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LECTURES ON PATANJALI’S MAHĀBHĀSYA Volume V (ÄHNIKAS 15 to 22) P. S. SUBRAHMANYA SASTRI, M. A., PH. D., (Vidyāratna, Vidyānidhi, Vidyābhūṣaṇa, Vāṇī-trivēņī-prayāga) TIRUCHIRAPALLI 1957 For copies, apply to THE AUTHOR, 23, Pandian Lane, Andar Street, Teppakulam P. O., Tiruchirapalli, (S. India) Price: Rs. Ten

PREFACE

This volume contains eight ahnikas starting with the first ähnika of the fourth pada of the first adhyāya and ending with the first ahnika of the second pada of the second adhyāya. I am grateful to the Sahitya Akademi for financial assistance in the publication of this volume. I heartily thank the Madras School Book and Literature Society for having made a grant of Rs. 125 and Rs. 165 for vols. 3 & 4 and Kāñcī Kāmaköți Muṭṭ, Kumbhakonam, Annamalai University and University of Travancore for having purchased 20, 10, 10 copies of each volume for their libraries. May Mother Sivakāmasundari and Lord Naṭarāja enable me complete the publication of the remaining seven volumes! Tiruchirapalli, 20-11-57. P. S. SUBRAHMANYA SASTRI. For copies, apply to THE AUTHOR, 23, Pandian Lane, Andar Street, Teppakulam P. O., Tiruchirapalli, (S. India) Price: Rs. Ten

PREFACE

This volume contains eight ahnikas starting with the first ahnika of the fourth pada of the first adhyaya and ending with the first ähnika of the second pada of the second adhyāya.

I am grateful to the Sahitya Akademi for financial assistance in the publication of this volume. I heartily thank the Madras School Book and Literature Society for having made a grant of Rs. 125 and Rs. 165 for vols. 3 & 4 and Kāñcī Kāmakōṭi Muṭṭ, Kumbhakonam, Annamalai University and University of Travancore for having purchased 20, 10, 10 copies of each volume for their libraries.
May Mother Sivakāmasundari and Lord Naṭarāja enable me complete the publication of the remaining seven volumes!
Tiruchirapalli,
20-11-57. S
P. S. SUBRAHMANYA SASTRI.
॥ श्रीगुरुभ्यो नमः 11 अष्टाध्यायीप्रणेतारं दाक्षीपुत्रं सुपाणिनिम् ! वाक्यकारं वररुचिं भाष्यकारं पतञ्जलिम् ॥ चोक्कनाथं मखिवरं भाष्यरत्नावलीकृतम् । वेङ्कटाध्वरिणश्शिष्यं रामभद्रगुरुं वरम् ॥ नीलकण्ठं यतिवरं क्षेत्रपालनिवासिनम् । अद्वैतमार्गनिष्णातं शब्दशास्त्रमहोदधिम् || वैद्यनाथं द्विजं मित्रं मरूग्रामनिवासिनम् । शब्दशास्त्रप्रवक्तारं गीताद्यर्थप्रकाशम् ॥ प्रणम्य तान् गुरून् सर्वान् प्रसन्नमनसाधुना । कुर्व आङ्गलभारत्या महाभाष्यविमर्शनम् ॥ ///

CONTENTS

FIFTEENTH AHNIKA Sutra

1. आकडारादेका संज्ञ (2 topics)
2. विप्रतिषेधे परं कार्यम् (5 topics) .. SIXTEENTH ĀHNIKA
3. यूस्त्रयाख्यौ नदी (5 topics)
4. षष्ठयुक्तश्छन्दसि वा
5. यस्मात्प्रत्ययविधिस्तदादि प्रत्ययेऽङ्गम् (7 topics )
6. सुप्तिङन्तं पदम्
8. स्वादिष्व सर्वनामस्थाने
9. यचि भम्
10. तसौ मत्वर्थे
11. अयस्मयादीनि छन्दसि : PAGE 1-24 24-46 47-56 56-58 58-66 67-68 68 69-70 70-71 … 72 72 73-78
12. बहुषु बहुवचनम् ( 3 topics)
13. कारके (4 topics) SEVENTEENTH ÃHNIKA
14. धवमपायेऽपादानम् (8 topics)
15. भीत्रार्थानां भयहेतुः
16. एराजेरसोढः
17. वारणार्थानामीप्सितः
18. आख्यातोपयोगे
19. जनिकर्तुः प्रकृतिः
20. भुवः प्रभवः :: …
21. कर्मणा यमभिप्रैति स संप्रदानम् (5 toipcs) 10. क्रुधदुहेर्थ्यासूयार्थानां यं प्रति कोपः
22. साधकतमं करणम्
23. उपान्वध्याङ्वसः
24. कर्तुरीप्सिततमं कर्म
25. तथा युक्तं चानीप्सितम्

15. अकथितं च ( 5 topics) 109-118
16. गतिबुद्धिप्रत्यवसानार्थ… (2 topics) … 118-122
17. हृक्रोरन्यतरस्याम् 122-123
19. प्राग्रीश्वरान्निपाताः ( 2 topics ) 127-129 .. 129-130 … 130-131 131-135 135-136 400
20. चादयोऽसत्त्वे (2 topics)
21. प्रादय उपसर्गाः क्रियायोगे
22. गतिश्च
23. ऊर्यादिच्चिडाचश्च
24. अनुकरणं चानितिपरम् (2 topics ) …
25. आदरानादरयोः सदसती
26. अन्तरपरिग्रहे
27. साक्षात्प्रभृतीनि च
28. ते प्राग्धातोः 11. कर्मप्रवचनीयाः
29. अनुर्लक्षणे
30. आमर्यादावचने 14. लक्षणेत्थंभूत… 15. अधिपरी अनर्थकौ 16. अधिरीश्वरे 17. लः परस्मैपदम् 18. तिङस्त्रीणि त्रीणि 19. विभक्तिश्च
31. युष्मद्युपपदे
32. अस्मद्युत्तमः .. : (5 topics)
34. परः सन्निकर्षः संहिता
35. विरामोऽवसानम् … NINETEENTH AHNIKA समर्थः पदविधिः (10 topics) : : : … 136-137 137-138 138 138-140 140-143 143 143-146 146-147 147 147-150 150 150-151 151-154 154-155 … 155-165 165-170 170174 175–225 vii TWENTIETH ĀHNIKA Sutra
36. सुबामन्त्रिते पराङ्गवत्सरे (5 topics)
38. सह सुपा
39. अव्ययीभावः
40. यथासादृश्ये
41. सुप्प्रतिना मात्रार्थे
42. अक्षशलाका सङ्ख्याः परिणा
43. विभाषापपरिवहिरञ्चवः पञ्चम्या आङ् मर्यादाभिविध्योः
45. यस्य चायामः
46. तिष्ठद्गुप्रभृतीनि च
47. पारे मध्ये षष्ठ्या वा 13. नदीभिश्च
48. द्विगुश्च
49. द्वितीया श्रितातीत…
50. खट्टा क्षेप
51. अत्यन्तसंयोगे च … : …. : … …
52. तृतीया तत्कृतार्थेन गुणवचनेन (4 topics)
53. पूर्वसदृश…
54. कर्तृकरणे कृता बहुलम्
55. कृत्यैरधिकार्थवचने
56. अन्नेन व्यञ्जनम्
57. भक्ष्येण मिश्रीकरणम्
58. चतुर्थी तदर्थार्थ….
59. पञ्चमी भयेन ●●. " 1:0 : . … : : PAGE 226-231 231-233 233-235 235-236 237 238 238-239 239-240 240 240-241 241–242 : : 242-243 243-245 245 245-248 249 249-250 250-253 253 253-254 254 255-258 … … … *•. 258-265 265 265-266 266
60. सप्तमी शौण्डैः
61. ध्वाङ्क्षेण क्षेपे
62. कृत्यैर्ऋणे
63. क्षेप
64. पात्रे समितादयश्च TWENTYFIRST ÃHNIKA
65. तद्धितार्थोत्तरपदसमाहारे च (6 topics )
66. सङ्ख्यापूर्वी द्विगुः … … 266 267 267-278 279-279 279-281Sutra
67. कुत्सितानि कुत्सनैः
68. उपमानानि सामान्यवचनैः viii
69. उपमितं व्याघ्रादिभिः सामान्याप्रयोगे 6. विशेषणं विशेष्येण बहुलम्
71. श्रेण्यादयः कृतादिभिः 9. तेन नञ्विशिष्टेनानज्
72. युवा खलति ….
73. वर्णो वर्णेन ( 6 topics ) 12. चतुष्पादो गर्भिण्या
74. मयूरव्यंसकादयश्च … TWENTYSECOND AHNIKA
75. अर्द्ध नपुंसकम्
76. द्वितीयतृतीय…..
77. प्राप्तापने च द्वितीयया
78. कालाः परिमाणिना (4 topics )
79. नञ्
80. ईषदकृता
81. षष्ठी
82. न निर्धारणे
83. पूरणगुणसुहितार्थ….
84. कर्मणि च A … …
85. नित्यं क्रीडाजीविकयोः
86. कुगतिप्रादयः
87. उपपदमतिङ् (4 topics)
88. अमैवाव्ययेन
89. शेषो बहुव्रीहिः Corrigenda (i) Index of Sūtras

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Volume V Fifteenth Ahnika (First adhyaya, fourth pada, first ähnika)

आ कडारादेका संज्ञा (1, 4, 1)

Two topics are found here:-(1) Merits and defects in the readings à kaḍārād ēkā saṁjñā and Prāk kaḍārāt param kāryam. (2) Benefits of this sūtru. i किमर्थमिदमुच्यते ? What purpose is served by this sutra? अन्यत्र संज्ञासमावेशान्नियमार्थं वचनम् This is for the sake of niyama cn account of samāvēsa being found elsewhere. अन्यत्र संज्ञासमावेशो भवति There is concourse of different samjñās elsewhere. ? What does anyatra refer to ? लोके व्याकरणे च Both in the world and in Vyākarana. T लोके तावत् इन्द्रः शक्रः पुरुहूतः पुरन्दरः, कन्दुः कोष्ठः कुसूलः इति । एकस्य द्रव्यस्य बह्वयः संज्ञा भवन्ति Firstly in the world:-Indra is called Indra, Śakra, Puruhūta, Purandara etc. and granary is called kandu, kōṣṭha, kusūla etc. Many samjñās are found with reference to a single object. NOTE:–Even though the words indra, sakra, puruhūta and purandara have different pravṛttinimiltas, Mahābhāṣyakāra has mentioned them here, since people use them to denote Indra without reference to their respective pravṛttini mitta. व्याकरणेऽपि - कर्तव्यं हर्तव्यम् इत्यत्र प्रत्ययकृतकृत्यसंज्ञानां समावेशो भवति । पाञ्चालः वैदेहः वैदर्भः इत्यत्र प्रत्ययतद्धिततद्राजसंज्ञानां समावेशो भवति । In grammar too-there is concourse of the saṁjñās of pratyaya, krt and kriya with reference to tavya in the words kartavyam LECTURES ON PATANJALI’S MAHABHASYA and hartavyam and of pratyaya, taddhita and tadraja with reference to añ in the words pāñcālaḥ, vāidēhaḥ and vāidarbhaḥ. अन्यत्र संज्ञासमावेशाद् एतस्मात्कारणाद् आकडारादपि संज्ञानां समावेशः प्राप्नोति । इप्यते चैकैव संज्ञा स्यादिति । तच्चान्तरेण यत्नं न सिध्यति इति नियमार्थं वचनम् । एवमर्थमिदमुच्यते Since there is concourse of samjñās elsewhere, there is chance for the same, of saṁjñās found before the sülra Kaḍārāḥ karma dhārayē (2, 2, 38) ; but it is desired that there should be only one saṁjñā and it cannot be accomplished without effort and hence this sūtra is for the sake of niyama. This is the purpose served by this sūtra. अस्ति प्रयोजनम् एतत् ? Is this the prayojana ? किं तर्हीति ? What then? कथं त्वेतत्सूत्रं पठितव्यं, किम् आकडारादेका संज्ञा इति आहोस्वित् प्राक्कडारात्परं कार्यम् इति १ How is this sūtra to be read—Ākaḍārād ēkā saṁjñā or Prāk kadārāt param lcāryam ? कुतः पुनरयं सन्देह : ? What is the source of this doubt? उभयथा ह्याचार्येण शिष्याः सूत्रं प्रतिपादिताः केचिद् आकडारादेका संज्ञा इति केचित् प्राक्कडारात्परं कार्यम् इति । For, the pupils were taught by the Acarya both ways, some the form Ākaḍārād ēkā saṁjñā’ and others the form Prāk kaḍārāt param kāryam.’ कश्चात्र विशेषः ? What will be the difference here ? तत्रैकसंज्ञाधिकारे तद्वचनम् If it is ēka-saṁjñā-adhikāra, need of its mention. तत्रैकसंज्ञाधिकारे तद् वक्तव्यम् It should be mentioned, if it is ēka-samjna-adhikara. किम् ? What does tad refer to? एका संज्ञा भवति इति That there is ika-samjna. (i.e.) The expression ēkā samjna should be read in the sutra, as it is now read. FIFTEENTH ĀHNIKA-ĀKAŅĀRĀD ĒKĀ SAMJÑĀ ननु च यस्यापि परं कार्यत्वं तेनापि परग्रहणं कर्तव्यम् 3 Oh, the mention of the expression param kāryam is necessary even to him who holds it to be paravikāryatva-adhikāra. (i.e. ) he has to read the sutra A-kaḍārāt paraṁ kāryam. परार्थं मम भविष्यति ‘विप्रतिषेधे च ’ It will be used in the next sutra, so that it may be read Vipratişēdhe ca instead of Vipratiṣedhe paraṁ kāryam. ममापि तर्हि एकग्रहणं परार्थं भविष्यति सरूपाणामेकशेष एकविभक्तौ इति If so, the word ēka here will be used also by me in the following sūtra Sarūpāṇām ēkaśēṣa ēkavibhaktāu (1, 2, 64). NorE :~~~Even though Sarūpānām… (1, 2, 64) is read in the second pada, ēka-saṁiñā-adhikāra-vādin says that he will read it here. संज्ञाधिकारश्चायम् । तत्र किमन्यच्छक्यं विज्ञातुमन्यदतः संज्ञायाः । तत्रैतावद् वाच्यम् ’ आ कडारादेका ’ This portion deals with saṁjñā. Hence which can be mentioned here other than saṁjñā? So it will suffice if the sūtra is read’ Ākaḍārād ēkā.’ किम् ? What does ēkā mean? एका संज्ञा भवति इति - Only one sainjñā sets in. अङ्गसंज्ञया भपदसंज्ञयोरसमावेशः Non-concourse of bha-saṁjñā and padasaṁjñā with angasaṁjñā अङ्गसंज्ञया भपदसंज्ञयोः समावेशो न प्राप्नोति, सार्पिष्कः, बाहिष्क, याजुष्कः, धानुष्कः, बाभ्रव्यः, माण्डव्य इति There will be no chance for bha-saṁjñā and padasaṁjñā to exist together with anga-samjnā, as in sārpiskah, bārhiskah, Yajuskah, dhānuskah, bābhravyah and māndaryah. NorE : It is through the aiiga-samjñā, the initial vowel of the words sarpis, barhis, yajus etc. has taken vṛddhi since they are followed by the taddhitapratyayas thak etc. on the • strength of the sūtras Taddhitesvacām ādeh. ( 7, 2, 117 ) and Kiti ca (7, 2, 118). अनवकाशे भपदसंज्ञे अङ्गसंज्ञां बाधेयाताम्

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The saṁjñās bha and pada being anavakāśa will set at naught anga-sanjna. परवचने हि नियमानुपपत्तेरुभयसंज्ञाभावः । यस्य पुनः परंकार्यत्वं नियमानुपपत्तेस्तस्योभयोः संज्ञयोर्भावः सिद्धः But, on the other hand, if paravacana is acceded to, both the samjñās can exist together on account of the absence of niyama. The simultaneous existence of both the sam̃jñās is settled to paraṁ-kāryatva-vādin. कथम् ? How ? पूर्वे तस्य भपदसंज्ञे, पराङ्गसंज्ञा The saṁjñās-bha and pada precede the samjñā-anga according to him. NOTE :- He has to explain his previous statement since the order of the sutras in Aṣṭādhyāyī does not agree with it. The order is as follows:-Yasmāt pratyayavidhis tadãdipratyayê angam 1, 4, 13), Svādiṣvasırvanāmasthānē (padam) 1,4, 17) Yaci bham 1, 4, 18). कथम् ? How ? एवं स वक्ष्यति - यस्मात्प्रत्ययविधिस्तदादि सुप्तिङन्तं पदम् नः कये, सिति च, स्वादिष्वसर्वनामस्थाने, यचि भम्, तस्यान्ते प्रत्ययेऽङ्गम् इति । तत्र आरम्भसामर्थ्याच्च भपदसंज्ञे, परङ्कार्यत्वाच्चाङ्गसंज्ञा भविष्यति । He will read the sutras thus Yasmāt pratyayavidhis tadādi suptiivantam padam, Nak kye, Siti ca, Svādisvasarvanāmasthānē, Yaci bham, (at the end) Pratyayēsigam. First the samjñās bha and pada set in, since they are mentioned first. Then comes the anga-saṁjñā on account of parańkāryatva. ननु च यस्याप्येकसंज्ञाधिकारस्तस्याप्यङ्गसंज्ञापूर्विके भपदसंज्ञे Oh! the saṁjñās bha and pada are preceded by the añgasanjñā even to the eka-sain.jñādhikāra-vādin. कथम् ? How ? अनुवृत्तिः क्रियते Anuvrtti (of padasurinjna) is done. पर्यायः प्रसज्येत । एका संज्ञेति वचनान्नास्ति यौगपद्येन सम्भवः FIFTEENTH ÄHNIKA-ĀKAŅĀRĀD ĒKĀ SAṀJÑĀ There will be chance for either of the two to operate. Since 5 the adhikara relates to ēka-saṁjñā, there is no chance for both to exist simultaneously. कर्मधारयत्वे तत्पुरुषग्रहणम् Mention of tatpuruşa with reference to karmadhāraya. कर्मधारयत्वे तत्पुरुषग्रहणं कर्तव्यं तत्पुरुषः समानाधिकरणः कर्मधारय इति Mention should be made of tatpurușa with reference to karmadhāraya thus:-Tatpuruṣaḥ samānādhikaraṇaḥ karmadhārayaḥ (as is done in 1, 2, 42 ). एकसंज्ञाधिकार इति चोदितम् । अक्रियमाणे हि तत्पुरुषग्रहणे नवकाशा कर्मधारयसंज्ञा तत्पुरुषसंज्ञां बाधत । • It is said that this section is ēka-saṁjñā-adhikāra. If tatpuruşa is not read, karmadhārayasaṁjñā which is anavakāśa will set at naught talpuruṣasaṁjñā. परवचने हि नियमानुपपत्तेरुभयसंज्ञाभावः । यस्य पुनः परंकार्यत्वं नियमानुपपत्तेस्तस्योभयोः संज्ञयोर्भावः सिद्धः But, on the other hand, both the samjñās can simultaneously exist according to paravacana, since there is no niyama. Simul - taneous existence of both the samjñās on account of the absence of niyama according to parankāryatvavādin is possible. कथम् ? How ? पूर्वा तस्य कर्मधारयसंज्ञा, परा तत्पुरुषसंज्ञा Karmadhārayasanjna, according to him, precedes tatpurusa- saiijñā. कथम् ? How ? एवं स वक्ष्यति - पूर्वकालै कसर्वजरत्पुराणनव केवलाः समानाधिकरणेन कर्मधारय इति । एवं सर्वं कर्मधारयप्रकरणमनुक्रम्य तस्यान्ते श्रितादिभिस्तत्पुरुषः इति । तत्रारम्भसामर्थ्याच्च कर्मधारयसंज्ञा, परंकार्यत्वाच्च तत्पुरुषसंज्ञा भविष्यति । । He will read thus :-Pūrvakālāikasarvajuratpurāṇanavakēvalāḥ samānādhikuraņēna karmadhārayıḥ. After reading all the sūtras relating to karmadhāruya, he will read at the end Śritā’dibhis talpurugal. Karmadhārayasaṁjñā will set in on account of arambhasāmarthya and talpuruşasaṁjñā on account of paraṁkāryatva,

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ननु च यस्याप्येकसंज्ञाधिकारः तस्यापि तत्पुरुषसंज्ञापूर्विका कर्मधारयसंज्ञा Oh! karmadhārayasaṁjñā will be preceded by tatpurușasamjñā even according to ēkasaṁjñā-adhikāravādin. कथम् ? How ? अनुवृत्तिः क्रियते Anuwrtli is resorted to. पर्यायः प्रसज्येत । एका संज्ञेति वचनान्नास्ति यौगपद्येन सम्भवः There is chance for either of the two to operate. Since the adhikāra relates to ēka-samjña, there is no chance for both to exist simultaneously. तत्पुरुषे द्विगुचग्रहणम् Need of reading ca along with dvigu with reference to tatpurușa. तत्पुरुषे द्विगुचग्रहणं कर्तव्यम् तत्पुरुषः द्विगुश्च इति चकारः कर्तव्यः There is need to read ca after dviju with reference to tatpurușa. Cakāra is to be read thus :Tatpurusah and Dvigus ca. NorE :-Here it is possible for a doubt to arise. Does the Vārttikakāra refer to the sūtra Dvigus ca ( 2, 1, 23 ) or to the sūtra Sankhyāpured dvigul ( 2, 1, 52 ) ? Kāiyata answers that he refers to the latter, since the former is unnecessary both to ēka-saṁjñā-vādin and to parañkāryatva-vādin. अक्रियमाणे हि चकारेऽनवकाशा द्विगुसंज्ञा तत्पुरुषसंज्ञां बाधेत For, if cakara is not read, dvigusaṁjñā which is anavakāśa will set at naught tatpurusasasijna. परवचने हि नियमानुपपत्तेरुभयसंज्ञाभावः - यस्य पुनः परंकार्यत्वं नियमानुप- पत्तेस्तस्योभयोः संज्ञयोर्भावः सिद्धः But, on the other hand, both the samjñās can simultaneously exist according to parankáryatvavadin, since there is no niyama. कथम् ? How ? पूर्वा तस्य द्विगुसंज्ञा परा तत्पुरुषसंज्ञा According to him dvigusamjna precedes talpurusasamjna. कथम् ? How ? एवं स वक्ष्यति तद्धितार्थोत्तरपदसमाहारे च सङ्ख्यापूर्वो द्विगुः इति, एवं सर्वं द्विगुप्रकरणमनुक्रम्य तस्यान्ते श्रितादिभिस्तत्पुरुषः इति । तत्र आरम्भसामर्थ्याच्च द्विगुसंज्ञा, परंकार्यत्वाच्च तत्पुरुषसंज्ञा भविष्यति । FIFTEENTH ÄHNIKA¬ÄKAŅĀRĀD ĒKĀ SAṀJÑĀ 7 He will read thus:-Having commenced dviguprakarana by the sutra Taddhitorthottarapadasamāhārē ca sankhyāpūrvō dviguḥ, he will read the sūtra Śritādibhis tatpuruṣaḥ at its end. Dvigusamjna will appear, in that case, by arambhasamarthya and tatpuruşasamjñā by paraǹkāryatva. ननु च यस्याध्येकसंज्ञाधिकारस्तस्यापि तत्पुरुषसंज्ञापूर्विका द्विगुसंज्ञा Oh! dvigusaṁjñā will be preceded by tatpuruṣasaṁjñā even according to ēkasaṁijñādhikāravādin. कथम् ? How ? अनुवृतिः क्रियते Anuratti is resorted to. पर्याय : प्रसज्येत । एका संज्ञेतिवचनात् नास्ति यौगपद्येन सम्भवः There is chance for either of the two to operate. There is no chance for simultaneous operation of both on account of ēkasaṁjñātvapakṣa. गतिदिवः कर्महेतुमत्सु चग्रहणम् Need to read ca in the sutras Gatiś ca (1, 4, 60), Divaḥ karma ca (1, 4, 43) and Tatprayōjakō hētuś ca (1, 4, 55.) गतिदिवः कर्महेतुमत्सु चग्रहणं कर्तव्यम् Ca should be read in the sūtras Gatiś ca, Divaḥ karma ca and Talprayōjakō hētuś ca. उपसर्गाः क्रियायोगे, गतिश्च इति चकारः कर्तव्यः Cakara should be read in the sutra Gatis ca which follows the sūtra Upasargāḥ kriyāyōgē. अक्रियमाणे हि चकारे अनवकाशोपसर्गसंज्ञा गतिसंज्ञां बाघेत । If cakāra is not read, upasargasanjñā which is anavakāśa will set at naught gatisamjñā. परवचने हि नियमानुपपत्तेरुभयसंज्ञाभावः । यस्य पुनः परकार्यत्वं नियमानुपपत्तेस्तस्योभयोः संज्ञयोर्भावः सिद्धः Simultaneous existence of both the samjñās on account of the absence of niyama in pravacana. The simultaneous existence of both the saṁjñās is settled, according to parankāryatvavādin, on account of the absence of the niyama. 594? How? 700 LECTURES ON PATAÑJALI’S MAHÁBHÁṢYÁ पूर्वा तस्योपसर्गसंज्ञा, परा गतिसंज्ञा । तत्र आरम्भसामर्थ्याच्च उपसर्गसंज्ञा, परंकार्यत्वाच्च गतिसंज्ञा भविष्यति Upasargasarnjññā, according to him, precedes gati samjha. Upasargasaṁjñā first appears on account of arambha-sāmarthya and then gali-saṁjñā appears on account of paraḥ kāryatva. ननु च यस्याप्येकसंज्ञाधिकारः तस्याप्युपसर्गसंज्ञा पूर्विका गतिसंज्ञा Oh! gatisaṁjñā is preceded by upasarga-samjñā even according to eka-sain jhādhikāra-paksin. कथम् ? How ? अनुवृत्तिः क्रियते Anuvrtti is resorted to. पर्यायः प्रसज्येत, एका संज्ञेति वचनान्नास्ति यौगपद्येन सम्भवः There is chance for paryāya. Simultaneous existence is not possible on account of the mention of ēkā saṁjñā. गतिसंज्ञाप्यनवकाशा सा वचनाद्भविष्यति Gatisaṁjñā, too, is anavakāśā and hence it sets in on account of its mention. सावकाशा गतिसंज्ञा Gatisanjhā is sāvaka.sa. कोsवकाशः ? Where does it operate P ऊर्यादीन्यवकाशः It operates with reference to ūryādis mentioned in the sutra ūryādi-cvi-dācaś ca ( 1, 4, 61). प्रादीनां या गतिसंज्ञा सानवकाशा The gatisamjñā with reference to prādis is anavakāśā. साधकतमं करणं, दिवः कर्म च इति चकारः कर्तव्यः Cakāra should be read in the sūtra Sadhakatamaṁ karaṇam. अक्रियमाणे हि चकारेऽनवकाशा कर्मसंज्ञां बाधेत If cakāra is not read, karmasaṁjñā which is anavakāśa will set at naught the karanasaṁjñā. परवचने हि नियमानुपपत्तेरुभयसंज्ञाभावः । यस्य पुनः परकार्यत्वं नियमानुपपत्तेस्तस्योभयोः संज्ञयोर्भावः सिद्धः Both the samjñās can exist on account of the absence of niyama in paravacana. Simultaneous existence of both the FIFTEENTH ÄHNIKA—ĀKADĀRĀD ĒKĀ SAMJÑĀ 9 samjñās is settled in paraǹkāryatvapakṣa on account of the absence of niyama. कथम् ? How ? पूर्वा तस्य कर्मसंज्ञा, परा करणसंज्ञा Karma-sarijñā, according to him, precedes karana-sainjia. कथम् ? How ?

एवं स वक्ष्यति दिवः साधकतमं कर्म, ततः करणम् करणसंज्ञं च भवति साधकतमम् । दिवः इति निवृत्तम् । तत्र आरम्भसामर्थ्याच्च कर्मसंज्ञा, परङ्कार्यत्वाच्च करणसंज्ञा भविष्यति He will read the sutras thus :-Divaḥ sādhakatamam karma, then, the sūtra Karaṇam, which means that sādhakatamam takes karmasañjña too. Then the word dival recedes. According to that reading there is karmasaṁjñā on account of ārambha-sāmarthya and karaṇasaṁjñā on account of parañkāryatva. ननु च यस्याप्येकसंज्ञाधिकारः तस्यापि करणसंज्ञापूर्विका कर्मसंज्ञा । Oh, even according to ēkasaṁjñādhikārin, kurmasaṁjñā is preceded by karaṇasaṁjñā. कथम् ? How ? अनुवृत्तिः क्रियते Anuwrlti is resorted to. पर्यायः प्रसज्येत । एका संज्ञा इति वचनान्नास्ति यौगपद्येन सम्भवः There is chance for paryāya. Simultaneous existence is not possible on account of the dictum ēkā saṁ jñā. ( हेतुमत् ) स्वतन्त्रः कर्ता, तत्प्रयोजको हेतुश्च इति चकारः कर्तव्यः Cakāra should be read (as is found now) in the sutra Tatprayōjakō hētuś ca which follows the sūtra Svatantraḥ kartā (1, 4, 54). अक्रियमाणे हि चकारे, अनवकाशा हेतुसंज्ञा कर्तृसंज्ञां बाधेत For, if cakāra is not read, hetusainjña, being anavakāśa, may set at naught kartṛsaṁjñā. परवचने हि नियमानुपपत्तेरुभयसंज्ञाभावः । यस्य पुनः परङ्कार्यत्वं नियमानुपपत्तेस्तस्योभयोः संज्ञयोर्भावः सिद्धः ।10 LECTURES ON PATANJALI’S MAHĀBHĀṢYA On the mention of paravacana, on the other hand, there is the simultaneous existence of both the saṁjñās on account of the absence of niyama. The existence of both the samjñās is settled, according to parankáryatvarädin, on account of the absence of niyamna- कथम् ? How ? पूर्वा तस्य हेतुसंज्ञा, परा कर्तृसंज्ञा Iītusaiñjñit, according to him, precedes kartrsaiijñā. कथम् ? How ? एवं स वक्ष्यति - स्वतन्त्रः प्रयोजको हेतुः इति । ततः कर्ता । कर्तृसंज्ञश्च भवति स्वतन्त्रः । प्रयोजक इति निवृत्तम् । तत्र आरम्भसामर्थ्याच्च हेतुसंज्ञा परंकार्यत्वाच्च कर्तृसंज्ञा भविष्यति । He will read thus Svatantral! prayojako betul ’ ; thon Karta which means that it being scalantra takes kartṛsaṁjñā. The word prayojaka recedes. Then hetusainjia appears on account of arambhasamarthya and kartṛsainjñā on account of paraikāryatva. ननु च यस्याप्येकसंज्ञाधिकारः, तस्यापि कर्तृसंज्ञापूर्विका हेतुसंज्ञा Oh, hétusamjñā is preceded by kartṛsaṁjñā even according to ēkasa injñādhiküravudin. कथम् ? How ’ अनुवृत्तिः क्रियते Anunartti is resorted to. पर्यायः प्रसज्येत । एका संज्ञा इति वचनान्नास्ति यौगपद्येन सम्भवः There is chance for either to operate. There cannot be simultaneous existence on account of the mention of ēkā saṁjñā. गुरुलघुसंज्ञे नदीधिसंज्ञे The samjñās guru and laghu may set at naught nadi and ghi respectively. गुरुलघुसंजे बाधेयाताम्, गार्गीबन्धुः वात्सीबन्धुः, वैत्रं विविनय्य The samjñās guru and laghu may set at naught the samjñās nadi and ghi so that there will be difficulty in the swara of gärgîbanthuḥ and vātsībandhuḥ and in the formation of väinram and vivinayya. FIFTEENTH ÄHNIKA—ĀKADĀRĀD ĒKĀ SAMJÑĀ 11 NOTE:-1. Kaiyața says that this difficulty will arise only if we consider that the saṁjñās ghi and nađī relate to only letters; if, on the other hand, they relate to tadanta, it will not arise. NOTE:-2. If there is badha, the sūtra Nadī bandhuni (6, 2, 109) enjoining the udattatva of nadyanta cannot operate; the sutra Dvandvē ghi (2, 2, 32) enjoining the pūrvanipāta in vinarãu cannot operate to allow it to take an by the sūtra Igantācca laghupūrvāt (5, 1, 131) to secure the form väinram (vinrōḥ bhāvaḥ); vivinayya is formed thus:-vinarâu ăcaṣṭē iti nici, ţilōpē ca kṛtē Lyapi laghupūrvāt (6, 4, 56) iti ņēr ayādēśaḥ. If laghusaṁjñā sets at naught ghi-samjñā, there will be no pūrvanipāla to vi in vinarāu. परवचने हि नियमानुपपत्तेरुभयसंज्ञाभावः । यस्य पुनः परंकार्यत्वं नियमानुपपत्तेस्तस्योभयोः संज्ञयोर्भावः सिद्धः 1 In the paravacanapakṣa, on the other hand, both the samjñās can exist on account of the absence of niyama. The simultaneous existence of both the sumjñās is settled, according to paraṁkāryatvavādin, on account of the anupapatti of niyama. कथन् ? How ? पूर्वे तस्य नदीधिसंज्ञे; परे गुरुलघुसंज्ञे, तत्रारम्भसामर्थ्याच्च नदीधिसंज्ञे, परंकार्यत्वाच्च गुरुलघुसंज्ञे भविष्यतः According to him the samjñās nadī and ghi precede the samjñās guru and laghu. The samjñās nadī and ghi set in on account of ārambhasāmarthya and guru and laghu set in on account of paraṁkāryatva. ननु च यस्याप्येकसंज्ञाधिकारस्तस्यापि नदीर्घसंज्ञा पूर्विके गुरुलघुसंज्ञे Oh, even according to ēkasamjñādhikāravādin, the samjñās guru and laghu are preceded by nudi and ghi. 94? How? कथम् अनुवृत्तिः क्रियते Anuvrtti is resorted to. qufa: gesàa; gar ásı gfà azaranifa žinqàa 8-4a: There is chance for either of the two to operate; there is no chance for simultaneous existence on account of the dictum ēkā saṁjñā.

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परस्मैपदसंज्ञां पुरुषसंज्ञा The purusa-samjña will set at naught the parasmāäpadasavijñā. परस्मैपदसंज्ञां पुरुषसंज्ञा बाधेत The puruşa-samjñā (enjoined by the sutra Tiñas trīņi trīņi prathama-madhyamottamāl 1, 4, 101 ) will set at naught the parasmāipada-sa mjña (enjoined by the sutra Laḥ parasmãipadam 1, 4, 99 ). परवचने हि नियमानुपपत्तेरुभयसंज्ञाभावः । यस्य पुनः परंकार्यत्वं नियमानुपपत्तेस्तस्योभयोः संज्ञयोर्भावः सिद्धः On the mention of paravacana, on the other hand, both the saṁjñās can exist on account of the absence of niyama. The simultaneous existence of the two somjñās is settled, according to parañkāryatvavādin, on account of the absence of niyama. कथम् ? How ? पूर्वा तस्य पुरुषसंज्ञा, परा परस्मैपदसंज्ञा Puruṣasaṁjñā, according to him, precedes parasmãipadasajn.jna. कथम् ? How ? एवं स वक्ष्यति - तिङस्त्रीणि त्रीणि प्रथममध्यमोत्तमाः इति, एवं सर्वपुरुषनियममनुक्रम्य तस्यान्ते लः परस्मैपदम् इति । तत्रारम्भसामर्थ्याच्च पुरुषसंज्ञा, पर कार्यत्वाच्च परस्मैपदसंज्ञा भविष्यति । He will read the sūtra thus:-After reading all the sutras relating to person starting with Tiñas trīņi trīņi prathama-mudhyamautlamāḥ, the sūtra Laḥ parasmāipadam will be read at the end. Puruṣa-saṁjñā appears there on account of ārumbhasāmarthya and parasmãipada-saṁjñā on account of parañkāryalva. ननु च यस्याप्येकसंज्ञाधिकारस्तस्यापि परस्मैपदसंज्ञापूर्विका पुरुषसंज्ञा Oh, even according to eka-saṁjñādhikäruvädin, purusa-samjña is preceded by parasmaipadasainjna. कथम् ? How ? अनुवृत्तिः क्रियते Anuvrtti is resorted to. FIFTEENTH ÄHNIKA-AKADĀRĀD ĒKĀ SAMJÑĀ 13 पर्यायः प्रसज्येत । एका संज्ञा इति वचनान्नास्ति यौगपद्येन सम्भवः There is chance for either of the two to operate. There will. be no simultaneous existance on account of the dictum ēkā- samjna. परस्मैपदसंज्ञाप्यनवकाशा वचनाद्भविष्यति Parosmāipada-samjñā too appears there on account of its being unavakāśu. सावकाशा परस्मैपदसंज्ञा Parasmāipada-saiñjñā is sāvakāśā. ? Where is the avakāśa ? JER: Avakāśa is where sair and kvasu appear. I-ii परवचने सिति पदं भम् On taking the reading Prūk kaḍārāt paraṁ kāryam there is chance for both the padusamjña and bhasamjñā to operate simultaneously before the pratyaya which has s for its it. 1 परवचने सिति पदं भसंज्ञमपि प्राप्नोति अयं ते योनिर्ऋत्वियः (R. V. 3, 29, 10), प्र॒जां विन्दा ऋत्वियम् ’ ( R. V. ) | आरम्भसामर्थ्याच्च पदसंज्ञा, परंकार्यत्वाच्च भसंज्ञा प्राप्नोति On taking the reading paraṁkāryam, there is chance for both the padasamjñā and bhasamjñā to operate simultaneouly, so that the Vedic forms rtviyaḥ and ṛtviyām in the Ṛgvedic sentences Ayam të yōnir rtviyaḥ and Prajām vindāma riviyām cannot be secured. There will be padasaṁjñā on account of ārambhasämarthya and bhasamiña on account of parankaryatva. NOTE :-The word ṛtu takes the pratyaya ghas by the sūtra Chandasi ghas (5, 1, 106) and ghas takes the ādēsa iya by the sūtra Ayan…iyaḥ phadhakhachagham pratyayādīnām (7, 1, 2). Ṛtu+iya becomes rtviya. If bhasamjña appears there, u will take guna by the sutra Or guṇaḥ (6, 4, 146) and consequently the form ṛtviya cannot be secured. गतिबुद्धयादीनां ण्यन्तानां कर्म कर्तृसंज्ञम् The karma in nyanta of the roots gam, budh etc. may chance to take kartṛsaṁjñā too.

1. Yajurvedasamhitā reads ऋत्वियात्प्रजां विन्दाम है ( 2, 5, 1, 5)

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गतिबुद्ध्यादीनां ण्यन्तानां कर्म कर्तृसंज्ञमपि प्राप्नोति । आरम्भसामर्थ्याच्च कर्मसंज्ञा परंकार्यत्वाच्च कर्तृसंज्ञा प्राप्नोति । The karma in nyanta of the roots gam, budh etc. may chance to take kartṛsaṁjnä too; karma-saṁjîā chances to appear through ārambha-samarthya and kartr-saiinjia through paraiikāryatva. Nore :–The sūtra Gati-buddhi… is 1, 4, 52 and the sūtra Svatantrah karta is 1, 4, 54. नैष दोषः । आचार्यप्रवृत्तिर्ज्ञापयति न कर्मसंज्ञायां कर्तृसंज्ञा भवतीति, यदयं हृकोरन्यतरस्याम् इत्यन्यतरस्याग्रहणं करोति । This difficulty does not arise. The procedure of Acarya suggests that kartṛsaṁjñā does not appear where karma-saṁjñā exists, since he reads the word anyatarasyäm in the sūtra Hrkror anyatarasyām (1, 4, 53). शेषवचनं च घिसंज्ञानिवृत्यर्थम् Need to read the word sēṣa also to avoid ghisamjni. शेषवचनं च कर्तव्यं - शेषो ध्यसखि The word sēsa has to be read (as is done now in ( 1, 4, 7). किं प्रयोजनम् ? Why ? घिसंज्ञा निवृत्त्यर्थम् - नदीसंज्ञायां घिसंज्ञा मा भूदिति - शकस्यै पद्धत्यै बुद्धयै धेन्वै - इतरथा हि परङ्कार्यत्वाच्च घिसंशा आरम्भसामर्थ्याच्च ङिति ह्रस्वश्च इति नदीसंज्ञा । To prevent ghisaṁjñā, so that ghisaṁjñā may not appear where there is nadīsaṁjñā to secure the forms sakaṭyäi, paddhatyäi, buddhyāi and dhënvãi. Or there will be ghisaṁjñā through parankāryatva and nadīsamjñā by the sūtra Ṁiti hrasvaś ca through ārambhusamarthya. न वासम्भवात् No, it need not be read on account of asambhava. न वा कर्तव्यम् । No, it need not be read. नदीसंज्ञायां घिसंज्ञा कस्मान्न भवति ? How cannot ghisaṁjñā appear where nadīsamjñā is? असम्भवात् On account of asambhava. कोऽसावसम्भवः ? In what manner is this asambhava to be explained? FIFTEENTH AHNIKA-ĀKAŅĀRĀD ĒKĀ SAMJÑĀ हस्वलक्षणा हि नदीसंज्ञा, घिसंज्ञायां च गुणः 15 Nadīsaṁjñā has for its basis the short letter and guna is to ghi. ह्रस्वलक्षणा हि नदीसंज्ञा, घिसंज्ञायां च गुणेन भवितव्यम् Nadīsaṁjñā is based on hrøsvaiva and guņa takes place where there is ghi-saṁjñā. तत्र वचनप्रामाण्यान्नदीसंज्ञायां विसंज्ञाभावः 1 Non-appearance of ghi-samjñā where there is nadīsaṁjñā through the authority of vacana. तत्र वचनप्रामाण्यान्नदीसंज्ञायां घिसंज्ञा न भविष्यति Ghi-saṁjñā will not appear where there is nadīsaṁjñā on the authority of the mention of the same by Acarya. किं कारणम् ? Why ? आश्रयाभावात् On account of the absence of āśraya. NOTE :— Kåiyata says here thus :—-If ghi-sarnjñā has a chance to operate here, it will operate before nadīsaṁjñā operates, so that there will be guna by the sūtra Gher niti. Since é and ō are long, the vidhāna of nadīsaṁjñā to the stem ending in i and u in the sūtra Niti hrasvaś ca (1, 4, 6) will be of no use. आश्रयाभावान्नदीसंज्ञायां घिसंज्ञानिवृत्तिरिति चेद्यणादेशाभावः If there is ghisaṁjñā-nivṛtti on account of nadīsaṁjñā having no āśraya, there is chance for the absence of yaṇādēśa. आश्रयाभावान्नादिसंज्ञायां विसंज्ञानिवृत्तिरिति चेद, एवमुच्यते यणादेशोऽपि न प्राप्नोति । If it is said that ghi-saṁjñā is prevented from operating on account of nudīsaṁjñā not having āśraya, it may then be said that even yaṇādēŝa will have no chance to set in. नैष दोषः This difficulty does not arise. नद्याश्रयत्वाद्यणादेशस्य ह्रस्वस्य नदीसंज्ञाभावः The existence of nadisamñjā to hrasva on account of yaṇādēša depending upon nadīsaṁjñā.

1. This is bhagya in some editions. 攀

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नद्याश्रयो यगादेशः ; यदा नदीसंज्ञया घिसंज्ञा बाधिता तत उत्तरकालं यणादेशेन भवितव्यम् । नद्याश्रयत्वाद् यणादेशस्य ह्रस्वस्य नदीसंज्ञा भविष्यति । Yaṇādēsa depends upon nudīsaṁjñā; yaṇādēša takes place after ghi-samjñā is set at naught by nadisamṁjñā. Hrasva takes nadīsaṁjñā since yaṇādēsa depends upon nadisaṁjñā. For the sake of bahuvrihi, then. बहुव्रीहिप्रतिषेधार्थं तु शेषग्रहणं कर्तव्यं, शेषो बहुव्रीहिः इति In that case, the word has to be read for the pratiṣēdha of bhahuvrīhi thus :—Śēṣō bahuvrīhiḥ (as is seen in 2, 2, 23). किं प्रयोजनम् ? What is the prayojana ? प्रयोजनमव्ययीभावोपमानद्विगुकुल्लोपेषु Prayōjana is seen in ayayībhāva, upamāna, dvigu and kṛllōpa. अव्ययीभाव - उन्मत्तगङ्गम्, लोहितगङ्गम्; उपमान शस्त्रीश्यामा, कुमुदश्येनी; द्विगु पञ्चगवं, दशगवम् कुल्लोपे निष्कौशाम्बिः निर्वारणसिः Examples for avyayîbhāva are unmaltagarigam and lõhitagangam, those for upamāna are sastrīśyāmā and kumudaśyënī, those for dvigu are pañcagavaṁ and daśagavam and those for kṛllopa are niṣkāuśāmbiḥ and nirvaranasiḥ. NOTE:—If unmatlagangam takes bahuvrīhitra also, it will, according to Kāiyaṭa, be liable to take pūrvapadaprakṛtisvarabva by the sutra Bahuvrīhāu prakṛtyā pūrrapadam (6, 2, 1) and the optional kap-pratyaya by the sutra ģēṣād vibhāṣā (5, 4, 154). Nagesabhaṭṭa says that there is no chance for kap, since it is prohibited by the sutra Nu saṁjääyäm (5, 4, 153). Śastrīśyāmā may take the optional kap, if it becomes a bahuvrihi. Kaiyața prefers the example pañcapātram to pañcagavam, but Nāgēŝa does not agree with him. Niṣkāuṣāmbiḥ will optionally take kap, if it is a bahuvrīhi. तत्र शेषवचनाद्दोषः सङ्ख्यासमानाधिकरणनञ्समासेषु बहुव्रीहिप्रतिषेधः The following defect in reading the word sēșë :-Chance for bahuvrīhipratiṣedha with reference to sankhyāsamāsa, samünādhikaranasamāsa and nañsamāsa. तत्र शेषवचनाद्दोषो भवति Difficulty arises on reading the word sêșẽ there, FIFTEENTH ĀHNIKA-ĀKAŅĀRĀD ĒKĀ SAMJÑĀ सङ्ख्यासमानाधिकरणनञ्समासेषु बहुव्रीहेः प्रतिषेधः प्राप्नोति 17 Pratiṣedha will chance to appear with reference to the bahūvrīhi based on sankhyāsamāsa, samānādhikaraṇasamāsa and nansamāsa. सङ्ख्या - द्वीरावतीको देशः, श्रीरावतीको देशः । समानाधिकरण - वीरपुरुषको ग्रामः । नञ्समासे - अब्राह्मणको देश, अवृषलको देशः Dvīrācatīkaḥ and trīrāvātīkaḥ in dvīrāvatīkō dēśaḥ and trīrāvātīkō dēśah are the examples of the bahuvrīhi based on sankhyāsamāsa. Virapuruṣakaḥ in vīrapuruṣakō grāmaḥ is the example of the bahuvrīhi based on samānādhikaraṇa-samāsa. Abrāhmaṇakaḥ and avṛṣalakaḥ in abrāhmaṇakō deśaḥ and avṛṣalakō deśaḥ are the examples of the bakuvrihi based on nanisamāsa. कुल्लोपे च शेषवचनात्प्रादिभिर्न बहुव्रीहिः No bahuvrihi with prādi in kṛllōpa on account of sêşaracana. कुल्लोपे च शेषवचनात् प्रादिभिर्बहुव्रीहिर्न प्रामोति - प्रपतितपर्णः प्रपर्णकः, प्रपतितपलाशः प्रपलाशक इति On account of the mention of the word śēsē, bahuvrīhi with pra etc. when there is the lōpa of kṛt is not possible, so that the forms praparnakaḥ and prapalāśakaḥ cannot be secured from prapatitovarṇaḥ and prapatitapalāśaḥ. अथैकसंज्ञाधिकारे कथं सिध्यति ? How are the above difficulties solved in the ēkasaṁjñādhikārapakssa ? NOTE :-Kaiyaṭa reads here :-Ekasaṁjñāvādī tu śēṣagrahanam na karāti. Nāgēsabhaṭṭa reads:-Padataḥ śēṣārtham na karōti, trikalaḥ śēṣārtham tu kariṣyati. एकसंज्ञाधिकारे विप्रतिषेधाद् बहुव्रीहिः Bahuvrihi through the dictum Vipratiṣēdhë… in the ēkasaṁjnādhikārapaksa. एकसंज्ञाधिकारे विप्रतिषेधाद् बहुब्रीहिर्भविष्यति Bahuvrihi sets in through the dictum Vipratiṣēdhe…in the ēkasamjadhikarapaksa. M. 3 i8 LECTURES ON PATANJALI’S MAHABHAŞYA एकसंज्ञाधिकारे विप्रतिषेधाद् बहुव्रीहिरिति चेत् कार्थे प्रतिषेधः If it is said Ekasamjñādhikārē vipratiṣēdhāt bahuvrihiḥ, there is need for pratiṣēdha in ktārtha. एकसंज्ञाधिकारे विप्रतिषेधाद् बहुव्रीहिरिति चेत् क्तार्थे प्रतिपेधो वक्तव्यः । निष्कौशाम्बिः, निर्वाराणसिः If it is said that, in ēkasaṁjñādhikāra, bahuvrīhi sets in through the dictum Vipratiṣēdhe, there is need to prohibit bahuvrihi when ktārtha is vācya, so that the forms niṣkāuśāmbiḥ and nirvārāṇasih may be secured. तत्पुरुषोऽत्र बाघको भविष्यति Tatpurusa, here, sets it at naught. तत्पुरुप इति चेदन्यत्र क्तार्थात्प्रतिषेधः If tatpuruşa is said to be bädhaka, need for pratisēdha in places other than ētārtha. तत्पुरुष इति चेदन्यत्र क्तार्थात्प्रतिषेधो वक्तव्यः, प्रपतितवर्णः प्रपर्णकः, प्रपतितपलाशः प्रपलाशक इति If tatpuruşa is taken to be badhaka, there is need to mention pratiṣëdha in places other than ktārtha, for the sake of securing the forms praparṇakaḥ and prapalāśakaḥ from prapatitavarṇaḥ and prapatitapalāsah. सिद्धं तु प्रादीनां क्तार्थं तत्पुरुषवचनात् But it is achieved by reading pralisedha with reference to prādis in ktārtha. सिद्धमेतत् This is achieved. कथम् ? How ? प्रादीनां कार्थे तत्पुरुषो भवतीति वक्तव्यम् There is the need to mention that tatpuruşa sets in with reference to prādis ia ktärtha. NOTE: 1. From the above discussion it is clear that the sūtras in Aṣṭādhyayî had two recensions, one set of sūtras suited to the reading Ākaḍārād ēkā saṁjñā and the other suited to Prāk kaḍārāt paran karyam. Since it was found easier to answer the objections raised against the former than to answer those raised against the latter, it seems that the former FIFTEENTH AHNIKA-AKADĀRĀD ĒKĀ SAMJÑĀ 19 recension was adopted by the later scholars and the latter died. NOTE:-2. Nāgēsabhaṭṭa reads at the end :-Unmattagangam ityatra tu dōṣaḥ sthita ēva iti param kāryam iti pāṭhō dūṣitā bhagavatā, ṛtviyē dōṣācca iti bōdhyam. II कानि पुनरस्य योगस्य प्रयोजनानि ? What are the benefits accrued from this sūtra ? प्रयोजनं हस्वसंज्ञां दीर्घप्लुतौ Benefit is that the samjñās dīrgha and plula set at naught the hrasvasaṁnjñā. हस्वसंज्ञां दीर्घप्लुतसंज्ञे बाधेते Ukālāj The samjñās dīrgha and pluta set at naught the samjña hrasva. NOTE:-Kaiyața reads here:-Ukaloj hrasvasamjua ityuktam. Ukāraś ca aṇtvād dvimātra-trimātrayōr grāhaka iti tayōr api hrasvasaṁjñā prāptā dīrghaplutasaṁjñābhyām bādhyatē. तिसार्वधातुकं लिक्लिटोरार्धधातुकम् The ardhadhatukasaṁjñā of lin and lit sets at naught the sārvadhātukasaṁjñā of tin. fàgardurgadai fòsfòàìurâargadar araà The ardhadhātukasaṁjñā of lin and lit sets at naught the sarvadhātukasaṁjñā of tin. अपत्यं वृद्धं युवा Yuvasarja in apatyadhikara sets at naught the gōtra-samjñā. अपत्यं वृद्धं युवसंज्ञा बाधते The yuvasamja, in apatyadhikara, sets at naught the gōtrasaṁjñā. fà Nadīsaṁjñā sets at naught ghi. fais natis ava Nadisamja sets at naught ghi-saij nữ Guru-saṁjñā sets at naught laghusamjñā. लघुसंज्ञां गुरुसंज्ञा बाधते Guru-samjñā sets at naught laghusaṁjñā. ¶ Вha-saṁjñā sets at naught pada-saṁjñā.20 LECTURES ON PATANJALI’S MAHĀBHĀṢYA पदसंज्ञां भसंज्ञा बाधते Bha saiijñā sets at naught pada-sainjit. अपादानमुत्तराणि The kārakas mentioned later set at naught apādāna. अपादानसंज्ञामुत्तराणि कारकाणि बाधन्ते The kārakas mentioned later set at naught apādāna. NorE :— The sūtra Dhruvam apāyē apādānam ( 1, 4, 24 ) immediately follows the sutra Kārakē and all the other kārakas are dealt with later. क्क ? Where ? धनुषा विध्यति, कंसपाच्यां भुङ्क्ते, गां दोग्धि, धनुर्विध्यति In dhanuṣa vidhyati, kamsapātryum bhunktē, gām dōgdhi and dhanur vidhyati. धनुषा विध्यति इति, अपाययुक्तत्वाच्च भुत्रमपायेऽपादानम् इत्यपादानसंज्ञा प्राप्नोति, साधकतमं करणम् इति करणसंज्ञा करणसंज्ञा परा सा भवति With reference to dhanuṣā vidhyati, there is chance for dhanus to take apādānasaṁjñā on the strength of the sūtra Dhruvam apāyē apādānam (1, 4, 24), since there is separation and to take karaṇasaṁjñā on the strength of the sutra Sādhakatamaṁ karanam (1. 4, 42 ). The latter being parā supersedes the former. कंसपात्र्यां भुङ्क्ते इत्यत्र अपाययुक्तत्वाच्च ध्रुत्रमपायेऽपादानम् इत्यपादानसंज्ञा प्राप्नोति आधारोऽधिकरणम् इति च अधिकरणसंज्ञा । सा परा भवति । ; 1 With reference to kamsapatryām bhunktē, there is chance for kamsapātrī to take apädänasaṁjñā on the strength of the sūtra Dhruvam apāyē apādānam (1, 4, 24 ), since there is separation and to take adhikaraṇasaṁjñā on the stength of the sūtra Adhārōsthikananam (1, 4, 45 ). The latter supersedes the former, since it is parā. गां दोग्धि इत्यत्र अपाययुक्तत्वाच्च ध्रुवमनगयेऽपादानम् इत्यपादानसंज्ञा प्राप्नोति, कर्तुरीप्सिततमं कर्म इति कर्मसंज्ञा । परा सा भवति । "

1. अधिकरणसंज्ञा परा सा भवति is another reading.
2. कर्मसंज्ञा परा सा भवति is another reading. FIFTEENTH ÄHNIKA—ĀKAḍĀRĀD ĒKĀ SAMJÑĀ 21 With reference to gam dōgdhi, there is chance for go to take apādānasaṁjña on the stength of the sutra Dhruvam apāyē apādānam (1, 4, 24) since there is separation and to take karma-saṁjñā on the strength of the sūtra Kartur īpsitatamaṁ karma (1, 4, 49). The latter being para supersedes the former. धनुर्विध्यति इत्यत्र अपाययुक्तत्वाच्च अपादानसंज्ञा प्राप्नोति, स्वतन्त्रः कर्ता इति कर्तृसंज्ञा । सा परा भवति 1 With reference to dhanur vidhyati, there is chance for dhanus to take apādānasaṁjñā, since there is separation and to take kartṛsaṁjñā on the strength of the sūtra Svatantraḥ kartā (1, 4, 54). The latter being para supersedes the former. NOTE :-Nāgājibhaṭṭa says that, with reference to the samjñās in this adhikāra, yathōddeśapaksa alone holds good. क्रुधद्रुहोरुपसृष्टयोः कर्म सम्प्रदानम् Karma supersedes sampradana with reference to that which qualifies the roots krudh and druh preceded by prepositions. क्रुधदुहोरुपसृष्टयोः कर्मसंज्ञा सम्प्रदानसंज्ञां बाधते Karmasaṁjñā sets at naught sampradānasaṁjñā with reference to that which qualifies the roots krudh and druh preceded by prepositions. A quâ Karaṇasaṁjñā is superseded by those that follow. करणसंज्ञां पराणि कारकाणि बाधन्ते Those that follow karanasaṁjñā set it at naught. ? Where is it so? धनुर्विध्यति, असिच्छिनत्ति इति In the words dhanus and asi in the sentences dhanur vidhyati and asicchinatti. NOTE: Since the sūtra Svatantraḥ kartā is para to Sadhakatamam karanam, dhanus and asi are used as kartā. अधिकरणं कर्म Karmasaṁjñā sets at naught adhikaraṇasaṁjñā. 1, कर्तृसंज्ञा परा सा भवति is another reading.

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अधिकरणसंज्ञां कर्मसंज्ञा बाधते Karmasaṁjñā sets at naught adhikaraṇasa injñā. क्क ? Where is it so? गेहं प्रविशति इति In the word geha in the sentence gēhaṁ praviśati. अधिकरणं कर्ता Kartrsainjna supersedes adhikaramasainjna. अधिकरणसंज्ञां कर्तृसंज्ञ बाधते Kartṛsaṁjñā sets at naught adhikaraṇasaṁjñā. क्क ? Where ? स्थाली पचति In the word sthālā in the sentence sthālī pacati. अध्युपसृष्टं कर्म Karmasajna supersedes adhikaranasanjña with reference to roots (śī etc.) preceded by the preposition adhi. अध्युपसृष्टं कर्म अधिकरणसंज्ञां बाधते The karma supersedes adhikaranasaṁjñā when it qualifies roots like s preceded by the preposition adhi. गत्युपसर्गसंज्ञे कर्मप्रवचनीयसंज्ञा Karmapravacaniya-samjna supersedes gati samjha and upasarga - samjna. गत्युपसर्गसंज्ञे कर्मप्रवचनीयसंज्ञा बाधते Karmapravacanīya-saṁjñā sets at naught the gati-saṁjñā and the upasarga-sarinjna. परस्मैपदमात्मनेपदम् Atmanipada supersedes parasmāipada, परस्मैपदसंज्ञामात्मनेपदसंज्ञा बाधते Atman@padasamjñā sets at naught parasmãipadasaṁjñā. समाससंज्ञाश्च Samāsasarnjñās too. समाससंज्ञाश्च या याः परा अनवकाशाश्च तास्ताः पूर्वाः सावकाशाश्च बाधन्ते Among samāsasaṁjñās, those that are para and anavakāśā supersede those that are pūrvā and sāvakāśā. अर्थवत् प्रातिपदिकम् That which has meaning takes prātipadika-savijña. FIFTEENTH ÀHNIKA-ÅKADĀRĀD ĒKĀ SAMJÑĀ अर्थवत्प्रातिपदिकसंज्ञं भवति That which has artha takes pratipadikasaṁjñā. गुणवचनं च Gunavacana-samjñā too. गुणवचनसंज्ञं च भवत्यर्थवत् Arthavat takes gunavacana-saṁjñā also. 23 NOTE:-Nāgēśabhaṭṭa reads here:-Eram ca atra ŝāstrē guṇuvacanaśubdēna jātisaṁjñā - avyaya - kṛdantataddhitānta samasta - sarvanāma - sañkhyā śabdātirikṭaḥ sabdō gṛhyata iti bodhyam. समासकृत्तद्धिताव्ययसर्वनामासर्वलिङ्गा जातिः Mention of samāsa, kṛt, taddhita, avyaya and sarvanāma and jūti to be asarvalinyā. समास - समाससंज्ञा च वक्तया । कृत् - कृत्संज्ञा च वक्तव्या । तद्धित - तद्धितसंज्ञा च वक्तव्या । अव्यय - अव्ययसंज्ञा च वक्तव्या । सर्वनाम - सर्वनाम - संज्ञा च वक्तव्या । असर्वलिङ्गा जातिरिति एतच्च वक्तव्यम् Samāsasaṁjñā too should be read; kṛtsaṁjñā too should be read; taddhitasaṁjñā too should be read; avyayasaṁjñā too should be read; sarvanāmasaṁjñā too should be read; this too that jūti is asarvalingā should be mentioned. सङ्ख्या Reading of saikhajà. सङ्ख्यासंज्ञा च वक्तव्या Sankhya-sanju, too, should be read. डु च Reading of du too. डुसंज्ञा च वक्तव्या Dusain jña too should be read. का पुनर्द्धसंज्ञा ? What is meant by dusainjna ? षट्संज्ञा ? Satsainjna. एकद्रव्योपनिवेशिनी संज्ञा Samjñā is ēka dravya upaniveśinī. एकद्रव्योपनिवेशिनी संज्ञा इत्येतच्च वक्तव्यम् This too has to be mentioned-Ekalravyōpanivēśinī sa mjñā. किमर्थमिदमुच्यते, यथान्यास एव भूयिष्ठाः संज्ञाः क्रियन्ते ! Since many of the samjñās are enjoined in their respective place, why is this - sajnjñās from gunavacana to ekadravyāpanivesinsaid here ?

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afa bara afuzgaf: da: 1 enfà a gààargqăão afafayrai araż aar fara | gqqzadaqa çanì: ¿aníìafaż aur earg già | There are here certain new sa mjñās. Besides they are mentioned to show that those that are in this order are superseded, one by another. The gunavacanasaṁjñā is set at naught by the samjñās that follow it.

विप्रतिषेधे परं कार्यम् ( 1, 4, 2)

Five topics are dealt with here :-(1) The connotation and the denotation of vipratisedha, (2) The meaning of para, (3) The need or otherwise of reading Parād antarangam balīyaḥ. (4) The defects and their answer in the paribhāṣā Asiddham bahirangalakṣaṇam antaranyalakṣaṇē (5) Need to enjoin luk to be stronger than lopa, yan etc. I fà¶íàठçíà, þìság? What is this word-vipratiṣédha ? faqfàgala fùù: zĤsuíàgiè ag It is derived from the root sidh preceded by the prepositions vi and prati by the addition of the pratyaya ghañ in the sense of bhāva where karmavyatihāra or parasparakaraṇam is the of visēṣaṇa of sidh. इतरेतरप्रतिषेधो विप्रतिषेधः, अन्योन्यप्रतिषेधो विप्रतिषेधः Vipratişëdha means itarētarapratiṣedhaḥ or anyōnyapratisēdhah. NOTE:-Both the words itarētarapratiṣēdhaḥ and anyōnyapratiṣedhaḥ are taken to be synonyms. If not, pratiṣedha in the former is taken to refer to pākṣikapratiṣedha and that in the latter to atyantika-pratiṣēdha. कः पुनर्विप्रतिषेधः ? What, then, is the denotation of vipratisedha? à gagıazarafâzîmza fanfaqy: Vipratiṣedha is that where two vidhis which can independently operate elsewhere chance to operate at the same place. द्वौ प्रसङ्गौ यदा अन्यार्थी भवत एकस्मिंश्च युगपत् प्राप्नुतः स विप्रतिषेधः If two vidhis which can operate independently elsewhere have a chance to operate at the same place, it is vipratiṣēdha. FIFTEENTH ÀHNIKA-VIPRATISË DHË PARAM KARYAM क पुनरन्यार्थी, क चैकस्मिन् युगपत् प्राप्नुतः ? 25 Where are the two vidhis sāvakāśa and where do they chance to operate simultaneously? वृक्षाभ्यां वृक्षेषु इत्यन्यार्थी, वृक्षेभ्य इत्यत्र युगपत् प्राप्नुतः [The sūtras Supica (7, 3, 102 ) and Bahuvacane ihalyet (7, 3, 103 ) ] are respectively sāvakāśa with reference to vrkṣābhyām and vrksēsu and chance to operate simultaneously on vrkṣebhyrḥ. किं च स्यात् ? What will happen then ? एकस्मिन्युगपदसम्भवात् पूर्वपरप्राप्तेरुभयप्रसङ्गः Chance for both to operate, the purva or the para, on account of both the karyas being unable to take place simultaneously at the same laksya. एकस्मिन् युगपदसम्भवात् पूर्वस्याश्च परस्याश्च प्राप्तेः उभयप्रसङ्गः Since both the purva and the para vidhi are competent to operate and since both the karyas cannot happen simultaneously at the same target, there is chance for both. इदं विप्रतिषिद्धं, यदुच्यतेएकस्मिन् युगपदसम्भवात् पूर्वपरप्राप्तेरुभयप्रसङ्ग इति । कथं ह्येकस्मिंश्च नाम युगपदसम्भवः स्यात् पूर्वस्याश्च परस्याश्च प्राप्तेरुभयप्रसङ्गश्च स्यात् ! This is self contradictory that there is chance for both the pūrva and the para to operate, since both cannot operate simultaneously. नैतद्विप्रतिषिद्धं यदुच्यते एकस्मिन्युगपदसम्भवादिति, कार्ययोर्युगपदसम्भवः, शास्त्रयोरुभयप्रसङ्गः The statement Ekasmin yugapad asambhavūd….is not self contradictory; for yugapad asambhavaḥ is with reference to the kāryas and ubhayaprasangaḥ is with reference to the sutras. तृजादिभिस्तुल्यम् It is similar to trjādis. तृजादिभिस्तुल्यं पर्यायः प्राप्नोति । तद्यथा तृजादयः पर्यायेण भवन्ति Each will have chance to operate in turn similar to trjādis. Trjādis operate in turn. * NOTE:-Noul and trc are enjoined to dhātu in kartrartha in the sūtra Nvultrcāu (3, 1, 133 ). किं पुनः कारणं तृजादयः पर्यायेण भवन्ति ? Why are trjadis suffixed in turn ? M

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अनवयवप्रसङ्गात्प्रतिपदं विधेश्व On account of the śāstra for all vyaktis and on account of the injunction to words individually. अनवयवेन प्रसज्यन्ते, प्रतिपदं च विधीयन्ते The vidhis chance to operate on all vyaktis and they are enjoined individually. अप्रतिपत्तिर्वोभयोस्तुल्यबलत्वात् Or there will apravṛtli for both the sustras, on account of tulyabalatva. अतिपत्तिर्वा पुनरुभयोः शास्त्रयोः स्यात् Or apravṛtti may chance for both. किं कारणम् ? Why ? तुल्यबलत्वात् - तुल्यबले छुने शास्त्रे On account of tulyabalatva. For the two śūstras are of the same capacity. तद्यथा द्वयोस्तुल्यबलयोरेकः प्रेप्यो भवति स तयोः पर्यायेण कार्य करोति । यदा तु तमुभौ युगपत्प्रेषयतः, नाना दिक्षु च कार्ये भवतः, तदा यद्यसावविरोधार्थी भवति तत उभयोर्न करोति । This may be illustrated thus:-The servant who is common to two masters of the same rank does their work in turn. If both of them bid him to do their work at the same time and if the works are to be executed in different directions, the servant, if he wants to be just, does not do the works entrusted by both. किं पुनः कारणमुभयोर्न करोति ? Why does he not do the works of both ? 1 यौगपद्यासम्भवात् On account of the impossibility of doing them at the same time. नास्ति यौगपद्येन सम्भवः It is not possible to do them simultaneously. " तत्र प्रतिपच्यर्थं वचनम् The need for this paribhāṣā is to enable one of the vidhis tó operate. 1 & 2. These two aro bhāsya in the opinion of some. FIFTEENTH ÄHNIKA-VIPRATIŞËDHË PARAM KĀRYAM 27 तत्र प्रतिपत्त्यर्थमिदं वक्तव्यम् This has to be read to enable one of them to operate. तव्यदादीनां त्वप्रसिद्धिः Non-accomplishment of kārya with reference to tavyadādis. तव्यदादीनां तु कार्यस्याप्रसिद्धिः Non-accomplishment of kārya with reference to tavyadādis. न हि किञ्चित्तव्यदादिषु नियमकारि शास्त्रमारभ्यते येन तव्यदादयः स्युः There is no śāstra restricting the application of any one among the tavyadādis. NorE :-Tavyadādis are found in the sūtra Tavyat-tavyaaniyarah (3, 1, 96), यश्च भवता हेतुर्व्यपदिष्टः अप्रतिपत्तिर्वा उभयोस्तुल्यबलत्वात् इति, तुल्यः स तव्यदादिषु The hētu mentioned by you-apratipattir vã ubhayōḥ tulyabalatvād-is seen in tavyadādi. नैष दोषः । अनवकाशास्तव्यदादयः, उच्यन्ते च ते वचनात् भविष्यन्ति This defect does not arise. Tavyadādis are anavakāŝa; they are read; they set in on account of their being enjoined in the sūtra. यश्च भवता हेतुर्व्यपदिष्टः तृजादिभिस्तुल्यं पर्यायः प्राप्नोति इति, तुल्यः स तव्यदादिषु The hētu mentioned by you-tṛjādībhis tulyam paryāyaḥ prāpnōti-is seen in tavyadādis. एतावदिह सूतं विप्रतिषेधे परम् इति । पठिष्यति हि आचार्यः सकृद्रतौ विप्रतिषेधे यद्वाधितं तद् बाधितमेव । पुनश्च पठिष्यति पुनः प्रसङ्गविज्ञानात् सिद्धम् इति । The sūtra here reads only so far-Vipratiṣedhe param. Acārya (Vārttikcakāra) is going to read - Sakrt-gatāu vipratiSedhe yad bādhitam tad bādhitam ēva (when two rules conflict with each other, the one, defeated after the first operation, is defeated for ever). He then extends it thus:-Punaḥ prasanga-vijñānāt siddham. (It is settled that it regains its life if there is a chance for it.)

