्यन्यत् प्रकृतमनुवर्तनादन्यद् भवति न हि गोधा सर्पन्ती सर्पणादहिर्भवति’ इति, भवेद् द्रव्येषु एतदेवं स्यात्; शब्दस्तु खलु येन येन अभिसंबध्यते तस्य तस्य विशेषको भवति । As regards the statement that which is one thing here does not become a different thing when it goes elsewhere and that a lizard moving cannot become a serpent simply because it has gone to another place,’ it may be with reference to objects; but the same sabda becomes adjunct in different ways with reference to different kinds of visēṣyas. शेषवचनं च The need for the mention of sesa too. शेषवचनं च कर्तव्यं शेषात् कर्तरि परस्मैपदम् इति There is need to mention the word sēṣāt in the sūtra ģēṣāt kartari parasmāipadam (1, 3, 78.) किं प्रयोजनम् ? Why ? शेषनियमार्थम् । प्रकृत्यर्थौ नियतौ प्रत्यया अनियताः, ते शेषेऽपि प्राप्नुवन्ति । तत्र शेषग्रहणं कर्तव्यम् - शेषात् कर्तरि परस्मैपदमेव नान्यदिति । For the sake of sēṣaniyama. Prakṛti and artha are niyata and pratyayas are aniyata and hence they may chance to go in with the sēṣa too. Hence mention of the word seṣāt in the sūtra Śēṣāt kartari parasmāipadam is necessary, so that it may enjoin that parasmāipada terminations alone will go with them, कर्तरि चात्मनेपदविषये परस्मैपदप्रतिषेधार्थम् To prohibit parasmāipada terminations from coming in kartariprayōga in place of atman pada terminations. कर्तरि चात्मनेपदविषये परस्मैपदप्रतिषेधार्थं द्वितीयं शेषग्रहणं कर्तव्यम् । शेषाच्छेषे इति वक्तव्यम् । इह मा भूत् - भिद्यते कुसूलः स्वयमेव इति । FOURTEENTH ÂHNIKA—ANUDÂTTAÑITA ÂTMANÊPADAM 269 In order to prohibit parasmãipada terminations from appearing in place of atmanēpada terminations in kartari-prayōga, the word sēṣa has to be read the second time thus :-sēṣāccēṣē, so that parasmāipada terminations may not appear in the word bhidyate of the sentence bhidyatē kusūlaḥ svayam ēva (granary opens itself). arfua qàså aìq:? In which paksa does this defect arise? ¤¬à¤a When there is niyama for prakṛti and artha. प्रकृत्यर्थनियमे तावन्न दोषः । प्रकृत्यर्थौ नियतौ प्रत्यया अनियताः, तत्र नार्थः कर्तृग्रहणेन । कर्तृग्रहणाच्चैष दोषः } This defect does not arise in prakṛtyartha-niyama-pakṣa. Prakrti and artha are niyata and pratyayas are aniyata and hence no purpose is served by the word kartari (in the sūtra Śēṣāt kartari parasmāipadam). The mischief is due to its mention. प्रत्ययनियमे तर्ह्ययं दोषः । प्रत्यया नियताः प्रकृत्यर्थौ अनियतौ, तत्र कर्तृग्रहणं कर्तव्यं भावकर्मणोर्निवृत्त्यर्थम् । कर्तृग्रहणाचैष दोषः If so, the defect arises only in pratyaya-niyama-pakṣa. Pratyayas are niyata and prakṛti and artha are aniyata and hence there is the necessity to mention kartari to prevent the parasmaipada terminations appearing in bhāvēprayōga and karmaņi-prayōoga. The defect mentioned above arises only on the mention of kartari. प्रकृत्यर्थनियमे शेषग्रहणं शक्यमकर्तुम् It is possible to omit the word sēṣāt in prakṛtyartha-niyamapakṣa. कथम् ? How ? 1 प्रकृत्यर्थो नियतौ प्रत्यया अनियताः । ततो वक्ष्यामि परस्मैपदं भवतीति । तन्नियमार्थं भविष्यति - यत्र परस्मैपदं चान्यच्च प्राप्नोति, तत्र परस्मैपदमेव भवतीति Prakrli and artha are niyata and pratyayas are aniyata. I shall then read parasmāipadam bhavati. It is taken as a niyamavidhi meaning that parasmãipada alone appears where there is chance for parasmāipada and one other than parasmāipada.

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तत्तर्हि प्रत्ययनियमे द्वितीयं शेषग्रहणं कर्तव्यम् If so, if pratyaya-niyama-paksa is acceded to, there is need to mention seṣa the second time. NOTE :—Nāgēŝa says that, since Sūtrakāra has read sēṣāt and kartari, he favours the pratyaya-niyama-pakesa. न कर्तव्यम् । योगविभागः करिष्यते ’ अनुदात्तङित आत्मनेपदम् ‘, ततः ’ भावकर्मणोः, ततः ’ कर्तरि ’ - कर्तरि चात्मनेपदं भवति भावकर्मणोः - ततः कर्मव्यतिहारे,’ कर्तरीत्येव । भावकर्मणोरिति निवृत्तम् No, it need not be done. The sutra Kartari karmavyatihārē which follows the sutras Anudāttanita ātmanēpadam and Bhāvakarmanōḥ is split into two sutras Kartari and Karmavyatihārē where the sutra Kartari means kartari ca ātmanēpadam bhavati bhāvakarmaṇāḥ and then is read karmavyatihārē where there is no anuvṛtti for bhāvakarmaṇōḥ. यथैवं तर्हि कर्मणि कर्तरि भवति, एवं भावेऽपि कर्तरि प्राप्नोति, एति जीवन्त - मानन्दः, नास्य किचिद्रुजति इति । If so, just as ātmanēpada appears when karma is used as kartā, so also will it appear when bhāva is used as kartā, as in ēti jivantam anandah and nasya Tincid nijati. द्वितीयो योगविभागः करिष्यते ‘अनुदात्तङित आत्मनेपदम् ‘, ततः ’ भावे ततः ’ कर्मणि’ - ’ कर्मणि चात्मनेपदं भवति, ततः ’ कर्तरि ’ - कर्तरि चात्मनेपदं भवति, कर्मणीत्यनुवर्तते, भाव इति निवृत्तम् । ततः कर्मव्यतिहारे, कर्तरीत्येव, । कर्मणीति निवृत्तम् Another sūtra-split will be done : - The sūtra ‘Anudattanita ātmanēpadam’ is read; then ‘Bhāvē’ is read as a separate sūtra; then — Karmani’ is read as a sūtra, meaning that ātmanepada appears in karmaṇi-prayōga; then Kartari is read where there is anuvṛtti for karmani and not for bhāvē so that it means that ātmanepada appears in karma-kartari-prayoga; then is Karmavyatihārē read where there is anuvṛtti only to kartari and not to karmaņi. एवमपि शेषग्रहणं कर्तव्यम् अनुपराभ्यां कृञ इत्येवमर्थम् । इह मा भूत् अनुक्रियते स्वयमेव, पराक्रियते स्वयमेव FOURTEENTH ĀHNIKA-ANUDĀTTAXITA ATMANĒPADAM 271 Even then, there is need for the mention of sēṣa for the sake of Anuparābhyām kṛñaḥ so that it may not operate in Anukriyatē svayam ēva and Parākriyatē svayam ēva. ननु चैतदपि योगविभागादेव सिद्धम् Oh, this too is achieved by sutra-split itself. न सिध्यति । अनन्तरा या प्राप्तिः सा योगविभागेन शक्या बाधितुम् No, it is not achieved. That which has an immediate prāpti can be set at naught. कुत एतत् ? How is this arrived at ? अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा इति Vidhi or pratiṣedha refers to what is nearest. परा प्राप्तिरप्रतिषिद्धा तथा प्राप्नोति The prāpti (from the sūtra Anuparābhyām krñah 1, 3, 79 ) which is at a distance is not set at naught and hence it will operate through it. ननु चेयं प्राप्तिः परां प्राप्ति बाधते Oh, the prapti here sets at naught the prāpti at a distance (through pūrvavipratiṣēdha). नोत्सहते प्रतिषिद्धा सती बाधितुम् That which is set at naught has no capacity to set another at naught. NOTE :— Nāgēsa reads here :Utsargāpavādayor ekavākyatayā apavādaviṣayē utsargāprasaktēr iti bhāvaḥ. एवं तर्हि कर्तरि कर्मव्यतिहारे इत्यत्र कर्तृग्रहणं प्रत्याख्यायते । तत् प्रकृतमुत्तरत्न अनुवर्तिष्यते शेषात् कर्तरि कर्तरि इति If so, the word kartari in the sūtra Kartari karmavyatihārē is pronounced to be unnecessary. It is taken here, so that the sūtra ģēṣāt kartari parasmāipadam is read thus:-ģēṣā! kartari kartari parasmäipadam. किमर्थमिदं कर्तरि कर्तरि इति ? What for is this kartari kartari ? कर्तेव यः कर्ता तत्र यथा स्यात् । कर्ता चान्यश्च यः कर्ता तत्र मा भूदिति । ततः अनुपराभ्यां कृञः, कर्तरि कर्तरि इत्येव272 LECTURES ON PATANJALI’S MAHĀBHĀṢYA So that it will operate where kartā itself is kartā and not where both kartā and one other than karta are kartā. The sūtra Anuparābhyām kṛñaḥ will operate only when then kartā is kartā. NOTE:-Since the Sūtrakāra has read the words sēṣāt and kartari in the sūtra Ŝēṣāt kartari parasmāipadam, he favours only pratyaya-niyama-pakṣa. Värttikakāra pointed out that, in that paksa, the four sutras commencing with Va kyaṣaḥ should be read before the sūtra ģēṣāt kartari parasmāipadam. He then pointed out a defect in the prakṛtyartha-niyama-pakṣa and suggested that the word sēṣe should be added after sēṣāt in the sūtra Śēṣāt kartari parasmaipadam. Mahābhāṣyakāra favours prakṛtyartha-niyama-pakṣa, answers the defects pointed out by the Vārttikakāra in that pakṣa and further suggests that the words śēṣāt and kartari are unnecessary in the sūtra Šēṣāt kartari parasmāipadam. He then meets by yōgavibhāga the defect in the pratyaya-niyama-pakṣa with reference to karma-kartari-prayōga.

कर्तरि कर्मव्यतिहारे (1, 3, 14)

Two topics are dealt with here :-(1) Whether the word karma may be replaced by kriya. (2) The need for kartari in the sutra P I fan There is need to read kriyāvyatihārē. क्रियाव्यतिहार इति वक्तव्यम् Krayāvyatihārī is to be read. कर्मव्यतिहार इत्युच्यमाने इहापि प्रसज्येत देवदत्तस्य धान्यं व्यतिलुनन्ति gfà, ge a a zara - cufàgnà, cufàyaa şfâ may have chance to sentence Devadattasya If karma-vyatihārē is read, ātmanēpada appear even in vyatilunanti in the dhānyam vyatilunanti and it will not appear in vyatilunatē, vyatipunatë. NOTE:-1. The intention of the sutra is that, if a dhātu is used with reference to one who is not enjoined to do the kriyā meant by the root in śāstras, it takes ātmanēpada FOURTEENTH AHNIKA-KARTARI KARMAVYATIHARË 273 terminations in the active voice. Hence the Sūtrakāra has read the word karma in the sūtra in the sense of kriyā. But tbe Vārttikakāra, fearing that it may denote the technical karma (kartur ipsitatamam karma) and consequently that the atmanēpada may appear where there is vinimaya in the fruit of the action suggests this. NorÐ : – 2. Kaiyuta states that Devadattasvāmikam dhanyam lavanēna svīkurvanti is the meaning of Devadattasya dhānyam vyatilunanti. तत्तर्हि वक्तव्यम् It, then, has to be so read. न वक्तव्यम् । क्रियां हि लोके कर्मेत्युपचरन्ति, कां क्रियां करिष्यसि किं कर्म करिष्यसि ? इति No, it need not be so read. For the people in the world use the word karma in the sense of kriya as in, Kāṁ kriyāṁ karisyasi, Kim karma kariṣyasi. एवमपि कर्तव्यम् । कृत्रिमाकृत्रिमयोः कृत्रिमे कार्य संप्रत्ययः Even then it should be so read. When one has one sense technically and another universally, kārya takes place only to the former. क्रियापि कृत्रिमं कर्म Even kriyā is kytrima-karma (as in bhōktum icchati). न सिध्यति । कर्तुरीप्सिततमं कर्म इत्युच्यते । कथं च क्रिया नाम क्रियया ईप्सिततमा स्यात् ? No, it cannot be so. It is said that karma is kartur īpsitatamam. How can kriya be iīpsitatamã through kriyā. क्रियापि क्रिययेप्सिततमा भवति Kriyā, too, does become īpsitatamā through leriya. कया क्रियया ? By which kriyā? संपश्यतिक्रियया प्रार्थयतिक्रियया अध्यवस्यतिक्रियया वा । इह य एष मनुष्यः प्रेक्षापूर्वकारी भवति स बुद्ध्या तावत् कञ्चिदर्थं सम्पश्यति, संदृष्टे प्रार्थना, प्रार्थिते अध्यवसायः, अध्यवसाये आरम्भः आरम्भे निर्वृत्तिः, निर्वृत्तौ फलावाप्तिः । एवं क्रियापि कृत्रिमं कर्म । M. 35

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Through the kriyā of comprehension, through the kriyā of desire to get the fruit or through the kriya of determination. He who is here a man of foresight first conceives an object in his mind, desires then to get it, determines then to get it, draws a plan in his mind then how to get it, acts then to get it and finally arrives at the fruit. Hence kriyā too is kṛtrima karma. वक्तव्यम् एवमप्युभयोः कृत्रिमयोरुभयगतिः प्रसज्येत । तस्मात् क्रियाव्यतिहार इति If both are, then, krtrima, there is chance for both to be denoted and hence it is necessary to read kriyā-vyatihāra. न वक्तव्यम् । इह कर्तरि व्यतिहारे इतीयता सिद्धम् । सोऽयम् एवं सिद्धे सति यत् कर्मग्रहणं करोति तस्यैतत्प्रयोजनम् - क्रियाव्यतिहारे यथा स्यात् कर्मव्यतिहारे मा भूदिति । No, it need not be so read. The object will be achieved if the sūtra here is simply read Kartari vyatihārē without the word karma. When it can thus be achieved, he reads the word karma and the benefit of its mention is that it suggests that action takes place only when there is kriyā-vyatihāra and not karma-vyatihāra. अथ कर्तृग्रहणं किमर्थम् ? II What is the need for the word kartari in the sūtra ? कर्मव्यतिहारादिषु कर्तृग्रहणं भावकर्मनिवृत्त्यर्थम् Mention of kartari in karmavyatihāra etc. is to prohibit the same in bhāvēprayoga and karmaṇi-prayōga. कर्मव्यतिहारादिषु कर्तृग्रहणं क्रियते, भावकर्मणोरनेन आत्मनेपदं मा भूदिति । Mention of kartari is made with reference to karma-vyatihāra etc. so that ātmanepada terminations may not appear in bhāvē prayoga and karmani-prayoga in such cases by this sutra. इतरथा हि तत्र प्रतिषेधे भावकर्मणोः प्रतिषेधः Or at the prohibition (of ātmanepada) in kartari, the same will apply to bhāvē and karmaņi. FOURTEENTH ĀHNIKA-KARTARI KARMAVYATIHARE 275 अक्रियमाणे कर्तृग्रहणे भावकर्मणोरप्यात्मनेपदमनेन प्रसज्येत । If kartari is not read in the sutra, there is chance for atmanëpada in bhāvē and karmaņi too by this sūtra. तत्र को दोषः ? What harm is there? तत्र प्रतिषेधे भावकर्मणोः प्रतिषेधः - तत्र प्रतिषेधे भावकर्मणोरप्यनेनात्मनेपदस्य प्रतिषेधः प्रसज्येत - व्यतिगम्यन्ते ग्रामाः, व्यतिहन्यन्ते दस्यव इति Tatra pratişēdhe bhāvakarmanōḥ pratiṣedhaḥ-there is chance for atmanĕpada-pratiṣēdha in bhāvē and karmani in places where . there is pratisedha for the same in kartari, so that, (by the operation of the sūtra Na gatihiṁsārthēbhyaḥ) ātmanēpada will have no chance in the forms vyatigamyantē and vyatihanyantē in the sentences vyatigamyantē grāmāḥ and vyatihanyantē dasyavah. न वानन्तरस्य प्रतिषेधात् No, on account of the pratiṣedha to what is immediate. न वा एष दोषः This difficulty does not arise. किं कारणम् ? Why ? अनन्तरस्य प्रतिषेधात् - अनन्तरं यदात्मनेपदविधानं तस्य प्रतिषेधात् On account of the pratiṣēdha to the ātmanēpada-vidhāna which is immediate. कुत एतत् ? What is the authority for this P अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा इति On the dictum Anantarasya vidhir vā bhavati pratiṣēdhī vā. पूर्वा प्राप्तिरप्रतिषिद्धा तया भविष्यति The prapti by the previous sutra (Bhāvakarmanōh) is not prohibited and atman pada appears here on the strength of that sūtra. ननु चेयं प्राप्तिः पूर्वा प्राप्तिं बाधते Oh! this sets at naught the previous one. नोत्सहते प्रतिषिद्धा सती बाधितुम् That which is set at naught has no capacity to set another at naught.

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उत्तरार्थम् For the sake of that which follows. उत्तरार्थं तर्हि कर्तृग्रहणं कर्तव्यम् The word kartari has, then, to be read so that it may be taken by anuvṛtti in that which follows. न कर्तव्यम् । क्रियते तत्रैव शेषात्कर्तरि परस्मैपदम् इति No, it need not be read. It is read in that sūtra itself Sesat . kartari parasmāipadam. द्वितीयं कर्तृग्रहणं कर्तव्यम् There is need for the word kartari to be read for the second time. किं प्रयोजनम् ! Why ? कर्तेव यः कर्ता तत्र यथा स्यात् कर्ता चान्यश्च यः कर्ता तत्र मा भूदिति So that parasmãipada may appear only when kartā here is the kartā (in kartari-prayōga) and not when it is kartā and karma etc. elsewhere (as in karma-kartari-prayēga etc.)

न गतिहिंसार्थेभ्यः (1, 8, 15 )

प्रतिषेधे हसादीनामुपसङ्ख्यानम् Addition of hasādis in the pratisādha. प्रतिषेधे हसादीनामुपसङ्ख्यानं कर्तव्यम् व्यतिहसन्ति, व्यतिजल्पन्ति, व्यतिपठन्ति

There is need to add has etc. to the roots having gatyartha and himsārtha where ātmanépada terminations are prohibited, to secure the forms vyatihasanti, vyatijalpanti and vyatipaṭhanti. NorE : - Kāiyata reads here :-Hasiprakārānām sabdakriyānām. हरिवोरप्रतिषेधः Non-pratisedha to the roots h? and vah. हरिवोरप्रतिषेधो भवतीति वक्तव्यम् - सम्प्रहरन्ते राजानः, संविवहन्ते गर्गैः इति Mention should be made that the pratiṣedha does not apply to the roots hr (himsārthaka) and vak (gatyarthaka), so as to secure the forms sampraharantē and samvivahantē in the sentences sampraharantē rājānaḥ and saṁvivahantē gargāiḥ. न वहिर्गत्यर्थः । देशान्तरप्रापणक्रियोऽत्र वहिः The root vaḥ does not mean to go, but now it only means to enable another to reach another place. FOURTEENTH AHNIKA-ITARĒTARA… ; VIPARĀBHYĀM… 277 NOTE: The two värtlikas above supplementing and restricting the application of the sutras of Acārya Pāņini clearly testify that Sanskrit Language underwent changes in her growth from the time of the Sūtrakāra to that of the Varttikakāra. The statement Na vahir gatyarthaḥ of Mahābhāṣyakāra shows that she underwent further change before the time of Mahābhāṣyakāra. It is only with reference to the change in the form and the meaning of words recorded by Varttikakāra and Mahābhāṣyakāra that the statement Yathōttaram munīnām prāmāṇyam chiefly holds.

इतरेतरान्योन्योपपदाच्च ( 1, 3, 16)

परस्परोपपदाच्च Along with the upapada paraspara too. परस्परोपपदाच्चेति वक्तव्यम् परस्परस्य व्यतिलुनन्ति परस्परस्य व्यतिपुनन्ति The word paraspara also has be added in the sutra so as to secure the following expressions:-Parasparasya vyatilunanti, parasparasya vyatipunanti.

विपराभ्यां जेः (1, 3, 19)

विपराभ्यामित्युपसर्गग्रहणम् Reading of upasarga as adjunct to vi and parā. उपसर्गग्रहणं कर्तव्यम् - इह मा भूत् परा जयति सेना इति There is need to read upasarga as adjunct to vi and parā so that the pratiṣēdha may not appear in the expression parā jayati of the sentence parā jayati sēnā. NOTE:-Parā here means prakṛṣṭā and qualifies sēnā. तत्तर्हि वक्तव्यम् It, then, has to be read. न वक्तव्यम् No, it need not be read. यद्यपि तावदयं पराशब्दो दृष्टापचार उपसर्गश्चानुपसर्गश्च, अयं खलु विशब्दोऽदृष्टापचार उपसर्ग एव । तस्यास्य कोऽन्यो द्वितीयः सहायो भवितुमर्हति अन्यदत उपसर्गात् । तद्यथा अस्य गोर्द्वितीयेनार्थः इति गौरेवोपादीयते, नाश्वो न गर्दभ इति S Even though this word para, going out of the range of upasarga, may be used both as upasarya and non-upasarga, this

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word vi does not go out of the range of upasarga and is used only as upasarga. Which second can be associated with it other than an upasarga? For instance, if one says I want one which is second to this cow, only a cow is brought before him and neither a horse nor an ass.

आङो दोsनास्यविहरणे (1, 8, 20)

आङो दोsव्यसनक्रियस्य Atmanepada terminations to the root dã with an in meanings other than dividing. आडो दोऽव्यसनक्रियस्य इति वक्तव्यम् - इहापि यथा स्यात् विपादिकां व्याददाति, कूलं व्याददाति इति It should be read that da with an takes atmanēpada if its meaning is anything other than dividing, so that parasmāipada terminations may appear in the word vyādadāti in the sentences vipādikām vyādadāti (he opens the tumor on the foot) and kūlam vyādadāti (it breaks open the bank.) तत्तर्हि वक्तव्यम् It, then, has to be read. न वक्तव्यम् । इह आङो दो नास्य इतीयता सिद्धम् । सोऽयमेवं सिद्धे सति यद्विहरणग्रहणं करोति तस्यैतत्प्रयोजनम् - आध्यविहरणसमानक्रियादपि यथा स्यात् । यथाजातीयका चांस्यविहरणक्रिया तथाजातीयकात्रापि No, it need not be read. The object of the Sūtrakāraka will here be achieved by reading the sutra Anō dōsnäsyē. When such is the case, he has read the sutra with the word viharaṇa added to it. Its prayōjana is that the operation of the sūtra extends to all meanings similar to āsyaviharaṇa, which belong to the same class. स्वाङ्गकर्मकाच्च After that which has for its object its own limb. स्वाङ्गकर्मकाच्चेति वक्तव्यम् । इह मा भूत् व्याददते पिपीलिकाः पतङ्गस्य मुखम् इति It must be read that the pratiṣedha holds good only when dividing one’s own limb is referred to, so that it may not operate hereVyādadatē pipīlikāḥ pataṁgasya mukham. FOURTEENTH ÄHNIKA-KRİDŌSNUSAMPARIBHYAS CA 279 क्रीडोsनुसंपरिभ्यश्च 1, 3, 21) उपसर्गग्रहणम् ( Need) to read upasarga. उपसर्गग्रहणं कर्तव्यम् । इह मा भूत् अनु क्रीडति माणवकम् इति There is need to read upasarga-anu, so that it may not operate here in Anu krīḍati mānavalcam (he plays with the pupil). स NOTE :-Here anu has karmapravacanīyasaṁiñā. Krid with sam in the sense other than kūjana. समोडकूजन इति वक्तव्यम् - इह मा भूत्, सङ्क्रीडन्ति शकटानि It must be read that krīd with sam takes atmanē pada terminations only when it has any meaning other than making noise, so that it may not operate here in sañkrīḍanti sukaṭāni (carts rattle). आगमेः क्षमायाम् (Addition) of the causal of gam with a in the sense of waiting patiently. आगमेः क्षमायामुपसङ्ख्यानं कर्तव् म् माणवक आगमयस्व तावत् There is need to add to the list the causal of gam with a in the sense of waiting patiently, so that atmanĕpada may be used here in Māṇavaka āgamayasva tāvat (Oh pupil, wait patiently for some time). B&E (Addition) of siks in the sense of jijñāsā. शिक्षेर्जिज्ञासायामुपसङ्ख्यानं कर्तव्यम् - विद्यासु शिक्षते, धनुषि शिक्षते । Addition of ŝiks in the sense of eagerness to know should be added so that atmanē pada may be used in Vidyasu sikṣate and Dhanuşi sikṣatë. NOTE:-Kaiyața reads here:-Šakiḥ sannantō grhyatë iti vidhyartham idam. Nāgēsa adds here:-Iccha san-arthaḥ, saktiḥ prakrtyarthaḥ, tasya jñānaviṣayatvam ātmanē padadyōtyam iti. किरते हर्षजीविकाकुलाय करणेषु Addition of kr with reference to pleasure, living and preparing a place to remain.

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किरतेर्हर्षजीविकाकुलायकरणेषु उपसङ्ख्यानं कर्तव्यम् - अपस्किरते वृषो हृष्टः, अपस्किरते कुक्कुटो भक्ष्यार्थी, अपस्किरते श्वा आश्रयार्थी ।

There is need to add the root k? when pleasure is the cause and living and making a place to remain are the fruit so that atmanĕpada may be used in Apaskiratē vṛṣō hṛṣṭaḥ (Bull scrapes with the feet through joy.) Apaskiratē kukkutō bhakṣyārthi (Cock scrapes with the feet in search of food) and Apaskiratē śvā āśrayārthī (Dog scrapes with the feet to prepare a place to remain).

हरतेर्गतताच्छील्ये Addition of hy in the sense of taleing after.

हरतेर्गतताच्छील्ये उपसङ्ख्यानं कर्तव्यम् - पैतृकमश्वा अनुहरन्ते, मातृकं गावोऽनुहरन्ते

Addition is to be made of the root hr when it means to take after with reference to the features etc. so that ātmanepada may be used in Pāitrkam aśvā anuharantē (Horses take after their father, their features etc.) and Mātṛkam gāvōsnuharantē (Cows take after their mother, their features etc).

(Addition of) nath in the sense of āśis. आशिषि नाथ उपसङ्ख्यानं कर्तव्यम् - सर्पिषो नाथते, मधुनो नाथते The root nãth in the sense of aŝis is to be added to secure ātmanēpada in Sarpiṣō nathate (he wishes that he may be blessed with butter) and Madhunō nathate (he wishes that he may be blessed with honey). NOTE:-Nagisa reads:-Idam me bhūyat iti icchā āśīḥ. आङि नुप्रच्छयोः (Addition) of the roots nu and pracch preceded by the preposition āń. आङि नुप्रच्छ्योरुपसङ्ख्यानं कर्तव्यम् - आनुते शृगालः, आपृच्छते गुरुम् इति Addition has to be made of the roots nu and pracch when they are preceded by the preposition aǹ to secure ātmanēpada in Anute śrgālaḥ (fox cries with anxiety) and Aprcchate gurum (he takes leave of his teacher). FOURTEENTH ÂHNIKA-SAMAVA…; UDÖSNÜ…; UPÂN… 281 शप उपलम्भने Addition of sap in the sense of telling. शप उपलम्भन उपसङ्ख्यानं कर्तव्यम् - देवदत्ताय शपते, यज्ञदत्ताय शपते The root sap in the sense of to tell should be added to secure ātmanēpada in Devadattaya ŝapatē (He tells Dēvadatta) and Yajñadattaya sapate (He tells Yajñadatta). आङः स्थः प्रतिज्ञाने

समवप्रविभ्यः स्थः ( 1, 3, 22)

Addition of stha with an in the sense of assertion. आङः स्थः प्रतिज्ञान इति वक्तव्यम् - अस्ति सकारमातिष्ठते, आगमौ गुणवृद्धी आतिष्ठते, विकारौ गुणवृद्धी आतिष्ठते The root sthā with an in the sense of to assert is to be added to secure ātmanēpada in Astim sakāram ātiṣṭhate (He asserts that the root in asti is s.) Agamāu guṇavṛddhī ātiṣṭhatē (He asserts that guna and vṛddhi are agama) and Vikārāu gunavṛddhī ātiṣṭhatë (He asserts that guṇa and vṛddhi are vikāra). उदोऽनूर्ध्वकर्मणि 1, 2, 24) उद ईहायाम् Need to read Uda īhāyām. उद ईहायामिति वक्तव्यम् । इह मा भूत् उत्तिष्ठति सेना इति It should be read that sthā with ut takes ātmanēpada when it means to be active, so that it may not appear in the expression uttiṣṭhati sēnā (which means the army is collected). उपाद्देवपूजासङ्गतकरणयोः

उपान्मन्त्रकरणे ( 1, 2, 25 )

Need to read sthā with upa in the sense of pūjā and sangatakarana.

उपाद्देवपूजासङ्गतकरणयोरिति वक्तव्यम् देवपूजायाम् - आदित्यमुपतिष्ठते, चन्द्रमसमुपतिष्ठते ; सङ्गतकरणे - रथिकानुपतिष्ठते, अश्वारोहानुपतिष्ठते It must be read that sthā with upa takes atmanepada when it means to worship and to meet, as in Adityam upatiṣṭhatē (he worships the sun), Candramasam upaliṣṭhate (he worships the M. 36282 LECTURES ON PATANJALI’S MAHABHAṢYA moon), Rathikān upatiṣṭhatē (he meets the charioteers) and Aśvārõhān upatiṣṭhate (he meets the cavalry). बहूनामप्यचित्तानामेको भवति चित्तवान् । पश्य वानरसैन्येऽस्मिन् यदर्कमुपतिष्ठते ॥ (One at least among many in this army of monkeys has wisdom, since he worships the sun ). मैवं मंस्थाः सचित्तोऽयमेषोऽपि हि यथा वयम् | एतदप्यस्य कापेयं यदर्कमुपतिष्ठति ॥ (Do not think that he is wise. He is like us. It is his monkeyism that he stands near the sun). अपर आह Another says: उपाद्देवपूजासङ्गतकरण मित्रकरणपथिषु Need to read that sthā with upa in the sense of devapuja, sangatakarana, mitrakarana and pathin. उपाद्देवपूजासङ्गतकरणमित्रकरणपथिष्विति वक्तव्यम् It must be read that stha with upa takes ātmanēpada in the meanings of to worship, to meet, to make friends and to lead to. देवपूजासङ्गतकरणयोरुदाहृतम् Examples have been given with reference to dēvapūjā and sangatakarana. मित्रकरणे रथिकानुपतिष्ठते; अश्वारोहानुपतिष्ठते । पथिषु - अयं पन्थाः सुम्नमुपतिष्ठते, अयं पन्थाः साकेतमुपतिष्ठते With reference to mitra-karaṇa :-rathikān upatiṣṭhatē, aŝvārōhān upatiṣṭhate. With reference to pathin: ayam panthāḥ Srugghnam upatiṣṭhate (this way leads to Srugghna); ayam panthāḥ Sākētam upatiṣṭhate (this way leads to Sākēta). वा लिप्सायाम् Need to read Vā lipsāyām. वा लिप्सायामिति वक्तव्यम् । भिक्षुको ब्राह्मणकुलमुपतिष्ठते; भिक्षुको ब्राह्मणकुलमुपतिष्ठति इति वा FOURTEENTH ÄHNIKA-UDVIBHYAM TAPAḤ 283 It must be read that stha with upa optionally takes ātmanēpada terminations in the sense of to eagerly approach Viz. Bhikṣukaḥ brāhmaṇakulam upatiṣṭhate; bhikṣukō brāhmaṇakulam upatiṣṭhati.

cikzai aq: (1, 3, 27)

अकर्मकादित्येव, (इह मा भूत् ) उत्तपति सुवर्णं सुवर्णकारः The ātmanēpada should be used after the root tap with ut and vi only when it is intransitive, so that it may not appear in the sentence Uttapati suvarnam suvarṇakāraḥ (goldsmith heats gold). स्वाङ्गकर्मकाच्च After it when it takes for its object a limb of the subject. स्वाङ्गकर्मकाञ्चति वक्तव्यम् - उत्तपते पाणी, वितपते पाणी, उतपते पृष्ठम्, वितपते पृष्ठम् It must be said that it takes ātmanēpada when it takes for its object the limb of the subject, Viz. Uttapatē pāṇī (he warms the hands), vitapatē pāṇī (he warms hands); uttapatē pṛṣṭham (he warms the back) and vitapatē pṛṣṭham (he warms the back) अथोद्विभ्यामित्यत्र किं प्रत्युदाहियते ! What is the pratyudāharaṇa with reference to tap with ut and vi? निष्टप्यते इति The word nistapyate. किं पुनः कारणमात्मनेपदमेवोदाह्रियते, न पुनः परस्मैपदं प्रत्युदाहार्थं स्यात् ? Why is it that one with atmanēpada terminations alone is given as pratyudaharaṇa and not one with parasmaipada terminations too? तपिरयमकर्मकः । अकर्मकाश्चापि सोपसर्गाः सकर्मका भवन्ति । न चान्तरेण कर्मकर्तारं सकर्मका अकर्मका भवन्ति This root tap is intransitive. The intransitives become transitives when they are preceded by upasargas. The transitives never become intransitives unless in karmakartariprayōga:

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यदुच्यते न चान्तरेण कर्मकर्तारं सकर्मका अकर्मका भवन्तीति, अन्तरेणापि कर्मकर्तारं सकर्मका अकर्मका भवन्ति । तद्यथा - नदी वहति इत्यकर्मकः, भारं वहति इति सकर्मकः । तस्मात् निष्टपतीति प्रत्युदाहार्यम् । With reference to the statement that transitive verbs can become intransitives only in karma-kartari-prayoga, it may said that even otherwise they become intransitives. For instance the verb vahati is intransitive in the expression nadī vahati (river flows) and it is transitive in the expression bhāram vahati (he carries the burden.) Hence niṣṭapati may be given as a pratyudāharana.

आङो यमहनः ( 1, 3, 28)

अकर्मकाद् इत्येव ; ( इह मा भूत् ) आयच्छति रज्जुं कूपात्, आहन्ति वृषलं पादेन । ( It must be read that it happens) only when it is intransitive, so that ātmanēpada terminations may not appear in ayacchati rajjum kūpāt (he draws the rope from the well) and ahanti vṛṣalam pādēna (he kicks vṛṣala with the foot). स्वाङ्गकर्मकाच्च After them when they take the limbs of the subject for their object. स्वाङ्गकर्मकाच्चेति वक्तव्यम् - आयच्छते पाणी, आहते उदरम् इति It must be read that they take atmanĕpada terminations only when they have for their object the limb of the subject as in, Āyacchatē pāṇī and āhatē udaram.

समो गभ्यृच्छिभ्याम् (1, 8, 29)

समो गमादिषु विदिप्रच्छिखरतीनामुपसङ्ख्यानम् Among gamādis preceded by sam, there is need for the addition of the roots vid, pracch and sur. संस्वरते समो गमादिषु विदिप्रच्छिस्वरतीनामुपसङ्ख्यानं कर्तव्यम् संवित्ते, सम्पृच्छते, There is need to add to the list of gam preceded by sam, the roots vid, pracch and sur to secure the forms samvittē, samprcchate and samsvaratë. FOURTEENTH AHNIKA-AÑA UDGAMANË; VYAKTA… 285 After the roots ?, śru and dṛs preceded by sam. अर्तिदृशिभ्यश्चेति वक्तव्यम् अर्तिमा समृत, मा समृषाताम् मा समृषत ; श्रु संशृणुते; दृशि सम्पश्यते

It must be said that the roots r (1st conj.), śru and dṛś too when preceded by sam take ātmanē pada terminations to secure the forms Mā samṛta, mã samṛṣātām, mā samṛṣata; saṁśrnute; sampaśyatë. NOTE:—It is not easy to understand why Vārttikakāra has not read this vārttika and the previous one as one. Perhaps the latter is the addition made by Mahabhāṣyakāra. उपसर्गादस्यत्यूह्योर्वावचनम् Mention of option with reference to the roots as (4th conj.) and uh when they are preceded by a preposition. उपसर्गादस्यत्यूह्योर्वेति वक्तव्यम् - निरस्यति, निरस्यते ; समूहति, समूहते It must be read that the roots as (4th conj.) and wh preceded by upasargas optionally take atmanepada terminations as in, nirasyati, nirasyatē; samūhati, samūhatē. ज्योतिषामुद्रमने

आङ उद्गमने (1, 9, 40)

Only with reference to the udgamana of a luminous object. K ज्योतिरुद्गमने इति वक्तव्यम् इह मा भूत् आक्रामति धूमो हर्म्यतलाद् इति It must be raad that kram with a takes ātmanĕpada terminations only when it refers to the rising up of luminous objects, so that it may not be applied in the sentence ākrämati dhūmō harmyatalāt (smoke rises from the floor of the palace).

व्यक्तवाचां समुच्चारणे ( 1, 3, 48)

व्यक्तवाचामिति किमर्थम् ? What for is the word vyaktavācām in the sūtra? वरतनु संप्रवदन्ति कुक्कुटाः In order that vad may not take ātmanepada terminations in the sentence Varatanu, sampravadanti kukkuṭāḥ (Dear Damsel, cocks crow together).

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व्यक्तवाचामिति उच्यमानेष्यत्र प्राप्नोति, एतेऽपि हि व्यक्तवाचः Even though the word vyaktavācām is read in the sūtra, ātmanēpada terminations may appear in the previous example, since they (cocks) too are vyaktavāks. आतश्च व्यक्तवाचः, कुक्कुटेनोदिते उच्यते कुक्कुटो वदति इति । Since, it is said-kukkuti vadati-when they crow, they are vyaktavāks. NOTE :Dhatupātha reads thus :-vada vyaktāyām vāci. एवं तर्हि व्यक्तवाचामित्युच्यते ; सर्व एव हि व्यक्तवाचः ; तत्र प्रकर्षगति- विज्ञास्यते - साधीयो ये व्यक्तवाच इति । If so, the word vyaktavācām is read in the sūtra; all are vyaktavāks; hence the word in the sūtra suggests that it refers to those who are the best of vyaktavāks. के च साधीयः ? Who are the best ? येषां वाचि अकारादयो वर्णा व्यज्यन्ते In whose speech the letters akāra etc. are produced. न चैतेषां वाचि अकारादयो वर्णा व्यज्यन्ते The letters akāra etc. are not produced in the sound which comes out of their mouth. एतेषामपि वाचि अकारादयो वर्गा व्यज्यन्ते The letters akāra etc. are produced in their vocal sound also. आतश्च व्यज्यन्ते, एवं ह्याहुः कुक्कुटाः कुक्कुट् इति Since people say that cocks crow kukkut, they (the letters akāra eto.) are produced. नैवं ते आहुः । अनुकरणमेतत्तेषाम् They do not pronounce that way. This is only the repetition of their crowing. अथ वा नैवं विज्ञायते व्यक्ता वाग् येषां त इमे व्यक्तवाच इति Or the word vyaktavācaḥ is not split in this way:-vyaktā vāg yēsām te. कथं तर्हि ? In what way then ? FOURTEENTH ÄHNIKAAVÁDGRAH; SAMAH… YUKTĀT 287 व्यक्ता वाचि वर्णा येषां त इमे व्यक्तवाच इति Vyaktavācaḥ is split thus :-vyaktā vāci varṇāḥ yeṣām te (those in whose speech the letters akāra etc. are clearly pronounced).