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किं पुनरियता सूत्रेणोभयं लभ्यम् ? Is it possible for both to be secured by this sūtra alone? लभ्यम् इत्याह ’ It is possible to secure both, says he . कथम् ? How ? इह भवता द्वौ हेतू व्यपदिष्टौ - तृजादिभिस्तुल्यं पर्यायः प्राप्नोति इति च, अप्रतिपत्तिर्वोभयोस्तुल्यबलत्वाद् इति च । तद्यदा तावदेष हेतुः तृजादिभिस्तुल्यं पर्यायः प्राप्नोति इति तदा विप्रतिषेधे परम् इत्यनेन किं क्रियते ? Here were two courses mentioned by you:-that they may come in turn as trjādis or that both of them cannot operate on account of tulyabalatva. If the first course - Trjādibhis tulyam paryāyaḥ prāpnōti - is adopted, what is done by this su tra? नियमः, विप्रतिषेधे परमेव भवति इति तदेतद् उपपन्नं भवति सकृद्रतौ विप्रतिषेधे यद्वाधितं तद् बाधितम् एव Niyama. If there is vipratiṣedha, only the sutra which is para operates. In that case the paribhāsā - Sakrā gatāu vipratiṣëdhë yad bādhitam tad bādhitam ēva - suits it. यदा त्वेष हेतुः अप्रतिपत्तिरुभयोस्तुल्यबलत्वाद् इति, तदा विप्रतिषेधे परम् इत्यनेन किं क्रियते ? If, on the other hand, the other course - Apratipattir ubhayōs tulyabalatvāt - is adopted, what is done by this sūtra? द्वारम् । विप्रतिषेधे परं तावद्भवति, तस्मिन् कृते यदि पूर्वमपि प्राप्नोति तदर्पि भवति, तदैतदुपपन्नं भवति पुनः प्रसङ्गविज्ञानात् सिद्धम् इति It serves as an upāya. If there is vipratiṣedha, that which is para first operates. If, after its operation, that which is pūrva has a chance to operate, it too operates. In that case the paribhāsā - Punah prasanga-vijñānāt siddham - suita it. II विप्रतिषेधे परमित्युक्त्वा अङ्गाधिकारे पूर्वम् Vipratișëdhë param being said here, vipratiṣëdhë pūrvam should be enjoined in angadhikāra. विप्रतिषेधे परमित्युक्त्वा अङ्गाधिकारे पूर्वमिति वक्तव्यम् FIFTEENTH ÄHNIKA-VIPRATIÊŞDHË PARAM KĀRYAM 29 Vipratiṣedhe param being said here, vipratisedhē pūrvam should be enjoined with reference to the sutras in añgādhikāra (i.e. - the sutras following Angasya ( 6-4-1). किं कृतं भवति ? What is achieved from it ? पूर्वविप्रतिषेधा न पठितव्या भवन्ति गुणवृद्धयौत्वतृज्वद्भावेभ्यो नुम्पूर्वविप्रति- षिद्धम्, नुमचिरतृज्वद्भावेभ्यो नुड् इति । The vārttikas Guna-vrddhi-āutra-trivadbhāvībhyo num pūrvavipratiṣiddham and Num-aciratṛjvadbhāvēbhyō nut (under the sūtraTrjvat krōstuh (7-1-95) relating to pūrouvipratisedha need not be read. कथं ये परविप्रतिषेधाः इत्त्वोत्त्वाभ्यां गुणवृद्धी भवतो विप्रतिषेधेन इति ? How are the paravipratiṣedhas (in aǹgādhikāra mentioned in the vārttika Ittvõttvābhyām guṇavṛddhī bhavatō vipratiṣēdhëna ( under the sūtra Udāsthyapūrvasya 7-1-102) to be had ? सूत्रं च भिद्यते Sutra, then, has to undergo modification. qar-araĤalfg_Let the sūtra remain as it is. कथं ये पूर्वविप्रतिषेधाः ? How are we to arrive at results where pūrva-vipratiṣedha applies? विप्रतिषेधे परम् इत्येव सिद्धम् They are achieved by this sūtra Vipratiṣēdhe param kāryam itself. कथम् ? How ? । परशब्दोऽयं बह्वर्थः । अस्त्येव व्यवस्थायां वर्तते, तद्यथा परपुत्रः परभार्या अन्यपुत्रः अन्यभार्या इति गम्यते ; अस्ति प्रधाने वर्तते, तद्यथा परमिदं ब्राह्मण्यमस्मिन् कुटुम्बे, प्रधानमिति गम्यते ; अस्ति इष्टवाची परशब्दः, तद्यथा, परं धाम गतः, इष्टं धाम गत इति गम्यते । तद्य इष्टवाची परशब्दः तस्येदं ग्रहणं विप्रतिषेधे परं - यदिष्टं तद् भवति इति । This word para has many meanings :-it means vyavasthã (limit) as in the usage pūrvaḥ and paraḥ; it means another as in the words paraputraḥ and parabhāryā, which respectively mean 1. प्राधान्यम् is another reading.30 LECTURES ON PATANJALI’S MAHĀBHÄṢYA another’s son and another’s wife; it means pradhāna (prominent) as in param idam brāhmaṇyam asmin kuṭumbe, where param means pradhānam; it means ista (the desired one), as in param dhama gataḥ, which means he has reached the desired goal. The word param in this sūtra Vipratiṣēdhë param kāryam is taken to mean the desired one. NOTE: It is clear that Varttikakāra took the word para only in the sense that which follows and hence read the above mentioned vārttikas. But Mahābhāṣyakāra takes it in the sense the desired one and hence has stated that the vārtikas relating to pūrvavipraliṣēdha and paravipratiṣëdha are unncces- sary. अन्तरङ्गं च Antaraniga too. III अन्तरङ्गं च बलीयो भवतीति वक्तव्यम् It must be mentioned that antaranga is stronger than para. किं प्रयोजनम् ? What is the benefit ? प्रयोजनं यणेकादेशेच्वोच्चानि गुणवृद्धि द्विवचनालोपस्वरेभ्यः The benefit is that yan, ēkādēśa, ittva and ullva operate in preference to guna, vṛddhi, dvirvacana, allõpa and svara. गुणाद्यणादेशः स्योनः, स्योना । गुणश्च प्राप्नोति यणादेशश्च । परत्वाद् गुणः स्यात् । यणादेशो भवत्यन्तरङ्गतः । Yaṇādēśa wins over guna in the forms syönaḥ and syōnā. Both guna and yaṇādēsa have a chance to operate. Guna may operate on account of its being para; but yaṇādēša operates on account of its being antaranga. NOTE: The root siv takes auṇādikapratyaya na after it. Guna is through the sutra Pugantalaghupadhasya ca (7, 3, 86) and yan is through Iko yan aci (6, 1, 77). The other details. may be found in the sûlra Yēna vidhis tadantasya (1, 1, 72) in Vol. III pp. 254-256. वृद्धेर्यणादेशः द्यौकाभिः स्यौकाभिः । वृद्धिश्व प्राप्नोति यणादेशश्च । परत्याद्वृद्धिः स्यात् । यणादेशो भवत्यन्तरङ्गतः । FIFTEENTH ÅHNÍKA—VIPRATIŞÊDHË PARAM KĀRYAṀ зі Yanādēsa wins over urddhi in the forms dyaukāmiḥ and syãukāmiḥ. Both vṛddhi and yaṇādēśa have a chance to operate. Vṛddhi may operate on account of its being para; but yaṇādēŝa operates on account of its being antaranga. NOTE:-Dvi+kāma+i becomes di-u-kāma+i (by the sûlra Diva ut (6, 1, 131). The i after d may take vṛddhi by Taddhitēṣvacām ādēḥ (7, 2, 117) or yanādēsa by Ikō yan aci (6, 1, 77). द्विर्वचनाद्यणादेशः दुद्यूषति, सुस्यूषति । द्विर्वचनं च प्राप्नोति यणादेशश्च । नित्यत्वाद् द्विर्वचनं स्यात् । यणादेशो भवत्यन्तरङ्गतः Yanādēsa wins over dvirvacana in the forms dudyūṣati and susyūṣati. Both dvirvacana and yaṇādēŝa have a chance to operate. Dvirvacana may operate on account of its being nitya ; but yaṇādēŝa operates on account of its being antaranga. NOTE:-The root div when followed by san takes ūṭh by the sûlra Cchvõḥ śūḍ anunāsikē ca (6, 4, 19) and drilva by the sūtra Sanyañōḥ (6, 1,9). Yaṇādēśa by Ikō yaṇ aci (6, 1, 77) between i and ũ precedes dvirvacana by Sanyaṇõḥ. It deserves to be noted that here antara ngasastra wins over nityaśāstra and not paraśāstra. अल्लोपस्य च यणादेशस्य च नास्ति सम्प्रधारणा There is no room for discussion between allōpa and yaṇādēśa with reference to Parad antarangam balīyaḥ. erragrèa: àralia: fùzià: | era nàifà, anŝaa | greata स्वरः स्साद्, यणादेशो भवत्यन्तरङ्गतः । Yanādēsa wins over svara in the forms dyāu-kāmiḥ and syaukāmiḥ. Both svaru and yaṇādēsa have a chance to operate. Stara, being para, may operate first; but yaṇādēśa being antaranga operates first. NOTE: If the svaraśāstra Ñnityādir nityam (6, 1, 197) operates first, the initial syllable has to be udatta and au has to be srarita by the sutra. Udatta-svaritayōr yaṇaḥ svaritōsnudāṭṭasya 8, 2, 4); But Ikō yan aci operates first, so, that āu is udätta. गुणादेकादेशः काद्रवेयो मन्त्रमपश्यत् । गुणश्च प्राप्नोति, एकादेशश्च । परत्वाद् गुणः स्यात् । एकादेशो भवत्यन्तरङ्गतः ।

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Ekādēsa wing over guna in the form kūdraveyaḥ in the sentence kādravēyō mantram apasyat. Both guna and ekādēśa have a chance to operate. Guna, being para, may operate first; but ēkādēśa, being antaranga operates first. NOTE:-Guna is by the sūtra ór guṇaḥ (6, 4,146) and ēkādēša by Akaḥ savarņē dīrghaḥ (6, 1, 101) in kadru-ü-öya. वृद्धेरेकादेशः - वैक्षमाणि ः सौत्थितिः । वृद्धिश्च प्राप्नोति, एकादेशश्च । परत्वाद् वृद्धिः स्यात् । एकादेशो भवत्यन्तरङ्गतः । Ekādēśa wins over orddhi in the forms väikṣamāņiḥ and Săutthitiḥ. Both vṛddhi and ëküdēšu have a chance to operate. Vrddhi, being para may operate first; but ēkādēšu, being antaranga, operates first. NOTE:-Vrddhi of i and u in vi-īkṣamāṇa-i and su-utthitai is by the sutra Taddhitësvacām ādēļ (7,2, 117) and ēkādēša by the sutra Akaḥ savarņē dīrghaḥ (6, 1, 101) द्विर्वचनादेकादेशः fgåanıkanka: - arar dìzar širza:; fızaq zzola fızdîalà | ओदनो ज्ञोदनम् इच्छति तोदनीयति । ज्ञौदनीयतेः सन् जुज्ञौदनीयिषति । द्विर्वचनं च प्राप्नोति, एकादेशश्च । नित्यत्वाद द्विर्वचनं स्यात् । एकादेशो भवत्यन्तरङ्गतः । Ikādēsa wins over dvirvacana, in the form jujñāudanîyişali which is the sannanta of jñäudaniyati which means jñāudanam icchati where jñāudana is split into jñāyā ōdanaḥ. Both doirvacana and ēkādēsa have a chance to operate. Dvirracana, being nitya, may operate first; but ekādēša, being antaranga first operates. NOTE:-Ekādēsa is by the sutra Vrddhir ēci (6, 1, 88) and dvirvacana by the sutra Sanyanõḥ (6, 1, 9.) दल्लोपः अल्लोपादेकादेशः शुन, शुनै । अल्लोपश्च प्राप्नोति, एकादेशश्च । परत्वाः स्यात् । एकादेशो भवत्यन्तरङ्गतः । Ekādēsa wins over allopa in the forms suna and sune. Both allōpa and ēkādēśa have a chance to operate. Lōpa, being para, may operate first; but ēkādēšu, being antaranga first operates. NOTE:-Śvan takes samprasarana by the sutra Švayuvamaghōnām aladdhitë (6, 4, 133) a of an takes purvarupa by the sūtra Samprasaraṇācca (6, 1, 108) and allöpa by Allöpösnaḥ (6, 4, 134). FIFTEENTH ÄHNIKA-VIPRATISEDHË PARAM KARYAM 33 नैतदस्ति प्रयोजनम् । नास्त्यत्र विशेषोऽल्लोपेन वा निवृत्तौ सत्यां पूर्वत्वेन वा This may not serve as a prayōjana; for there is no difference in the finished form whether a disappears by the sūtra Allōpōsnaḥ or by samprasāraṇāc ca. अयमस्ति विशेषोऽलोपेन निवृत्तौ सत्यामुद्रात्तनिवृत्तिस्वर : प्रसज्येत There is this difference that, if it disappears by allōpa, there is chance for udāttanivṛitisvara by the sūtra Anudāṭtasya ca yatrōduttalāpah (6, 1, 161 ). नात्रोदात्तनिवृत्तिस्वरः प्राप्नोति There is no chance for udăltanivrttisvara here. किं कारणम् ? Why ? न गोश्वन्साववर्णेति प्रतिषेधात् By the pratisādhu-sitra Na gāsvan sāvavarna… ( 6, 1, 182). नेप उदात्तनिवृत्तिस्वरस्य प्रतिषेधः This sūtra does not prohibit udalla-nivrtti-svara. कस्य तर्हि ? Which does it, then, prohibit P तृतीयादिस्वरस्य (It prohibits) tṛtīyādisvara (enjoined by the sūtra Sāvēkācah:… (6, 1, 168) यत्र तर्हि तृतीयादिस्वरो नास्ति - शुनः पश्य इति What will be the case, where there is no tṛtīyādisvara as in Sunaḥ in the sentence sunaḥ pasya? NOTE:-Nagesabhaṭṭa here reads:-Yatra tarhi ityädigranthō granthacchāyayā prutyäkhyānavādina iti bhāli taltu na yuktam. एवं तर्हि न लाक्षणिकस्य प्रतिषेधं शिष्मः If so, we do not prohibit that which is enjoined to tṛtiyādisabdavi’sista. किं तर्हि ? What then? येत केनचिल्लक्षणेन प्राप्तस्य विभक्तिस्वरस्य प्रतिषेधः İt is the pratiṣëdha enjoined by any sutra which allows the anuvṛtti of vibhakti (from the sutra Sāvēkācas Sāvēkācas trṭīyãdir vibhaktik.) M. 5

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यत्र तर्हि विभक्तिर्नास्ति बहुशुनी इति What will happen where there is no vibhakti as in bahusunī? यदि पुनरयमुदात्तनिवृत्तिस्वरस्यापि प्रतिषेधो विज्ञायेत ? What will happen if it prohibits the udātlanivṛttisvara also ? नैवं शक्यम् । इहापि प्रसज्येत कुमारी इति No, it is not possible. It will chance to operate here also in lcumārī. (So that iiip may not take udātta . ) एवं तर्हि आचार्य प्रवृत्तिपयति नोदात्तनिवृत्तिस्वरः शुन्यवतरति इति यदयं श्वशब्दं गौरादिषु पठति । अन्तोदात्तर्थं यत्नं करोति । If so, the procedure of Icārya (Sūtrakāra) suggests that udāttanivṛttisvara does not happen with reference to śvan, since he reads it under gāurādi (in the fourth chapter of the gaṇapāṭha). He makes an attempt so that it may take antīdātta. सिद्धं हि स्यान्डीपैव For the object will be achieved by hip itself. NOTE :-Kaiyaṭa and Nāgēsabhatta state that bahuśvā is the form preferred by Mahābhāṣyakāra and not bahuśunī. स्वरादेकादेशः - सौत्थितिः, वैक्षमाणिः । स्वरश्च प्राप्नोति, । एकादेशश्च ; परत्वात् स्वरः स्यात् । एकादेशो भवत्यन्तरङ्गतः । Ekādēśa wins over svara in the forms sauthitiḥ and väikṣamāņiḥ. Both svara and ēkādēŝa have a chance to operate. Syara, being para, may operate first but ēkādesa, being anlaraiga, takes the precedence. Nore :If u of suu in su-utthita-i takes udālta first, it may optionally become scarita by the sutra Svaritō vānudāttē padādāu (8, 2, 6). If ēkādēśa, takes the precedence, it will always be udālta, गुणस्य चेत्त्वौत्त्वयोश्च नास्ति सम्प्रधारणा There is no room for discussion between iltva and guņa and uttva and gurra. वृद्धेरित्त्वोत्त्वे - स्तैर्णिः, पौर्तिः । वृद्धिश्च प्राप्नोति, इत्त्वोत्त्वे च । परत्वाद्वृद्धि स्यात् । इत्त्वोत्त्वे भवतोऽन्तरङ्गतः । FIFTEENTH ÄHNIKA-VIPRATIŞËDHË PARAM KĀRYAM 35 Ittva and uttva win over vṛddhi in the forms sthāirņiḥ and pāurliḥ. Both vṛddhi and ittva or uttva have a chance to operate. Vņddhi, being para, may operate first ; but ittva or uttva takes the precedence on account of being antarañga. NorE :—Ittva is by the sūtra Rta iddhātoh (7, 1, 100 ) and uttva by the sūtra Ud osthyapūrvasya (7, 1, 102 ) and orddhi is by the sūtra Taddhitēṣvacām ādēḥ (7, 2, 117). द्विर्वचनादित्त्वोत्त्वे - आतेस्तीयते आपोपूर्यते । द्विर्वचनं च प्राप्नोति, इत्त्वोत्त्वे च । नित्यत्वाद् द्विर्वचनं स्यात् । इत्त्वोत्त्वे भवतोऽन्तरङ्गतः । Ittva and uttva win over dvirvacana in the forms ātēstīryate and āpāpūryate. Both dvirvacana and ittva or uttva have a chance to operate. Dvirracana being nitya, may operate first ; but ittva or uttva which are antaranga takes the precedence. NOTE :— Dvirvacana is by the sūtra Sanyañok. अल्लोपस्य च इत्त्वोत्त्वयोश्च नास्ति सम्प्रधारणा There is no room for discussion between ittva and allopa and uttva and allōpa. स्वरे नास्ति विशेषः There is no difference with respect to svara (i. e.) whether ittvaśāstra and uttvaśāstra operate first or svaraśāstra operates first. इण्डिशीनामाद्गुणः सवर्णदीर्घत्वात् Ad guṇaḥ wins over savarḥadīrgha with reference to iț, ni and ŝi. इण्डिशीनामाद्गुणः सवर्णदीर्घत्वात् प्रयोजनम् - अयज इन्द्रम्, अवप इन्द्रम् ; वृक्ष इन्द्रं, प्लक्ष इन्द्रम् ; य इन्द्रं, त इन्द्रम् । आद्गुणश्च प्राप्नोति सवर्णदीर्घत्वं च । परत्वात् सवर्णदीर्घत्वं स्यात् । आद्गुणो भवत्यन्तरङ्गतः This is the prayojana that Ad gunah (6, 1, 87 ) wins over Akah savarne dīrghah (6, 1, 101 ) with reference to it ( 1st pers. sing. termination, ātmanāpada), ni (7th case singular suffix) and si (1st case plural suffix) in the following cases a-yaj-a-i+indram, a-rap-a-i+indam; orkesa-i+indram, plaksa-i+indram; ya-it indram, la-i+indram. Both Ad guṇaḥ and Akaḥ savarņē dīrghaḥ ‘have a chance to operate. Akal savarne dīrghah, being para, chances to operate first ; but Ad gunah, being antaranga, operates first,

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नवा सवर्णदीर्घत्वस्यानवकाशात्वात No, on account of savarnadirgha being anavakāśa. न चैतद् अन्तरङ्गेणापि सिध्यति No, it cannot be made to operate even on account of its being antaranga. किं कारणम् ? Why ? सवर्णदीर्घत्वस्यानवकाशत्वात् । अनवकाशं सवर्णदीर्घत्वमाद्गुणं बाधेत On account of anovakāśatva of Akaḥ savarņē dirghaḥ. Akahḥ savarne dīrghah, being anavakāsa, will set at naught Ad gunah. न वा एतदन्तरङ्गेऽस्ति अनवकाशं परमिति । इहापि स्योनः स्योनेति शक्यं वक्तुं - न वा परत्वाद्गुणस्य । Anavakāśatva and paratva have no capacity to supersede antarangatva. Otherwise it may be said that yan does not operate before guṇa in syōnaḥ and syōnā, since the latter is para. NorE :—Nāgēśabhalta here reads:-Sva-samāna-nimittakēna sva-samāna-sthānikēnāiva ca yēna nāprāptinyāyō, na tu vibhinnasthāninimittakēnā pi. ऊडापोरेकादेश इच्चलोपाभ्याम् Ēkādēśa wins over ītiva and lōpa with reference to in and āp. ऊडापोरेकादेश ईत्वलोपाभ्यां भवत्यन्तरङ्गतः प्रयोजनम् । Prayōjana is that ēkādēśa wins over illva and lōpa with reference to ūǹ and ãp through antaraǹgatva, ईत्वादेकादेशः - खट्वयति, मालीयति । ईत्त्वं च प्राप्नोत्येकादेशश्च । परत्वादीत्त्वं स्यात् । एकादेशो भवत्यन्तरङ्गतः Ekadeśa wins over iltra in the forms khatrīyati, and mālīyali. Both īttva, and ēkādēśa have a chance to operate. Ittva, being para, may operate first; but ēkādēsa operates first on account of its being antaranga. NorE :In khatra-a-y-ti, a, is changed to 7 by the sūtra Kyaci ca (7, 4, 33 ). Ekādāsa between a and ā is by Akal savarnē dirghaḥ (6, 1, 101.) लोपादेकादेशः - कामण्डलेयः, भाद्रवाहेयः । लोपश्च प्राप्नोति, एकादेशश्च । परत्वाल्लोपः स्यात् । एकादेशो भवत्यन्तरङ्गतः । FIFTEENTH ÄHNIKA-VIPRATISË DHË PARAM KARYAM 37 Ēkādēsa wins over lōpa in kāmaṇḍalēyaḥ and bhādrabāhēyaḥ, Both lōpa and ēkādēśa have a chance to operate. Lōpa, being para, may operate first; but ēkādēša takes precedence through antaraiigatva. NOTE : -In bhadrabāhu-u-ēya, й comes in by Bāhṛantāt sanjnāyām (4, 1, 67 ) āya by Stribhyā dhale (4, 1, 120 ) and ais dropped by phē lõpōskadrvāḥ (6, 4, 147).

अथ किमर्थम् ईत्त्वलोपाभ्याम् इत्युच्यते, न लोपेत्त्वाभ्याम् इत्येवोच्येत ? Why is it that ittvalōpābhyām is read and not lōpētṭvābhyām? सङ्ख्यातानुदेशो मा भूदिति So that they may not be taken in the respective order. आपोप्येकादेशो लोपे प्रयोजयति - चौडिः, वालाकिः Ekādēsa wins over löpa even with reference to ap in caudiḥ and bālakih. आच्चनपुंसकोपसर्जन ह्रस्वत्वान्ययवायावेकादेश तुग्विधिभ्यः Attva and napuṁsaka-upasarjana-hrasvatva, operate before sūtras enjoining ay, av, āy, āv, ēkādēšā and tuk. भवत्यन्तरङ्गतः आत्वनपुंसकोपसर्जन ह्रस्वत्वानि अयवायावेकादेशतुग्विधिभ्यो वेञ् - वानीयम् ; शो - शानीयम्; ग्लै ग्लानीयम्; म्लै - म्लानीयम्; ग्लाच्छत्रम्, म्लाच्छत्रम् । आत्वं च प्राप्नोति एते च विधयः । परत्वादेते विधयः स्युः । आत्त्वं भवत्यन्तरङ्गतः । Attva and napumsaka-upasarjana–hrasvatva, being antaranga operate before the sūtras enjoining ay, av, ay, av, eleādēśa and tuk, in the forms vānīyam (vẽ+ anîya), śānīyam (from the root śō), glānīyam (from the root glāi), mlānīyam (from the root mlãi), glācchatram and mläcchatram. Both the vidhi enjoining āltva ( Ad ēca upadese, asiti (6-1-15 ) and the vidhis enjoining ay, av etc. have a chance to operate. The latter vidhis being para begin to operate first; but the attvavidhi being antaranga operates first. नपुंसकोपसर्जनहस्वत्वं च प्रयोजनम् अतियंत्र, अतिन्वत्र, अतिरिच्छत्रम्, अतिनुच्छत्रम्, आराशत्रीदं, धानाशष्कुलीदं, निष्कौशाम्बीदं, निर्वाराणसीदम्, निष्कौशाम्बिच्छत्रं, निर्वाणसिच्छत्रम् । नपुंसकोपसर्जनहस्वत्वं च प्राप्नोत्येते च विधयः । परत्वादेते च विधयः स्युः । नपुंसकोपसर्जनह्रस्वत्वं भवत्यन्तरङ्गतः ।

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Prayōjana is the napumsaka-upasarjana-hrasratva in the forms atiryyatra, aliinvatra, atiricchatram, atinnucchatram, ārāśastrīdam, dhanasaskulidam, niskāusāmbādam, nirvārānasīdam, niskāusambicchatram and nirvārāṇasicchatram, Both napumsakopasarjana-hrasvatra and one of the other vidhis have a chance to operate. These vidhis, being para, begin to operate; but napumsakōpasarjanatva, being antaranga has the precedence. NorE :If in atirāi+atra, atinãu + atra, āi and āu first take the ādēsas āy and āv, there will be no chance for hrasvatva. If, in ārāśastrī + idam, ēkādēśatva between 7 and i first takes place, and then hrasvalva, the form would be ārāŝastridam, which is not current in the world. तुग्यणेकादेश गुणवृद्ध चौच्चदीर्घेच्च मुमेच्चरीविधिभ्यः Tule wins over the vidhis enjoining, yan, ēlādāsa, guna, orddhi, autva, dirgha, itlva, mum, ëltva and rī. यणेकादेश गुणवृद्धयौत्त्वदीर्घत्त्ववेत्त्वमुमेत्त्वविधिभ्यस्तुग् भवत्यन्तरङ्गतः । यणादेशात् - अभिचिदत्र, सोमसुदत्र; एकादेशात् - अभिचिदिदम्, सोमसुदुदकम् ; गुणात् अग्निचिते, सोमसुते ; वृद्धेः प्रऋच्छकः प्राच्छेकः; औत्त्वात् अभिचिति;

• सोमसुति ; दीर्घत्वात् - जगभ्यां जनगभ्यां ; ईत्त्वात् - जगत्यति, जगत्यति, जनगत्यति ; मुमः - अग्निचिन्मन्यः, सोमसुन्मन्यः एत्त्वात् जगद्भ्यः, जनगद्भ्यः; रीविधः - सुकृत्यति, पापकृत्यति । तुक् प्राप्नोति एते विधयश्च । परत्वाद् एते विधयः स्युः । तुग् भवत्यन्तरङ्गतः ।

7 ; - Tuk, being antaranga, operates before the vidhis enjoining yan, ēkādēŝa, guņa, vṛddhi, äutva, dīrgha, ittva, mum, ēttva and rī, in the forms agnicidatra and sōmasudatra (over yaṇādēśa), agnicididam and sōmusududakam (over ēkādēsa), agnicite and somasute (over guna), pra rechakah==prārcchakal (over orddhi), agniciti and sōmasuti (over äutva), jagadbhyum and janagadbhyām (over dīrghatva), jagatyali and janagatyali (over îtiva), agnicinmanyaḥ and sōmasunmanyaḥ (over mum), jagadbhyaḥ and janagadbhyaḥ (over ettva) and sukṛtyati and papakṛtyati (over rīvidhi). Both tuk and one of the other vidhis have a chance to operate. These other vidhis, being para chance to operate first; but tugvidhi, being antaranga wins over them, FIFTEENTH AHNIKA-VIPRATIŞËDHË PARAM KÄRYAM 39 Guņa in NOTE:-Tuk is by the sutra Hrasvasya piti kṛti tuk (6, 1, 71). In agni-ci-kvip-su-+-atra where kvip is by the sutra Agnau cēḥ (2, 2,91), tuk precedes yan by the sūtra Ikō yan aci (6, 1, 77); kvip in sonasut is by the sūtra Some suñah (, 2, 90). Ekādēša in agnici+idam is Akaḥ savarņē dīrghaḥ (6, 1, 101). agnici+ne is by the sutra Gher niti (7, 3, 111). Vṛddhi in pra ṛechakaḥ is by the sutra Upasargad ṛti dhātāu (6, 1, 91). A utva in agnici-i (seventh case singular suffix) is by the sutra Acca ghēḥ (7, 3, 119). M of jagam before kvip is dropped by the sūtra Gamaḥ kvāu (6, 4, 40) and lengthening in jaga+bhyām is by the sutra Supi ca (7, 3, 102). It in jaga-y-ti is by the sūtra Kyaci ca (7, 4, 33). Mumāgama is by the sutra Arurdviṣadajantasya mum (6, 3, 67). Ettva is by the sutra Bahuvacanē jhalyēt (7, 3, 103). Rīůvidhi is Rīй ṛtaḥ (7, 4, 27). अनङानद्भ्यां च 1 Tuk wins over anaii and ānaii. अनङानङ्भ्यां च इति वक्तव्यम् - अनङ्, सुकृत्, आनङ् सुकृद्दुष्कृतौ । तुक् प्राप्नोति एते च विधयः । परत्वादेते विधयः स्युः । तुम्भवत्यन्तरङ्गतः । It must be mentioned that tuk wins over anan and unan, the former in the word sukrt and the latter in sukṛd-duṣkṛtāu. Tuk and one of these vidhis, both have a chance to operate. These vidhis, being para, try to operate; but tuk wins over them on account of its being antaranga. NOTE:Anan is by the sūtra Ṛd-uŝanas….. (7, 1, 94) and anan by Aptṛn…..(6, 4, 11). इयङादेशो गुणात् Iyarādāsa wins over guna. इयङादेशो गुणाद्भवत्यन्तरङ्गतः प्रयोजनम् - धियति, रियति । इयङादेशश्च प्राप्नोति गुणश्च । परत्वाद्गुणः स्यात् । इयङादेशो भवत्यन्तरङ्गतः Prayōjana is that iyanādēša takes precedence over guna on account of antarangalva, in the forms dhiyati and riyali. Both iyañādēśa and guna have a chance to operate. Guna may operate first on account of paratva; but iyañādēśa, being antaranga operates first. 1. This vārttika is said to be absent in manuscripts. But the word vaktavyam in the Bhāṣya seems to suggest that this is the supplement by Mahābhāṣyakāra.40 LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA NOTE:-Iyan ādēsa is by the sutra Aci śnu-dhātu-bhruväm yvōr iyañ-uvañāu (6, 4, 77) and guna is by the sutra Pugantalaghūpadhasya ca (7, 3, 86). Dhi and ri are the roots of 6th conjugation. caeiega Uvan-ādēśa too. उवङादेशश्चेति वक्तव्यम् प्रादुद्रुवत्, प्रासुखुवत् It must be said that uvaйādēsa too wins over guna, in the forms prādudruvat and prāsusruvat. NOTE: It is doubtful whether uvanādēšaś ca was read by the Vārttikakra, since Mahābhāṣyakāra reads vaktavyam and Guruprasāda Šāstri says that it is not found in manuscripts. वेः सम्प्रसारणपूर्वत्वं यणादेशाद् Samprasāraṇapūrvatra wins over yaṇādēsa in svi. धेः सम्प्रसारणपूर्वत्वं यणादेशाद् भवत्यन्तरङ्गतः प्रयोजनम् शुशुवतुः शुशुवुः । पूर्वत्वं च प्राप्नोति यणादेशश्च । परत्वाद् यणादेशः स्यात् । पूर्वत्वं भवत्यन्तरङ्गतः Prayōjana is that samprasaraṇapūrvalva wins over yaṇādēsa in the root svi, so that the forms susuvatuh and sasuvuḥ may be secured. Both samprasaranapūrvatva and yaṇādēsa have a chance to operate. Yanādēsa, being para, may operate first; Yaņūdēša, but pūrvalva, being antarañga, operates first. NOTE -Samprasarana is by the sutra Vibhuṣā svēḥ (6, 1, 30) and guna by Fr anēkācōssamyōgapūrvasya (6, 4, 82). ह्न आकारलोपात् Samprasāraṇupūrvalva wins over ākāralōpa in hrë. ह्न आकारलोपात् पूर्वत्वं भवत्यन्तरङ्गतः प्रयोजनम् जुहुवतुः जुहुवुः । पूर्वत्वं । च प्राप्नोति, आकारलोपश्च । परत्वाद् आकारलोपः स्यात् । पूर्वत्वं भवत्यन्तरङ्गतः । Prayōjana is that samprasāruṇupūrvata wins over äkäralāpa in the root hue, so that the forms juhuvatuḥ and juhuvuḥ are secured. Both samprasaraṇapūrvatvu and ākāralōpa have a chance to operate. Äkāralöpa, being para, may operate; but samprasāraṇapūrcatvu, being antaranga operates first. ca NOTE:-Samprasarana is by the sutra Abhyastasya (6, 1, 33) and äkära and ākaralapa are by the sutras Ad Fra upadēšēsšiti (6, 1, 45) and Itō līpa iți ca (6, 4, 64.) FIFTEENTH AHNIKA-VIPRATISË DHE PARAM KARYAM स्वरो लोपात् Svara wins over löpx. } 41 स्वरो लोपाद् भवत्यन्तरङ्गतः प्रयोजनम् औपगवी, सौदामनी । स्वरश्च प्राप्नोति लोपश्च । परत्वाल्लोपः स्यात् । स्वरो भवत्यन्तरङ्गतः । Prayōjana is that svara, being antaranga, takes precedence over löpa in the forms aupagavī and săudāmanī. Both svara and lōpa have a chance to operate. Lōpa, being para, may operate first; but svara, being antaranga, operates first. NOTE:-In upagu+an+ǹīp, if a is first dropped by Yasyēti ca (6, 4, 148), i cannot take the udaltanivṛttisvara. प्रत्ययविधिरेकादेशात् Pratyayavidhi wins over ladisx. प्रत्ययविधिरेकादेशाद् भवत्यन्तरङ्गतः प्रयोजनम् - अग्निरिन्द्रः, वायुरुदकम् । प्रत्ययविधिश्व प्राप्नोति, एकादेशश्च । परत्वादेकादेशः स्यात् । प्रत्ययविधिर्भवत्यन्तरङ्गतः । Prayōjana is that pratyayavidhi, being antaranga, wins over ēkādēŝa, in the forms agnir-indraḥ and vāyur-udakam. Both pratyayavidhi and ēkādēśa have a chance to operate. Ēkādēśa, being para, may operate first; but pratyayavidhi, being antaranga, operates first. NOTE:-Kaiyața reads here:-Yadyapi pratyayaraḥitāyāḥ prakrtēḥ prayōgō nāsti, tathāpi vākyasya vibhajya anvākhyānē kriyamāņē ayam vicāraḥ kriyatē. ¤ (Pratyayavidhi wins over) yaṇādēśu too. यणादेशाच्चेति वक्तव्यम् - अग्निरत वायुरत्र It must be said that it wins over yaṇādēsa too, in the forms agnir-atra and vayur-atra. लादेशो वर्णविधेः Ladesa wins over varna-vidhi. लादेशो वर्णविधेर्भवत्यन्तरङ्गतः प्रयोजनम् । पचत्वत्र पठत्वन । लादेशश्च प्राप्नोति यणादेशश्च । परत्वाद्यणादेशः स्यात् । लादेशो भवत्यन्तरङ्गतः । Benefit is that ladeśa, being antaranga, wins over varṇavidhi, in the forms pacatvatra and pathatvatra. Both lādēsu and yaṇādēśa have a chance to operate. Yaṇādēsa, being para, may operate first; but lādēśa, being antaranga, operates first. NOTE: The lādeśa is with reference to tu in place of ti by the sutra Er uḥ (3, 4, 85) and yaṇādēsa is by the sutra Ikō yan aci (6, 1, 77). M 6

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तत्पुरुपान्तोदात्तत्वं पूर्वपदप्रकृतिस्वरात् Tatpuruṣāntōdāltatva wins over pūrvapadaprakṛlisvaratva. तत्पुरुषान्तोदात्तत्वं पूर्वपदप्रकृतिस्वराद् भवत्यन्तरङ्गतः प्रयोजनम् - पूर्वशालाप्रियः, अपरशालाप्रियः । तत्पुरुषान्तोदात्तत्वं च प्राप्नोति, पूर्वपदप्रकृतिस्वरत्वं च । परत्वात् पूर्वपदप्रकृतिस्वरत्वं स्यात् । तत्पुरुषान्तोदात्तत्वं भवत्यन्तरङ्गतः । That tatpuruṣāntōdāttatva, being antaranga, wins over pūrvapadaprakrtisvaratva is the prayōjana and it is seen in the forms pūrvaśālāpriyaḥ and aparaṣālāpriyaḥ. Both tatpuruṣa-antōdāttatva and pūrvapada-prakṛti-svaratva have a chance to operate. Pūrvapadaprakṛtisvaratva, being para, may operate first, but tatpurușa-antīdāṭṭalva, being antaranya, operates first. NOTE:-1. Antōdāttatva is by the siira Samāsasya (6,1,223) and pūrvapadaprakṛtisvaratva is by the sūtra Bahuvrīhiu prakṛtya purvapadam (6, 2, 1). NOTE:-?. Kāiyața reads here:·Pūrvā sālā priya asya iti tripadē bahuvrīhāu kṛtē, Taddhitärtha…..(2, 1, 51) iti dvayōḥ padayōs talpuruṣaḥ. Tatra tri-pada-usraya-bahuvrihi-nimiltaḥ pūrvapada prakṛtisvarō bahirangalvān na pravarlate. Tēna tatpuruṣasamāsāśrayam śālāśabdasya antōdātlatvam bhavati. एतान्येतस्याः परिभाषायाः प्रयोजनानि यदर्थमेषा परिभाषा कर्तव्या These are the benefits of the paribhüşü, on account of which the paribhāṣā is to be read. यदि सन्ति प्रयोजनानि इत्येषा परिभाषा क्रियते, ननु चेयमपि कर्तव्या असिद्धं बहिरङ्गलक्षणमन्तरङ्गलक्षणे इति If this paribhāṣā is read on the basis that there are benefits, this too-Asiddham bahirangalakṣaṇam antarangalakṣano-has to be read. किं प्रयोजनम् ? What is the benefit ? पचावेदं पचामेदम् असिद्धत्वाद् बहिरङ्गलक्षणगुणस्य अन्तरङ्गलक्षणमैत्वं मा भूद् इति । ; So that in pacāvēdam and pacāmēdam, õi which is antaranga may not replace ẽ, the bahirangalakṣaṇa-guṇa, on account of its being asiddha. FIFTEENTH ÄHNIKA-VIPRATIŞEDHË PARAM KARYAM 43 Nor :— In pacāra+idam, there is guna between a of the former word and i of the latter word, so that we get the form pacāvēdam. Since è may be considered the final of the verb on account of ēkādēśa, there is chance for è to be replaced by ãi by the sūtra Eta āi ( 3, 4, 93 ). The sūtra Eta āi is antaranga and it should not be allowed to operate here. This is possible only if the kārya of the bahiranga-sūtra Ād guṇaḥ is considered asiddha or non-existent. उभे तर्हि कर्तव्ये Both, then, have to be read. नेत्याह “No, it need not be read,” says he. अनयैव सिद्धम् । इहापि स्योनः स्योना इति, असिद्धत्वाद् बहिरङ्गलक्षणस्य गुणस्य अन्तरङ्गलक्षणो यणादेशो भविष्यति । It is decided by this itself:-in syōnaḥ and syōnā, yaṇādēśā which is antaranga operates setting aside guna which is bahiranga, on account of its being asiddha. यदि असिद्धं बहिरङ्गलक्षणमन्तरङ्गलक्षणे इत्युच्यते, अक्षद्यः हिरण्यद्यूः - असिद्धत्वादू बहिरङ्गलक्षणस्य ऊठः अन्तरङ्गलक्षणो यणादेशो न प्राप्नोति If the paribhāṣā Asiddham bahirangalakṣaṇam antarangalakṣaṇē is read, yaṇādēśa which is antaranga cannot operate in akṣadyūḥ and hiranyadyūḥ since ūțḥ is bahiranga and hence asiddha. NOTE:-Uth in akṣadyūḥ is by the sūtra Cchvōḥ śūḍ anunāsikē ca (6, 4, 19). नैष दोषः । असिद्धं बहिरङ्गलक्षणमन्तरङ्गलक्षणे इत्युक्त्वा ततो वक्ष्यामि नाजानन्तर्ये बहिष्ट्वप्रवलुप्तिः इति This difficulty does not arise. The aribhāṣa Nājānantaryē bahistyapraklptiḥ will be read after Asiddham bahirangalakṣaṇam antarangalakṣaṇē. सा तर्हि एपा परिभाषा कर्तव्या Then this paribhāṣä-Antarangam ca baliyaḥ-has to be read. न कर्तव्या ; No, it need not be read. आचार्य प्रवृत्तिर्ज्ञापयति भवत्येषा परिभाषा इति, यदयं षत्वतुकोरसिद्धः इत्याह The procedure of Acārya (Sūtrakāra) suggests the existence of this paribhāṣā, since he reads the sutra Satvatukōr asiddhaḥ (6, 1, 86.)

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इयं तर्हि परिभाषा कर्तव्या असिद्धं बहिरङ्गलक्षणमन्तरङ्गलक्षणे This paribhāṣa-Asiddham bahirangalaksanam antarangalakṣaņē -is, then, to be read. एषा च न कर्तव्या । आचार्यप्रवृत्तिर्ज्ञापयति भवत्येषा परिभाषा यदयं वाह ऊठ् इत्यूढं शास्ति This too need not be read. The procedure of Acārya (Sūtrakāra) suggests the existence of this paribhāṣā, since he enjoins ūth in the sūtra Vaha uth (6, 4, 132.) IV तस्य दोषः पूर्वपदोत्तरपदयोर्बुद्धिवरावेकादेशात् Its defect:-Non-accomplishment of purvapadōltara-vṛddhi and the needed svara on account of ēkādēša. 3 तस्यैतस्य लक्षणस्य दोषः पूर्वोत्तरपदयोर्वृद्धिस्वरौ एकादेशादन्तरङ्गतोऽभिनिर्वृत्तान्न प्राप्नुतः पूर्वैषुकामशमः, अपरेषुकामशमः । गुडोदकं तिलोदकम् उदकेऽकेवले इति पूर्वोत्तरपदयोर्व्यपवर्गाभावान्न स्यात् The defect in that paribhāṣāAsiddham bahirangalakṣaṇam antarangalakṣaṇē is this - Pūrvõttarapada-vṛddhi (by the sūtra Prācām grāma…7, 3, 14) and the needed svara cannot be secured on account of the operation of the ēkādēsa which is antarañga in the words pārvāiṣukāmasamaḥ and aparāiṣukāmaSamaḥ and the antōdâṭṭatra of the pūrvapada in guḍīdakam and tilōdakam by the sūtra Udakēskēvalē (6, 2, 96) cannot be secured since the two words have coalesced together. NOTE: The svara in pūrväiṣukämaśamaḥ is purvapadântodāttatva by the sūtra Uttarapadavrddhāu sarvam ca (6, 2, 105 ). नैष दोषः । आचार्यप्रवृत्तिर्ज्ञापयति पूर्वोत्तरपदयोस्तावत् कार्यं भवति नैकादेशः इति यदयं नेन्द्रस्य परस्य इति प्रतिषेधं शास्ति । This defect does not arise. The procedure of Acārya (Sūtrakāra) suggests that pūrvõttarapadakārya is preferred to ēkādēša, since he reads the pratisedha in the sūtra Nēndrasya parasya (7, 3, 22 ). कथं कृत्वा ज्ञापकम् ? How does it become the jñāpaka ? इन्द्रे द्वावचौ; तत्र एको यस्येति च इति लोपेनापहियते, अपर एकादेशेन, ततोऽनच्क इन्द्रः सम्पन्नः । तत्र कः प्रसङ्गो वृद्धेः पश्यति त्वाचार्यः पूर्वपदोत्तरपदयोस्तावत्कार्य भवति, नैकादेशः इति, ततो नेन्द्रस्य परस्य इति प्रतिषेधं शास्ति । FIFTEENTH AHNIKA-VIPRATIŞËDHË PARAM KĀRYAM 45 There are two vowels in the word Indra; of them, one is elided by the sūtra Yasyeti ca (6, 4, 148 ) and the other by ekadesa and the word indra has no vowel in it. Then where is the room for vṛddhi? Acarya sees that purvapadõttarapadakārya operates in preference to ēkādēśa and hence reads the pratisēdha Nēndrasya parasya. यणादेशादियुवौ The defect:-iy and uv cannot be secured on account of yan-adeśa. यणादेशाद् इयुवौ अन्तरङ्गतोऽभिनिर्वृत्तान्न प्रामुतः - वैयाकरणः सौवश्व इति । लक्षणं हि भवति खोरचि वृद्धिप्रसङ्गे इयुवौ भवतः इति Iy and uv cannot be secured on account of the operation of yaṇādēśa, which is antaranga, in the words vāiyākaraṇaḥ and sāuvaśvaḥ. There is the sutra too Yvōr vṛddhiprasange iyuvāu bhavatah. NOTE:-Kaiyața says that the above sülra is not Pāņinīyan. नैष दोषः । अनवकाशौ इयुवौ, अचीत्युच्यते This difficulty does not arise. Iy and uv are anavakāśa and the word aci is read. किं पुनः कारणमचीत्युच्यते ? Why is the word aci read? इह मा भूताम् ऐतिकायनः औपगव इति So that it may not occur in āitikāyana and ãupagava. स्वाम् अत्र इयुवौ, लोपो व्योर्वलि इति लोपो भविष्यति Let iy and uv come there and y and v are elided by the sūtra Lōpō vyōr vali. यत्र तर्हि लोपो नास्ति - प्रैयमेधः त्रैयङ्गवः इति ? (What is to be done) where elision cannot take place as in prāiyamēdhaḥ and prāiyañgavaḥ? उसि पररूपाच ly cannot take place before us on account of pararūpa. उसि पररूपाच्चान्तरङ्गतोऽभिनिर्वृत्ताद् इयादेशो न प्राप्नोति - पचेयुः, यजेयुः Iyādēŝa, in pacēyuḥ and yajēyuḥ cannot be secured before us on account of the operation of pararupa which is antaranga. नैष दोषः । नैवं विज्ञायते, या इत्येतस्य इय् भवतीति This difficulty does not arise. It is not stated that yā is replaced by ity.

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कथं तर्हि ? How then ? यासित्येतस्य इय् भवतीति - Yūs is replaced by ity. लुक् लोपयणयवायावेकादेशेभ्यः V Need to say that lule is stronger than lāpa, yan, ay, av, ay, av and ēkādēśa. लोपयणयवायावेकादेशेभ्यो लुक् बलीयान् इति वक्तव्यम् It must be said that luk is stronger than lōpa, yaḥ, ay, av, āy, āv and ēkādēśa. NOTE:-Luk is by the sutra Supō dhaluprālipadikayōḥ (2, 4, 71). लोपात् - गोमान् प्रियो यस्य गोमत्प्रियः ; गोमानिव आचरति गोमत्यते ; यवमत्यते Luk should be stronger than lopa so that gōmatpriyaḥ whose vigrahavākya is gōmān priyō yasya and gömatyate whose derivation is gōmān iva ācarati and yavamatyatë can be secured. NorE : - Lopa is by the sūtra Sarivyāgāntasya Töpal ( 8, 2, 23 ) यणादेशात् ग्रामण्यः कुलं ग्रामणिकुलम् ; सेनान्यः कुलं सेनानिकुलम् Luk should be stronger than yaṇādēsa to secure the forms grämanikulam and sēnānikulam whose vigrahavākayas are grāmaṇyaḥ kulam and sēnānyaḥ kulam. अयवायावेकादेशेभ्यः - गवे हितं गोहितम् ; रायः कुलम् रैकुलम् ; नावः कुलं नौकुलम् ; वृकाद् भयं वृकभयम् Luk should be stronger than ay, av, āy, āv and ēkādēŝa so that the forms gōhitam, rāikulam, nāukulam and vṛkabhayam whose vigrahavākyas are gave hitam, rāyaḥ kulam, nāvaḥ kulam and vrkad bhayam may be secured. लुक् च प्राप्नोति एते विधयश्च । परत्वादेते विषयः स्युः । लुगू बलीयान् इति वक्तव्यम्, लुक् यथा स्यात् । Both luk and one of these vidhis have a chance to operate; these vidhis, being para, may operate first. It must be said that luk is stronger than they so that luk may take precedence. FIFTEENTH AENIKA ENDS. (First adhyāya, fourth pāda, first āhnika ends . ) Sixteenth Ahnika (First adhyāya, fourth pādu, second āhnika)

यू रुत्र्याख्यौ नदी ( 1, 4, 3)

There are five topics here:-(1) What is the need for the word yū in the sutra? (2) Does it refer to ĩ and й or i and u? (3) Does the word stryākhyāu conform to the rules of grammar? (4) What is the need for the word ālchyā ? ( 5 ) Is there need for adding the adjunct prathamalinge? 1 यू इति किमर्थम् ? What is the need for the word yū? खट्टा, माला So that nadīsaṁjñā cannot reach khaṭvā and mālā. किं च स्वात् ? What will happen if they get it ? खट्टाबन्धुः मालाबन्धुः - नदी बन्धुनि इत्येष स्वरः प्रसज्येत । इह च बहु- खटुकः इति नद्यूतश्च इति नित्यः कप् प्रसज्येत । Pūrvapadāntōdāttatva will have a chance to take place in the words khaṭvābandhuḥ and mālābandhuḥ by the sutra Nadī bandhuni (6, 2, 109 ), ( though it is desired that they should take pūrvapaduprakṛtisvara-ādyudatta.) Besides kap will have a chance to take place permanently in the word bahukhaṭvaḥ by the sūtra Nadyrtus ca (5, 4, 158.) नैष दोषः । आचार्यप्रवृत्तिर्ज्ञापयति नापो नदीसंज्ञा भवति इति यदयं डेरान - द्याम्नीभ्यः इति पृथगाव्ग्रहणं करोति This difficulty does not arise. The procedure of Acarya (Sūtrakāra) suggests that abanta does not get nadīsaṁjñā, since he reads ap separately in the sūtra ¡ēr ām nadyāmnībhyaḥ (7, 3, 116.) इह तर्हि मात्रे मातुः इति आपनद्याः इत्याट् प्रसज्येत If so, at will have a chance to appear in mätrē and mātuḥ by the suūtra An nadyāh (7, 3, 112 ) . 11 किं पुनरिदं दीर्घयोर्ग्रहणमा होस्विद्धस्वयोः ? Does this (yu) refer to ĩ and u or i and u?

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किं चातः ? What does it matter if it refers to either? यदि दीर्घयोर्ग्रहणं यू इति निर्देशो नोपपद्यते । दीर्घाद्धि पूर्वसवर्णदीर्घः प्रतिषिध्यते । उत्तरत्र च संज्ञिविशेषणं न प्रकल्पेत यू ह्रस्वौ इति । यदि यू, न ह्रस्वौ ; अथ हस्वौ, न यू; यू ह्रस्वौ चेति विप्रतिषिद्धम् । ū. If it refers to ĩ and , the form yu does not conform to the rules of grammar, since purvusavarṇadīrgha is prohibited after the stems ending in . Besides it cannot be the viseṣaṇa to hrasvāu. If they are ĩ and u, they cannot be hrasvāu; if they are hrasvāu, they cannot be it and it. Mention of yū and hrasvâu contradicts each other. अथ ह्रस्वयोः हे शकटे अत्रापि प्रसज्येत If yū refers to i and u, nadīsaṁjñā will chance to go to śakaļi and ŝakațē in the vocative singular will be replaced by Sakați. नैष दोषः । अवश्यमत्र विभाषा नदीसंज्ञा एपितव्या, उभयं हीप्यते - हे शकटि, हे शकटे इति च This difficulty cannot arise. Since both the forms sakați and ŝakatē are found in the vocative singular, vibhāṣā has necessarily to be sought for. इह तर्हि शकटिबन्धुः इति नदी बन्धुनि इत्येष स्वरः प्रसज्येत । इह च बहुशकटिः इति नद्यूतश्च इति कप् प्रसज्येत । Pūrvapadāntōdāttatva will, then, chance to set, in the word Sakatibandhuḥ by the sutra Nadî bandhuni. Bosides the pratyaya kap will have a chance in the word bahusakaliḥ by the sūtra, Nadyrtas ca. नैष दोषः । ङिति ह्रस्वश्च इत्ययं नियमार्थो भविष्यति डित्येव यू हृस्वी नदीसंज्ञौ भवतो नान्यत्रेति । This difficulty cannot arise; for the sutra Niti hrasvaś ca is taken as a niyama-sūtra, so that it means the short yū takes nadīsamjñā only before the case-suffixes which are hit and nowhere else, कैमर्थक्यान्नियमो भवति ? Is not the answer niyamurtha appropriate only if there is the question kimarthaḥ ? SIXTEENTH AHNIKA-YU STRYĀKHYĀU NADI विधेयं नास्तीति कृत्वा Taking that there is no vidhāya here. इह चास्ति विधेयम् Oh! there is the ridhāya here. किम् ? What ? नित्या नदीसंज्ञा प्राप्ता, सा विभाषा विधेया 49 The nadīsaṁjña which is permanently secured has to be made optional. तत्र अपूर्वो विधिरस्तु नियमो वा अस्तु इति Is it to be apūrva-vidhi or niyamavidhi? अपूर्व एव विधिर्भविष्यति, न नियमः It can be only apurvavidhi and not niyama. अथायं नित्यो योगः स्यात् प्रकल्पेत नियमः ? Is not niyama possible only if this sūtra is apūrvavidhi ? बाढं प्रकल्पेत Certainly, it is possible only then. नित्यस्तर्हि भविष्यति It may, then, be taken as nitya-vidhi. तत्कथम् ? How is it possible ? योगविभागः करिष्यते । इदमस्ति - यू स्त्र्याख्यौ नदी, नेयङुवङ्स्थानावस्त्री, वामि ; ततो, ङिति ङिति चेयङुवङ्स्थानौ यू वा अस्त्री नदीसंज्ञौ न भवतः । ततो, ह्रस्वौ, ह्रस्वौ च यू स्त्र्याख्यौ ङिति नदीसंज्ञौ भवतः । इयङ्ङुवङ्स्थानौ वा नेति निवृत्तम् ॥ The sūtra Niti hrasvas ca is split into two. Now, after reading the sūtras Yu stryākhyāu nadī, Nēyañ-uvañ-sthānävastrī and Vūmi, jiti alone is taken as a separate sutra, meaning that yū, other than strī, which is capable of taking iyan or uvaň optionally does not take nadīsaṁjñā before case-suffixes which are nit. Then Hrasvau is read as a separate sutra meaning that the short yū takes nadisamjñā before nit; there is no anuvṛtti to iyaйuvansthānāu, vā and na. यद्येवं शकटये, अत्र गुणो न प्राप्नोति If so, there is no chance for guna and hence the form sakaṭayē cannot be secured (since ghitva is prohibited by nadītva.) द्वितीयो योगविभागः करिष्यते । शेषग्रहणं न करिष्यते । The second sūtra-split is taken recourse to. is not read (in the sutra Sesōghyasakhi.) The word ŝēṣa50 LECTURES ON PATANJALI’S MAHĀBHĀṢYA कथम् ? How ? ततो ङिति, " इदमस्ति यू स्त्र्याख्यौ नदी, नेयङुवङ्स्थानावस्त्री, वामि । ङिति चेयङुवङ्स्थानौ यू वास्त्री नदीसंज्ञौ न भवतः । ततः ह्रस्वौ, ह्रस्वौ च यू स्त्र्याख्यौ ङिति नदीसंज्ञौ भवतः ; इयङ्ङुवङ्स्थानौ, वा, न इति निवृत्तम् । ततो, घि, घिसंज्ञौ च भवतः स्त्र्यायो यू ह्रस्वौ ङिति । ततो, असखि, सखिवर्जितौ च यू ह्रस्वौ घिसंज्ञौ भवतः स्त्र्याख्यौ, ङिति इति च निवृत्तम् । ; Now this is the situation:–First the sutras-Yū stryākhyāu nadī, Nēyañ-uvaǹ-sthānāvastrī and Vūmi are read. Then Niti which means niti ca iyañ-uvanj-sthānāu yũ rāstrī nadīsaṁjñāu na bhavataḥ is read. Then is read rasvāu, which means hrasvāu ca yū stryākhyāu niti nadīsaṁjñāu bhavataḥ. There will be no anuvṛtti for iyan-uran-sthānāu, vā and na. Then the sūtra Ghi is read, which means that the short i and u which are nityastrīlinga take ghi-sanjna. Then the sūtra Asakshi is read, which means those that end in short i and u other than sakhi take ghi-saṁjñā. There will be no anuvṛtti for siryākhyāu and niti. यदि तर्हि शेषग्रहणं न क्रियते नार्थ एकेनापि योगविभागेन । अविशेषेण नदीसंज्ञा उत्सर्गः, तस्या इस्वयोर्धिसंज्ञा बाधिका तस्यां नित्यायां प्राप्तायामियं ङिति विभाषा आरभ्यते If the word sēṣa is not read in the sūtra Śēsōsghyasakhi, no purpose is served even by one yögavibhāga. Nadīsaṁjñā to i and u whether short or long is the general rule. Short i and u taking ghisaṁjñā is its exception; when there is a chance for ghisaṁjñā to be nitya, it is said that it is optional before nit. अथवा पुनरस्तु दीर्घयोः Or let it refer to and ū. i ननु चोक्तं निर्देशो नोपपद्यते इति दीर्घाद्धि पूर्वसवर्णदीर्घः प्रतिषिध्यते इति Oh, the defects Nirdēsō napapadyale and Dirghāddhi pūrvasavārṇadīrghaḥ pratiṣidhyatē, we pointed out. वा छन्दसि इत्येवं भविष्यति The form may be sanctioned by Va chandasi. छन्दसि इत्युच्यते, न चेदं छन्दः The word chandasi is read there; but this is not chandas. SIXTEENTH AHNIKAYU STRYĀKHYAU NADI छन्दोवत्सूत्राणि भवन्ति इति It may be said that sūtras may be treated like chandas. 51 यदप्युच्यते उत्तरत्र विशेषणं न प्रकल्पेत यू हृस्वाविति, यदि यू न ह्रस्वौ, अथ हस्वौ न यू, ह्रस्व इति च विप्रतिषिद्धम् इति ; नैतद्विप्रतिषिद्धम्, आहायं यू हृस्वौ इति, यदि यू न ह्रस्वौ, अथ हस्वौ न यू, त एवं विज्ञास्यामः खोर्यौ ह्रस्व इति । With reference to the other defect–uttaratra višēṣaṇam na prakalpēta, yū hrasvāu iti, yadi yū na hrusvāu, atha hrasvāu na yū, yū hrasvāu iti ca vipratiṣiddham, yû and hrasvāu do not contradict each other. He says “yu hrasvāu.” If yū cannot be hrasvāu and hrasvāu cannot be yū, it is interpreted thus:Yvōr yãu hrasvāu (the hrasvas of i and u). कौ च य्वोर्हस्वौ ? What are the hrasvas of i and u? सवर्णौ The two like letters. III अथ स्त्र्याख्यौ इति कोऽयं शब्दः ? What is this word stryākhyāu ? स्त्रियमाचक्षाते स्त्र्याख्यौ Striyākhyāu is derived thus:-Striyam ācakṣātē. यद्येवं स्त्र्याख्याय इति प्राप्नोति ; अनुपसर्गे हि को विधीयते । If so, its form should be stryākhyāyāu; for ka is enjoined to khyā only when it is not preceded by a preposition. न तर्हि इदानीमिदं भवति यस्मिन्दश सहस्राणि पुत्रे जाते गवां ददौ । ब्राह्मणेभ्यः प्रियाख्येभ्यः सोऽयमुञ्छेन जीवति ॥ Cannot it be taken to be correct from the usage of priyākhyēbhyaḥ in the verse Yasmin dasa sahasrāņi putrē jātē gavām dadāu | Brāhmaṇēbhyaḥ priyākhyēbhyaḥ sōsyam uñchēna jīvati \? छन्दोवत्कवयः कुर्वन्ति । न ह्येष्टि : Poets take licence like Vēdas. But there is no licence allowed here,

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एवं तर्हि कर्मसाधनो भविष्यति स्त्रियामाख्यायेते स्व्याख्या If so, stryākhyāu is derived thus:-striyām ākhyāyētē (šāstrēņa) (those two read by sastra in feminine). यदि कर्मसाधनः कृत्स्त्रिया धातुस्त्रियाश्च न सिध्यति, तन्त्र्यै, लक्ष्म्यै, श्रियै, If it is karmasādhana, it cannot apply to the feminine nouns whose stems end in krtpratyaya and dhātu. एवं तर्हि बहुव्रीहिर्भविष्यति स्त्रियां आख्या अनयोः स्त्र्याख्यौ If so, stryākhyāu is taken to be bahuwrīhi thus:—striyām ākhyā anayāh. एवमपि कृत्स्त्रिया धातुस्त्रियाश्च न सिध्यति - तन्त्र्ये, लक्ष्म्यै, श्रिये, भुवै Even then, it cannot hold to the feminine stems ending in krt and dhātu. एवं तर्हि विज्भविष्यति If so, let the pratyaya be vij. NorE :—The sūtra Ato manin-leranib-vanipas ca (3, 2, 74) enjoins vij to ādantadhātus. अथ वा पुनरस्तु क एव, स्त्रियमाचक्षाते स्व्याख्या इति Or let it be taken to be ka-pralyaya and the derivation of stryākhyāu to be striyam acakṣātē. ननु चोक्तं स्त्र्याख्याय इति प्राप्नोति, अनुपसर्गे हि को विधीयते इति Oh, it was said that the form should be stryäkhyāyāu, on account of ka being enjoined only when khyu is not preceded by any preposition! मूलविभुजादिपाठात्को भविष्यति । एवं च कृत्वा सोऽप्यदोषो भवति, यदुक्तं यस्मिन्दश सहस्राणि पुत्रे जाते गवां ददौ । ब्राह्मणेभ्यः प्रियाख्येभ्यः सोऽयमुञ्छेन जीवति ॥ इति Ka-pratyaya appears there on the strength of the varttika Kaprakaranē mūlavibhujādibhya upasankhyānam under 3, 2, 5. On that authority the word priyākhyēbhyah in the verse • Yasmin dasa sahasrāni… ’ conforms to the rules of grammar. IV अथ आख्या ग्रहणं किमर्थम् ? What for is the word ākhyā read ? नदीसंज्ञायामाख्याग्रहणं स्त्रीविषयार्थम् Mention of the word akhya in the lakṣaṇa of nadi is concerned with words denoting strī. SIXTEENTH ÄHNIKA-YU STRYAKHYAU NADI 53 नदीसंज्ञायामाख्याग्रहणं क्रियते स्त्रीविषयार्थम् । स्त्रीविषयावेव यौ नित्यं तयोरेव नदीसंज्ञा यथा स्यात्, इह मा भूत् ग्रामण्ये सेनान्ये स्त्रियै इति । The word ākhyā is read in nadīsaṁjñā-vidhāyaka-sūtra for the sake of words denoting stri, so that those alone which are permanently feminine may take nadisaṁjña and not words grāmaṇī and sẽnānī though they may be adjectives to strī, as in grāmanyē sēnānyē striyāi. V प्रथमलिङ्गग्रहणम् च Mention of the word prathamaliniga too. प्रथमलिङ्गग्रहणं च कर्तव्यम् । प्रथमलिङ्गे यौ स्त्र्याख्यौ इति वक्तव्यम् । Mention should be made of prathama-linga too. The word prathamalingē should be read in the sūtra (so that it may mean that yū which is nityastrīlinga in prathamalinga takes nadīsaṁjñā). ì? What is the benefit ? quìteti fenega¤AT: Benefit is to get the nadisaṁjñā where there is vip, lup or samāsa. क्विपू - कुमार्यै ब्राह्मणाय So that nadisaṁjñ may be secured to kumārī in kumāryāi brāmaṇāya (to the brahmin who wishes to have a kumāri or behaves like a kumārī.) NOTE :-Kāiyața reads here:-Kumārīm icchatyātmanaḥkumārīyati, Tataḥ kartari kvip. Atha vā kumārī rā ācarati ācārē kvipam vidhāya kartari kvib vidhēyaḥ. लुप् - खरकुट्यै ब्राह्मणाय So that nadīsaṁjñā may be secured to kharakuṭī in kharakuṭyāi brāhmaṇāya (to the brahman who is like a stable of asses or a barber’s shop), NOTE :-Kāiyaļa reads here :-Kharakulīva iti ivārthē saṁjñāyām (5, 3, 97) iti kanō Lummanuṣyē (5, 3, 98) iti lup. समास - अतितन्त्र्यै ब्राह्मगाय, अतिलक्ष्म्यै ब्राह्मणाय So that nadisaṁjñā may be secured to alilantrī and atilakṣmī in atitantryãi brāhmaṇāya (to the brahman who has excelled

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stringed instrument) and in ālilakṣmyāi brāhmaṇāya (to the brahmin who has excelled Lakṣmi.) NOTE:-Tantrīm atikrāntaḥ compound into atilantrī. तत्तर्हि वक्तव्यम् It, then, must be read. न वक्तव्यम् No, it need not be read. अवयवस्त्रीविषयत्वात् सिद्धम् It is accomplished on account of the avayava being strīviṣaya. अवयवोऽत्र स्त्रीविषयः । तदाश्रया नदीसंज्ञा भविष्यति The avayava, here, is strīviṣaya. Nadīsaṁjñā, based upon it, is secured. अवयव स्त्रीविषयत्वात्सिद्धमिति चेद् इयवस्थानप्रतिषेधप्रसङ्गे यणस्थानप्रतिषेधप्रसङ्गोऽवयवस्येयङुवङ्स्थानत्वात् If it is said that it is accomplished through avayavastriviṣaya, there is chance for yan-sthana-pratiṣedha where there is chance for iyan-uvan-sthāna-pratiṣëdha on account of avayava being iyan-uvan-sthāna. अवयवस्त्रीविषयत्वात् सिद्धमिति चेद् इयङ्ङुवङ्ख्थानप्रतिषेधप्रसङ्गे यणस्थानयोरपि स्वोः प्रतिषेधः प्रसज्येत - आध्यै । ब्राह्मण्यै 1 2 If it is said that the object is achieved since its avayava is sirīviṣaya, there is chance for pralișëdha of ĩ and which are yan-sthāna where there is chance for the pratiṣēdha of iyan and uvan, so that the form ādhyāi in adhyāi brähmanyāi cannot be secured. किं कारणम् ? Why ? अवयवस्य इयस्थानत्वात् - अवयवः अत्र इयस्थानः On account of the avayava being iyansthāna. Avayava, here, is iyarsthāna. सिद्धं त्वङ्गरूपग्रहणाद्यस्याङ्गस्येयुवौ तत्प्रतिषेधात् It is achieved since anga is taken into account here and since there is pratişëdha to the iy and uv which happen to the anga. सिद्धमेतत् This is accomplished.