अवाद्भः ( 1, 3, 51 )

अवानो गिरते : Need to read Avād girateh. अवा इत्यत्र गिरतेरिति वक्तव्यम् । गृणातेर्मा भूत् The word giratēḥ should find a place in the sūtra in the place of graḥ, so that it may not refer to gr of the ninth conjugation. तत्तर्हि वक्तव्यम् It, then, has to be read. न वा प्रयोगाभावात् No, it need not be read, since there is no prayoga for it. न वा वक्तव्यम्, प्रयोगाभावात् अवान इत्युच्यते, न चावपूर्वस्य गृणातेः प्रयोगोऽस्ति No, it need not be read on account of the absence of prayōga. The sūtra reads Avad graḥ and there is no prayoga of the root gr of the ninth conjugation preceded by ava.

समस्तृतीयायुक्तात् ( 1, 3, 54)

तृतीयायुक्तादिति किमर्थम् ? What for is the word tṛtīyāyuktāt in the sūtra? NOTE :-Kāiyața reads here:-Dhātōs tṛtīyāyōgasambhavāt tadarthēna yōgē bhāvyam ātmanēpadēna. Sa ca sarvatra caratyarthē sambhavati. उभौ लोकौ सञ्चरसि इमं चामुं च देवल (So that it may not appear in the sentence) ubhau lōkāu sañcarasi imaṁ cāmuṁ ca Dēvala, (Oh Dēvala, you move about the two worlds, here and there). तृतीयायुक्तादिति उच्यमानेऽप्यत्र प्राप्नोति, अत्रापि हि तृतीयया योग इति । Even though the word tṛtīyāyuktāt is read in the sutra, it will appear even here, since the dhalvartha is connected with karaṇa, the meaning of the third case.

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एवं तर्हि तृतीयायुक्तादित्युच्यते, सर्वत्र च तृतीयया योगः, तत्र प्रकर्षगतिविज्ञास्यते - साधीयो यत्र तृतीयया योग इति । If so, the word tṛtīyāyuktāt is read in the sutra, there is yōga with tṛtīya every where and hence it has to be taken to refer to that where the yoga with tṛtīya is of high order. क्व च साधीयः Where is it of high order ? यत्र तृतीयया योगः श्रूयते Where the yoga with the trtiya is expressed in words.

दाणश्च सा चेच्चतुर्थ्यर्थं ( 1, 3, 55 )

सा चेत् तृतीया चतुर्थ्यर्थे इत्युच्यते, कथं नाम तृतीया चतुर्थ्यर्थे स्यात् ? It is read in the sūtra Sā cēt caturthyarthe. How is it possible for the third case to be used to convey the meaning of the fourth case ? एवं तर्हि अशिष्टव्यवहारे अनेन तृतीया च विधीयत आत्मनेपदं च - दास्या सम्प्रयच्छते, वृषल्या सम्प्रयच्छते । यः शिष्टव्यवहारः - ब्राह्मणीभ्यः सम्प्रयच्छति इत्येव तत्र भवितव्यम् | If so, this sūtra enjoins tṛtīyā and ātmanēpada with reference to the vyavahāra of asiṣṭas, as in dasyā sampratyacchate and vṛṣalyā samprayacchate. In the vyavahāra of siṣṭas, the prayōga should be brāhmaṇībhyaḥ samprayacchati. यद्येवं, नार्थोऽनेन If so, no purpose is served by this sūtra. केनेदानीं तृतीया भविष्यति आत्मनेपदं च ? On what authority, then, can tṛtīyā and ātmanëpada appear here? सहयुक्तेऽप्रधाने इत्येव तृतीया भविष्यति, कर्तरि कर्मव्यतिहारे इत्यात्मनेपदम् The sūtra Sahayuktēspradhānē sanctions the third case and the sūtra Kartari karmavyatihārē sanctions ātmanē pada. NOTE:-1. Kaiyața gives the meaning of the sentence dāsyā samprayacchate thus :-Dasyai viśranya taya saha upabhunkste. The vyatihāra is explained by Nāgēśa thus : - Dāsyabhilaṣitam dhūrtaḥ karoti, dāsi ca dhürttabhilaṣitam iti vyatihārasiddhih. FOURTEENTH AHNIKA — UPĀDYAMAH… ; NĀNŌRJNAH 289 NOTE:-2. The use of the third case suffix to give the meaning of the fourth case suffix is a sort of contamination and this was recognised by the Sūtrakāra. Another point to be noted here is that Grammar should have for its basis not only the language used by siṣṭas but also by aśiṣṭas.

उपाद्यमः स्वकरणे ( 1, 3, 56)

इह कस्मान्न भवति स्वं शाटकान्तमुपयच्छति इति ? How does not ātmnēpada termination appear in upayacchati in the sentence Svaṁ śāṭakāntam upayacchati (he holds the end of his cloth ) ? अस्वं यदा स्वं करोति तदा भवितव्यम् It should appear where one makes a thing not belonging to him his own. यद्येवं स्वीकरणमिति प्राप्नोति If so, the word should be svīkaraṇam. विचित्रास्तद्धितवृत्तयः । नातस्तद्धित उत्पद्यते Strange are the operations of taddhitas and hence the taddhita suffix is not found here.

नानोईः ( 1, 3, 58 )

अनोज्ञः प्रतिषेधे सकर्मकवचनम् Need of the mention of sakarmaka in the sūtra Nānōrjñaḥ. अनोज्ञः प्रतिषेधे सकर्मकग्रहणं कर्तव्यम् । इह मा भूत् औषधस्यानुजिज्ञासते इति There is need to mention sakarmaka in the sūtra which prohibits ātmanē pada terminations in the desiderative of jñā with anu, so that it may not affect the prayōga âuṣadhasya anujijñāsatē. न वाकर्मकस्योत्तरेण विधानात् No, on account of the akarmaka being enjoined with it later on. न वा कर्तव्यम् It need not be read. किं कारणम् ? Why ? M. 37 290 LECTURES ON PATANJALI’S MAHABHÄṢYA अकर्मकस्योत्तरेण विधानात् - अकर्मकाज्जानातेरुत्तरेण योगेन आत्मनेपदं विधीयते पूर्ववत्सः इति । On account of the atmanēpada terminations being enjoined to the intransitive by a later sūtra-The ātmanepada terminations are enjoined to the root jña when it is intransitive by the sūtra Pūrvavat sanaḥ (1, 3, 62) which follows. प्रतिषेधः पूर्वस्य This is a pratisādha for what precedes. पूर्वस्य चायं प्रतिषेधः । स च सकर्मकार्थ आरम्भः This is a pratiṣēdha to what precedes and it is concerned with transitive verb. कथं पुनर्ज्ञायते पूर्वस्यायं प्रतिषेध इति ? How is it understood that this is pratiṣedha to what precedes ? अनन्तरस्य विधिर्वा भवति प्रतिषेधो वेति Vidhi or pratiṣedha is concerned with what is immediate. कथं पुनर्ज्ञायते सकर्मकार्थ आरम्भ इति How is it known that it is concerned with transitive verb? अकर्मकाज्जानातेः सन आत्मनेपदवचने प्रयोजनं नास्तीति कृत्वा सकर्मकार्थो विज्ञायते Taking that no purpose is served by enjoining ātmanēpada termination to the desiderasive of jñā if it is intransitive, it is taken that it is concerned with the transitive. dà: faa: (1, 3, 60) There are two topics under this sūtra :-(1) Does ātmanepada terminations appear here or not? (2) Is there any need to add advyavāya in upasargapūrva-niyama ? I शदेः शितः परस्मैपदांश्रयत्वादात्मनेपदाभावः No chance for ātmanepada on account of the sap of the root sad having for its āśraya, the parasmaipada. शतेः शितः परस्मैपदाश्रयत्वाद् आत्मनेपदस्याभावः - शीयते शीयेते शीयन्ते FOURTEENTH AHNIKA-SADEH SITAḤ 291 There is no chance for ātmanēpada terminations to appear after the sap of the root sad, since the former has for its asraya the parasmãipada terminations. किं च भोः शदेः शित् परस्मैपदेष्वित्युच्यते ? Is it, sir, said that sap comes after sad when parasmãipada terminations come after it? न खलु परस्मैपदेषु इत्युच्यते, परस्मैपदेषु तु विज्ञायते It is not said, to be certain, that it comes when parasmāipada terminations come, but it is so understood. कथम् ? How ? अनुदात्तङित आत्मनेपदम्, भावकर्मणोरात्मनेपदम् इत्येतौ योगौ उक्त्वा शेषात् कर्तरि परस्मैपदमित्युच्यते । एवं च न परस्मैपदेषूच्यते, परस्मैपदेषु च विज्ञायते The sūtra ģēṣāt kartari parasmāipadam is read after the sūtras Anudāttanita ātmanēpadam and Bhāvakarmaṇoh which enjoin atmanēpada. Hence though it is not stated that sap comes when there is parasmāipada, it is so taken. कः पुनरर्हति एतौ योगावुक्त्वा शेषात् कर्तरि परस्मैपदं वक्तुम् ? Who is competent to say that the sūtra ‘Śēṣāt kartari parasmāipadam’ is read after these two sūtras? किं तर्हि ? What is intended then ? अविशेषेण सर्वमात्मनेपदप्रकरणमनुक्रम्य शेषात् कर्तरि परस्मैपदमित्युच्यते After completely dealing with the whole topic concerning with ātmanē pada, the sūtra · Šēṣāt kartari parasmāipadam’ is read. एवमपि परस्मैपदाश्रयो भवति Even then it has parasmãipada for its aśraya. कथम्? How? इदं तावदयं प्रष्टव्यः, यदीदं नोच्येत किमिह स्यादिति ? He is to be questioned what termination will appear if this sūtra is not read. परस्मैपदम् इत्याह " Parasmaipadam,” says he.292 LECTURES ON PATANJALI’S MAHĀBHĀṢYA परस्मैपदमिति चेत् परस्मैपदाश्रयो भवति If it is parasmāipada, it has parasmāipada for its āśraya. सिद्धं तु लडादीनामात्मनेपदवचनात् It is accomplished by reading that laṭ etc. take ātmanēpada. सिद्धमेतत् This is accomplished. I? कथम् : How ? शदेलडादीनात्मनेपदं भवति इति वक्तव्यम् A It must be read that the lat etc. after sad takes ātmanēpada terminations. सिध्यति । सूत्रं तर्हि भिद्यते It is accomplished. The sūtra, in that case, is modified. यथान्यासमेवास्तु Let the sūtra remain as it is. ननु चोक्तं शदेः शितः परस्मैपदाश्रयत्वादात्मनेपदाभावः इति । Oh, it was said that there is no chance for ātmanepada on account of the sap of the root sad has for its āŝraya, the parasmāipada. नैष दोषः । शित इति नैषा पञ्चमी This difficulty does not arise; the word sitaḥ is not taken to be the fifth case of ŝit. का तर्हि ? What case is it then? सम्बन्धषष्ठी - शितो यः शदिः It is the sixth case denoting relationship thus :-the sad of sap. कश्च शितः शदिः What is sad with reference to sap ? प्रकृतिः It is its prakrti (stem). शदेः शित्प्रकृतेरिति Of sad which is the prakrti of sap? अथ वा आहायं शदेः शितः इति, न च शदिः शिदस्ति, त एवं विज्ञास्यामः शंदे : शिद्विषयाद् इति । Or he has read the sūtra thus :-Sadeh sitah ; sad is not sit and . hence we interpret the sūtra to mean sadēḥ śid-viṣayāt. FOURTEENTH ĀHNIKA-SADĒḤ SITAḤ 293 अथवा यद्यपि तावद् एतदन्यत्र भवति ‘विकरणेभ्यो नियमो बलीयान् ’ इति इतन्नास्ति । विकरणो हीहाश्रीयते शितः इति Or even though the dictum that niyama is stronger than vikaraṇa holds good elsewhere, it may be taken that it does not hold good here. Vikaraṇa is taken, by the mention of sitah, to be the āśraya of the ātmanāpada. II उपसर्गपूर्वनियमेऽङ्ख्यवाय उपसङ्ख्यानम् Need to supplement that the niyama will take place even though there is interception by at between upasarga and dhātu. उपसर्गपूर्वनियमेऽव्यवाय उपसङ्ख्यानं कर्तव्यम्, न्यविशत व्यक्रीणीत There is need to add that the niyama will take place even though there is the interception by at between upasarga and dhātu. so as to secure the forms nyaviŝata and vyakrīṇīta. किं पुनः कारणं न सिध्यति ? Why is it not accomplished ? अटा व्यवहितत्वात् On account of the interception by at. ननु चायमड् धातुभक्तो धातुग्रहणेन ग्रहीष्यते Oh, this at, being a part of dhātu, is capable of being taken into consideration on the mention of dhātu. न सिध्यति ; अङ्गस्य ह्यडुच्यते, विकरणान्तं चाङ्गम् । सोऽसौ सङ्घातभक्तो न शक्यो धातुग्रहणेन ग्रहीतुम् । No, it cannot be; for at is enjoined to anga and anga is that which has vikaraṇa at the end. Hence this at which is a part of the whole cannot be taken as the part of dhātu. एवं तदमिह सम्प्रधार्यम् अट् क्रियतां विकरण इति

If so, this has to be decided whether at should be brought in first or vikarana. किमत्र कर्तव्यम् ? What has to be done here ? प्राप्नुवन्ति परत्वाद् अडागमः । नित्या विकरणाः; कृतेऽपि अटि प्राप्नुवन्ति, अकृतेऽपि

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Ad-āgama should have the precedence, since it is para. Vikaranas are nitya, since they make their appearance whether at has made its appearance or not. अडपि नित्यः ; कृतेष्वपि विकरणेषु प्राप्नोति, अकृतेष्वपि प्राप्नोति At, too, is nitya, since it makes its appearance whether vikaranas have made their appearance or not. अनित्योsट् । अन्यस्य कृतेषु विकरणेषु प्राप्नोति, अन्यस्य अकृतेषु । शब्दा- न्तरस्य च प्राशुवन्विधिरनित्यो भवति । At is anitya. It appears in certain words which have taken vikaraṇas and in other words which have not taken vikaraņas.’ The vidhi which operates in dissimilar words is anitya. एवं तर्हि इदमिह संप्रधार्यम्, अट् क्रियतां लादेश इति If so, it has to be decided here whether at should have precedence or lādēŝa. किमत्र कर्तव्यम् ? What is to be done here ? परत्वादडागमः । नित्यो लादेशः ; कृतेऽपि अटि प्राप्नोति, अकृतेऽपि प्राप्नोति Ad-āgama has the precedence, since it is para. Ladesa is nitya, since it makes its appearance whether aḍ-agama has appeared or not. नित्यत्वात् लादेशस्य आत्मनेपद एवाडागमो भविष्यति Since lādēśa is nitya, the aḍ-agama shall make its appearance after ātmanēpada terminations have set in. नित्यत्वाल्लादेशस्यात्मनेपदेऽडागम इति चेदटोsपि नित्यनिमित्तत्वा- दात्मनेपदाभावः । If it is said that aḍāgama follows the atmanēpada on account of lādēśa being nitya, there is no chance for ātmanēpada to set in on account of aḍagama having for its nimitta (lan etc.) which is nitya. नित्यत्वात् लादेशस्य आत्मनेपदेऽडागम इति चेदेवमुच्यते - अडपि नित्यनिमित्तः । कृतेऽपि लादेशे प्राप्नोत्यकृतेऽपि प्राप्नोति । अटो नित्यनिमित्तत्वादात्मनेपदस्याभावः । If it is said that aḍ-agama sets in after atmanĕpada has made its appearance on account of lādēŝa being nitya, it is answered FOURTEENTH AHNIKA-ŚADĒḤ ŠITAḤ 295 thus:-At too is nityanimitta. It chances to come whether lādēśa has appeared or not. Since aț is nityanimitta, there is no chance for ātmanēçada to set in. तस्मादुपसङ्ख्यानम् तस्मादुपसङ्ख्यानं कर्तव्यम् Hence is the need for upasankhyāna-Therefore there is the need for upasaṁkhyāna. न कर्तव्यम् No, it need not be made. अन्तरङ्गस्तर्हि लादेशः If so, ladesa is antaraiiga. नैतद्विवदामहे अन्तरङ्गो नान्तरङ्ग इति We do not quarrel about it whether it is antaranga or not. अस्त्वयं नित्यश्चान्तरङ्गश्च । अत्र खल लादेशे कृते त्रीणि कार्याणि युगपत् प्राप्नुवन्ति विकरणः, अडागमः, नियम इति । तद्यदि सर्वतो नियमो लभ्येत, कृतं स्यात् ; तत्तु न लभ्यम् । अथापि विकरणात्पूर्वमड् इत्यड् लभ्येत, एवमपि कृतं स्यात् । तत्तु न लभ्यम्

Let it be nitya and antaranga. After lādēśa here sets in, three factors simultaneously crop up:-Vikarana, aḍagama and niyama. If niyama precedes everywhere the other two, the object is achieved; but it is not the case. If aḍagama precedes vikaraņa, then too the object is achieved, but that, too, is not the case. किं कारणम् ? Why ? आङ्गात् पूर्वं विकरणा एषितव्याः तरतः, तरन्ति इत्येवमर्थम् For the sake of securing the forms taratah and turanti, vikaranas have to be brought in before anga-kārya. NOTE: The anga-karya referred to here is ittva enjoined in the sūtra Rta id dhatok (7, 1, 100). अडाड्भ्यामप्यन्यदाङ्गं पूर्वमेषितव्यम् उपार्च्छत् इत्येवमर्थम् । तत्र हि आटि कृते साट्कस्य ऋच्छिभावः प्राप्नोति । Another aǹga-kārya is to be resorted to before aț or āț, so that the form uparcchat can be secured. If āḍāgama takes precedence, the ādēśa ṛcch will replace the root with āṭ.

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NOTE: The root r of the first conjugation takes the form rech before the conjugational sign sap. If the aḍāgama sets in before r is replaced by rcch, a+r will become ar and through ādivadbhāva, ār will be replaced by rcch, so that we will get the form rechat in place of arcchat. ननु च ऋच्छिभावे कृते शब्दान्तरस्य अकृत आडिति कृत्वा पुनराड् भविष्यति Oh, after rcch replaces ār, āṭ may come in on the basis that this rech, being another word, has not taken it. पुनः ऋच्छिभावः पुनराडिति चक्रक्रमव्यवस्था प्राप्नोति It will lead to a vicious circle that rcch happens after at and at after rcch and so on. नैष दोषः । यत्तावदुच्यते आङ्गात्पूर्वं विकरणा एषितव्याः तरतः तरन्ति इत्येवमर्थमिति, भवेत्सिद्धं यत्र विकरणा नित्या आङ्गमनित्यं तत्राङ्गात्पूर्व विकरणाः स्युः, यत्र तु खलु उभयं नित्यं परत्वात्तत्राङ्गं तावद् भवति । This difficulty does not arise. With reference to the statement firstly made that vikaraṇas should come in before ānga-kārya so that the forms tarataḥ and taranti can be secured, let vikaraṇas take precedence over ānga-karya where the former is nitya and the latter is anitya. Where both are nitya, āngakārya, being para, will have precedence. यदप्युच्यते अडाड्भ्यामप्यन्यदाङ्गं पूर्वमेषितव्यम् उपार्च्छत् इत्येवमर्थमिति, अस्त्वत्र आटू, आटिं कृते साट्कस्य ऋच्छिभावः । ऋच्छिभावे कृते, शब्दान्तरस्य अकृत आडिति कृत्वा पुनराड् भविष्यति With reference to the other statement that änga-karya should have precedence before at or aț so that the form upãrcchat may be secured, let there be at first and let rcch replace ār. After rcch has replaced ar, at may again set in since rcch has not had it. ननु चोक्तं, पुनर्ऋच्छिभावः पुनराडिति चक्रक्रमव्यवस्था प्राप्नोति इति Oh, it was said that there would be vicious circle by having again the ādēśa ṛcch and then aț and so on. नैष दोषः There is no harm here. FOURTEENTH ÂHNIKA-PURVAVAT SANAH चक्रकेष्विष्टतो व्यवस्था Decision may be made as we desire in vicious circles. अथवा नेरिति नैषा पञ्चमी 297 Or the word nēḥ (in the sūtra Nēr visaḥ) is not in the fifth case. का तर्हि ? What then? विशेषणषष्ठी, नेर्यो विशिः It is in the sixth case suggesting viśēṣaṇatva, so that it means the root viś which belongs to ni. कश्च नेर्विशिः ? What is the relationship between ni and vis. विशेप्यः fada: Vis is visēṣya व्यवहितश्चापि शक्यते विशेषयितुम् It is possible to take it as viśēṣya, though there is interception between the two. अथ वा निरपि पदं, विशिरपि पदं, पदविधिश्च समर्थानां व्यवहितेऽपि सामर्थ्यं भवति Or, nir is a pada, and viś too is a pada and there is pada-vidhi between samarthas and there is samarthya between the two even though there is interception.

पूर्ववत्सनः ( 1, 3, 62)

There are four topics dealt with here:-(1) To which is the word purva related? (2) What is the lakṣya which comes under the purview of this sūtra? (3) Is it kāryātidēŝa or nimittātidēŝa that is resorted to here? (4) Is there need to replace sanaḥ in the sūtra by pratyayāt? I किमिदं पूर्वग्रहणं सनपेक्ष प्राक् सनो येभ्य आत्मनेपदमुक्तं तेभ्यः सन्नन्तेभ्योऽपि भवति इति, आहोस्विद् योगापेक्षं - प्राग् एतस्माद् योगाद् येभ्यो योगेभ्य आत्मनेपदमुक्तं तेभ्यः सन्नन्तेभ्य आत्मनेपदं भवति इति Is this word pūrva related to san, so that this sūtra may mean that the roots enjoined to take ātmanēpada before san-pratyaya is added to them take the same even after it is added to them M. 38

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or is it related to sūtra, so that this sūtra may mean that the roots enjoined to take ātmanepada in the sūtras preceding this take it after san-pratyaya is added to it ? किं चातः ? What is the difference ? यदि सनपेक्षं निमित्तमविशेषितं भवति, पूर्ववत्सनो न ज्ञायते किमन्ताद्भवितव्यम् इति, अथ योगापेक्षम् उत्तरत्र विधिर्न प्रकल्पेत बुभुक्षते उपयुयुक्षते इति If it is related to san, the exterior limit is not expressly stated to enable us to know to which limit Purvavat sanah is to operate and if it is related to the sutra, this sutra will have no operation with reference to the roots mentioned in the sutras to follow from which the forms bubhukṣate and upayuyukṣatē are secured. यथेच्छसि तथास्तु Let it be as you please. अस्तु तावत् सनपेक्षम् Firstly let it be taken to be related to san. ननु चोक्तं निमित्तमविशेषितं भवति इति Oh, it was said that the exterior limit is not expressly stated. निमित्तं च विशेषितम् The target is stated. कथम् ? How ? सनमेवात्र निमित्तत्वेनापेक्षिण्यामहे, पूर्ववत् सनः आत्मनेपदं भवति We take the san itself to be the target, so that the sutra may mean that ātmanepada terminations are used after san-pratyaya is added to roots which take them before it is added. कुतः ? What is the reason ? सनः इति From the word sanah (fifth case of san). अथ वा पुनरस्तु योगापेक्षम् Or let it be related to sūtra. ननु चोक्तम् उत्तरत्र विधिर्न प्रकल्पेत इति Oh, it was said that this sūtra will have no operation with reference to the roots mentioned in the sūtras to follow. विधिश्व प्रक्लृप्तः The sūtra will have operation there too. FOURTEENTH ÄHNIKA-PURVAVAT SANAḤ कथम् ? How ? उत्तरत्रापि पूर्ववत्सन इत्येवानुवर्तिष्यते Pūrvavat sanaḥ is taken in the sutras to follow by anuvṛtti. किमर्थं पुनरिदमुच्यते ? Il 299 What is the lakṣya which comes under the purview of this sūtra? पूर्ववत्सन इति शदिम्रियत्यर्थम् The sūtra Pūrvavat-sanaḥ is for the sake of sad and mr. शदिम्रियत्यर्थोऽयमारम्भः शदिम्रियतिभ्यां सन्नन्ताभ्याम् आत्मनेपदं मा भूदिति । This sutra is intended for the roots sad and mr. so that ātmanēpada may not appear after san-pratyaya in the roots sad and mr. इतरथा हि ताभ्यां सन्नन्ताभ्यामात्मनेपदप्रतिषेधः Or, there is need to mention ātmanēpada-pratiṣēdha after san in those two roots. इतरथा हि अनुच्यमानेऽस्मिन् - शदित्रियतिभ्यां सन्नन्ताभ्यामात्मनेपदस्य प्रतिषेधो वक्तव्यः स्यात्, शिशित्सति मुमूर्षति If it is not so stated, there is need to prohibit atmanēpada termination from appearing after san in the roots sad and ma, so that the forms śiŝitsati and mumūrṣati may be secured. कथं पुनः पूर्ववत्सन इत्यनेन शदिम्रियतिभ्यां सन्नन्ताभ्यामात्मनेपदस्य प्रतिषेधः शक्यो विज्ञातुम् ? How is it possible to learn that there is pratiṣedha to the sannantas of sad and mr from taking ātmanepada from the sutra Purvavat sanah? वतिनिर्देशोऽयम् । कामचारश्च वतिनिर्देशे वाक्यशेषं समर्थयितुम् This has the pratyaya vat and it is left to our pleasure to complete the sentence in the way we should like. तद्यथा - उशीनरवन्मद्रेषु यवाः । सन्ति, न सन्ति इति । मातृवदस्य कलाः । सन्ति, न सन्ति इति । एवमिहापि पूर्ववद्भवति, न भवति इति । This may be illustrated as follows:-The sentence-the yara grains at Madra as at Uśīnara-may be completed by are or

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are not. The sentence-his features as in his mother,-may be completed by are or are not. So also pūrvavad here may be completed by bhavati or na bhavati. न भवति इत्येवं वाक्यशेषं समर्थयिष्यामहे - यथा पूर्वयोर्योगयोः सन्नन्ताभ्यामात्मनेपदं न भवति, एवमिहापि शदिम्रियतिभ्यां सन्नन्ताभ्यामात्मनेपदं न भवति इति । We shall complete the sentence by na bhavati. The sutra will then mean) that ātmanēpada does not appear after sannanta of the roots sad and mṛ as in the previous two sūtras :Nānōrjñah (1, 8, 68 ) and Pratyānbhyām sruvah ( 1, 3, 59 ) यदि तर्हि शदिम्रियत्यर्थोऽयमारम्भः, विधिर्न प्रकल्पते - आसिसिषते, शिशयिषते If the sūtra is, then, intended for sad and mṛ, it is not possible to have ātmanēpada terminations in places where we want them, as in āsisiṣatē and sişayiṣatē. अथ विध्यर्थः Suppose we take the sūtra enjoining ātmanēpada after sannanta. शदिम्रियतिभ्यां सन्नन्ताभ्यामात्मनेपदं प्राप्नोति (If so,) ātmanēpada chances to appear after the san-prutyaya in the roots sad and mr. यथेच्छसि तथास्तु Let it be as you please. अस्तु तावत्प्रतिषेधार्थः Let it, then, be taken as intending pratisīdha. ननु चोक्तं विधिर्न प्रकल्पते इति Oh, it was said that it cannot, then, be taken as a vidhi. विधिश्व प्रक्लृप्तः Vidhi, too, is possible. कथम् ? How ? एतदेव ज्ञापयति सन्नन्तादात्मनेपदं भवतीति यदयं शदिम्रियतिभ्यां सन्नन्ताभ्यम् आत्मनेपदस्य प्रतिषेधं शास्ति । The statement that ātmanēpada is prohibited after sannanta with reference to the roots sad and mr, suggests that ālmanēpada appears after sannanta as a general rule, अथ वा पुनरस्तु विध्यर्थः Or let it be taken as intending vidhi. FOURTEENTH AHNIKA-PURVAVAT SANAḤ ननु चोक्तं शदिम्रियतिभ्यां सन्नन्ताभ्यामात्मनेपदं प्राप्नोति इति । 201 Oh, it was said that, in that case, atmanĕpada chances to appear after san in the roots śad and mr. नैष दोषः । प्रकृतं सनो न इत्यनुवर्तिप्यते This difficulty does not arise. The phrase sanō na is taken here from the context by anuvṛtti. क प्रकृतम् ? What is the sutra in the context wherefrom there is anuvrtti? ज्ञाश्रुस्मृदृशां सनः, नानोईः The sūtra Jñā-śru-smṛ-dṛśām sanaḥ (1, 3, 57) and Nānōriñaḥ (1, 3, 58). सकर्मकात् सनो न Atmanepada does not appear after san of the root jñā with anu if it is transitive. प्रत्याङ्भ्यां श्रुवः - सनो न Ātmanēpada does not appear after sun of the root śru preceded by the prepositions prati or a. शदेः शितः - सनो न Ātmanĕpada does not appear after san of the root sad. म्रियतेः लुङलिङोश्च सनो न इति Ātmanēpada does not appear after san of the root mṛ. इहेदानीं पूर्ववत्सनः इति, सन इत्यनुवर्तते, नेति निवृत्तम् । एवं च कृत्वा सोऽप्यदोषो भवति यदुक्तं निमित्तमविशेषितं भवति इति । Here in this sūtra Pūrvavat sanaḥ, there is anuvṛtti to the word sanaḥ, na having receded from anuvrtti. In this case the defect nimittam aviśēṣitam bhavati raised above is also answered. नैव वा पुनरल शदिम्रियतिभ्यामात्मनेपदं प्राप्नोति There is, in that case, no chance for ätmanēpada after the sannanta of the roots sad and mr. कि कारणम् ? Why ?302 t LECTURES ON PATAÑJALI’S MAHÂBHĀṢYA शदेः शितः’ इत्युच्यते, न च शदिरेवात्मनेपदस्य निमित्तम् The sūtra is read Sadeḥ sitaḥ. Hence the root sad alone is not the nimitta of ātmanēpada. किं तर्हि ? What then? शिदपि निमित्तम्. Sit, too, is nimitta. अथापि शदिरेव शित्परस्तु निमित्तम् Or it is the sad that is followed by sit is nimitta. न चायं सन्परः शित्परो भवति That which follows san here does not follow sit. यत्र तर्हि शिन्नाश्रीयते म्रियतेर्लुङ्लिङोश्च इति Then, what about the sutra Mriyater lun-linōś ca where it is not taken into account? अत्रापि न म्रियतिरेवात्मनेपदस्य निमित्तम् Even here the root mr alone is not the nimitta of atmanĕpada. किं तर्हि ? What then ? geideraf fíña¤ Luñ and liñ, too, are nimitta. अथापि म्रियतिरेव लुङ्लिङ्परस्तु निमित्तम् Or the root mr followed by lun and lin is the nimitta. न चायं सन्परो ललिपरो भवति That which follows san here does not follow lun or lin. III किं पुनः पूर्वस्य यदात्मनेपददर्शनं तत् सन्नन्तस्यातिदिश्यते ? Is the atman pada enjoined to a root extended by analogy to the same when it takes after it the pratyaya san too? एवं भवितुमर्हति. It deserves to be so. पूर्वस्यात्मनेपददर्शनात्सन्नन्तादात्मनेपदभाव इति चेद् गुपादिषु अप्रसिद्धिः If it is said that the ātmanē pada which is enjoined to the root before san is added appears after it is added, it is not possible to arrive at the sannanta forms of the roots gup etc. FOURTEENTH AHNIKA-PURVAVAT SANAḤ 303 पूर्वस्यात्मनेपददर्शनात् सन्नन्तादात्मनेपदं भवतीति चेद् गुपादिषु अप्रसिद्धिः । गुपादीनां न प्राप्नोति । जुगुप्सते मीमांसते इति । न ह्येतेभ्यः प्राक् सन आत्मनेपदं नापि परस्मैपदं पश्यामः If it is said that atmanepada sets in after san-pratyaya is added to roots because they took it even before, it is not possible to arrive at the forms derived from the root gup etc. It cannot appear after gup etc. The forms jugupsatē and mīmāṁsatē cannot be secured. For we see neither the atmanĕpada termination nor the parasmãipada termination after them, unless san is added to them. NorE :—The two sulras Gup-tij-kidbhyah san ( 3, 1, 5 ) and Man-badha-dan sanbhyā dīrghas cābhyāsasya ( 3, 1, 6) tell us that the roots gup etc. are used only with san. सिद्धं तु पूर्वस्य लिङ्गातिदेशात् The object is achieved by the extension of the linga of atmanēpada found before, through analogy. सिद्धमेतत् The object is achieved. कथम्? How? पूर्वस्य यदात्मनेपदलिङ्गं तत्सन्नन्तस्याप्यतिदिश्यते The atmanĕpada-liiga attached to the root is extended to sannanta by atidēśa. कृष्णादिषु तु लिङ्गप्रतिषेधः Need for the pratiṣedha of linga in krñ etc. कृञादिषु तु लिङ्गस्य प्रतिषेधो वक्तव्यः, अनुचिकीर्षति पराचिकीर्षति इति । There is need for the pratiṣedha of linga in krñ etc. so that the forms anucikīrṣati and parācikīrṣati can be secured. NOTE:-1. Kaiyața reads here:-Anuparābhyām krñaḥ ityanēna parasmāipadam ēva vidhīyatē, natu ittvam nivartyate. NOTE:-2. It was shown that there is one defect in kāryātidēśa and one in nimittātidēśa. अस्तु तर्हि प्राक् सनो येभ्य आत्मनेपदं दृष्टं तेभ्यः सन्नन्तेभ्योऽपि भवतीति If so, let the atmanepada suffixed to roots before san is added be suffixed after san too is added.

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ननु चोक्तं पूर्वस्यात्मनेपददर्शनात्सन्नन्तादात्मनेपदभाव इति चेद् गुपादिष्वप्रसिद्धिरिति । Oh, it was said that, if atmanēpada sets in after san on account of its having appeared before it was added, the forms derived from the roots gup etc. cannot be secured. नैष दोषः । अनुबन्धकरणसामर्थ्याद्भविष्यति This difficulty does not arise, The forms are secured on the strength of their being read with anudāttēt. अथ वा अवयवे कृतं लिङ्गं समुदायस्य विशेषकं भवति । तद्यथा - गोः सक्थनि कर्णे वा कृतं लिङ्ग समुदायस्य विशेषकं भवति । Or the linga found in the avayava becomes the distinguishing element of avayavin. For instance the mark made in the thigh or the ear of a cow forms the distinguishing mark of the cow. यद्यवयवे कृतं लिङ्गं समुदायस्य विशेषकं भवति, जुगुप्सयति मीमांसयति इत्यत्रापि प्राप्नोति If the linga made in the arayava becomes the distinguishing element of the avayavin, the ātmanēpada terminations may set in where we find the parasmãipada terminations, as in jugupsayati and mīmāṁsayati. नैष दोषः । अवयवे कृतं लिङ्गं कस्य समुदायस्य विशेषकं भवति ? This difficulty does not arise. Which avayavin has for its distinguishing element, the liiga made in the avayava ? यं समुदायं योऽवयवो न व्यभिचरति It becomes the distinguishing element of that avayavin, from which the avayava never separates itself. सनं च न व्यभिचरति, णिचं च पुनर्व्यभिचरति It invariably forms a part of sannanta alone, but not so with reference to nijanta. तद्यथा गोः सक्थनि कर्णे वा कृतं लिङ्गं गोरेव विशेषकं भवति न गोमण्डलस्य । This may be illustrated thus:-The mark made in the thigh or the ear of a cow forms the distinguishing mark of the cow and not of the herd. FOURTEENTH ÄHNIKA-PÜRVAVAT SANAḤ प्रत्ययग्रहणं णियगर्थम् IV 305 • Need to read pratyaya for the sake of ni and yak. प्रत्ययग्रहणं कर्तव्यम् । पूर्ववत्प्रत्ययादिति वक्तव्यम् There is need to read pratyaya. The sūtra is to be read Pūrvavat pratyayāt. किं प्रयोजनम् ? Why ? णियगर्थम् - णियगन्तादपि यथा स्याद् इति, आकुस्मयते विकुस्मयते हृणीयते महीयते इति For the sake of ni and yak. So that ātmanepada terminations may appear after nic and yak, as in ākusmayatē, vikusmayatē, hṛṇīyatë and mahiyatē. तत्र को दोषः ? What is the defect there ? तत्र हेतुमण्णिचः प्रतिषेधः Need for the pratiṣēdha of hētuman-nic there. तत्र हेतुमण्णिचः प्रतिषेधो वक्तव्यः - आसयति, शाययति इति There is the need to prohibit ātmanēpada in hētuman-ņic, so that the forms āsayati and śāyayati can be secured. सूत्रं च भिद्यते The sūtra has to be modified. यथान्यासमेवास्तु Let the sūtra remain as it is. कथमाकुस्मयते विकुस्मयते हृणीयते महीयते इति १ How can the forms akusmayatē, vikusmayatē, hṛṇīyatē and mahiyatë be secured? अनुबन्धकरणसामर्थ्याद्भविष्यति They are secured by the samarthya of the reading of anubandha. NOTE:-Nāgēsabhaṭṭa reads here :-Ākusmādātmanē padinaḥ iti ganasütrāt kusma ātmanepadi. Hrninmahīnāu kaṇḍvādī nitāu pathitāu. अथ वा अवयवे कृतं लिङ्ग समुदायस्य विशेषकं भवति । तद्यथा - गोः संक्थनि कर्णे वा कृतं लिङ्ग समुदायस्य विशेषकं भवति । M. 39

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Or the mark made in the avayava forms the distinguishing mark of the arayavin. This is illustrated thus:-The mark made in the thigh or the ear of a cow forms its distinguishing mark. हृणीययति महीययति इत्यत्रापि प्राप्नोति It (atmanĕpada) will appear here also, in hrniyayati and mahāyayati. अवयवे कृतं लिङ्गं कस्य समुदायस्य विशेषकं भवति ? Which avayavin has for its distinguishing mark the linga made in the avayava? यं समुदायं योऽवयवो न व्यभिचरति The avayavin from which the avayava never gets separated. यकं च न व्यभिचरति, णिचं तु व्यभिचरति It does not get separated from the avayava with reference to yak, but not with reference to nic. तद्यथा - गोः सक्थनि कर्णे वा कृतं लिङ्गं गोरेव विशेषकं भवति, न गोमण्डलस्य It may thus be illustrated :-The mark made in the thigh or the ear of a cow forms the distinguishing mark of the cow, but not of the herd. आम्प्रत्ययवत्कृञो ऽनुप्रयोगस्य ( 1, 2, 68) कृञ्ग्रहणं किमर्थम् ? What for is the mention of krñah here ? इह मा भूत् - ईहामास ईहामासतुः ईहामासुः So that ātmanepada may not appear in thāmāsa, īhāmāsatuḥ and īhāmāsuh. कथं चात्रास्तेरनुप्रयोगो भवति ? How is the root as taken to be anuprayōga by this sūtra? प्रत्याहारग्रहणं हि तत्र विज्ञास्यते For krñ is taken to be pratyāhāra there. NOTE:-Pratyāhāra from kṛ in the sutra Abhūtatadbhāvē lerbhvastiyāge…( 5, 4, 50 ) to in kya in the sūtra Krnō dvitiya… (5, 4, 58 ) is meant here. FOURTEENTH AHNIKA – AMPRATYAYA… PRAYOGASYA कथं पुनर्ज्ञायते तत्र प्रत्याहारग्रहणमिति ? How is it known that it denotes pratyāhāra there? इह कृञ्ग्रहणात् Since lern is read in this sūtra. इह कस्मात्प्रत्याहारग्रहणं न भवति ? Why should it not be taken to he pratyāhāra here? इहैव कृञ्ग्रहणात् Evidently from the reading of kri here. अथेह कस्मान्न भवति उदुम्भाञ्चकार उदुब्जाञ्चकार ? 307 Now why is not ātmanēpada found here in udumbhāñcakāra and udubjāñcakāra? ननु चाम्प्रत्ययवद् इत्युच्यते, न चात्र आम्प्रत्ययादात्मनेपदं पश्यामः Oh, the expression ampratyayavat is read in the sutra and we do not see ātmanēpada after ãmpratyayaprakṛti (i e.) the roots umbh and ubj. न ब्रूमो ऽनेनेति We do not say from this (i. e.) that the ampratyayaprakṛti takes ātmanēpada after it. किं तर्हि ? On the strength of what then? स्वरितञितः कर्त्रभिप्राये क्रियाफले आत्मनेपदं भवतीति On the strength of the sūtra Svaritañitaḥ kartrabhiprāyē kriyāphale (1, 8, 72). नैष दोषः । इदं नियमार्थं भविष्यति आम्प्रत्ययवदेवेति This difficulty does not arise. This sūtra is taken to be niyama so that that the atmanē pada sets in only when the āmpratyayaprakṛti is entitled to take it. यदि नियमार्थं विधिर्न प्रकल्पते - ईहाञ्चक्रे ऊहाञ्चक्रे इति If it is taken as niyamavidhi, it cannot serve as apūrva-vidhi to secure the forms īhāñcakrē and ūhāñcakrē. विधिश्च प्रक्लृप्तः Its apūrva-vidhitva too is settled. कथम् ? How ? पूर्ववदिति वर्तते, आम्प्रत्ययवत्पूर्ववच्च इति