1. Sri Guruprasādaśāstri’s edition reads ādhye, pradhye in place of ādhyāi, SIXTEENTH AHNIKA-YŰ STRYÄKHYAU NADI कथम् ? How ? 55 अङ्गरूपं गृह्यते । यस्याङ्गस्य इयुवौ भवतः, तस्येदं ग्रहणं, न चैतस्याङ्गस्य इयुवौ भवतः Anga is taken into account here. It is only that anga to which iy and uv are possible to appear is taken here and this anga is not capable of taking iy or uv. हस्खे युवस्थानप्रवृत्तौ च स्त्रीवचने I and u which are capable of taking the ādēŝas iy and uv take nadīsoṁjñā only in the feminine gender when they are used as adjuncts to other words. ह्रस्वौ च इयुस्थानौ च प्रवृत्तौ च प्राक् प्रवृत्तावेव स्त्रीवचनावेव नदीसंज्ञौ भवत इति वक्तव्यम् - शकट्यै अतिशकट्य ब्राह्मण्यै It must be said that short i and u which are capable of taking the ādēśas iy and uv and which are arthãntarasankaramita take nadīsaṁjñā only when they denote feminine gender in the same way as before arthantarasankrama, as in sakaṭyai of atisakaṭyāi brāhmaṇyāi. क्क मा भूत् ? Where should it not get the nadīsamjñā ? शकटये, अतिशकटये ब्राह्मणाय In sakaṭayẽ of atiśakaṭayē brāhmaṇāya. धेन्वै, अतिधेन्वै ब्राह्मण्यै It should get it in dhēnvãi of atidhēnvāi brāhmaṇyāi. क्क मा भूत् ? Where should it not be ? धेनवे अतिधेनवे ब्राह्मणाय In dhēnare of atidhānavē brāhmanāya. श्रियै, अतिश्रियै ब्राह्मण्यै It should get it in striyai of atiśtriyāi brāhmaṇyāi. क्क मा भूत् ? Where should it not be ? श्रिये अतिश्रिये ब्राह्मणाय In Sriyë of uti striye brāhmanāya. ॐ अति ब्राह्मण्यै It should get it in bhruvai of atibhruvāi brāhmaṇyãi. क मा भूत् ? Where should it not be ? भ्रुवे, अतिभ्रुवे ब्राह्मणाय In bhruve of atibhruve brāhmanāya.

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अपर आह Another says:- हस्वेयुस्थानप्रवृत्तौ स्त्रीवचने Short i and u which are capable of taking iy and uv take nadīsaṁjñā only if they denote feminine gender when they are arthāntarasankramila. ह्रस्वौ चेयुस्थानौ च प्रवृत्तावपि स्त्रीवचनावेव नदीसंज्ञौ भवत इति वक्तव्यम् It must be said that the short i and a which are capable of taking the adēšus iy and ue and which are arthäntarasankramita take nadīsamjñā only when they denote feminine. किं प्रयोजनम् ? What is the benefit ? शकट्यै अतिशकट्यै ब्राह्मण्यै । क मा भूत् शकटये अतिशकटये ब्राह्मणाय । धेन्वे अतिधेन्वै ब्राह्मण्यै । क मा भृत् ? धेनवे अतिनवे ब्राह्मणाय । श्रियै अतिश्रियै ब्राह्मण्यै । क मा भूत् ? श्रिये अतिथिये ब्राह्मणाय । ॐ अति ब्राह्मण्यै । क मा भूत् ? भ्रुवे अतिने ब्राह्मगाय In sakaṭyai of aliśakaṭyāi brāhmaṇyäi etc. See above for the translation of the rest. किमर्थं पुनरिद्रमुच्ते ? What for is this said ? प्रथमलिङ्गग्रहणं चोदितं, तद्देष्यं विजानीयात् सर्वमेतद् विकल्पते इति, तदाचार्यःसुहृद् भूत्वा अन्वाचष्टे ह्रस्वौ चेयुवस्थानौ च प्रवृत्तौ च प्राक् च प्रवृत्तेः स्त्रीवचनावेव इति Prathamalinga-grahaṇam was first read. Fearing that, on that authority, vikalpa may happen whether i and u are short or long and consequently harm will set in, Acarya (Vārttikakāra), being our benefactor has read after it the värttika IIrasvāu cēyuvsthānāu ca pravṛttāu cu prūk ca pravṛttēḥ strīvacanāvēvu.

षष्ठीयुक्तश्छन्दसि वा (1, 4, 9)

योगविभागः Need for sutra-split. योगविभागः कर्तव्यः The sūtra should be split into two. पष्ठीयुक्तश्छन्दसि - पष्ठीयुक्तः पतिशब्दः छन्दसि विसंज्ञो भवति । One is Sasthiyuktaḥ chandasi, which means that the word pati qualified by a word in the sixth case takes ghisamjñā in Védas. ततो वा वा छन्दसि सर्वे विधयो भवन्ति । सुपां व्यत्ययः तिङां व्यत्ययः, वर्णव्यत्ययः, लिङ्गव्यत्ययः, कालव्यत्ययः, पुरुषव्यत्ययः, आत्मनेपदव्यत्ययः, परसौपदव्यत्ययः 57 SIXTEENTH ÅHNIKA—ŞAŞṬHÎYUKTAS CHANDASI VÅ The other is Va, which means that all sutras are only optional in Vedas : -the use of one casc-suffix for another, one verbal termination for another, one letter for another, one gender for another, one tense for another, one person for another, ātmanāpada for parasmāipada and vice versa is allowed. सुपां व्यत्ययः - युक्ता मातासीदुरि दक्षिणायाः दक्षिणायाम् इति प्राप्ते One case-suffix is found in place of another in yuktā mātāsīddhuri daksināyāh ( R. V. I, 165, 9 ). Here daksināyāh is found in place of daksināyām. तिङां व्यत्ययः - चषाले ये अश्वयूपाय तक्षति ( तै. सं. 4, 6, 8, 6) - तक्षन्तीति प्राप्ते One verbal termination is found in place of another in caṣālam yē aŝvayūpāya takṣati-Here takṣati is found in place of talesanti. वर्णव्यत्ययः - त्रिष्टुभौजः शुभितमुग्रवीरम ( तै. सं 4, 4, 12 ) - सुहितमिति प्राप्ते One letter is found in place of another in Triṣṭubāujaḥ subhitam ugravīram - Here έ and bh are found in the word subhita in place of s and h of suhitam. लिङ्गव्यत्ययः - मधोर्गृह्णाति, मधोस्तृप्ता इवासते मधुन इति प्राप्ते One gender is found in place of another in Madhōr grhṇāti, madhōs atṛptā ivāsatë – Here madhōs is used as masculine in place of the neuter madhunaḥ. NorE :Madhōr ghrtasya is found in Tai. S. 3, 2, 8. कालव्यत्ययः श्वोऽमीनाधास्यमानेन, श्वः सोमेन यक्ष्यमाणेन - ( तै. ब्रा. 1, 1, 9) श्वः आधाता, वो यष्टा इति प्राप्ते One tense is used for another in Stō agnîn ādhāsyamānēna and śvaḥ sōmēna yakṣyamāņēna - Here adhāsyamāna and yakṣyamāņa are used in place of adhātā and yaṣṭā. पुरुषव्यत्ययः - अधा स वीरैर्दशभिर्वियाः (R. V. 7, 104, 15 ) - वियूयाद् इति प्राप्ते The use of one person is found for another in Adhā sa vīrāir daśabhir viyāyāḥ. Here viyāyāḥ is found in place of viyāyāt. आत्मनेपदव्यत्ययः ब्रह्मचारिणमिच्छते इच्छतीति प्राप्ते The use of ātmunēpada for parasmāipada is found in – Brahmacāriņam icchate - Here icchate is used for icchati. M. S

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NOTE:-Icchata iva hyēṣaḥ Tāi. Br. 6, 3, 6. इति प्राप्ते परस्मैपदव्यत्ययः - प्रतीपमन्य ऊर्मिर्युध्यति, अन्वीपमन्य ऊर्मिर्युध्यति - युध्यते The use of parasmãipada for ätmanē pada is found in Pratipam anya ūrmir yudhyati, Anvīpam anya urmir yudhyati - Here yudhyati is used for yudhyatë. NOTE:-1. Kaiyața says here that the above yōgavibhāga enables one to dispense with bahuļam chandasi read many times in the Aṣṭādhyāyī. NOTE: -2. The above quotations, viewed from a historical standpoint, reveal that the Vedic Sanskrit was in a more fluid condition than classical Sanskrit.

यस्मात्प्रत्ययविधिस्तदादि प्रत्ययेऽङ्गम् ( 1, 4, 13)

The prayōjanas of the words yasmāt, pratyaya, vidhi, tadādi and pratyayē and the need or otherwise of the paribhāṣās Pratyayograhaņē yasmāt sa pratyayō vihitas tudādēs tadantasya ca grahanam and Krdgrahaņē gatikārakapūrvasyāpi are the seven topics dealt with here. I अथ यस्माग्रहणं किमर्थम् ? What for is the word yasmāt ? यस्मादिति व्यपदेशाय The word yasmāt is used for the determination (of the samjñin.) 器 II अथ प्रत्ययग्रहणं किमर्थम् ? What for is the word pratyaya ? यस्माद्विधिस्तदादि प्रत्ययेऽङ्गम् इतीयति उच्यमाने स्त्री इयती स्त्रीयती इत्यत्रापि प्रसज्येत । प्रत्ययग्रहणे पुनः क्रियमाणे न दोषो भवति । If the sutra is read yasmād vidhis tadādi pratyaye angam without the word pratyaya, angasaṁjñā may chance to strī in strī iyati which becomes striyati. If the word pratyaya is read; this defect will not arise. NOTE: Since there is vidhi for the lopa of su, the nominative singular suffix after strī, there will be löpa of by the sutra Yus yeti ca (6, 4, 148). SIXTEENTH ĀHNIKA-YASMĀT … PRATYAYESNGAM 59 III अथ विधिग्रहणं किमर्थम् ? What for is the word vidhi? यस्मात् प्रत्ययस्तदादिप्रत्ययेऽङ्गम् इतीयत्युच्यमाने दधि अधुना, मधु अधुना, अत्रापि प्रसज्येत । विधिग्रहणे पुनः क्रियमाणे न दोषो भवति If the sūtra is read yasmāt pratyayas tadādi pratyayēsñgam without the word vidhi, angasaṁjñā and bhasaṁjñā will chance to appear in dudhi-adhuna and madhu-adhuna since the pratyaya adhună follows dadhi and madhu. If the word vidhi is read, this defect will not arise. तदेतत्प्रत्ययग्रहणेन विधिग्रहणेन च समुदितेन किं क्रियते ? Hence what is done conjointly by the words pratyaya and vidhi ? सन्नियोगः । यस्माद्यः प्रत्ययो विधीयते तदादि तस्मिन्नङ्गसंज्ञं भवति Conjoint injunction. That which commences with a group of letters after which a pratyaya is enjoined takes angasaṁjñā in the presence of that pratyaya. IV अथ तदादिग्रहणं किमर्थम् ? What for is the reading of tadādi ? अङ्गसंज्ञायां तदादिग्रहणं स्यादिनुमर्थम् Reading of tudādi in the lakṣaṇa of anga is for the sake of sya etc. and num. अङ्गसंज्ञायां तदादिग्रहणं क्रियते स्याद्यर्थं नुमर्थ च Tadadi is read in the lakṣaṇa of anga for the sake of sya etc. and num. स्याद्यर्थं तावत् - करिष्यावः, करिष्यामः Firstly for the sake of sya etc., as in kariṣyāvaḥ and kariṣyāmaḥ. NOTE: Only when kariṣya takes angasamjñā, a after y can be lengthened in kariṣyāvaḥ and kariṣyāmaḥ by the sūtra Atā dīrghā yani (7, 1, 8). नुमर्थं कुण्डानि वनानि For the sake of num as in kunḍāni and vanāni. NOTE:–Numāgama is by the sutra Napumsakasya jhal- acah (7, 1, 72 ) and the dīrgha by Supi ca (7, 3, 102).60 LECTURES ON PATANJALI’S MAHABHAṢYA मित्सुटोरुपसङ्ख्यानम् Need to add mit and sut. मित्वतः सुद्धृतश्चोपसङ्ख्यानं कर्तव्यम् । मित्वतः - भिनत्ति, छिनत्ति, अभिनत् अच्छिनत् । सुडुतः - संचस्करतुः संचस्करुः There is need to mention that tadādi is meant for mitvat and sudvat, so that the forms abhinat and acchinat which are mitvat and the forms samcaskaratuḥ and saṁcaskaruḥ which are sudvat may be formed. किं पुनः कारणं न सिध्यति ? Why cannot they be formed ? सुटो बहिरङ्गत्वात् । बहिरङ्ग सुट्, अन्तरङ्गो गुणः, असिद्धं बहिरङ्गमन्तरङ्गे । On account of suț being bahiranga. Suț is bahiranga, guna is antaranga and bahiranga is asiddha when antaranga-sastra is to operate. NorE :1. In the imperfect of bhid and chid, the seventh conjugational sign snam being nitya is first added to them, so that they become bhinud and chinad. Unless they are taken as anga, aḍāgama by the sutra Lun-lan-lrñkṣu aḍ udātṭaḥ ( 6, 4, 71) cannot set in. NOTE :2. Kaiyata reads here :Sarcaskaratu! - Dvirvacanē kṛtē aḍ-abhyāsavyavāyēpi (6, 1, 136) iti suți cānangatvāt Ṛtasca samyōgādēr iti gunō na syāt. वक्ष्यत्येतत् - संयोगादेर्गुणविधाने संयोगोपधग्रहणं कृञर्थम् He ( Vārttikakāra) is going to say ( under 7, 4, 10) the vārttika Saṁyōgādēr guṇavidhānē saṁyōgōpadhagrahanam krñartham (saṁyōgōpadha too should be added in the sūtra Ṛtaśca saṁyōgāder gunah.) यदि संयोगोपधग्रहणं क्रियते, नार्थः संयोगादिग्रहणेन । इहापि सस्वरतुः सस्वरुः इति संयोगोपधस्य इत्येव सिद्धम् । If saṁyōgōpadhasya is read, no purpose is served by samyōgāděḥ; for the guna will take place in the forms sasvaratuḥ and sasvaruḥ also on the strength of saṁyōgōpadhasya. भवेदेवमर्थेन नार्थः, इदं तु न सिध्यति संचस्करतुः संचस्करुः इति

It is true that no purpose is served by it with reference to sasvaratuḥ and sasvaruḥ, but the forms samcaskaratuḥ and saṁcaskaruḥ cannot be secured. SIXTEENTH AHNIKA-YASMĀT… PRATYAYESNGAM किं पुनः कारणं न सिध्यति ? Why cannot they be secured ? इह तस्य वा ग्रहणं भवति तदादेव, न चेदं तत्, नापि तदादि 61 The sutra should refer to either samyōgōpadha or saṁyōgādi, but this is neither this nor that (on account of the bahirañgatva of sut). सिद्धं तु तदाद्यादिवचनात् The object is accomplished by reading tadādyādi. सिद्धमेतत् This is accomplished ? कथम् ? How ? तदाद्याद्यङ्गसंज्ञं भवतीति वक्तव्यम् It must be said that tadōdyādi takes angasamjñā. किमिदं तदाद्यादीति ? What is this word tādādyādi ? तस्य आदिः तदादिः, तदादिः आदिः यस्य तद् इदं तदाद्यादि इति Tadādyādi is the bahuvrīhi compound made up of tadādis and ādi, where tadādis is the tatpurușa coinpound of tad and ādis. स तर्हि तथा निर्देशः कर्तव्यः It should, then, be read in that manner. न कर्तव्यः । उत्तरपदलोपोल द्रष्टव्यः । तद्यथा उष्ट्रमुखः खरमुखः । एवं तदाद्यादि तदादि इति उष्ट्मुखमिव मुखमस्य No, it need not be read. It may be considered that there is lōpa for the uttarapada here, as in the words uṣṭramukhaḥ and kharamukhaḥ where the vigraharūkya of the former is usṭramukham iva mukham asyn. So also tadādyādi remains as tadādi here. तदेकदेशविज्ञानाद्वा सिद्धम् Or the object is achieved by taking that the part denotes the whole. तदेकदेशविज्ञानाद्वा सिद्धमेतत् । तदेकदेशभूतं तद्ब्रहणेन गृह्यते । तद्यथा गङ्गा, यमुना, देवदत्ता इति । अनेका नदी गङ्गां यमुनां प्रविष्टा गङ्गायमुनाग्रहणेन गृह्यते । तथा देवदत्तास्थो गर्भो देवदत्ताग्रहणेन गृह्यते Or the object is achieved by taking that the part denotes the whole. That of which tad is a part is denoted by the word tad, as the words Ganga, Yamunā and Devadaltā, where the

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former two refers to many rivers which have fallen in each and Dēvadattā refers to her along with garbha. विषम उपन्यासः । इह केचित् शब्दा अक्तपरिमाणानाम् अर्थानां वाचका भवन्ति य एते सङ्ख्याशब्दाः परिमाणशब्दाश्च पञ्च सप्त इति । त एकेनाप्यपाये न भवन्ति । द्रोणः खारी आढकम् इति । नैवाधिके भवन्ति न च न्यूने । केचिद् यावदेव तद्भवति तावदेवाहुः - यथैते जातिशब्दा गुणशब्दाश्च । तैलं घृतम् इति खार्यामपि भवति, द्रोणेऽपि । शुक्लो नीलः कृष्ण इति हिमवत्यपि भवति वटकणिकामात्रेऽपि द्रये । अङ्गसंज्ञा चाप्यक्तपरिमाणानां क्रियते सा केनाधिकस्य स्यात् ? The argument is not sound. Some words, here, are restricted in their application, as the words denoting number and measure. The words five and seven cannot denote the desired object even if one is removed from the group. The words drona, khārī and āḍhaka cannot denote its meaning if it is either more or less. There are certain words, like jatiśabdas and gunasabdas which are extensive in their application. The words tāila, ghrta etc. denote whether its measure is khārī or drona. The words śukla, nīla, kṛṣṇa etc. are applied to objects having that quality whether it is Himalayas or banian seed. Angasaṁjñā too is given to those which are aktaparimāņas. Hence how can it be taken to refer to that which is outside its range एवं तर्हि आचार्यप्रवृत्तिर्ज्ञापयति तदेकदेशभूतं तद्ब्रहणेन गृह्यते इति यदयं नेदमदसोरको ः इति सककारयोः प्रतिषेधं शास्ति । If so, the procedure of Acārya (Sūtrakāra) suggests that part denotes the whole, since he prohibits, in the sūtra Nēdamadasōr akoh (7, 1, 11), the āis-bhāva to idam and adas which has no kakara. कथं कृत्वा ज्ञापकम् ? Under what circumstances is it jñāpaka ? इदमदसोः कार्यमुच्यमानं कः प्रसङ्गो यत्सककारयोः स्यात् । पश्यति त्वाचार्यः तदेकदेशभूतं तद्रहणेन गृह्यत इति । ततः सककारयोः प्रतिषेधं शास्ति Where is the chance for idam and adas with kakāra to take the karya of idam and adas ? Acarya sees that part may refer to the whole and hence enjoins the prohibition to idam and adas with kakāra. SIXTEENTH ÀHNIKA-YASMĀT… PRATYAYĒSŃGAM अथ द्वितीयं प्रत्ययग्रहणं किमर्थम् ? V What is the need to read the word pratyaya once again? प्रत्ययग्रहणं पदादावप्रसङ्गार्थम् 63 Reading of pratyaya (the second time) is to prohibit the saṁjñā when the ādi of the next pada follows. प्रत्ययग्रहणं क्रियते, पदादा अङ्गसंज्ञा मा भूद् इति The word pratyaya is read, so that angasaṁjñā may not set in when padādi is para. किं च स्यात् ? What will be the harm if it sets in ? स्वयर्थ, व्यर्थ, स्वर्थ, अङ्गस्येयङुवङौ स्याताम् Iyan and uran which are concerned with anga will have a chance in stryartham, śryartham and bhvarlham in place of yaṇ. परिमाणार्थं च For the sake of parimāna too. परिमाणार्थं च द्वितीयं प्रत्ययग्रहणं क्रियते । यस्मात् प्रत्ययविधिस्तदाद्यङ्गम् इतीयत्युच्यमाने दाशतयस्याप्यङ्गसंज्ञा प्रसज्येत । The word pratyaya is read the second time to fix the limit. If the sutra is read Yasmāt pratyayavidhis tadādyangam without the word pratyayê, angasaṁjñā will chance to appear in the word dāśataya. VI तत्तर्हि कर्तव्यम् In that case the sūtra has to be read. न कर्तव्यम् No, it need not be read. नेदानीम् अङ्गकार्य भविष्यति ? What will, then, be the sādhana for angakārya ? प्रत्यय इति प्रकृत्या अङ्गकार्यमध्येष्ये I learn that there is angakārya to the prakṛti by the mention of the word pratyaya. यदि प्रत्यय इति प्रकृत्याङ्गकार्यमधीषे प्राकरोत् उपैहिष्ट उपसर्गात् पूर्वो अडाटौ प्रामुतः If you learn that there is angakārya to the prakṛti by the mention of the word pratyaya, the agamas at and at will have a chance to precede the upasarga in prākarōt and upāihiṣṭa.

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सिद्धं तु प्रत्ययग्रहणे यस्मात्स तदादितदन्तविज्ञानात् It is achieved that, on the mention of pratyaya, it should be taken that the angakārya is to tadadi after which the pratyaya is enjoined and to that which ends with it. सिद्धमेतत् - It is accomplished. कथम् ? How ? प्रत्ययग्रहणे यस्मात् स प्रत्ययो विहितस्तदादेस्तदन्तस्य च ग्रहणं भवति इत्येपा afðurar gåsar The paribhāṣā Pratyayagrahanē yasmāt sa pratyayō vihitaş tadādēs tadantasya ca grahaṇam is to be read. NOTE:-Kaiyața reads here:Yatra purvaḥ kāryitvēna āśrīyatē tatra tadādēḥ kāryam bhavati; yatra tu pratyayantaḥ sanghāta āśrīyatē tatra tadādēḥ pratyayāntasya grahunam bhavali ityarthaḥ. कः पुनरत्र विशेषः, एषा परिभाषा क्रियेत प्रत्ययग्रहणं वा ? What is the difference here whether we read this paribhāṣā or the aйgasaṁjñāsūtra ? NOTE:–Kaiyața arrives at the meaning of anga-saṁjñāsūtra to the word pratyayagrahanam through the derivation pratyayō grhyatē yasmin sūtrē tat. अवश्यमेषा परिभाषा कर्तव्या This paribhāṣā must be read even though angasaṁjñā-sūtra is read. ag-ùatur: qf9419131: qùzanâ Many are the benefits accrued from this paribhāṣā. प्रयोजनं धातुप्रातिपदिकप्रत्ययसमासतद्धितविधिस्वराः Benefit is with reference to dhātu, pratipadika, pralyaya, samāsa, taddhitavidhi and svara. धातु - देवदत्तश्चिकीर्पति, सङ्घातस्य धातुसंज्ञा प्राप्नोति With reference to dhatu, there is chance, (in the absence of this paribhāṣā) for the group consisting of Devadattah and cikīrgati to get thātu-samjñā. NOTE: The result will be the loss of sup by the sutra Supō dhātuprātipadikayōḥ. SIXTEENTH AHNIKA-YASMĀT… PRATYAYESNGAM प्रातिपदिक - देवदत्तो गार्ग्यः, सङ्घातस्य प्रातिपदिकसंज्ञा प्राप्नोति 65 With reference to prātipadika, the sanghata Dēvadattō gāryyaḥ may chance to get prātipadikasaṁjñā (in the absence of this paribhāsā). प्रत्यय महान्तं पुत्रमिच्छति, सङ्घातात् प्रत्ययोत्पत्तिः प्राप्नोति With reference to pratyaya, there is chance for sanpratyaya after the sanghata mahāntam putram. समास - ऋद्धस्य राज्ञः पुरुषः, सङ्घातस्य समाससंज्ञा प्राप्नोति With reference to samāsa, there is chance for samāsasaṁjñā to the sanghata ṛddhasya rojñaḥ puruṣaḥ. तद्धितविधि देवदत्तो गार्ग्यायणः, सङ्घातात् तद्धितोत्पत्तिः प्राप्नोति With reference to taddhita-vidhi, there is chance for the taddhitapratyaya after the sanghata Dēvadattō gārgyāyaṇaḥ. स्वर - देवदत्तो गार्ग्यः, सङ्घातस्य नित्यादिर्नित्यम् इति आद्युदात्तत्वं प्राप्नोति With reference to svara, adyudatta may chance to appear in the sanghāta Dēvadattō gārgyaḥ by the sūtra Nnityādir nityam (6, 1, 197). प्रत्ययग्रहणे यस्मात्स विहितस्तदादेस्तदन्तस्य ग्रहणं भवति इति न दोषो भवति If the paribhāṣa Pratyayagrahane yasmat sa vihitas tadādēs tadantasya grahanam bhavati is taken recourse to, the above difficulties will not arise. सा तर्हि एषा परिभाषा कर्तव्या If so, that paribhāsā has to be read. न कर्तव्या । एवं वक्ष्यामि " यस्मात् प्रत्ययविधिस्तदादि प्रत्यये " गृह्यमाणे गृह्यते । ततः अङ्गम् - अङ्गसंज्ञं च भवति यस्मात् प्रत्ययविधिस्तदादि प्रत्यये No, it need not be read. Thus shall I split the sūtra into two, of which the former is:Yasmāt pratyayavidhis tadādi pratyayē after which the expression gṛhyamānē gṛhyate is supplied; and the latter is Angam where there is anuvṛtti to Yasmāt pratyayavidhis tadādi pratyayē. यदि प्रत्ययग्रहणे यस्मात् स विहितः तदादेर्ग्रहणं भवति इत्युच्यते, अवतप्तेनकुलस्थितं त एतत् उदकेविशीर्ण त एतत् सगतिकेन सनकुलेन च समासो न प्राप्नोति । If pratyayagrahanē yasmāt sa vihitaḥ tadādēr grahanam bhavati is read, there will be no chance for samāsa between avataptē and nakulasthitam and udakē and viśīrņam.

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एवं तर्हि प्रत्ययग्रहणे यस्मात् स तदादेर्ग्रहणं भवति इत्युक्त्वा ततो वक्ष्यामि ग्रहणे गतिकारकपूर्वस्यापि If so, I shall read Krdgrahanē gatikarakapurvasyāpi after Pratyayagrahaņē yasmāt sa tadādēr grahaṇam bhavati. कृद्रहणे गतिकारकपूर्वस्यापि ग्रहणं भवति इत्येषा परिभाषा कर्तव्या Then there is need to read the paribhāṣā Krd-grahaņē gatikāraka-pūrvasyāpi grahaṇam bhavati. कान्येतस्याः परिभाषायाः प्रयोजनानि ? What are the benefits of this paribhāṣā ? प्रयोजनं समासतद्धितविधिस्वराः Prayōjana is with reference to samusa, taddhitavidhi and svara. समास - अवततेन कुलस्थितं त एतत् उदकेविशीर्णे त एतत् । सगतिकेन सनकुलेन च समासः सिद्धो भवति With reference to samāsa, samāsa will be accomplished between avatoptē which is sagatika and nakulasthitam and between udakē and viśīrņam. तद्धितविधि, साकूटिनं, व्यावक्रोशी, सङ्घातात् तद्धितोत्पत्तिः सिद्धा भवति With reference to taddhitavidhi, taddhita-pratyaya appears after the sanghāta, sankūṭa and vyāvakrāśa. स्वर, दूराद् आगतः दूरादागत इति, अन्तः, थाथघञ्क्ताजवित्रकाणाम् इत्येष स्वरः सिद्धो भवति । 1 Antōdāttatva is accomplished in dürād-āgataḥ formed from dūrād and āgatah by the sūtra Tha-atha-ghan-kta-aj-ab-itrakāņām (6, 2, 144) after the adhikāra-sūtra Antaḥ (6, 2, 143). सा तर्हि एषा परिभाषा कर्तव्या That paribhāsā must, then, be read. न कर्तव्या । आचार्यप्रवृत्तिर्ज्ञापयति भवत्येषा परिभाषा इति यदयं गतिरनन्तरः इत्यनन्तरग्रहणं करोति No, it need not be read. The procedure of Acārya (Sūtrakāra) suggests this paribhāṣā, since he reads the word anantaraḥ in the sūtra Gatir-anantarah (6, 2, 49).

1. After this • Krdgrahanē gatikārakapūrrasyāpi graharam bhavati’ is read in the editions to denote that that topic is closed, which I have omitted. Na dōṣō bhavati which is added to it in Sri Guruprasādaśāstri’s edition is misprint, SIXTEENTH ÁHNIKA-SUPTIŇANTAM PADAM 67 NOTE:-1. Mahābhāṣyakāra clearly explains under 6, 2, 49 how the word anantaraḥ suggests the paribhāṣā. NOTE:-2. According to Vārttikakāra, the two paribhāṣās may be read and the sutra may be dispensed with. According to Mahābhāṣyakāra, the sūtra may be kept on, but it may be split into two. The purpose served by the first paribhāṣā is served by the former sūtra and that served by the second paribhāṣā is served by jñāpaka from the word anantara in 6, 2, 49, Hence the two paribhāṣās need not be read.

सुप्तिङन्तं पदम् ( 1, 4, 14)

अन्तग्रहणं किमर्थम् ? न सुप्तिङ् पदम् इत्येवोच्येत ? What is the need for the word anta in the sutra ? Will not Suptin padam do? Hàgrii azzarai mfàtafà ? On what authority will the saṁjñā reach those that end in sup and tin? azzafafaar On the authority of that which enjoins tadanta-vidhi. NOTE:-Kaiyața reads here:-Pratyayagrahane yasmāt sa vihita ityanantarōktayā paribhāṣayā tadantavidhēr labdhatvad iti praśnaḥ. aa zai q3fà He (Vārtlikakāra) answers this. पदसंज्ञायामन्तग्रहणमन्यत्र संज्ञाविधौ प्रत्ययग्रहणे तदन्तविधिप्रतिषेधार्थम् Reading of the word anta in pada-saṁjñā-vidhi is to prohibit tadanta-vidhi with reference to pratyaya in other saṁjñāvidhis. पदसंज्ञायामन्तग्रहणं क्रियते ज्ञापकार्थम् The word anta is read in the sutra Supliñantam padam for the sake of jñāpaka. किं ज्ञाप्यम् ? What is suggested ? एतद् ज्ञापयत्याचार्यः अन्यत्र संज्ञाविधौ प्रत्ययग्रहणे तदन्तविधिर्न भवति इति Acārya suggests this-that there is no tadantavidhi if pratyaya is read in samjñāvidhis other than this. किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit of this jñapana ?

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तरप्तमपौ घः, तरप्तमबन्तस्य घसंज्ञा न भवति Gha-sanjñā enjoined in the sūtra Tarap-tamupāu ghal, cannot go to tarabanta and tamabanta. किं च स्यात् ? What will happen, if it goes to them ? कुमारी गौरितरा । घादिषु नद्या ह्रस्वो भवति इति ह्रस्वत्वं प्रसज्येत When kumārī and găuritarā form a compound, ī of kumārī will be shortened by the sutra Gharupa…nyōsnēkācō hrasvaḥ (6, 3, 43). NOTE:-When they form a compound, the resultant form is kumāra-gāuritarā. यद्येतद् ज्ञाप्यते सनाद्यन्ता धातवः इत्यन्तग्रहणं कर्तव्यम्, कृत्तद्धितसमासाश्च - इत्यन्तग्रहणं कर्तव्यम् इदं तृतीयं ज्ञापकार्थम् J If there is this jñāpana, the word anta should be read in the sūtra Sanādyantā dhātavah ( 8, 1, 32), the word anta should be read in the sūtra Krt-tuddhita-samāsāśca ( 1, 2, 46 ) and this, the third (has it) for the sake of jñāpaka. द्वे तावत् क्रियेते न्यास एव । यदप्युच्यते कृत्तद्धितसमासाश्च इति अन्तग्रहणं कर्तव्यमिति, न कर्तव्यम्; अर्थवद् इति वर्तते, कृत्तद्धितान्तं चैवार्थवन्न केवलाः कृतस्तद्धिता वा Two anta’s are read in the respective sūtra. As regards the statement that anta should be read in the sutra Krt-taddhitasamāsāśca, it need not be read; its purpose is served by the anuvrtti of the word arthavat, since krt-taddhitantam alone is arthavad and not pure krts and taddhitas.

नः कये ( 1, 4, 15 )

किमर्थमिदमुच्यते ? न सुबन्तं पदम् इत्येव सिद्धम् ? What for is this sūtra read? Is not its purpose accomplished by Subantam padam? नियमार्थोऽयमारम्भः नान्तमेव क्ये पदसंज्ञं भवति नान्यत् 5 This sutra is for the sake of niyama, so that only nanta, when followed by the pratyaya kya, can take the padasaṁjñā. क्क मा भूत् ? Where should not the sanjñā overlap ? वाच्यति, सुच्यति In vūcyati and srucyati. SIXTEENTH ÄHNIKA-SVĀDISVASARVANĀMAS THANË

स्वादिष्वसर्वनामस्थाने ( 1, 4, 17)

69 असर्वनामस्थान इत्युच्यते, तत्र ते राजा तक्षा असर्वनामस्थान इति पदसंज्ञायाः प्रतिषेधः प्रसज्येत The word asarvanāmasthānē is read here. According to you the padasaṁjñā in rājā and takṣā is set at naught by the word asarvanāmasthānē. नाप्रतिषेधात् No, on account of its being non-pratisādha, नायं प्रसज्यप्रतिषेधः सर्वनामस्थाने न इति It is not prasujya-pratiṣēdha giving the sense sarvanāmasthānē na. किं तर्हि ? What then? पर्युदासोऽयं यदन्यत् सर्वनामस्थानादिति । सर्वनामस्थाने अव्यापारः । यदि केन चित् प्राप्नोति तेन भविष्यति । पूर्वेण च प्राप्नोति । It is paryudāsa giving the sense sarvanāmasthānāt anyat. It does not operate with reference to sarvanāmasthāna. If it gets it by any other sūtra, it will get it. It gets it by the foregoing sūtra ( Suptiiiantam padam.). अप्राप्तेर्वा Or on account of aprāpti. अथ वा अनन्तरा या प्राप्तिः सा प्रतिषिध्यते Or the prapti which is anantarā is set at naught. कुत एतत् ? Why is it so? अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा इति By the dictum Anantarasya vidhir vā bhavati pratiṣēdhī vā. पूर्वा प्राप्तिरप्रतिषिद्धा, तया भविष्यति Pūrvā prāpti is not set at naught and hence it gets it. ननु चेयं प्राप्तिः पूर्वं प्राप्ति बाधते Oh, the prapti by this sūtra sets at naught pūrvā prāpti. नोत्सहते प्रतिपिद्धा सती बाधितुम् It, being set at naught, cannot set another at naught. योगविभागाद्वा Or by altering the form of the sūtras. अथ वा योगविभागः करिष्यते स्वादिषु पूर्व पदसंज्ञं भवति । ततः सर्वनामस्थानेऽयचि, पूर्व पदसंज्ञं भवति ततो भम्, असंज्ञं च भवति यजादा- सर्वनामस्थान इति । । “70 LECTURES ON PATANJALI’S MAHABHASYA Or yōgavibhāga will be done. First Svādiṣu is read and it means that which is followed by svadis gets the pada-saṁjñā. Then Sarvanāmasthānēsyaci is read and it means that which is followed by sarvanāmathāna which is not yac gets the padasamjña. Then Bham is read and it means that which is followed by asarvanāmasthāna which is yajādi gets bhasaṁjñā. यदि तर्हि सावपि पदं भवति, एचः प्लुतविकारे पदान्तग्रहणं चोदितम् । इह मा भूत् भद्रं करोषि गौरिति । तस्मिन् क्रियमाणेऽपि प्राप्नोति ।

If there is padasaṁjñā even before su, that which is mentioned with reference to plulavikāra of ec (in the sutra Ecospragṛhyasya adūrāddhūtē pūrvasyārdhasya ad ultarasyēdutāu 8, 2, 107) may happen here in gauḥ in the sentence Bhadram karōṣi gāuḥ, but it should not. वाक्यपदयोरन्त्यस्य इत्येवं तत् It is with reference to the final of vakya and padu. NOTE:-The word gāuḥ is mentioned here as vākya. भुवद्वद्भयो धारयद्वद्भयः पदसंज्ञा Need to read pada-saṁjña with reference to bhuvad vadbhyaḥ and dharayadvadbhyaḥ. एतयोः पदसंज्ञा वक्तव्या There is need to mention padasaṁjñā with reference to these two. NOTE:-Kaiyața reads here:-Tasau matṛarthe iti bhasaṁjñāprāptāu padasaṁjñāvidhiḥ.

यचि भम् ( 1, 4, 18)

भसंज्ञायामुत्तरपदलोपे षपः प्रतिषेधः Need for pratiṣedha of bhasaṁjñā with reference to sas when there is lōpa in the following word. भसंज्ञायामुत्तरपदलोपे षषः प्रतिषेधो वक्तव्यः, अनुकम्पितः षडङ्गुलिः पडिकः There is need to prohibit bhasaṁjñā from operating on the word şaş when there is elision in the following word-viz. sadikaḥ, meaning anukampitaḥ sadanguliḥ.

1. The word ṣaḍikaḥ is used to denote a man of six fingers in a sympathising tone. Şaş+anguli+ika, where ika is by the sūlrus Bahvaco manuṣyanāmnaṣ ṭhajvā (5, 3, 78) and Thasyēkaḥ (7, 3, 50). Nguli is dropped by the sutra Thājādāvūrdhvam diitiyād acaḥ (5, 3, 83) and a is dropped by Yasyēti ca (6, 4, 48) Since ika commences with a vowel, sas takes bhasamjñā and hence there is no chance for juŝiva. SIXTEENTH AHNIKA-YACI BHAM सिद्धमचः स्थानिवच्चात् The object is achieved by the sthanivattva of ac. सिद्धमेतत् This is achieved. कथम् ? How ? अचः स्थानिवद्भावाद भसंज्ञा प्राप्नोति 71 There is no chance for bhasaṁjñā on account of the sthānivadbhara of a. इहापि तर्हि प्राप्नोति - वागाशीर्दत्तः वाचिक इति It (jaśtva) will then chance to appear here also in the word vācikah. वक्ष्यत्येतत् सिद्धमेकाक्षरपूर्वपदानामुत्तरपदलोपवचनात् He (Vārttikakāra) is going to say (under 5, 3, 84) the vārttika Siddham ekāksarapurvapadānām uttarapadalōpavacanāt. ( The following word will be completely elided after a single-syllabled word). इहापि तर्हि प्राप्नोति - पडङ्गुलिः षडिक : It will chance to be applied even here in sadikaḥ which is formed from şaḍanguli. वक्ष्यत्येतत् षषष्ठाजादिवचनात्सिद्धम् इति He is going to read the vārttika Şaṣaḥ ṭhājādivacanāt siddham ( under 5, 8, 84). नभोऽङ्गिरोमनुषां वत्युपसङ्ख्यानम् Upasankhyāna of bhatva to `nabhas, añgiras and manuș when followed by vat. नभोऽङ्गिरोमनुषां वत्युपसङ्ख्यानं कर्तव्यम् - नभस्वत् अङ्गिरस्वत् मनुष्वत् It must be said that nabhas, angiras and manuş take bhasainjñā before vat (i.e.) in nabhasvat, aigirasvat and manusvat. वृषण्वस्वश्वयोः (Upasankhyāna of bhatva) to vṛşan before vasu and aśva. वृषणित्येतस्य वस्वश्वयोर्भसंज्ञा वक्तव्या वृषण्वसुः, वृषणश्वस्य यच्छिरः, वृषणश्वस्य मेने । Bha-saṁjñā must be enjoined to vraşan before vasu and aśva (i.e.) in vṛṣanvasuḥ and vṛṣaṇasva found in vṛṣaṇasvasya yacchiraḥ and vṛṣaṇaśvasya mēnë,

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तमौ मत्वर्थे (1, 4, 19)

अर्थग्रहणं किमर्थम् ? न तसौ मतौ इत्येवोच्येत : What for is artha read? Will not Tasāu matāu do? तसौ मतौ इतीत्युच्यमाने इहैव स्यात्, पयस्वान् यशस्वान्; पयस्वी यशस्वी; अर्थग्रहणे पुनः क्रियमाणे मतुपि च सिद्धं भवति समानार्थः तस्मिंश्च । 3 इह न स्यात् यश्चान्यः तेन If the sūtra is read Tasău matau without the word artha, it will operate only with reference to payasvān and yaśasvãn and not with reference to payasvī and yaśasvi; if, on the other hand, artha is read, it will have within its range not only matup but also any other one which has its meaning. यद्यर्थग्रहणं क्रियते, पयस्वान् अत्र न प्राप्नोति If the word artha is read, the sutra cannot have within its range payasvān. किं कारणम् ? Why ? न हि मतुब मतुबर्थे वर्तते For matup cannot have the purpose of matup. NorÐ :-Kāiyata reads here :Upalaksanasya anyopalakṣaṇe caritarthatvat svataḥ karyam pratinimittatvāvagamābhavat. मतुबपि मतुवर्थे वर्तते - तद्यथा देवदत्तशालायां ब्राह्मणा आनीयन्ताम् इत्युक्ते यदि देवदत्तोऽपि ब्राह्मणो भवति सोऽप्यानीयते । Matup can serve the purpose of matup. This may be illustrated thus-If it is said that the brahmans put up at the quarters of Devadatta may be brought, Devadatta, too is brought if he is a brahman.

अयस्मयादीनि छन्दसि ( 1, 4, 20 )

उभयसंज्ञान्यपि 1 Ayasmayādis have both the sanjñās. उभयसंज्ञान्यपीति वक्तव्यम् । स सुष्टुभा स ऋक्वता गणेन ( R. V. 4,50,5) It must be said that they have both the siṁjñās (pada and bha). For instance the word ṛkvatā in the Vedic sentence Sa suṣṭubhā sa rkvatā gaņēna, there is padasamjña with reference to kutva and there is bhasamjñā with reference to the absence of jaśtva. SIXTEENTH AHNIKA-BAHUSU BAHUVACANAM

बहुषु बहुवचनम् ( 1, 4, 21 )

73 There are three topics here:-(1) Whose bahutva is taken into account? (2) Can gunapradhānatā exist without bhavapratyaya? (8) What is the purpose served by this sūtra? I बहुषु बहुवचनमित्युच्यते । केषु बहुषु ! The sūtra is reaă Bahuşu bahuvacanam. Whose bahutva is taken into account? 2 अर्थेषु (Bahutva) with reference to the objects denoted. यद्येवं, वृक्षः, प्लक्षः अत्रापि प्राप्नोति । बहवस्तेऽर्थाः - मूलं स्कन्धः, पलाशम् इति फलं, If so, bahuvacana chances to happen in vrkṣa and plakṣa, since many are the objects found there :-root, trunk, fruit, petal etc. एवं तर्हि एकवचनं द्विवचनं बहुवचनमिति शब्दसंज्ञा एताः - येष्वर्थेषु स्वादयो विधीयन्ते तेषु बहुषु If so, ēkavacana, dvivacana and bahuvacana are ŝabdasaṁjñās. Bahuvacana is used if those are many to denote which su-ādis (case-suffixes) are enjoined. केषु चार्थेषु स्वादयो विधीयन्ते ? In which arthas are svadis enjoined ? कर्मादिषु In karma (kartur ipsitatamam) etc. न वै कर्मादयो विभक्त्यर्थाः Oh, karmādis are not the meanings of cases. के तर्हि ? What then ? एकत्वादयः Ekatva etc. एकत्वादिष्वपि वै विभक्त्यर्थेषु अवश्यं कर्मादयो निमित्तत्वेनोपादेयाः, कर्मणः एकत्वे, कर्मणो द्वित्वे, कर्मणो बहुत्वे इति । Even though ēkatva etc. are vibhaktyarthas, karmādis must, necessarily, be taken to be nimitta thus :-when karma is one, when karmas are two or when karmas are many. स तर्हि तथा निर्देशः कर्तव्यः It should, then, be so read. M. 10

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II न ह्यन्तरेण भावप्रत्ययं गुणप्रधानो भवति निर्देशः Word without bhavapratyaya (like tvam) does not prominently connote quality. इह च इत्येके मन्यन्ते, तदेके मन्यन्ते इति परत्वादेकवचनं प्राप्नोति Besides there is chance for the singular to be used instead of the plural in the expressions Iti ēkē manyantē and Tad ēkē manyantē since the sūtra Dvyēkayōr dvivacanāikavacanē (1, 4, 22) follows this. NOTE:-This question arises on the assumption that the prātīpadika in ēkē is ēka which means one. बहुषु बहुवचनम् इत्येष योगः परः करिष्यते This sūtra Buhuşu bahuvacanam will be read after the sūtra Dryēkayoh…… सूत्रविपर्यासः कृतो भवति The order of the sutras adopted by the Sutrakāra is changed. इह च बहुरोदनः, बहुः सूपः इति परत्वाद्बहुवचनं प्राप्नोति Besides there will be chance for the use of plural instead of singular in bahuḥ ōdanaḥ and bahuḥ sūpaḥ, since Bahuşu bahuvacanam will become para. नैष दोषः । यत्तावदुच्यते न ह्यन्तरेण भावप्रत्ययं गुणप्रधानो भवति निर्देश इति तन्न । अन्तरेणापि भावप्रत्ययं गुणप्रधानो भवति निर्देशः This difficulty does not arise. The first objection raised that word without bhāvapratyaya does not prominently connote quality cannot stand, since word even without bhāvapratyaya prominently connotes quality. कथम् ? How ? इह कदाचिद् गुणो गुणिविशेषको भवति, तद्यथा पटः शुक्ल इति; कदाचिच गुणिना गुणो व्यपदिश्यते पटस्य शुक्ल इति Sometimes in usage quality is the predicate and the object is the subject, as in paṭaḥ suklaḥ and sometimes the quality is qualified by the object, as in paṭasya suklaḥ. तद्यदा तावद् गुणो गुणिविशेषको भवति पटः शुक्ल इति, तदा सामानाधिकरण्यं गुणगुणिनोः, तदा नान्तरेण भावप्रत्ययं गुणप्रधानो भवति निर्देशः । यदा तु SIXTEENTH ÅHNIKA-BAHUŞU BAHUVACANAM 75 गुणिना गुणो व्यपदिश्यते पटस्य शुक्ल इति, स्वप्रधानस्तदा गुणो भवति, तदा द्रव्ये षष्ठी, तदा अन्तरेण भावप्रत्ययं गुणप्रधानो भवति निर्देशः । When guna is the vidheya of gunin, as in paṭaḥ śuklaḥ, there is apposition between guna and gunin and there the word primarily connotes quality without bhāva pratyaya. When guna is qualified by gunin, as in paṭusy śukluḥ, guna becomes prominent since sixth case is used along with the word denoting gunin and hence the word prominently denotes quality without bhavapratyaya. न चेह वयमेकत्वादिभिः कर्मादीन् विशेषयिष्यामः We are not going to take the ēkatvādis here to be the adjuncts of karmādis. किं तर्हि ? What then ? कर्मादिभिरेकत्वादीन् विशेषयिष्यामः We are going to take karmādis to be the adjuncts of ēkatvādis. कथम् ? How ? एकस्मिनेकवचनम् । कस्यैकस्मिन् ? कर्मणः There is singular suffix when oneness is to be connoted. Whose oneness ? Of the karma. द्वयोर्द्विवचनम् । कयोर्द्वयोः ? कर्मणोः There is dual suffix when duality is to be connoted. Whose duality ? Of the karmas. बहुषु बहुवचनम् । केषां बहुषु ? कर्मणाम् इति There is plural suffix when plurality is to be connoted. Whose plurality? Of the karmas. कथं बहुषु बहुवचनमिति ? How is bahuşu used in Bahuşu bahuvacanam (and not bahāu since bahutva is one)? एतदेव ज्ञापयत्याचार्यो नानाधिकरणवाची यो बहुशब्दः तस्येदं ग्रहणं न वैपुल्यवाचिनः इति Acārya suggests this that the word bahutva connotes the state of existing in many places and not extensiveness. किमेतस्य ज्ञापने प्रयोजनम् ! What is the purpose served by this jñāpana ?

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यदुक्तं बहुरोदनः बहुः सूपः इति परत्वाद् बहुवचनं प्राप्नोति इति न स दोषो भवति । The defect that was raised that bahuvacana may, the sūtra Bahuşu bahuvacanam being para, find its place in bahur ōdanaḥ, bahuḥ sūpaḥ cannot stand. यदप्युच्यते इत्येके मन्यन्ते तदेके मन्यन्ते इति परत्वाद् एकवचनं प्राप्नोति इति, नैष दोषः । एकशब्दोऽयं बह्वर्थः - अस्त्येव सङ्ख्यावाची तद्यथा एको, द्वौ बहव इति ; अस्ति असहायवाची तद्यथा एकाग्नयः, एकहलानि, एकाकिभिः क्षुद्रकैर्जितम् इति ; अस्त्यन्यार्थे वर्तते तद्यथा सधमादो घुम्न एकास्ताः अन्याः इत्यर्थः । तद्योऽन्यार्थे वर्तते तस्यैष प्रयोगः । The other defect too that was raised that singular suffix will chance to appear in ēkē in Iti ēkē manyantē, Tad ēkē manyantē on account of the sūtra Dvyškayōḥ…being para cannot stand. This word ēka has many meanings. It is a numeral in ēkaḥ, dvāu, bahavaḥ etc. It means one without a companion in ēkāgnayaḥ, ēkaḥalāni and ēkākibhiḥ kṣudrakāir jitam. It means another in Sadham ādō dyumna ēkāstāḥ, where ēkāḥ means anyāḥ. Hence this is a prayoga where the word ēka is used in the sense of anya. किमर्थं पुनरिदमुच्यते ! III What is the purpose served by this sūtra? सुप्तिङामविशेषविधानाद् दृष्टविप्रयोगाच्च नियमार्थं वचनम् The sūtra is for the sake of niyama on account of sup and tin being enjoined generally to the prātipadika and on account of the existence of viruddhaprayōga. सुपोऽविशेषेण प्रातिपदिकमात्राद्विधीयन्ते, तिङोऽविशेषेण धातुमात्राद् विधीयन्ते The case-suffixes are enjoined to prātipadikas in general and the verbal terminations to roots in general. तत्रैतत् स्याद् यद्यप्यविशेषेण विधयन्ते नैव विप्रयोगो लक्ष्यते इति This point may arise there that, though they are enjoined to the prātipadika in general, there is no incorrect usage. दृष्टविप्रयोगाच्च दृश्यते खल्वपि विप्रयोगः । तद्यथा अक्षीणि मे दर्शनीयानि, पादा मे सुकुमारा इति

SIXTEENTH AHNIKA - BAHUSU BAHUVACANAM 77 On account of drṣṭaviprayōga. Incorrect usage also is found – viz. akṣīņi mē darśanīyāni, pādā mē sukumārāḥ. NOTE:–Even though a man has two eyes and two feet, the bahuvacana is used here. सुप्तिङोरविशेषविधानाद् दृष्टविप्रयोगाच्च व्यतिकरः प्राप्नोति, इप्यते चाव्यतिकरः स्यादिति, तच्चान्तरेण यत्नं न सिध्यति इति नियमार्थं वचनम् । एवमर्थमिदमुच्यते On account of sup and tin being enjoined in a general way and on account of usage against what is seen in nature, one may be used in place of another; but it is desired that every one is used correctly and this is not possible without effort. Hence is this sūtra for niyama. This is read only for this. अथैतस्मिन्नियमार्थे सति किं पुनरयं प्रत्ययनियमः एकस्मिन्नेव एकवचनं द्वयोरेव द्विवचनं बहुष्वेव बहुवचनम् इति, आहोस्विद् अर्थनियमः एकस्मिन् एकवचनमेव द्वयोर्द्ववचनमेव बहुषु बहुवचनमेव इति ! If it is, then, intended for niyama, is there pratyaya-niyama that ēkavacana is used when one-ness alone is connoted, that dvivacaca is used when duality alone is connoted and that bahuvacana is used when plurality alone is connoted or is there arthaniyama that ēkavacana alone connotes oneness, dvivacana alone connotes duality and bahuvacana alone connotes plurality ? कश्चात्र विशेषः ? What is the difference ? तत्र प्रत्ययनियमेऽव्ययानां पदसंज्ञाभावोऽसुबन्तत्वात् If it is pratyaya-niyama there, avyayas cannot get padasaṁjñā, since they are not subanta. तत्र प्रत्ययनियमे अभ्ययानां पदसंज्ञा न प्राप्नोति, उच्चैः, नीचैः इति If it is pratyayaniyama there, avyayas cannot get pada-samjñā. viz. uccãiḥ and nīcāiḥ. किं कारणम् ? Why ? असुबन्तत्वात् Since they are not subanta. अर्थनियमे सिद्धम् It is achieved if it is arthaniyama. अर्थनियमे सिद्धम् भवति The object is achieved if it is arthaniyama. अस्त्वर्थनियमः Let there be artha niyama. अथवा पुनरस्तु प्रत्ययनियमः Or let it be pratyaya-niyama.

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ननु चोक्तं तत्र प्रत्ययनियमे अव्ययानां पदसंज्ञाभावोऽसुबन्तत्वादिति !

Oh, it was said that, if it is pratyaya-niyama, avyayas do not get pada-saṁjña on account of their not being subanta!

नैष दोषः This difficulty does not arise.

सुपां कर्मादयोऽप्यर्थाः सङ्ख्या चैव तथा तिङाम्

Karma etc. too are the meanings of case-suffixes along with sankhya and the same is with verbal terminations too.

सुपां सङ्ख्या चैवार्थः कर्मादयश्च । तथा तिङां

Sankhyā and karmādis are the meanings of the case-suffixes and the same is with verbal terminations.

प्रसिद्धो नियमस्तत्र The niyama ( among the arthas) is well known.

प्रसिद्धस्तत्र नियमः

The niyama (among the arthas) is well known.

नियमः प्रकृतेषु

Niyama among those of the same class in the context.

अथवा प्रकृतार्थानपेक्ष्य नियमः

Or niyama has within its range the objects of the same class in the context.

के च प्रकृताः ? What are prakrtas?

एकत्वादयः Ekatva etc.

एकस्मिन्नेवैकवचनं न द्वयोर्न बहुपु । द्वयोरेव द्विवचनं नैकस्मिन् न बहुषु । बहुष्वेव बहुवचनं, न द्वयोर्नैकस्मिन् इति

Singular number is used to denote only one object of a class and not either two of them or many of them. Dual number is used to denote only two objects and not either one of them or many of them. Plural number is used to denote only many of them and not either one of them or two of them.

NOTE :-Kāiyața reads here:Tulyajātīyasya niyamēna ryāvṛttiḥ kriyate iti avyryēbhyaḥ svādīnām avyāvṛttiḥ.

अथवा आचार्यप्रवृत्तिर्ज्ञापयति उत्पद्यन्तेऽव्ययेभ्यः स्वादयः इति यदयम्

अव्ययादाप्युपः इत्यव्ययाल्लुकं शास्ति ।

Or the procedure of Ãcārya suggests that svādis are attached even to avyayas, since he enjoins the elision of ap and sup after them in the sūtra Avyayād āpsupal (2, 4, 32 ). SIXTEENTH AHNIKA ENDS. (First adhyāya, fourth pāda, second āhnika ends ). SEVENTEENTH ÄHNIKA (First adhyāya, fourth pāda, third āhnika)

कारके (1, 4, 23)

There are four topics dealt with here :( 1 ) Kāraka is sanijnanirdesa. (2) Is the mention of samjñin necessary or no? (3) If karaka is anvarthasamjña, how can it be applied to karana, adhikarana etc ? ( 4 ) Kārake may mean kriyāyām. I किमिदं कारके इति ? What is this word karake ? संज्ञानिर्देशः It is sanjna. NOTE:-Kaiyata says that the seventh case is used for the first case. किं वक्तव्यमेतत् ? Is this to be stated so? न हि No, it need not. कथमनुच्यमानं गंस्यते ? How is it to be so understood if it is not so stated? इह हि व्याकरणे ये वैते लोके प्रतीतपदार्थका : शब्दास्तैर्निदेशाः क्रियन्ते, पशुः अपत्यं देवता इति, या वैता कृत्रिमाः टि - घु - भादि - संज्ञाः Here, in grammar, ideas are expressed through words like paśuh, apatyam, Devatā etc. whose meaning is definitely understood from the usage in the word or through technical expressions like ti, ghu, bha etc. न चायं लोके ध्रुवादीनां प्रतीतपदार्थकः शब्दः ; न खल्वपि कृत्रिमा संज्ञा, अन्यत्राविधानात् The word dhruva etc. found here is not generally used in that sense in the world, nor is it a technical term on account of its not being used elsewhere in Aṣṭādhyāyī. संज्ञाधिकारश्चायम् । किमन्यच्छवयं विज्ञातुमन्यदतः संज्ञायाः ? This section deals with saṁjñās. Therefore in what way other than samjñā can it be interpreted? II कारक इति संज्ञानिर्देशश्वेत संज्ञिनो निर्देशः If kāraka is saṁjñā, there is need for the mention of saṁjñin.80 LECTURES ON PATANJALI’S MAHABHASYA कारक इति संज्ञानिर्देशश्चेत् संज्ञिनोऽपि निर्देशः कर्तव्यः । साधकं निर्वर्तकं कारकसंज्ञं भवतीति वक्तव्यम् If the word kāraka is saṁjñā, there is need to mention the sainjñin also thus : - Sādhakam ( which means nirvartakam) (of the kriyā) is kārakasaṁjñā. इतरथा ह्यनिष्टप्रसङ्गो ग्रामस्य समीपादागच्छतीत्यकारकस्य Otherwise there is chance for a usage which is not accepted, as the apādānasaṁjñā to grāma which is akāraka in the sentence gramasya samīpād āgaccati, इतरथा हि अनिष्टं प्रसज्येत For, if the saṁjñin is not stated, there is chance for a usage which is not accepted. अकारकस्यापि अपादानसंज्ञा प्रसज्येत There is chance for apādānasaṁjñā to that which is not a kāraka. क ? Where ? ग्रामस्य समीपादागच्छति इति In the sentence Grāmasya samīpād āgacchati. नैष दोषः । नात्र ग्रामोपाययुक्तः This difficulty cannot arise ; for grāma, here, does not have separation. किं तर्हि ? What then? समीपम् - Samīpa (the adjoining place. ) यदा च ग्रामोऽपाययुक्तो भवति, भवति तदा अपादानसंज्ञा । तद्यथा ग्रामाद् आगच्छति इति When grāma is the place wherefrom separation happens, it takes apādānasaṁjñā, as in grāmād āgacchati. कर्मसंज्ञाप्रसङ्गोऽकथितस्य, ब्राह्मणस्य पुत्रं पन्थानं पृच्छति इति There is chance for karma-saṁjñā to akathita in the sentence Brāhmaṇasya putram panthānam pṛcchati. कर्मसंज्ञा च प्राप्नोत्यकथितस्य There is chance for karma-saṁjñā to akathita, SEVENTEENTH ÄHNIKA-KĀRAKË क्क ? where ? ब्राह्मणस्य पुत्रं पन्थानं पृच्छति इति 81 (To brāhmaṇā) in the sentence Brāhmaṇasya putram panthānam prcchati. नैष दोषः । अयमकथित शब्दो ऽस्त्येवासङ्कीर्तिते वर्तते, तद्यथा कश्चित् कञ्चित् संचक्ष्य आह असावत्राकथितः असङ्कीर्तित इति गम्यते । This difficulty does not arise, since the word akaihita here means asańkīrtita (omitted). Some one failing to mention the name of a person says, • Asāu atra akathitah, where akatithak suggests the sense of asankīrtitaḥ. अस्त्यप्राधान्ये वर्तते । तद्यथा - अकथितोऽसौ ग्रामे, अकथितोऽसौ नगरे इत्युच्यते, यो यत्राप्रधानो भवति The word akathita is used to denote aprādhānya. This may be illustrated thus:–One who is not prominent in a village or a city is mentioned thus:–This man is akathita in the village ; this man is akathila in the city. तद्यदा अप्राधान्ये अकथितशब्दो वर्तते तदैष दोषः - कर्मसंज्ञाप्रसङ्गोऽकथितस्य ब्राह्मणस्य पुत्रं पन्थानं पृच्छति इति । It is only when akathita means apradhāna, the defect ’ karmasaṁjñā-prasangōskalhitasya brāhmaṇasya putram panthānam prcchati’ arises. NOTE: —Aprūdhünyam here means pradhānabhinnatvam. अपादानं च वृक्षस्य पर्णं पतति इति Chance for apādānasaṁjñā to vṛkṣa in the sentence Vṛkṣasya parņam palati (the leaf of the tree falls). अपादानसंज्ञा च प्राप्नोति There is chance for apādānasanijna. क ? Where ? वृक्षस्य पर्णं पतति, कुड्यस्य पिण्डः पतति इति (To vrksa) in vrkṣasya parnam patati and to kudya in kudyasya pindah patati (a mass of wall’s plaster falls ). न वा अपायस्याविवक्षितत्वात् No, on account of the separation not being taken into account. न वा एष दोषः This defect cannot stand.

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किं कारणम् ? Why ? अपायस्याविवक्षितत्वात् Since there is no vivaksā for apāya. नात्र अपायो विवक्षितः The apāyatva is not taken into account. किं तर्हि What then? सम्बन्धः The relationship. , यदा चापायो विवक्षितो भवति, भवति तदा अपादानसंज्ञा । तद्यथा वृक्षात् पर्ण पतति इति । सम्बन्धस्तु तदा न विवक्षितो भवति, न ज्ञायते कङ्कस्य चा कुररस्य वेति । When there is vivakṣā for apāya, it gets apādānasaṁjñā, as in vrkṣāt parṇam patuti (leaf falls from the tree). There is no vivakṣā for sambandha in that case, whether parna (leaf) belongs to kańka a kind of mango or parna (wing) belongs to kurara ( osprey) अयं तर्हि दोषः कर्मसंज्ञाप्रसङ्गश्चाकथितस्य ब्राह्मणस्य पुत्रं पन्थानं पृच्छति इति This defect, then, karma-samjna-prasangas ca akathitasya brāhm manasya putram prcchati, stands. नैष दोषः । कारक इति महती संज्ञा क्रियते, संज्ञा च नाम यतो न लघीयः This defect does not stand. A long samjño in the form kāraka is given here and samjñā is always in a form than which nothing is shorter. कुत एतत् ? What is the source for saying so ? लध्वर्थ हि संज्ञाकरणम् For, giving saṁjñā is only for ease of ŝāstrapravṛtti. तत्र महत्याः संज्ञायाः करणे एतत्प्रयोजनम् - अन्वर्थसंज्ञा यथा विज्ञायेत करोति इति कारकम् इति The benefit of giving a long suṁjñā there is that it should be taken to be an artha (i.e.) its meaning should adhere to its derivation. Kāraka is so called since it does. III अन्वर्थमिति चेदकर्तरि कर्तृशब्दानुपपत्तिः If it is anvartha, inappropriateness of calling one a kāraka which is not kartā (doer of the action.) SEVENTEENTH AHNIKA - KARAKE 83 अन्वर्थमिति चेद् अकर्तरि कर्तृशब्दो नोपपद्यते, करणं कारकम् अधिकरणं कारकम् इति If it is anvartha, the word kāraka is inappropriate if it is used with reference to that which is not kartā like karanam kārakam and adhikaraṇam kārakam. NorE :—Kāiyata reads : - Kartrśabda iti-kartrvācī kārakasabda ityarthah. सिद्धं तु प्रतिकारकं क्रियाभेदात् पचादीनां करणाधिकरणयोः कर्तृभावः The kartrtva of karaṇa and adhikarana is achieved on account of every karaka having different kriya with reference to cooking etc. सिद्धः करणाधिकरणयोः कर्तृभावः The kartrtva of karana and adhikarana is accomplished. कुतः ? How ? प्रतिकारकं क्रियाभेदात् पचादीनाम् पचादीनां हि प्रतिकारकं क्रिया भिद्यते । Since every kāraka has a different kriya with reference to pāka etc. For, among the kriyās which go to make up pacikriyā, etc. the kriyā pertaining to each kāraka is different. किमिदं प्रतिकारकम् इति ? What is this pratikārakam ? कारकं कारकं प्रति प्रतिकारकम् The word pratikārakam is derived thus:–Kārakam kārakam prati. कोऽसौ प्रतिकारकं क्रियाभेदः पचादीनाम् ! What is it that each kāraka has a different kriya with reference to pākakriyā etc. ? अधिश्रयणोदकासेचनतण्डुलावपनैधोपकर्षणक्रियाः प्रधानस्य कर्तुः पाकः The pāka of the pradhāna-kartā consists in heating the pot, pouring water into it, throwing rice into it and lastly removing the fuel. अधिश्रयणोदकासेचनतण्डुलावपनैघोपकर्षणादिक्रियाः कुर्वन्नेव देवदत्तः पचति इंत्युच्यते । तत्र तदा पचिर्वर्तते । एषः प्रधानकर्तुः पाकः । एतत्प्रधानकर्तुः कर्तृत्वम Dēvadatta, when he heats the pot, pours water into it, throws rice into it, removes the fuel etc., is said that he cooks. The

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pākakriyā exists there. This is the pāka of the pradhānakartā. This is the kartytva of pradhāna-kartā. द्रोणं पचत्याढकं पचतीति सम्भवनक्रिया धारणक्रिया चाधिकरणस्य पाकः The paka of adhikarana is the capacity to hold and to keep it on, seen in the expressions droņam pacali and aḍhakam pacati. द्रोणं पचति आढकं पचति इति सम्भवन क्रियां धारणक्रियां च कुर्वती स्थाली पचतीत्युच्यते । तत्र तदा पचिर्वर्तते । एषोऽधिकरणस्य पाकः । एतदधिकरणस्य कर्तृत्वम् ।

The cooking pot holding a drāna measure of corn or aḍhaka measure of corn and keeping it on till the cooking is finished is said to cook drōņa or āḍhaka. The pāka-kriyā exists then and there. This is the pāka of adhikaraṇa. This is the kartṛtva of adhikaraṇa. एधाः पक्ष्यन्त्याविक्लित्तेर्ज्वलिष्यन्तीति ज्वलनक्रिया करणस्य पाकः The pāka of karana is the continuity of burning till the corn is completely boiled as in ēdhāḥ pakṣyanti (fuel will cook). एधाः पक्ष्यन्ति आ विक्कित्तेर्ज्वलिप्यन्तीति ज्वलनक्रियां कुर्वन्ति काष्ठानि पचन्तीत्युच्यन्ते । तत्र तदा पचिर्वर्तते । एष करणस्य पाकः । एतत्करणस्य कर्तृत्वम् । The fuel is said to cook with the idea that it will burn till the corn is completely boiled. The pāka-kriyā exists then and there. This is the pāka of karuna. This is the kartriva of karana. उद्यमननिपातनानि कर्तुच्छिदिक्रिया Raising and beating is the chēdana-kriyā (the act of cutting) of the karta. उद्यमननिपातनानि कुर्वन्नेव देवदत्त छिनत्ति इत्युच्यते । तत्र तदा छिदिर्वर्तते । एष प्रधान कर्तुश्छेदः । एतत्प्रधान कर्तुः कर्तृत्वम् । Devadatta, while raising and beating, is said to cut. The cutting exists then and there. This is the cheda of the pradhāna-kartā. This is the karttva of the pradhāna-kartā. यत्तन्न तृणेन तत्परशोच्छेदनम् The cutting of an axe is not that of a grass. यत्तत् समाने उद्यमने निपातने च परशुना छिद्यते, न तृणेन, तत् परशोच्छेदनम् SEVENTEENTH AHNIKA KĀRAKE 85 Even though raising and beating are the same whether one is cut with an axe or with grass, the cutting of the axe is that done with the axe, but not with grass. अवश्यं चैतदेवं विज्ञेयम् This is certainly to be understood in this way. इतरथा हि असितृणयोश्छेदनेऽविशेषः स्यात् For, otherwise there will be no difference between the cutting with an axe and that with grass. यो हि मन्यते उद्यमननिपातनादेवैतद्भवति छिनत्तीति असितृणयोश्छेदने न तस्य विशेषः स्याद् यदसिना छिद्यते तृणेनापि तत् छिद्येत । There will be no difference between the cutting with an axe and that with grass for him who holds the view that cutting is nothing but raising and beating. That which is cut with an axe may, according to him, be cut with grass. अपादानादीनां त्वप्रसिद्धिः But the kartṛtva of apādānādis is not well-known. अपादानादीनां तु कर्तृत्वस्यापसिद्धिः । यथा हि भवता करणादीनां कर्तृत्वं निदर्शितं, न तथा अपादानादीनां निदर्य ते There is aprasiddhi of kartṛtra of apādānādis. The kartṛtva of apādānādis is not demonstrated by you in the same way as that of karanādis. NorE :—Nāgījibhatta reads here : - ādinā sampradānam. Bahuvacanam tu prayōga-bāhulyn-abhiprāyēņa. न वा स्वतन्त्रपरतन्त्रत्वात्तयोः पर्यायेण वचनं, वचनाश्रया च संज्ञा No; vivaksā depends upon svālantrya ( independence) or pāratantrya (dependence) which alternates with each other and samjñā depends upon vivakṣā. न वैष दोषः This difficulty does not arise. किं कारणम् ? Why ? स्वतन्त्रपरतन्त्रत्वात् सर्वत्रैवात्र स्वातन्त्र्यं पारतन्त्र्यं च विवक्षितम् On account of being svatantra and puratantra. Attention is here paid in all cases to svātantrya and pāratantrya.

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तयोः पर्यायेण वचनम् - तयोः स्वातन्त्र्यपारतन्त्र्योः पर्यायेण वचनं भविष्यति । वचनाश्रया च संज्ञा भविष्यति Alternately is their vivakṣā. Vivakṣā alternates on account of independence and dependence. Samjña depends upon vivakṣā. तद्यथा वलाहकाद् विद्योतते विद्युत्, वलाहके विद्योतते बलाहको विद्योतते इति

This may be illustrated thus:-Lightning shines from the cloud, lightning shines in the cloud and cloud flashes with lightning. किं तर्हि उच्यते अपादानादीनां त्वप्रसिद्धिः इति ? Why is it, then, the vārttika Apādānādīnām tvaprasiddhiḥ commented upon thus:-Apādānādīnām tu kartṛtvasya aprasiddhih? एवं तर्हि न ब्रूमः अपादानादीनां कर्तृत्वस्याप्रसिद्धिः इति । पर्याप्तं करणाधिकरणयोः कर्तृत्वं निदर्शितमपादानादीनां कर्तृत्वनिदर्शिनाय, पर्याप्तो हि एकः पुलाकः स्थाल्या निदर्शनाय । If so, we do not explain it thus:—Apādānādīnām kartrtvasya aprasiddhiḥ. The demonstration how karana and adhikarana can be kartā is quite sufficient to prove the kartṛtva of apādāna One grain of boiled rice is sufficient to tell us the boiled state of rice in the whole pot. etc. किं तर्हि ? Whose aprasiddhi then ? संज्ञाया अप्रसिद्धिः । यावता सर्वत्रैवात्र स्वातन्त्र्यं विद्यते पारतन्त्र्यं च । तत्र परत्वात्कर्तृसंज्ञैव प्राप्नोति । Aprasiddhi of the samjñā (apādāna etc.) Since both inde - pendence and dependence are seen everywhere, kartṛsamjñā alone may chance to be had on account of the sutra enjoining it being para. अत्रापि न वा स्वतन्त्रपरतन्त्रत्वात्तयोः पर्यायेण वचनं, वचनाश्रया च संज्ञा इत्येव । Even here the answer is the same :No, vivakṣā depends upon independence or dependence which alternates with each other and saṁjñā depends upon vivakṣā. SEVENTEENTH AHNIKA-KÁRAKË 87 यथा पुनरिदं भवता स्थाल्याः कर्तृत्वं निदर्शितं, सम्भवनक्रियां च धारणक्रियां च कुर्वती स्थाली स्वतन्त्रेति, केदानीं परतन्त्रता स्यात् ? Since the kartṛtva of the sthālī was demonstrated by you that it is svatantra with respect to the holding of rice and retaining it, where is it then, possible for it to be paratantra ? यत्तत्प्रक्षालनं परिवर्तनं वा (It is paratantra) with reference to washing it or inverting it. न वा एवमर्थं स्थास्युपादीयते प्रक्षालनं परिवर्तनं च करिष्यामि इति Pot is not brought in that it should be washed or inverted. किं तर्हि ? What then ? सम्भवनक्रियां धारणक्रियां च करिष्यतीति ( It is brought in) that it will hold and retain. तत्र चासौ स्वतन्त्रा There is it svatantra. परतन्त्रा If SO, केदानीं परतन्त्रा Where is it, then, paratantra ? एवं तर्हि स्थालीस्थे यत्ले कथ्यमाने स्थाली स्वतन्त्रा, कर्तृस्थे यत्ते कथ्यमाने sthālī is independent with reference to action in it and dependent with reference to action in the kartā. ननु च भोः कर्तृस्थेऽपि यत्ने कथ्यमाने स्थाली सम्भवनक्रियां धारणक्रियां च करोति तत्रासौ स्वतन्त्रा । केदानीं परतन्त्रा स्यात् ? Oh! sir, even when the action of the kartā is stated, sthālī does the act of holding and retaining it and hence it is svatantra. When, then, is it paratantra ? एवं तहिं प्रधानेन समवाये स्थाली परतन्त्रा, व्यवाये स्वतन्त्रा । तद्यथा अमात्यानां राज्ञा सह समवाये पारतन्त्र्यं व्यवाये स्वातन्त्र्यम् । If, so, sthālī is dependent when it is in association with the kartā and it is independent when it is not in association with the karta. This may be illustrated thus:There is pāratantryo to ministers if they are in association with the king and svātantrya in his absence. किं पुनः प्रधानम् ? Which is pradhāna ? कर्ता The doer. कथं पुनर्ज्ञायते कर्ता प्रधानमिति ?

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How is it known that karta is pradhāna? यत्सर्वेषु साधनेषु सन्निहितेषु कर्ता प्रवर्तयिता भवति Since he makes all the sadhanas which are ready at hand do their work. ननु च भोः प्रधानेनापि वै समवाये स्थाल्या अनेनार्थः अधिकरणं कारकमिति Oh, sir, even when sthālī is in association with pradhāna, purpose is served only by this adhikaranam kārakam. न हि कारकमित्यनेन अधिकरणत्वमुक्तम् अधिकरणमिति वा कारकत्वम् । उभौ चान्योन्यविशेषकौ भवतः । For the word kāraka does not connote adhikaraṇalva, nor does adhikarana connote karakatva. Both of them restrict the application of each other. कथम् ? How ? एकद्रव्यसमवायित्वात् Since both exist in the same dravyx with samavāya-sambandha. तद्यथा गायों देवदत्त इति । न हि गार्ग्य इत्यनेन देवदत्तत्वमुक्तं, देवदत्तइत्यनेन वा गार्ग्यत्वम् । उभौ चान्योन्यशिपकौ भवत एकद्रव्यसमवायित्वात् । This is like Gargyō Divadattaḥ. The word Gargya does not connote Devadattvam, nor does the word Devadatta connote Gärgyatvam. Both restrict the application of each other, since both exist in the same person with samavāya-sambandha. एवं तर्हि सामान्यभूता क्रिया वर्तते । तस्या निवर्तकं कारकम् If so, kāraka is that which does the pradhanakriyā or kriyä in general. IV अथ वा यावद् ब्रूयात् क्रियायाम् इति तावत् कारके इति । एवं च कृत्वा निर्देश उपपन्नो भवति कारके इति । इतरथा हि कारकेषु इति ब्रूयात् Or kārakē may be interpreted as kriyayam where the saptamī denotes viṣayatva. Only then the use of karake will be correct. Or he would have read kārakēṣu. NOTE : - Or means if, on the other harvi; it is nirdhāranņasaptami. SEVENTEENTH ÄHNIKA-DHRUVAM APĀYĒSPĀDĀNAM 89

ध्रुवमपायेऽपादानम् ( 1, 4, 24)

There are three topics here:(1) The need of the the word dhruvam in the sūtra. (2) The need or otherwise of the upasaṁkhyāni of jugupsā etc. and (3) The appropriateness OI otherwise of apādānasaṁjñā to words denoting objects in motion. I ध्रुवग्रहणं किमर्थम् ? What for is the word dhruva in the sūtra? ग्रामादागच्छति शकटेन Fearing that apādānasuṁjñā may be applied to ŝakața in the sentence Grāmād āgacchati sakațēna (since sakața too is the sādhana for apāya). नैतदस्ति । करणसंज्ञाऽत्र बाधिका भविष्यति No, it is not ; karanasamjñā sets it at naught here. इदं तर्हि ग्रामादागच्छन्कंसपाच्यां पाणिनौदनं भुङ्क्ते इति । If so, it may be applied to kamsa-pātrī in the sentence Gramād agacchan kaṁsa-pātryām pāṇinā ōdanam bhunktē. अत्राप्यधिकरणसंज्ञा बाधिका भविष्यति Even here adhikaraṇa-saṁjñā sets it at naught. इदं तर्हि वृक्षस्य पर्ण पतति, कुड्यस्य पिण्डः पतति इति If so, it may be applied to vrksa and kudya in the sentences vṛkṣasya parṇam patati and kudyasya pindaḥ patati. II जुगुप्साविरामप्रमादार्थानामुपसङ्ख्यानम् Need for the addition of apādānasaṁjñā to words denoting objects of jugupsa, virāma and pramāda. जुगुप्साविरामप्रमादार्थानामुपसङ्ख्यानं कर्तव्यम् Addition of apādānasaṁjñā to words denoting objects of jugupsä, virāma and pramāda should be made. जुगुप्सा अधर्माज्जुगुप्सते, अधर्माद्बीभत्सते । विराम धर्माद् विरमति,

धर्मान्निवर्तते । प्रमाद - धर्मात्प्रमाद्यति, धर्मान्मुह्यति With reference to jugupsā -Adharmāj jugupsatē, and adharmād bībhatsatē. With reference to virāma-Dharmād viramati and M, 1290 LECTURES ON PATANJALI’S MAHABHAṢYA dharmān nivartatē. With reference to pramada-Dharmāt pramādyati and dharman muhyati. इदं चोपसङ्ख्यानं कर्तव्यम् - साङ्काश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः इति । This too should be added:-Sānkāsyakēbhyah Pataliputrakā abhirupatarāh. तत्तर्हि इदं बहु वक्तव्यम् ? If so, is it that much has to be said? न वक्तव्यम् No, it need not. इह तावद् अधर्माज्जुगुप्सते अधर्माद्बीभत्सते इति य एष मनुष्यः प्रेक्षापूर्वकारी भवति, स पश्यति दुःखोऽधर्मो नानेन कृत्यमस्तीति । स बुद्धया सम्प्राप्य निवर्तते । तत्र ध्रुवमपायेऽपादानम् इत्येव सिद्धम् । Firstly here in adarmāj jugupsatē and adharmād bībhatsatē, a man of foresight sees that adharma is the source of grief and hence it should not be done and having thus come in association with it in his mind he recedes. Hence it can be secured by the sutra Dhruvam apayē apādānam itself. इह धर्माद्विरमति धर्मान्निवर्तते इति, धर्मात्प्रमाद्यति धर्मान्मुह्यतीति इह य एष मनुष्यः सम्भिन्नबुद्धिर्भवति स पश्यति नेदं किञ्चिद्धर्मो नाम नैनं करिष्यामीति स बुद्धया सम्प्राप्य निवर्तते । तत्र ध्रुवमपायेऽपादानम् इत्येव सिद्धम् 1 Here in dharmad iramati (he recedes from dharma) dharmān nivartatē, dharmāt pramādyati (he slips away from dharma) and dharmān muhyati, a man of analytical mind sees that he will not do it since it is not dharma and having thus come in association with it in his mind he recedes. Hence these can come under the sūtra Dhruvam apāyē apādānam. इह च साङ्काश्यकेभ्यः पाटलिपुत्रका अभिरूपतरा इति, यस्तैः साम्यं गतवाभवति स एतत् प्रयुङ्क्ते । With reference to Sankasyakebhyaḥ Pataliputrakā abhirupatarāḥ, he who originally began to think that both were of the same beautiful feature says this. III गतियुक्तेष्वपादानसंज्ञा नोपपद्यतेऽश्रुवत्वात् 91 SEVENTEENTH ÁHNIKA-DHRUVAMAPÄYĒSPĀDĀNAM Apādānasaṁjñā with reference to the objects in motion is not appropriate on account of their not being dhruva. गतियुक्तेष्वपादानसंज्ञा नोपपद्यते - रथात्त्रवीतात्पतितः अश्वात्रस्तात्पतितः, सार्थागच्छतो हीनः इति Apādānasaṁjñā is not appropriate with reference to objects in motion, as in Rathāt pravītāt patitaḥ (he fell down from the chariot in motion), Aśvāt trastāt patitaḥ (he fell down from the horse which was excited with fear), Sarthad gacchatō hīnaḥ (he strayed from the caravan which was going). किं कारणम् ? Why ? अध्रुवत्वात् On account of the presence of adhrāuvya. न वाsaौव्यस्याविवक्षितत्वात् No, on account of adhrāu ya not being vivaksita. न वैष दोषः This defect does not stand. किं कारणम् ? Why ? अधौव्यस्याविवक्षितत्वात् नात्र अधौव्यं विवक्षितम्

On account of adhrauvya not being vivaksita. The state of being in motion is not here taken into account. किं तर्हि ? What then is taken to account ? धौव्यम् ? The state of being not in motion. इह तावद् अश्वात् त्रस्तात् पतित इति, यत्तदवे अश्वत्वम् आशुगामित्वं तद् ध्रुवं तच्च विवक्षितम् । रथात् प्रवीतात् पतित इति, यत्तद् रथे रथत्वं - रमन्ते अस्मिन् रथ इति, तद् ध्रुवं तच्च विवक्षितम् । सार्थाद् गच्छतो हीन इति, यत्तत् साथै सार्थत्वं सहार्थीभावः तद् ध्रुवं तच्च विवक्षितम् । Firstly in the sentence Aśvāt trastāt patitah, the pravṛttinimitta of aśva, which is aśugāmittva is dhruva and it is taken to account (and not the state of excitement on account of fear). In the sentence Rathāt pravītāt patitak, the pravrttinimitta of ratha which is ramaṇādhikaraṇatva is dhruva and it is taken into account (and not the state of being in motion.) In the sentence sārthād gacchatō hīnaḥ, the pravṛttinimitta of sārtha which is the state being together in a crowd is dhruva

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and it is taken into account (and not the state of moving from one place to another). यद्यपि तावदत्रैतच्छक्यते वक्तुं, ये त्वेतेऽत्यन्तं गतियुक्ताः तत्र कथं, धावतः पतितः, त्वरमाणात्पतितः इति ? Even though it is possible to say so here, how is it possible to say so where the object is always in motion, as in Dhavataḥ patitaḥ and Tvaramānāt patitaḥ? अत्रापि न वाधौव्यस्याविवक्षितत्वाद् इत्येव सिद्धम् ? Even here cannot we have that the object is accomplished by the avivakṣā of adhräuvya? कथं पुनः सतो नाम अविवक्षा स्यात् ? How is it possible not to take into account that which actually exists? सतोऽप्यविवक्षा भवति । तद्यथा अलोमिकैडका, अनुदरा कन्या इति । असतश्च विवक्षा भवति, समुद्रः कुण्डिका, विन्ध्यो वद्धितकम् इति । There is avivakṣā even for that which exists, as in Alōmikā ēḍakā (Ram has no wool) and Anudarā kanya (the girl has no stomach). Similarly there is vivakṣa for that which does not exist, as in Samudraḥ kuṇḍikā (ocean is a small pitcher) and Vindhyō varddhitakam (Vindhya is pyramid-shaped ball of rice).

भीत्रार्थानां भयहेतुः ( 1, 4, 25)

अयं योगः शक्योऽवक्तुम् This sūtra may not have been read. कथं वृकेभ्यो विभेति दस्युभ्यो बिभेति, चोरभ्यास्त्रायते दस्युभ्यस्त्रायत इति ? What will be the authority for the apādānatva of vṛka, dasyu, cōra and dasyu in the following sentences vṛkebhyo bibhēti, dasyubhyō bibhēti, corēbhyas trāyate and dasyubhyas trāyatë? इह तावद् वृकेभ्यो बिभेति दस्युभ्यो बिभेति इति य एष मनुष्यः प्रेक्षापूर्वकारी भवति स पश्यति यदि मां वृकाः पश्यन्ति ध्रुवो मे मृत्युः इति । सबुद्धया सम्प्राप्य निवर्तते, तत्र ध्रुवमपायेऽपादानम् इत्येव सिद्धम् । इह चोरभ्यस्त्रायते दस्युभ्यस्त्रायत इति य एष मनुष्यः प्रेक्षापूर्वकारी सुहृद् भवति स पश्यति यदि इमं चोराः पश्यन्ति ध्रुवमस्य वधबन्धनादिपरिक्लेशाः इति । स बुद्धया संप्राप्य निवर्तयति । तत्र ध्रुवमपायेऽपादानम् इत्येव सिद्धम् SEVENTEENTH ÄHNIKA-PARĀJĒRASŌDĀḤ 93 Firstly with reference to vṛkebhyō bibhēti (he fears the wolf) and dasyubhyō bibhēti (he fears dasyus), a foresighted man sees that, if wolves see him, death is certain and thus having in contact with it in his mind he draws himself away from it. Apadanatra is secured there from the sutra Dhruvam apāyē apādānam. With reference to cōrēbhyas trāyatē (he saves him from thieves) and dasyubhyas trayate (he saves him from dasyus), the man of foresight sees that, if thieves see him, he is sure to meet with death, capture etc. and having thus enabled him to come in contact with them in his mind, he draws him away from them. The object is achieved there by the sutra Dhruvam apāyē apādānam. NOTE :-Kāiyața reads here:Sūtrārambhapakṣē tu kārakasēṣatvāt ṣaṣṭhyām präptāyām idam vacanam.

पराजेरसोढः ( 1, 4, 26 )

अयमपि योगः शक्योऽवक्तुम् Even this sūtra may not have been read. कथमध्ययनात् पराजयते ? How can apadanatva be secured to adhyayana in Adhyayanāt parājayatē. य एष मनुष्यः प्रेक्षापूर्वकारी भवति स पश्यति दुःखमध्ययनं, दुर्धरं च, गुरवश्च दुरुपचारा इति, स बुद्धया संप्राप्य निवर्तते । तत्र ध्रुवमपायेऽपादानम् इत्येव सिद्धम् । A man of foresight sees that it is difficult to study the Vēdas, to retain them and to serve the teachers to their heart’s content and hence comes into association with them in his mind and draws himself away from it. The object is achieved there by the sutra Dhruvam apāyē apādānam. anzonefanĤftaa: (1, 1, 27) far? What is the example (here) ? argar or arafa The word maṣa (bean) in the sentence māṣēbhyō gā vārayati (he prevents cows from eating māṣa).

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भवेद्यस्य मापाः न गावः, तस्य मापा ईप्सिताः स्युः ; यस्य तु खलु गावो न माषाः, कथं तस्य ईप्सिताः स्युः १ Maşa will be the object of interest to one who owns only mășa and not cows. How can it be the object of interest to one who owns only cows and not māṣa? तस्यापि माषा एवेप्सिताः । आतश्चेप्सिता, यदेभ्यो गा वारयति । Māșa alone is the object of interest to him too. Since he prevents cows from eating it, it is certainly the object of interest to him. इह कूपादन्धं वारयति इति, कूपे अपादानसंज्ञा न प्राप्नोति न हि तस्य कूप ईप्सितः Apādānasaṁjña has no chance to appear in kupa in the sentence kūpād andham vārayati since kūpa is not an object of interest to him. कस्तर्हि ? Who is, then, the object of interest ? अन्धः The blind man. तस्यापि कूप एवेप्सितः पश्यत्ययं अन्धः कूपं मा प्रापद् इति Kūpa (well) alone is the ipsita even to him, since he is careful that the blind man does not fall into the well. अथवा यथैवास्य अन्यत्र अपश्यत ईप्सा, एवं कूपेऽपि Or there is īpsã to the blind man to go to the kupa as to go elsewhere. इहाभेर्माणवकं वारयति, माणवके अपादानसंज्ञा प्राप्नोति Apādānasaṁjñā may reach māṇavaka (pupil) in the sentence Agner mänavakam vārayati. कर्मसंज्ञात्र बाधिका भविष्यति Karma-samjñā will set it at naught. NorE :—Since mānavaka is ipsitatama, karma-samjñā will set in by the sūtru Kartur īpsitatamam karma. अनावपि तर्हि बाधिका स्यात् It may set at naught the apādānasaṁjñā even with reference to agni. NOTE:-Kaiyața reads here:-Kārakādhikārē prakarṣā na vivakṣyatē iti atantrum tumanirdēśam manyatē. SEVENTEENTH ÄHNIKA-VĀRANĀRTHĀNĀMĪPSITAḤ तस्माद्वक्तव्यं कर्मणो यदीप्सितम् इति, ईप्सितेप्सितम् इति वा 95 Hence either karmaņō yad īpsitam or īpsitēpsitam is to be read in the sūtra. NOTE :-Kāiyața reads here:Tatra karmasaṁjñā nimittam ēva apādānasaṁjñāyāḥ iti māṇavuke pravarttate. Tataḥ tasya ipsitasya agnēḥ apādānasaṁjñā ityarthaḥ. Ipsilepsitam itivārayatuḥ yad ipsitam karma tasya yad ipsitam ityarthaḥ. वारणार्थेषु कर्मग्रहणानर्थक्यं कर्तुरीप्तितमं कर्म इति वचनात् Mention of karmaṇaḥ with reference to vāraṇārtha is unnecessary, since the sūtra Kartur īpsitatamım karma is read. वारणार्थेषु कर्मग्रहणमनर्थकम् No purpose is served by reading karmanah with reference to viranārtha. किं कारणम् ? Why ? कर्तुरीप्सिततमं कर्मेति वचनात् - कर्तुरीप्सिततमं कर्म इत्येव सिद्धम् By the sutra of Kartur īpsitatamam karma. The object is achieved by the sutra Kartur īpsitatamam karma. अयमपि योगः शक्योऽवक्तुम् This sūtra, too, may not have been read. कथं माषेभ्यो गा वारयति इति ? What will be the authority for the usage Māṣēbhyō gāḥvārayati ? पश्यत्ययं यदीमा गावस्तत्र गच्छन्ति ध्रुवः सस्यविनाश, सस्यविनाशेऽधर्मश्चैव, राजभयं च । स बुद्ध्या सम्प्राप्य निवर्तयति, तत्र ध्रुवमपायेऽपादानम् इत्येव सिद्धम् । He sees that, if these cows go there, the destruction of corn is certain and consequently there will be adharma and royal punishment and having thus come in association with them in his mind, he drives them and hence this usage too will come within the purview of the sūtra Dhruvam apāyē apādānam.

अन्तर्द्धा येनादर्शनमिच्छति ( 1, 4, 28)

. अयमपि योगः शक्योऽवक्तुम् This sūtra, too, may not have been read.

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कथम् उपाध्यायादन्तर्धत्ते इति ? What is the sanction for the apădânatva of upādhyāya in the sentence Upadhyāyād antardhattē. पश्यत्ययं यदि मामुपाध्यायः पश्यति, ध्रुवं मे प्रेषणमुपालम्भो वा इति, स बुद्धया सम्प्राप्य निवर्तते, तत्र त्रमपाये अपादानम् इत्येव सिद्धम् । He sees that, if the teacher sees him, he is certainly to be sent on errand or to be admonished and having come in association with it in his mind, he withdraws and hence it comes within the purview of the sutra Dhruvam apāyē apādānam. आख्यातोपयोगे (1,429) उपयोग इति किमर्थम् ? What for is the word upayöga ? नटस्य शृणोति, ग्रन्थिकस्य शृणोति So that apādānatva may not appear to nața and granthika in the sentences Natasya śrnōti and Granthikasya śṛṇōti. उपयोग इत्युच्यमानेऽप्यत्र प्राप्नोति । एषोऽपि ह्युपयोगः । आतश्चोपयोगो यदारम्भका रङ्गं गच्छन्ति नटस्य श्रोष्यामः ग्रन्थिकस्य श्रोष्यामः इति । Even if upayoga is read, apādānatva may set in here (in nata and granthika). Even this is upayoga. Since the beginners go to the place of learning saying Natasya śrōṣyāmaḥ (we shall listen to the nața), Granthikasya śroṣyamaḥ (we shall listen to the atrologer), it is upayoga, एवं तर्हि उपयोग इत्युच्यते, सर्वश्योपयोगः, तत्र प्रकर्षगतिर्विज्ञास्यते साधीयो य उपयोगः इति If so, upayoga is read and all are upayogas. Hence it is taken to mean prakṛṣṭāpayōga. कश्च साधीयः ? Which is superior upayoga ? यः ग्रन्थार्थयोः That which is used to learn both the text and the sense. अथ चोपयोगः को भवितुमर्हति ? Or which deserves to be the connotation of upayōga? यो नियमपूर्वकः । तद्यथा, उपयुक्ता माणवका इत्युच्यन्ते, य एते नियमपूर्वकमधीतवन्तो भवन्ति SEVENTEENTH ÄHNIKA-ĀKHYĀTHŌPAYŌGĒ 97 That which is accompanied with niyama. For the pupils who study with niyama are stated as upiyuktā māṇavakāḥ. किं पुनराख्याता अनुपयोगे कारकम्, आहोस्विद् अकारकम् ? If there is no niyamapūrvakādhyayana, is ākhyāta kāraka or not ? कश्चात्र विशेषः ? What is the difference bere ? आख्यातानुपयोगे कारकमिति चेद् अकथितत्वात् कर्मसंज्ञाप्रसङ्गः If it is said that ākhyāla is kāraka in anupuyoga, there is chance for karmasajṁñā, since it is akathita. आख्यातानुपयोगे कारकमिति चेद् अकथितत्वात् कर्मसंज्ञा प्राप्नोति । If it is said that ākhyāta is kāraka in anupayoga there is chance for karmasaṁjñā, since it is akathita. अस्तु तर्हि अकारकम् If so, let it be akāraka- अकारकमिति चेदुपयोगवचनानर्थक्यम् If it is akāraka, the use of the word upayogi serves no purpose. यद्यकारकम् उपयोगवचनमनर्थकम् If it is akāraka, the use of the word upayoga serves no purpose. अस्तु तर्हि कारकम् If so, let it be kāraka. ननु चोक्तम् - आख्यातानुपयोगे कारकमिति चेद्रकथितत्वात् कर्मसंज्ञाप्रसङ्ग इति Oh, it was said that, if it is said that ākhyātā is kāraku in anupayāga, there is chance for karmasamjñā, since it is akathita. नैष दोषः परिगणनं तत्र क्रियते दुहियाचिरुधिपच्छिभिक्षिचित्राम् इति । This defect does not arise, since pariganana is made thus:Duhi-yāci-rudhi-pracchi-bhikṣi-ciñām. अयमपि योगः शक्योऽवक्तुम् This sūtra too may not have been read. कथमुपाध्यायादधीत इति ? What will be the authority for the apādānatva of upādhyāya in the sentence Upādhyāyād adhītē? अपक्रामति तस्मादध्ययनम् Words of instruction get out of him. यद्यपक्रामति, किं नात्यन्तायापक्रामति ? M. 13

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If they get out of him, why do they not get out of him completely ? सन्ततत्वात् On account of the ideas coming out of him in quick succession in the form of sounds. अथ वा ज्योतिर्वज्ज्ञानानि भवन्ति Or the ideas are like the rays emanating from a luminous body.

जनिकर्तुः प्रकृतिः ( 1, 4, 30 )

अयमपि योगः शक्यतेऽवक्तुम् This sūtra too may not have been read. कथं गोमयाद् वृश्चिको जायते, गोलोमाविलोमभ्यो दूर्वा जायन्त इति १ What is the authority of apadānatva of gōmaya and gōlömävilōma in the sentences gōmayād vṛścikō jāyatē (scorpion springs from cow-dung) and gōlōmāvilōmabhyō dūrvā jāyantē (panic grass is produced from the hair of cows and wool of sheep). अपक्रामन्ति तास्तेभ्यः They come out from them. यद्यपक्रामन्ति किं नात्यन्तायापक्रामन्ति If they come out, who do they not come out all at once? सन्ततत्वात् Since they are coming out in quick succession. अथ वा अन्याश्च अन्याच प्रादुर्भवन्ति Or they come out in different forms. भुवः प्रभवः ( 1, 4, 31 ) अयमपि योगः शक्यतेऽवक्तुम् This sūtra, too, may not have been read. कथं हिमवतो गङ्गा प्रभवतीति ! What will be the authority for the apādānatva of Himavān in the sentence Himavatō Gangā prabhavati? अपक्रामन्ति तास्तस्मादापः The waters get out of it. यद्यपक्रामन्ति किं नात्यन्तायापक्रामन्ति ! If they come out of it, why do they not come out all at once? सन्ततत्वात् Since they come in quick succession. SEVENTEENTH AHNIKA - KARMANÃ… SA SAMPRADÄNAM 99

अथ वा अन्याश्च अन्याश्च प्रादुर्भवन्ति Or they come out in different forms.

कर्मणा यमभिप्रति स सम्प्रदानम् ( 1, 4, 32 )

Five topics are dealt with here:The prayōjana of the word karmaṇā, of the pronouns yam and saḥ and of the two prepositions abhi and pra form the first three. (4) The need or otherwise of adding the word kriya in the sutra. (5) The need of the värttika Karmanah karanasaṁjñā sampradanasya ca karmasamjna. I कर्मग्रहणं किमर्थम् ? What for is the word learmanā? यमभिप्रैति स सम्प्रदानम् इतयत्युच्यमाने कर्मण एव सम्प्रदानसंज्ञा प्रसज्येत ; कर्मग्रहणे पुनः क्रियमाणे न दोषो भवति, कर्म निमित्तत्वेनाश्रीयते । If the sūtra is read Yam abhiprāiti sa sampradānam without the word karmaņā, karma will chance to take sampradānasanjñā; but, on the other hand, if the word karmanā is read, there will be no difficulty and karma will be taken as the nimitta for sampradānatva. अथ यंसग्रहणं किमर्थम् ? II What for are the pronouns yam and saḥ read? कर्मणाभिप्रैति सम्प्रदानम् इतीयत्युच्यमाने अभिप्रयत एव सम्प्रदानसंज्ञा प्रसज्येत ; यंसग्रहणे पुनः क्रियमाणे न दोषो भवति, यंसग्रहणाद् अभिप्रयतः संप्रदानसंज्ञा निर्भज्यये । If the sutra is read Karmaņā abhiprāiti sampradānam, sampradānasaṁjñā will chance to go to kartā ; but, on the other hand, if yam and saḥ are read, there will be no difficulty and the šampradānasaṁjñā for kartā will be broken. अभिप्रग्रहणं किमर्थम् ? III What is the purpose served by the prepositions abhi and pra? कर्मणा यमेति स सम्प्रदानम् इतीयत्युच्यमाने यमेव संप्रति एति तत्रैव स्याद् उपाध्यायाय गां ददाति इति, इह न स्याद् उपाध्यायाय गामदात्, उपाध्यायाय100 LECTURES ON PATANJALI’S MAHĀBHÁṢYA गां दास्यति इति ; अभिप्रग्रहणे पुनः क्रियमाणे न दोषो भवति, अभिराभिमुख्ये वर्तते, प्रशब्द आदिकर्मणि । तेन यं चाभित्रैति यं च अभिप्रैष्यति, यं च अभिप्रागात् आभिमुख्यमात्रे सर्वत्र सिद्धं भवति । I If the sūtra is read Karmaṇā yam ēti sa sampradānam without abhi and pra, sampradanasaṁjña will happen to him whom he now gives, as in Upadhyāyāya gām dadāti and will not happen to him whom he gave or will give, as in Upadhyāyāya gām udāt and Upādhyāyāya gām dāsyati. If abhi and pra are read, there will be no difficulty; abhi connotes abhimukhya and pra, aditva. Hence sampradanatra is achieved to him whom he directly gives, whom he will directly give and whom he directly gave. IV क्रियाग्रहणम् Reading the word kriyā in the sūtra. , क्रियाग्रहणमपि कर्तव्यम् इहापि यथा स्यात्, श्राद्धाय विगर्हते, युद्धाय सन्नह्यते, पत्ये शेते इति The word kriya, too, should be read in the sutra so that sampradānatva may resort to śrāddha, yuddha and pati in the sentences śrāddhāya nigarhate (he ridicules over śraddha), yuddhāya sannahyatë (he armours himself for battle) and patyē Sete (she sleeps near her husband). तत्तर्हि वक्तव्यम् It must, then, be read. न वक्तव्यम् No, it need not. कथम् ? How will its purpose be served ? क्रियां हि नाम लोके कर्मेत्युपचरन्ति - कां क्रियां करिष्यसि - किं कर्म करिष्यसि इति For people in the world use the word karma to denote secondarily kriyā, as in the sentence kim karma kariṣyasi in the sense of what kriya are you doing. एवमपि कर्तव्यम् - कृत्रिमा कृत्रिमयोः कृत्रिमे संप्रत्ययो भवति । Even then it should be read, since, of kṛtrima and akṛtrima, only krtrima should be taken into account. क्रियापि कृत्रिमं कर्म Even kriyā is kytrima-karma. SEVENTEENTH AHNIKA - KRUDHA … YAM PRATI KÖPAH 101 wp न सिध्यति । कर्तुरीप्सिततमं कर्म इत्युच्यते, कथं च नाम क्रियया क्रियेप्सिततमा स्यात् ? No, it cannot be. The sutra Kartur ipsitatamam karma is read. How can kriyā become īpsitatamā through kriyā ? क्रियापि क्रियया ईप्सिततमा भवति Even kriyā becomes īpsitatamā through kriyā. कया क्रियया ? By which kriyā ? सन्दर्शनक्रियया, प्रार्थयतिक्रियया अध्यवस्यतिक्रियया च । इह य एष मनुष्यः प्रेक्षापूर्वकारी भवति स बुद्धया तावत् कश्चिद् अर्थ सम्पश्यति, सन्दृष्टे प्रार्थना, प्रार्थनायामध्यवसायः, अध्यवसाय आरम्भः आरम्भे निर्वृत्तिः, निर्वृत्तौ फलावाप्तिः । एवं क्रियापि कृत्रिमं कर्म । By the kriya of seeing, by the kriya of wishing and by the kriyā of determining. A man of foresight, here, clearly sees the whole through his mind’s eye; after comprehension, there is wish ; after wish there is determination; after determination there is attempt; through attempt there is the finishing touch ; thro’ the finishing touch, there is the reach of the fruit. Hence kriyā too is krtrima-lcarma. एवमपि - Even then, कर्मणः करणसंज्ञा संप्रदानस्य च कर्मसंज्ञा There is need to give karanasaṁjñā to karma and karmasaṁjñā to sampradāna. पशु कर्मणः करणसंज्ञा वक्तव्या संप्रदानस्य च कर्मसंज्ञा - पशुना रुद्र यजते, रुद्राय ददाति इत्यर्थः । अग्नौ किल पशुः प्रक्षिप्यते तमुद्रायोपहियत इति । Karaṇasaṁjñā has to be given to karma and karma-saṁjñā to sampradāna. Viz., Paśunā Rudram yajatē. It means he gives pasu to Rudra. Pasu is thrown in fire and it is taken as an offering to Rudra. NOTE: It is only the vapā and the different organs that are thrown into fire and hence pasu here refers to its parts.

क्रुधदुहेर्थ्यासूयार्थानां यं प्रति कोपः ( 1, 4, 37 )

किमेते एकार्थाः आहोस्विन्नानार्थाः ? Do these have the same meaning or different meanings ?

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किं चातः ? What is gained whether it is this or that? यद्येकार्थाः किमर्थं पृथङ् निर्दिश्यते ? अथ नानार्थाः, कथं कुपिना शक्यन्ते विशेषयितुम् ? If they are synonyms, why should they be read separately? If they have different meanings, how should each be qualified by keup ? एवं तर्हि नानार्थाः, कुपौ त्वेषां सामान्यमस्ति । न हि अकुपितः क्रुध्यति न वा अकुपितो द्रुह्यति न वा अकुपित ईर्ष्यति, न वा अकुपितो असूयति । If so, they have different meanings; but each of them springs from anger. For one without anger does not feel irritated; one without anger does not feel treacherous; one without anger does not feel jealous; and one without anger does not belittle others.

साधकतमं करणम् ( 1, 4, 42)

तमग्रहणं किमर्थं ? न साधकं करणम् इत्येवोच्येत १ What for is tama read? Why is not the sutra read Sädhakam karanam? साधकं करणम् इतीयत्युच्यमाने सर्वेषामेव कारकाणां करणसंज्ञा प्रसज्येत । सर्वाणि हि कारकाणि साधकानि । तमग्रहणे पुनः क्रियमाणे न दोषो भवति । If the sutra is read Sadhakam karanam without tama-pratyaya, karaṇa-saṁjñā may chance to take hold of all kārakas; for all kārakas are sādhakas. If tama-pratyaya is read, there will be no defect. नैतदस्ति प्रयोजनम् । पूर्वास्तावत् अपवादत्वाद् बाधिका भविष्यन्ति पराः " परत्वाद् अनवकाशत्वाच्च This is not the prayōjana. Those that precede set this at naught by being apavāda and those that follow set this at naught by being utkrsta (i. e.) anavakāśa, इह तर्हि धनुषा विध्यति, अपाययुक्तत्वाच्च अपादानसंज्ञा, साधकत्वाच्च करणसंज्ञा प्राप्नोति । तमग्रहणे पुनः क्रियमाणे न दोषो भवति । Here, then, in dhanusā vidhyati, there is chance for apādānasamjñā to dhanus on account of the existence of apaya and SEVENTEENTH AHNIKA-SADHAKATAMAM KARANAM 103 karaṇasaṁjñā on account of its being sadhaka. This defect will be removed, if tama-pratyaya is read. एवं तर्हि लोकत एतत् सिद्धम् । तद्यथा लोके ’ अभिरूपाय उदकपानेयम्’, ’ अभिरूपाय कन्या देया’ इति, न च अनभिरूपे प्रवृत्तिरस्ति, तत्र अभिरूपतमाय इति गम्यते । एवमिहापि साधकं करणम् इत्युच्यते । सर्वाणि च कारकाणि साधकानि, न च असाधके प्रवृत्तिरस्ति, तत्र साधकतमम् इति विज्ञास्यते । 80, If this is so decided from what is found in the world. For instance it is said in the world, “Let water be brought to wash the feet of abhirūpa (the deserving bridegroom)”, " Let the kanyā be given in marriage to the abhirupa.” Nobody thinks of the undeserving bridegroom and hence abhirūpāya evidently means to the most deserving. So also here it is said, • Sadhake karuṇam.’ All kārakas are sādhakos and nobody thinks of asādhakas and hence sãdhaka is taken to refer only to sādhakatama. एवं तर्हि सिद्धे सति यत्तमग्रहणं करोति तज्ज्ञापयत्याचार्यः कारकसंज्ञायां तरतमयोगो न भवति इति If so, Acārya reads tama-pratyaya even though its purpose is otherwise served. Hence he suggests that there is no taratama-yōga (choice of the better of the two or the best of many) with reference to kāraka-saṁjñā. किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit of this jñāpana? 1 अपायमाचार्यः किं न्याय्यं मन्यते ? Which does Acārya think to be the legitimate apădana? यत्र सम्प्राप्य निवृत्तिः Where there is separation after association. तेनेहैव स्यात् ग्रामाद् आगच्छति, नगराद् आगच्छति इति । साङ्काश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः इत्यत्र न स्यात् । If so, it will operate only here in – Grāmād āgacchati,and Nagarād agacchati and not in Sānkāśyakēbhyaḥ Pāṭaliputrakā abhirūpatarāh.

1. अपादानम् is another reading.

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कारकसंज्ञायां तरतमयोगो न भवति इत्यत्रापि सिद्धं भवति It is secured even here by the dictum Kārakasaṁjñāyām taratamayōgō na bhavati. तथा आधारमाचार्यः किं न्याय्यं मन्यते ? Which does Acārya think, in the same way, to be the legltimate ādhāra ? यत्र कृत्स्न आधारात्मा व्याप्तो भवति Where adhāratva pervades the whole space occupied by ādheyatva.

तेन इहैव स्यात् तिलेषु तैलम्, दध्नि सर्पिः इति । गङ्गायां गावः, कूपे गर्गकुलम् इत्यत्र न स्यात् । If so, it will operate only here in Tilēṣu tailam and Dadhni sarpiḥ and not in Gangāyām gāvaḥ and Kupë gargakulam. कारकसंज्ञायां तरतमयोगो न भवति इति अत्रापि सिद्धं भवति । It is secured even here by the dictum Kārakasaṁjñāyām tara-tama-yōgō na bhavati.

उपान्वध्याङस : ( 1, 4, 48 )

वसेरश्यर्थस्य प्रतिषेधः Need to prohibit vas in the sense of fasting. वसेरश्यर्थस्य प्रतिषेधो वक्तव्यः, ग्रामे उपवसति इति । There is need to prohibit karmasaṁjñā with reference to vas in the sense of to fast, so that there can be only this usage Grāmē upavasati. स तर्हि वक्तव्यः It must, then, be read. न वक्तव्यः । नात्र उपपूर्वस्य वसेर्ग्रामोऽधिकरणम् No, it need not be read. Grama is not the adhikarana with reference to vas with upa. कस्य तर्हि ? To which then ? अनुपसर्गस्य । ग्रामे असौ वसंस्त्रिरात्रमुपवसति । Grāma is adhikaraṇa only to vas preceded by no preposition, as in Grāmē asāu vasan trirātram upavasati (he living in the village fasts three days ). NOTE:-Kâiyața says that the relationship of kāla and upavasana is antaranga and that of grāma and upavasana is bahiranga. SEVENTEENTH AHNIKA - KARTUR IPSITATAMAM KARMA 105

कर्तुरीप्सिततमं कर्म ( 1, 4, 49)

तमग्रहणं किमर्थम् ? What for is tama read? कर्तुरीप्सितं कर्म इतीयत्युच्यमाने इह अर्माणवकं वारयति इति माणवकेऽपादानसंज्ञा प्रसज्येत If the sutra is read Kartur ipsitam karma without tama, there is chance for apādānalva in māṇavaka in the sentence Agner mānavakani vārayati by the sūtra Varanārthānām īpsitah). नैष दोषः । कर्मसंज्ञात्र बाधिका भविष्यति This defect does not arise; karmasaṁjñā (by this sūtra which is para) sets it at naught. अग्नावपि तर्हि बाधिका स्यात् If so, it may set at naught the apādānatva in agni too. इह पुनस्तमग्रहणे क्रियमाणे तदुपपन्नं भवति यदुक्तं वारणार्थेषु कर्मग्रहणानर्थक्यं कर्तुरीप्सिततमं कर्मेति वचनाद् इति If tama is read here, the vārttika Vāraṇārthēṣu karmagrahaṇānarthakyam kartur īpsitatamam karmēti vacanāt will be appropriate. इहोच्यते ओदनं पचति इति, यद्योदनः पच्येत द्रव्यान्तरम् अभिनिर्वर्तेत The expression Odanam pacati is current in the world and the śāstra. If ōdana is cooked, it should transform itself into another. NOTE:-Since the word ōdana refers to cooked food, the pūrvapakṣin thinks that the expression ōdanam pacati is incorrect. नैष दोषः । तादर्थ्यात्ताच्छाव्द्यं भविष्यति ओदनार्थास्तण्डुला ओदन इति This difficulty cannot stand. The word ōdana refers to rice which is intended to become ōdana, the word denoting effect being used to denote the cause. अथ इह कथं भवितव्यम् - तण्डुलानोदनं पचति इति आहोस्वित् तण्डुलाना - मोदनं पचति इति ? Of the following two usages here:-Taṇḍulan ōdanam pacati (he cooks rice into food) and Tandulānām idanam pacati (he cooks the food of rice), which is correct ? M. 14

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उभयथापि भवितव्यम् Usage may be both ways. कथम् ? How ? इह हि तण्डुलानोदनं पचति इति, यर्थः पचिः, तण्डुलान् पचन्नोदनं निर्वर्तयति । इह इदानीं तण्डुलानामोदनं पचति इति यश्चैव पचिर्विकारयोगे षष्ठी, तण्डुलविकार मोदनं निर्वर्तयति । Here in the sentence Taṇḍulān ōdanam pacati, of the two parts of the meaning of pac, viklēdana (transforming into soft material) and nirvartana (obtaining the food), the former takes tandula for its object and the latter ōdana for its object, so that the sentence means taṇḍulān pacan ōdanam nirvartayali Here, then, in the sentence Tandulānām idanam pacati, of the two parts viklēdana and nirvartan the former becomes the višēṣaṇa of ōdana and ōdına becomes the object of nirvartana, so that the sentence means tanṇḍulavikāram ōdanam nirvarlayati. इह कश्चित् कञ्चिद् आमन्त्रयते सिद्धं भुज्यताम् इति । स आमन्त्र्यमाण आह प्रभूतं भुक्तमस्माभिः इति । One says, here to another, “Please take food.” He replies, “I have already taken plenty.” आमन्त्र्यमाण आह दधि - खलु भविष्यति, पयः खलु भविष्यति The former again says, “There will be curds too and there will be milk too.” आमन्त्र्यमाण आह दध्ना खलु भुञ्जीय पयसा खलु भुञ्जीय इति The latter says, “I shall certainly take the food with curds; I shall certainly take the food with milk.” ADD अत्र कर्मसंज्ञा प्राप्नोति, तद्धि तस्येप्सिततमं भवति Here in dadhi and payas - there is chance for karmasamjñā, since each of them is īpsitatama. तस्याप्योदन एवेप्सिततमो न तु गुणेष्वस्यानुरोधः, तद्यथा भुञ्जीयाहमोदनं यदि मृदुर्विशदः स्याद् इति । एवमिहापि दधिगुणमोदनं भुञ्जीय, पयोगुणमोदनं भुञ्जीय इति । Even to him it is ōdana that is ipsitatama, since he has no adara in the accessories alone, as in the statement Bhuñjīya SEVENTEENTH AHNIKA - KARTUR IPSITATAMAM KARMA 107 aham ōdanam yadi mṛdur viśadaḥ syāt (I shall eat the food if it is soft and fresh). So also it means here dadhiguņam ōdanam bhuñjīya (I shall eat food mixed with curds) and payōguṇam ōdanam bhuñjīya (1 shall eat food mixed with milk.) ईप्सितस्य कर्मसंज्ञायां निर्वृत्तस्य कारकत्वे कर्मसंज्ञाप्रसङ्गः क्रियेप्सितत्वात् If īpsita gets karmasaṁjñā, there is no chance for the object of an action to get it on account of the action being īpsita ईप्सितस्य कर्मसंज्ञायां निर्वृत्तस्य कारकत्वे कर्मसंज्ञा न प्राप्नोति, गुडं भक्षयति If ipsita gets karma-saṁjñā, the object of an action does not get it, as guḍa in Guḍam bhakṣayati. किं कारणम् ? Why ? क्रियेप्सितत्वात् क्रिया तस्य ईप्सिता ; Since the kriya is the īpsita. It is the kriya that is his ipsita. न वोभयेप्सितत्वात् No, on account of both being ipsita. न वैष दोषः This defect cannot arise. किं कारणम् ? Why ? उभयेप्सितत्वात् । उभयं हि तस्येप्सितम् । आतश्वोभयं यस्य हि गुडभक्षणे बुद्धिः प्रसक्ता भवति नासौ लोष्टं भक्षयित्वा कृती भवति On account of both being ipsita. For both are his ipsita. Since he who thinks of swallowing jaggery is not satisfied if he swallows a piece of stone, both are his īpsita. यद्यपि तावदत्रैतच्छक्यते वक्तुं, ये त्वेते राजकर्मिणो मनुष्यास्तेषां कश्चित् कञ्चिदाह कटं कुरु इति । स आह नाहं कटं करिष्यामि, घटो मया आहृत इति ; तस्य क्रियामात्र मीप्सितम् । Even though it may thus be answered here, the kriya alone is the īpsita to him, who, among the servants of the king, answers “I will not make a mat; pot has been brought by me” to the to the request “Make a mat " made by another servant of the king. * यद्यपि तस्य क्रियामात्र मीप्सितं यस्त्वसौ प्रेषयति तस्योभयमीप्सितम् इति Even though kriyā alone is īpsita to him, both are ipsita to him who sends him to fetch it.

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तथा युक्तं चानीप्सितम् ( 1, 4, 50 )

किमुदाहरणम् ? What is the example ? विषं भक्षयति इति Visam in the sentence Visam bhaksayati. नैतदस्ति ; पूर्वेणाप्येतत् सिध्यति No, it is not ; it can be secured even from the previous sūtra. न सिध्यति । कर्तुरीप्सिततमं कर्म इत्युच्यते, कस्य च नाम विषभक्षण- मीप्सितम् स्यात् ! No, it cannot be secured. The previous sutra reads Kartur īpsitatamam karma. To whom will the taking of poison be ipsita? विषभक्षणमपि कस्यचिदीप्सितं भवति Even viṣa-bhakṣaṇa becomes īpsitu to some one. कथम् ? How ? इह य एष मनुष्यो दुःखार्तो भवति सोऽन्यानि दुःखानि अनुनिशम्य विषभक्षणमेव ज्यायो मन्यते । आतच ईप्सितं यत्तद् भक्षयति । A man here who suffers from misery, arguing within himself the relative strength of other miseries feels that it is better to take poison. Hence whatever he eats is īpsita. यत्तर्हि अन्यत् करिष्यामीति अन्यत् करोति, तदुदाहरणम् If so, that becomes the udaharana which one does even though he wanted to do another. किं पुनस्तत् ? What is it? ग्रामान्तरमयं गच्छन् चोरान् पश्यति, अहिं लङ्घयति, कण्टकान् मृगाति इति One who goes to another village sees thieves, transgresses serpents, walks over thorns etc. इह ईप्सितस्यापि कर्मसंज्ञा आरभ्यते अनीप्सितस्यापि । यदिदानीं नैवेप्सितं नाप्यनीप्सितं तत्र कथं भवितव्यं ग्रामान्तरमयं गच्छन् वृक्षमूलान्युपसर्पति कुड्यमूलान्युपसर्पति इति Karma-saṁjñā is, here, enjoined to the īpsita and to the an-ipsita. What should be the lot of one which is neither īpsita nor an-ipsita, as vṛkşamüla and kuḍyamula in the SEVENTEENTH AHNIKA-AKATHITAM CA 109 sentence Grāmāntaram ayam gacchan vṛkṣamūlāni upasarpati and kuḍyamūlāni upasarpati. अत्रापि सिद्धम् It is secured even here. कथम् ? How ? अनीप्सितम् इति नायं प्रसज्यप्रतिषेधः ईप्सितं न इति The word an-ipsitam is not prasajya-pratiṣëdha in the sense īpsitam na. faf? What then? पर्युदासोऽयं यदन्यद् ईप्सितात् तद् अनीप्सितम् इति । अन्यच्च एतद् ईप्सिताद् यन्नैवेप्सितं नाप्यनीप्सितम् इति । This is paryudāsa and hence it means that which is other than īpsita. That which is neither ipsita nor an-īpsita is one other than ipsita.

अकथितं च ( 1, 4, 51 )

1 Ten ślōkavārttikas are discussed here. They deal with five topics:(1) Enumeration of roots with reference to which akathita takes karma-saṁjñā (2) Do lakārärtha, krtyärtha etc. have reference to kathita or akathita? (3) Which roots are dvikarmakas? (4) Which take karma-saṁjñā with reference to akarmakadhatus? (5) Are the preceding two sutras necessary or not? 1 केन अकथितम् ? By which is it avivaksita ? NOTE:-Kaiyața reads here:Kartari kuraṇē vā atra trtiyā. Nāgōjibhatta supplements it thus:-Karanasyāpi kartṛtvēna vivakṣām abhiprētya āha kartarīti. अपादानादिभिर्विशेषकथाभिः By the special kārakas like apādāna which have been mentioned. किमुदाहरणम् ? What is the udāharana?

1. All of them are published as vārtikas in Guruprasada Sastri’s edition. But five or six found in the middle are published as vārtikas and the rest as bhāṣya in Panduranga Javaji’s edition.110 LECTURES ON PATANJALI’S MAHABHAṢYÁ दुहिया चिरुधिप्रच्छिभिक्षिचित्रमुपयोगनिमित्तमपूर्वविधौ । ब्रुविशासिगुणेन च यत्सचते तदकीर्तितमाचरितं कविना || The nimitta of the phala, when they do not take the special karaka by the previous sutras, with reference to the roots duh, yāc, rudh, pracch, bhiks and ci and that which is associated with the pradhāna-karma of brũ and sās are considered to be akathitas by the seer (Ācārya Pāņini). NOTE: The word kavi is used here in the sense found in the Vēdas. Cf. Kavikratuḥ in the first sukta of the Ṛgvedasamhitā. दुहि - गां दोग्धि पयः The word gām in the sentence Gam dogdhi payah is an example. नैतदस्ति । कथिताऽत्र पूर्वा अपादानसंज्ञा No, this is not; the apādānasaṁjñā, which precedes, has been enjoined to it. NOTE:-Nagōjibhaṭṭa reads here:-Payo-nistha-vibhagajasamyōgānukula - vyāpārasyaiva dhalvarthatvē idam bhasyam tattvam. Evam agrēspi. Evam-rūpē arthē apādānatva-avivakṣābhiprāyēņa siddhāntinā udāharaṇa-dānam, tad ajanataḥ pūrvapakṣinaḥ khaṇḍanam ityēva sāram. याचि - इदं तर्हि पौरवं गां याचते If so, this the word päuravam in Pauravam gām yäcatē is an example. नैतदस्ति । कथितात्र पूर्वा अपादानसंज्ञा No, this is not; the āpādānasumjñā, which precedes, has been enjoined to it. न याचनादेव अपायो भवति । याचितोऽसौ यदि ददाति ततोऽपायेन युज्यते । Separation does not take place merely from yãcana; only if one who is begged gives, there is separation. रुधि - अन्ववरुणद्धि गां व्रजम् The word vrajam in Anvavaruṇaddhi gām vrajam is an example. नैतदस्ति । कथितात्र पूर्वा अधिकरणसंज्ञा No, this is not; the adhikaranasaṁjña which precedes has been enjoined to it. SEVENTEENTH AHNIKA-AKATHITAM CA 111 प्रच्छि माणवकं पन्थानं पृच्छति The word māṇavakam in Maṇavakam panthanam prcchati is an example. नैतदस्ति । कथितात्र पूर्वा अपादानसंज्ञा No, this is not; the apādānasamjnā, which precedes, has been enjoined to it. न प्रश्नादेव अपायो भवति, पृष्टोऽसौ यद्याचष्टे ततोऽपायेन युज्यते । Separation does not spring only from the question; only when one who is questioned answers, he is associated with apāya भिक्षिपौरवं गां भिक्षते The word pauravam in Pauravam gām bhikṣate is an example. नैतदस्ति । कथितात्र पूर्वा अपादानसंज्ञा No, this is not ; the apādānasarjna, which precedes, has been enjoined to it. NorE :—Kāiyata reads here :Atha yāci-bhiksyor ekārthatvät kimartham ubhayōr upādānam? Ucyate-anunayārthasyāpi yācēr grahaṇārtham. न भिक्षणादेव अपायो भवति, मिक्षितोऽसौ यदि ददाति ततोऽपायेन युज्यते Separation does not take place only from bhikṣaṇa; only when the person begged gives, he is associated with apāya. चिञ् - वृक्षमवचिनोति फलानि The word vṛkşam in the sentence Vṛkşam avacinōti phalāni is an example. नैतदस्ति । कथिता अत्र पूर्वा अपादानसंज्ञा No, this is not; the apādānasamjñā, which precedes, has been enjoined to it. ब्रुविशासि - 1 ब्रुविशासिगुणेन च यत्सचते - सम्बध्यते तच्चोदाहरणम्

1. The whole line is printed in all editions. Since it is only a pratika bruvi-sāsi alone is mentioned here,

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कि पुनस्तत् ? What is it? पुत्रं ब्रूते धर्मं, पुत्रमनुशास्ति धर्मम् इति Putra in the sentences Putram brūte dharmam, and Putram anuśāsti dharmam. नैतदस्ति । कथितात्र पूर्वा सम्प्रदानसंज्ञा No, it is not. Sampradāna-samjñā, which precedes, has been enjoined to it. तस्मात् त्रीण्येव उदाहरणानि पौरवं गां याचते, माणवकं पन्थानं पृच्छति, पौरवं गां भिक्षते इति Hence only three-pāuravam, mānavakam and pāuravam in the sentences Pāuravam gām yācatē, Māṇavakam panthānam prechati and Păuravam gām bhikṣatē serve as examples. II अथ ये धातूनां द्विकर्मकाः, तेषां किं कथिते लादयो भवन्ति आहोस्विद् अकथिते Are ladis used with kathita or akathita with reference to the roots which are dvikarmakas? NOTE :1. Lādis are la kertya-kta-khalarthāah. NorE :— 2. Kathita means pradhānah (īpsitatamah). कथिते लादयः Ladis are used with kathita. कथिते लादिभिरभिहिते गुणकर्मणि का कर्तव्या ? If kathita is abhihita by lādis, what kāraku should be used with apradhāna-karmı (i.e.) if the nominative case is used with the pradhāna-karma in the passive voice, what case should be used with the apradhāna-karma ? कथिते लादयश्चेत्स्युः षष्टीं कुर्यात्तदा गुणे If ladis are used with kathita, sixth case should be used with the apradhana-kurma. कथिते लादयश्चेत् स्युः षष्ठी गुणकर्मणि तदा कर्तव्या दुह्यते गोः पयः, याच्यते पौरवस्य कम्बल इति If ladis are used with kathita, sixth case should be used with apradhāna-karma. Viz., Duhyate goh payal ; yācyate pāuravasya kambalah. SEVENTEENTH AHNIKA - AKATHITAM CA कथम् ? Why ? अकारकं कथितात् कारकं चेत्तु नाकथा 113 It is akaraka on account of akathitatva and if it is kāraka, it cannot be akathita. अकारकं ह्येतद् भवति This is akāraka. किं कारणम् ? Why ? अकथितत्वात् On account of its being akathita. अथ कारकं नाकथितम् If it is kāraka, it is not akathita. अथ कारके सति का कर्तव्या ? If it is kāraka, what should be done? कारकं चेद्विजानीयाद्यां यां मन्येत सा भवेत् If it is taken as a karaka, that which is considered suitable may be used. कारकं चेद् विजानीयाद् या या प्राप्नोति सा सा कर्तव्या । दुह्यते गोः पयः, याच्यते पौरवात् कम्बलः इति If it is taken as a kāraka, whatever is found suitable may be used. Viz. Duhyatë gōḥ payaḥ; yācyatē pāuravāt kambalaḥ. कथितेऽभिहिते त्वविधिस्त्वमतिर्गुणकर्मणि लादिविधिः सपरे Your opinion stands when kathita is abhihita; but, in the opinion of others, there is lādividhi in the apradhānakarma and also with reference to those found in the following two sutras. कथिते लादिभिरभिहिते त्वविधिरेष भवति When prādhāna-karma is suggested by ladis, your opinion stands. ffu afafa: ? What does tva-vidhi mean ? तव विधिः त्वविधिः Tva-vidhik means tava vidhih. NOTE: The derivation of tua-vidhiḥ is evidently tvasya vidhiḥ where tva means some one as in the Rk Uta tvaḥ paśyan na dadarśa vācam mentioned in Paspaŝāhnika. But here it refers to the pūrvapakṣin in a light way. त्वमतिः Your considered opinion. M. 15 4 ! }

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किमिदं त्वमतिरिति ? What is mean by tra-matih ? तव मतिस्त्वमतिरिति Tvamatih means tava matih. नैवमन्ये मन्यन्ते Others do not consider so. कथं तर्ह्यन्ये मन्यन्ते ? How do then others consider ? 1 गुणकर्मणि लादिविधिः सपरे - गुणकर्मणि लादिविधयो भवन्ति सह परेण योगेन गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि सणौ Lādividhi is with reference to gunakarma here along with those mentioned in the following sūtra Gati-buddhi-pratyavasānārtha-śabdakarma-akarmakāṇām aṇi kartā sa ṇāu. NOTE :– -Nāgōjibhaṭṭa says that saparē refers to both the sūtras Gatibuddhi…and Hrkror… ध्रुवचेष्टितयुक्तिषु चाप्यगुणे तदनल्पमतेर्वचनं स्मरत Remember the words of the man of great wisdom that ladis occur to pradhanakarmı with reference to akarmakas and gatyarthas. ध्रुवयुक्तिषु चेष्टितयुक्तिषु चाप्यगुणे कर्मणि लादयो भवन्तीत्येतदनल्पमतेराचार्यस्य वचनं स्मर्यताम् Let the words of the Acarya of great wisdom be remembered that lādis occur to aguna-karma with reference to akarmakas and gatyarthas. अपर आह Another says. प्रधानकर्मण्याख्येये लादीनाहुर्द्विकर्मणाम् Lādis occur to pradhana-karma with reference to roots taking two objects. प्रधानकर्मण्यभिधेये द्विकर्मणां धातूनां कर्मणि लादयो भवन्तीति वक्तव्यम् - अजां नयति ग्रामम्, अजा नीयते ग्रामम्, अजा नीता ग्रामम् इति It must be said that lādis occur to the pradhāna-karma with reference to roots taking two objects. Viz., Ajām nayati grāmam, ajā nīyatē grāmam, ajā nītā grāmam. अप्रधाने दुहादीनां ण्यन्ते कर्तुश्च कर्मणः

1. लादयः is another reading. SEVENTEENTH ÄHNIKA-AKATHITAM CA 115 Lādis occur to apradhana with reference to duhādis and to pradhana in nyanta. अप्रधाने दुहादीनां कर्मणि लादयो भवन्तीति वक्तव्यम् - दुह्यते गौः पयः इति । ण्यन्ते कर्तुश्च कर्मणो लादयो भवन्ति इति वक्तव्यम् - गम्यते यज्ञदत्तो ग्रामं देवदत्तेन । It must be stated that ladis occur to apradhāna-karma with reference to duhādis. Viz., Duhyale gauk payah, Dugdhā gāuḥ payaḥ. It must be stated that ladis occur to pradhānakarma with reference to causal roots. Viz, Gamyatē yajñadattō grāmam Dēvadatṭēna, के पुनर्धातूनां द्विकर्मकाः १ IIL Which, among roots, take two objects after them ? NorE :— Nāgôjibhatta reads here :Idam vyāpāradvayārthakadhathupalakṣaṇam. नीवोहरतेश्चापि गत्यर्थानां तथैव च । द्विकर्मकेषु ग्रहणम् द्रष्टव्यमिति निश्चयः || It is the decided opinion that, among dvikarmakas, the roots ni, vah, hr, and gatyarthas should be taken. NorE :-Kāiyata reads here :Cakārēna jayatyādayah sa - mucciyante (the roots ji, mus and dand). अजां नयति ग्रामम्, भारं वहति ग्रामम्, भारं हरति ग्रामम्, ( गत्यर्थानां ) गमयति देवदत्तं ग्रामम्, यापयति देवदत्तं ग्रामम् | The examples are:-Ajām nayati grāmam, Bhāram vahati grāmam, Bhāram harati grāmam, Gamayati Devadattam grāmam, Yāpayati Dīvadattam grāmam. सिद्धं वाप्यन्यकर्मणः It is achieved by taking one to be the karma of another dhātu (which is understood). सिद्धं वा पुनरेतद्भवति Or this object is achieved. कुतः How ? अन्यकर्मणः - अन्यस्यात्र अजा कर्म, अन्यस्य ग्रामः - अजाम् असौ गृहीत्वा ग्रामं नयति

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By taking one to be the obect of another verb that is understood. Here ajā is the object of one and grāma is the object of another. It means that he, having taken ajā, went to grāma. अन्यकर्मेति चेडूयाल्लादीनामविधिर्भवेत् If it is said to be the karma of another, ladis cannot be used with reference to them. अन्यकर्मेति चेद् ब्रूयाद् लादीनामविधिरयं भवेत् - अजा नीयते ग्रामम् इति - परसाधन उत्पद्यमानेन लेन अजाया अभिधानं न प्राप्नोति । If it is said that it is the karma of another, ladis used with reference to the other (grāma) cannot be applied to it, so that the sentence Ajā nīyatē grāmam cannot be accomplished, since karmaṇilakāra of nī having grama for its karma cannot denote the karmatva of ajā. कालभावाध्वगन्तव्याः कर्मसंज्ञा ह्यकर्मणाम् Time, duration and the distance to be travalled take karmasamjña with reference to akarmaka-dhātus. कालभावाध्वगन्तव्या अकर्मकाणां धातूनां कर्मसंज्ञा भवन्तीति वक्तव्यम् - (काल) - मासमास्ते, मासं स्वपिति ; (भाव) गोदोहमास्ते, गोदोहं स्वपिति ; (अध्वगन्तव्य) क्रोशमास्ते, कोशं स्वपिति । It must be stated that time, duration and the distance to be travelled take karma-saṁjñā with reference to intransitive roots. Viz. (Time ) - Māsam āstē and māsam svapiti ; ( Duration) Gōdōham āstē (he stays the time taken for milking the cow) and gōdōham svapiti; (Distance to be travelled) - Krōsam āstē and krāśam svapiti. देशवाकर्मणाम् ’ Country too with reference to akarmalas.