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The word pūrvavat is taken here by anuvṛtti, so that this sūtra may be read thus-Ampratyayavat pūrṛavacca krñōsnuprayogasya. स्वराद्युपसृष्टात्

प्रोपाभ्यां युजेरयज्ञपात्रेषु ( 1, 3, 64)

Svarādyupasṛṣṭāt should be read in place of prōpābhyām. स्वराद्युपसृष्टादिति वक्तव्यम् - उद्युङ्क्ते, अनुयुङ्क्ते The expression svarādyupasṛṣṭāt should be read so that we may secure the forms udyuňktē and anuyuñktē. NOTE:-In the list prādi, all the upasargas which begin with a vowel should be mentioned here (i.e.) apa, anu, ava etc. In that case pra will be left out. अपर आह Another says. स्वराद्यन्तोपसृष्टात् The expression Svarādyantōpasṛṣṭāt should be read. स्वराद्यन्तोपसृष्टादिति वक्तव्यम् - प्रयुङ्क्ते, नियुङ्क्ते, विनियुङ्क्ते The expression svaradyantōpasṛṣṭāt should be read (i. e. all which begin in a vowel and which end in a vowel should be taken) so that the forms prayunktē, niyunktē, viniyunktē etc. may be secured.

समः क्ष्णुवः ( 1, 3, 65 )

किमर्थ विदेशस्थस्य ग्रहणं क्रियते, न समो गमादिषु इत्येवोच्येत ? Why is this read separately and not included in the sūtra Samō gamyrechibhyām (1, 3, 29 ) ? समः क्ष्णुवः सकर्मकार्थम् The sūtra Samaḥ kṣṇuvaḥ is for the sake of giving transitive sense. सकर्मकार्थोऽयमारम्भः । अकर्मकादिति तत्रानुवर्तते This sūtra is with reference to the transitive verb. The word akarmakāt has anuvrtti there in 1, 3, 29 from 1, 3, 26. FOURTEENTH ÄHNIKA-BHUJŌSNAVANĒ; ŅĒRAŅĀU… 309 अनवनकौटिल्ययोः

भुजोऽनवने ( 1, 3, 66 )

Anavana-kāuṭilyayōḥ has to be read in place of anavanē. ‘अनवन कौटिल्ययोरिति वक्तव्यम्, इहापि यथा स्यात् प्रभुजति वाससी, निभुजति जानुशिरसी इति । The expression anavana-kāutilyayōḥ has to be read, so that the forms prabhujati and nibhujati in the sentences prabhujati vāsasī and nibhujati jānuśirasi may be secured. तत्तर्हि वक्तव्यम् It has then to be read. न वक्तव्यम् । यस्य भुजेरवनमनवनं चार्थस्तस्य ग्रहणम् । न चास्य भुजेरवनमनवनं चार्थः No, it need not. It is only that root bhuj (7th conjugation) which has both arana and anavana (abhyavahāra) for its meaning is taken here. Both avana and anavana are not the meanings of this bhuj (6th conjugation) which has kauṭilya for its meaning. NOTE:-Anavanakāutilyayōḥ is published as a vārttika in some editions. Śrī Guruprasādaśāstri records that it is not so found in some manuscripts. It seems to me that it is only a pūrvapakṣa raised by Mahabhaṣyakāra to illustrate the principle Samsargavad viprayōgōspi viŝēṣa-smṛti-hētuḥ noted by Kaiyaṭa. dron zenf oft deu mafaneutà (1, 3, 67) Three topics are dealt with here:-(1) Is there any need to mention that none other than what is karma in anyantaprayōga can be karma in nyantaprayōga? (2) In this sūtra necessary or not? (3) Is there need for prohibiting atmanepada when ātman is the kartā in the nyantaprayāga? I णेरात्मनेपद विधाने ऽण्यन्तस्य कर्मणस्तत्रोपलब्धिः With reference to ātmanepada-vidhāna in nyantaprayoga, it happens only when the karma found in anyanta-prayōga is the karma there too.

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णेरात्मनेपदविधानेऽण्यन्तस्य यत्कर्म यदा ण्यन्ते तदेव कर्म भवति तदात्मनेपदं भवतीति वक्तव्यम् With reference to the atmanepada-vidhāna in nyantaprayoga, it must be said that ātmanepada sets in only when the karma found in anyantaprayoga is found as such in the nyanta-prayōga. इतरथा हि सर्वप्रसङ्गः 1 Or it will chance to appear everywhere.

इतरथा हि सर्वत्र प्रसङ्गः स्यात् । इहापि प्रसज्येत आरोहन्ति हस्तिनं हस्तिपकाः, आरोहयमाणो हस्ती स्थलमारोहयति मनुष्यान् Or it will chance to appear every where. It will appear here also:—Arōhanti hastinam hastipakāḥ, ārōhayamāņō hastī sthalam ārōhayati manuṣyān. NOTE:-Atmanēpada will have to be used in place of ārōhayati. Here manusyān, the karma found in the ņyantaprayōga is not fɔund in the aṇyantaprayōga. तत्तर्हि वक्तव्यम् It has, then, to be stated. न वक्तव्यम् It need not be stated. कस्मान्न भवति - आरोहन्ति हस्तिनं हस्तिपकाः, आरोहयमाणो हस्ती स्थलमारोहयति मनुष्यान् इति ? How is ātmanēpada prevented from ārōhayati here—ārōhanti hastinam hastipakāḥ, ārōhayamāṇō hastī sthalam ārōhayati manuṣyān? एवं वक्ष्यामि - ‘णेः’ आत्मनेपदं भवति ; ततः ’ अणौ यत्कर्म णौ चेत्’ - अण्यन्ते यत्कर्म णौ चेत्, णौ यदि तदेव कर्म भवति ततः, ‘स कर्ता’ - कर्ता चेत् स भवति णाविति ; ; I shall explain the sūtra thus -Ņēḥ is taken as one sentence meaning that atmanepada appears in nyanta-prayoga. Then Anau yat karma nau cēt is taken as the next sentence which means if only the karma in the anyantaprayoga is the karma in the nyantaprayōga.’ Then Sa karta is taken as the third sentence meaning if it becomes the kartā in the nyantaprayoga.’

1. सर्वत्र प्रसङ्गः is another reading. FOURTEENTH ÅHNIKA—ŅĒRAŅĀU … ANÀDHYANË 311 II यद्येवं कर्मकर्तायं भवति, तत्र कर्मकर्तृत्वासिद्धम् If so, this becomes karma-kartā and it is achieved by the sūtra which enjoins karmakartṛtva (Karmavat-karmaṇā tulyakriyaḥ 3, 1, 87). कर्मकर्तृत्वात्सिद्धमिति चेद् यक्चिणोर्निवृत्यर्थं वचनम् If it is achieved by karmakartṛtva, the sutra is intended to prohibit yak and cin. कर्मकर्तृत्वात्सिद्धमिति चेद् यक्चिणोर्निवृत्त्यर्थमिदं वक्तव्यम् । कर्मापदिष्टौ यक्चिणौ मा भूतामिति । If it is accomplished by karmakartṛiva, there is need for this sūtra to prohibit yak and cin (i.e.) that yak and cin which have a chance on account of karmāpadēśa may be prohibited. न वा यक्चिणोः प्रतिषेधात् It need not be on account of yak and cin being prohibited. न वा एष दोषः This difficulty does not arise. किं कारणम् ? Why ? यचिणोः प्रतिषेधात् । प्रतिषिध्येते अत्र यचिणौ - यचिणोः प्रतिषेधे हेतुमणिश्रिब्रूञामुपसङ्ख्यानम् इति । On account of the prohibition of yak and cin. Yak and cin are prohibited in the vārttika Yakcināḥ pratiṣēdhë hētumaņņi-śribrūnam upasankhyanam. यस्तर्हि न हेतुमणिच् तदर्थभिदं वक्तव्यम्, तस्य कर्मापदिष्टौ यकूचिणौ मा भूतामिति - उत्पुच्छ्यते पुच्छं स्वयमेव, उदपुपुच्छत पुच्छं स्वयमेव This has to be said for the sake of that which is not hētumannic, so that yak and cin may not happen in karmapadēśa with reference to it, as in utpucchyatē puccham svayam ēva, udapupucchata puccham svayam ēva. अत्रापि यथा भारद्वाजायाः पठन्ति तथा भवितव्यं प्रतिषेधेन - यक्चिणोः प्रतिषेधे णिश्रन्थिग्रन्थिब्रूञात्मनेपदाकर्म काणामुपसङ्ख्यानम् Even here the pratiṣēdha should take the form as is read by Bhāradvājiyas :Yak-cinōh pratisedhe ņi-śranthi-granthi-braiatmanē pada-akarmakāṇām upasankhyānam.312 LECTURES ON PATANJALI’S MAHABHÂŞYA NorE :—1. The two vārttikas commencing with Yale-cin - pratisēdhē are read under the sūtra Na-duha-snnu-namām yakcināu (3, 1, 89). NOTE:-2. The answer to the question that may arise that those two vārttikas need not read ni and this sūtra may be read is given in the next sentence. स चावश्यं प्रतिषेध आश्रयितव्यः The pratisedha in that form is indispensably necessary. इतरथा हि यत्र नियमस्ततोऽन्यत्र प्रतिषेधः Or there will be need to mention pratiṣēdha in places other than those where there is niyama. अनुच्यमाने ह्येतस्मिन्यत्र नियमस्ततोऽन्यत्र तेन यचिणोः प्रतिषेधो वक्तव्यः स्यात् - गणयति गणं गोपालकः; गणयति गणः स्वयमेव If there is no nigrahana in the vārttikas, there will be need to prohibit yak and cin in places other than those which come under the purview of niyama, to secure Gaṇayati ganam gōpālakaḥ and gaṇayati gaṇaḥ svayam ēva. आत्मनेपदस्य च (Need of pratisīdha) of ātmanāpada too. आत्मनेपदस्य च प्रतिषेधो वक्तव्यः, गणयति गणः स्वयमेव There is need to mention the pratiṣedha of ätmanēpada too to secure the form gaṇayati in Ganayati gaṇaḥ svayam ēva. आत्मनेपदप्रतिषेधार्थं तु Let this sūtra be, then, read for the sake of ātmanepadapratisedha. आत्मनेपदप्रतिषेधार्थमिदं वक्तव्यम् - गणयति गणः स्वयमेव This sūtra has to be read to prohibit atmanēpada in Gaṇayati ganah svayam êva. इष्यत एवात्रात्मनेपदम् ātmanāpadam is wished for here. किमिष्यत एव, आहोखित् प्राप्नोत्यपि १ Is it only wished for or does it have a chance to appear? इष्यते च प्राप्नोति च It is both wished for and has a chance to appear. FOURTEENTH AHNIKA-NĒRANĀU… ANĀDHYĀNĒ 313 कथम् ? How ? अणाविति कस्येदं णेर्ग्रहणम् १ Which is referred to by the word aṇāu? यस्माण्णेः प्राक् कर्म वा कर्ता वा विद्यते The ni before whose appearance karma or kartā was seen. न चैतस्माण्णेः प्राक्कर्म कर्ता वा विद्यते Neither karma nor kartā was seen before this ni came. NOTE-1. The roots of the tenth conjugation have no prayoga without nic and hence it is said that they take no kartā nor karma before nic appears after them. NorE :—2. Kāiyata reads here :Nityatvān nicak keralanām curādīnām prayōgābhāvād aṇāu karmaṇīssambhavad për iti hētumannico grahanam. इदं तर्हि प्रयोजनम् - अनाध्यान इति वक्ष्यामि इति । इह मा भूत् स्मरति वनगुल्मस्य कोकिलः, स्मरयत्येनं वनगुल्मः स्वयमेवेति This, then, is the prayojana, that I may mention anādhyānē, so that ātmanēpada may not appear in smarayati in the sentence Smarayatyēnam vanagulmaḥ svayam ēva, which follows the sentence Smarati vanagulmasya kōkilaḥ. एतदपि नास्ति प्रयोजनम् । कर्मापदिष्टा विधयः कर्मस्थभावकानां कर्मस्थक्रियाणां वा भवन्ति । कर्तृस्थभावकश्वायम् । This, too, is not the prayōjana. The vidhis relating to karma should refer to the state of existence of karma or to the action of karma. This is a case referring to the state of existence of kartā. एवं तर्हि सिद्धे सति यदनाध्यान इति प्रतिषेधं शास्ति तद् ज्ञापयत्याचार्यो भवत्येवं जातीयकानामात्मनेपदम् इति Since Acārya reads the pratiṣēdha-anādhyānē when it is otherwise achieved, he suggests that ātmanēpada may appear in similar cases. किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit from this jñāpana? M. 40

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पश्यन्ति भृत्या राजानम्, दर्शयते भृत्यान् राजा । अत्र आत्मनेपदं सिद्धं भवति Atmanēpada may be used in the word darŝayate of the sentence Dar sayatë bhṛtyān rājā, which is related to Pasyanti bhṛtyā rājānam. आत्मनः कर्मत्वे प्रतिषेधः III Need for pratiṣedha when atman is karma. आत्मनः कर्मत्वे प्रतिषेधो वक्तव्यः । हन्त्यात्मानं, घातयत्यात्मा इति If atman is karma, there is need for pratiṣēdha to secure ghatayati in ghatayati ātmā when atman is the object of hanti. स तर्हि वक्तव्यः It, then, has to be mentioned. न वा ण्यन्तेऽन्यस्य कर्तृत्वात् No, it need not be mentioned, since the cartā in the ņyanta - prayōga is one other than the karma in the anyantaprayōga. न वा वक्तव्यः It need not be mentioned. किं कारणम् ? Why ? ण्यन्तेऽन्यस्य कर्तृत्वात् । अन्यदत्राण्यन्ते कर्मान्यो ण्यन्तस्य कर्ता On account of the kartā in nyantaprayōga being another. One is karma in aṇyantaprayōga and another is the kartā in the nyantaprayōga. कथम् ? How ? द्वावात्मानौ - अन्तरात्मा शररीरात्मा च There are two ātmans, the ātman inside and the physical body. NoTE :~~~Antarātmā is, according to Sānkchyas, the antah - karana and according to Naiyāyikas, the jīva. अन्तरात्मा तत्कर्म करोति येन शरीरात्मा सुखदुःखे अनुभवति ; शरीरात्मा तत्कर्म करोति येनान्तरात्मा सुखदुःखे अनुभवति इति Antarātmā does that kriya which produces pain and pleasure to the physical body and the physical body does that kriyā which produces pain and pleasure to the antarātman. FOURTEENTH ĀHNIKA-SVARITANITAH… KRIYĀPHALĒ 315 NOTE:-1. The same topic with reference to two atmans is found in the bhāṣya under the sutra Karmavat karmaṇā tulyakeriyah ( 3, 1, 87). NOTE:-2. The expression Sarīrātmā sukhaduḥkhē anubhavati is explained by Kaiyața thus:-Ŝarīrasya acētanatvāt sukhaduḥkhahetubhyām ŝarīram sambadhyatë iti vyākhyēyam.

स्वरितत्रितः कर्त्रभिप्राये क्रियाफले (1, 8, 72)

The prayōjanas of reading the word svaritañitaḥ, the two prepositions abhi and pra and the expression kartrabhiprāyë kriyaphale are discussed here. स्वरितत्रित इति किमर्थम् ? I What for is the word svaritañitaḥ read in the sūtra ? याति, वाति, द्वाति, प्साति (So that ātmanēpada terminations may not be used after the roots ) yā, vā, drā and psā. स्वरितञित इति शक्यमकर्तुम् It is possible to omit the word svaritañitaḥ from the sūtra. इह कस्मान्न भवति याति वाति द्वाति प्साति इति How then cannot ātmanēpada terminations appear here-after the roots yā, vā, drā and psā ? कर्त्रभिप्राये क्रियाफले इत्युच्यते । सर्वेषां च कर्त्रभिप्रायं क्रियाफलमस्ति । त एवं विज्ञास्यामः येषां कर्त्रभिप्रायम् अकर्त्रभिप्रायं च क्रियाफलमस्ति तेभ्य आत्मनेपदं भवति इति । न चैषां कर्त्रभिप्रायं चाकर्त्रभिप्रायं च क्रियाफलमस्ति । तथाजातीयका खल्वाचार्येण स्वरितत्रितः पठिताः ये उभयवन्तः येषां कर्त्रभिप्रायं च अकर्त्रभिप्रायं च क्रियाफलमस्ति The expression kartrabhiprāyē kriyāphalē is read in the sūtro. The fruit of the action intended by the kartā is found with reference to every root. Hence we think that, if a root is capable of having reference both to the fruit of the action intended by the kartā and to the fruit of the action intended by one other than the kartā, it takes ātmanēpada terminations when it has reference to the fruit of the action intended by

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the kartā. These roots (yā, vā, drā and psā) do not have reference to the kriyaphala intended both by the karta and non-kartā. It is only those roots which have reference to the kriyaphala intended both by the karta and non-karta that are read with svaritēt and ñit. NOTE:-1. Kaiyața reads here:-Idam atmanĕpadam samvidhānavṛttibhyō dhātubhyō bhavati iti kēcid vyācakṣatē……Anyë trāhuḥ, svārtham yaḥ kriyām ārabhatē tatra atmanēpadam, parārtharambhi tu parasmaipadam. Nagesabhatta explains the same thus:-Sarvāvayavaka-. kriyapravṛttyanukulavyāpāra ēva samvidhanaśabdavācyah … Svārthatva-parārthatva-ubhayavivakṣāvatām dhātūnām svārthatvavivakṣāyām tañānāu iti sūtrārthaḥ. NOTE:-2. From this it is evident that, according to Mahābhāṣyakāra, svaritañitaḥ in the sutra is unnecessary. अथ अभिप्रग्रहणं किमर्थम् ? II What for, then, are read abhi and pra? स्वरितजितः कर्त्राये क्रियाफले इतीयत्युच्यमाने यमेव सम्प्रत्येति क्रियाफलं तत्रैव स्यात्, लुञ् - लुनीते, पूञ् - पुनीते; इह न स्यात् यज् - यजते, वप् - वपते । अभिप्रग्रहणे पुनः क्रियमाणे न दोषो भवति । अभिराभिमुख्ये वर्तते, प्र आदिकर्मणि । तेन यं चाभिप्रैति यं चाभिप्रैष्यति यं चाभिप्रागात् तत्र सर्वत्राभिमुख्यमात्रे सिद्धं भवति । If the sutra is read without abhi and pra thus-Svaritañitaḥ kartrāyē kriyāphulē – ātmanē pada will appear only in those cases where the fruit of the action immediately goes to kartä as in lunītē (from the root lūñ) and punītē (from the root pūñ) and not in yajale (from the root yuj) and in vapate (from the root vap). If, on the other hand, abhi and pra are read, there will be no difficulty. Abhi suggests abhimukhya (the state of pointing towards) and pra suggests adikarman (the act commencing with). Then atmanépada will have chance to appear everywhere whether the fruit of the action immediately goes to the kartā, will go to the karta in future or went to the kartā in the past. FOURTEENTH AHNIKA–SVARITANITAH … KRIYĀPHALE 317 111 कर्त्रभिप्राये क्रियाफले इति किमर्थम् ? What for is read kartrabhiprāye kriyāphalē? पचन्ति भक्तकराः कुर्वन्ति कर्मकराः, यजन्ति याजकाः Otherwise ātmanepada will appear in forms pacanti, kurvanti and yajanti in the sentences pacanti bhaktakarāḥ (cooks cook) kurvanti karmakarāḥ (servants do the work) and yajanti yājakāḥ (rtviks perform the sacrifice). कर्त्रभिप्राये क्रियाफले इत्युच्यमानेऽप्यत्र प्राप्नोति । अत्रापि हि क्रियाफलं कर्तारमभिप्रैति - याजका यजन्ति गा लप्स्यामह इति, कर्मकराः कुर्वन्ति पादिकमहलप्स्यामह इति । It chances to come here even if the expression kartrabhiprāzē kriyāphalē is read. The fruit of the action reaches the kartā even here. Ṛtviks perform the sacrifice that they will get cows and servants do their work that they will get 25 per cent of the day’s profit. एवं तर्हि कर्त्रभिप्राये क्रियाफले इत्युच्यते, सर्वत्र च कर्तारं क्रियाफलमभिप्रैति । तत्र प्रकर्षगतिर्विज्ञास्यते - साधीयो यत्र कर्तारं क्रियाफलमभिप्रैति । न चान्तरेण यजि यजिफलं वर्षि वा वपिफलं लभन्ते । याजकाः पुनः अन्तरेणापि यजि गा लभन्ते भृतकाश्च पादिकम् इति When such is the case that the fruit of the action goes everywhere to the kartā, the expression kartrabhiprāyē kriyāphalē is read. It is given the special sense-where the fruit of the action goes to the karta only through that action and through nothing else. One does not get the fruit of yajana (the apūrva which leads him to Heaven after death) without yajana nor does one get the fruit of his ceremonial shave except from the shave. But rtviks get cows even without yojana and the wage-earners money even without doing the particular work. NOTE:-The fruit of yajana and vapana is apurva and they have no drstaphala.