देशश्चाकर्मकाणां कर्मसंज्ञा भवतीति वक्तव्यम् कुरून् स्वपिति, पञ्चालान् स्वपिति ।

1. This is the reading given in Sri Guruprasadasastri’s edition ; but, on considering the following värttika, it may read Deśaścākarmakāņām hi. Panduranga Javaji’s edition reads Desas ca. SEVENTEENTH AHNIKAAKATHITAM CA 117 It must be stated that country too take karma-saṁjñā with reference to intransitive verbs. Viz. Kurun svapiti and Pañcālān svapiti.
3. Sri Guruprasadasastri’s edition says that this line is found in the Värttika manuscripts.

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The sutra Kartur īpsitatamam karma is intended for achieving karmasamjñā to that which gets apādānasaṁjñā by the sūtra Vāraṇārthānām īpsitaḥ. The sutra Akathitam ca is intended when ipsitattva alone is wished for and not ipsitatamatva. अथेह कथं भवितव्यं नेताश्वस्य स्नुन्नम् इति, आहोस्वित् नेता अश्वस्य स्नुन्नस्य इति ? Of these two, Nētā aśvasya Snughnam, Nētā aśvasya Snughnasya, which is correct? उभयथा गोणिकापुत्रः ’ 1 Both are correct, says Goniliāputra.

गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ (1, 4, 52 )

There are two topics dealt with here:-(1) The meaning of the word karma in śabdakarma (2) Additions to, and alterations in, the sūtra. I शब्दकर्म इति कथमिदं विज्ञायते, शब्दो येषां क्रिया इति, आहोस्वित् शब्दो येषां कर्म इति ? With reference to the compound word ŝabdakarma, is it to be understood in the sense sabdaḥ yēṣām kriya or sabdaḥ yēṣām karma (i. e.) is the word karma used here in the sense of kriyā or karmakāraka ? कश्चात्र विशेषः ? What is the difference here ? शब्दकर्मनिर्देशे शब्द क्रियाणामिति चेत् ह्वयत्यादीनां प्रतिषेधः If the word sabdakarma refers to roots which mean to make noise, there is need for the pratiṣedha of the roots hve etc. शब्दकर्मनिर्देशे शब्दक्रियाणामिति चेत् ह्वयत्यादीनां प्रतिषेधो वक्तव्यः । If the word śabdakarma refers to roots which mean to make noise, there is need to enjoin the pratisedha of hvayatyādis. के पुनर्द्धयत्यादयः ? Which are hvayalyādis ? ह्वयति, कन्दति, शब्दायते । ह्वयति देवदत्तः, ह्राययति देवदत्तेन; क्रन्दति देवदत्तः क्रन्दयति देवदत्तेन; शब्दायते देवदत्तः, शब्दाययति देवदत्तेन ।

1. With reference to Gönikāputra Nāyājibhakta says, Bhāsyācāra ityāhuḥ. Cf. Vol. I Preface p. XLIX (1st Edn.) SEVENTEENTH AHNIKAGATIBUDDHI … KARTĀ SA NÃU 119 The roots hue, krand and sabda (nominal root). Viz., Hvayati Dēvadattaḥ, hvāyayati Dēvadattēna; krandati Dēvadattaḥ, krandayati Dēvadattēna ; sabdāyate (sabdam karoti) Dēvadattah, Sabdāyayati Dēvadatiēna. शृणोत्यादीनाञ्चोपसङ्ख्यानमशब्द क्रियत्वात् Need for the upasankhyāna of śrnotyādis on account of their not being sabdakriyā. शृणोत्यादीनामुपसङ्ख्यानं कर्तव्यम् There is need to add to the list the roots śr etc. के पुनः शृणोत्यादयः ? What are Srmōtyādis ? शृणोति, विजानाति, उपलभते । शृणोति देवदत्तः श्रावयति देवदत्तम् | विजानाति देवदत्तः, विज्ञापयति देवदत्तम् । उपलभते देवदत्तः, उपलम्भयति देवदत्तम् The roots śr, jñā with vi and labh with upa. Viz., śrņoti srnóti Devadattah, Srāvayati Devadattam vijānāti Devadattah, vijñāpapayati Devadattam; upalabhate Devadattaḥ, upalambhayati Devadattam. किं पुनः कारणं न सिध्यति ? Why are not these forms secured? अशब्दक्रियत्वात् On account of their being not sabdakriya अस्तु तर्हि शब्दो येषां कर्म इति । lf so, let it be understood in the sense sabdah yesām karma. शब्दकर्मण इति चेत् जल्पतिप्रभृतीनामुपसङ्ख्यानम् If it is taken in the sense of sabdakarma, there is need for the upasankhyāna of jalpatyādis. शब्दकर्मण इति चेत् जल्पतिप्रभृतीनामुपसङ्ख्यानं कर्तव्यम् । If it is taken in the sense of sabdakarma, there is need for the upasaǹkhyāna of the roots jalp etc. के पुनर्जल्पतिप्रभृतयः ? Which are jalpatyādis ? जल्पति, विलपति, आभाषते । जल्पति देवदत्तः, जल्पयति देवदत्तम् ; विलपति देवदत्तः, विलापयति देवदत्तम् आभाषते देवदत्तः, आभाषयति देवदत्तम् । The roots jalp, lap with vi and bhāṣ with ā. Viz. Jalpati Devadattah, jalpayati Devadattam; vilapati Divadattah, vilāpayati Devadattam; abhāṣatē Devadatlaḥ, abhāṣayati Devadattam.120 LECTURES ON PATANJALI’S MAHĀBHĀṢYA सर्वत्र दृशेः 1 Need for the upasankhyāna of dṛs in both the interpretations. दृशेः सर्वत्रोपसङ्ख्यानं कर्तव्यम् पश्यति रूपतर्कः कार्षापणं दर्शयति रूपतर्क कार्षापणम् । There is need for the upasankhyāna of drś in both the interpretations. Viz. Pasyati rūpalarkaḥ kārṣāpaṇam, darśayati rūpatarkam kārṣāpaṇam. अदिखादिनीवहीनां प्रतिषेधः II There is need for the pratisedha of ad, khad, nï and vah. अदिखादिनीवहीनां प्रतिषेधो वक्तव्यः - अत्ति देवदत्तः, आदयते देवदत्तेन । There is need to enjoin the pratișëdha of ad, khād, nī and vah. Viz. Atti Devadattaḥ, ādayatē Dēvadattēna. NorE :—— Kāiyata reads here :Adi khādyoh pratyavasānārthatvāt prāptih, nivahyor gatyarthatvāt. अपर आह - सर्वमेव प्रत्यवसान कार्यमदेः न भवतीति वक्तव्यं, परस्मैपदमपि इदमेकमिष्यते क्तोऽधिकरणे च धौव्यगतिप्रत्यवसानार्थेभ्यः, इदमेषां जग्धम् Another says that ad does not take all the karya of pratyavasāna and parasmāipada except the operation of the rule Ktāsthikaranē ca dhrāwoya-gatipratyavasānārthībhyah ( 3, 4, 76 ) so that the prayōga Idam ēṣām jagdham is secured. खादि - खादति देवदत्तः, खादयति देवदत्तेन । नी - नयति देवदत्तः, नाययति देवदत्तेन The examples with reference to the roots khād and nī are:Khādati Devadattaḥ, khadayati Devadattena; nayati Devadattaḥ, nāyayati Devadattēna. वहेरनियन्तृकतृकस्य . Vah should be restricted with reference to one who is not niyantr karta. देवदत्तेन वहेरनियन्तृककर्तृकस्य इति वक्तव्यम् वहति भारं देवदत्तः, वाहयति भारं
2. दृशेः सर्वत्र is another reading.

SEVENTEENTH AHNIKA-GATIBUDDHI… KARIÁ SA NAU 121 It must be said that vah should be restricted with reference to one who is not controlled by another. अनियन्तृककर्तृकस्य इति किमर्थम् ? What for is the restriction aniyantṛkakartṛkasya ? वहन्ति बलीवर्दा यवान्, वाहयति बलीवर्दान् यवान् So that it should not operate here:-Vahanti balīvardā yavān, vāhayati balīvardān yavān. भक्षेरहिंसार्थस्य Bhaks should be restricted to the meanings other than to destroy. भक्षेरहिंसार्थस्येति वक्तव्यम् - भक्षयति पिण्डी देवदत्तः, भक्षयति पिण्डी देवदत्तेन There is need to restrict the root bhaks to denote meanings other than to destroy. Vi≈. Bhaksayati pindim Devadattal (Devadatta eats the ball of food), bhakṣayati pinḍīm Dévadatlēna (he makes the ball of food eaten by Dēvadalta). अहिंसार्थस्य इति किमर्थम् ? What for is the mention of ahimsarthasya? भक्षयन्ति यवान् बलीवर्दाः, भक्षयति यलीवर्दान् यवान् So that karmasamjñā may come here - to balīvarda in bhakṣayali balīvardān yavan corresponding to bhakṣayanti yavān balīvardāḥ (oxen destroy yava). अकर्मकग्रहणे कालकर्मणामुपसङ्ख्यानम् Need to add kālakarmaṇām after akarmaka in the sûtra. अकर्मकग्रहणे कालकर्मणामुपसङ्ख्यानं कर्तव्यम् - मासम् आस्ते देवदत्तः, मासमासयति देवदत्तम् ; मासं शेते देवदत्तः, मासं शाययति देवदत्तम् । There is need to add kālakarmaṇām after akarmaka in the sutra, so that karmasaṁjñā may come to Devadatta in the following cases:-Māsam ãsayati Dēvadattam; māsam śāyayati Dēvadattam, Corresponding to māsam āstē Dēvadaṭṭaḥ, māsam Sete Devadattah. सिद्धं तु कालकर्मणामकर्मकवद्वचनात् It is achieved by stating that kālakarmakas are like akarmakas, सिद्धमेतत् This is achieved, M. 16

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कथम् ? How ? कालकर्मका अकर्मकवद्भवन्तीति वक्तव्यम् It must be stated that kalakarmakas behave like akarmakas. तत्तर्हि वक्तव्यम् It, then should be read. न वक्तव्यम् । अकर्मकाणामित्युच्यते । न च केचित् कालभावाध्वभिरकर्मकाः, त एवं विज्ञास्यामः कचि अकर्मका इति । No, it need not be read. Mention is made of alarmalānām. There is no root which cannot take time, state or distance as its object. Hence akarmakah means those which do not take anything other than those three (i. e) say dravya for their objects. अथ वा येन कर्मणा सकर्मकाश्च अकर्मकाश्च भवन्ति तेन अकर्मकाणाम् । न चैतेन कर्मणा कश्चिदप्यकर्मकः । Or akarmakāṇām refers to those roots which become akarmakas and sakarmakas by the same karma (i. e.) kāla etc. No root is akarmaka by this karma (i. e.) kāla etc. अथ वा यत् कर्म भवति, न च भवति, तेनाकर्मकाणाम् । न चैतत्कर्म क्वचिदपि न भवति । Or akarmakāṇām refers to roots which do not take that as karma which becomes karma elsewhere. There is no place where this kala etc. does not become karma.

हक्रोरन्यतरस्याम् ( 1, 4, 53)

हृक्रोर्वावचनेऽभिवादिद्दशोरात्मनेपद उपसङ्ख्यानम् Abhivādi-drsōr ūtmanepadē is to be added to the sutra. कोर्वावचनेऽभिवादिदृशोरात्मनेपद उपसङ्ख्यानं कर्तव्यम् - अभिवदति गुरुं देवदत्तः, अभिवादयते गुरुं देवदत्तम्, अभिवादयते गुरुं देवदत्तेन; पश्यन्ति भृत्या राजानम्, दर्शयते भृत्यान् राजा, दर्शयते भृत्यै राजा | There is need to add Abhivādi-dṛśōr ātmanepade after hṛkrõh Viz., Abhivadati gurum Devadattaḥ, abhirādayatē gurum Dēvadattam, abhivādayatē gurum Devadattēnu; Pasyanti bhrtyā rājānam, darSayate bhrtyān rājā, darsaya’ē bhrtyai rāja. कथं चात्र आत्मनेपदम् ? What is the authority for atmanēpada here ? SEVENTEENTH ĀHNIKA-SVATANTRAH KARTĀ एकस्य रणौ इति, अपरस्य णिचश्च इति । 123 The sūtra Nēr anāu… ( 1, 3, 67 ) is for one and Nicasca ( 1, 3, 74) is for the other.

स्वतन्त्रः कर्ता (1, 4, 54 )

There are two topics here: (1) The meaning of the word svatantra. (2) Need or otherwise of adding prayojyas ca. किं यस्य स्वं तन्त्रं स स्वतन्त्रः ! I Does svatantra mean he who has warp? क चातः ? What if ? तन्तुवाये प्राप्नोति The samjñā will chance to reach weaver (alone). नैष दोषः । अयं तन्त्रशब्दोऽस्त्येव विताने वर्तते । तद्यथा - आस्तीर्णं तन्त्र, प्रोतं तन्त्रम् इति । वितानमिति गम्यते । अस्ति प्राधान्ये वर्तते । तद्यथा - स्वतन्त्रोऽसौ ब्राह्मण इत्युच्यते, स्वप्रधान इति गम्यते । तद्यः प्राधान्ये वर्तते तन्त्रशब्दः तस्येदं ग्रहणम् । This difficulty does not arise. This word tantra means extension, as in Āstīrņam tantram and prōtam tantram and it means prādhānya, as in Svatantrōsau brāhmaṇaḥ. Here it should be taken to mean prādhānya. II स्वतन्त्रस्य कर्तृसंज्ञायां हेतुमत्युपसङ्ख्यानमस्वतन्त्रत्वात् If kartṛsamjñā is to svatantra, there is need to add prayōjya to get the samjñā since he is asvatantra. स्वतन्त्रस्य कर्तृसंज्ञाया हेतुमत्युपसङ्ख्यानं कर्तव्यम् - पाचयत्योदनं देवदत्तों यज्ञदत्तेन इति * If kartṛsamjña is to swatantra, there is need to add prayōjya so that third case may be used along with Yajñadatta in the sentence Pacayati ōdanam Devadatto Yajñadattēna.

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किं पुनः कारणं न सिध्यति ? Why is it not secured ? अस्वतन्त्रत्वात् Ou account of his not being svatantra. न वा स्वातन्त्र्यात् इतरथा कुर्वत्यपि कारयतीति स्यात् , No, it need not be on account of svātantrya; otherwise there is chance for the prayōja-kārayati even with reference to one who does not do the action. न वा कर्तव्यम् No, it need not be read. किं कारणम् ? Why ? स्वातन्त्र्यात् स्वतन्त्रोऽसौ भवति On account of svātantrya. He is svatantra. इतरथा कुर्वत्यपि कारयतीति स्यात् - यो हि मन्यते नासौ स्वतन्त्रः अकुर्वत्यपि तस्य कारयति इत्येतत् स्यात् । Otherwise there will be the usage kārayati even with reference to one who does not do the karma. There is chance, for the use of the term kārayati even with reference to one who does not do the karma in his opinion who thinks that the prayojyakarta is not svatantra. नाकुर्वतीति चेत् स्वतन्त्रः If it is said that the term is not used with reference to one who does not do the karma, he is svalantra. न चेद्रकुर्वति तस्मिन् कारयति इत्येतद् भवति, स्वतन्त्रोऽसौ भवति । If it is said that the term kārayati is not used with reference to one who does not do, he becomes svatantra. शक्यं तावद् अनेनोपसङ्ख्यानं कुर्वता वक्तुं कुर्वन् स्वतन्त्रः, अकुर्वन्न इति । It is then possible for one who favours upasankhyāna to say that he who does is svatantra and that he who does not do is not svatantra. साधीयो ज्ञापकं भवति । प्रेषिते च किल अयं क्रियां च अक्रियां च दृष्ट्रा अध्यवस्यति, कुर्वन् स्वतन्त्र : अकुर्वन्न इति । यदि च प्रेषितोऽसौ न करोति स्वतन्त्रोऽसौ भवतीति । SEVENTEENTH ÄHNIKA-TATPRAYŌJAKŮ HÉTUS CA 125 The inference is better. One decides that he who does is svatantra and that he who does not do is not svatantra only after seeing the prayōjya doing it or not doing it. Even when the prayōjya does not do it, he is sulantra (to choose not to do it).

तत्प्रयोजको हेतु (1, 4, 55 )

प्रेषेऽस्वतन्त्रप्रयोजकत्वाद्धेतुसंज्ञाप्रसिद्धिः Direction being in the range of the prerakatva of asvatantra, there is no chance for hētusamjnú to take kartṛsaṁjñā. पैषे अस्वतन्त्रप्रयोजकत्वात् हेतुसंज्ञाया अप्रसिद्धिः प्राप्नोति । स्वतन्त्रप्रयोजको हेतुसंज्ञो भवतीत्युच्यते न चासौ स्वतन्त्रं प्रयोजयति । Since direction is within the range of the preraktva of asvatantra, there is no chance for hētusaṁjñā to take kartṛsaṁjñā. The sūtra says that the hētu which is the prayōjaka of svatantra takes katṛsaṁjñā; but this is not the prayōjaka of scatantra. स्वतन्त्रत्वात् सिद्धम् The object is achieved on account of svatantratva. सिद्धमेतत् This (the object) is achieved. कथम् ! How ? स्वतन्त्रत्वात् । स्वतन्त्रमसौ प्रयोजयति On account of svalantratva (of the prayōjya). He serves as the prayōjaka of the svatantra. स्वतन्त्रत्वात् सिद्धमिति चेत् स्वतन्त्रपरतन्त्रत्वं विप्रतिषिद्धम् If it is said Statantratvad siddham, there is conflict in saying svatantra and paratantra. यदि स्वतन्त्रो न प्रयोज्यः, अथ प्रयोज्यो न स्वतन्त्रः प्रयोज्यः स्वतन्त्रश्चेति विप्रतिषिद्धम् If he is svatantra, he cannot be prayōjya and if he is prayōjya, he cannot be svatantra; hence it is contradictory to say that one is both prayōjya and svatantra. 126 उक्तं वा LECTURES ON PATAÑJALI’S MAHĀBHÂṢYA It has been answered. किमुक्तम् ? How has it been answered ? एकं तावदुक्तम् न वा स्वातन्त्र्यादितरथा कुर्वत्यपि कारयतीत्येतत्स्याद् इति Firstly it was said in the previous sutra “Na va svātantryād itaratha hyakurvatyapi kärayatītyētat syāt.” अपरमुक्तं न वा सामान्यकृतत्वाद्धेतुतो विशिष्टम् । स्वतन्त्रप्रयोजकत्वाद् अप्रयोजक इति चेन्मुक्तसंशयेन तुल्यम् इति । Another argument has been said (by Vārttikakära under Hētumati ca 3, 1, 26) “ Na vā sāmānyakrtatvat hetuti hyavisislam ; Svatantraprayōjakatvād aprayojaka iti cen muktasaṁśayēna tulyam.” 小 SEVENTEENTH AHNIKA ENDS Eighteenth Ahnika (First adhyāya, fourth pāda, fourth āhnika)

प्राग्रीश्वरान्निपाताः ( 1, 4, 56 )

There are two topics here:-(1) Why is rīśvarād read instead of īśvarād? (2) What is the purpose of reading prak in the sūtra ? किमर्थं रेफाधिक ईश्वरशब्दो गृह्यते ? I Why is risvara read in place of iśvara ? रीश्वराद्वश्विरान्मा भूत् So that the nipata-saṁjñā may not extend to the sūtra Isvarē tōsun-kasunāu (3, 4, 13) which follows Śaki namulkamulāu, but may stop with Adhirīśvarē (1, 4, 97). रीश्वराद् इत्युच्यते वीश्वरान् मा भूदिति - शकिणमुल्कमुलावीश्वरे तोसुन्कसुनौ इति Rīśvarãd is read so that vīśvarād found in Śaki-ṇamul-kumalāvīŝvarē tōsun-kasunāu (saṁḥitā-pāṭha) may not be taken. NOTE:-Definiteness is aimed at though with incorrect expression. नैतदस्ति प्रयोजनम् । आचार्यप्रवृत्तिर्ज्ञापयति अनन्तरो य ईश्वरशब्दस्तस्य ग्रहणम् इति यदयं कृन्मेजन्तः इति कृतो मान्तस्यैजन्तस्याव्ययसंज्ञां शास्ति । No, this cannot be the prayojana. Since ācārya ( Sūtrakāra) enjoins in the sūtra Krnmijantah ( 1, 1, 39) that mānta and ējanta get avyayasaṁjñā (by being nipāta), his procedure suggests that the word isvara which immediately follows should be taken into account. कृन्मेजन्तः परोऽपि सः There is krnmējanta even after it परोऽप्येतस्मात् कृन्मेजन्तश्चास्ति तदर्थमेतत् स्यात् There is manta and ējanta even after the second isvara and it is intended for it. NOTE: The janta is in the sutra Krtyarthē tavāikēnkënyatvanaḥ which immediately follows the sutra Įśvarē tōsun- 128 LECTURES ON PATANJALI’S MAHABHAŞYA Kasuwow and Manta in the sutra kan many strese Wuh khan यत्तर्हि अव्ययीभावस्याव्ययसंज्ञां शास्ति तद् ज्ञापयत्याचार्योऽनन्तरो य ईश्वर शब्दस्तस्य ग्रहणम् इति । If so, since Acārya (Sūtraliāra) enjoins avyayasamjña to avyayibhāva, he suggests that the word isvara which immediately follows should be taken into account. NOTE: If the second isvara is taken into account, the avyayībhāva mentioned in the second adhyāya will take nipātasaṁiñā and consequently avyaya-saṁjñā since the former is in the fourth pad of the third chapter. समासेष्वव्ययीभावः To suggest that avyayībhāva alone takes avyayasaṁjñā among samāsas. इति । समासस्यैतज्ज्ञापकं स्यात् - अव्ययीभाव एव समासोऽव्ययसंज्ञो भवति नान्य It becomes jñāpaka only to samāsa (i. e.) among samāsas, avyayîbhāva alone gets the avyayasaṁjñā. एवं तर्हि, लोकत एतत्सिद्धम् । तद्यथा लोके आ वनान्ताद् आ उदकान्तात् प्रियं पान्थमनुव्रजेत् इति । य एव प्रथमो वनान्त उदकान्तश्च ततोऽनुव्रजन्ति । If so, it is decided from what is seen in the world. It is said that one should wish his friend bon-voyage after accompanying him as far as thick bush or water. They accompany him only as far as the vana or the first udakāśaya which is nearest. लौकिकं चातिवर्तते One even transgresses that rule found in the world. द्वितीयं च तृतीयं च वनान्तमुदकान्तं च अनुव्रजन्ति They accompany him even as far as the second or the third vana or udaka which is one more remote or two. तस्माद्रेकाधिक ईश्वरशब्दो ग्रहीतव्यः Hence the word rīśvarat alone has to be read in the sutra. 11 अथ प्राग्वचनं किमर्थम् ? What for is the word prūk read? EIGHTEENTH AHNIKA-CĀDAYŌSSATTVĚ 129 – kasunāu and mānta in the sûtra Karmaṇyākrōśē kṛñaḥ khamuñ 3, 4, 25). प्राग्वचनं संज्ञानिवृत्यर्थम् The word prāk is read not to allow the samjñā to recede. प्राग्वचनं क्रियते निपातसंज्ञाचा अनिवृत्तिर्यथा स्यात् । अक्रियमाणे हि प्राग्वचने अनवकाशा गत्युपसर्ग कर्मप्रचनीयसंज्ञा निपातसंज्ञां बाधेरन्; ताः मा बाधिषत इति प्राग्वचनं क्रियते । The word prāk is read so that there may be no nivṛtti to the nipātasamjñā. If the word prāk is not read, the samjñās gati, upasarga and karmapravacanīya which are anavakāśa may set at naught the nipātasaṁjñā ; in order that they may not do it, the word prāk is read. अथ क्रियमाणेऽपि प्राग्वचने यावता अनवकाशा एताः संज्ञाः कस्मादेव न बाधन्ते ! How do these saṁjñās, if anavikāsas, not set it at naught, even though the word prāk is read? क्रियमाणे हि प्रावचने सत्यां निपातसंज्ञायामेता अवयवसंज्ञा आरभ्यन्ते, तत्र वचनात् समावेशो भवति । These avayavasaṁjñās are enjoined only when nipātasaṁjñā is there on account of the reading of prāk and hence, on its strength all exist together. NOTE :Kaiyata reads here :Kevale tu nipātak ityadhikārē kriyamāņē satyām api pratiyōgam anuvṛitāu ēkasṛṁjñādhikārāt paryāyaḥ syat, na tu samāvēśaḥ syat.

चादयोऽसच्चे ( 1, 4, 57 )

There are two topics here :( 1 ) What is the meaning of sattva ? (2) Is asattvē paryudāsa or prasajya-pratisedha ? अयं सत्त्वशब्दोऽस्त्येव द्रव्यपदार्थकः तद्यथा सत्त्वमयं ब्राह्मणः सत्त्वमियं ब्राह्मणी इति । अस्ति क्रियापदार्थकः - सद्भावः सत्त्वम् इति । कस्येदं ग्रहणम् ? This word sattva means dravya, as in sattvam ayam brāhmaṇaḥ and sattvam iyam brāhmaṇī. It means kriyā; sattvam is sadbhāva or sattā. In which meaning is this word used here? M. 17130 LECTURES ON PATANJALI’S MAHĀBHĀṢYA द्रव्यपदार्थकस्य In the meaning of dravya. कुत एतत् ? Why is it so? एवं हि कृत्वा विधिश्व सिद्धो भवति, प्रतिषेधश्च Only on this interpretation, vidhi and pratiṣedha are possible. NOTE:-Kaiyața reads here:-Yadi sattvasabdēna sattā ucyatē, tadā pratiṣēdhōsnarthakaḥ syat. Na hi cadișu sattāvācī kaścit sabdōssti yadarthō niṣēdhaḥ syāt.

II किं पुनरयं पर्युदासः यदन्यत् सत्त्ववचनादिति, आहोस्वित् प्रसज्यायं प्रतिषेधः सत्त्ववचने न इति ? Is it paryudāsa meaning that which is other than sattva or prasajya-pratiṣëdha meaning but not in sattva. किं चातः ? What is the difference ? यदि पर्युदासः, विप्र इत्यत्रापि प्राप्नोति । क्रियाद्रव्यवचनोऽयं सङ्घातः । द्रव्यादन्यश्च विधिना आश्रीयते । अस्ति च प्रादिभिः सामान्यमिति कृत्वा तदन्तविधिना निपातसंज्ञा प्राप्नोति । अथ प्रसज्यप्रतिषेधो न दोषो भवति । If it is paryudāsa, nipātasaṁjñā will chance to come to the word vipra. It denotes kriyōpasarjana-dravyatva and hence it is other than dravya and so the word gets the samjñã through this sūtra. Since the word is considered similar to prādīs, nipātasaṁjñā sets in on account of the operation of tadantavidhi. If, on the other hand, it is taken as prasajyaprati.sedha, there is no difficulty. NorE : -Kāiyata reads : - Viprāti iti vipral. यथा न दोषः तथास्तु Let it be taken in that way which will give no room for any difficulty. प्रादय उपसर्गाः क्रियायोगे (1.4, 58 59 ) प्रादय इति योगविभागः Pradayah is split as a separate sutra. प्रादय इति योगविभागः कर्तव्यः प्रादयोऽसत्त्ववचना निपातसंज्ञा भवन्ति । तत उपसर्गाः क्रियायोगे इति । EIGHTEENTH ÄHNIKA-GATIS CA 131 There is need to read Pradayah as a separate sutra, so that prādīs which do not denote dravya take nipätasaṁjñā. Then Upasargāḥ kriyāyōgē is to be read as a sūtra. किमर्थो योगविभागः ? What for is the yōgavibhāga ? निपातसंज्ञार्थ : So that prādis may get nipatasainjñā. निपातसंज्ञा यथा स्यात् So that nipätasaṁjñā may take hold of them. एकयोगे हि निपातसंज्ञाभावः For, there is no chance for nipātasuṁjñā if the whole is taken as one sūtra. एकयोगे हि सति निपातसंज्ञाया अभावः स्यात् । यस्मिन्नेव विशेषे गत्युपसर्गकर्मप्रवचनीयसंज्ञास्तस्मिन्नेव विशेषे निपातसंज्ञा स्यात् If it is taken as one sūtra, there is no chance for them to get nipātasaṁjñā as a general case. The nipätasaṁjñā will take hold of them only on such occasions as will enable them get gatisaṁjñā, upasargasaṁjñā or karmapravacanīyasaṁjñā. मरुच्छब्दस्योपसङ्ख्यानम् The word marut should be added to the list. मरुच्छब्दस्योपसङ्ख्यानं कर्तव्यम् मरुदत्तो मरुत्तः - अच उपसर्गाद् इति तत्त्वं यथा स्यात्

There is need to add marut to the list, so that by the operation of the sūtra Aca upasargāt tah (7, 4, 47 ) Marud dattah may become maruttah. श्रच्छब्दस्योपसङ्ख्यानम् The word srat should be added to the list. श्रच्छब्दस्योपसङ्ख्यानं कर्तव्यं श्रद्धा There is need to add śrat to the list, so that the word śraddhā may be secured.

गतिश्च ( 1, 4, 60)

कारिकाशब्दस्य Need to add the word kārika. कारिकाशब्दस्योपसङ्ख्यानं कर्तव्यम् - कारिकाकृत्य There is need to add the word kārikā to the list, so that the form kārikākṛtya may be secured.

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NOTE:—Kāiyaṭa reads here:-Kārikā kriyā, maryādā sthitih ityarthah. Yatna ityapari. पुनश्चनसौ छन्दसि Ňeed to add punar and canas with reference to the usage in Vedas. पुनश्चनसौ छन्दसि गतिसंज्ञौ भवत इति वक्तव्यम् - पुनरुत्स्यूतं वासो देयम्, पुनर्निष्कृतो रथः, उशिग्दूतश्चनोहितः इति It must be said that punar and canas take gatisamjñā in Vēdas, for the sake of samāsa in punarutsyūtam and punarnişkṛtah in the Vedic sentences Punar-utsyūtam vāsō dēyam and punar-nişkṛtō rathaḥ and for the sake of prakṛtisvara in canōhitaḥ in the Vedic sentence Uśidūtaś canōhitaḥ. गत्युपसर्गसंज्ञाः क्रियायोगे यत्क्रियायुक्तास्तं प्रतीति वचनम् Need to enjoin that there are gatisaṁjñā and upasargasaṁjñā only with reference to the kriya with which they are associated. वक्तव्यम् गत्युपसर्गसंज्ञाः क्रियायोगे यत्क्रियायुक्तास्तं प्रति गत्युपसर्गसंज्ञा भवन्तीति It must be enjoined that those that get gatisamjñā and upasargasaṁjñā have them only with reference to the kriyū with which they are associated. किं प्रयोजनम् ? What is the benefit ? प्रयोजनं घञ् षत्वणत्वे Benefit is with reference to ghañ, ṣatva and natva. घञ् - प्रवृद्धो भावः - प्रभाव, अनुपसर्गे इति प्रतिषेधो मा भूत् Ghañ - So that the pratiședha of ghañ, by the sutra Śrīņibhuvōnupasargē (3, 3, 24) may not take place in the formation of the word prabhavaḥ whose vigraha is pravṛddhō bhāvaḥ, NOTE:-Pra has upasargasaṁjñā only with reference to vṛdh and not with reference to bhū. मा भूत् । त्वम् विगताः सेचकाः अस्माद्रामात् विसेचको ग्रामः । उपसर्गादिति षत्वं So that şatva may not take place by the sutra Upasargāt sunöti … sica - saija-svaiūjām (8, 3, 65 ) in the word visācakah EIGHTEENTH AHNIKA-GATIŚ CA 133 of the sentence Visicakō grāmaḥ, whose vigrahavākya is vigatāḥ sēcakāh asmāt. NOTE:Vi has got upasargasaṁjñā only with reference to gam and not with reference to sic. मा भूत् णत्वम् - प्रगता नायका अस्माग्रामात् प्रनायको ग्रामः । उपसर्गादिति णत्वं Natva. So that natva may not take place by the sutra Upasargāt …. (8, 4, 14 ) in the word pranāyakah of the sentence pranāyakō grāmaḥ whose vigrahavākya is pragatāḥ nāyakāḥ asmāt. वृद्धिविधौ च धातुग्रहणानर्थक्यम् Non-necessity of reading dhātu in vṛddhividhi. वृद्धिविधौ च धातुग्रहणमनर्थकम् - उपसर्गाद्दिति धातौ इति । तत्र धातुग्रहणस्यैतत् प्रयोजनम्, इह मा भूत् प्रर्षभं वनम् इति । क्रियमाणे चापि धातुग्रहणे प्रछेक इत्यत्र प्राप्नोति । यत्क्रियायुक्ताः तं प्रतीतिवचनान्न भवति No purpose is served by reading dhātau in the sutra Upasargād ṛti dhātāu (6, 1, 91) which deals with vṛddhi. It is used to avoid vṛddhi in prarṣabha in the phrase prarṣabham canam. Even if it is read, it will chance to appear in the word prarchakaḥ. This may be avoided by taking recourse to the dictum Yatkriyāyuktās tam prati gatyupasargasaṁjñā bhavanti. वद्विधिनस्भावाबीत्वस्वाङ्गादिस्मरणत्वेषु दोषः Difficulty will arise with respect to vadvidhi, nasbhāva, abitva, svārgādisvara and ṇatva. वद्विधिनस्भावाबीत्वस्वङ्गादिस्वरणत्वेषु दोषो भवति Difficulty will arise with respect to vadvidhi, nasbhāva, abītra, svāngādisvara and natva. वद्विधि यदुद्वत निवतो यासि बप्सन ( R. V. 10, 142, 4) There will be difficulty with reference to vat-pralyuya in the words udvataḥ and nivatal in the Vedic sentence Yad udvatő nivatō yäsi vupsan, by the sutra Upasargāc chandasi dhātvarthë (5, 1, 118).

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नस्भाव - प्रणसं मुखं, उन्नसं मुखम् There will be difficulty with reference to nasbhāva of nāsikā by the sūtra Upasargácca (5, 4, 119 ) in the words praņasam and unnasam, in the phrases pranasam mukham and unnasam mrukham. अबीत्व - प्रेपं परपम् There will be difficulty with reference to the ttva of ap by the sūtra Doyantar upasargābhyāspa it (6, 8, 97 ) in the words prēpam and parēpam. स्वाङ्गादिस्वर - प्रस्फिक् प्रोदरः , There will be difficulty with reference to uttarapadadyudättasvara by the sutra Upasargās svālgam dhruvam aparśu (6, 2, 177) in prasphik and prödaraḥ. णत्व प्रणः शूद्रः, प्रण आचार्यः, प्र णो राजा प्र णो वृत्रहा उपसर्गाद् इत्येते विधयो न प्राप्नुवन्ति There will be difficulty with reference to natva in the word naḥ in the phrases Pra ṇaḥ śūdraḥ, Pra ṇa ācāryaḥ, Pra ṇō rājā, Pra ņē vṛtrahā by the sūtra Upasargād bahulam (8, 4, 28). These vidhis cannot operate, since they are enjoined after upasarga. वद्विधिनस्भावाबीत्वस्वाङ्गादिस्वरणत्वेषु वचनप्रामाण्यात्सिद्धम् Vadvidhi, nasbhāva, abītva, svārgādisvara and ṇatva take place on account of vacanaprāmānya. अनवकाशा एते विधयस्ते वचनप्रामाण्याद्भविष्यन्ति These vidhis have no other room to operate and hence they operate on the strength of their being read. सुदुरोः प्रतिषेधो लुम्विधितत्वषत्वणत्वेषु Need for the pratiṣedha of su and dur with reference to numvidhi, tatva, satva and natva. , नुम्बिधि - सुलभं, दुर्लभम् उपसर्गादिति नुम् मा भूद् इति । न सुदुर्भ्यां केवलाभ्याम् इत्येतन्न वक्तव्यं भवति । So that num cannot appear in the words sulabham and durlabham by the sūtra Upasargād khalghandh (7, 1, 67 ). In EIGHTEENTH ÄHNIKA-ŪRYADICVIDACAS CA 135 that case the sutra Na sudurbhyām kēvalābhyām (7, 1, 68) need not be read. नैतदस्ति प्रयोजनम् । क्रियते एतन्न्यास एव This benefit cannot arise. It is read in the sûtra. NorE : - Kāvyata reads here :Kāvalābhyām iti visesanabhidhānārtham avaśyam kartavyam. तत्व सुदत्तम्, अच उपसर्गात्तः इति तत्वं मा भूदिति । So that tatva may not appear in the word sudattam by the sūtra Aca upasargāt ta? (7, 4, 47 ). पत्त्र खुसिक्तं घटशतेन, सुस्तुतं श्लोकशतेन । उपसर्गादिति षत्वं मा भूदिति । सुः पूजायामित्येतन्न वक्तव्यं भवति । So that satva may not appear in susiktam and sustutam in the sentences Susiktam ghaṭaŝatēna and sustutam ślōkaŝatēna by the sūtra Upasargāt sunīti … stāuti … sica … (8, 3, 65). In that case the sūtra Suḥ pūjāyām (1, 4, 95) need not be read. नैतदस्ति प्रयोजनम् । क्रियत एतन्न्यास एव This is not the benefit. It is read in the sutra. NOTE : - Kāiyata reads here :-Pajāyām iti visisanāpādānārtham. णत्व दुर्नयं, दुर्नीतमिति । उपसर्गादिति णत्वं मा भूदिति

So that natva may not appear in the words durnayam and durnītam by the sutra Upasargāt (8, 4, 14). 4.

ऊर्यादिच्चिवडाचश्च ( 1, 4, 60)

कृभ्वस्तियोगे Need to read in association with kr, bhu and as. कृस्वस्तियोग इति वक्तव्यम् इहैव यथा स्यात् ऊरीकृत्य, ऊरीभूय । इह मा भूत् ऊरी पक्त्वा ।

It must be said that they take gatisaṁjñā only in association with the roots kr, bhu and as, so that it may operate only here in ūrīkṛiya and ūrībhūya and not in ūrīpaktvā. तत्तर्हि वक्तव्यम् It must then be read न वक्तव्यम् । क्रियायोग इत्यनुवर्तते । न चान्यया क्रिययोर्यादिच्चिदाचां योगोऽस्ति ।

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No, it need not, There is anuvṛtti for kriyāyōgē and ūryādi, cvi and dac do not come in association with roots other than they.

अनुकरणं चानितिपरम् (1, 4, 62 )

There are two topics here :-(1) Is itiparam a tatpurușa compound or a bahuvrihi compound? (2) What is the need for this sūtra ? I कथमिदं विज्ञायते, इतेः परम् इतिपरं, न इतिपरम् अनितिपरम् इति, आहोस्विद् इतिः परो यस्मात् तदिदमितिपरं, न इतिपरम् अनितिपरम् इति ? How is this (anitiparam) interpreted ? Is it taken as [the nansamāsa of na and itiparam where itiparam is ṣaṣṭhī-tatpuruşa or is it taken as the nansamāsa of na and itiparam where itiparam is a bạhuvrīhi samāsa ? किं चातः ? What will be the difference? यदि विज्ञायते इतेः परम् इतिपरं, न इतिपरम् अनितिपरमिति, खाडिति कृत्वा निरष्ठीवत् इत्यत्र प्राप्नोति । अथ विज्ञायते इतिः परो यस्मात् तदितिपरं, न इतिपरम् अनितिपरमिति, श्रौषड् - वौषड् इति कृत्वा निरष्ठीवत् इत्यत्र प्राप्नोति । If it is taken as the samāsa of na and itiparam where the latter is a tatpuruşa, gatisaṁjñā will chance to appear to khāṭ in Khāḍ iti kṛtrā niraṣṭhīvāt. If, on the other hand, it is taken as the samāsa of na and itiparam where the latter is a bahuvrīhi-samāsa, gatisaṁjña will chance to appear to śrāuṣaț in Śrāuṣaḍ-vāuṣaḍ iti kṛtvā niraṣṭhīvat. If so, अस्तु तावत् इतिः परो यस्मात् तदितिपरं न इतिपरम् अनितिपरम् इति let it be the samāsa of na and itiparam where the latter is a bahuvrīhi compound. ननु चोक्तं श्रौपौषडिति कृत्वा निरष्ठीवत् इत्यत्र प्राप्नोति इति Oh it was said that it will chance to appear in śrāuṣaț in śrāuṣaḍ-vāuṣaḍ iti kṛtvā niraṣṭhīval. नैष दोषः । इदं तावदयं प्रष्टव्यः - अथेह ते प्राग्धातोः इति कथं गतिमात्रस्य पूर्वप्रयोगो भवति उपोद्धरतीति ? गत्याकृतिः प्रतिनिर्दिश्यते १ इहापि तर्हि अनुकरणाकृतिः प्रतिनिर्दिश्यते । 137 EIGHTEENTH ÄHNIKA¬ÃDARĀNĀDARAYŌḤ SADASAI This difficulty does not arise. He is to be put this question whether, with reference to Të prag dhātōh, only one word which has gatisamjñā precede the root or the whole samudāya of gatisaṁjñās in the word upōddharati. Here too, then, the whole samudaya of anukaraṇa is taken into account. II किमर्थमिदमुच्यते ? What is the need for this sūtra? अनुकरणस्येतिकरणपरत्व प्रतिषेधोऽनिष्टशब्दनिवृत्यर्थः The pratiṣedha of itikaraṇaparatva to anukarana is to avoid anistaśabda.

अनुकरणस्येतिकरणपरत्वप्रतिषेध उच्यते
It is said that the use of it is to be prohibited after anukaranaśabdas. किं प्रयोजनम् ?
What is the prayojana ?
अनिष्टशब्दनिवृत्त्यर्थः - अनिष्टशब्दता मा भूदु इति
For the sake of avoiding anista-sabda. In order that an incorrect word may not be used.

इदं विचारयिष्यते - प्राग्धातुवचनं प्रयोगनियमार्थं वा स्यात् संज्ञानियमार्थं वा इति । तद्या प्रयोगनियमार्थं तदा अनिष्टशब्दनिवृत्त्यर्थमिदं वक्तव्यम् । यदा हि संज्ञानियमार्थं तदा न दोषो भवति ।
This is going to be discussed whether the sutra Tē prāg dhātāḥ is for prayōganiyama or saṁjñāniyama. If it is for prayōganiyama, this sūtra is necessary to avoid aniṣṭasabda. If it is for samjñāniyama, there will be no harm (if this sūtra is not read).

आदरानादरयोः सदसती ( 1, 4, 63)

सिद्धम् इदमतिबहु कियते - आदरे अनादरे सदसद् इति । आदरे सत् इत्येव This sūtra is too long by reading ādarē anādarē sad and asad; its purpose will be served by reading only Adare sat. कथम् असत्कृत्य इति ? How is it to arrive at the form asatkṛtya? तदन्तविधिना भविष्यति
It is arrived at by tadantavidhio M. 18

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NOTE: - Kaiyața reads here:Avyayasaṁjñāyām astyēva tadantavidhih.

केनेदानीमनादरे भविष्यति ?
By which will it be shown that it is anādarē?

नञा आदरप्रतिषेधं विज्ञास्यामः न आदरे अनादरे इति
We shall understand adarapratiṣedha through the negative. particle na thus : na ādare = anādare. 1 नैवं शक्यम् । आदरप्रसङ्गे एव हि स्याद् अनादरप्रसङ्गे न स्यात् । अनादरग्रहणे पुनः क्रियमाणे बहुव्रीहिरयं विज्ञायते अविद्यानादरे अनादरे इति दनादरग्रहणं कर्तव्यम् । अतस्तु तदन्तविधिना सिद्धम् । । तस्मा - This is not possible. It will be possible only when there is chance for ādara and not when there is chance for anādara. If anādarē is read, it may be taken to be bahuvrīhi thus:avidyamānaḥ ādaraḥ yasmin sah. Hence there is need to read saḥ. anādarē. The kārya of asat is achieved through tadantavidhi.

अन्तरपरिग्रहे ( 1, 4, 65 )

अन्तःशब्दस्याङ्किविधिसमासत्येषूपसङ्ख्यानम् Need to give the samjñà to the word antar with reference to ai, kividhi, samāsa and ņatva. अन्तःशब्दस्याङ्किविधिसमासणत्वेषूपसङ्ख्यानम् कर्तव्यम् अङ् - अन्तर्द्धा ; किविधिः अन्तर्द्धिः समास अन्तर्हत्य; णत्वम् अन्तर्हण्याद्गोभ्यो गाः

It must be added that antar takes gati-samjñā with reference to an, kividhi, samāsa and ṇatva. Viz., antarddhā (an), antarddhih (kividhi), antarhatya (samāsa ) and antarhanyāt in antarhanyād gobhyā gāh (natva ).

साक्षात्प्रभृतीनि च ( 1, 4, 74)

साक्षात्प्रभृतिषु च्व्यर्थवचनम् Need to enjoin that säkṣād etc. take the samjñā only if there is the meaning of cvi. 1. Kaiyața reads here:-Gurnm asutkṛtya ityādāu syāt, pākhaṇḍinam asatkṛtya,ityēvamādāu na syāt. EIGHTEENTH AHNIKA-DARĀNĀDARAYOḤ SADASATI 139 साक्षात्प्रभृतिषु व्यर्थवचनं कर्तव्यम् । असाक्षात् साक्षात् कृत्वा साक्षात्कृत्य । यदि हि साक्षादेव सत् किञ्चित्क्रियते तदा मा भूत् इति । It must be stated that sākṣut etc. take the samṁjña only when there is the meaning of cvi. Hence sikṣātkṛty is formed only when it gives the sense asākṣāt sākṣāt kṛtvā and not when something is done in pratyaksa. मकारान्तत्वं च गतिसंज्ञासंनियुक्तम् Gatisamjñā to be given to lavana only when it ends in m. मकारान्तत्वं च गतिसंज्ञासंनियोगेन वक्तव्यम् लवणङ्कत्य

It must be stated that gatisamjñā and makārāntatva go together to secure the form lavaṇańkṛtya. तत्र च च्चिप्रतिषेधः Need to prohibit it if there is cri. तत्र च च्यन्तस्य प्रतिषेधो वक्तव्यः - लवणीकृत्य There is need to prohibit makārāntatva to cryanta. Viz. lavanīkertya. न वा पूर्वेण कृतत्वात् No, it need not be enjoined since it is accomplished by the previous one. न वा वक्तव्यम् No, it need not be enjoined. किं कारणम् ? Why ? पूर्वेण कृतत्वात् - अस्तु अनेन विभाषा, पूर्वेण नित्यो भविष्यति Since it is accomplished by the previous one (through pūrvaprasanja-vijñāna). Let there be vibhāṣā by this; but it becomes nitya by the previous vārttika. इदं तर्हि प्रयोजनं, मकारान्तत्वं च गतिसंज्ञासन्नियुक्तम् इत्युक्तं, तत् च्व्यन्तस्य मा भूद् इति । एतदपि नास्ति प्रयोजनम् ; लवणशब्दस्यायं विभाषा लवर्णशब्दः आदेशः क्रियते । यदि चलवणीशब्दस्यापि विभाषा लवणंशब्द आदेशो भवति न किञ्चिद दुष्यति । त्रैशब्द्यं चेह साध्यं तच्चैवं सति सिद्धं भवति । If so, this is the prayōjana that cvyanta does not become makārānta with gatisaṁjñā. This is vibhāṣā to the word lavana and its ādēśa is lavanam. If there is vibhāsā to lavanisabda too, the word lavaṇam may come as the ādēśa and140 LECTURES ON PATANJALI’S MAHĀBHĀSYA there will be no difficulty. Three formations (lavanam krtra, lavaṇam-krtya and lavanikrtya) are here possible and theyare achieved under this interpretation.

ते प्राधातोः ( 1, 4, 80 )

किमिदं प्राग्धातुवचनं प्रयोगनियमार्थम् - एते प्रागेव धातोः प्रयोक्तव्याः, आहोस्वित् संज्ञानियमार्थम् एते प्राक् च अप्राकू च प्रयोक्तव्याः । प्राक् प्रयुज्य - मानानां गतिसंज्ञा भवति इति । Does this expression Prag dhātōḥ suggest prayōga-niyama that they must be used only before roots and not after roots
or saṁjñā-niyama that they may used both before roots and after roots
and that they get gati-saṁjñā only when they are used before roots.

कश्चात्र विशेषः ?
What will be the difference here?

प्राग्धातुवचनं प्रयोगनियमार्थमिति चेदनुकरणस्येतिकरण परप्रतिपेधोऽनिष्टशब्दनिवृत्त्यर्थः If the expression Prag dhātōh is for prayōganiyama, the sūtra Anukaranam cānitiparam (1, 4, 62 ) is necessary for anistaśabdanivrtti.

प्राग्धातुवचनं प्रयोगनियमार्थमिति चेदनुकरणस्येतिकरण पर प्रतिषेधो वक्तव्यः
If the expression prag dhātōḥ is intended for prayoga-niyama, itikaraṇa-para-pradiṣedha has to be stated with reference to anukarana. किं प्रयोजनम् ?
Why ?
अनिष्टशब्दनिवृत्त्यर्थः - अनिष्टशब्दता मा भूदिति ।
For the sake of aniṣṭasabdanivrtti. So that there may not be anistaśabdatā.

छन्दसि परव्यवहितवचनं च
The sūtras Chandasi parespi and Vyavahitāś ca have to be read.
छन्दसि परेऽपि व्यवहिताश्च इति वक्तव्यम्
The sūtras Chandasi parēspi (1, 4, 81 ), and Vyavahitāś ca. ( 1, 4, 82 ) have to be read.

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संज्ञानियमे सिद्धम्
The above object is achieved if the sūtra is for samjñā-niyama.
संज्ञानियमे सति सिद्धमेतद् भवति
If it suggests saṁjñā-niyama, this object is achieved.
अस्तु तर्हि संज्ञानियमः
Let it then suggest sañjñā niyama.

उभयोर् अनर्थकं वचनम् अनिष्टादर्शनात्
No need for both the pakṣas due to the absence of any aniṣṭa. उभयोरपि पक्षयोर्वचनमनर्थकम्
There is no need to mention both the pakṣas.
किं कारणम् ? Why ?
अनिष्टादर्शनात्
On account of the absence of anything in usage contrary to grammar.
न हि कश्चित् प्रपचतीति प्रयोक्तव्ये पचति प्र इति प्रयुङ्क्ते ।
यदि चानिष्टं दृश्येत ततो यत्नाहं स्यात्
No one in the world makes use of pacati pra in place of prapacati; Attempt has to be made only if any aniṣṭa is seen.
NOTE: From this it is clear that Vārttikakāra has decided that this sūtra is unnecessary.

उपसर्जनसन्निपाते तु पूर्वपरव्यवस्थार्थम्
Need for this sūtra to decide which, of the two upasarjanas that come together, precedes and which follows. उपसर्जनसन्निपाते तु पूर्वपरव्यवस्थार्थमेतद्वक्तव्यम् ऋषभं कूलमुद्रुजम् ऋषभं कूलमुद्वहम् । अत्र गतेः प्राग्धातोः प्रयोगो यथा स्यात् ।
This sūtra has to be read to decide which, of the two upasarjanas, has to precede and which has to follow.
In the words kulam-ud-rujam and kūlam-ud-raham in the expressions Rşabham kūlam-ud-rujam and Rṣabham kūlam-ud-vaham, ud will precede rujam and vaham on account of this sūtra.
NOTE-Otherwise doubt will arise whether kūlam-udrujam and kūlam-ud-vaham are the correct forms or ut-kūlamrujam and ut-kūlam-vaham are correct ones, since both kūla and ut are upapadas.

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यद्युपसर्जनसन्निपाते पूर्वपरव्यवस्थार्थमिदमुच्यते सुकटङ्कराणि वीरणानि इत्यत्र गतेः प्राधातोः प्रयोगः प्राप्नोति ।
If it is said this sūtra is intended to decide the respective position of two upasarjanas which come together, there is chance for su, a gati, in sukatankarāṇi in the expression sukatankarañāni vīraṇāni to precede karāni. आचार्यप्रवृत्तिर्ज्ञापयति नात्र गतेः प्राक्प्रयोगो भवति इति यदयमीषदुः सुषु कृच्छ्राकृच्छ्रार्थेषु खल् इति खकारमनुबन्धं करोति । The procedure of Acārya (Sūtrakāra) suggests that the gati is not used immediately before karaṇāni, since he reads khal with kh as anubandha in the sutra Iṣad-dus-suşu krcchraakrcchrārthāsu khal ( 8, 8, 126 ).
कथं कृत्वा ज्ञापकम् ? How is it jñāpaka ?
खित्करणे एतत्प्रयोजनं खिति इति मुम् यथा स्यात् इति । यदि चात्र गतेः प्राक्प्रयोगः स्यात् खित्करणमनर्थकं स्यात् । अस्त्वत्र मुम् । अनव्ययस्य इति प्रतिधो भविष्यति । पश्यति त्वाचार्यो नात्र गतेः प्राग्धातोः प्रयोगो भवतीति ततः खकारमनुबन्धं करोति ।
This is the prayōjana of khitkarana that the agama mum will set in on account of the anubandha of kh. If gati here precedes dhātu, khitkarana will be of no use. Since Acarya reads kh as anubandha, he sees that gati does not precede dhātu here. Even if there is mum here, there will be pratisëdha by anavyayasya (6, 3, 66) Acārya sees that gati does not precede dhātu here and hence has read the anubandha kh.
स्यादेवात्र मुमागमः
नैतदस्ति ज्ञापकम् ।
यद्यत्र गतेः प्राक् प्रयोगः स्यात्,
This is not a jñāpaka.
If gati is used before dhātu, there will be the āgama mum here.
कथम् ? How ?
कृग्रहणे गतिकारकपूर्वस्यापि ग्रहणं भवति इति
By the paribhāṣā Krdgrahanë gati-kāraka-pūrvasyāpi grahaṇam.
तस्मान्नार्थ एवमर्थेन प्राग्धातुवचनेन
Hence there is no need to read this sūtra for the above purpose.

कथम् ऋषभं कूलमुद्रुजम्, ऋषभं कूलमुद्वहम्
143
How are we to arrive at the forms kūlam-ud-rujam and kūlamud-vaham in the expressions Ṛṣabham kūlam-ud-rujam and Rsabham kūlam-ud-vaham ?
नैष दोषः । नैष उदिरुपपदम्
There is no difficulty here. This ut is not an upapada.
किं तर्हि ? What then ? विशेषणम् । उदि कूले रुजिव होः उत्पूर्वाभ्यां रुजिवहिभ्यां कूले उपपदे इति
It is visēşana. It is taken thus:-Udi kūlē rujivahōḥ, which means, when kūla is upapada to ruj and vaḥ preceded by ut.

कर्मप्रवचनीयाः ( 1, 4, 83)

किमर्थं महती संज्ञा क्रियते ? What is the need for this long saṁjñā ? अन्वर्थसंज्ञा यथा विज्ञायेत - कर्म प्रोक्तवन्तः कर्मप्रवचनीया इति So that it may be considered an anvartha-sañjña. Karmapravac inīyas are those that suggested kriyāviŝēṣa when they were used with verbs? के पुनः कर्म प्रोक्तवन्तः ? Which are those that suggested kriyāviśēṣa when they were used with verbs? ये सम्प्रति क्रियां नाहुः Those which do not now suggest kriyāvišēṣa. के च संप्रति क्रियां नाहुः ! Which do not now suggest kriyāviśēṣa ? ये अप्रयुज्यमानस्य क्रियामाहुः, ते कर्मप्रवचनीयाः Those which suggest the sambandhrvišēșa of a kriya which is not now used are karmapravacanīyas.

अनुर्लक्षणे ( 1, 4, 84 )

किमर्थमिदमुच्यते ? What for is this sutra? कर्मप्रवचनीयसंज्ञा यथा स्यात्, गत्युपसर्गसंज्ञे मा भूतामिति So that it may get karmapravacanīya-saṁjñā and not gati and upasarga saṁjñās.

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NOTE:-Kaiyața notes that this is not a correct answer and it is given to test the pupil’s intelligence.

किं च स्यात् ? What will happen if it gets gati-samjna ?

शाकल्यस्य संहितामनु प्रावर्षत् । गतिर्गतौ इति निघातः प्रसज्येत The word anu will get sarvānudatta by the sutra Gatir gatau (8, 1, 70 ) in the sentence Sākalyasya samhitām anu prāvarsat. यद्येवं वेरपि कर्मप्रवचनीयसंज्ञा वक्तया । वेरपि निघातो नेष्यते प्रादेशं विपरिलिखति If so, vi in Prādēśam viparilikhali has to be given kurmapravacanīyasaṁjñā since anudāttatva is not desired for it, अस्त्यत्र विशेषः । नात्र वेर्लिखि प्रति क्रियायोगः There is a difference here; there is no kriyāyōga for vi with likh here. किं तर्हि ? With what then? अपयुज्यमानं प्रादेश विमाय परिलिखति With that which is not used, (so that the above sentence means) prādēśam vimāya parilikhati. यद्येवम् अनोरपि कर्मप्रवचनीयसंज्ञया नार्थः । अनेोरपि हि न वृषिं प्रति क्रियायोगः ’ If so, no purpose is served by enjoining karmapravacaniyasaṁjñā to anu too; for there is no kriyāyāga for anu with urs faf? With what then? अप्रयुज्यमानं शाकल्येन सुकृतां संहितामनुनिशम्य देवः प्रावर्षत् With that which is not used, (so that the sentence means) Śākalyēna sukṛtām saṁhitām anuniśamya dēvaḥ prāvarṣat. इदं तर्हि प्रयोजनं, द्वितीया यथा स्यात् कर्मप्रवचनीययुक्ते द्वितीया इति This, then, is the prayōjana that there will set in dvitîya on the strength of the sutra Karma pravacaniyayuktē dvitiyā. अत उत्तरं पठति Then he reads the answer. अनुर्लक्षणे वचनानर्थक्यं सामान्यकृतत्वात् Non-necessity of the sutra Anur lakṣane, on account of its purpose being served by the sāmānyasūtra. EIGHTEENTH AHNIKA-ANUR LAKṢAŅĒ अनुर्लक्षणेवचनमनर्थकम् The sūtra Anur lakṣaṇē serves no purpose. किं कारणम् ? Why ? 145 सामान्यकृतत्वात् - सामान्येनैवात्र कर्मप्रवचनीयसंज्ञा भविष्यति लक्षणेत्थंभूताख्यानभागवीप्सासु प्रतिपर्यनवः इति On account of its purpose being served by the sāmānyasūtra. Karmapravacanīya-samjñā is secured here by the samanyasūtra Lakṣaṇētthambhūtākhyānabhāgavī psāsu pratiparyanavaḥ (1, 4, 90). हेत्वर्थं तु वचनम् This sutra is, then, intended for the sake of hētu. हेत्वर्थमिदं वक्तव्यम् - हेतुः शाकल्यस्य संहिता वर्षस्य, न लक्षणम् This has to be said so that hētu may take the saṁjñā. Ŝākalasamhita is the hētu for the rain and not lakṣaṇa. किं वक्तव्यमेतत् ? Is there any necessity to advance this line of argument? NOTE:-Kaiyața reads here :-Hētōr lakṣaṇam nāstīti kiṁ paribhāṣitavyam iti prcchati. न हि No, there is no necessity. कथमनुच्यमानं गम्यते ? How is it to be understood without its being specifically stated ? लक्षणं हि नाम स भवति येन पुनः पुनर्लक्ष्यते, न यः सकृदपि निमित्तत्वाय कल्पते । सकृच्चासौ शाकल्येन सुकृतां संहिताम् अनुनिशम्य देवः प्रावर्षत् । Laksana is that which is seen frequently associated with an object and not that which is once seen as a nimitta. The deva rained on hearing the well-made saṁhitā of Śakalya only once. स तर्हि तथा निर्देशः कर्तव्यो ऽनुर्हेताविति If so, the sūtra should be changed to Anur hētāu. अथेदानी लक्षणेन हेतुरपि व्याप्तः, नार्थोऽनेन ? Is not this unnecessary since hētu too is within the range of laksana ? लक्षणेन हेतुरपि व्याप्तः । न ह्यवश्यं तदेव लक्षणं भवति येन पुनः पुनर्लक्ष्यते

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Yes, hetu is within the range of laksana ; for it is not necessary to define lakṣaṇa only as yēna punaḥ punar lakṣyotē. किं तर्हि ? What then ? यत्सकृदपि निमित्तत्वाय कल्पते तदपि लक्षणं भवति । तद्यथा अपि भवान् कमण्डलुपाणि छात्रमद्राक्षीत् इति । सकृदसौ कमण्डलुपाणिरछात्रो दृष्टस्तस्य तदेव लक्षणं भवति । Even that becomes a lakṣaṇa which serves as nimitta once. This may be illustrated thus:-The question whether you saw the pupil with kamandalu in his hand arises on seeing the pupil only once with kamandalu in his hand. तदेव तर्हि प्रयोजनं द्वितीया यथा स्यात् कर्मप्रवचनीययुक्ते द्वितीया इति If so, this is the prayōjana that it gets dvitiya by the sūtra Karmapravacanīyayuktē dvitîyā. एतदपि नास्ति प्रयोजनम् । सिद्धात्र द्वितीया कर्मप्रवचनीययुक्ते इत्येव । This too is not the prayōjana, since dvitīyā has already been accomplished by Karmapravacaniyayulcte dvitīya ( 2, 3, 8). न सिध्यति । परत्वात् हेत्वाश्रया तृतीया प्राप्नोति No, it cannot be accomplished. Triya will chance to come by the sutra Hētāu (2, 3, 23), since it is para. आङ् मर्यादाभिविध्योः

आङ्मर्यादावचने ( 1, 4, 89)

The sūtra has to be recast An maryāḍābhividhyōḥ. आङ् मर्यादाभिविध्योरिति वक्तव्यम् । इहापि यथा स्यात् आकुमारं यशः पाणिनेः इति । The sutra must be read Дn maryādābhividhyōh, so that it may operate on ākumāram in the expression Akumāram yasaḥ Paninëh (Panini’s fame was known oven to young boys ). तत्तर्हि वक्तव्यम् It should, then, be read so, न वक्तव्यम् । मर्यादावचने इत्येव सिद्धम् । एषा अस्य यशसो मर्यादा No, it need not. It is accomplished by the statement maryādāvacaně. This is the limit where his fame has spread. NOTE:-1. Kaiyața reads here to explain the difference of opinion in the interpretation of the word maryādā between EIGHTEENTH ÄHNIKA -ADHIPARĪ ANARTHAKĀU 147 Varttikakara and Mahabhāṣyakāra:Vinā tēna iti maryādā, saha tēna iti abhividhir ityarthabhēdam matvā vārttikam paṭhati … vacanagrahanasya idam prayōjanam avantarabhēdaparihārēņa paricchēdahētu mātram maryādā yathā gṛhyēta. NOTE :2. The statement Akumāram yasak Paninik suggests that, at Mahābhāṣyakāra’s time, even young boys were informed of Puņini’s greatness.

लक्षणेत्थम्भूताख्यान भागवीप्सासु प्रतिपर्यनवः ( 1, 4, 90)

कस्य लक्षणादयोऽर्था निर्दिश्यन्ते . With reference to whom are laksanadi’s taken ? वृक्षादीनाम् With reference to orkesādis. किमर्थं पुनरिदमुच्यते ? What for is this sūtra read? कर्मप्रवचनीयसंज्ञा यथा स्यात् गत्युपसर्गसंज्ञे मा भूतामिति So that they may get karmapravacanīyasaṁjñā and not gatisamjñā and upasargasaṁjñā. नैतदस्ति प्रयोजनम् । यत्क्रियायुक्तास्तं प्रति गत्युपसर्गसंज्ञे भवतो न च वृक्षादीन् प्रति क्रियायोगः No, this is not the prayōjana. Gati and upasarga are only with reference to the verbs with which they are associated and there is no kriyāyāga with reference to vṛkṣādis. इदं तर्हि प्रयोजनं द्वितीया यथा स्यात्, कर्मप्रवचनीययुक्ते द्वितीया इति, वृक्षं प्रति विद्योतते, वृक्षमनु विद्योतते This, then, is the prayōjana that dvitīyā sets in on the strength of the sūtra Karmapravacaniyayuktē dvitiyā, so that we have the following expressions Vrkşam prati vidyōtate and vṛkṣam anu vidyotate.

अधिपरी अनर्थकौ (1, 4, 93)

किमर्थमधिपर्योरनर्थकयोः कर्मप्रवचनीयसंज्ञा उच्यते १ Why is karmapravacaniyasamjña enjoined to adhi and pari which suggest no meaning? कर्मप्रवचनीयसंज्ञा यथा स्याद् गत्युपसर्गसंज्ञे मा भूताम् इति So that karmapravacanīyasamjñā may be secured and gatisamjñā and upasarga -sanjnā may be avoided. 148 चेमौ LECTURES ON PATANJALI’S MAHÂBHÄṢYA नैतदस्ति प्रयोजनम्, यत्क्रियायुक्तौ तं प्रति गत्युपसर्गसंज्ञौ भवतः अनर्थकौ This is not the prayojana. Gati-samjna and upasarga-sanjna set in only with reference to verbs with which they are used. These two have no meaning. इदं तर्हि प्रयोजनम्, पञ्चमी यथा स्यात् पञ्चम्या परिभिः इति, कुतः पर्यागम्यते इति This, then, is the prayōjana, that pañcamīĩ may be used on the authority of the sūtra Pañcamyān-paribhik ( 2, 3, 10), so that we may have the expression kutaḥ paryāgamyatē. सिद्धात्र पञ्चम्यपादाने इत्येव । अतश्व अपादानपञ्चम्येव, यत्र अधिशब्देन योगे पञ्चमी न विधीयते, तत्रापि श्रूयते कुतोऽध्यागम्यते इति Pañcami can be secured here by the sutra Apādānē pañcamī ( 2, 3, 28 ). There is another reason also to take it toj be apādānapañcami, since pañcamī is used in the expression kutō adhyāgamyatë.(where adhi suggests change in the meaning of the dhātu gam) for which there is no authority other than Apādanē pañcami. एवं तर्हि सिद्धे सति यदनर्थकयोर्गत्युपसर्गसंज्ञाबाधिकां कर्मप्रवचनीयसंज्ञां, शास्ति तद् ज्ञापयत्याचार्योऽनर्थकानामप्येषां भवत्यर्थवत्कृतम् इति Since, then, Acārya enjoins karmapravacaniyasamjñā to set at naught gatisaṁjñā and upasarga-samjñā to the two which suggest no meaning even though pañcamî is siddha by another sūtra, he suggests that even those that are anarthakas do the same duty as that of the arthakas. किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit of this jñapana ? निपातस्यानर्थकस्य प्रातिपदिकत्वं चोदितं तन्न वक्तव्यं भवति The discussion regarding the prātipadikatva of nipātas which are anarthaka (by the Vārttikakāra ) need not be done (in pp. 94 & 95 of Vol. IV). अथ वा नेमावनर्थको Or these two are not anarthakas. किं तर्हि ? अनर्थकौ इत्युच्यते ! What then? They are stated to be anarthaka. EIGHTEENTH AHNIKA-ADHIPARI ANARTHAKÂÚ … 149 अनर्थान्तरवाचिनावनर्थकौ । धातुनोक्तां क्रियामाहुः । तदविशिष्टं भवति, यथा शङ्खे पयः । The word anarthakāu means those that have no other prayōjana. They denote the same kriya denoted by the root. They become one with dhatu as water poured into conch-shell. यद्येवं धातुनोक्तत्वात् तस्यार्थस्य उपसर्गप्रयोगो न प्राप्नोति उक्तार्थानामप्रयोगः इति If so, there is no chance to use the upasarga since its meaning is expressed by the root on the strength of the dictum Uktārthānām aprayōgaḥ. इति । उक्तार्थानामपि प्रयोगो दृश्यते । तद्यथा - अपूपौ द्वावानय, ब्राह्मणौ द्वावानय Even the use of words whose meaning has been expressed is seen (in the world). Viz., Apūpāu dvāu ānaya, Brāhmaṇāu dvāu ānaya. NOTE:The meaning of dvău in the above two examples is expressed by āu in apūpāu and brāhmandu.

अपिः पदार्थसम्भावनान्ववसर्गगर्हासमुच्चयेषु ( 1, 4, 96)

इह कस्मान्न भवति सर्पिषोऽपि स्यात् गोमूत्रस्यापि स्यात् ? Why does it not take effect in the words sarpiṣaḥ and gōmutrasya of the expressions Sarpişōspi syat and Gömütrasyapi syat (as it has taken effect in the nisedha of satva in syāt)? (i. e.) Why is not dvitiya used in place of sarpisah and gomitrasya by the sūtra Karmapravacanīyayuktē dvitīyā ? किं च स्यात् ? What will take place there? द्वितीयापि प्रसज्येत कर्मप्रवचनीययुक्ते द्वितीया इति Dvitiyā, too will set in by Karmapravacanāyayukte dvitiya. नैष दोषः, नेमे अप्यर्थाः निर्दिश्यन्ते This difficulty does not arise; for these are not mentioned as the arthas of api. faft? Whose arthas are they then ? परपदार्था इमे निर्दिश्यन्ते । एतेष्वर्थेषु यत्पदं वर्तते तत्प्रति अपिः कर्म- प्रवचनीयसंज्ञो भवति इति ।150 LECTURES ON PATAÑJALI’S MAHÂBHÂṢYA These are mentioned as the arthas of another (i. e.) syāt. The word api takes karmapravacanīyusaṁjñā with reference to that word whose meaning is suggested here (i. c.) the word bindu. (drop.) अथ वा यदत्र कर्मप्रवचनीययुक्तं नादः प्रयुज्यते Or the word associated with the karmapravacanīya api is not used here. किं पुनस्तत् ? What is it ? बिन्दुः The word bindu. fazateaf£ sora nafa? Why is not dvitīya used with bindu? उपपदविभक्तेः कारकविभक्तिर्बलीयसी इति प्रथमा भविष्यति इति Prathamā is used after bindu on the basis of the dictum Upapadavibhaktēḥ kārakavibhaktir balīyasī. (i.e.) Svatantraḥ kartā is stronger here than Karmapravaniyayukte dvitiyā. अधिरीश्वरवचने उक्तम् 1

अधिरीश्वरे (1, 4, 97)

It has been said with reference to the sūtra Adhirīśvarē. किमुक्तम् ? What has been said ? यस्य चेश्वरवचनमिति कर्तृनिर्देशश्चेदवचनात् सिद्धम्, प्रथमानुपपत्तिस्तु, स्ववचनात्सिद्धम् इति The varttikas-Yasya cēśvaravacanam ili kartṛnirdēŝas cēd avacanāt siddham, Prathamānupapattis tu, and Svavacanāt siddham (under the sūtra Yasmād adhikam yasya cāsvaravacanam ( 2, 3, 9) अधिः स्वं प्रति कर्मप्रवचनीयसंज्ञो भवतीति वक्तव्यम् The sutra should be modified into Adhiḥ svē.

लः परस्मैपदम् (1, 4, 99)

लादेशे परस्मैपदग्रहणं पुरुषबाधितत्वात्

1. All editions read Adhir iśvaravacaně uktam as a vārttika. It has been so read perhaps on the strength of Käiyata’s statement Vaksyamāṇānām api buddhyā nirupitatväd uktam iti uktam. If it is taken as bhāṣya, uktam is correct, since the Varttikas on the whole of Aṣṭādhyayi existed before Maabhashya was written. $ EIGHTEENTH AHNIKA-THINAS TRINI PRATHAMA… 151 Need to read parasmāipada in the ladāsaprakarana ( 3, 4, 77 to the end of the pāda), on account of its being set at naught by purusa. लादेशे परस्मैपदग्रहणं कर्तव्यम् There is need to read parasmāipada in lādēŝaprakaraṇa. किं कारणम् ? Why ? पुरुषबाधितत्वात् On account of its being set at naught by purușa. इह वचने हि संज्ञाबाधनम् Sanjna badhana if it is read here. Sanjna-badhana इह हि क्रियमाणेऽनवकाशा पुरुषसंज्ञा परस्मैपदसंज्ञां बाधेत For, if it is read here, it will be set at naught by purușasaṁjñā on account of its being anavakāśa. परस्मैपदसंज्ञाप्यनवकाशा, सा वचनाद्भविष्यति Parasmaipala-saṁjñā, too, is anavakasa and hence it sets in on account of its mention. सावकाशा परस्मैपदसंज्ञा Parasmāipada-samjña is sāvakasa. कोऽवकाशः Where is the room for it to operate ? शतृकसू अवकाशः Both sati and kvasu are avakāśas. सिचि वृद्धौ तु परस्मैपदग्रहणं ज्ञापकं पुरुषावाधकस्य Reading of parasmāipada in the sutra Sici vṛddhiḥ parasmāipadēşu is jnāpaka for purusa not setting at naught the parasmāipadatva. यदयं सिचि वृद्धिः परस्मैपदेषु इति परस्मैपदग्रहणं करोति तद् ज्ञापयत्याचार्यो न पुरुषसंज्ञा परस्मैपदसंज्ञां बाधते इति Since Acarya has read parasmāipada in the sülra Sici vṛddhiḥ parasmiipadāsu (7, 2, 1), he suggests that purusasamjñā does not set parusmāipadasaṁjñā at naught.

तिङन्त्रीणि त्रीणि प्रथममध्यमोत्तमाः ( 1, 4, 101 )

प्रथममध्यमोत्तमसंज्ञायामात्मनेपदग्रहणं समसङ्ख्यार्थम् Need to read ātmanē pada in the sutra enjoining the samjñās prathama, madhyama and uttama to enable the saṁjñās and samjñins to be of the same number,

[[2]]

प्रथममध्यमोत्तमसंज्ञायामात्मनेपदग्रहणं कर्तव्यम् । आत्मनेपदानां च प्रथम- मध्यमोत्तमसंज्ञा भवन्तीति वक्तव्यम् Atmanepada must be read in the sutra enjoining the samjñās prathama, madhyama and uttama. It must be read that atmanēpadas too take the saṁjñās prathama, madhyama and uttama. किं प्रयोजनम् ? Why ? समसङ्ख्यार्थम् सङ्ख्यातानुदेशो यथा स्यात् For the sake of the same number (in samjñās and saṁjñins), so that Yathāsankhyaśāstra may operate. अक्रियमाणे ह्यात्मनेपदग्रहणे तिस्रः संज्ञाः षट् संज्ञिनः । वैषम्यात् सङ्ख्याता - नुदेशो न स्यात् । For, if atman pada is not read, saṁjñūs will be three and saṁjñins will be six. Yathasarkhyaśāstra cannot operate on account of the unevenness of the number in samjñās and samjnins. क्रियमाणेऽपि चात्मनेपदग्रहणे Even if ātmanāpada is read, आनुपूर्व्यवचनम् Need to read ānupūrvya. आनुपूर्व्यवचनं च कर्तव्यम् । अक्रियमाणे हि कस्यचिदेव त्रिकस्य प्रथमसंज्ञा स्यात्, कस्यचिदेव मध्यमसंज्ञा, कस्यचिदेवोत्तमसंज्ञा । The word anupūrvya too is to be read. If it is not read, prathamasaṁjñā may take hold of any three, madhyamasaṁjñā of another three and uttamasaṁjñā of the remaining three. न वैकशेषनिर्देशात् No, it cannot be on account of ēkaśesanirdeśa. यत्तावदुच्यते आत्मनेपदग्रहणं कर्तव्यं समसङ्ख्यार्थमिति तन्न कर्तव्यम् । संज्ञा अपि षडेव निर्दिश्यन्ते । Firstly with reference to the statement Atmanēpadagrahaṇam kartavyam samasankhyārtham, it need not be read; for the saṁjñās too that are mentioned here are six. कथम् ? How ? एकशेष निर्देशो ऽयम् This (prathama, madhyama and uttama) is ēkaśēṣa, EIGHTEENTH ÄHNIKA-TIÑA STRIŅI PRATHAMA

153 अथैतस्मिन्ननेकशेषनिर्देशे सति किमियं कृतैकशेषाणां द्वन्द्वः, प्रथमश्च प्रथमश्च प्रथमौ, मध्यमश्च मध्यमश्च मध्यमौ, उत्तमश्च उत्तमश्च उत्तमौ, प्रथमौ च मध्यमौ चोत्तमौ च प्रथममध्यमोत्तमाः इति, आहोस्वित् कृतद्वन्द्वानामेकशेषः प्रथमश्च मध्यमश्च उत्तमश्च प्रथममध्यमोत्तमाः, प्रथममध्यमोत्तमाश्च प्रथममध्यमोत्तमाश्च प्रथममध्यमोत्तमाः इति । A Is it, in the ēkaśēṣanirdēśa, the dvandva of ēkasēṣas or the ēkašēṣa of dvandvas, the former assuming the form-prathamaś ca prathamaś ca prathamau, madhyamaś ca madhyamaś ca = madhyamāu, uttamas ca uttamaś ca = uttamāu, prathamūu ca madhyamāu ca uttamau ca = prathamamadhyamōttamāḥ, and the latter assuming the form prathamaś ca madhyamaś ca uttamaś ca = prathamamadhyamittamah, prathamamadhyamōttamāś ca prathamamadhyamōttamās ca=prathama madhyamōttamāḥ? किं चातः : What is the difference ? यदि कृतैकशेषाणां द्वन्द्वः प्रथममध्यमयोः प्रथमसंज्ञा प्राप्नोति, उत्तमप्रथमयोमध्यमसंज्ञा प्राप्नोति, मध्यमोत्तमयोरुत्तमसंज्ञा प्राप्नोति, अथ कृतद्वन्द्वानामेकशेषो न दोषो भवति If ēkasēṣa is first done and then dvandva, there is chance for prathamasaṁjñā to the prathama and the madhyama, madhyamasaṁjñā to the uttama and the prathama and uttamasaṁjñā to the madhyama and the uttama and if, on the other hand, dvandva is first done and then ēkasēṣa, there will be no harm. यथा न दोषस्तथास्तु Let it be taken in the way in which there is no defect. किं पुनरत्र न्याय्यम् ? Which is legitimate here ? उभयमित्याह ; उभयं हि दृश्यते । तद्यथा बहु शक्तिकिटिकम्, बहूनि शक्तिकिटिकानि; बहु स्थालीपिठरं, बहूनि स्थालीपिठराणि " Both “, says he; for both are seen. Viz Bahu saktikeitikam, bahūni śaktikiṭikāni ; bahu sthālīpiṭharam, bahūni sthālīpiṭharāni यदप्युच्यते क्रियमाणेऽप्यात्मनेपदग्रहणे आनुपूर्व्यवचनं कर्तव्यमिति, न कर्तव्यम् । लोकत एतत् सिद्धम् । तद्यथा लोके विहव्यस्य द्वाभ्यां द्वाभ्यामभिरुपस्थेय इति, न चोच्यते आनुपूर्येण इति । आनुपूर्व्येण चोपस्थीयत इति । M. 20

[[154]]

With reference to the statement-that anupūrvya has to be read even if almanepada is read, it need not be read. It is accomplished from the procedure seen in the world. We see the statement in the world that agni is to be invoked by every two rks in the sukta named vihavya (R. V. X, 128) without the word ānupūrvya and the rks are pronounced only in the respective order.

विभक्तिश्व ( 1, 4, 104)

त्रीणि त्रीणि इत्यनुवर्तते उताहो न ? Is there anuvrtti for trīņi trīņi or no? Mara: ? What will be the difference whether there is anuvrtti or not? यदि अनुवर्तते अष्टन आ विभक्तौ इत्यात्वं न प्राप्नोति If there is anuvṛtti, atva by the sutra Astana à vibhaktāu (7, 2, 84) has no chance to set in. NOTE :-Kaiyața reads here:-Na hi aṣṭansabdāt param yugapat trikam asti. अथ निवृत्तं प्रथमयोः पूर्वसवर्णः इत्यत्र प्रत्ययोरेव ग्रहणं प्राप्नोति If there is no anuvṛtti, the word prathamayōḥ in the sūtra Prathamayōḥ pūrvasavarṇaḥ (6, 1, 102) will refer only to two suffixes of the nominative case. यथेच्छसि तथास्तु Let it be as you are pleased to take it. seg arazgađà gfă First let it be taken that there is anuvrtti. ननु चोक्तम् अष्टन आ विभक्तौ इत्यात्वं न प्राप्नोति इति Oh! it has been said that atva by the sūtra Aṣṭana a vibaktāu has no chance to set in. वचनाद्भविष्यति It sets in on account of its mention. अथ वा पुनरस्तु निवृत्तम् Or let it be taken that there is no anuvrtli. ननु चोक्तं प्रथमयोः पूर्वसवर्णः इत्यत्र प्रत्यययोरेव ग्रहणं प्राप्नोति इति Oh! it has been said that the word prathamayoḥ in the sūtra Prathamayōḥ purvasavarṇaḥ will refer only to two suffixes of the nominative case. EIGHTEENTH ÄHNIKA-VIBHAKTIŚ CA नैष दोषः । अचि इत्यनुवर्तते । न च अजाढ़ी प्रथमौ प्रत्ययौ स्तः 155 This difficulty does not arise. The word aci is taken here by auuvṛtti from the sutra. Ikō yan aci (6, 1, 77). Both the first suffixes of the nominative case do not commence with a vowel. (But only the second of them is so.) ननु चैवं विज्ञायते - अजादी यौ प्रथमौ, अजादीनां वा यो प्रथम इति Oh, it is thus explained the first two suffixes commencing with a vowel or the first two among the suffixes commencing with a vowel. NOTE:-In both the cases there will be grahaṇa to âu and as of the nominative case, यतर्हि तस्माच्छसो नः पुंसि इत्यनुक्रान्तं पूर्वसवर्णदीर्घ प्रतिनिर्दिशति, तद् ज्ञापयत्याचार्यो विभक्त्योर्ग्रहणम् इति । अथवा वचनग्रहणमेव कुर्यात् औजसोः पूर्वसवर्णः इति Acārya (Sūtrakāra) suggests that the word prathamayōḥ denotes the first two cases, since he reads the sutra Tasmāc chasō naḥ pumsi (6, 1, 103) depending upon the purvasavarnadirgha in the second case plural. Otherwise he would have read the sutra Aujasõḥ purvasavarnaḥ. NOTE:-Nāgēsabhaṭṭa reads here:-Siddhantē tu trikasya vibhaktitvē avayavadharmavibhaktitvasya trikē ārāpē vā yāugikā ēva tē vyavahārāḥ sambhavanti iti tāḥ saṁjñāḥ sūtrakṛtā na kṛtā iti pratīmaḥ.

युष्मद्य् उपपदे समानाधिकरणे स्थानिन्यपि मध्यमः ( 1, 4, 105)

अस्मद्युत्तमः ( 1. 4. 107),
( 1, 4, 108)

There are five topics dealt with here:-
(1) Is this sūtra a vidhi or a niyama?
(2) If it is the latter, is there upapadaniyama or puruşaniyama?
(3) What should be the verb if the subject is, Tvam ca Devadattaś ca and Aham ca Devadattaś ca?
(4) What should be the nature of the verb after paramatvam tvattaraḥ, tvadrupaḥ, tvatkalpaḥ, atitvam etc.?
(5) Which is correct either tvadbhavati and madbhavati or tvadbhavasi and madbhavāmi ?

[[156]]

किमर्थमिदमुच्यते ?
What is the purpose served by this sūtra?
(Is it vidhāna or niyama?
NOTE:-Kaiyața reads here:-Kim lādēŝa-vidhāna-vākyēna ēkavākyatvāt vidhyartham idam, artha vihitēṣu lādēśēṣu niyamartham idam iti praśnaḥ.

युष्मदस्मच्छेषवचनं नियमार्थम्
Reading of yuşmad, asmad and sesa is for the sake of niyama.
नियमार्थोऽयमारम्भः
This attempt is for the sake of niyama

अथैतस्मिन्नियमार्थे विज्ञायमाने
किम् अयम् उपपदनियमः - युष्मदि मध्यम एव, अस्मदि उत्तम एव, आहोस्वित् पुरुषनियमः - युष्मद्येव मध्यमः अस्मद्येव उत्तम इति ?

After it is decided that this attempt is for the sake of niyama,

it is to be seen whether it is upapadaniyama that,
along with yuşmad, only the second personal termination is used after the root
and that, along with asmad, only the first personal termination is used after the roots

or whether it is purușa-niyama that
only with yuşmad the second personal termination is used after the root
and that only with asmad the first termination is used after the root.

किं चातः ?
What will be the difference if it is this or that?

यदि पुरुषनियमः
शेषग्रहणं कर्तव्यं इति

If it is purușa-niyama, there is need for the sūtra Śēsē prathamah. १

किं कारणम् ?
Why ?

मध्यमोत्तमौ नियतौ,
युष्मदस्मदी अनियते,
तत्र प्रथमोऽपि प्राप्नोति ।
तत्र शेषग्रहणं कर्तव्यं प्रथमनियमार्थं,
शेष एव प्रथमो भवति नान्यत्रेति

The second personal termination and the first personal termination are restricted in their scope,
but yuşmad and asmad are not restricted in their scope
and hence there is chance for the first personal termination to be used with verbs after them.

EIGHTEENTH AHNIKA-ŠĒSĒ PRATHAMAḤ 157

Hence there is need for the sūtra Sēșē prathamaḥ to restrict the scope of the third personal termination that it is used after verbs only after words other than yuşmad and asmad.

अथाप्य् उपपदनियमः,
एवमपि शेषग्रहणं कर्तव्यं शेषे प्रथम इति ।
युष्मदस्मदी नियते मध्यमोत्तमावनियतौ तौ शेषेऽपि प्राप्नुतः ।
तत्र शेषग्रहणं कर्तव्यं शेषनियमार्थं शेषे प्रथम एव भवति नान्य इति ।

Even if it is taken as upapadaniyama, there is need for the sūtra ģēṣē prathamaḥ. Yusmad and asmad are restricted in their scope, but not the second personal termination and the first personal termination and so they may be used along with words other than yuşmad and asmad. Therefore there is need for the sūtra Śēsē prathamaḥ to restrict the scope of sēṣa, so that only the third personal termination may be used after verbs along with words other than yuşmad and asmad.

उपपदनियमे शेषग्रहणं शक्यमकर्तुम्।

It is possible to dispense with the word ģēṣe if it is taken as upapadaniyama.

44? How?

युष्मदस्मदी नियते,
मध्यमोत्तमौ अनियतौ तौ शेषेऽपि प्राप्नुतः । ततो वक्ष्यामि प्रथमो भवतीति । तन्नियमार्थं भविष्यति - यत्र प्रथमश्च अन्यश्व प्राप्नोति तत्र प्रथम एव भवतीति ।

Yuşmad and asmad are restricted in their scope
and madhyama and uttama are aniyata
and they have a chance to be used after verbs with words other than yuşmad and asmad.
Then shall I read Prathamō bhavati.
It will be taken as a niyama that,
where both prathama and others have a chance to appear, only the prathama appears.

111

तत्र युष्मदस्मदन्येषु प्रथमप्रतिषेधः शेषत्वात्

1. This is read as a vārttika by Sri Guruprasada Sastri.
2. In the extant editions, yuşmad asmadanyēṣu is taken to mean
   with reference to yuşmad and anya and asmad and anya;
   but it seems to me that yuşmad, asmad and anya too may be added.

[[158]]

In both the niyamas there is need for the pratiședha of prathama
on the authority of Seşe prathamaḥ
when the subject is yuşmad and anya and asmad and anya.

तत्र युष्मदस्मदन्येषु प्रथमस्य प्रतिषेधो वक्तव्यः॥
त्वं च देवदत्तश्च पचथः,
अहं च देवदत्तश्च पचावः

In both the niyamas there is need for the pratiṣedha of prathama with reference to yuşmad and anya and asmad and anya. So that the following expressions can be had :-Tvam ca Devadattaś ca pacathaḥ; Aham ca Dēvadattaś ca pacāvaḥ.

किं कारणम् ?
Why ?

शेषत्वात् । शेषे प्रथम इति प्रथमः प्राप्नोति
Since they are other than yuşmad and asmad.
There is chance for prathama to be used there
on the authority of Śēsē prathamah.

सिद्धं तु युष्मदस्मदोः प्रतिषेधात्
The object is achieved by prohibiting yuşmad and asmad.

सिद्धमेतत्
The object is achieved. कथम् ?
How ? युष्मदस्मदोः प्रतिषेधात् ।
शेषे प्रथमः, युष्मदस्मदोर् नेति वक्तव्यम्
On account of the pratisedha with reference to yuşmad and asmad.
After the sūtra ģēṣe prathamaḥ, Yuşmadasmadōr na should be read.

युष्मदि मध्यमाद् अस्मद्युत्तमो विप्रतिषेधेन
The sutra Asmadyuttamaḥ wins over Yusmadimadhyamah by vipratisëdha.

युष्मदि मध्यमात् अस्मद्य् उत्तम इत्येतद् भवति विप्रतिषेधेन ।
युष्मदि मध्यमः
इत्यस्य अवकाशः - त्वं पचसि,
अस्मद्य् उत्तम इत्यस्यावकाशः अहं पचामि,

इहोभयं प्राप्नोति
त्वं च अहं च पचावः ।
अस्मद्युत्तम इत्येतद् भवति विप्रतिषेधेन ।

1. It is to be seen whether any manuscript reads after this Tvam ca aham ca Devadattas ca pacāmah.

[[159]]

Asmadyuttamaḥ wins over yuṣmadi madhyamaḥ by vipratiṣëdha.
Yuşmadi madhyamaḥ plays its part in Tvam pacasi and Asmadi uttamaḥ plays its part in Aham pacāmi.
Both have a chance to play their parts where the subject is both tvam and aham as in Tvam ca aham ca pacāvak.
Asmadi uttamal plays its part here in preference to Yuşmadi madhyamaḥ by the sastra Vipratiṣēdhē param kāryam.

स तर्हि विप्रतिषेधो वक्तव्यः ?
Is it then necessary to arrive at it by the vipratiṣēdha ?

न वक्तव्यः
No, it need not be arrived at by it.

त्यदादीनां यद्यत्परं
तत्तत् शिप्यते इत्य् एवम्
अस्मदः शेषो भविष्यति ।
तत्र अस्मत्तम इत्येव सिद्धम्

Asmad may be considered to be the sesa on the strength of the statement Tyadādīnām yad param taliat siṣyate and the object is achieved by Asmadyutlamaḥ.

अनेकशेषभावार्थ तु

Need for resorting to vipratiṣedha in places where there is no elease.sa.

अनेकशेषभावार्थं तु
स विप्रतिषेधो वक्तव्यो
स विप्रतिषेधो वक्तव्यो
यदा चैकशेषो न

There is need to resort to the vipratiṣedha in places where there is no ēkasēṣa.

कदा चैकशेषो न
Under which circumstances is ēkasēşa not found?

सहविवक्षायामेकशेषः, यदा न सहविवक्षा तदैकशेषो नास्ति
There is ēkaseṣa (āvām for tvam ca aham ca) when there is sahavivakṣā, (collective denotation) and where there is no sahavivaksā, there is no ekasega.

न वा, युष्मदस्मदोरनेकशेषभावात् तदधिकरणानामप्यनेकशेषभावादविप्रतिषेधः
No, it is not necessary to resort to vipratiṣedha since there is no ēkasēsa for the verbs which have their adhikaranas in yuşmad and asmad if there is no ēkasēṣa in yuşmad and asmad.

न वार्थो विप्रतिषेधेन
No, there is no necessity to take recourse to vipratiṣēdha.

किं कारणम् ?
Why ?

[[160]]

युष्मदस्मदोरनेकशेषभावात् तदधिकरणानामपि - युष्मदस्मदधिकरणानामपि, एकशेषेण न भवितव्यम् । त्वं च अहं च पचसि च पचामि च इति । There is no ēkasēṣa for the verbs which have their adhikaranas in yuşmad and asmad on account of the absence of ēkasëṣa of yuşmad and asmad. Viz. Tvam ca aham ca pacasi ca pacāmi ca. NOTE:-Tadadhikaraṇānām is a bahuvrihi compound and hence tadadhikarana refers to the kriya whose adhikarna is the subject. Nāgēśabhaṭṭa justifies the use of the plural in tadudhikaraṇānām instead of the dual by the statement anēkayuṣmadasmacchabdaprayōgābhiprāyēna. क्रियापृथक्त्वे च द्रव्यपृथक्त्वदर्शनमनुमानमुत्तरत्रानेकशेपभावस्य The use of different subjects after different predicates suggests the absence of ēkasēṣa in the following verbs. क्रियापृथक्त्वे च द्रव्यपृथक्त्वं दृश्यते, तद्यथा पचसि च पचामि च त्वं चाहं च इति । तदनुमानमुत्तरयोरपि क्रिययोरेकशेषो न भवतीति । एवं च कृत्वा सोप्यदोषो भवति यदुक्तं ’ तत्र युष्मदस्मदन्येषु प्रथमप्रतिषेधः शेषत्वात्’ इति ; तत्रापि ह्येवं भवितव्यं त्वं च देवदत्तश्च पचसि च पचति च, अहं च देवदत्तश्च पचामि च पचति च इति । It is seen that different subjects are used if the predicates are differently used at first; Viz. Pacasi ca pacāmi ca tvaṁ ca ahari ca. It serves as anumana for the absence of ēkasēṣa in verbs if they follow the subjects. On this basis the statement ‘Tatra yuşmad-asmad-anyēṣu prathamapratiṣedhaḥ sēṣatvāt need not be made, since the verbs con be similarly used thereto thus:-Tvam ca Dēvadattaś ca pucasi ca pacati ca and Aham ca Devadattaś ca pacāmi ca pacati ca.

यत्तावदुच्यते न वा युष्मदस्मदोरनेकशेषभावात्तदधिकरणानामप्यनेकशेषभावादविप्रतिषेधः इति,
दृश्यते हि युष्मदस्मदोश्च अनेकशेषः तदधिकरणानां चैकशेषः,
तद्यथा त्वं चाहं च वृत्रहन्नुभौ संप्रयुज्यावहै । इति

1. But in the text of the Kgvēdasamhitā the reading is slightly different :अहं च त्वं च वृत्रहन्त्संयुज्याव ( R. V. 8, 51, 41 )

संप्रयुज्यावहै is the reading of Sri Guruprasda Sastri’s edition and ’ संप्रयुज्याव है of Pandurang Javaji’s edition.

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With reference to the first statement made Na va yuṣmadasmadōr anēkaśēṣabhāvāt tad-adhikaraṇānām api anēkaśēṣabhāvād avipratiṣēdhaḥ, it is seen on actual usage anekasēṣa of yuşmad and asmad and ēkaŝēṣa of the verbs that follow. Tvaṁ ca ahaṁ ca Vṛtraham ubhāu samprayujyāvahāi. Viz.

यदप्युच्यते क्रियापृथक्त्वे च द्रयपृथक्त्वदर्शनमनुमानमुत्तरत्रानेकशेषभावस्य इति क्रियापृथक्त्वे खल्वपि द्रव्यैकशेषो भवतीति दृश्यते, तद्यथा - अक्षाः भज्यन्तां भक्ष्यन्तां दीव्यन्ताम् इति

With reference to the other statement kriyāpṛthaktvē ca dravyapṛthaktvadarśanam anumānam uttaratra anēkaśēṣabhāvasya, it is seen in actual usage dravyāikasēṣa even in the presence of kriyāpṛthaktva. Viz. Akṣaḥ bhajyantām bhakṣyantām dīvyantām. NOTE : — Kaiyata reads here :Sakatāksa - bibhītikaksadīvanākṣāṇām sahavikṣayām ēkaŝēṣaḥ. J

एवं च कृत्वा सोऽपि दोषो भवति यदुक्तं तत्र युष्मदस्मदन्येषु प्रतिषेधः शेषत्वाद् इति

If so, the defect raised by Tatra yusmad-asmad-anyāsu pratisēdhaḥ śēṣatvāt will stand.

नैष दोषः । परिहृतमेतत् - सिद्धं तु युष्मदस्मदोः प्रतिषेधाद् इति

This defect cannot stand. It was already met with by the statement Siddham tu yuşmad-asmadoḥ pratiṣēdhāt.

स तर्हि प्रतिषेधो वक्तव्यः
The pratisādha, then, has to be read.

न वक्तव्यः । शेषे प्रथमो विधीयते । न हि शेषश्च अन्यश्च शेषग्रहणेन गृह्यते ।
No, it need not be read. Prathamapuruşa is enjoined in sēṣa. The association of sesa and another is not taken to come under sesa.

भवेत् प्रथमो न स्यात् । मध्यमोत्तमावपि न प्राप्तः

Yes, there is no chance for prathama there; but there will be no chance even for either madhyama or uttama.

किं कारणम् ? Why ?

युष्मदस्मदोरुपपदयोर् मध्यमोत्तमाव् उच्येते ।
न च युष्मदस्मदी अन्यश्च युष्मदस्मद्ग्रहणेन गृह्यते ।

[[162]]

Second personal termination or the first personal termination will be added to the verbs only when the upapada is yuşmad or asmad. Yuşmad and another and asmad and another cannot be denoted by yuşmad and asmad.

यदत्र युष्मद् यच्च अस्मद् तदाश्रयौ मध्यमोत्तमौ भविष्यतः
Second personal termination is used on account of the presence of yuşmad in yuşmad and anya and first personal termination is used on account of the presence of asmad in asmad and anya.

यथैव तर्हि यदत्र युष्मद् यच्चास्मत् तदाश्रयौ मध्यमोत्तमौ भवतः, एवं योऽत्र शेषः तदाश्रयः प्रथमः प्राप्नोति
If it is said that madhyama is used on account of yuşmad in yuşmad and anya
and uttama is used on account of asmad in asmad and anya,
there is chance for prathama also on account of the presence of sēșa also.

एवं तर्हि शेष उपपदे प्रथमो विधीयते ।
उपोच्चारि पदम् उपपदम् ।
यच्चात्र +उपोच्चारि न स शेषः,
यश्च शेषः न तद्-उपोच्चारि ।

If so, prathama is enjoined if sēṣa is upapada. Upapada means the word read near. That which is read here near the verb is not sēṣa (since it is yuşmad and sēșa or asmad and sēṣa) and that which is Sēsa (Devadatta) is not upārcāri.

भवेत् प्रथमो न स्यात् मध्यमोत्तमावपि न प्रामुतः

If there is no chance for prathama, there is no chance for madhyama and uttama.

किं कारणम् ? Why ?

युष्मदस्मदोरुपपदयोर्मध्यमध्यमोत्तमावुच्येते । उपोच्चारि पदमुपपदम् ।
यच्चात्रोपोच्चारि न ते युष्मदस्मदी,
ये च युष्मदस्मदी, न तदुपोच्चारि ।
Madhyama verb and uttama verb are enjoined
when yuşmad and asmad are respectively upapada.
Upapada is the word read close to it.
That which is upōccari, is not yuşmad or asmad.
Those which are yuşmid and usmad are not upōccāri.

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एवं तर्हि शेषेण सामानाधिकरण्येन प्रथमो विधीयते,
न चात्र शेषेणैव सामानाधिकरण्यम्

If so, prathama is enjoined if it has sāmānādhikaranya with sēșa.
There is no sāmānādhikarunya with ṣēša alone here.

भवेत् प्रथमो न स्यात्, मध्यमोत्तमावपि तु न प्राभूतः

Yes, prathama may not come;
but madhyama and uttama too may not have chance to come.

किं कारणम् ? Why ?
युष्मदस्मद्भ्यां सामानाधिकरण्ये मध्यमोत्तमौ उच्येते,
न चात्र युष्मदस्मद्भ्यामेव सामानाधिकरण्यम् ।
Madhyama and uttama verbs are enjoined when there is sāmānädhikaranya with yuşmad and asmad;
and here there is no sāmānādhikaranya only with yuşmad and asmad.

एवं तर्हि त्यदादीनि सर्वैर्नित्यमित्येवमत्र युष्मदस्मदोः शेषो भविष्यति ।
तत्र युष्मदि मध्यमोsस्मद्युत्तम इत्येव सिद्धम् ।

If so, sesa refers to that other than yuşmad and asmad in the list tyadādi found in the ganapatha.
Hence the object is accomplished since madhyama is used along with yuşmad
and uttama is used along with asmad.

न सिध्यति, स्थानिन्यपि इति प्रथमः प्राप्नोति
No, it is not accomplished, since prathama will have chance to come, even if sēșa is not pronounced.

त्यदादीनां खल्वपि यद्यत्परं
तत्तत् शिष्यते
इति यदा भवतः शेषः तद्-आश्रयः प्रथमः प्राप्नोति

If, in your opinion, sēșa refers to whatever follows in tyadādis there is chance for prathama on that basis.

IV

युष्मदि मध्यमः अस्मदि उत्तमः इत्येवोच्यते,
ताविह न प्रामुतः परमत्वं पचसि, परमाहं पचामि इति ।
It is only said that madhyama comes with yuşmad and uttama with asmad and hence those two will have no chance to serve as predicates with reference to paramatvam and paramāham and hence the following expressions cannot be secured :-Paramatvam pacasi, Paramaham pacami.

तदन्तविधिना भविष्यति
Such usage is secured through tadantavidhi.

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इहापि तर्हि तदन्तविधिना प्राप्नुतः, अतित्वं पचति, अत्यहं पचति इति ये चाप्येते समानाधिकरणवृत्तयस्तद्धितास्तत्र च मध्यमोत्तमौ न प्राप्नुतः - त्वत्तरः पचसि, मत्तरः पचामि इति ; त्वद्रूपः पचसि, मद्रूपः पचामि इति ; त्वत्कल्पः पचसि, मत्कल्पः पचामि इति ।

If so, those two sutras will have chance to operate here too through tadantavidhi in Atitvam pacati and atyaham pacati. Besides there may not be a chance for madhyama and uttama to be used along with words having taddhitapratyayas of samānādhikaranavrtti as in :Tvattarah pacasi, maltarah pacāmi; Tvadrupaḥ pacasi, madrupaḥ pacami; Tvalkalpaḥ pacasi and mutkalpak pacūmi-

एवं तर्हि युष्मद्वत्यस्मद्वति । इत्येवं भविष्यति
If so, yuşmadi and asmadi are taken to be used in the sense of yusmadvati and asmadvati with matup-lāpa.
इहापि तर्हि प्राप्तः, अतित्वं पचति, अत्यहं पचति इति If so, they (madhyama and uttama verbs) will chance to come here too in Atitvam pacati and Atyaham pacati. एवं तर्हि युष्मदि साधने, अस्मदि साधने इत्येवं भविष्यति
If so, it is taken thus :-Yuşmadi sadhaně and asmadi sādhanē which means that madhyama is used when there is yuşmadartha and uttama is used when there is asmad-artha.

एवं च कृत्वा सोऽप्यदोपो भवति यदुक्तं तत्र युष्मदस्मदन्येषु प्रथमप्रतिषेधः शेषत्वाद् इति

On this basis, the statement Tatra yuşmad-asmad-anyễṣu prathama-pratiṣēdhaḥ śēṣutvat too will be free from defect.

अथ वा प्रथम उत्सर्गः करिष्यते । तस्य युष्मदस्मदोरुपपदयोः मध्यमोत्तमावपवादौ भविष्यतः । तत्र युष्मद्गन्धश्च अस्मद्गन्धश्व अस्तीति कृत्वा मध्यमोत्तमौ भविष्यतः ।

Or prathamaḥ is read first as utsarga and Yuşmadyupapade and Asmadyupapade become its apavādas. Madhyama and uttama happen there since there is something of yuşmad and something of asmad in the above cases.

1. युष्मदस्मद्वति is another reading.

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अथेह कथं भवितव्यम् अत्वं त्वं संपद्यते इति त्वद्भवति, मद्भवतीति आहोस्वित् त्वद्भवसि मद्भवामि इति
Which is correct here :-Tvadbhavati (whose derivation is atvam tatvam bhavati) or tvadbhavasi and similarly madbhavati or madbhavāmi ?

त्वद्भवति मद्भवति इत्येवं भवितव्यम्
Tratbhavati and madbhavati should be taken to be correct. मध्यमोत्तमौ कस्मान्न भवतः ?
Why do not madhyama and uttama set in here ?

गौण मुख्ययोर्मुख्ये सम्प्रत्ययो भवति । तद्यथा गौरनुबन्ध्यो अजोऽमीषोमीयः इति न वाहीकोऽनुबध्यते
Operation should take place on the primary and not on the secondary one. This may be illustrated thus:-On hearing the vidhi Gaur anubandhyösjösgnīṣōmīyaḥ, the resident of Vāhīkagrāma is not tied to the stake.

NOTE:-Mahābhāṣyakāra uses on many occasions Gaur vāhīkaḥ.

कथं तर्हि वाहीके वृद्ध्यात्वे भवतः गौर्वाहीकस्तिष्ठति, गामानय इति !
How then is it possible for vṛddhi in the word gō as in Gauḥ vāhīkaḥ tiṣṭhati and ātva as in gām ānaya when it refers to vāhīka ?

अर्थाश्रय एतदेवं भवति This holds good when the artha is taken into account.

यद्धि शब्दाश्रयं शब्दमात्रे तद्भवति । शब्दाश्रये च वृद्ध्यात्वे
That which holds good for a form of a word, holds good whether the word gives the primary sense or the secondary sense. Vṛddhi and atva are concerned with the form of the word go.

परः सन्निकर्षः संहिता (1, 4, 109 )

परः सन्निकर्षः संहिता चेदद्रुतायामसंहितम् If the definition of samhita is the close proximity in pronunciation, it cannot have within its range sounds which are not produced in the quick mode of pronunciation. 166 LECTURES ON PATANJALI’S MAHABHÄṢYÁ परः सन्निकर्षः संहिता चेद् अद्रुतायां वृत्तौ संहितासंज्ञा न प्रामोति, द्रुतायामेव हि परः सन्निकर्षो वर्णानां नाद्रुतायाम् । If the saṁjñā saṁhitā is given to the close proximity of two sounds, the saṁjñā cannot hold good where the sounds are not produced in the quick mode of pronunciation, since close proximity is possible between two sounds only when they are pronounced quickly one after the other and not otherwise. तुल्यः सन्निकर्षः Proximity between two sounds is the same. तुल्यः सन्निकर्षो वर्णानां द्रुतमध्यमविलम्बितासु वृत्तिषु Proximity between two sounds is the same in whatever vṛttis they are pronounced–drutā, madhyamā and vilambitā. NOTE:Drutā vṛttiḥ is the rapid mode of pronunciation, madhyamavritiḥ is the medium mode of pronunciation and vilambitāvṛttiḥ is the slow mode of pronunciation. किंकृतस्तर्हि विशेषः What is the cause, then, of their difference ? वर्णकालभूयस्त्वम् तु It is the duration of time spent in pronouncing the sounds. वर्णानां तु कालभूयस्त्वम् It is the duration - long, medium or short of time spent in pronouncing them. तद्यथा हस्तिमशकयोस्तुल्यः सन्निकर्षः, प्राणिभूयस्त्वं तु It may be illustrated thus :-The proximity between one elephant and another when they stand together is the same as that between one mosquito and another when they stand together, though there is difference in their respective size. यद्येवम् If so, द्रुतायां तपरकरणे मध्यमविलम्बितयोरुपसङ्ख्यानं, कालभेदात् If there is taparakaraṇa to a sound in drutāvṛiti, there is need for the upasankhyāna of sounds in other vṛttis on account of difference in the duration of pronunciation. द्रुतायां तपरकरणे मध्यमविलम्बितयोरुपसङ्ख्यानं कर्तव्यम् If taparakarana is made in drutavṛtti, there is need for the upasankhyāna of madhyamā and vilambitā. EIGHTEENTH ĀHNIKA - PARAH SANNIKARSAH SAMHITĀ 167 किं कारणम् ? Why ? कालभेदात् - ये द्रुतायां वृत्तौ वर्णाः विभागाधिकास्ते मध्यमायां, ये मध्यमायां वृत्तौ वर्णाः विभागाधिकारते विलम्बितायाम् On account of the difference in the duration of pronunciation. The sounds that are pronounced in madhyamā vṛtti take one and one-third duration of those in drutā vrtti and the sounds that are pronounced in vilambitā vṛtti take one and one-third duration of those in madhyamā vṛtti. 1 उक्तं वा It has been answered. किमुक्तम् ? How has it been answered ? सिद्धं त्ववस्थिता वर्णा वक्तुश्चिराचिरवचनाद्वृत्तयो विशिष्यन्ते इति It is accomplished; the quantity of sounds is settled; the time of pronouncing them varies with different persons. अथवा शब्दाविरामः संहिता इत्येतल्लक्षणं करिष्यते Or non-stopping of sounds will be stated to be the lakṣaṇa of samhita. शब्दाविरामे प्रतिवर्णमवसानम् If ŝabdāvirāma is taken to be the samhitālakṣaṇa, there is chance for every letter taking avasānasaṁjñā. शब्दाविरामे प्रतिवर्णमवसानसंज्ञा प्राप्नोति If śabdāvirāma is taken to be the samhitālakṣaṇa, there is chance for every letter taking avasānasaṁjñā. किमिदं प्रतिवर्णमिति ! What is this prativarna ? वर्ण वर्णं प्रति प्रतिवर्णं The derivation of prativarnam is varņam varņam. येनैव प्रयत्नेनैको वर्ण उच्चार्यते, विच्छिन्ने वर्णे उपसंहृत्य तमन्यमुपादाय द्वितीयः प्रयुज्यते, तथा तृतीयः, तथा चतुर्थः । एवं तर्हि अनवकाशा संहितासंज्ञा अवसानसंज्ञां बाधिष्यते । After a varṇa is pronounced with a certain prayatna we dispense with it and take recourse to another prayatna to pronounce the second varna and after finishing it, we follow J, Vol. III pp. 250 & 251 (un ler Taparas tatkalasya 1, 1, 70 ).

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the same process to pronounce the third varna, the fourth varna etc. If so, samhitāsaṁjñā being anavakāśa will set at naught arasānasaṁjñā. अथ वा अवसानसंज्ञायां प्रकर्षगतिर्विज्ञास्यते, साधीयो यो विराम इति Or the word sadhīyaḥ is added to virāma in the lakṣaṇa of avasānasoṁjñā. :? What is meant by sādhīya-virāma ? यः शब्दार्थयोर्विरामः The virāma of śabda and artha. NOTE: – Nagēśabhaṭṭa reads here:-Ŝabdasya virāmaḥ śravanakrtaḥ arthisya bödhakṛtah. अथ वा ह्रादाविरामः संहिता इत्येतल्लक्षणं करिष्यते Or the lakṣaṇi is read thus :-Hrādāvirāmaḥ saṁhitā. NOTE:-Kāiyat explains the meaning of hrādu thus:Prayatnaviśēṣajinitõ vurņavirāmēspi anuraṇanarūpō varṇāntrōccāraṇēspi anuvartamānaḥ ghōṣō hrādā ucyatē. Hrāda is the voice which continues between two sounds of different prayatnas.) ह्रादाविरामे स्पर्शाघोषसंयोगेऽसन्निधानादसंहितम् If hrādāvirāma is taken to be the lakṣaṇa of saṁhitā, there will be avyāpti when the first and second letters of each of the five vargas are used as conjunct consonants on account of the asannidhāna of hrāda. द्वादाविरामे स्पर्शानामघोषाणां च संयोगेऽसन्निधानात् संहितासंज्ञा न प्राप्नोति - कुक्कुट, पिप्पकः, पित्तम् इति । If hrādāvirāma is taken to be the lakṣaṇa of samhita, there will be avyapti when the first and second letters of each of the five vargas are used as conjunct consonants on account of the asannidhāna of hrāda, as between k and k, p and p and t and t in the words kukkuṭaḥ, pippakaḥ and pittam. Ρ NOTE: Since hrāda is voice and since k, p, t are voiceless consonants, there will be no voice between k and k, p and and t and t, though there is voice after vowels and voiced consonants. किमुच्यते संयोग इति ? Why is it said that it is in samyōga ? EIGHTEENTH AHNIKA - PARAH SANNIKARSAH SAMHITÂ 169 अथ यत्रैकः पचति इति What is the case where there is one voiceless consonant (as c or t) not in conjunction with another ? एकः पूर्वपरयोर्ह्रादेन प्रच्छाद्यते । तद्यथा द्वयो रक्तयोर्वस्त्रयोर्मध्ये शुक्लं वस्त्रं तद्गुणमुपलभ्यते । बदरपिटके रिक्तको लोहकंसस्तद्गुण उपलभ्यते । The one in the middle (the consonant c t) between two vowels is covered by their hrāda in the same way as the white cloth between two red cloths appears to be red and as a small stray ball of red copper in the basket full of jujube fruits appears to have their quality. एकेन तुल्यः सन्निधिः । यथैवैको वर्णो ह्रादेन प्रच्छाद्यते, एवमनेकोऽपि । Sannidhi (of many) is similar to that of one. Just as one letter is covered by hrada of the preceding vowel and the succeeding vowel, so also are many covered by the same. अथ वा पौर्वापर्यमकालव्यवेतं संहिता इत्येतल्लक्षणं करिष्यते Or samhita is defined to be the continuity without being intercepted by varṇa-śūnya-kāla. पौर्वापर्यमकालव्यवेतं संहिता चेत् पूर्वापराभावादसंहितम् If the lakṣaṇa of saṁhitā is avyavētam pāurvāparyam, there is no chance for saṁhitāsaṁjñā on account of the absence of pūrvatva and. aparatva. पौर्वापर्यमकालव्यवेतं संहिता चेत् पूर्वापराभावात् संहितासंज्ञा न प्राप्नोति । न हि वर्णानां पौर्वापर्यमस्ति । If akālavyavētam pāurvāparyam is said to be the lakṣaṇa of saṁhitā, there is no chance for securing samhitāsaṁjñā; for there is no pāurvāparya among varņas. किं कारणम् ? Why ? एकैकवर्णवर्तित्वाद्वाच उच्चरितप्रध्वंसित्वाच्च वर्णानाम् On account of the vocal organ pronouncing only one varna at a time and on account of the loss of what was pronounced. एकैकवर्णवर्तिनी वाङ् न द्वौ युगपदुच्चारयति । गौः इति यावद् गकारे वर्तते न औकारे न विसर्जनीये, यावदौकारे न गकारे न विसर्जनीये, यावद्विसर्जनीये न गकारे न औकारे । उच्चरितप्रध्वंसित्वात् - उच्चरितप्रध्वंसिनः खल्वपि वर्णाः । उच्चरितः प्रध्वस्तः । अथापरः प्रयुज्यते, न वर्णो वर्णस्य सहायः । M170 LECTURES ON PATANJALI’S MAHĀBHĀṢYA Vocal organ pronounces only one varna at a time and does not pronounce two varņas simultaneously. When it is engaged in pronouncing gakāra of the word gauḥ, it is not engaged in pronouncing either aukāra or visarga; similarly when it is engaged in pronouncing āukāra, it is not engaged in pronouncing gakara or visarga; when it is engaged in pronouncing “visarga it is not engaged in pronouncing either gakāra or āukāra. On account of the pradhvamsa of what was pronounced, varṇas evidently die after being pronounced; what was pronounced is now dead. Then another varna is pronounced. No varna is pronounced along with another varņa. एवं तर्हि बुद्धौ कृत्वा सर्वाश्चेष्ठाः कर्ता धीरस्तत्वन्नीतिः । शब्देनार्थान् वाच्यान्दृष्ट्वा बुद्धौ कुर्यात्पौर्वापर्यम् ॥ * बुद्धिविषयमेव शब्दानां पौर्वापर्यम् । इह य एष मनुष्यः प्रेक्षापूर्वकारी भवति स पश्यति अस्मिन्नर्थेऽयं शब्दः प्रयोक्तव्यः, अस्मिंस्तावच्छब्देऽयं तावद्वर्णस्ततोऽयं ततोऽयम् इति । If so, the intelligent speaker forms in his mind the whole of what he has to say, thinks of the words which convey his meaning and the letters in order which make up the words. Succession of words lies only in mind. Here the man, if he is one of foresight, sees in his mind’s eye that this word should be pronounced to convey this idea and these are the letters in succession which form this word.

विरामोऽवसानम् ( 1, 4, 110)

इदं विचार्यते अभावो वा अवसानलक्षणं स्याद् विरामो वा इति This is examined whether abhīva is the lakṣana of avasāna or virāma. कश्चात्र विशेषः ? What is the difference ? अभावेऽवसानलक्षणे उपर्य भाववचनम् 1 If abhāva is the avasānalakṣaṇa, there is need to read uparyabhāva. अभावे अवसानलक्षणे उपर्यभावग्रहणं कर्तव्यम् । उपरि यो अभाव इति वक्तव्यम् | पुरस्तादपि हि शब्दस्याभावः, तत्र मा भूद् इति । EIGHTEENTH AHNIKA-VIRĀMÖSVASÄNAM 171 If abhāva is given as the lakṣaṇa of avasāna, abhāva should be replaced by uparryabhāva i.e. the abhäva after the subda, so that it may not refer to the abhava which exists even before the word. NOTE:-Kaiyața reads here:Varnoccaraṇad ūrdhvam yōsbhavaḥ, tad-upalakṣitā varṇōsvasānam iti vaktvyam, prāgabhāvasya upalakṣaṇalva-nivṛttyartham fara? What will then happen? रसः, रथः, खरवसानयोर्विसर्जनीयः इति विसर्जनीयः प्राप्नोति । Visarga will have chance to replacer in the words rasah and rathaḥ on the strength of the sūtra-Kharavasānayōr visarjanīyaḥ (8, 3, 15). NOTE :-Nāgēsabhaṭṭa reads here :-Padavayarasya arasānē rēphasya visarga iti sūtrārthaḥ, Khari ili vākyē rēphāntasya padasya ityartha iti bōdhyam. अस्तु तर्हि विरामः If so, let it be viruna. विरामे विरामवचनम् If virāma is avāsānalakṣaṇa, there is need for the reading of virāma. यस्य विरामः, विरामग्रहणं तेन कर्तव्यम् Why he too who holds the view that virāma is avasānulakṣaṇa, has to read virāma. ननु च यस्याप्यभावः तेनाप्यभावग्रहणं कर्तव्यम् Why he too who holds the view that abhāva is avasānalakṣana, has to read abhāva. परार्थं मम भविष्यति अभावो लोपः ततोऽवसानं चेति It will be useful in my opinion, for another; it will be the saṁjñin of lōpa and upalakṣaṇa of avasāna. ममापि तर्हि विरामग्रहणं परार्थं भविष्यति, विरामो लोपः, अवसानं च इति . Even to me then the mention of virama will be useful for another; it will be the samjûin of löpa and upalakṣaḥia of avasāna. उपरि विरामवचनम् Reading of Upari virāmah. उपरि यो विराम इति वक्तव्यम् । पुरस्तादपि हि शब्दस्य विरामः तत्र मा भूत्

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The word virāma must be qualified by the word upari, so that the virama which precedes the word may not be the upalakṣaṇa of avasāna. किं च स्यात् ! What will be the effect if it happens so? रसः, रथः, खरवसानयोर्विसर्जनीय इति विसर्जनीयः प्रसज्येत Visarga will replace r in rasaḥ and rathaḥ by the sutra Kharavasānayōr visarjanīyaḥ. नैष दोषः, आरम्भपूर्वको मम विरामः This difficulty does not arise; for virāmu, in my opinion, can be for one that has a beginning. अथ वा नेदमवसानलक्षणं विचार्यते Or the lakṣaṇa of avasāna is not discussed here. किं तर्हि ? What then ? संज्ञी The samjnin (of avasana). अभावोऽवसानसंज्ञी स्याद्विरामो वेति । कश्चात्र विशेषः ? Let the samjñin of avasāna be abhāva or virāma. What difference does it make? अभावेऽवसानसंज्ञिनि उपर्यभाववचनम् If abhāva is avasānasaṁjñin, there is need to qualify abhāva by upari. अंभावेऽवसानसंज्ञिनि उपर्यभावग्रहणं कर्तव्यम् । उपरि यो अभाव इति वक्तव्यम् । पुरस्तादपि हि शब्दस्य अभावस्तत्र मा भूदिति । If abhāva is the saṁjñin of avasāna, there is need to read uparyabhāva, which means the abhava which follows; for there is abhäva even before the word and the samjña should not reach it. किं च स्यात् ? What is the harm if it reaches it? रसः, रथः, खरवसानयोर्विसर्जनीय इति विसर्जनीयः प्रसज्येत Visarga will replace r by the sutra Kharavasānayōr visarjanīyaḥ. अस्तु तर्हि विरामोऽवसानम् If so, let virāma be the saṁjñín of avasāna. यस्य विरामः तेन विरामग्रहणं कर्तव्यम् He who holds that virama is the samjain of avasana has to read virāma: EIGHTEENTH ÄHNIKA-VIRÄMÖSVASÄNAM ननु च यस्याप्यभावः तेनाप्यभावग्रहणं कर्तव्यम् 173 Why! Even he who holds that abhāva is the samjnin has to read ubhāva. परार्थं मम भविष्यति - अभावो लोपः, ततोऽवसानं च इति It will, in my opinion, be useful to anothér ; abhāva will be the samjñin of lōpr and avasāna. ममापि तर्हि विरामग्रहणं परार्थं भविष्यति विरामो लोपः, अवसानं च इति Virama, too, will, then, in my opinion be useful for another ; it will be the saṁjñin of lõpa and also avasāna. उपरि यो विराम इति वक्तव्यम् Virūma should be qualified by the word upari. ननु चोक्तम् आरम्भपूर्वको विराम इति Oh, it has been said that virama can be for one that has a beginning. नावश्यमयं रमिः प्रवृत्तावेव वर्तते The root ram does not, necessarily, mean nivṛtti preceded by pravrtti (commencement.) किं तर्हि ? What does it mean then ? अप्रवृत्तावपि तद्यथा उपरतान्यस्मिन् कुले व्रतानि, उपरतः स्वाध्यायः इति । न च तत्र स्वाध्यायो भूतपूर्वो भवति, नापि व्रतानि । It is used to denote apravṛtti, as in the sentences uparatāni asmin kulē vratāni (vratas have become obsolete in this family), uparataḥ svadhyayaḥ (study of Vēdas has become obsolete.) भावविरामभावित्वाच्छन्दस्यावसानलक्षणं न Impossibility of avasānalakṣaṇa to sabda on account of its existence through non-virāma of bhāva. भावाविरामभावित्वाच्छब्दस्य अवसानलक्षणं नोपपद्यते It is not possible for sabda to have avasānalakṣaṇa on account of the fact that it exists through the non-virăma of bhāva. किमिदं भावाविरामभावित्वाद् इति ? What is this - bhāvāvirāmābhāvitvāt ? भावस्य अविरामः भावाविरामः ; भावाविरामेण भवतीति भावाविरामभावी भावाविरामभाविनो भावः, भावाविरामभावित्वम्

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The derivation of bhāvāvirāmabhāvitvam is this:–bhavasya avirāmah = bhāvāvirāmah ; bhāvāvirāmena bhavati iti bhavavirāmabḥāvī; bhāvāvirāmabhāvinō bhāvaḥ bhāvāviramabhavitvam.

अपर आह भावभावित्वाद् अविरामभावित्वाच्च शब्दस्य अवसानलक्षणं नोपपद्यते इति Another says that it is not possible for sabda to have avasānalakṣaṇa since it exists through bhāva and avirāma. NorE :—Kāiyata tells anupapattil of laksanadraya thus . Bhāvēna sattayā avirāmēņa avicchēdēna bhavati ilyarthaḥı. तत्पर इति वा वर्णस्यावसानम् Or avasānasaṁjñā is to the varṇa having arasāna after it. विरामपरो वर्णोऽवसानसंज्ञो भवतीति वक्तव्यम् It must be stated that the varna which has avasana following it gets the avasānasaṁjñā वर्णोऽन्त्यो वावसानम् Or the final letter of a word gets the avasanasaṁjñā. अथवा व्यक्तमेव पठितव्यम्, अन्त्यो वर्णोऽवसानसंज्ञो भवतीति Or it must be plainly stated that the final letter of a word gets the avasānasaṁjñā. तत्तर्हि वक्तव्यम् It must, then be stated. न वक्तव्यम् No, it need not be stated. संहितावसानयोर्लोकविदितत्वात् सिद्धम् It is achieved since samhita and avasāna are known to the world. संहितावसानमिति लोकविदितावेतावर्थौ । एवं च कश्चित् कश्चिद् अधीयानमाह शन्नो देवीयं संहितया अधीष्व इति । स तत्र परमसन्निकर्षमधीते । अपर आह केन अवस्यसि इति । स आह अकारेणेकारेकारेण इति । एवमेतौ लोकविदितावर्थौ तयोः लोकविदितत्वात् सिद्धम् इति ॥ The words samhita and avasanam are known to the world. One says to another, “ Read the sūkta Sunnā dēvīh… in the samhita form.’ He reads it one word closely following another. Another says, “With which do you end?” The other replies, “With a, i and u. Thus the two words are known to the world and hence the object is achieved. NOTE: This shows that Värttikakāra feels that the sutras Paraḥ sannikarṣaḥ … and virāmōsvasānam are not necessary. EIGHTEENTH AHNIKA ENDS First Chapter of Aṣṭādhyayî ends. 芍 Nineteenth Ahnika (Second adhyaya, first pāda, first āhnika) समर्थः पदविधिः (2, 1, 1) This ahnika deals with this sūtra alone. It contains ten topics:-(1) What is the meaning of the word vidhiḥ? (2) Is this adhikāra-sūtra or paribhāṣā? Does the word samartha refer to ēkārthībhāva or vyapēkṣā? (3) What is the need for the word samartha in the sutra, or what is the need for this sūtra ? (4) What are the different kinds of sāmarthya? (5) What is the definition of vakya? (6) Is there possibility to split rūjagavīkṣīram in two ways? (7) What for is the samarthādhikāra in padavidhi? (8) Is there need to add samānādhikaraņēṣu? (9) Is there nced to add luptākhyātēṣu? (10) How is samāsa formed between two at a time or more than two? fafuîfà fìsi 18: ? I What is this-the word vidhi? i.e. what is its meaning? वि-पूर्वात् धाञः कर्मसाधनः इकारः - विधीयते विधिरिति The word vidhi means that which is enjoined and is formed by adding the suffix i denoting karma to the root dha preceded by the preposition vi. किं पुनर्विधीयते ? What is enjoined ? समासः, विभक्तिविधानं, पराङ्गवद्भावश्च Compound, special vidhis regarding case-suffixes and state of considering one as if it is a part of what follows. 11 किं पुनरयमधिकारः, आहोस्वित् परिभाषा ? Is this, then, adhikāra-sūtra or paribhāṣā - sūtra ? the NOTE:-Kaiyața says:-Kārya-viŝēṣa-anirdēśād asya pārārthyam avagatya parārthēṣu rūpadvayam dṛṣṭvā pṛechati. कः पुनरधिकारपरिभाषयोर्विशेषः ? . What is the difference between adhikāra and paribhāṣā? अधिकारः प्रतियोगं तस्यानिर्देशार्थ इति योगेयोगे उपतिष्ठते । परिभाषा पुनः एकदेशस्था सती कृत्स्नं शास्त्रम् अभिज्वलयति प्रदीपवत् तद्यथा, प्रदीपः सुप्रज्वलितः एकदेशस्थ : सर्व वेश्माभिज्वलयति ।

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The need for adhikāra-sūtra is to avoid repetition of the same in each sūtra and hence it is taken to each sutra for the interpretation of the latter. On the other hand paribhāṣā, remaining in its own place, illumines the whole sastra in the same way as a lamp, well-lighted, illumines the whole house from the place where it is. कः पुनरत्र प्रयत्नविशेषः ? What is the special effort to be taken here? अधिकारे सति स्वरयितव्यम् । परिभाषायां पुनः सत्यां सर्वम् अपेक्ष्यम् । If it is taken as ādhikāra-sutra, the accent svarita is to be used (on the word samartha, and consequently the word padavidhiḥ is unnecessary) If it is taken, on the other hard, as paribhāṣā-sūtra, there is need for such a linga as will enable the whole range within the purview of pada-vidhi to be taken into account. तथा इदमपरं द्वैतं भवति, एकार्थीभावो वा सामर्थ्यं स्याद् व्यपेक्षा वा Besides another doubt arises whether samarthya in either case refers to ēkārthībhāva or vyapēkṣā. NOTE:-Ekarthībhāva is found where the meaning of one word merges into another, it being visēṣaṇa to it as in rājan in rājapuruṣa or the word tells the meaning of another as pīta and ambaram in the word pītāmbaraḥ. Vyapēkṣā is the capacity of one word needing another to complete the sense, as rājñaḥ needing puruṣaḥ. The former is found in compounds and the latter in simple words. तत्र एकार्थीभावे सामर्थ्य अधिकारे च सति समास एकः संगृहीतो भवति, विभक्तिविधानं पराङ्गवद्भावश्च असंगृहीतः । व्यपेक्षायां पुनः सामर्थ्य अधिकारे च सति विभक्तिविधानं पराङ्गवद्भावश्च संगृहीतो भवति, समासस्त्वेकोऽसंगृहीतः । अन्यत्र खल्वपि समर्थग्रहणानि युक्तग्रहणानि च कर्तव्यानि भवन्ति । 5 If it is taken that it is an adhikāra-sūtra and samarthya refers to ēkārthībhāva, samāsa alone comes within the purview of the sūtra and vibhaktividhāna and parāngavadbhāva fall outside its range; but, on the other hand, if it is taken that it is an adhikara-sūtra and samarthya refers to vyapēkṣā, vibhaktividhāng and parāṁgavadbhāva come within the purview of the NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIH 177 sūtra and samāsa alone falls outside its range; besides there is need for reading the words samartha and yukta elsewhere. कान्यत्र ? Which does elsewhere refer to ? इसुसोः सामर्थ्ये, न चवाहा हैवयुक्ते इति To the sūtras Isusoh sāmarthyē ( 8, 8, 44 ) and Na ca vāhāhāivayulete (8, 1. 24). व्यपेक्षायां पुनः सामर्थे परिभाषायां च सत्यां यावान् व्याकरणे पदगन्धो नाम स सर्वः संगृहीतो भवति, समासस्त्वे कोऽसंगृहीतः If it is taken that it is paribhāṣā and samarthya refers to vyapēkṣā, wherever there is scope for padavidhi it comes within the range of this sūtra but samāsa alone falls outside. तत्र एकार्थीभावः सामर्थ्यं परिभाषा च इत्येवं सूत्रमभिन्नतरकं भवति Among them, taking that the sūtra is paribhāṣā and sāmarthya refers to ēkārthibhāva may better enable the sutra to convey the desired meaning without sūtra-split. एवमपि क्वचिदकर्तव्यं समर्थग्रहणं क्रियते, कचिच्च कर्तव्यं न क्रियते । अकर्तव्यं क्रियते समर्थानां प्रथमाद्वा इति ; कर्तव्यं न क्रियते, कर्मण्यण्, समर्थादिति । Even then the word samartha is read where it is not necessary and it is not read where it is necessary. It is not necessary in the sūtra Samarthānām prathamād vā (4, 1, 82 ) and samarthād is necessary in the sūtra Karmanyan ( 3, 2, 1 ). ननु च गम्यते तत्र सामर्थ्यं कुम्भकारो नगरकार इति Oh! sämarthya is seen in kumbhakāraḥ and nagarakāraḥ. सत्यं गम्यते उत्पन्ने हि प्रत्यये ; स एव तावत् समर्थादुत्पाद्यः Yes, it is seen only after the pratyaya is added and it has to be secured through samarthya. अथ समर्थग्रहणं किमर्थम् ? III What, then, is the need for the word samarthaḥ ? NOTE : - Kāiyata says here that the need of the sūtra itself is indirectly questioned. वक्ष्यति द्वितीया श्रितादिभिः समस्यते, कष्टश्रितो नरकश्रित इति ! i

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(Ācārya) is going to enjoin (in 2-1 −24) that a word in the second case compounds with śrita etc., as in kaṣṭasritaḥ and narakasritaḥ.