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शेषात् कर्तरि परस्मैपदम् ( 1, 3, 78)

Two topics, one with reference to sēṣāt and another with reference to kartari, are dealt with here. शेषवचनं पञ्चम्या चेदर्थे प्रतिषेधः I-a If the word sesa is followed by the fifth case-suffix, need for the pratiṣedha (of parasmãipadu) in karmakartṛ. शेषवचनं पञ्चम्या चेदर्थे प्रतिषेधो वक्तव्यः - भिद्यते कुसूलः स्वयमेव, छिद्यते रज्जुः स्वयमेव । If the word seṣa is used in the fifth case, there is need to prohibit parasmāipada in karmakartṛprayoga as in the forms bhidya’ē and chidyate in the sentences Bhidyatë kusūlaḥ svayam ēva (granary breaks itself open) and Chidyatē rajjuḥ svayam ēva (rope snaps itself). एवं तर्हि शेषे इति वक्ष्यामि If so, I shall read seṣe in place of sēṣāt. सप्तम्या चेत्प्रकृतेः (Pratiṣēdha) of prakṛti if it is in the seventh case. सप्तम्या चेत् प्रकृतेः प्रतिषेधो वक्तव्यः - आस्ते शेते, च्यवन्ते, प्लवन्ते If sēṣa is read in the seventh case, there is need to prohibit roots (which are anudattēt and nit) from taking parasmāipada to secure the forms astē, śētē, cyavantē and plavantë. NOTE:-Kaiyața reads here:-Pratyayaniyamē prakṛtīnām aniyaṁād anudātṭaḥidbhyaḥ parasmāipadam api prāpnēti. सिद्धं तूभयनिर्देशात् Accomplishment of the object through the mention of both. fuzaa This (the object) is achieved. कथम् ? How ? उभयनिर्देशः कर्तव्यः । शेषात् शेषे इति वक्तव्यम् Mention of both should be made, Both sẽṣāt and sēṣē have to be read. FOURTEENTH AHNIKA-SESĀT … PADAM; ANUPARĀ… 319 II कर्तृग्रहणमिदानीं किमर्थं स्यात् ? What for is kartari read? कर्तृग्रहणमनुपराद्यर्थम् Reading of kartari is for kr with anu, parā etc. अनुपराद्यर्थमेतत् स्यात् - इह मा भूत् अनुक्रियते स्वयमेव, पराक्रियते स्वयमेव इति This is intended with reference to kr with anu, parā etc., so that parasmāipada may not appear in anukriyatē svayam ēra and parākriyatē svayam ēva. 1 – b 1 सिध्यति । सूत्रं तर्हि भिद्यते । The object is accomplished; but the sūtra has to be modified. यथान्यासमेवास्तु Let the sūtra remain as it is. ननु चोक्तं शेषवचनं पञ्चम्या चेदर्थे प्रतिषेधः इति Oh, it was said that, if śēṣāt is read, there is need for the pratisedha in karmakartariprayoga. नैष दोषः । कर्तरि कर्मव्यतिहारे इत्यत्र कर्तृग्रहणं प्रत्याख्यायते, तत्प्रकृतमिहानुवर्तिष्यते शेषात् कर्तरि कर्तरि इति । This defect can be avoided. The word kartari in the sūtra Kartari karmavyatihārē is found unnecessary and it is taken here by anuvṛtti, so that this sūtra may be read Ŝeṣāt kartari kartari parasmāipadam. किमिदं कर्तरि कर्तरि इति What is meant by kartari kartari ? कतैव यः कर्ता तत्र यथा यात्, कर्ता चान्यश्च यः कर्ता तत्र मा भूद् इति So that it (parasmāipada) may appear only when kartā is kartā and not where both karta and something else are kartā.

अनुपराभ्यां कृञः (1, 3, 79)

किमर्थमिदमुच्यते ? What is the need for this sūtra? परस्मैपदप्रतिषेधात् कृञादिषु विधानम् Pratiprasava of parasmāipada with reference to krn on account of parasmāipada-pratisidha.

1. It is preferable to have the text from sidhyati to the end before hartygrahanam idānīm kimartham syāt.

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परस्मैपदप्रतिषेधात् कृञादिषु परस्मैपदं विधीयते । प्रतिषिध्यते तत्र परस्मैपदं स्वरितत्रितः कर्त्रभिप्राये क्रियाफले आत्मनेपदं भवति इति । Parasmāipada is enjoined with reference to kṛñ etc. since it was prohibited. It is prohibited by the sutra Svaritañitaḥ kartrabhiprāyē kriyaphale which enjoins ātmanēpada. अस्ति प्रयोजनमेतत् ? Is this the prayojana ? किं तति ? What then ? तत्रात्मनेपदप्रतिषेधोऽप्रतिषिद्धत्वात् Need for the pratiṣēdha of ātmanē pada there, on account of its not being prohibited. तत्र आत्मनेपदस्य प्रतिषेधो वक्तव्यः There is need to prohibit atmanĕpada there. किं कारणम् ? Why ? अप्रतिषिद्धत्वात् ; न हि आत्मनेपदं प्रतिषिध्यते Since it is not prohibited. For atmanepada is not prohibited. किं तर्हि ? What then is done ? परस्मैपदमनेन विधीयते Purasmāipada is enjoined by this. न वा द्युतादिभ्यो वावचनात् No, on account of the mention of va with reference to dyutādi. न वैष दोषः This difficulty does not arise. किं कारणम् ? Why ? द्युतादिभ्यो वावचनात् । यदयं द्युतादिभ्यो वावचनं करोति तद् ज्ञापयत्याचार्यो न परस्मैपदविषये आत्मनेपदं भवतीति । On account of the anuvṛtti of vibhāṣā with reference to dyutādi. Acarya suggests that atmanepada does not set in where parasmāipada comes, since he makes the anuvriti of vāvacana in Dyudbhyō luni. (1, 3, 91) NOTE:-Vāvacanāt in the bhāṣya means on account of the anuvṛtti of the word vibhāṣā (from the sūtra Vibhāṣākarmakāt 1-8-85). FOURTEENTH AHNIKA BUDHAYUDHANASAJANEN… NEH 321 आत्मनेपदनियमे वा प्रतिषेधः Or pratisedha near atmanepadaniyama. आत्मनेपदनियमे वा प्रतिषेधो वक्तव्यः । स्वरितजितः कर्त्रभिप्राये क्रियाफले, आत्मनेपदं भवति, कर्तर्यनुपराभ्यां कृञो न इति Or the pratiṣëdha should have been mentioned near ātmanēpadaniyama, (i.e.) near the sutra Anudāttanita ātmanēpadam (1, 3, 12). The sūtra Svaritañituk kartrabhiprāyā kriyāphale should be read after it and after it Kartaryanuparābhyām kṛñō na should have been read. सिध्यति । सूत्रं तर्हि भिद्यते । The object is accomplished. But the sutra is modified. यथान्यासमेवास्तु Let the sūtra remain as it is. ननु चोक्तं तत्रात्मनेपदप्रतिषेधोऽप्रतिषिद्धत्वादिति Oh, it was said that there is need for the pratiṣēdha of ātmanēpada on account of its being apratiṣiddha. परिहृतमेतद् न वा द्युतादिभ्यो वावचनादिति It was answered thus:-Na vã dyutādibhyō vāvacanāt. अथवा इदं तावदयं प्रष्टव्यः स्वरितत्रितः कर्तभिप्राये क्रियाफले आत्मनेपदं भवतीति परस्मैपदं कस्मान्न भवति । Or he is to be questioned thus:Why does not parasmāipada appear where ātmanēpada appears on the strength of the sūtra Svaritañitaḥ kartrabhiprāzē kriyāphalē ? आत्मनेपदेन बाध्यते It is set at naught by ātmanēpada. यथैव तत्मनेपदेन परस्मैपदं बाध्यते, एवं परस्मैपदेनापि आत्मनेपदं बाधिष्यते Just as parasmãipada is set at naught by atmanĕpada, so also will ātmanepada be set at naught by parasmäipada.

बुधयुधनराजने प्रद्रुस्रुभ्यो णेः (1, 3, 86 )

बुधादिषु येऽकर्मकारस्तेषां ग्रहणं किमर्थम् ? What for is the mention of intransitives among budhādis ? सकर्मकार्थमचित्तवत्कर्तृकार्थं वा For the sake of sakarmakas or acittavat-kartrkas. M. 41322 LECTURES ON PATANJALI’S MAHABHAṢYA NOTE:-Acittavatkartṛka is that which has for its kartā one not endowed with reason.

अणावकर्मकाच्चित्तवत्कर्तृकात् ( 1, 3, 88 )

अणावकर्मकादिति चुरादिणिचो ण्यन्तात्परस्मैपदम् Mention of parasmãipada after the nyania of curādi-nic with reference to the sūtra Aṇāvakarmakāt… अणावकर्मकादिति चुरादिणिचो ण्यन्तात्परस्मैपदं वक्तव्यम् । इहापि यथा स्यात्, चेतयमानं प्रयोजयति - चेतयति Mention of parasmäipada after nyanta of curädinic after the sūtra Aṇāvakarmakāt…, is necessary so that the form cētayati in the sense of cētayamānam prayōjayati may be secured. यदि तर्हि अत्रापीष्यते अणिग्रहणमिदानीं किमर्थं स्यात् ? If it is desired even here, what is the need for the word anāu in the sūtra ? अकर्मकग्रहणमण्यन्तविशेषणं यथा विज्ञायेत So that the word akarmaka may be taken as the viseṣana of anyanta. अथाक्रियमाणेऽणिग्रहणे कस्याकर्मकग्रहणं विशेषणं स्यात् ? To whom will the word akarmaka be the visēṣaṇa, if aṇāu is not read? णेरिति वर्तते, ण्यन्तविशेषणं स्यात् There is the anuvrtti for the word meh (from the sūtra Budha … ) and it will become the visēṣana of ņēḥ. तत्र को दोषः What will be the harm then ?

इहैव स्यात् चेतयमानं प्रयोजयति चेतयति । इह न स्यात् आसयति शाययति

Parasmaipada will appear only in cētayati in the sense of cētayamānam prayōjayati and it will not appear in äsayati and Sayayati.

K

FOURTEENTH AHNIKA-NA PADAMYANYASA… VASAH 323

सिद्धं त्वतस्मिन् णाविति वचनात्

It is accomplished by reading atasmin nau.

सिद्धमेतत् This (the object) is accomplished.

कथम् ? How ?

अतस्मिन् णौ योऽकर्मकस्तत्रेति वक्तव्यम्

It must be mentioned that it comes with reference to that which is alcarmaka in non-hetuman-nic.

NOTE : — Kāiyata reads here :Tacchabdēna hetuman-nij nirdiśyate.

सिध्यति । सूत्रं तर्हि भिद्यते ।

The object is accomplished. But the sutra has to be modified.

यथान्यासमेवास्तु Let the sūtra remain as it is.

ननु चोक्तम् अणावकर्मकादिति चुरादिणिचो ण्यन्तात् परस्मैपदवचनमिति Oh, it was said that mention of parasmāipada is necessary after the nyanta of curādi-nic with reference to the sūtra Anāvakarmakāt…

नैष दोषः This difficulty does not arise.

अणाविति कस्येदं णेर्ग्रहणम् ? To which ni does ni in aneh refer ? यस्माणेः प्राक् कर्म कर्ता वा विद्यते

To that ni, before which there was kurma or kartā.

न चैतस्माण्णेः प्राक् कर्म कर्ता वा विद्यते

Karma or kartā did not exist before this ni came.

न पादम्याड्यसपरिमुहरुचिनृतिवदवसः ( 1, 3, 89 )

पादिषु धेट उपसङ्ख्यानम् Addition of dhet with reference to pādis. पादिषु घेट उपसङ्ख्यानं कर्तव्यम् - धापयेते शिशुमेकं समची Addition of the root dheț to the pādi list is necessary, so that the form dhāpayētē may be secured in the sentence dhāpayētē ŝiŝum ēkam samīcī (two does allow one young to suck). NOTE:-The word samīcī should be taken as the nominanative dual.

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लुटि च क्लपः ( 1, 3, 93 )

किमर्थश्चकारः ? What for is the word ca ?

स्यसनोरित्येतदनुकृप्यते

Only will then syasanōḥ be taken here by anuvṛtti.

यदि तर्हि नान्तरेण चकारमनुवृत्तिर्भवति ‘च्यो लुङि ’ इत्यत्रापि चकारः कर्तव्यः विभाषेत्यनुकर्षणार्थः । अथ इदानीमन्तरेणापि चकारमनुवृत्तिर्भवति इहापि नार्थश्वकारेण । एवं सर्वे चकाराः प्रत्याख्यायन्ते ।

If there will be no anuvṛtti without the word ca, there will be. no anuvṛtti to the word vibhāṣā in the sūtra Dyudbhyō luni and hence cakāra has to be read there. If anuvrtti is resorted to there even without cakāra, there will be anuvrtti here too without it. All cukāras of this kind are thus set at naught.

FOURTEENTH AHNIKA ENDS

(First adhyāya, third pāda ends )

VOLUME IV ENDS

अचश्च 42-17 अणावकर्मकात्…322323 (i) INDEX OF SUTRAS Number refers to page अनुदात्तङित आत्मनेपदम् 259-272 अनुपराभ्यां कृञः 319-321 अपृक्त एकाल्प्रत्यय 68-72 अर्थवद्… 80-98 अवाह्नः 287 अस्मदो द्वयोश्च 123–4 असंयोगाल्लिट् कित् 12-13 आङ उद्गमने 285 आङो दोनास्यविहरणे 278 आङो यमहनः 284 आम्प्रत्ययवत्…306-308 इको झल् 16-20 इतरेतरान्योन्य… 277 इद् गोण्या : 110-111 इन्धिभवतिभ्यां च 13-14 उच्चैरुदात्तः, नीचैरनुदात्तः 47-51 उद्विभ्यां तपः 283-284 उदो नूर्ध्वकर्माणि 281 उपदेशेऽनुनासिक इत् 215 221 उपाद्यमः स्वकरणे 289 उपान्मन्त्रकरणे 281 - 283 ऊकालोऽच्… 33-42 एकविभक्ति… 77-79 एकश्रुति…. 60-63 क्रीडोsनुसंपरिभ्यश्च 279-281 कर्तरि कर्मव्यतिहारे 272-276 कृत्रद्धितसमासाश्च 98-99 ग्राम्य पशुसङ्गेषु 190-192 गाङ्कुटादिभ्यः….1-9 गोखियोः… 103-108 चुटू 228-232 छन्दसि पुनर्वस्यो, विशाखयोश्च 125 जात्याख्यायां ….119-123 पेरणी…309-315 त्यदादीदि…. 187-190 तत्पुरुषः…. 72-73 तद शिष्यं… 119 तस्य लोपः 232-240 agna….54-60 - तिष्यपुनर्वखोः… 125-8 तृषमृषि32 दाणश्च…. 288 - 289 देवब्रह्मणोः… 65 न क्त्वा सेट 25-30 न गतिहिंसार्थेभ्यः 276-277 न पादमि… 323 नपुंसकं …184-5 न विभक्तौ तुस्माः 227-9 न सुब्रह्मण्यायां 63-1 नानोईः 289 प्रथमानिर्दिष्टं 73-77 प्रोपाभ्यां…308 पिता मात्रा 185-7 पुमान् स्त्रिया 180 पूङः क्त्वा च 30-2 पूर्ववत्सनः 297- फल्गुनी…. 124-5 बुधयुध….321-322 भ्रातृपुतौ …180-4 भुजोऽनवने 309 LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA 326 भूवादयो धातवः 193-215 * मृडमृद…. 14-5 यथासङ्क्षयम्… 240-252 रलो व्युपधात्… 32-3 लिसिचौ… 22 - 4 लुक् तद्धितलुकि 109-110 लुटि च क्लपः 324 लुपि युक्तवद्…111-116 व्यक्तवाचां… 285-287 विपराभ्यां जेः 277-278 विशेषणानां.. …116-119 वृद्धो यूना … 178-179 श्वशुरः श्वश्र्वा 185-7 a: fara: 290-297 शेषात्कर्तरि परस्मैपदम् 318-319 aft gaar 179-180 स्थाध्वारिच्च 24-5 स्वरितञितः…315-317 स्वरितात्… 65-7 स्वरितेनाधिकारः 252-8. समः क्ष्णुवः 308 समवप्रविभ्यः स्थः 281 समस्तृतीयायुक्तात्…287-288 समाहारः स्वरितः 51-3 ĐÀI TÍT.. 284–285 सरूपाणां… 129-178 सार्वधातुकमपित् 9-12 ह्रस्वो नपुंसके 99-102 हलन्त्यम् 221-226 .. हलन्ताच्च 20-22 अचश्चेन्नपुंसक… 44 (ii) INDEX OF VARTTIKAS अज्ग्रहणं संयोगाच् 47 aforat:…68 अणिओः… ETFORSTT:… Dr…69 अणावकर्मकादिति…322 अतिप्रसङ्गो…. ङिति 246 अद्वन्द्व…. 188 अधिकरणगति….176 अधिकार… ज्ञानार्थ त 254 अधिकारः प्रतियोगं…. 252 अधिकारपरिमाण..254 अधीयान… 249 अन्यत्रापि तद्विषय…187 अन्यत्राभिधेयस्य 114 अन्यनिर्देशस्तु….254 अन्वयव्यतिरेकाभ्यां….201 · अनन्तर इति चेत्… 237 अनन्तरे प्लुतो….25 अनर्थकं तु 16 अनवक्लृप्ति… 248 अनवन कौटिल्ययोः 309 अनुबन्धलोपे… अप्रसिद्धिः 235 अनेकशफेषु….192 अनेकान्ते…. 237 अनोई :… 289 अप्रत्यय इति चेद्… 95 अपिङिदिति… 11 अपृक्तसंज्ञायां…. 68 अप्राप्तेर्वा 78 अभिधानं… 162 अमुष्येत्यन्तः….64 अर्तिश्रु… 285 अर्थतश्चेत्….दोषः 243 अर्थवत्ता नोपपद्यते … 88 अर्थवत्समुदायानां… 85 अर्थवति… 82 अर्थातिदेशात्… 121 अव्ययप्रतिषेधः…99 INDEX OF VĀRTTIKAS अवयव…. विधिप्रसङ्गः 230 अवयवग्रहणात् सिद्धम् 230 अवाड्रः…287 अविनाशोऽनैकात्म्यात् 177 अविशेषेण 66 अवे तत्रोः 248 अशिष्टव्यवहारे … अशिष्य एकशेषः 158 अशिष्यं वा 122 अस्ति च वैरूप्यम् 170 अस्मदः … 122 अस्मादो नाम… 121 अस्ति…. 199 164 अस्ति… युगपत् असरूपाणां… सिद्धम् 181 असावित्यन्तः 64 आकार आख्याते ….63 आकृतिवाचित्वात्…. 185 आकृति… वाजप्यायनः 162 आगमेः क्षमायाम् 279 आङः स्थः प्रतिज्ञाने 281 आङि नुप्रच्छयोः 280 आङो दोऽव्यसनक्रियस्य 278 आत्मनः कर्मत्वे प्रतिषेधः 314 आत्मनेपदनियमे वा… 321 आत्मनेपदप्रतिषेधार्थ तु 312 आत्मनेपदवचनं नियमार्थम् 261 आत्मनेपदस्य च 312 आत्मनेपद विधि… ग्रहणेषु 244 आशिषि नाथः 280 इकः कित्त्वं … 16 इन्च कस्य… 24 इड्डिधौ ह्यग्रहणम् 31 इत्त्वं कित्सन्नियोगेन 27 इत्संज्ञायां सर्वप्रसङ्गः… 217 इतरथा कि 238 इतरथा हि तत्र प्रतिषेधे… 274 इतरथा हि ताभ्यां … 299 इतरथा हि तत्र नियमः ….312 इतरथा हि सर्वप्रसङ्गः 310 इतरेतराश्रयं च ….209 इति वा वचने….110 इतीन्द्रवद्विषयः 177 इतो लोपे… प्रतिषेधात् 233 इद् गोण्या न 110 इदर्थाभावात्… 225 इन्धेः छन्दो….13 इन्धेः संयोगार्थः…13 इर उपसङ्ख्यानम् 230 ईयसो बहुव्रीहौ 104 उच्चनीचस्य 49 उत्तरार्थम् 276 उद ईहायाम 281 उदुपधात् 30 उपसर्गग्रहणम् 279 उपसर्गपूर्वनियमे … 293 उपसर्गादस्यति….285 उपसर्जनहस्वत्वे च 102 उपाद देवपूजा… करणयोः 281 उपाद्…. पथिषु 282 उभयदर्शनाच्च 162 ऋदुपधेभ्यः….12 ऋदित्वं… 18 ‘एकविभक्तौ 78 एकशेषनिर्देशाद्वा 224 एकान्तस्तत्र… 236 एकेन… अनुपपन्नः 161 एकेन… न्यग्रोधप्रयोगः 161 327