समर्थग्रहणं किमर्थम् ? What for is the word samartha there ?

पश्य देवदत्त कष्टं श्रितो विष्णुमित्रो गुरुकुलम्

JAME

So that samāsa may not take place between kaṣṭam and ŝritaḥ found at the end and at the beginning of the two sentencesPaśya Dēradatta kaṣṭam and Śritō Viṣṇumitrō gurukulam, where there is no sāmarthya between kaṣṭam and śritaḥ since kaṣṭam governs pasya and śritaḥ is governed by gurukulam.

तृतीया तत्कृतार्थेन गुणवचनेन - उपादानविकलः, शङ्कुला खण्डः, किरिकाणः । (Acārya is going to read) the sūtra Tṛtīyā tat-kṛtārthēna guṇavucanēna (2, 1, 30) by which the compound forms upādānavikulaḥ (one who is emaciated through the control of senseorgans), sankulā-khaṇḍaḥ (one who is cut with lancet) and kirikāṇaḥ (one who has become blind through eye-disease) are secured.

समर्थग्रहणं किमर्थम् ? What for is the word samartha ?

fàg eå negour, aosì arafa guða; fi ed affû aegoul, खण्डो विष्णुमित्र उपलेन ।

So that sankulaya and khandah in the following pairs of s: ntences may not compound with each other -Tistha tram ṣankulayā, Khando dhāvati musalēna; kim tvaṁ karişyasi sankulayā, Khando Viṣṇumitra upalēna.

चतुर्थी तदर्थार्थचालहितसुखरक्षितैः गोहितम्, वृषभहितं, अश्वहितम् (Ãcārya is going to read) the sūtra Caturthī tad-arthārtha-balihita-sukha-rakṣitāiḥ (2, 1, 36) by which the forms gō-hitam, vrṣabha-hitam and asva-hitam are secured.

समर्थग्रहणं किमर्थम् ? What for is the word samartha ? सुखं गोभ्यः, हितं देवदत्ताय

So that gobhyah and hitam in the two sentences Sukham göbhyaḥ and Hitam Dēvadatlāya may not compound with each other.

NINETEENTH ÄHNIKA-SAMARTHAḤ PADAVIDHIḤ 179

पञ्चमी भयेन - वृकभयं दस्युभय, चोरभयम्

37)

(ācārya is going to read ) the suūtra Pañcumī bhayēna ( 2, 1, 37 ) by which the forms orka-bhayam, dasyu-bhayam and corabhayam are secured.

समर्थग्रहणं किमर्थम् ? What for is the word samartha ?

गच्छ त्वम् मा वृकेभ्यः, भयं देवदत्ताद् यज्ञदत्तस्य

So that the words vṛkēbhyaḥ and bhayam may not compound with each other in the sentences Gaccha tvaṁ mā vṛkēbhyaḥ, Bhayam Devadattad Yajñadattasya.

षष्ठी सुबन्तेन समस्यते - राजपुरुषः, ब्राह्मणकम्बलः

A word in the sixth case compounds itself with a subanta, as in rāja-purusah and brāhmana-kambalah.

समर्थग्रहणं किमर्थम् ? What for is the word samartha ?

भार्या राज्ञः, पुरुषो देवदत्तस्य इति

So that the words rajñaḥ and puruşaḥ in the sentences Bhāryā rajñaḥ and Purușō Dēvadattasya may not compound together,

सप्तमी शौण्डैः - अक्षशौण्डः, स्त्रीशौण्डः

(ācārya is going to read) the sūtra Saptami Saundarh (2, 1, 40) by which the forms akṣa-śāundaḥ and strī-sauṇḍaḥ are secured.

समर्थग्रहणं किमर्थम् ? What for is the word samarthai

कुशलो देवदत्तोऽक्षेषु, शौण्डः पिबति पानागारे

So that akṣēṣu and saunḍaḥ in the sentences Kusalō Dēvadattōskṣēṣu and jāuṇḍaḥ pibati pānāgārē may not compound with each other. अथ क्रियमाणेऽपि समर्थग्रहणे इह कस्मान्न भवति - महत्कष्टं श्रित इति ? Even when the word samartha is read, what is the reason for the absence of the compound in mahat kaṣṭam śritaḥ ? ‘A न वा भवति महाकष्टश्रित इति ? Does it not compound into mahākaṣṭaśritaḥ ? भवति यदैतद् वाक्यं भवति महत् कष्टम् = महाकष्टम्, महांकष्टं श्रितः त्वेतद्वाक्यं महाकष्टश्रितः इति । यदा त्वेतद् वाक्यं भवति महत्कष्टं श्रित इति तदा न भवितव्यम् । तदा च प्राप्नोति180 LECTURES ON PATANJALI’S MAHĀBHẢṢYA It does form into a compound if the sentence takes the following form-Mahal kasṭam mahākastam, mahākastam śritaḥ mahākastaśritah. If, on the other hand, the sentence takes this form-mahat kastam Srital, there is no sanction for the formation of the compound; but it chances to come then. तदा कस्मान्न भवति ? Why does it not form a compound there? कस्य कस्मान्न भवति ? किं द्वयोः, आहोस्विद् बहूनाम् ? To which does the question kasmān na bhavati refer? Does it refer to two words or to more than two? agai zmra Hafà? Why does it not happen to many? सुप्सुपा इति वर्तते There is anuvylli for sup and supū from the sūtra Supā (2, 1, 4) by which one subanla compounds itself with another subanta. NOTE:Kāiyața reads here:-Sankhyāyāḥ vivakṣitatvād ēkasyāiva subantasya ēkēna subantēna samāsaḥ; tatō bahūnām na bhavati ityarthah.

ननु च भो आकृतौ शास्त्राणि प्रवर्तन्ते । तद्यथा प्रातिपदिकाद् इति वर्तमाने अन्यस्माच्चान्यस्माच्च प्रातिपदिकाद् उत्पत्तिर्भवति । Oh! Sir, rules in the śāstra refer to genus. On the mention of prātipadikāt, kārya takes place after one prātipadika, then after another, then after another and so on. सत्यमेवैतत् । आकृतिस्तु प्रत्येकं परिसमाप्यते, न समुदाये । यावत्येतत् परिसमाप्यते प्रातिपदिकादिति तावत् उत्पत्त्या भवितव्यम् । प्रत्येकं चैतत् परिसमाप्यते न समुदाये । एवम् इहापि यावत्येतत् परिसमाप्यते सुप्सुपेति, तावतः समासेन भवितव्यम् । द्वयोश्चैतत् परिसमाप्यते, न बहुषु । It is certainly true. But genus refers to one individual at a time and not to the whole group simultaneously. Operation takes place to that which is referred to by pratipadikāt. It refers to each individual prātipadika and not to a group of pratipadikas. So also sāmāsa should take place here only where Sup supā has its samāpti (operation). It has it with reference to every two and not for more than two. द्वयोस्तर्हि कस्मान्न भवति ? NINETEENTH ÄHNIKA-SAMARTHAḤ PADAVÍDHIḤ 181 How is it, then, samāsa does not take place between the two (i. e.) between kastam and Sritak in mahatkastam śritah) ? असामर्थ्यात् On account of the absence of sāmarthyu. कथमसामर्थ्यम् ? How is it that there is asūmarthya? सापेक्षमसमर्थं भवति That which is qualified by a separate word does not compound with another. यदि सापेक्षमसमर्थं भवतीत्युच्यते, राजपुरुषोऽभिरूपः राजपुरुषो दर्शनीयः अत्र वृत्तिर्न प्राप्नोति । If it is said Sāpēkṣam asamartham bhavati, purușa in the word rājapuruṣa in the sentences Rajapuruṣõsbhirūpaḥ and Rājapuruṣō darśanīyaḥ, cannot compound with rājan. नैष दोषः । प्रधानमत्र सापेक्षम् । भवति च प्रधानस्य सापेक्षस्यापि समासः । This difficulty does not arise. The visēṣya is here sãpēkṣa. There is samāsa between a viśēsyn, though it has apēkṣā for another, and its viśesana. यत्र तर्ह्यप्रधानं सापेक्षं भवति, तत्र वृत्तिर्न प्राप्नोति, देवदत्तस्य गुरुकुलम् देवदत्तस्य गुरुपुत्रः देवदत्तस्य दासभार्या इति lf, then, višēṣaṇa has apēkṣā for another, it cannot compound with its viśēṣya, as in Dēvadattasya gurukulam (the family of the guru of Devadattu), Dēvadattasya guruputraḥ, Devadaltasya dāsabhāryā etc. NOTE :-Dēvadaltasya gurukulam means Devadattasya yaḥ guruḥ tasya kulam. नैष दोषः ; समुदायापेक्षात्र षष्ठी सर्व गुरुकुलमपेक्षते । This difficulty does not arise. The sixth case has apēkṣā for the whole word and hence qualifies the compound word gurukulam (and consequently it compounds with it). यत्र तर्हि न समुदायापेक्षा षष्ठी, तत्र ते वृत्तिर्न प्राप्नोति किमोदनः शालीनाम्, सक्त्वाढकमापणीयानाम्, कुतो भवान् पाटलिपुत्रकः इति , Where, then, the sixth case has no apēksă for the whole, samāsa will not, according to your opinion, take place, as in

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Kim-ōdanaḥ sālīnām, Ŝuktvāḍhakam āpaṇīyānām and Kutō bhavan Pāṭaliputrakaḥ. NOTE:-Kim-ōdanaḥ śēlīnām means sālīnām kēṣām ōdanaḥ (food of which rice) and not śālīnām kīdṛśa ōḍanaḥ (what kind of food prepared from ŝāli rice). Saktvāḍhakam āpaṇīyānām means apaṇīyānām saktūnām āḍhakam (a measure of flours found in the shop) and not apaṇīyānām madhyë saktvāḍhakam (a measure of flour among the things sold in the shop). Kutō bhavan Paṭaliputrakaḥ means Kasmat Paṭaliputrad bhavān agataḥ (from which Pațaliputra have you come) and not kutō bhavān Pāṭaliputra kaḥ (wherefrom have you come, the resident of Pățuliputra). ze allà àazata yogó, kazata gaya:, kazata gramraf gfà, यद्येषा समुदायापेक्षा षष्ठी स्यात्, नैतत् नियोगतो गम्येत देवदत्तस्य यो गुरुः तस्य यः पुत्र इति । If, here too-in Devadattasya gurukulam, Dēvadatlasya guruputraḥ and Devadattasya dāsabhāryā - the sixth case qualifies the whole, the expression Devadattasya guruputraḥ cannot give the sense Devadattasya yō guruḥ tasya yaḥ putraḥ. ? What sense will it give then? अन्यस्यापि गुरुपुत्रः, देवदत्तस्य किञ्चिद् इत्येषोऽर्थो गम्येत । The meaning that he is guruputra to one other than Devadatta and is connected in some way with Devadatta will be secured. यतस्तु खलु नियोगतो देवदत्तस्य यो गुरुः तस्य यः पुत्र इत्येषोऽर्थो गम्यते, अतो मन्यामहे नैषा समुदायापेक्षा षष्ठीति । Since, from the statement, it is to be interpreted in this wayDēvadatṭasya yō guruḥ, tasya putraḥ, we think that the sixth case does not govern the whole. अन्यत्र खल्वपि समर्थग्रहणे सापेक्षस्यापि कार्यं भवति Even in other places the karya depending upon samarthya takes place even though it is qualified by another. ? What is the place referred to by anyatra ? ggàì: arqsâ - araqea affoxùfà già 4 NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIḤ 183 In the expression Brāhmaṇasya sarpiş-karōti which comes within the purview of the sūtra Is - usōh sāmarthyē (8, 3, 44 ). तस्मात् नैतत् शक्यं वक्तुम् - सापेक्षमसमर्थं भवति इति Hence it is not possible to postulate Sāpēkṣam asamartham bhavati. वृत्तिस्तर्हि कस्मान्न भवति महत्कष्टं श्रित इति : How is it then that there is no samāsa between kaṣṭam and ŝritaḥ in the expression mahat kaṣṭam śritaḥ. सविशेषणानां वृत्तिर्न, वृत्तस्य वा विशेषणयोगो न The word qualified by one does not form a compound with another and that which has compounded with another does not take a visēṣaṇa before it. सविशेषणानां वृत्तिर्न, वृत्तस्य वा विशेषणं न प्रयुज्यते इति वक्तव्यम् It must be said that the words having viseṣanas do not compound with others and that which has compounded with another is not allowed to take a visēṣaṇa before it. यदि सविशेषणानां वृत्तिर्न वृत्तस्य वा विशेषणं न प्रयुज्यते इत्युच्यते, देवदत्तस्य गुरुकुलं, देवदत्तस्य गुरुपुत्रः, देवदत्तस्य दासभार्या इत्यत्र वृत्तिर्न प्राप्नोति । If it is said :-Saviśēṣaṇānām vṛitir na vṛttasya vā viśēṣaṇam na prayujyate - there is chance for the ccmpound guru-kculam, guru-putraḥ or dāsa-bhārya in the expressions Devadattasya guru-kulam, Devadattasya guruputraḥ or Dēvadattasya dāsa - bhāryā. 1 अगुरुपुत्रादीनाम् Need to road aguruputrādānām. अगुरुपुत्रादीनामिति वक्तयम् It must be said that it operates except in guruputra etc. तत्तर्हि वक्तव्यं सविशेषणानां वृत्तिर्न वृत्तस्य वा विशेषणं न प्रयुज्यते अगुरुपुत्रादीनामिति Then this must be said :-Savišēṣaṇānām vṛttir na vṛttasya vā visēṣaṇam na prayujyatë aguruputrādīnām.

1. Agurukulaputrādīnām is the reading in Sri Guruprasada Sastri’s edition.

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न वक्तव्यम् No, it need not be resorted to. वृत्तिस्तर्हि कस्मान्न भवति ? If so, why does not kastam compound with srita/? अगमकत्वात् On account of the absence of proof (in the form of usage) समानार्थेन वाक्येन भवितव्यं समासेन च । यश्चेहार्थो वाक्येन गम्यते महत्कष्टं श्रितः इति, नासौ जातुचित् समासेन गम्यते महत्कष्टश्रितः इति The sentence and the compound, here, should convey the same meaning. The compound mahat-kasta-sritol is nowhere found in the world conveying the same sense as the sentence mahat kastum śritaḥ. एतस्माद्धेतो ब्रूमः अगमकत्वादिति । न ब्रूमः अपशब्दः स्याद् इति । यत्र च गमको भवति भवति तत्र वृत्तिः तद्यथा देवदत्तस्य गुरुकुलम्, ; देवदत्तस्य गुरुपुत्रः, देवदत्तस्य दासभार्या इति It is, only on account of this, that we say agamakatvāt. We do not say that it will become an apasabda. Compound does make its appearance where it conveys the same sense as the sentence as in Dēvadattasya gurukulam, Dévadatlasya guruputraḥ and Devadaltasya dāsabhāryā. NorE :—— Kāiyata writes :-Mahat-last x-srital ityayam tu mahat-kastam śritah ityītadvākyārthā nāiva prayujyate. यद्यगमकत्वं हेतुः, नार्थः समर्थग्रहणेन । इहापि भार्या राज्ञः, पुरुषो देवदत्तस्य - इति योऽर्थो वाक्येन गम्यते, नासौ जातुचित् समासेन गम्यते - भार्या राजपुरुषो देवदत्तस्य इति । तस्मान्नार्थः समर्थग्रहणेन If agamakatva is the hētu, no purpose is served by the mention of samartha (in the sutra). The meaning expressed in the sentences Bhāryā rājñaḥ and Purușō Dēvadattasya is never expressed in the sentence Bharyā rājapuraṣō Devadattasya, where rājñaḥ and puruṣaḥ have compounded together. Hence the mention of the word samartha is unnecessary. इदं तर्हि प्रयोजनम् । अयमस्त्य समर्थसमासो न समासो गमकः, तस्य साधुत्वं मा भूत् अकिञ्चित्कुर्वाणम्, अमापं हरमाणम्, अगाधाद् उत्सृष्टम् इति ।

NINETEENTH AHNIKA-SAMARTHAḤ PADAVIDHIḤ 185 There is nañ-samāsa which is asamartha but gamaka (current in the world) as a-kiñcit kurvāṇam, a-māṣam haramāṇam and a-gādhāt utsṛṣṭam and it should be taken as sādhu (su-śabda). A NOTE:-Kaiyața reads here:-Kiñcid akurvāṇam, māṣam aharamāṇam, gādhād anutsṛṣṭam ityētēṣvarthēṣu ētē nañsamāsāḥ. एतदपि नास्ति प्रयोजनम् । अवश्यं कस्य चिन्नञ्समासस्य असमर्थस्य गमकस्य साधुत्वं वक्तव्यम् असूर्यपश्यानि मुखानि, अपुनर्गेयाः श्लोकाः, अश्राद्ध भोजी ब्राह्मणः, अलवणभोजी ब्राह्मण इति । सुडनपुंसकस्य इत्येतत् नियमार्थं भविष्यति एतस्यैव असमर्थसमासस्य नञ्समासस्य गमकस्य साधुत्वं भवति नान्यस्य इति । तस्मान्नार्थः समर्थग्रहणेन । This too is not a prayojana. It is absolutely necessary to admit the sãdhutva of some nañsamāsas which are asamartha. samāsas and at same time gamakas like asûryampaśyāni, apunargēyāḥ, aśrāddhabhōjī and alavaṇabhōjī in the expressions Asuryampasyäni mukhani, apunargēyāḥ ślōkäḥ, Asräddhabhoji brāhmaṇaḥ and Alavaṇabhōjī brāhmaṇaḥ. The sutra Sud anapuṁsakısya (in place of Na suḍ napumsakasya) may be taken to restrict the sädhutva of these asamartha-gamakanañsamāsas alone and to none else:-Hence the word samarthaḥ in the sūtra is unnecessary (and consequently the sūtra, as a whole, is unnecessary.) NOTE:-Kaiyata reads here:-Asüryampasyäni iti. Süryakarmikayā dṛśikriyaya nañaḥ sambandhaḥ, na tu suryasthaya sattayā iti asāmarthyam Apunargēyā iti. Punar na gēyā iti gānēna nañaḥ sambandhaḥ na tu punaḥ-śabdārthēna. Aśrāddhabhōjī iti. Bhujinā nañaḥ sambandhō na tu śrāddhēna Anapumsukasyēti. Prasajyapratiṣëdhapakṣē ayam asamaṛthasamāsaḥ. IV अथ क्रियमाणेऽपि समर्थग्रहणे समर्थमित्युच्यते, किं समर्थं नाम ? The word samartha is read in the sutra. Let it stand. What is meant by it? NOTE:-The purpose of this sentence is to serve as an introduction for the exhaustive analysis of ēkārthībhāva-sāmarthya and vyapēkṣā-lakṣaṇa-sāmarthya made by Varttikakāra.

1. Alavaṇabhōjī brāhmaṇaḥ is not found in some editions.

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पृथगर्थानामेकार्थीभावः समर्थवचनम् The word samartha expresses the ēkārthibhāvatva of pṛthagarthas. पृथगर्थानां पदानामेकार्थीभावः समर्थम् इत्युच्यते The capacity of denoting the same object lying in two words having different meanings is referred to by the word samartha. क पुनः पृथगर्थानि कैकार्थानि ? Where are they, then, prthag-arthas and where, ēkārthas? वाक्ये पृथगर्थानि राज्ञः पुरुष इति समासे पुनरकार्थानि राजपुरुष इति । They are prthag-arthas in phrases like rajñaḥ purusah and ēkārthas in compounds like rājapuruṣaḥ. किमुच्यते पृथगर्थानीति, यावता राज्ञः पुरुष आनीयताम् इत्युक्ते राजपुरुष आनीयते ; राजपुरुषः इति च स एव ! How is it said that rājñaḥ and purusaḥ are said to be prthagarthas even though the same person who is referred to by the compound rāja-puruṣaḥ is brought in when the sentence Rājñaḥ puruṣa ānīyatām is uttered? नापि ब्रूमः अन्यस्यानयनं भवति इति We never say that another is brought in. कस्तर्हि एकार्थीभावकृतो विशेषः ? What, then, is the special feature secured by ēkārthībhāva ? सुबलोपो व्यवधानं यथेष्टमन्यतरेणाभि सम्बन्धः स्वर इति 1 & 2 The absence of the elision of the case-suffix of the former member, the interception by another word between them, the absence of restriction in the order of words and the difference in accent. NorE : 1. Kāiyata reads here :NOTE:-1. visēṣaḥ ēkārthībhāva ityucyate. Ekārthibhāvakṛtospi NOTE:-2. The expression Eteṣām abhavaḥ after iti found in the manuscript might have been let slip by the scribe: सुबलोपो भवति वाक्ये - राज्ञः पुरुषः इति । समासे पुनर्न भवति राजपुरुषः इति । 3

1. This is noted as a vārtika in Sri Guruprasada Sastri’s edition.
2. These are the viśesas of ēkārthābhāvābhāra.
3. तु is another reading. NINETEENTH ÀHNIKA-SAMARTHAH PADAVIDHIH 187 There is the absence of the elision of case-suffix in the former member of the phrase Rājñal purusal; but it (sub-alāpa) is absent in a compound, as in rājapurusal. व्यवधानं च भवति वाक्ये - राज्ञ ऋद्धस्य पुरुषः इति । समासे तु न भवति राजपुरुष इति । There is interception in the phrase Rajña rddhasya puruṣaḥ; but it is absent in the compound, rājapuruṣaḥ. यथेष्टमन्यतरेणाभिसम्बन्धो भवति वाक्ये - राज्ञः पुरुषः, पुरुषो राज्ञः इति । समासे न भवति, राजपुरुष इति । The order of words in a phrase may vary according to the will of the speaker, as in Rājñaḥ puruṣaḥ and Puruṣō rājñaḥ; but it is not the case in the compound, rajapuruṣaḥ. द्वौ स्वरौ भवतो वाक्ये राज्ञः पुरुषः इति । समासे पुनरेक एव राजपुरुषः इति The two words in a phrase like Rājñaḥ puruṣaḥ take each its accent (so that ā in rājñaḥ and u after p in puruṣaḥ take the udatta) ; but only one syllable takes udātta in a compound. नैत एकार्थीभावकृता विशेषाः These are not the special features secured by ēkārthībhāva. किं तर्हि ? What then are these? वाचनिकान्येतानि । आह हि भगवान्, सुपो धातुप्रातिपदिकयोः, उपसर्जनं पूर्वम् समासान्तस्य उदात्तो भवति इति " These are secured by the sutras read; for the revered Acārya has read the sutras Supō dhatuprātipadikayōḥ (enjoining the elision of the case-suffix), Upasarjanam pūrvam (restricting the order) and Samāsāntasya udāttō bhavati. इमे तर्हि एकार्थीभावकृता विशेषाः - सङ्ख्याविशेषो व्यक्ताभिधानम् उपसर्जनविशेषणं चयोगः इति 1 | These, then, are the special features secured from ēkārthībhāva :-sarkhyāviŝēṣa, vyaktābhidhāna, upasarjanaviśēṣaṇa and cayoga. सङ्ख्याविशेषो भवति वाक्ये राज्ञः पुरुषः, राज्ञोः पुरुषः, राज्ञां पुरुष इति । समासे न भवति राजपुरुषः इति ।
4. एतेषामभावः seems to be absent here.

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There is clear indication of numbers in vākya, as in rājñaḥ purusah (singular number ), rājñol purusal (dual number) and rājñām puruṣaḥ (plural number) and it is not so in the compound word rajapuruṣaḥ. अस्ति कारणं येनैतदेवं भवति There is a cause by which it is so. किं कारणम् ? What is the cause ? योऽसौ विशेषवाची शब्दः तदसान्निध्यात् । अङ्ग, हि भवांस्तमुच्चारयतु गंस्यते स विशेषः On account of the absence of the element denoting the visēṣa. You, sir, better pronounce that element and the visesa will be seen. ननु च नैतेनैवं भवितव्यम् । न हि शब्दकृतेन नामार्थेन भवितव्यम् । अर्थकृतेन नाम शब्देन भवितव्यम् । No, it is not the case. The meaning is not decided by the use of words; but words are used to suit the sense. तदेतदेवं दृश्यताम् अर्थरूपमेवैतदेवंजातीयकं येनात्र विशेषो न गम्यत इति । Hence it may here be seen that the sense here is of such a nature as does not allow the viŝēṣa to be known. अवश्यं चैतदेवं विज्ञेयम् । यो हि मन्यते योऽसौ विशेषवाची शब्दः तदसान्निध्यादत्र विशेषो न गम्यते इति, इह तस्य विशेषो गम्यते अप्सुचरः, गोषुचरः, वर्षासुजः इति ।

This point should be certainly borne in mind. Let him who thinks that the visēṣa is not seen on account of the element denoting it, find the viśesa in the expressions apsu-caral, gosu - caraḥ and varṣāsu-jaḥ (where it is definitely seen). NOTE :—Kāiyata reads here :Gösu-carah kukkuta ucyate. Ekasyām gavi, dvayōḥ, bahuṣu vā yaś carati sa sarvōssāu avišēṣēņa ucyate. व्यक्ताभिधानं भवति वाक्ये - ब्राह्मणस्य कम्बलस्तिष्ठति । समासे पुनव्यक्तम्, ब्राह्मणकम्बलस्तिष्ठति इति ; सन्देहो भवति सम्बुद्धिर्वा स्यात्, षष्ठीसमासो वेति There is explicit mention in vākya, as in brāhmaṇasya kambalas tisthati. But in samāsa, on the other hand, it is not explicit : For instance in the expression Brahmanakambalas tiṣṭhati, there arises a doubt whether brāhmaṇakambalah is made up of NINETEENTH ÄHNIKA-SAMARTHAḤ PADAVIDHIḤ 189 the vocative brāhmaṇa and kambalaḥ or whether it is ṣaṣṭhi. tatpurusa. NOTE:-The words vakya and samāsa seem to indicate the use of case-suffix and its elision. If samāsa, on the other hand, means compound, how can the vocative brāhmann compound with kambala ? एषोऽप्यविशेषः । भवति हि किञ्चिद्वाक्येऽव्यक्तं तच्च समासे व्यक्तम् । वाक्ये तावदव्यक्तम् ’ अर्द्ध पशोर्देवदत्तस्य इति ; सन्देहो भवति - पशुगुणस्य वा देवदत्तस्य यदर्द्धम्, अथ वा योसौ संज्ञीभूतः पशुर्नाम तस्य यदर्द्धम् इति । तच्च समासे व्यक्तं भवति अर्द्धशुर्देवदत्तस्य इति । Besides, this need not be taken as a special feature. For sometimes there is the want of explicitness in vākya but there is explicitness in samāsa. For instance in the expression Arddham paśōr Dēvadattasya, there is the doubt whether arddham is qualified by Devadatla who has the qualities of a pasu belonging to Devadatta; but in the compound ardhapasuḥ in the expression Arddhapasur Devadattasya, it is explicit. उपसर्जनविशेषणं भवति वाक्ये - ऋद्धस्य राज्ञः पुरुष इति । समासे न भवति राजपुरुष इति The member which becomes upasarjana in samāsa can take a višēṣaṇa in vākya, as in Ṛddhasya rajñaḥ puruṣaḥ; but it cannot do so in a compound, as in rãiapuruṣaḥ. NOTE :Rājan in rājapurusah is upasarjana, since it, subordinating its meaning, denotes another. एषोऽप्यविशेषः । समासेऽप्युपसर्जनविशेषणं भवति तद्यथा देवदत्तस्य गुरुकुलं, देवदत्तस्य गुरुपुत्रः, देवदत्तस्य दासभार्या इति । This, too, is not a special feature. Upasarjana member in a samōsa too takes a risēṣaṇa, as the word guru in Devadatta sya gurukulam, De, adattasya guruputraḥ and Divadaltasya dāsabhāryā. चयोगो भवति वाक्ये, स्वचयोगः स्वामिचयोगश्चेति । स्वचयोगः - राज्ञो गौश्च अश्वश्च पुरुषश्च इति समासे न भवति - ; राज्ञो गवाश्वपुरुषाः इति । स्वामिचयोगः - देवदत्तस्य च यज्ञदत्तस्य च विष्णुमित्रस्य च गौः इति समासे न भवति - देवदत्तयज्ञदत्तविष्णुमित्राणां गौः इति ।190 LECTURES ON PATANJALI’S MAHABHĀṢYA There is the association with the nipata ca in the vākya of both of the objects owned and of the owners. The objects owned are in association with ca, as in Rajñaḥ gāuś ca aśvaś ca puruṣaś ca; but it is not so in samāsa as in Rājñā gavāśvapurūṣāḥ. The owners are in association with ca as in Dēvadattasya ca Yajñadattasya ca Visnumitrasya ca gauḥ and it is not so in the compound Devadatta-Yajñadatta-Viṣṇumitrāṇām gauk. 1 अथैतस्मिनेकार्थीभावकृते विशेषे किं स्वाभाविकं शब्दैरर्थानामभिधानम् आहो- स्विद्वाचनिकम् ? With reference to this visēṣa in ēkārthībhāva, is the capacity of words giving the sense svābhāvika (innate) or vācanika ( stated in sūtras ) ? स्वाभाविकमित्याह 2 He says that it is svābhāvika. कुत एतत् ? Why is it so? अर्थानादेशनात् । न ह्यथ आदिश्यन्ते On account of the non-mention of artha. For the meanings are not stated. कथं पुनरर्थानादिशन्नेवं ब्रूयात् नार्था आदिश्यन्ते इति, यदाह भगवान् अनेकमन्यपदार्थे, चार्थे द्वन्द्वः, अपत्ये, रक्ते, निर्वृत्ते इति How can it be said that the arthas are not stated. The Acārya (Sūtrakāra) reads Anēkam anyapadarthē (2, 2, 24), Cārthe dvandrah (2, 2, 29), Apatye, rakte (5, 4. 32), Niroštte (4, 4. 19). नैतान्यर्थादेशनानि । स्वभावत एतेषां शब्दानामेतेष्वर्थेषु अभिनिविष्टानां निमित्तत्वेनान्वाख्यानं क्रियते । तद्यथा, कूपे हस्तदक्षिणः पन्थाः, अभ्रे चन्द्रमसं पश्य इति । स्वभावतः तत्रस्थस्य पथः चन्द्रमसश्च निमित्तत्वेन अन्वाख्यानं क्रियते । एवमिहापि चार्थे यः स द्वन्द्वसमासः, अन्यपदार्थे यः स बहुव्रीहिः इति These do not enjoin the meaning. The words are given the saṁjñās for guidance on the basis of the meaning which they naturally denote. This may be illustrated thus:-There are

1. Arthābhidhānam is the reading in Sri Guruprasada Sastri’s edition. 2. Sri Guruprasada Sastri feels that there should have been a värttika Svābhāvikam arthānādēśanāt. NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIH 191 the sentences:-The path lies to the right of the well and look at the moon at the sky. The path already exists and also the moon. These sentences simply serve as the guidance to determine the path and the direction of the moon. किं पुनः कारणमर्धा नादिश्यन्ते ? Why are not meanings enjoined ? तच्च लध्वर्थम् । लघ्वर्थं ह्यर्था नादिश्यन्ते It is for the sake of brevity; the meanings are not enjoined for the sake of brevity. अवश्यं ह्यनेनार्थानादिशता केन चिच्छब्देनार्थनिर्देशः कर्तव्यः स्यात् । तस्य च तावत् केन कृतो येनासौ क्रियते । अथ तस्य केन कृतः, तस्य केन कृतः, तस्य केन कृत इति अनवस्था च स्यात् । By him who attempts to enjoin the meaning of words, another word should be sought for to give the meaning of one word; another word should again be sought after, by which the meaning of this can be given and so on, so that there will be no end to it. असम्भवः खल्वप्यर्थादेशनस्य । को हि नाम समर्थो धातुप्रातिपदिकप्रत्ययनिपातानामर्थानादेष्टुम् । There is no possibility for arthādēsana. Is there any one who is competent to enjoin the meanings of prālipadikas, pratyayas and nipātas ? न चैतन्मन्तव्यं प्रत्ययार्थे निर्दिष्टे प्रकृत्यर्थोऽनिर्दिष्ट इति । भवति हि गुणाभिधाने गुणिनः सम्प्रत्ययः । तद्यथा - शुक्लः, कृष्णः इति It is not to be taken that, where the meaning of pratyaya is stated, the meaning of the stem is not stated. For, where guņa is stated, gunin is understood, as in the words suklaḥ and lersnah. विषम उपन्यासः । सामान्यशब्दा एते एवं स्युः । सामान्यशब्दाश्च नान्तरेण विशेषं प्रकरणं वा विशेषेष्वतिष्ठन्ते । यतस्तु खलु नियोगतो वृक्ष इत्युक्ते स्वभावतः कस्मिंश्चिदेव विशेषे वृक्षशब्दो वर्तते, अतो मन्यामहे नेमे सामान्यशब्दा इति । न चेत् सामान्यशब्दाः, प्रकृतिः प्रकृत्यर्थे वर्तते, प्रत्ययः प्रत्ययार्थे च वर्तते J The argument is not sound. These words - suklaḥ and kṛṣṇaḥ are sāmānyaśabdas i. e. they denote all dravyas which are

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white, or black. Without either their visēṣya or the context, it is not possible to determine the particular object which they refer to. On the other hand, at the mention of a word like vrkṣa, it, without its context or visēṣya being determined, invariably denotes by nature a special dravya and hence we conclude that such words are not sāmānyasabdas. If they are not sāmānyasabdas, their prakrti has its own meaning. अप्रवृत्तिः खल्वप्यर्थादेशनस्य । बहवोऽपि हि शब्दा येषामर्था न विज्ञायन्ते - जर्भरी तूर्फरीतू । अन्तरेण खल्वपि शब्दप्रयोगं बहवोऽर्था गम्यन्ते - अक्षिनिकोचैः, पाणिविहारैश्च । न खल्वपि निर्ज्ञातस्यार्थस्यान्वाख्याने किञ्चिदपि प्रयोजनमस्ति । यो हि ब्रूयात् पुरस्ताद् आदित्य उदेति पश्चादस्तं गच्छति, मधुरो गुड, कटुकं शृङ्गवेरम् इति किं तेन कृतं स्यात् ? There will be at the same time no tendency to enjoin the meaning of words. For there are many words like jarbharī, tūrpharītu whose meanings have not been determined; besides ideas are expressed even without words through twinkling of the eyes or the motion of the palm of the hand. There is, besides, no use in enjoining the meanings, which are wellknown. What is the purpose gained by one who says, “Sun rises in the east and sets in the west,” “Jaggery is sweet and ginger is punjent “? वावचनानर्थक्यं च स्वभावसिद्धत्वात् Non-necessity of adhikāra sūtra Vibhāsā ( 2, 1, 11) since its purpose is served by nature. बावचनमनर्थकम् The mahāvibhāsā by the sūtra 2, 1, 11 is not necessary. किं कारणम् ? Why ? स्वभावसिद्धत्वात् Since it is inherent by nature. इह द्वौ पक्षौ, वृतिपक्षश्च अवृत्तिपक्षश्च इति । स्वभावतश्चैतद्भवति वाक्यं च समासश्च । तत्र स्वाभाविके वृत्तिविषये नित्ये समासे प्राप्ते वावचनेन किमन्यत् शक्यमभिसम्बन्धुमन्यद् अतः संज्ञायाः ? न च संज्ञाया भावाभावाविष्येते । तस्मान्नार्थो वावचनेन । NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIH 193 There are two sides here, vṛttipakṣa and avṛttipakṣa. It is in the nature of words to remain independent or to compound with one another. Since the stage of nitya-samāsa, which is the viṣaya of vṛtti, is secured by nature, with what can vibhāṣā be associated except with the samjñā? But the presence of the samjña and its absence are not desired. vibhāṣā does not serve any purpose. अथ ये वृत्तिं वर्तयन्ति किं त आहुः ? Hence the Those, then, who establish through sastra alone the vrtti (īkārthībhava), what do they say ? परार्थाभिधानं वृत्तिरित्याहुः They say that vṛtti is that where one word has the capacity of giving the meaning of another. अथ तेषामेवं ब्रुवतां किं जहत्स्वार्था वृत्तिर्भवति, आहोस्विद् अजहत्स्वार्था भवति ? Do those who establish the existence of vṛtti admit jahalsvārthā-vṛtti or ajahatsvārthā-vṛtti ? किं चातः ? What difference does it make ? यदि जहत्स्वार्था वृत्तिः स्यात् " राजपुरुषमानय " इत्युक्ते पुरुषमात्रस्यानयनं प्राप्नोति, “औपगवमानय” इत्युक्ते अपत्यमात्रस्य । अथ अजहत्स्वार्था वृत्तिः उभयोर्विद्यमानस्वार्थयोर्द्वयोर्द्विवचनमिति द्विवचनं प्राप्नोति । If it is jahatsvārthā vṛtti, there is chance for the anayana of the puruşa alone, on hearing the sentence Rājapuruṣam ānaya and there is chance for the anayana of the apatya alone, on hearing the sentence Aupagavam ānaya. But, on the other hand, if it is ajahatsvārtḥā vṛtti, there is chance for the use of the dual number on the strength of Dvayor dvivacanam as rājapurusāu and āupagavāu. का पुनर्वृत्तिर्न्याय्या ? Which vṛtti is then legitimate to be taken? जहत्स्वार्था - Jahat-svārthā is the legitimate one. युक्तं पुनर्यज्जहत्स्वार्थी नाम वृत्तिः स्यात् ? Is it reasonable to admit jahat-svārthā vṛtti? M

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Noru : ~~This question arises that, since words are used to signify their meanings, they may not at all be used if they are not taken to convey any meaning. बाढं युक्तम् । एवं हि दृश्यते लोके, पुरुषोऽयं परकर्मणि प्रवर्तमानः स्वं कर्म जहाति । तद्यथा - तक्षा राजकर्मणि प्रवर्तमानः स्वं तक्षकर्म जहाति । एवं युक्तं यद्राजा पुरुषार्थे वर्तमानः स्वमर्थं जह्यात्, उपगुश्च अपत्यार्थे वर्तमानः स्वमर्थं जह्यात् । It is perfectly reasonable. It is thus seen in the world that the man engaged in the service of another has to give up his own work. A carpenter in the royal service gives up his own work. So also the word rājā engaged in conveying the meaning of puruşa gives up its meaning and the word Upagu, engaged in conveying the meaning of apatya gives up its own meaning. ननु चोक्तं राजपुरुषमानय इत्युक्ते पुरुषमात्रस्य आनयनं प्राप्नोति, औपगवमानय इत्युक्ते अपत्यमात्रस्य इति । Oh, it has been said that, on hearing the sentence ‘Rajapuruṣam ōnaya, there is chance to fetch puruşa alone and that, on hearing the sentence Aupagavam anaya, there is chance to fetch apatya alone. नैष दोषः । जहदप्यसौ स्वार्थं नात्यन्ताय जहाति । यः परार्थविरोधी स्वार्थस्तं जहाति ; तद्यथा - तक्षा राजकर्मणि प्रवर्त्तमानः स्वं तक्षकर्म जहाति, न तु हिक्कितश्वसितहसितकण्डूयितानि न चायमर्थः परार्थविरोधी विशेषणं नाम, तस्मात्चन्न हास्यति । There is no room for this difficulty. He, though he gives up his work, does not give it up entirely. That which is detrimental to other’s work, he gives it up. This may be taken as an illustration that a carpenter engaged in royal service gives up his own carpenter’s work and does not give up hiccough, breathing, laughing and relieving his itching sensation. The visēṣaṇatva which the word conveys is not detrimental to its giving the meaning of another and hence it does not give it up. Nora : - It gives up the viśesyalya in its meaning. 17 अथवा अन्वयाद विशेषणं भविष्यति तद्यथा, घृतघटः तैलघटः इति । निषिक्ते घृते तैले च अन्वग्राद् विशेषणं भवति, अयं घृतघटः अयं तैलघट इति । … NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIH 195 Or it becomes the viseṣana on account of its having left its trace, as the words ghrta and taila in the compounds ghṛtaghata and taila-ghata. Even after ghrla ( ghee) or (tāila) (oil) is poured out, the vessel is called ghrta-ghata or taila-ghata, since the trace of ghṛta or taila is left. विषम उपन्यासः । भवति हि तत्र या च यावती च अर्थमात्रा । अङ्ग, हि भवाननौ निष्टभ्य घृतघटं तृणकूर्चेन प्रक्षालयतु, न गंस्यते स विशेषः । The argument is not sound. It can be called ghrta-ghața or taila-ghata, only so long as the trace is left there. Sir, when you heat it in fire and clean it with the brush made of kusa grass, there is no trace of ghee or oil left there. यथा तर्हि मल्लिकापुटः चम्पकपुटः इति । निष्कीर्णास्वपि सुमनःसु अन्वया- द्विशेषणं भवति, अयं मल्लिकापुटः अयं चम्पकपुट इति । If so, the words mollikā and campaka in the compounds mallikāpuṭaḥ and campakapuṭaḥ form the examples. For even after the flowers are taken away, they are called mallikāpuṭaḥ and campakapuṭaḥ and mallikā and campaka form visēṣaṇas, since they have left their trace there. NoTE :— Nāgēśabhatta here reads :Visisanam visīsakah= itaravyavartakaḥ. अथ वा समर्थाधिकारोऽयं वृत्तौ क्रियते Or the word samartha is taken in vṛlti through adhikāra. सामर्थ्यं नाम भेदः संसर्गे वा । अपर आह भेदसंसर्गे वा सामर्थ्यमिति Samarthya is bheda or samsarga. bhēda and samsarga form samarthya. 1 Another says that both कः पुनर्भेदो संसर्गे वा ? What is bhēda? What is samsarga ? इह राज्ञ इत्युक्ते सर्वं स्वं प्रसक्तम् ; पुरुष इत्युक्ते सर्वः स्वामी प्रसक्तः । इहेदानीं राजपुरुषमानय इत्युक्ते राजा पुरुषं निवर्तयत्यन्येभ्यः स्वामिभ्यः, पुरुषोऽपि राजानमन्येभ्यः स्वेभ्यः । एवम् एतस्मिन्नुभयतो व्यवच्छिन्ने यदि स्वार्थ जहाति, काम जहातु, न जातुचित् पुरुषमात्रस्यानयनं भविष्यति । On the mention of the word rājñaḥ, all that forms his property have a chance to be used after it; and on the mèntion of the word purusah, all those who form his masters have a chance to be used before it. But if the sentence

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Rajapuruşam anaya is read, the word rajan eliminates other masters of puruşa and the word purusa eliminates other properties of rajan. If, after both have restricted the application of each other, rājan leaves off its meaning, let it leave it. Never can puruşa who has no connection with rājan be fetched.

अथवा पुनरस्त्वजहत्स्वार्था वृत्तिः

Or let ajahal-svārthā vṛtti be the legitimate one.

युक्तं पुनरिदं यदजहत्स्वार्था नाम वृत्तिः स्यात् ?

Is it reasonable to admit ajahatsvārthā vṛtti ?

बाढं युक्तम् । एवं हि दृश्यते लोके, भिक्षुकोऽयं द्वितीयां भिक्षां समासाद्य पूर्वां न जहाति, सञ्चयायैव प्रवर्तते ।

It is perfectly reasonable. It is thus seen in the world that a beggar having received alms once, proceeds to get it elsewhere without leaving the former and tries to add one to another.

ननु चोक्तम्, उभयोर्विद्यमानस्वार्थयोर्द्वयोर्द्विवचनमिति द्विवचनं प्राप्नोति इति Oh, it has been said that there is chance for the use of the dual number on the strength of the sūtra Dvayōr dvivacanam on account of both conveying their meaning.

कस्याः पुनर्द्विवचनं प्राप्नोति ? Whose dual number has a chance?

प्रथमाया : Of the nominative case.

न प्रथमासमर्थो राजा

Rajan has not the samarthya with the nominative case.

षष्ठ्ट्यास्तर्हि प्राप्नोति

There is, then, a chance for the dual of the genetive case.

न षष्ठीसमर्थः पुरुषः

Puruşa has not the samarthya with the genetive case.

प्रथमाया एव तर्हि प्राप्नोति

If so, the dual of the nominative itself has a chance.

ननु चोक्तम्, न प्रथमासमर्थो राजा इति

Oh, it was said that rājan has no sāmarthya with the nomina-

tive case.

अभिहितः सः, अन्तर्भूतः प्रातिपदिकार्थः सम्पन्नः । तत्र प्रातिपदिकार्थे प्रथमा इति प्रथमाया एव द्विवचनं प्राप्नोति ।

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It (meaning of the sixth case) is mentioned and the meaning of the pratipadika is implied. Hence prathama may set in on the authority of Pratipadikārthē prathamā and hence the dual of the nominative alone has a chance to set in.

सङ्घातस्यैकार्थ्यान्नावयवसङ्ख्यातः सुबुत्पत्तिः

The presence of the case-suffix is not based on the number of the parts on account of the whole being one.

सङ्घातस्यैकत्वमर्थः । तेनावयवसङ्ख्यातः सुबुत्पत्तिर्न भविष्यति ।

Ekatva (oneness) of the whole is the meaning. Hence casesuffix is not used on the basis of the number of parts. परस्परव्यपेक्षां सामर्थ्यमेके

Some think that samarthya is parasparavyapēkṣā.

परस्परव्यपेक्षां सामर्थ्यमेक इच्छन्ति

Some favour the view that samarthya is parasparavyapēkṣā.

का पुनः शब्दयोर्व्यपेक्षा !

What is this, the vyapēkṣā of two ŝabdas?

न ब्रूमः शब्दयोरिति

We do not say that it is between two śabdas?

किं तर्हि ? Between what then ?

अर्थयोः । इह राज्ञः पुरुष इत्युक्ते राजा पुरुषमपेक्षते - ममायमिति, पुरुषोऽपि राजानमपेक्षते - अहमस्येति । तयोरभिसम्बन्धस्य षष्ठी वाचिका भवति । Between arthas. When one says Rajñaḥ puruṣaḥ, rajan needs purușa to qualify it that he is his and purușa, too, needs rājan to be qualified by it that his is he. The sixth case conveys that this relation exists between them.

तद्यथा कष्टं श्रित इति क्रियाकारकयोरभिसम्बन्धस्य द्वितीया वाचिका भवति Similarly the second case in kaṣṭam śritaḥ conveys the relation between the kriyā denoted by śrita and kaṣṭa which takes the case-suffix after it.

अथ यद्येव एकार्थीभावः सामर्थ्यम् अथापि व्यपेक्षा सामर्थ्य, किं गतमेतदियता सूत्रेण, आहोस्विद् अन्यतरस्मिन् पक्षे भूयः सूत्रं कर्तव्यम् ?

Whether it is ēkārthībhāva-samarthya or vyapēkṣā-sāmarthya, will this sūtra do? Or is it necessary to read another to meet the alternative paksa ?

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LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA

गतमित्याह “ This sūtra will do, ” says he.

कथम् ? How ?

समोऽयम् अर्थशब्देन सह समासः । सं चोपसर्गः । उपसर्गाश्च पुनरेवमात्मकाः यत्र कश्चित् क्रियावाची शब्दः प्रयुज्यते, तत्र क्रियाविशेषमाहुः

4

There is here the samāsa between sam and artha. Sam is an upasarga. Upasargas are of the nature that, wherever they are used with verbs, they enable them convey some specialised meaning.

न चेह कश्चित् क्रियावाची शब्दः प्रयुज्यते, येन समः सामर्थ्यं स्यात्

But no dhātu is read here along with it, so that it can have samarthya with the kriya denoted by it.

तत्र प्रयोगाद् एतद् अवगन्तव्यम् - नूनमत्र कश्चित् प्रयोगार्हः शब्दो न प्रयुज्यते, येन समः सामर्थ्यमिति । तद्यथा, धूमं दृष्ट्वा अभिरत्र इति गम्यते, त्रिविष्टब्धकं दृष्ट्रा परिव्राजक इति ।

Hence it must be determined from the usage that a word which deserves to be used with it so that sam may have sāmarthya with it is dropped. The case is similar to our inference of fire on seeing the smoke and a hermit on seeing a three-plank-book-holder.

कः पुनरसौ प्रयोगाः शब्दो न प्रयुज्यते !

What, then, is the word dropped here; which deserves to be read?

सङ्गतार्थं समर्थं, संसृष्टार्थं समर्थ, संपेक्षितार्थं समर्थ, संबद्धार्थं समर्थमिति

The word gata or sṛṣṭa and the word prekṣita or baddha are the words dropped so that samartham can be split into sangatam artham or sumsṛṣṭam artham and samprēkṣitam artham or sambaddham artham.

६

NOTE:-The roots gam and sṛj have the same meaning and samprēkṣitam and sambaddham have the same meaning.

तद्यदा तावदेकार्थीभावः सामर्थ्यम् तदैवं विग्रहः करिष्यते - सङ्गतार्थः समर्थः, संसृष्टार्थः समर्थ इति । तद्यथा सङ्गतं घृतं सङ्गतं तैलम् इत्युच्यते, एकीभूतमिति गम्यते ; संसृष्टार्थः समर्थ इति, तद्यथा संसृष्टोऽग्मिः इत्युच्यते, एकीभूत इति गम्यते ।

"

1. It seems Samsṛṣṭārthaḥ samartha iti here is an interpolation. NINETEENTH AHNIKA-SAMARTHAḤ PADAVIDHIḤ 199 With reference to ēkārthībhāva-sāmarthya, the vigraha is done thus:-Sangatarthaḥ samarthaḥ and samsṛṣṭarthaḥ samarthaḥ; the word sangata in sangatam ghṛtam and sangatam tāilam means ēkībhūta and samsṛṣṭa in saṁsṛṣṭōsgniḥ also means ēkībhūta. यदा व्यपेक्षा सामर्थ्यं तदैवं विग्रहः करिष्यते - सम्प्रेक्षितार्थः समर्थः, सम्बद्धार्थः समर्थ इति । With reference to vyapēkṣā-samarthya, the vigraha is done thus:Samprīkṣitārthaḥ samarthaḥ and 8.mbaddharthaḥ samarthaḥ. कः पुनरिह सम्बध्नात्यर्थः ? What is the meaning of badh with sam? व्यतिषङ्गः - सम्बद्ध इत्युच्यते यो रज्ज्वायसा वा कीले व्यतिषक्तो भवति Mutual connection. That which is tied to a stake with a rope or iron-chain is said to be sambaddha. नावश्यं बध्नातिर्व्यतिषङ्ग एव वर्तते The root badh does not always mean vyatiṣanga. किं तर्हि ? What then does it mean ? अहानावपि वर्तते । तद्यथा सम्बद्धाविमौ दग्यौ इत्युच्येते यावन्योन्यं न जहीतः

It means non-abandonment also. For instance the two bulls which do not abandon each other are said sambaddhâu. ༄་ अथ वा भवति चैवजातीयकेषु बध्नातिर्वर्तते । तद्यथा, अस्ति नो गर्गैः सम्बन्धः, अस्ति नो वत्सैः सम्बन्ध इति Or, the root badh is used where there is vyapēkṣā, as in Asti nõ Gargārḥ sambandhaḥ (we have relationship with Gargas), Asti nō Vutsāiḥ sambandhaḥ (we have relationship with Vatsas.) अथैतस्मिन् व्यपेक्षायां सामर्थ्य योऽसावेकार्थीभावकृतो विशेषः स वक्तव्यः If we take into account vyapēkṣā-sāmarthya, there is the necessity to read all the benefits accrued from ēkārthībhāvasāmarthya.. NOTE:-Kāiyața reads here:-Yadi vṛttāu ēkārthībhāvõ nà abhyupagamyate, tadā vākyavat sankhyāvisēṣa-upasarjana-visēşaṇādīnām prasargāt tad-abhāvō vacanēna pratipādyaḥ. तत्र नानाकारकान्निघातयुष्मदस्मदादेशप्रतिषेधः There (in both) there is the need for the pratiṣēdha of nighāta and the adēśas of yuşmad and asmad after words which take one case-suffix in their relation to one verb and another in their relation to another.200 LECTURES ON PATANJALI’S MAHABHAṢYA तत्रैतस्मिन् व्यपेक्षायां सामर्थ्ये सति नानाकारकात् निघातात् युष्मदस्मदादेशाः gıyafŝa, àqi qfâàâì am: 1 There (in ēkārthībhāva-sāmarthya) and here in vyapēkṣāsamarthya, there is chance for nighāta and the adēŝas of yuşmad and asmad after words which take different casesuffixes, one in relation to one verb and another in relation to another. NOTE:-Kaiyata reads here:-Bhinnāyāḥ kriyāyā yat kāryam tat nānākārakam. निघात - अयं दण्डो हरानेन । अस्ति दण्डस्य हरतेश्च व्यपेक्षेति कृत्वा faara: mifà Nighāta (anudātta). In the expression Ayam dando hara anēna, there is the chance for sarvānudatta of hara (by the Tinnatiñaḥ (8, 1, 28) and the vārttika Samānavākyē nighāta-yuşmad-asmadādēśā vaktavyāḥ) since it follows the word danda with which it has vyapēkṣā-samarthya. युष्मदस्मदादेशाः । ओदनं पच तव भविष्यति, ओदनं पच मम भविष्यति । अस्ति ओदनस्य युष्मदस्मदोश्च व्यपेक्षेति कृत्वा वाम्नावादयः प्राप्नुवन्ति The ādēŝas of yuşmad and asmad :-There is chance for ta a to be replaced by te and mama by me in the expressions Odanam paca tava bhaviṣyati and Odanam paca mama bhaviṣyati (by the sutras Şaṣṭhī…vāmnāvāu 8, 1, 20 and Tē mayāvēkava canasya 8, 1, 22), since there is vyapēkṣā-sāmarthya between them and ōdana. तेषां प्रतिषेधो वक्तव्यः There is need to prohibit them. किमुच्यते नानाकारकादिति यदा तेनैवासज्य हियते ? How is it said nānākārakād, when the separation takes place when it comes in association with it alone. NOTE: The bone of contention is the expression Ayam dandaḥ hara anëna. The objection is that danda is not a kāraka with reference to the haraṇakriyā and hence it is not nänākāraka. The answer is this:-The word asti is understood after it and hence it is katṛkāraka with reference to asti and karaṇa-kāraka with reference to harana. NINETEENTH ÅHNIKA-SAMARTHAH PADAVIDHIḤ 201 नापि ब्रूमः अन्येनासज्य हियते इति We do not say that separation takes place after it comes in association with another. किं तर्हि ? What then? शब्दप्रमाणका वयम् । यच्छब्द आह तदस्माकं प्रमाणम् । शब्दश्चेह सत्तामाह, अयं दण्डः । अस्तीति गम्यते । स दण्डः कर्ता भूत्वा अन्येन शब्देनाभिसम्बध्यमानः करणं सम्पद्यते । We have sabda for our authority; whatever sabda says is authority for us. śabda says here, in Ayam dandak, satta. Hence the word asti is to be inferred. The danda being kartā becomes karana in its association with another sabda. तद्यथा कश्चित् कश्चित् पृच्छति " क्व देवदत्तः” इति । स तस्मै आचष्टे असौ वृक्षे इति । कतरस्मिन् यस्तिष्ठति इति । स वृक्षोऽधिकरणं भूत्वा अन्येन शब्देनाभिसम्बध्यमानः कर्ता सम्पद्यते ।

" Where This may be illustrated thus : - One says to another, is Devadatta ?” He replies to him, “He is on the tree.” In which tree ? That which stands. The word tree (orksa) being the adhikaraṇa becomes kartā in its association with another word. प्रचये समासप्रतिषेधः Need for samāsa-pratisādha in pracaya. प्रचये समासस्य प्रतिषेधो वक्तव्यः । राज्ञो गौश्च अश्वश्च पुरुषश्च राजगवाश्वपुरुषा इति । There is need to prohibit samāsa if one is associated with many, so that rajan when it is associated with gō, aśva and puruşa cannot form the compound rājogavāśvapuruṣāḥ. समर्थतराणां वा Or among those which are samarthatara. समर्थतराणां वा पदानां समासो भविष्यति There will be samāsa among words which are samarthatara (Saktatara). कानि पुनः समर्थतराणि ? What, then, are samarthatarus? यानि द्वन्द्वभावीनि Those which can form into a dvandva compound. कुत एतत् Why is it so?

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एषां ह्याशुतरा वृत्तिः प्राप्नोति Since they can very easily form a compound. तद्यथा - समर्थतरोऽयं माणवकोऽध्ययनाय इत्युच्यते, आशुतरग्रन्थः इति गम्यते । The following may serve as an example:-If it is said that this pupil is samarthatara in learning, it is suggested that the book is one which can be easily learnt. अपर आह Another says. समर्थतराणां वा Samarthatarānām vā. समर्थतराणां वा पदानां समासो भविष्यति Samarthatarāṇām vā padānām samāsō bhaviṣyati. कानि पुनः समर्थतरराणि ? What, then, are samarthataras ? यानि इन्द्रभावीनि Those that can form into a dvandva compound. कुत एतत् ? Why is it so? समानविभक्तीनि एतानि ; अन्यविभक्ती राजा । भवति विशेषः स्वस्मिन् भ्रातरि पितृव्यपुत्रे च । These have the same vibhaktis; rājan (in rājñaḥ gāuḥ, aśvaḥ, puruṣaḥ ca) is of a different vibhakti. There is difference between one’s own brother and paternal uncle’s son. NOTE:-Kaiyața writes:-Tulyajātīyatvam vyapēkṣāyām ēkārthībhāvē ca pratyāsannataram kāraṇam ityarthaḥ. समुदायसामर्थ्याद्वा सिद्धम् The object is achieved by the samarthya with the samudaya. समुदायसामर्थ्याद्वा पुनः सिद्धमेतत् । समुदायेन राज्ञः सामर्थ्यं भवति नावयवेन Or the object is achieved by the samarthya with the whole. Rājan has sāmarthya with the whole (gavāśvapuruṣāḥ) and not with the part. अपर आह Another says. समर्थतराणां वा समुदायसामर्थ्यात् Or samāsa among samarthataros on account of the samarthya with the whole. समर्थताराणां वा पदानां समासो भविष्यति NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIḤ 203 Or samāsa among samarthataras on account of the samarthya with the whole. कुत एतत् ? How is it so? agarrafa On account of samudāya-samarthya itself. NOTE:-Kaiyața reads here:-Atra pakṣē samudāyasāmarthyam samarthataratvē hētuḥ. Samudayasambandhe ca avayavasyāpi anumīyamānaḥ sambandhōssti iti tud-apēkṣaḥ prakarṣapratyayaḥ. अस्मिन्पक्षे वा इत्येतदसमर्थितं भवति The significance of the word vã is not brought out in this pakṣa. एतच्च समर्थितम् This too is brought out. कथम्? How? नैव वा पुनरत्र राज्ञोऽश्वपुरुषावपेक्षमाणस्य गवा सह समासो भवति । There is no samāsa here first with go of the word rājan which has to combine with aśva and puruşa later on. af? How then? गोः राजानमपेक्षमाणस्य अश्वपुरुषाभ्यां सह समासो भवति Here is samāsa between gō which expects rājan to be its viśēṣaṇa and aśvapuruṣāu. प्रधानमत्र तदा गौर्भवति । भवति च प्रधानस्य सापेक्षस्यापि समासः Gauḥ becomes pradhana here. Pradhana, though sāpēkṣa, can combine with what follows. आख्यातं साव्ययकारकविशेषणं वाक्यम् V Vākya (sentence) is the finite verb modified by avyayas and kārakas with or without viśēṣaṇas. NOTE: The need for the definition of vakya arises, since sarvānudāttatva happens sometimes and does not happen in other places in vākyas. Such vākyas are not the same lāukika-vākyas. as the आख्यातं साव्ययं सकारकं सकारकविशेषणं वाक्यसंज्ञं भवतीति वक्तव्यम् It must be stated that a finite verb modified by avyayas, kārakas and kārakas qualified by adjectives takes the vākyasaṁjñā.

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साव्ययम्) - उच्चैः पठति, नीचैः पठति (Akhyāta with avyaya) :-Uccaik pathati and nicaik pathati. ( सकारकम् ) ओदनं पचति (Abhyāta with karaka ) : - Odanam pacati. (सकारकविशेषणम्) - ओदनं मृदु विशदं पचति (Akhyāta with sakārakavisesana) : - Odanam mrdu visadam pacati. सक्रियाविशेषणं च (Need to read) along with compliments of verbs also. सक्रियाविशेषणं चेति वक्तव्यम् - सुष्टु पचति, दुष्ठु पचति इति सुष्टुपचति, Sakriyāviśēṣaṇam also is to be read :-Suṣṭhu pacati and Duṣṭhu pacati. अपर आह आख्यातं सविशेषणं इत्येव । सर्वाणि ह्येतानि क्रियाविशेषणानि । Another says that Äkhyātam saviśēṣaṇam will do, since all these are kriyāviśēṣaņas. एकति That which has the finite verb repeated (gets the vākyasaṁjñā). एकतिङ् वाक्यसंज्ञं भवतीति वक्तव्यम्, ब्रूहि ब्रूहि That which has the finite verb repeated as brūhi brūhi must be given the vākyasaṁjñā. NorÐ :—– Kāvyata reads here :Ekaśabdah samānavacanah na tu sankhyāvācī; bahuvrīhiś ca ayam. समानवाक्ये निघातयुष्मदस्मदादेशाः Need to read the presence of nighāta, yuṣmadādēśa and asmadādēśa in the same vākya. समानवाक्ये इति प्रकृत्य निघातयुष्मदस्मदादेशाः वक्तव्याः It is necessary to read that nighāta, yuṣmad-ādēŝa and asmadādēśa occur only in the same sentence. किं प्रयोजनम् ? Why ? नानावाक्येषु मा भूवन्निघातादय इति - अयं दण्डः, हर अनेन ; ओदनं पच, तव भविष्यति ; ओदनं पच, मम भविष्यति So that nighāta etc. need not occur in the following pairs of sentences :–Ayam dandak, hara anēna; bhavisyati ; danam paca, mama bhavisyati, ōdanam paca, tava NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIḤ योगे प्रतिषेधश्वादिभिः Need for pratiṣedha when there is the association with ca etc. चादिभिर्योगे प्रतिषेधो वक्तव्यः । ग्रामस्तव च स्वं मम च स्वम् 205 There is need for pratiṣedha when there is the association with ca etc. Viz. Grāmaḥ tava ca svam, mama ca svam. किमर्थमिदमुच्यते, यथान्यास एव चादिभिर्योगे प्रतिषेध उच्यते ? What for is this (vakyalakṣaṇam and pratiṣēdha) said here, when the pratiṣēdha is found in the sūtra Na ca vāhāhāivayukte (8, 1, 24 ) ? इदमद्यापूर्वं क्रियते वाक्यसंज्ञा, समानवाक्याधिकारश्च । तद् द्वेष्यं विजानीयात् सर्वमेतद्विकल्पत इति । तदाचार्यः सुहृद् भूत्वा अन्वाचष्टे चादिभिर्योगे यथान्यासमेव भवति इति । सा चावश्यं वाक्यसंज्ञा वक्तव्या, समानवाक्याधिकारश्च वक्तव्यः । Here vākyasaṁjñā and samānavākyādhikāra are enjoined afresh. One will, at once, think that this is antagonistic to the sūtra Na ca vā…….. and hence will proclaim that there will be vikalpa 1 for everything (on the dictum Tulyabalāir virōdhē vikalpah). Hence Acārya (Vārttikakāra) with an affectionate heart tells us that there is no vikalpa to what is enjoined in the sūtra Na ca vā… and hence reads the vārttika Yāgē pratiṣēdhaḥ cādibhiḥ in consonance with it. Hence vākyasaṁjñā is necessarily to be enjoined and also samānavākyādhikāra. समर्थनिघाते हि समानाधिकरणयुक्तयुक्तेषूपसङ्ख्यानमसमर्थत्वात् With reference to nighāta etc. after a word which is samartha, addition has to be made of those that are in apposition or that are connected with the word which is samartha, on account of their being asamartha. समर्थनिघाते हि सति समानाधिकरणयुक्तयुक्तेषूपसङ्ख्यानं कर्तव्यं स्यात् । ( समानाधिकरणे ) - पटवे ते दास्यामि, मृदवे ते दास्यामि । (युक्तयुक्ते ) नद्यास्तिष्ठति कूले, वृक्षस्य लम्बते शाखायां, शालीनां ते ओदनं ददामि, शालीनां मे ओदनं ददासि | With reference to nighāta, yuṣmad-ādēśa and asmad-ādēśa after a word which is samartha, there is need to add that the same happens after a word which is in apposition with it or is related to it. Viz. Patave të dāsyāmi and mrdavē tē dāsyāmi. (Here

1. But Nāgēśabhaṭṭa takes vikalpate in the sense of vyāpnōti,

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tava is replaced by te after paṭave and mṛdave which are in apposition with tava) Nadyas tiṣṭhati kūlē and vṛkṣasya lambatě śākhāyām. (Here tiṣṭhati and lambatē take nighāta after nadyās and vrkṣaya which are related only to kūle and śākhāyām which are samartha. Śālīnām tē ōdanam dadāmi and śālīnām mēōdanam dadāsi. (Here tē and me are found after sālīnām which is related only to ōdanam which is samartha). * किं पुनः कारणं न सिध्यति ? Why is it not accomplished? असमर्थत्वात् Since they are not samartha. VI राजमवीक्षीरे द्विसमासप्रसङ्गो द्विषष्टीभावात् There is chance for two samāsas with reference to the word rājagavīkṣīram on account of the presence of two words in the sixth case. राजगवीक्षीरे द्विसमासप्रसङ्गः There is chance for another samasa in the place of rājagavīkṣīram. NOTE:-Kāiyața reads:–Rājñaḥ yā gāuḥ, tasyāḥ kṣiram ityētasmin arthē rājagōkṣīram ityapi prāpnōti. किं कारणम् ? Why ? द्विषष्ठीभावात् द्वे ह्यत्र षष्ट्यौ राज्ञो गोः क्षीरम् इति On account of the presence of two ṣaṣṭhis. For there are two ṣaṣṭhīs here rajñaḥ and gōḥ in Rājñaḥ göḥ kṣīram. fhyzaà fganıanas gfà,’ arqar gcgìïà aðà! How is it said dvi-samāsa-prasanga when the sutra Sup supā enjoins that subanta compounds with subanta ? NOTE:-Kaiyața reads:-Sankhyāyāḥ vivakṣitatvāt samudãyasya ca asubantaṭvāt nāsti samāsaprasanga ityarthaḥ. द्विसमासप्रसङ्ग इति नैवं विज्ञायते द्वयोः सुबन्तयोः समासप्रसङ्गो द्विसमासप्रसङ्ग इति The word dvisamāsaprasangaḥ is not split thus:-Dvayōḥ subantayōḥ samāsaprasangaḥ.