[[328]]

एङः …. प्रतिषेधः 245 कृत्वा च विग्रहात् 29 क्त्वायां कित्प्रतिषेधश्च 8 क्यष आत्मनेपदवचनं ….265 क्रियाव्यतीहारे 272 क्रियावचने…. 199 क्रियावचनो धातुः 198 क्रियाविशेषक उपसर्गः 203 कर्तरि चात्मनेपदविषये … 268 कर्तृकर्मणोश्च248 कपि च 106 कर्तरि च … 268 कर्मकर्तृत्वात् सिद्धम्….311 कर्मव्यतिहारादिषु … 274 किदतिदेशात् 28 किरतेः… 279 कुटादीनाम्…. 8 कृञादिषु तु 308 कृते भवेत् 16 कृभ्वोः कृत्वाणमुलौ 248 खलगोरथ… 251 खलतिकादिषु … 119 गुणयोश्चेत्….52 गुणवचनवद्वा 176 गोटाङ्… 103 गोण्या इत्त्वं…. 111 ङित्किद्वचने….1 चुञ्चपचणपोः…229 घञादिषु… 247 ङसिङसोः … 250 चोदनायां…. उपाधिवृत्तेः 167 चोदनासु च तस्यारम्भात् 169 ज्ञापकान्न परोक्षायाम् 26 ज्ञायते चैकोपदिष्टम् 163 ज्योतिषामुद्गमने 285 जानोऽगुणविधिः 7 जात्याख्ययां…120 जादिशब्देन … 123 पिलोपस्तु… 19 णेरात्मनेपद.309 त्यदादितः… 187 त्रयाणां हि विकारनिर्देशः 35 तच्छीलादिषु… 247 तत्र तुस्मानां प्रतिषेधः 234 तत्र प्रत्ययनिमसे…. तत्र भवः… 249 तत्र हेतुमण्णिचः 305 तत्त्रात्मनप्रतिषेधः… तत्रासरूपः.236 तत्पुरुष… 72 तत्रासर्वद्रव्यगतिः 166 तत्रकवचनादेशे …120 तथा च लिङ्गवचनसिद्धिः 168 तद्वदतिदेशे ….4 तद्धितलुकि … प्रतिषेधः 109 तद्धितलुकि ….परत्वात् 109 तद्विषयं च 187 तस्य दोषो .. 250 द्रव्याभिधानं व्याङिः 168 द्रव्याभिधाने…. 166 द्रुतादिषु चोक्तम् 40 द्रुतायां तपरकरणे….39 द्वन्द्वे च 106 द्विवचन बहुवचन ….157 दम्भेर्हल्ग्रहणस्य 21 दर्शनं वै हेतुः 186 दर्शनं हेतुरिति…. 186 दीर्घप्लुतयोस्तु 38 दीर्घाणां नाकृते …18 दीर्घाणां तु प्रसज्यते 17 दीर्घारम्भात् 16 दीर्घे मा भूत् 24 देवब्रह्मणोः … 60 देवब्रह्मणोः… 65 धमाधेटो…. 251 धर्मशास्त्रं … 164 arara…200 INDEX OF VÄRTTIKAS न चैकं … आदित्यवद्… 176 न चैकं … युगपत् 169 न प्रत्यय इति 96 . न पिन्ङिदिति…11 नपुंसकह स्वत्वे…99 न वाकर्मकस्य….289 न वा ण्यन्ते… 314 न वा तादर्थ्यात् 74 न वा द्युतादिभ्यः ….320 न वा दर्शनस्य… 115 न वा निर्दिश्यमान … 253 न व प्रत्ययेन… 89 न वा यक्चिणोः… 311 न वा लिङ्गाभावात् 100 ‘न वा सेत्वस्य… 30 न सेडिति 25 नाप्रतिषेधात 27 निगृहीतिः 29 नित्यत्वाल्लादेशस्य 294 नित्यमकित्त्वं…. 31 निपातस्यानर्थकस्य 94 … निष्ठायामवधारणात् 26 नैकं… एकशेषे 165 नैकार्थ्यम् 157 नैकार्थ्य… आनर्थक्यम् 157 प्रकरणे च सर्वसम्प्रत्ययार्थः 242 प्रकृत्यर्थनियमे … 266 प्रत्ययार्थस्य 200 … प्रत्यर्थ शब्द …. 160 प्रतिषेधः पूर्वस्य च 290 प्रतिषेधो हसादीनाम् 276 प्रथमभावग्रहणं च 209 प्रथममध्यम…156 प्रथमानिर्दिष्टं 73 M. 42 … प्रधाने कार्यसम्प्रत्ययात् 184 प्रयोजनं द्विगु 79 प्रातिपदिकप्रतिषेधः… 225 प्लुतश्च विषये 25 पदार्थादन्यस्य 84 परस्परोपपदाच्च 977 परस्मैपदप्रतिषेधात् 319 परस्य च …. 188 परिभाषा 262 परिमाणग्रहणम् 197 पाठेन धातु…. 194 पादिषु धेट उपसङ्ख्यानम् 323 पित्करणं… 229 पुनर्वसु … 125 पूङः क्त्वानिष्ठयोः 30 पूर्वपदस्य च 104 पूर्ववत्सन इति 299 पूर्वशेष…. 189 पूर्वस्यात्मनेपद…. 302 पृथगनुबन्धत्वे…. 6 पैलादिषु ….69 ब्राह्मणवत्सा….182 भ्रातृपुत्र… शब्दनिवेशः 185 भ्रातृपुत्र…. सिद्धम् 186 भवतीति चेद 2 भाववचने…. प्रतिषेधः 208 भाववचनो धातुः 204 भावो हि… लोपः 235 भूयसि प्राग्वचनम् 255 भूवादीनां वकारः….193 भूवादिपाठः….214 मात्रार्थ वा …. 110 मनुष्यलुपि 119 यञ्… प्रतिषेधः 102 यञ्…. सिद्धम् 102 यस्य विधौ 74 यावतां ….न्याय्यः 160 · 320 舟 LECTURES ON PATAÑJALI’S MAHÁBHÀṢYA 330 यावतां … अभिधानम् 160 grafaðsæ….255 युष्मदस्मदो…. 251 योगाभावाच्च 115 रलः क्त्वासनोः….33 रेण तुल्यं सुधीबनि 27 रोपधेतोः 249 लकारस्य….223 लविधानाद्विहित 1 261 लिङ्गवचनसिद्धिः…170 लिङ्ग…. विवक्षा….17 1 लुपोऽदर्शन…115 व्यर्थेषु च मुक्तसंशयम् 170 वचनप्रामाण्याद् 69 वर्णस्य अर्थवद्….92 वस्वर्थम् 28 वाक्यप्रतिषेध… 83 वा नामधेयस्य 64 वा लिप्सायाम् 282 विकरण… नियमाप्राप्तिः 261 विकरणेभ्यः प्रतिषेधः 259 विनाशे प्रादुर्भावे…169 विपराभ्यां … 277 विभक्तौ तवर्गः227 विशेषणानां…. 117 वेशोयश…. 250 वैरूप्यविग्रह 178 शदेः शितः… 290 शप उपलम्भने 281 शिक्षेर्जिज्ञासायाम् 279 शिष्टप्रयोगाद्… 215 शेषवचनं च 268 शेषवचनं पञ्चम्या चेदू…. 318 षष्ट्यन्तयोः … 76 स्यान्तस्योपोत्तमं च 64 स्वराद्यन्तोपसृष्टात् 308 स्वराद्युपसृष्टात् 308 स्वरानुबन्धज्ञापनाय च 214 स्वरितपर… 59 स्वरितस्य अर्द्धहस्व.57 स्वरितात् 65 स्वरितोदात्ताच्च 59 स्वरितोदात्तार्थ च 58 स्वाङ्गकर्मकाच्च 278 283,284 सङ्ख्या…. अनिर्देशः 242 संज्ञा… अनुच्चारणार्थः 242 संज्ञाकरणे…3 संज्ञासमास… नियमार्थम् 241 सङ्ख्याप्रयोगे…. 121 सङ्गातार्थवत्वाच्च..92 सङ्घातेन…199 सङ्घादिषु… 249 सनि झल्ग्रहणं….27 सप्तम्या चेत्…. 318 समः क्ष्णुवः… 308 समानाधिकरणत्वात्…. 117 समास उत्तरपदस्य 116 समासग्रहण उक्तम् 98 समाहारोऽचोः51 समुदायोऽनर्थक 82 समोऽकूजने 279 समो गमादिषु 284 सर्वत्र सन्नन्ताद्…5 संस्त्यानप्रसवौ लिङ्गम् 173 संस्त्याने…. 173 सहयुक्ते तृतीया…. सामर्थ्याद्धि पुनर्भाव्यम् 17 सामान्यविशेष.189 सिद्धं त्वच्समुदायस्य 52 सिद्धं त्वतस्मिन्…323 सिद्धं त्वपवादन्यायेन 235 सिद्धं तु… ग्रहणप्रतिषेधात् 234 सिद्धं तु तपरनिर्देशात् 39 सिद्धं तु पद… 72 INDEX OF VĀRTTIKAS सिद्धं तु अन्वय…90 सिद्धं तु… प्रत्ययः 209 सिद्धं तु प्रसज्यप्रतिषेधात् 4 सिद्धं तु पूर्वस्य…303 सिद्धं तु… कार्यातिदेशात् 5 सिद्धं तु यस्य विधौ … 75 सिद्धं तु लकारनिर्देशात् 223 सिद्धं तु लडादीनां . 292 सिद्धं तु व्यवसितपाठात् 237 सिद्धं तूभयनिर्देशात् 818 fary…251 सुत्यापराणामन्तः 64 सुब्रह्मण्यायां… 63 सुब्लोपे च 97 सूच्याद्यर्थम् 111 ह्रस्वता … 110 ह्रस्वादिविधिः 43 ह्रस्वादिषु सम…. 34 सिद्धं तु व्यवसितान्त्यत्वात् २२२ 222 ह्रस्वार्थम् 16 सिद्धं तु समास… 74 सिद्धं तु समसङ्ख्यत्वात् 35 सिद्धं तु समानप्रक्रमवचनात् 50 सिद्धं तूपदेशने… 219 हरतेः… 280 Real:…276 हरीतक्यादिषु… 118 हलन्स्ये सर्वप्रसङ्गः 221 331 (iii) INDEX OF PARIBHĀSAS, NYĀYAS ETC. अकृतकारि शास्त्रम् 17 अन्तरेणापि वतिमतिदेशो गम्यते 3 अन्यत्र वर्णग्रहणे जातिग्रहणम् 71 अनन्तरस्य विधिर्वा… 271, 275, 290 अनन्तरा प्राप्तिः प्रतिषिध्यते 78 अननुबन्धग्रहणे न सानुबन्धकस्य 197 अपवादन्यायः 235 अपि काकः श्येनायते 81 अवयवे कृतं लिङ्गं..304 असिद्धं बहिरङ्गमन्तरके 102 उक्तार्थानामप्रयोगः 113, 158 एकार्था समुदायाः 154 औपदेशिकस्य प्रतिषेधः नातिदेशिकस्य 27 देशा } कार्यकाल संज्ञापरिभाषम् 262 कुम्भीधान्यन्यायः 230, 231 कृत्रिमाकृत्रिमयोः … 273 कृतकारि शास्त्रम् 18 तादर्थ्यात् ताच्छन्द्यम् 74 न ह्युपाधेरुपाधिर्भवति, विशेषणस्य वा विशेषणम् 220 न हि गोधा सर्पन्ती सर्पणादहि- भवति 267, 268 न हि भुक्तवान् पुनर्भुङ्के 17 नान्तरीयकत्वाद् बहुवचननिर्देशः 66 नान्यत् पृष्ठे नान्यदाख्येयम् 212 नान्यार्थ प्रकृतमन्यार्थ भवति 267 नानुबन्धकृतमनेकाल्त्वम् 239 नानुबन्धकृतमनेजन्तत्वम् 239 नोत्सहते प्रतिषिद्धा 275 प्रत्येकं वाक्यपरिसमाप्तिः 67

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मङ्गलादीनि… शास्त्राणि प्रथन्ते 198LECTURES ON PATANJALI’S MAHĀBHĀṢYA 332 यच्च नाम सहेतुकं तन्न्याय्यम् रूपनिर्ग्रहः शब्दस्य नान्तरेण लौकिकं प्रयोगम् 145 लघ्वर्थे संज्ञाकरणम् 42, 56 239 लोकोऽवश्यं लोकेषु प्रमाणम् 159 व्यपदेशिवद्भावोऽप्रातिपदिकेन 106 व्याख्यानतो विशेषप्रतिपत्तिः… 238, 252, 256 विकरणेभ्यो नियमो बलीयान 293 विप्रतिषेधे परं कार्यम् 12 वैषम्यात् सङ्ख्यातानुदेशो न प्राप्नोति 35 शिष्टप्रयोग उपास्यः 215 (iv) INDEX OF IMPORTANT WORDS IN MAHABHAṢYA TEXT अक्षाः 91, 202 अक्षौ 152 अकृतकारि 17 अग्नीषोमीयः 169 अणुता 50 अतिदेशः 8, 4 अत्रभवन्तः 128 अतिप्रसङ्गः 247 अधिकारगतिः 257 अन्तर्दन्तकेन 49 अनुकरणम् 286 अनुबन्ध्यः 169 अनुमानः 198 अनुवाकम् 217 अनेकशफेषु 192 अनेकान्तः 236 अनेकाल्त्वम् 239 अनेजन्तत्वम् 286 अनैकात्म्यात् 177 अप्रधानम् 75 अप्रसिद्धिः 1 अपवादः 44, 235 अपवादन्यायेन 285 अन्तर्वर्तिनी 86 अन्तरात्मा 314 अन्नार्थी 66 अन्यपदार्थत्वात् 163 अपाये 155 अन्वयः 201 अपायिनः 171 अन्वयात् 90 अपृक्तसंज्ञायाम् 68 अन्वयी 201 अभिधानतः 210 अन्वर्थग्रहणम् 56, 60, 61, 112, 121 अभिधेयविशेषणेन 207 अन्ववसर्गः 50 अभिनिर्वृत्तानाम् 263 अन्वाख्यानम् 57 अभिसंबन्धः 1, 19, 47 अनन्त्यत्वात् 43 erða: 211 अननुबन्धकः 197 अर्थवत्ता 202 अनर्थकः 82 अनर्थकम् 16 अर्थवत्समुदायानाम् 99 अर्थवन्तः 92 अनिर्देशः 242, 245 अर्थस्त्री 184 INDEX OF IMPORTANT WORDS IN MAHĀBHĀṢYA TEXT 333 अर्थात् 282 अर्थातिदेशः 121 इन्द्रवत् 165 इष्टवाची 13 अर्थासम्प्रत्ययात् 158 अर्धहस्वम् 54 ईडिः 204 अशिष्टव्यवहारे 288 असम्प्रत्ययः 3 असर्वद्रव्यगतिः 166 अल्पीयांसः 252, 255 अलिङ्गम् 100 अव्यपवर्गगतः 163, 161 अवकाशः 19, 20, 266 अवधारणम् 26 अशिष्यः 158 FET 198 उक्तार्थानाम् 161 उच्चारणसामर्थ्यात् 235 उत्कालितपुंस्काः 189, 191 उत्सर्ग : 235 उद्देशः 216, 217 उदकान्तः 21 उदाहरणम् 240 उपचरन्ति 273 उपजायत 201 अहिः 268 उपतिष्ठति 281, 282 आकृतिः 177 उपतिष्ठते 281, 282 आचार्य : 27, 55, 69, 86, 159, उपदेशः 216-218 163, 168, 181, 198, 194, उपदेशनम् 219 196, 208, 257, 313 उपन्यासः 13, 91, 93, 155, 177, 202 आचार्यप्रवृत्तिः 10, 37, 88, 81, उपपदविशेषणम् 267 86, 97,225 227, 231, 239, 264 आणवयति 208, 214 . उपसङ्ख्यानम् 295 उपसर्गकृतम् 203 आतिदेशिक 28 उपाधिः 220 221 आतिदेशिकेन 9 उपाधिवृत्तेः 167 आतिदेशिकस्य 27, 77, 78, 108 उपायिनः 171 आतिष्ठत 281 आदिग्रहणम्, 194 उपोद्वलकम् 164 उभयगतिः 274 आदित्यवत् 176 उरुणकाः 191 आदेशः 2 उरुता 50 आन्तर्यम् 240, 246 आनन्दः 270 आम्रान् 89 आमिश्रीभूतम् 54 आयमिः 50 आरम्भणम् 169, 176 आलम्भनम् 169 आविष्टलिङ्गा 118, 172 इतरेतराश्रयम् 209, 282, 268 उष्ट्रमुखः 34 एकत्वम् 201 एकशेष निर्देशः 224 एकान्तः 236, 238, 239 एकार्थः 157, 202 ओदनम् 211 औपदेशिकम् 9 औपदेशिकस्य 27, 28, 78, 108 एकशेपशब्दाः 154 LECTURES ON PATANJALI’S MAHĀBHĀṢYA 334 क्रिया 198 क्रियाप्रधानम् 100 क्रियाव्यतिहारे 272 गरीयसी 133 गुणभूतस्य 224 गुणवचनानाम् 176 क्रियावचने 211 क्षामाः 162 कर्तृत्वम् 201 कर्तृसाधनः 208 कर्मसाधनः 207 करभः 178, 180 करोतिः 204 कल्पे 179 कंसपात्र्याम् 211 कामचारः 46 कार्यम् 257 कार्यातिदेशात् 5, 260 कार्षापणम् 178 TIT: 257, 258 कारकौ 182, 183 कालकाः 52 कालभेदात् 40 कालान् 205 काश्यपः 32 किञ्चित्कराणि 41 किशोरः 178, 180 कुक्कुटः 280 कुम्भीधान्यः 230 कुल्याः 267 कुसूलः 208, 268 कृतकारि 18 कृतश्मश्रुः 17 केशचतुः 229 केशचणः 229 कोविदारान् 89 TE: 170 खरमुखः 84 गड़े 57, 58, 66 गर्भः 198 गुणविवक्षा 172 गोधा 268 गोबलीवर्दम् 189 गोभूतम् 169 गोमन्तौ 183 घोषग्रहणम् 250 ङित्किद्वचने 1 चक्रक्रमव्यवस्था 296 चित्रगुः 1 चेष्टा 198 चोदनासु 169 छन्दः शास्त्रेषु 55 छन्दोविषयः 14 ज्ञापयति 69, 97 62 ज्ञापकम् स्वर्यम् 58 तत्कारी 65 तद्वेषी 65 तद्धितवृत्तयः 289 तन्त्रम् 62, 65 ताच्छब्द्यम् 34, 73, 74 तुल्यजातीयः 10, 15 तृणोलपम् 189 द्यावा 162 द्रव्यम् 169 द्रव्याभिधानम् 185 द्रव्याभिधाने 162 द्रुतायाम् 39 यर्थता 159 दाडिमानि 82 50 दारुण्यम् दुलि : 180, 181 दृष्टापचारः 204, 277 दोषः 269, 275, 307 INDEX OF IMPORTANT WORDS IN MAHĀBHÂṢYA TEXT 335 दोषाः 211 धर्मशास्त्रम् 164 प्रयोजनम् 6, 8, 9, 16, 18, 19, 23, धातु… आदेशः 222 न्यङ्कवः 191 न्याय्यः 160 न्यासे 246 न्यासेन 42 नड्ढयति 214 नित्याः 209 25, 41, 47, 48, 56, 57, 71, 75, 79, 94, 104, 115. 120, 159, 181, 185, 188, 189, 191 197, 214, 232, 257, 261, 268 प्रवृत्तिविशेषाः 211 प्रसज्यप्रतिषेधः 96, 98 प्रसज्यप्रतिषेधात् 4, 11 प्रसवः 173, 174 प्राथम्यम् 211 प्राथमकल्पिकः 73 प्रादुष्यात् 169 नित्यसम्बन्धात् 89 निमित्तम् 302 नियतविषयाः 187 नियमः 15, 45, 46, 85, 94,95 प्रोक्षणम् 169 नियमम् 41 न्यग्रोधौ 161 नियमात् 266 पक्तिः 200 नियमार्थम् 241, 261, 307 पचति 201 निर्देशः 20, 33, 223 पचनम् 200 निर्लुठितः 198 पठति 201 पर्जन्यवत् 18 निवर्तक : 254 प्रकर्षगतिः 223, 286, 288, 317 प्रकरणम् 202 पर्युदासः 7, 11, 98, 207 परिभाषायाः 48 परिहारी 153 प्रकारे 213 प्रकृत्यर्थनियमे 266, 269 पाकः 200 प्रकृतम् 267 पाटलिपुत्रकाः 257 प्रकृताः 95 प्रख्याविशेषात् 163 प्रत्यक्षलक्षणम् 159 प्रत्ययनियमे 265, 269, 270 प्रत्यर्थम् 132, 160 प्रत्याख्यायते 41 प्रतिज्ञा 166 प्रतिविधेयम् 252 पाणिना 211 पानीयम 267 TET: 91, 202 पारतन्त्र्येण 124. पारिभाषिक्याः 60, 61 पिता 186 पिपीलिकाः 278 प्रतिषेधः 2, 9, 11, 12, 24, 27, 28, 44, 106, 139, 259, 290, 299, 303, 305, 314, 321 प्रथमभावग्रहणम् 210

• प्रयोगम् 144 पुत्रः 186 पुरुषान् 205 पुष्यकाः 52 पूर्वनिपातः 36 पूर्वविप्रतिषेधाः 258 पूर्वसंज्ञा 41 LECTURES ON PATANJALI’S MAHABHAṢYA 336 पृथिवी 162 पैतृकम् 280 ब्रह्मदत्तवत् 4 ब्राह्मणवत्सा 182, 18.3 ब्राह्मणीवत्स : 182, 183 बदरपिटके 48 बर्करः 178, 180 वर्कराः 191 बल्बजः 93 बह्वर्थः 202, 204 बहता 159 बाह्यः 194 यत्नेन 56 यथान्यासम् 21, 219, 292, 305, 319 युक्तवद्भावः 113, 117 योगः 13, 41, 118, 123, 124, 257 योगम 181 योगविभागः 270 रथाङ्गानि 9.3 राजन्ते 49 रोहितः 180, 181 लघीयः 42, 75 लक्षणम् 214 लक्षणेन 217 भ्राता 186 स्वेधशब्दः 197 भवति पचति 206 भारद्वाजीयाः 31, 311 भाव्येते 2 भाववचनः 205 भाववचनत्वम् 209 भावविकाराः 211 भाववचने 211 भिद्यते 67, 72 भुक्तवान् 17. मथुरायाम् 169 मन्दबुद्धेः 57 माणवकम् 279 मातृकम् 280 मार्दवम् 50 महिषीरूपम् 184 माङ्गलिकः 193 माता 186 माषशम्बद्यः 178 #T: 91, 202 मांसार्थी 66 मीमांसको 152 मुक्तसंशयम् 170 मुण्डः 170 लघीयसी 133 लाघवकृतः 70 लिङ्गवचनानि 170 लोकतः 253 लोप्यलोपिता 130 लोहकंसः 48 लौकिकम् 144, 151 व्यञ्जनम् 49 व्यतिरेकः 201 व्यतिरेकात् 90 व्यपदेशिवद्भावेन 106 व्यपवर्गाभावात् 226 व्यभिचरति 203 व्यर्थेषु 170 व्यवधानम् 12 व्यवस्थायाम् 213 व्यवसितपाठः 237, 238 व्यवसिताः 222 व्यवहितत्वात् 261, 293 व्याकरणम् 55 व्याडिः 168 वकारः 193 वचनप्रामाण्यात् 233 वचनानि 205 वचिप्रच्छयोः 43 INDEX OF IMPORTANT WORDS IN MAHĀBHĀṢYA TEXT 337 वहति 214 वर्णव्यत्यये 92 aft: 204, 316 शब्दतः 210 शब्दनिवेशात् 160 शब्दस्त्री 184 वर्तमानकालत्वम् 205, 206 वरटा 180, 181 वस्त्रान्तः 21 afe: 276 वाक्यपरिसमाप्तिः 67 वाचनिकानि 175 वाचनिकी 157, 158 वाचोयुक्तिः 83, 206 वाजप्यायनः 163 वार्तम् 155 विक्लत्तिः 201 विकरणेभ्यः 259 विनश्येत 169 विप्रतिषेधेन 12 विपादिकाम् 278 विभक्त्यर्थप्रधानम् 100 चिरूपप्रतिपत्तिः 133 विशेषणम् 202, 220 221 TEET: 209 शरीरात्मा 314 शाटकः 263 शाटकान्तम् 289 शालयः 267 शास्त्रम् 219 शिष्टप्रयोगात् 215 शिष्टव्यवहारः 288 शूद्राभीरम् 189 TUT: 187 स्रने 169 स्वरयिष्यते 103, 257 स्वराः 49 स्वसा 186 स्वातन्त्र्येण 124 स्वाभाविकानि 1175 स्वाभाविकी 157 सङ्कीर्णौ 218 सङ्घातभक्तः 293 सङ्घातार्थवत्त्वात् 92 सङ्घातेन 199 संज्ञाकरणम् 2, 42, 55-57, 75 संपश्यतिक्रिया 273 विभिन्नार्थेषु 178 विरूपाणाम् 162 विलम्बितायाम् 39 विवृतावर्णः 246 विशसनम् 169 विशेषः 265 विषमः 13, 91, 93, 155, 202 संहितया 193 वृत्तशः 238 वृत्तिविशेषः 237 वृषः 280 वैयाकरणैः 173 वैधेयः 260 सत्त्वगुणाः 171 सदाचार्यः 183 सम्बन्धिशब्दाः 207 संस्त्यानम् 173, 174 समसङ्ख्यम् 241 समानशब्दानाम् 194 वैरूप्यम् 170 संवृतावर्णः 246 वैषम्यात् 243, 244 समुदायः 82 श्वशुरः 186 PET 280 M. 43 समुदायशब्दाः 154 सर्वप्रसङ्गः 217 221

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सरूपनिवृत्तिः 133 साहचर्याद् 34, 155 सरूपाणाम् 162 सुब्रह्मण्यायाम् 58, 63 साङ्काश्यकेभ्यः 257 सुवर्णकारः 283 साधनम् 206 सुवाक् 44 साधने 195 सुहृत् 55 सानुबन्धकस्य 197 सापेक्षः 223 सामान्यशब्दाः 91, 202 Ainfœna 49 सामानाधिकरण्यम् 200, 205 सूत्रशाटकवत् 263 सूत्रात् 194 हस्तदक्षिणः 218 हस्तवामः 218 हीयते 201 सारूप्यम् 155 हेमः 187 (v) INDEX OF IMPORTANT WORDS IN ENGLISH SCRIPT Atharvaveda 218 Bhattōjidikşita 53, 195 Bhimasēna 195, 198 Haradatta 54 Kaiyața 1, 48, 67, 73, 81, 112, 114, 133, 142, 146, 150, 154-156, 167169, 171, 179, 184, 198, 205, 208, 210, 219, 221, 223, 224, 230, 241, 243, 244, 252, 261, 273, 276, 279, 287, 288, 303, 313, 315, 316, 318. Katyāyana 193 Mahābhāṣyakāra 95, 103, 123, 125, 126, 129, 156, 193, 202, 272, 277. Nāgeśa Nägōjibhaṭṭa} 22, 23, 51. 57, 65, 95, 101, 108, 122, 123, ∙127, 130, 142, 154, 155, 156, 168, 169, 170, 178, 195, 198, 203, 205, 214, 222, 224, 225, 246, 258, 266, 270, 271, 280, 288, 305, 316. Näiyāyikas 314 Padamañjarī 54. Panini 81, 111, 226, 227, Rāmabhadradīkṣita 54. Rāmāyaṇa 204. Ṛgvēda 202. Sabdakaustubha 54, 195. Sankhyas 314 Srinivasayajvan 54. Sūtrakāra 27, 61, 69, 95, 97, 125, 270, 272, 277. Svarasiddhantacandrikā 54. Vārṣyāyaṇi 211. Varttikakāra 86, 103, 123, 129, 139, 141, 156, 182, 174, 182, 208, 258, 272, 277. Yajurvēda 218. OPINIONS LECTURES ON PATANJALIS MAHĀBHĀṢYA Volume I SACHIVOTTAMA SIR C. P. RAMASWAMI AYYAR, Bhaktivilas, Trivandrum. 9th November, 1944. I have perused with intense interest your Lectures on Patanjali’s Mahabhashya. The developments of Sanskrit Grammar, not only as a branch of the Science of words and sounds, but of the philosophical concepts underlying all languages, have attracted my attention during many years. I am very grateful to you for the scholarly and at the same time lucid exposition of the basic ideas of the Mahabhashya which will be of special value to persons like myself who have no professional competence adequately to explore the originals dealing with such a complicated subject. P. K. ACHARYA, M.A., Ph.D., D.Litt., I.E.S., Head of the Sanskrit Department. Allahabad University, Allahabad. 17th November, 1944. I congratulate you upon your industry and scientific manner of scholarship exhibited in this publication. M. HIRIYANNA, Retd. Professor of Sanskrit, Mysore, Lakshmipuram, Mysore City, 18—11—1944. I have read several portions of it. The Preface is quite interesting and informative; and your exposition of the first three āhnikas, the portion included in the present volume, is full and illuminating. The book will be of great value to students of higher Vyākaraṇa and I trust that it will help to extend the study of this subject in our Universities. Dear Vice-Chancellor, PAREEKSHIT TAMBURAN, Prince of Cochin, Palace No. 16, Tripunittura, 25—11—1944. May I request you to be good enough to convey my high appreciation of this interesting work (Patanjali’s Mahabhashya) to the author, Vidyaratna Professor P. S. Subrahmanya Sastri. Yours sincerely, (Sd.) RAMA VARMA. 340 VIDHUSHEKHARA BHATTACHARYA, Harishchandrapur, Malda, Bengal, 8-1-1945. Undoubtedly it will prove very helpful to those for whom it is meant. University students with your book in their hands will certainly bless you very much. Let me hope that it will soon be completed. DR. S. MUKHERJEE, M.A. Mayurbhanj, Docteur-es Lettres (Paris) Vedantatirtha Sastri etc. Professor of Sanskrit and Head of the Department of Sanskrit, Benares, Hindu University. Benares, 12th April, 1945. The text of the Mahābhāṣya is quoted in original and explained in English. In the course of the explanation all matters and discussions which arise out of the text have been considered and lucidly dealt with, the opinions of Kaiyața and Nageśabhaṭṭa being copiously drawn upon for the purpose. A knowledge of the Mahabhāṣya is like the acquisition of a kingdom and the learned author has certainly made the road very smooth. The results of researches on the historical data concerning Pāņini, Kätyäyana and Patanjali have been embodied in an excellent introduction which students will find very useful. If the learned author pushes his lectures on the conclusion of the Mahabhāṣya, he will have done a great service to Sanskrit scholarship. His grasp of the subject is masterly, his style is good and his explanations lucid. The Visva-Bharati, Shantiniketan-May July, 1945. The book under review is the mellowed fruit of laborious research and scholarly analysis by a Professor who has had evidently the advantage of drawing upon the accumulated research work of scholars, Eastern as well as Western. In achieving his end the author has furnished in the book unmistakable evidences of his independent critical understanding, avoiding alike undue submissiveness to the verdict of accredited Western authorities and unhealthy conservatism in sticking to the good old indigenous tradition. In the face of conflicting interpretations, our author has maintained his own ground in and through his incisive analysis and exposition. 341 Adayar Library Bulletin-1945. The author is a teacher of many years’ experience and a great authority both in Sanskrit and Tamil. His contributions to scholarship through his many publications have established a name for him among Orientalists. The present volume… is meant primarily for the use of advanced students of Universities. Yet it has a far wider appeal… Through this work Prof. Subrahmanya Sastri has opened up the gates of a vast region to the modern world that has till now been denied access to it through the difficulty of the language… We heartily congratulale the .Professor on his accomplishing this great task; we welcome this publication and we eagerly await the completion of the work. The Hindu, 4—2—1945. The text of the bhashya with the lectures based on its commentories and super-commentories will be found very useful by all types of students of Vyakarana. + Volume II JULES BLOCH, Dear Dr. Subrahmania Sastri, Retd. Professor, College-de-France, 15-3-53. May I express you the pleasure with which I found just yesterday your lectures on Mahābhāṣya (II) waiting for me… It is indeed a very good boon you are conferring on younger scholars in pursuing this detailed translation of the Mahābhāṣya, this too a much wanted help… Now you have had the patience and courage… to start that tremendous task; let me congratulate you and pray that you may go forward in good health and spirits till the end… The Hindu, 10-1-1954. Dr. Sastri’s rendering in this volume is simple and direct… All modern students, of advanced grammar in Sanskrit particularly the Mahabhashya will no doubt find in this publication valuable guidance and help to understand the most difficult text of Mahabhashya…..312 Volume III The Hindu, 2-10-1955. To translate the Mahabhashya is not an easy task. It requires, in addition to sound scholarship, a good deal of courage, patience and perseverance. Dr. P. S. Subrahmanya Sastri is a versatile scholar and possesses the requisite qualities mentioned above… He deserves to be congratulated by all lovers of Sanskrit especially of sastra on this stupendous work… REV. HIDEO KIMURA, Professor of Indic Studies, Ryukaku University, Kyoto, Japan. Dear Sir. Nizam’s Guest House, Poona 4, 15-2-56. I have been interested especially in your work Lectures on Patañjali’s Mahābhāṣya’, the three volumes of which I have got through Poona Oriental Book House’. Therefore I am very eager for the completion of this your valuable and exhaustive publication early. . BOOKS BY DR. P. S. SUBRAHMANYA SASTRI 3-4 5-12 1-2 Lectures on Patañjali’s Mahābhāṣya Vols. I and II (ähnikas 1—6). Do, Vol. III (āhnikas 7-9), Vol. IV (āhnikas 10-14). Do. Vols. V to XII (ähnikas 15 to 85), (to go to press) 13 Mahābhāṣyaprakāśikā—āhnikatrayam (Do.). 14 History of Sanskrit Literature in Tamil. 15 History of Sanskrit Language in Tamil. 16 Tonivilakku (Tamil rendering of Dhvanyālōka). 17 A study of Kalidasa’s Kumarasambhava Canto 1. 18 Knots in Valmiki-Rāmāyaṇa (in press). 19 Comparative Grammar of the Tamil Language. 20 Tolkāppiyam-Eluttatikāram-with Tamil Commentary. Do. with English Commentary. 21 22 Tolkāppiyaccollatikārakkuṛippů. 23 Tolkäppiyam-Collatikāram-with English Commentary. 24-26 Porulati kāram-with English Commentary (3 parts). Do. 27 Tirukkural-Arattuppal with Balar-urai. 28 Do. Poruṭpal and Kāmattuppāl, 29 Tamilmolinūl. 30 31 Historical Tamil Reader. Do. An Enquiry into the Relationship of Sanskrit and Tamil. 32 History of Grammatical Theories in Tamil and their relation to Grammatical literature in Sanskrit. 33 Sanganülhaļum Vaidikamārggamum. 34 Vāsukivaļļuvam (A ́Drama in Tamil), (Adaptation of Tirukkural- Kāmattuppāl). 35. Synopsis of the Indian Systems of l’hilosophy (to go to press). Nos. 1, 2, 14, 15, 18, 23, 30 are Annamalai University Publications. No. 31 is Travancore University Publication. Nos, 21, 24, 25, 26, 32 Published in the Journal of Oriental Research, Madras. Nos. 16, 20, 27, 29, 33 Published under the patronage of the Mathadhipatis of Tiruppanandal Mutt. No. 28, Published by the Kāmakōți Publishing House, Madras. No. 34, Published in the Journal-Tiruvalluvar, Tiruchirapalli,