1. यदा सुप्सुपेति वर्तते न तदा द्विसमासप्रसङ्गः इति is the reading of Pandurang Jawaji’s edition. NINETEENTH ÄHNIKA-SAMARTHAḤ PADAVIDHIḤ कथं तर्हि ? How then ? 207 द्विप्रकारस्य समासस्य प्रसङ्गो द्विसमासप्रसङ्ग इति । राजगोक्षीरम् इत्यपि प्राप्नोति Dvisamāsaprasangaḥ is split thus:-Dviprakārasya samāsasya prasangak. (Hence) there is chance for the form rāja-goksiram alone. न चैवं भवितव्यम् ? Can it not be so? भवितव्यं च यदेतद्वाक्यं भवति - गोः क्षीरं गोक्षीरं, राज्ञो गोक्षीरं राजगोक्षीरम् इति It can be so, if the samāsa is of this nature:-Gō kṣīram gökṣīram; rājñaḥ gökṣīram rājagōkṣīram. NOTE: The word rājagōkṣīram can only mean cow’s milk belonging to the king. Hence the cow need not belong to him. यदा त्वेतद्वाक्यं भवति - राज्ञः गोः क्षीरम् इति, तदा न भवितव्यम् ; तदा च प्राप्नोति । तदा कस्मान्न भवति ? When it is the samāsa of rājñaḥ göḥ kṣīram, it should not take that form. But it has a chance to take that form. What prevents it from taking it ? सिद्धं तु राजविशिष्टाया गोः क्षीरेण सामर्थ्यात् The object is achieved on account of the samarthya of go belonging to the king with kṣīra. सिद्धमेतत् This (the object) is achieved. कथम्? How? राजविशिष्टाया गोः क्षीरेण सह समासो भवति, न केवलायाः Samāsa takes place between go belonging to the king and kṣīra and not between any go and kṣīra. किं वक्तव्यमेतत् ? Is this to be stated? न हि No, it need not. कथमनुच्यमानं गंस्यते ? How is it to be so understood unless it is stated? यथैवायं गवि यतते न च क्षीरमात्रेण सन्तोषं करोति, एवं राजन्यपि यतते , राज्ञो या गौः तस्या यत् क्षीरम् इति । :

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Just as one, not being satisfied with any milk, seeks after gō, so also he, not being satisfied with cow belonging to any man, seeks after it which belongs to the king. NOTE:-Kaiyata reads:-Goh pūrvam rājñā sambandhaḥ, pascat kṣirēna. Nagisabhaṭṭr reads:-Yena kramēna sambandhaḥ tat-kramēnāiva samāsa-sastra-pravṛttih. नैव वा पुनरत्र गो राजानमपेक्षमाणायाः क्षीरेण सह समासः प्राप्नोति Oh here is no chance for gō which expects rajan to qualify it to compound itself with kṣīra. किं कारणम् ? Why ? fa On account of the absence of samarthya. कथमसामर्थ्यम् ? How is it that sāmarthya is absent ? सापेक्षमसमर्थं भवतीति That which expects another to qualify it is not samartha to compound itself with another. NOTE:-Nägōjibhaṭṭa reads:-” Savišēṣaṇānām vṛttir na ityatra saviŝēṣaṇatvam api ākānkṣā-labhya-viśēṣaṇavaltvam ēva iti na dōṣaḥ. कथं तर्हि गोः क्षीरमपेक्षमाणाया राज्ञा सह समासो भवति ? How is it then there is samasa between rajan and go when the latter expects to be compounded with kṣīra ? प्रधानमत्र तदा गौर्भवति । भवति च प्रधानस्य सापेक्षस्यापि समासः Gō becomes pradhana then. Pradhana can compound with another even though it is sāpēkṣa. VII 3⁄4y fânâ qzfâùì anaffaære: fhaà? What for is samarthādhikāra made in pada-vidhi? NOTE:-Since it has already been decided that the sutra Samarthaḥ padavidhiḥ is a paribhāṣā and not an adhikāra-sülra, it may strike one whether the use of the word adhikāra above is appropriate. True, it is not so. But Kaiyața explains it this way-Since pārārthya is common to both, paribhāṣā is referred to here by the word adhikāra; for adhikāra is viniyōga. Nagesabhaṭṭa gives the meaning of the word viniyoga to be Śāstrāntarē upasthitiḥ. NINETEENTH AHNİKA-SAMARTHAH PADAVIDHIḤ 209 पदविधौ समर्थवचनं वर्णाश्रये शास्त्रे आनन्तर्यविज्ञानात् Mention of samartha with reference to pada-vidhi is for the sake of suggesting anantarya alone in varṇāśraya-vidhi. पदविधौ समर्थाधिकारः क्रियते, वर्णाश्रये शास्त्रे आनन्तर्यमात्रे कार्य यथा विज्ञायेत इति । तिष्ठतु दध्यज्ञान त्वं शाकेन, तिष्ठतु कुमारी च्छलं हर देवदत्त इति Samarthādhikāra is made in padavidhi, so that one may under. stand that, in varņa-vidhi, ānantarya ( immediate following ) alone is the criterion to effect the karya. Viz. Tisthatu dadhyaśāna tvam sākēna, Tiṣṭhatu kumārī cchatram hara Dēvadatta. NOTE: In the first example there is samarthya between dadhi and aśāna and yaṇ-ādēŝa and in the second there is no samarthya between kumārī and chatram and there is tuk between them. समर्थाधिकारस्य विधेयसामानाधिकरण्यानिर्देशानर्थक्यम् Ānarthakya of the mention of samartha on account of its being in apposition with the vidheya. समर्थाधिकारोऽयं विधेयेन समानाधिकरणः The word samartha in the sūtra is in apposition with the vidheya. किं च विधेयम् ? What is vidhiya? , समासः । यावद् ब्रूयात् समर्थः समासः इति तावत् समर्थः पदविधिः इति । Samāsa. He may as well have said Samartkaḥ samāsaḥ in the same way as Samarthaḥ padavidhiḥ. NOTE:-It has already been mentioned that vidhiḥ in padavidhiḥ is karmasādhana. न च राजपुरुषः इत्येतस्यामवस्थायां समर्थाधिकारेण किञ्चिदपि शक्यं प्रवर्तयितुं निवर्तयितुं वा । समर्थाधिकारस्य विधेयसामानाधिकरण्यान्निर्देशोऽनर्थकः । When the compound rājapuruṣaḥ is in existence, samarthādhikāra can neither do a thing afresh nor undo a thing. The mention of samarthādhikāra serves no purpose, since it is in apposition with the vidheya. सिद्धं तु समर्थानामिति वचनात् The object is achieved by explaining it as samarthānām padānām vidhiḥ. M 27”

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सिद्धमेतत् This (the object) is achieved. कथम् ? How ? समर्थानां पदानां विधिर्भवतीति वक्तव्यम् It must be explained that vidhi operates in words which are samarthas. NorE :-Kāvyata reads : - Samartha-pada-sambandhitvāt padavidhir upacārāt samarthaśabdēna ucyatē. एवमपि कयोर्न प्राप्नोति 1 If so, vidhi will not operate on one or two padas which are samartha (on account of samarthānām being in the plural number). एकशेषनिर्देशाद्वा Or on account of its being read in ēkasēsa. अथ वा एकशेषनिर्देशोऽयम् समर्थानाम् इति

समर्थस्य च समर्थयोश्च समर्थानां च Or this is ēkasēṣanirdēśa; samarthānām stands for samarthasya ca samarthayos ca samarthānām ca.. एवमपि षट्प्रभृतीनामेव प्राप्नोति षट्प्रभृतिषु ह्येकशेषः परिसमाप्यते

Even then, the vidhi will operate when the number of samarthapada is six or more, since the minimum number to satisfy the ēkasēṣa is six. नैष दोषः This difficulty does not arise. प्रत्येकं वाक्यपरिसमाप्तिर्दृष्टा इति कयोरपि भविष्यति । Since it is seen that the fruit of the meaning of the sentence is seen individually, it will operate with reference to one or two also. एवमपि विभक्तीनां न प्राप्नोति समर्थात्समर्थे, पदात्पदे इति । । Even then it may not operate with reference to all vibhaktis, like samarthād, samarthe, padāt and padi. NOTE: This question arises only on the assumption that samarthaḥ padavidhiḥ can be explained in only one way as samarthānām padānām vidhiḥ.

1. Pandurang Jawaji Edition reads thus : - एवमपि कयोर्न प्राप्नोति इत्युत्तरं भाष्ये शब्द संस्कारार्थमेव बहुत्वविवक्षया कृतं बहुवचनं तच्च कार्यानन्वयितया अविवक्षितम् इति समाधानं त्रुटितम् । अन्यथैकशेषनिर्देशाद्वेति वाशब्दासङ्गतिः NINETEENTH ÄHNIKA-SAMARTHAH PADAVIDHIḤ 211 एवं तर्हि समर्थपदयोरयं विधिशब्देन सर्वविभक्त्यन्तः समासः समर्थस्य विधिः समर्थविधिः, समर्थयोर्विधिः समर्थविधिः, समर्थानां विधिः समर्थविधिः, समर्थाद्विधिः समर्थविधिः, समर्थे विधिः समर्थविधिः । पदस्य विधिः पदविधिः, पदयोर्विधिः पदविधिः, पदानां विधिः पदविधिः, पदाद् विधिः पदविधिः, पदे विधिः पदविधिः । समर्थविधिश्च समर्थविधिश्च समर्थविधिश्व समर्थविधिश्च समर्थविधिश्च समर्थविधयः । पदविधिश्च पदविधिश्च पदविधिश्च पदविधिश्च पदविधिश्व पदविधयः । समर्थविधयश्च पदविधयश्च समर्थः पदविधिः । पूर्वः समास उत्तरपदलोपी, यादृच्छिकी च विभक्तिः 1 If so, the words samartha and pada compound with vidhi in different case relations thus:-Samarthasya vidhiḥ, samarthayōr vidhiḥ, samarthānām vidhiḥ, samarthād vidhiḥ and samarthe vidhih; padasya vidhih, padayor vidhik, padānām vidhih, padat vidhiḥ and padē vidhiḥ. Then samarthavidhiś ca samarthavidhiś ca samarthavidhiś ca samarthavidhiś ca samarthavidhis ca form samarthavidhayaḥ. Similarly padavidhiś ca padavidhiś ca padavidhiś ca padavidhiś ca padavidhiś ca form padavidhayaḥ. Then samarthavidhayaś ca padavidhayaś ca form samarthuḥ padavidhiḥ, where the second member of samarthavidhi is dropped and the singular number is used at will. VIII समानाधिकरणेषूषसङ्ख्यानं द्रव्यं पदार्थ इति चेत् There is need to read samanādhikaraņēṣu padavidhiḥ if dravya is taken to be padārtha. समानाधिकरणेषूपसङ्ख्यानं कर्तव्यम् - वीरः पुरुषः वीरपुरुषः It must be stated that there is samāsa between words having sāmānādhikaranya, so that vīraḥ and puruṣaḥ may compound themselves into vīrapuruṣaḥ. किं पुनः कारणं न सिध्यति ? How is it that it is not accomplished otherwise? असमर्थत्वात् On account of the absence of samarthya between them. कथमसामर्थ्यम् ? Under what circumstances is there asāmarthya ?
2. Yādycchika vibhaktiś ca is another reading.

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यदि द्रव्यं पदार्थः, न भवति तदा सामर्थ्य, भेदाभावात् If the meaning is the object without reference to the pravṛttinimitta of each word, there is no sāmarthya, since there is no difference in their denotation. अथ हि गुणः पदार्थः ? Suppose on the other hand, that the connotation (pravṛttinimittam) is taken to be the meaning ? भवति तदा सामर्थ्यम्, अन्यो हि वीरत्वं गुणः, अन्यो हि पुरुषत्वम् There is samarthya in that case; for the connotation vīratva is different from the connotation purusatva. नान्यत्वमस्ति इतीयता सामर्थ्यं भवति । अन्यो हि देवदत्तो गोभ्यश्च अश्वेभ्यश्च । न चैतस्य एतावता सामर्थ्यं भवति । Difference in pravṛttinimitta alone is not the factor to decide the existence of samarthya. Devadatta is different from cows and horses. For that reason no sāmarthya exists between him and cows and horses. NOTE:-Kaiyața reads:-Upakara-vivakṣāyām sāmarthyam and Nōgesabhatta explains it thus:-Visesya-višēṣaṇa-bhāvēna anvayarūpāpakāravivaksāyām. को वा विशेषो यद् गुणे पदार्थे सामर्थ्यं स्याद् द्रव्ये च न स्यात् ? What is the discerning factor to determine that there is sāmarthya if guṇa is padartha and that there is no sāmarthya if dravya is padartha? एष विशेषः - एकं तयोरधिकरणम्, अन्यश्च वीरत्वं गुणः, अन्यः पुरुषत्वम् This is the discerning factor:-They have the same adhikarana and they, in their nature of being vīratva and puruşatva, are different. द्रव्यपदार्थकस्यापि तर्हि गुणभेदात् सामर्थ्यं भविष्यति Let there be samarthya even when dravya is padartha on account of the difference in their connotation. अशक्यो द्रव्यपदार्थिकेन द्रव्यस्य गुणकृत उपकारः प्रतिज्ञातुम् It is impossible for connotation to be the discerning factor when the denotation of words is taken into consideration. ननु चाभ्यन्तरोऽसौ भवति Oh! it is within it. NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIḤ 213 यद्यप्यभ्यन्तरः, न तु गम्यते । न हि गुडः इत्युक्ते मधुरत्वं गम्यते, शृङ्गवेरम् इति वा कटुकत्वम् Though it is within, it is not expressed. At the mention of the word guda, madhuratva is not expressed; nor katukatva, at the mention of the word śṛngavēra. गुणपदार्थिकेनापि तर्हि अशक्यो गुणस्य द्रव्यकृत उपकारः प्रतिज्ञातुम् । If so, it is equally impossible for denotation to be the discerning factor when the connotation of words is taken into consideration. अथ गुणपदार्थिकः प्रतिजानीते Then it is stated that words whose connotation is taken into consideration form into a compound when there is sāmānādhikaranya. द्रव्यपदार्थकोऽपि कस्मान्न प्रतिजानीते ? Why should it not be stated that words whose denotation is taken into consideration form into a compound also when there is sāmānādhikaranya? एवमनयोः सामर्थ्य स्याद्वा न वा । क्व तावदिदं स्यात् समानाधिकरणेनेति ? Let there be samarthya between those two or not. Where will they have the sāmānādhikaraṇya-sambandha ? यत्र सर्वं समानम् - इन्द्रः, शक्रः, पुरुहूतः, पुरन्दरः; कन्दुः कोष्ठः कुसूलः इति ।

Where all both denotation and connotation are the same. Viz. Indraḥ, sakraḥ, puruhūtaḥ, purandaraḥ; and kanduḥ, kōsthaḥ, kusulaḥ (granary). NOTE:-1. Käiyața explains that samānādhikaraṇam is a bahuvrīhi compound where adikaraṇam means vācyaḥ, so that it means paryāya (synonym). NOTE:-2. Even though the words indraḥ, śakraḥ, puruhūtaḥ ană purandaraḥ have different connotations, yet they are not taken into consideration and each is taken to connote only indratva. नैवंजातीयकानां समासेन भवितव्यं, प्रत्ययेन वोत्पत्तव्यम् There cannot be samāsa between synonyms of this type, nor will they, when used together, convey any sense, किं कारणम् ? Why ?

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अर्थगत्यर्थः शब्दप्रयोगः । अर्थं सम्प्रत्याययिष्यामीति शब्दः प्रयुज्यते । तत्र एकेन उक्तत्वात् तस्यार्थस्य द्वितीयस्य प्रयोगेण न भवितव्यम् Words are used to convey meaning. Word is used so that. one may convey the meaning which he has in his mind to another. Since it is expressed by one word, there is no need to use its synonym after it. किं कारणम् ? Why ? उक्तार्थानामप्रयोग इति There is the dictum that there should be no repetition of the ideas which have been expressed. न तर्हि इदानीमिदं भवति भृत्यभरणीय इति ? If so, is there no chance here for the compound bhṛtyabharaniyah? नैतौ समानार्थी । एकोऽत्र शक्यार्थे कृत्यः, अपरोऽर्हे । शक्यो भर्तु भृत्यः ; अर्हति भृतिं भरणीयः ; भृत्यो भरणीयो भृत्यभरणीयः These two (the words bhṛty and bharaṇīya) are not synonyms. Of them one has kṛtyapratyaya in the sense of sakya and the other in the sense of arha. Bhrtyah means bhartum sakyaḥ and bharaṇīyah means bhṛtim arhati. Bhrtyah and bharaniyah form into the compound bhrtya-bharaṇīyaḥ. यदि तर्हि यत्र किञ्चित् समानं कश्चिच्च विशेषः तत्र भवितव्यम् इहापि तर्हि प्राप्नोति दर्शनीया या माता दर्शनीयामाता इति । अत्रापि किञ्चित् समानं कश्चिच्च विशेषः ।

If it is then said that there is samāsa between two words which have similarity in some respect and dissimilarity in other respects, there is chance for karmadhāraya-samāsa here also - Darśanīyā yā mātā into darśanīyā-mātā. Here too there is some similarity and some dissimilarity. किं पुनस्तत् ? What is it then? सद्भावान्यभावौ Sattā and anyatva. न कचित् सद्भावान्यभावौ न स्तः, उच्यते चेदं समानाधिकरणेनेति, तत्र प्रकर्षगतिर्विज्ञास्यते यत्र साधीयः सामानाधिकरण्यम् There is no place where sadbhāva and anyabhāva are absent. Still mention is made of samānādhikaraņēna. Hence it should NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIḤ 215 be taken to refer to the prakṛṣṭa so that it means where there is superior sāmānādhikaraṇya. क्व च साधीयः सामानाधिकरण्यम् ? Where is superior sāmānadhikaranya ? यत्र सर्वं समानं सद्भावान्यभावौ द्रव्यं च Where there is similarity in everything - sadbhāva and anyabhāva and denotation. अथ वा समानाधिकरणेनेति तत्समानमाश्रीयते यत्समानं भवति न च भवति । न चैतत्समानं क्वचिदपि न भवति । Or samāna in the word samānādhikaraṇēna refers to that which is found in some places and which is not found in others ; but there is no place where this samāna (i.e.) saltā is not found. अथवा यावद् ब्रूयात् समानद्रव्येण इति तावत् समानाधिकरणेन इति । द्रव्यं हि लोके अधिकरणम् इत्युपचर्यते ; तद्यथा - एकस्मिन्द्रव्ये व्युदितम्, एकस्मिन्नधिकरणे व्युदितम् ; तथा व्याकरणे विप्रतिषिद्धं चानधिकरणवाचि - अद्रव्यवाचीति गम्यते Or samānādhikaraņēna is taken in the sense of samānadravyēņa. The word adhikarana is used in the world in the sense of dravya through upacara, as in Ekasmin adhikaraņē vyuditam (there is quarrel with respect to a dravya) in place of Ekasmin dravye vyuditam. Similarly the word anadhikaraṇavāci in the sūtra Vipratiṣiddham cănadhikaraṇavāci is used in the sense of adravyavāci. एवमपि इदमवश्यं कर्तव्यं, समानाधिकरणमसमर्थवद्भवति इति Still this is certainly to be accepted that samānādhikaraṇam is only through asamarthatva. किं प्रयोजनम् ? What is the benefit ? सर्पिः कालकं, यजुः पीतकम् इत्येवमर्थम् So that șatva may be prevented in sarpiḥ kālakam and yajuḥ pitakam. यदि समानाधिकरणमसमर्थवद्भवति इत्युच्यते सर्पिष्पीयते यजुष्क्रियते इत्यत्र पत्वं न प्राप्नोति If samānādhikaraṇa is said to be asamarthavat, there will be no şatva in sarpişpiyate and yajuṣkriyatë.

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अधात्वभिहितमित्येवं तत् Only when samānādhikaraṇa refers to what is not said by a pratyaya which follows a dhātu. Nore :Kāiyata writes :Dhatu sahacaritah pratyayā dhātuśabdēna uktaḥ. Tēna abhihitam karmadi yadi bhavati tadā sāmarthyam ēva ityarthaḥ. एवं च कृत्वा समानाधिकरणेषु उपसङ्ख्यानं कर्तव्यम् वीरपुरुष इति । a वीरः पुरुषः Under these circumstances it is necessary to read Samānādhikaranēṣu upasankhyānam, so that viraḥ and purusah may combine into vīrapuruṣaḥ. किं कारणम् ? Why ? असमर्थत्वात् On account of the absence of sāmarthya. न वा वचनप्रामाण्यात् No, it need not be read on account of the authority of usage. न वा कर्तव्यम् It need not be read. किं कारणम् ? Why ? वचनप्रामाण्यात् - वचनप्रामाण्यादत्र समासो भविष्यति On account of the authority of usage (by the Sūtrakāra), There will samāsa here on the authority of usage. किं वचनप्रामाण्यम् ? What is the usage which is to be taken as authority? समानमध्यमध्यमवीराश्च इति The expression Samana-madhya-madhyama-vīrāś ca (2, 1, 58). IX लुप्ताख्यातेषु च Need to read Luptākhyātāsu ca upasankhyānam. लुप्ताख्यातेषु चोपसङ्ख्यानं कर्तव्यम् - निष्कौशाम्बिः, निर्वारणसिः It must be added that samāsa takes place where verbs have been elided, as in Niş-kausambiḥ and nir-vārāṇasiḥ. लुप्ताख्यातेषु च There is no need for upasankhyāna with reference to luptäkhyātas also. NINETEENTH ÀHNIKA-SAMARTHAH PADAVIDHIH 217 NOTE:-Mahābhāṣyakāra has taken the same vakya luptākhyātēṣu ca twice and interprets the former towards the vidhāna of upasankhyāna and the latter towards its niṣedha. किम् ? Why ? वचनप्रामाण्यादित्येव Evidently on the authority of vacana. किं वचनप्रामाण्यम् ? What is the vacana which stands as authority? कुगतिप्रादयः इति The sūtra Ku-gati prādayak (2, 2, 18). अस्त्यन्यदेतस्य वचने प्रयोजनम् There is another prayojana accruing from this vacana. किम् ? What ? सुराजः अतिराजा इति Surājā and atirājā may be secured. NorÐ :—Nāgēśubhatta here reads : - Etēna prādaya iti bahuvacanam jñāpakam ityapāstam. न ब्रूमो वृत्तिसूत्रवचनप्रामाण्याद् इति We do not say that it is so on the authority of the (sūtra of Ācārya Pāṇini) which is capable of a vārttika under it. किं तर्हि ? On what then? वार्त्तिककारवचनप्रामाण्याद् इति । सिद्धं तु कास्वतिदुर्गतिवचनात् प्रादयः क्तार्थे इति On the prāmānya of Vārttikakāra’s vacana - Siddham tu kvansvatidurgativacanāt, Prādyaḥ kṭārthe (under 2, 2, 18). तदर्थगतेर्वा Or on account of suggesting its meaning. तदर्थगतेर्वा पुनः सिद्धमेतत् Or this is accomplished by tadarthagati. किमिदं तदर्थगतेरिति ? What is this :-ladarthagatē? ? तस्य अर्थः तदर्थः, तदर्थस्य गतिः तदर्थंगतिः, तदर्थगतेः इति यस्य अर्थस्य कौशाम्ब्या सामर्थ्यं स निसा उच्यते । Tasya and arthaḥ compound into tadarthaḥ; tadarthasya and gatiḥ compound into tadarthagatiḥ; tadarthagateḥ is the fifth case of tadarthagatiḥ; the artha which has samarthya with kāuŝāmbī is suggested by nis.

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अथ वा सोऽर्थः तदर्थः, तदर्थस्य गतिः तदर्थगतिः, तदर्थगतेः इति ; योऽर्थः कौशाम्ब्या समर्थः स निसा उच्यते । Or saḥ and arthaḥ compound into tadarthaḥ; tadarthasya and gatiḥ compound into tadarthagatiḥ and tadarthagateḥ is the fifth case of tadarthagatiḥ; the meaning which is samartha with kāuśāmbī is suggested by nis. X अथ यत्त्र बहूनां समासप्रसङ्गः किं तत्र द्वयोर्द्वयोः समासो भवति आहोस्विद् अविशेषेण ? Where there is a chance for more than two words to become a samāsa, do they form the samāsa two by two or all at a time? कश्चात्र विशेषः ? What is the difference here ? समासो द्वयोर्द्वयोश्चेद् द्वन्द्वेऽनेकग्रहणम् If samāsa is between two at a time, the word anēka is to be read in the sūtra dealing with dvandva. समासो द्वयोर्द्वयोश्चेद् द्वन्द्वेऽनेकग्रहणं कर्तव्यम् - चार्थे द्वन्द्वोऽनेकम् इति वक्तव्यम् । इहापि यथा स्यात् लक्षन्यग्रोधखदिरपलाशाः इति ।

If samāsa is between two at a time, the word anēka is to be read thus:-Carthe dvandvōsnēkam, so that the samāsa may take place in Plaksa nyagrodha-khadira-palāsah. NOTE:-Nāgēsabhaṭṭa says that dvandva above is upalakṣana to bahuvrihi also. नैष दोषः । अत्रापि द्वयोर्द्वयोः समासो भविष्यति This difficulty does not arise. Even here samāsa takes place between two at a time. द्वयोर्द्वयोः समास इति चेन्न बहुषु द्वित्वाभावात् It is not possible for the samāsa taking place two at a time since dvitva is absent when many are taken as a whole. द्वयोर्द्वयोः समास इति चेत् तन्न If it is said that, (even there) samāsa takes place between two at a time, it is not possible. किं कारणम् ? Why ? बहुषु द्वित्वाभावात् - न बहुषु द्वित्वमस्ति NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIḤ 219 On account of the absence of dvitva in many. Dvitva is not comprehended when more than two are taken as a whole. नावश्यमेवं विग्रहः कर्तव्यः - लक्षश्च न्यग्रोधश्च खदिरश्च पलाशश्व इति It is not absolutely necessary to form the vigraha thus:Plakṣaḥ ca nyagrōdhaḥ ca khadiraḥ ca palāśaḥ ca. किं तर्हि ? How then ? एवं विग्रहः करिष्यते लक्षश्च न्यग्रोधश्च प्रक्षन्यग्रोधौ, खदिरश्च पलाशश्च खदिरपलाशौ, लक्षन्यग्रोधौ च खदिरपलाशौ च लक्षन्यग्रोधखदिरपलाशाः इति । The vigraha is done thus:-Plakṣaḥ and nyagrōdhaḥ compound into plaksa nyagrodhāu, khadirah and palasah into khadirapalāśāu and then plakṣa-nyagrōdhāu and khadirapalāŝāu into plakṣanyagrōdhakhadirapalāśāḥ. होतृपोतृनेष्टोद्गातारस्तर्हि न सिध्यन्ति ; होतापोतानेष्टोद्गातारः इति प्राप्नोति । The form hotr-potr nestodgatārah cannot, then, be secured; the form hōtā-pōtā-nēṣṭōdgātāraḥ will take its place. NOTE:-Sidhyati may be a better reading for sidhyanti. न चैतदेवं भवितव्यम् ? Is not that form admissible ? भवितव्यं च यदैवं विग्रहः क्रियते - होता च पोता च होतापोतारौ, नेष्टा च उद्गाता च नेष्टोद्गातारौ, होतापोतारौ च नेष्टोद्गातारौ च होतापोतानेष्टोद्गातार इति । होतृपोतृनेष्टोद्गातारस्तु न सिध्यन्ति It is admissible if the vigraha is done thus :-Hōtā ca pōtā ca hōtāpētārāu, nēṣṭā ca udgātā ca nēṣṭīdgātārāu, hōtāpētārāu ca nēṣṭādgātārau ca hōtāpōtānēṣṭodgātāraḥ. The form hōtr-pōtrnëṣṭōdgātāraḥ cannot be secured. समासान्तप्रतिषेधश्व Need for the pratisedha of samāsāntavidhi. * समासान्तस्य च प्रतिषेधो वक्तव्यः - वाक्त्वक्खुग्दृषदम् इति, वाक्त्वच - सुग्टषदम् इति प्राप्नोति There is the need to prohibit the operation of samāsāntavidhi. Otherwise the form vāk-tvak-srug-drṣadam cannot be secured and the form vāk-tvaca-srug-drṣadam will take its place. नैष दोषः । अत्रापि परेण सह समासो भविष्यति स्रुक् च दृषच्च सुक्दृषदं, त्वक् च स्रुम्हषदं च त्वक्सुग्दृषदं वाक् च त्वक्सुदृषदं च वाक्त्वग्दृषदम् इति ।220 LECTURES ON PATANJALI’S MAHĀBHĀṢYA This difficulty cannot arise if samāsa is started from the end thus:-Sruk ca drşad ca srukdṛṣadam, tvak ca srug-drṣadam ca tvak-srug-drṣadam, vāk ca tvak-srug-drṣadam ca vāk-tvaksrug-drṣadam. होतृपोतृनेष्टोद्गातार एव तर्हि न सिध्यति If so, the form hōtr-pōtr-nēṣṭōdgātāraḥ cannot be secured. इह च सुसूक्ष्मजटकेशेन सुनताजिनवाससा । समन्तशितिरन्ध्रेण द्वयोर्वृत्तौ न सिध्यति । Besides if samāsa is between two at a time, the bahuvrīhis susūkṣmajaṭakēsēna, sunatājinavāsasā and samantaŝitirandhrēna which have more than two component parts cannot be secured. अस्तु तर्हि अविशेषेण If so, let it be with any number. अविशेषेण बहुव्रीहावनेकपदप्रसङ्गः If bahuvrīhi takes place with any number, there is chance for the difficulties to arise due to many words becoming a bahuvrihi compound. यद्यविशेषेण बहुव्रीहावनेकपदप्रसङ्गः If it takes place with any number, there is chance for the difficulties to arise due to many words becoming a bahuvrīhi compound. तत्र को दोषः ? What harm is there ? तत्र स्वरसमासान्तपुंवद्भावेषु दोषः Harm lies in that case in svara, samāsānta and puṁvadbhāva. तत्र स्वरसमासान्त पुंवद्भावेषु दोषो भवति In that case there will be difficulty with reference to svara, samāsānta and puṁvadbhāva. स्वर - पूर्वशालाप्रियः, अपरशालाप्रियः There will be difficulty in the svara of the words purva-śālāpriyaḥ and apara-śālā-priyaḥ. NOTE: If all the three words pūrva, śālā and priya compound into bahuvrīhi at the same time, the udatta will have to be on the initial syllable of purva and if, on the other hand, pūrva and śālā first compound together and then pūrvaśālā compounds together with priya, the second syllable of sālā NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIḤ 221 will be udātta. The same will be the case in the word aparasala-priyah. समासान्त - पञ्चगवप्रियः, पञ्चनावप्रियः There will be difficulty in the samäsänta of the words pañcagava-priyah and pañca-nava-priyaḥ. NOTE :Jf all the three words pañca, go and priyah form into the compound at the same time, they will form into pañca-gō-priyaḥ and not pañca-gava-priyah. Similarly there will be pañca-nāu-priyaḥ and not pañca-nāva-priyaḥ. पुंवद्भाव खादरेतरशम्यम् Mak There will be difficulty in the pumvadbhāva in khādarētaraSamyam. NOTE:-Khādirī will take puṁvadbhava and change to khadira only if it first compounds with itarā. न वावयवतत्पुरुषत्वात् This difficulty does not arise; since its avayava is tatpurușa. न वैष दोषः This difficulty does not arise. किं कारणम् ? Why ? भविष्यतः अवयवतत्पुरुषत्वात् - अवयवोऽत्र तत्पुरुषसंज्ञः, तदाश्रयौ समासान्तपुंवद्भावौ On account of the avayara being tatpurușa. The avayava here is tatpuruşa and samāsānta and puṁvadbhāva which depend upon it set in. स्वरः कथम् ? How to explain the svara ? तस्यान्तोदात्तत्वं विप्रतिषेधात् It takes antōdāttatva through vipratiṣēdha. अन्तोदात्तत्वं क्रियतां पूर्वपदप्रकृतिस्वर इति अन्तोदात्तत्वं भवति विप्रतिषेधेन । Doubt arises whether there should be antōdāttalva or pūrvapadaprakṛtisvaratva and antōdāttatva has precedence through vipratisīdha. NOTE:-Kaiyața says that vipratiṣēdha means virōdha. नैष युक्तो विप्रतिषेधः । विप्रतिषेधे परम् इत्युच्यते, पूर्वं चान्तोदात्तत्वं, परं पूर्वपदप्रकृतिस्वरत्वम् ।

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Vipratiṣedha does not fit in. The vidhi is Vipratiṣēdhë param; antōdāttaiva is pūrva and pūrvapadaprakṛtisvaratva is para. न परविप्रतिषेधं ब्रूमः We do not refer to Vipratiṣedhē param kāryam. किं तर्हि ? To what then ? अन्तरङ्गविप्रतिषेधम् To antaranga-vipratisīdha. NOTE :—Kāiyața says that arayavāśrita is antaraǹga. निमित्तिखरबलीयस्त्वाद्वा Or on account of the greater strength of the svara of nimittin. अथ वा निमित्तस्वरान्निमित्तिस्वरो बलीयानिति वक्तव्यम् Or it must be said that nimittisvara is stronger than nimitta- svara. किं पुनर्निमित्तं, को वा निमित्ती ? Which is nimitta and which is nimittin ? बहुव्रीहिर्निमित्तम्, तत्पुरुषो निमित्ती Bahuvrīhi is nimitta and tatpuruşa is nimittin. तत्तर्हि वक्तव्यम् निमित्तस्वरान्निमित्तिस्वरो बलीयान् इति It, then, must be stated that nimitli-svara is stronger than nimitta-svara. न वक्तव्यम् No, it need not be stated. एकशितिपात्स्वरवचनं तु ज्ञापकं निमित्तिस्वरबलीयस्त्वस्य Mention of svara for the word ēka-siti-pāt suggests that nimittisvara is stronger. यदयं युक्तारोह्यादिषु एकशितिपाच्छब्दं पठति, तद् ज्ञापयत्याचार्यो निमित्त- स्वरान्निमित्तिस्वरो बलीयान् इति । Since ācārya (Sūtrakāra) reads the word ika-siti-pāt in Yukta. - rāhyādigaṇa, he suggests that nimitti-svara is stronger than nimitta-svara. NorE :—1. The first syllable in the word ēka-siti-pāt is udātta on the authority of Yuktārōhyādayaś ca (6, 2, 81). NOTE:-2. Kāiyața reads:-Tripadē bahuvrīhāu kṛtē dvayōś ca tatpuruṣē, Bahuvrīhāu prakrtyā iti ādyudāttatvē, jñāpanārthaḥ pāṭhaḥ sampadyatë. NINETEENTH AHNIKA-SAMARTHAḤ PADAVIDHIḤ 223 कः पुनरर्हति युक्तारोह्यादिषु एकशितिपाच्छब्दं पठितुम् ? Who deserves to read the word ēkaŝitipat in yuktārōhyādigana ? NOTE:-Kaiyața reads here:-Sarvatha svarasya siddhatvāt akartavya ēva pāṭhō na jñāpaka ityarthaḥ. . एवं किल नाम पठ्यते, एकः शितिः एकशितिः, एकशितिः पादो यस्य इति It is read in this sense :Ekah Sitik =īkasitih; ēkasitih pāda !! yasya. (i.e.) it is bahuvrīhi with dvigu at the beginning. तच्च न; एवं विग्रहः करिष्यते, एकः शितिः एषु त इमे एकशितयः, एकशितयः पादा यस्येति एकशितिपाद् इति । No, it is not; the vigraha will be done this way : — Ekal sitik ēsu të ēkasitayaḥ; ēkasitayaḥ pādāḥ yasya ēkasitipāt अथाप्येवं विग्रहः क्रियते - एकः शितिः एकशितिः, एकशितिः पादः यस्य इति, एवमपि नार्थः पाठेन । इगन्ते द्विगौ इत्येष स्वरोत्र बाघको भविष्यति Even when the vigraha is done this way – ekah Sitilēkasitil, ēkasitiḥ pādaḥ yasya, no purpose is served by reading it in the gana, as Igantakāla… dvigāu ( 6, 2, 29 ) will serve its bādhaka. अस्य तर्हि बहुव्रीह्यवयवस्य तत्पुरुषसंज्ञा प्राप्नोति— सुसूक्ष्मजटकेशेन सुनताजिनवाससा । समन्तशितिरन्ध्रेण ॥ इति If so, the avayava of the bahuvrîhi—susūkṣmajaṭakēśēna, sunatājinavāsasā and samanlasitirandhrēna will get tatpurusa-samjna. तत्र को दोषः ? What harm is there ? तस्यान्तोदात्तत्वं विप्रतिषेधात् इत्यन्तोदात्तत्वं स्याद् विप्रतिषेधेन । It will have its final syllable udatta through vipratiṣedha on the strength of the statement Tasyāntödātṭalvam vipratiṣēdhēna. नैष दोषः । नेदं बहुव्रीह्यवयवस्य तत्पुरुषस्य लक्षणमारभ्यते । This difficulty will not arise. This does not have any reference to the tatpuruşa which is an avayava of bahuvrīhi. किं तर्हि ? With reference to what then ? यस्य बहुव्रीह्यवयवस्य तत्पुरुषस्य तल्लक्षणमस्ति तस्यान्तोदात्तत्वं भविष्यति विप्रतिषेधेन Antōdāttatva happens only to that which, being an avayava of bahuvrīhi, has that laksana. ननु चास्याप्यस्ति Oh, it can be had to this also. किम् ? To what ?

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विशेषणं विशेष्येण बहुलम् इति 57). To that secured by Visesanam visesyena bahulam ( 2, 1, बहुलवचनान्न भविष्यति It will not be as bahulam is read. अस्य तर्हि बहुव्रीह्यवयवस्य तत्पुरुषसंज्ञा प्राप्नोति - अधिकष्टष्टिवर्षः इति If so, talpuruşa may take hold of the avayava of the bahuvrīhiadhika-sasti-varsah. तत्र को दोषः ? What harm is there? तस्यान्तोदात्तत्वं विप्रतिषेधात् इत्यन्तोदात्तत्वं स्याद् विप्रतिषेधेन । It may get antōdāttatva through vipratiṣēdha on the strength of the statement Tasya antōdāttatvam vipratiṣēdhāt. नैष दोषः । इगन्ते द्विगौ इत्येष स्वरो बाघको भविष्यति This difficulty does not arise. It will be set at naught by the sūlra Iganta… dvigār (6, 2, 29 ). यस्तर्हि नेगन्तः अधिकशतवर्षः इति ? What about that which does not have iganta like the word adhika-ŝata-varṣaḥ? NorE :-Here Sata is not iganta. इह चापि अधिकषष्टिवर्ष इति समासान्तः प्राप्नोति ‘डचः प्रकरणे सङ्ख्यायाः तत्पुरुषस्योपसङ्ख्यानं निस्त्रिंशाद्यर्थम् ’ इति । Even here with reference to the word adhika-sasti-varṣaḥ there is chance for samāsänta on the stregnth of the Varttika pacaḥ prakaranē sankhyāyāḥ tatpuruṣasya upasankhyānam nistriṁśādyartham (under 5, 4, 73). नैष दोषः । अव्ययादेरित्येवं तत् This difficulty does not arise. It is with reference to those compounds whose former member is an avyaya. किं पुनः कारणमव्ययादेरित्येवं तत् ? Why should it refer to avyayādi alone ? इह मा भूत् गोत्रिंशत्, गोचत्वारिंशद् इति It should not take place in Gōtrimŝat and gōcatvāriṁśat. बहुव्रीहिसंज्ञा तर्हि प्राप्नोति सङ्ख्ययाव्ययासन्नादूराधिकसङ्ख्याः सख्येये इति In that case it will take bahuvrihisaṁjñā on the strength of the sūtra Sankhyayāvyayāsannādūrādhikasaṁkhyayāḥ sankhyēyē (2, 2, 25). NINETEENTH AHNIKA-SAMARTHAH PADAVIDHIḤ 225 न सङ्ख्यां सङ्ख्येये वर्तयिष्यामः We will not take sankhyā to denote sankhyēya. कथम् ? How ? एवं विग्रहः करिष्यते अधिका षष्टिः वर्षाणाम् अस्य इति The vigraha will be done thus:-Adhikā-ṣaṣṭiḥ varṣāṇām asya. यथा तर्हि स योगः प्रत्याख्यायते, तथा पूर्वेण प्राप्नोति If that sutra is considered unnecessary, it will get it (bahuvrīhisaṁjñā) by the previous sūtra Anēkam anyapadārthē. कथं स योगः प्रत्याख्यायते ? How is that sūtra unnecessary ? अशिष्यः सङ्ख्योत्तरपदः सङ्ख्येयार्थाभिधायित्वात् इति Sankhyōttarapada need not be read since it refers to sankhyēya. प्रत्याख्याते तस्मिन् योगे सङ्ख्यां सङ्ख्येये वर्तयिष्यामः । तत्रैवं विग्रहः करिष्यते अधिका षष्टिवर्षाण्यस्य इति । If that sutra is taken away, we take sankhyā refer to sankhyāya. Then the vigraha is done this way-Adhika ṣaṣṭiḥ varṣāni asya. सर्वथा वयम् अधिकषष्टवर्षात् न मुच्यामहे Under any circumstances we cannot escape from the formation of adhikaṣaṣṭavarṣaḥ. कथम् ? How ? यावता स योगः प्रत्याख्यायते, अयं विग्रहोऽस्ति - अधिका षष्टिवर्षाणामस्य इति When that sutra is removed, the vigraha is done this wayAdhika ṣastiḥ varṣāni asya. यत्तु तदुक्तम् अधिकषष्टिवर्षो न सिध्यति इति स सिद्धो भवति । As regards the statement that the form adhika-ṣaṣṭi-varṣaḥ cannot be secured, it is secured. कथम् ? How ? यावता स योगः प्रत्याख्यायते, अयं च विग्रहोऽस्ति - अधिका षष्टिर्वर्षाण्यस्य इति No sooner is the sutra removed, than this vigraha is done: Adhikā sastiḥ varṣāṇi asya. अधिकशतवर्षस्तु न सिध्यति It is not possible to secure the form adhika-ŝata-varṣaḥ. कर्तव्योऽत्र यत्नः Effort should be taken to secure it. NINETEENTH AHNIKA ENDS (Second adhyāya, first pāda, first āhnika ends ) Twentieth Ahnika (Second adhyāya, first pāda, second ahnika) सुबामन्त्रिते पराङ्गवत्स्वरे ( 2, 1, 2) There are five topics here:-(1) Need for the word sup in the sūtra? (2) Need to read Sasthyāmantritakārakam or tannimittam in the sūtra. (3) Need to read that para gets pūrvāngavadbhāva in Vedas. ( 4 ) Need to exempt aryaya, but not avyayībhāva from parāngavadbhāva. (5) Svare in the sutra is not necessary. 1 सुबिति किमर्थम् ? What for is the word sup (in the sūtra) ? करोप्यटन् So that karōşi (which is tiñanta) may not take parāñgavadbhāva. नैतदस्ति, असामर्थ्यादत्र न भविष्यति It is not so; it does not take place on account of asāmarthya. कथमसामर्थ्यम् ? What is the basis for asāmarthya? समानाधिकरणमसमर्थवद्भवतीति The dictum ‘That which is samānādhikarana with another is considered to have asāmarthya with it’. इदं तर्हि पीड्ये पीड्यमान इति So that pidye then may not be parangavat with pīḍyamana. NoTE :If there is no parāngavadbhāva, e of pīdye will be udātta and if it has it, i will have it. इदं चाप्युदाहरणम् करोष्यटन्

Karōşyaṭan also may be an udāharaṇa. ननु चोक्तं असामर्थ्यादत्र न भविष्यति Oh, it was said that there cannot be parāṁgavadbhāva here on account of asāmarthya. कथमसामर्थ्यम् ? What is the basis for asāmarthya? समानाधिकरणमसमर्थवद्भवति इति The dictum Samānādhikaraṇam asamarthavad bhavati. नैष दोषः । अधात्वभिहितम् इत्येवं तत् TWENTIETH AHNIKA-SUBĀMANTRITE PARĀNGA… 227 This difficulty does not arise. It refers to that which is not dhātvabhihita. NorÐ :— Kāiyata writes :Yatra loriya pravrttinimittam sphuță ca dhātupratyayēna kartrādipratipattiḥ tad dhātvabhihitam. II आमन्त्रितस्य पराङ्गवद्भावे षष्ठ्यामन्त्रितकारकवचनम् Need to read that parāngavadbhāva due to āmantrita is to the word in the sixth case and to the karaka to the kriyā denoted by the root in the amantrita. आमन्त्रितस्य पराङ्गवद्भावे षष्ट्यन्तमामन्त्रितकारकं च पराङ्गवद् भवतीति वक्तव्यम् Parāngavadbhāva due to āmantrita is to be read to the word in the sixth case and to the karaka of the amantrita. षष्ठ्यन्तं तावत् - मद्राणां राजन्, मगधानां राजन् Firstly the examples for ṣasthyanta which take parāngavadbhāva are Madrāṇām rājan and Magadhānām rājan. आमन्त्रितकारकम् - कुण्डैनाटन् The example for the āmantritakāraka taking parāṁgavadbhāva is kundenātan. NOTE:-Whether there is parangavadbhāva or not, the initial syllable of kunda takes udātta. नास्त्यत्र विशेषः सति च पराङ्गवद्भावे, असति वा There is no difference here whether there is parāngavadbhāva or not. इदं तर्हि - परशुना वृश्चन् If so, paraśunā vṛścan serves as the example. NorE : - The word paraśu which is antidatta takes ādyudatta through parāñgavadbhāva. तन्निमित्तग्रहणं वा Or there is need to read tannimittam. अथ वा तन्निमित्तग्रहणं कर्तव्यम् । आमन्त्रितनिमित्तं पराङ्गवद्भवतीति वक्तव्यम् - मद्राणां राजन् Or the word tannimitta is to be read (i.e.) it must be said that which is nimitta to amantrita takes parañgavadbhāva. Viz. Madrāṇām rājan. तच्चावश्यमन्यतरद् वक्तव्यम् Either of the two must, necessarily, be read.

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अवचने हि सुबन्तमात्रप्रसङ्गः For if either of the two is not read, there is chance for it with reference to all subantas. अनुच्यमाने त्वेतस्मिन् सुबन्तमात्रस्य पराङ्गवद्भावः प्रसज्येत । अस्यापि प्रसज्येत - क्षत्रेण|ग्ने स्वायुः संरंभस्व, मित्रेणझे मित्रधेये यतस्व (Y. V. 4, 1, 7, 25 ). If it is not read, paranguvadbhava may chance to set in to all subantas. It will chance to appear here also (to kṣatrēņa and mitrēņa) in kṣatrēṇāgnē svāyuḥ saṁrabhasra and Mitrēṇāgnē mitradhāyē yatasva. NOTE :~ Nāgēśabhatta reads :Bhāsyasya tu samarthaparibhāṣānupasthitāu tad-ananuvṛitāu ca tātparyam. किं पुनरत्र ज्यायः ? Which is better here ? तन्निमित्तग्रहणमेव ज्यायः । इदमपि सिद्धं भवति गोषु स्वामिन्, पशुषु स्वामिन् । एतद्धि नैव षष्ठ्यन्तं नाप्यामन्त्रितकारकम् । Tannimittagrahanam is evidently better. It will operate here too—Gōṣu svāmin and Paśuṣu svāmin. This gōṣu or paśuṣu is neither ṣasthyanta nor amantritakāraka सुबन्तस्य पराङ्गवद्भावे समानाधिकरणस्योपसङ्ख्यानम् अननन्तरत्वात् स्वरेऽव- धारणाच्च Need to add samānādhikaranas with reference to the parāṁgavadbhāva of subanta on account of their not immediately preceding and pirāǹgavadbhāva having reference only to svara and not to ānantarya. सुबन्तस्य पराङ्गवद्भावे समानाधिकरणस्योपसंख्यानं कर्तव्यम् तीक्ष्णया सूच्या सीव्यन्, तीक्ष्णेन परशुना वृश्चन् There is need to add samānādhikaraṇas with reference to the parāñgavadbhāva of subanta, so that tīkṣṇayā and tīkṣṇēna in the expressions Tīkṣṇaya sūcyā sīvyan and Tīkṣṇēna paraśunā vṛścan may get parāngavadbhāva. किं पुनः कारणं न सिध्यति ? Why is it not accomplished? अननन्तरत्वात् On account of its not immediately preceding. ननु च परस्य पराङ्गवद्भावे कृते पूर्वस्यापि भविष्यति Oh! if the word which is para gets parāngavadbhāva, that which precedes it also gets it. TWENTIETH ĀHNIKA - SUBĀMANTRITE PARĀNGA… 229 स्वरे अवधारणाच्च - स्वरे अवधारणाच्च न सिध्यति । स्वरे अवधारणं क्रियते, नानन्तर्ये On account of its having reference only to svara. It is not accomplished since it has reference only to svara. It is men - tioned that it refers only to svara and not to anantarya. III परमपि च्छन्दसि Paru, too, to take pūrvāigavadbhāva in Vidas. परमपि च्छन्दसि पूर्वस्याङ्गवद् भवतीति वक्तव्यम् - आ ते पितर्मरुतां सुम्नमैतु ( R. V. 2, 83, 1), प्रति॑ि त्वा दुहितर्दिवः (R. V 7, 81, 3), वृणीष्व दुहितर्दिवः (R. V. 10, 127, 8). Para, too, in Vēdas should be stated to secure purvāngavadbhāva as the words maruṭām, divaḥ and divaḥ in the expressionsĀ të pitar marutām sumnam ētu,. Prati tvā duhitar divaḥ, Vrnīṣva duhitar divaḥ. NOTE:-Injunction of pūrvāňgavadbhāva in Vēdas makes us infer that parāngavadbhāva existed in the laukika language and hence the latter ought to have been pronounced with pitch accent in Vedic times. अव्ययप्रतिषेधश्व IV Need to prohibit avyaya from taking parāǹgavadbhâva. अव्ययानां च प्रतिषेधो वक्तव्यः - उच्चैरधीयान, नीचैरधीयान There is need to mention the pratiṣēdha of avyayas, from taking parāngavadbhāva as in Uccāir adhiyāna and Nīcāir adhīyāna. अनव्ययीभावस्य But not to avyayibhāva. अव्ययीभावस्य नेति वक्तव्यम् - इह मा भूत् उपाग्न्यधीयान, प्रत्यग्न्यधीयान It must be said that the pratiṣedha does not apply to avyayîbhāva, so that it may not operate here - Upāgnyadhīyāna and Pratyagnyadhiyāna. अथ किमर्थं स्वरेऽवधारणं क्रियते ? V What is the need to mention that it is only with reference to svara?230 LECTURES ON PATANJALI’S MAHABHÂŞYA स्वरेऽवधारणं सुलोपार्थम् Avadhāraṇa in svara is to prohibit the lōpa of sup. स्वरेऽवधारणं क्रियते सुपो लोपो मा भूदिति - परशुना वृश्चन् Avadharana is made in svara, so that sup may not be elided, in words like paraśunā in Paraśunā vṛścan. न वा सुबन्तैकान्तत्वात् It is not necessary on account of its being restricted to subanta. न वा कर्तव्यम् The word searē need not be read. किं कारणम् ? Why ? सुबन्तै कान्तत्वात् सुबन्तैकान्तः पराङ्गवद्भावो भवति

On account of its being restricted to subanta. Parangavadbhāva is restricted to subanta. प्रातिपदिकैकान्तस्तु सुब्लोपे It will be restricted to prātipadika at the elision of sup. प्रातिपदिकैकान्तस्तु भवति सुब्लोपे कृते It will be restricted to prālipadika if sup is elided. प्रत्यययलक्षणेन सुबन्तैकान्तता स्यात् । तस्मात् स्वरेऽवधारणं न कर्तव्यं सुबलोपार्थम्, प्रातिपदिकस्थायाः सुपो लुगुच्यते । तस्मात् स्वरग्रहणेन नार्थः ॥ It will be restricted to subanta through pratyayalakṣaṇa. Hence avadhāraṇa in svara need not be done to prevent the elision of sup. Luk is enjoined to sup in prātipadika. Hence no purpose is served by reading svarē in the sūtra. इदं तर्हि प्रयोजनं - षत्वणत्वे मा भूतामिति - कूपे सिञ्चन्, चर्म नमन् इति । This, then, is the prayōjana that satva and natva do not take place in kūpē siñcan and carma naman.

NOTE: If the word svarē is not read, there will be parāngavadbhāva in the above two expressions, so that each will considered as one pada, resulting in the satva of sakāra and ṇatva of nakāra. भविष्यति एतदपि नास्ति प्रयोजनम् इह तावत् कूपे सिञ्चन् इति, स्वाश्रयं पदादित्वं This, too, is not the prayōjana. Firstly in kūpē siñcan, the padāditva of sakāra which depends upon itself stands (i.e.) it is not affected by parāngavadbhāvātidēśa. TWENTIETH ĀHNIKA-PRĀKKADĀRĀT SAMĀSAḤ 231 NOTE:-Even though the same answer holds good with reference to natva, another reason is given below. चर्म नमन् इति पूर्वपदात्संज्ञायामगः इत्येतस्मान्नियमान्न भविष्यति Natva does not take place by the niyam a-sūtra Pūrvapadāt samjñāyām agah ( 8, 4, 3). ननु च समास एवैतद् भवति पूर्वपदम् उत्तरपदम् इति Oh! the expressions pūrvapadam and uttarapadam are used with reference to samāsa. नेत्याह । अविशेषेणैवैतद् भवति, पूर्वं पदं पूर्वपदम् उत्तरं पदं उत्तरपदम् इति “No,” says he. Each is used in a general way: the preceding word is called pūrvapada and the following word, uttarapada. प्राक्कडारात्समासः ( 2, 1, 3) प्राग्वचनं किमर्थम् ? What for is the word prāk in the sūtra ? NOTE: This question suggests that the word samāsa alone will do in the sutra. प्राग्वचनं समाससंज्ञानिवृत्त्यर्थम् Reading of prāk is to prevent samāsa-saṁjñā from being thrown out. प्राग्वचनं क्रियते, समाससंज्ञाया अनिवृत्तिर्यथा स्यादिति । अक्रियमाणे हि प्राग्वचने अनवकाशा अव्ययीभावादयः संज्ञाः समाससंज्ञां बाधेरन्, ता मा बाधिषत इति प्राग्वचनं क्रियते । The word prāk is read so that the samāsasaṁjñā may not be thrown out. If prāk is not read, the samjñās like avyayībhāva which are anavakāśa will set it at naught. In order that they may not set it at naught, the word prak is read. अथ क्रियमाणेऽपिं हि प्राग्वचने यावता अनवकाशा अव्ययीभावादयः संज्ञाः कस्मादेव न बाधन्ते ! Even when prāk is read, why do not avyлyībhāva and others, being anavakāśa, set it at naught ? क्रियमाणे हि प्राग्वचने, सत्यां समाससंज्ञायाम्, एता अवयवसंज्ञा आरभ्यन्ते । तंत्र वचनात् समावेशो भविष्यति । If prāk is read, samāsa-saṁjñā first takes hold and then only there is room for other saṁjñās of smaller range to be applied,

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Hence on the authority of vacana, both remain at the same time. समाससंज्ञापि अनवकाशा सा वचनाद्भविष्यति Samāsasaṁjñā, too, if it is anavakāśa, has to operate there on the authority of vacana. सावकाशा समाससंज्ञा But it is sāvakaśa. ? Where is the room for it to operate? विस्पष्टादीन्यवकाशः विस्पष्टं पटुः विस्पष्टपटुः, व्यक्तं पटुः व्यक्तपटुः Samāsasaṁjñā has room to operate when vispaṣṭa etc. are followed by words denoting quality, so that vispastam and patuḥ compound into vispast-patuḥ and vyaktam and patuḥ compound into vyakta-patuḥ. NOTE: 1. The words that are read in vispasta-gana are vispaṣṭa, vicitra, vicittu, vyakta and sampanna and the gunavācaka-śabdas read there are paṭu, panḍita, kuŝala, capala and nipuna. NOTE:-2. Kaiyața says that, since vispasta etc. form the visēṣaṇas of pāṭavaḥ etc., the pravṛttinimilta of patu etc., they do not form the mukhya-visēṣaṇa of pațu and hence vispasta-patuḥ may not be taken as tatpurușa. नैषोऽस्त्यवकाशः । एषा ह्याचार्यस्य शैली लक्ष्यते येनैव अवयवकार्यं भवति, तेनैव समुदायकार्यमपि भवति इति । येनैव चात्रावयवकार्यं स्वरः क्रियते, तेनैव समुदायकार्यमपि समासो भविष्यति, विस्पष्टादीनि गुणवचनेषु इति । No, this is not the avakasa. This is the procedure of Acarya (Sūtrakāra) that the sutra which brings out a karya to the avayava accomplishes the karya of the whole too. The sūtra Vispaṣṭādīni guņavacanēṣu (6, 2, 24) which enjoins pūrvapadaprakṛti-svaratva (the avayavakārya) in vispaṣṭapatuḥ, vyaktapatuḥ etc., enjoins samāsasaṁjñā too (samudāya-kārya). इदं तर्हि काकतालीयम् अजाकृपाणीयम् If so, kākatālīyam and ajākṛpāṇīyam form the avakāśa for the samāsa-saṁjñā to operate. एतदपि नास्ति प्रयोजनम् । अत्रापि येनैव अवयवकार्यं प्रत्ययोत्पत्तिः क्रियते, तेनैव समुदायकार्यं समाससंज्ञा भविष्यति समासाच्च तद्विषयादिति । www TWENTIETH AHNIKA-SAHA SUPĀ 233 This, too, does not serve as a prayojana. Even here the sūtra Samāsācca tadvisayāt (5, 3, 106 ) which enjoins chapratyaya, the avayava-kārya, brings out samāsa-saṁjñā, the samudāya-kārya. इदं तर्हि पुनाराजः, पुनर्गवः If so, punārājaḥ and punargavaḥ form the avakāśa. अत्राप्यवश्यं तत्पुरुषसंज्ञा वक्तव्या, तत्पुरुषाश्रयः समासान्तो यथा स्यात् Here too there is absolute necessity to enjoin tatpuruṣasamjñā, so that samāsāntapratyaya may set in.

sá afg yauràda If so, punar-ādhēyam forms the avakāśa. अत्राप्यवश्यं गतिसंज्ञा वक्तव्या गतिकारकोपपदात्कृत इत्येष स्वरो यथा स्यात् Even here gati-samjñā has to be enjoined (by the värttika Punaścanaṣāu chandasi under 1, 4, 60), so that ēkāra may be udātta by the sūtra Gatikārakopapadāt krt (6, 2, 139 ). इदं तर्हि पुनरुत्स्यूतं वासो देयम् If so, punar-utsyūtam in Punar-utsyūtam vāsō dēyam forms the avakāśa. अत्राप्यवश्यं गतिसंज्ञा वक्तव्या गतिर्गतौ इति निघातो यथा स्यात्, यदि तन्नास्ति पुनश्च सौ छन्दसि इति Even here gati-saṁjñā has to be enjoined in the absence of the vārttika Punaścanasâu chandasi, so that nighāta can be secured by the sūtra Gatirgatāu (8, 1, 70). सति तस्मिंस्तेनैव सिद्धम् The object is achieved if it is taken into consideration. एवमप्येका संज्ञेति वचनान्नास्ति यौगपद्येन सम्भवः Even then, on the authority of Akaḍārād ēkā saṁjñā, both cannot exist simultaneously. पर्यायः प्रसज्येत There will be chance for either to operate at a time. तस्मात् प्राग्वचनं कर्तव्यम् Hence is the need to read the word prāk in the sūtra. सह सुपा ( 2, 1, 4) सहवचनं किमर्थम् ? What for is the word saha ? सहवचनं पृथगसमासार्थम्

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Reading of saha is to prevent each member from getting samāsa-samjñā. सहग्रहणं क्रियते, सहभूतयोरेव समाससंज्ञा यथा स्याद्, एकैकस्य समाससंज्ञा मा भूदिति । The word saha is read, so that the component members of a compound conjointly take the samāsa-saṁjñā and not individually. किं च स्यात्, यद्येकैकस्य समाससंज्ञा स्यात् ? What will happen if each member takes samāsa-saṁjñā individually ? इह ऋक्पाद इति समासान्तः प्रसज्येत । इह राजाश्वः इति द्वौ स्वरौ स्याताम् The word rkpada will take samāsāniapratyayo (and will have chance to take the form ṛcapāda) and rūjāśva will have two of its syllables udatta. कथं च कृत्वैकैकस्य समाससंज्ञा प्राप्नोति ? On what basis is it possible to take samāsa-saṁjñā individually? प्रत्येकं वाक्यपरिसमाप्तिर्दृष्टा इति । तद्यथा वृद्धिगुणसंज्ञे प्रत्येकं भवतः It is seen that the fruit of the meaning of a sentence is enjoyed individually. For instance the samjñās vṛddhi and guna are applied individually. ननु चायमप्यस्ति दृष्टान्तः समुदाये वाक्यपरिसमाप्तिः इति । तद्यथा गर्गाः शतं दण्ड्यन्ताम् इति, अर्थिनश्च राजानो हिरण्येन भवन्ति, न च प्रत्येकं दण्डयन्ति Oh! the other nyāya also is found that the fruit of the action is found collectively. Viz. Gargāh satam dandyantām. Kings want money and they do not fine them individually. सत्येतस्मिन् दृष्टान्ते यदि तत्र प्रत्येकमित्युच्यते, इहापि सहग्रहणं कर्तव्यम् । अथ तत्र अन्तरेण प्रत्येकमिति वचनं प्रत्येकं गुणवृद्धिसंज्ञे भवतः, इहापि नार्थः सहग्रहणेन । If, in the presence of this nyaya, the word pratyēkam is there, here too the word saha should be read. If, without the use of the word pratyēkam there, the samjñās guņa and vṛddhi take place individually, here too can it take place collectively without the use of the word saha. एवं तर्हि सिद्धे सति यत्सहग्रहणं करोति, तस्यैतत्प्रयोजनं - योगाङ्ग यथा विज्ञायेत । सति च योगा योगविभागः करिष्यते TWENTIETH AHNIKA-AVYAVIBHĀVAH 235 When it is thus possible to achieve the object without the word saha in the sutra, cārya reads it and it has this prayōjana that it may be taken as a part of Asṭādhyāyī. When it becomes a part of Aṣṭādhyāyī, the sūtra Saha supã is split into Saha and Supā. सह - सुप् समस्यते The sūtra Saha means that subunta compounds with another. केन सह ? With what? समर्थन अनुव्यचलत् अनुपाविशत् With that which has samarthya with it. Viz. Anuvyacalat and anuprāviśat. NOTE:-Anu is subanta with the case-suffix dropped. ततः सुपा Then is the sūtra Supā. सुपा च सह सुप् समस्यते Subanta compounds with another subanta. अधिकारश्च लक्षणं च This sūtra is both adhikara sūtra and laksana-sūtra. यस्य समासस्य अन्यल्लक्षणं नास्ति इदं तस्य लक्षणं भविष्यति - पुनरुत्स्यूतं वासो देयम्, पुनर्निष्कृतो रथेः (Y. V. 1, 5, 2, 4 ) इति This sūtra serves as the lakṣaṇa-sūtra of those cases which do not have a lakṣaṇa-sūtra for them, as for punar-utsyūtam and punar-nişkṛtaḥ in the expressions Punar-utsyūtam vāsō dēyam and Punar niskrto rathah. इवेन विभक्त्यलोपः पूर्वपदप्रकृतिस्वरत्वं च In the samãsa with iva, there is no elision of case-suffixes and there is pūrva-pada-prakrti-svara. इवेन सह समासो, विभक्त्यलोपः पूर्वपदप्रकृतिस्वरत्वं च वक्तव्यम् - वाससीइव, कन्येsa There will be samāsa with iva, when there will be no elision of case-suffix and the former member will take its usual accent, as in vāsasīiva and kanyēiva. अव्ययीभावः ( 2, 1, 5) किमर्थं महती संज्ञा क्रियते ? What for is a long samjñā made ? अन्वर्थसंज्ञा यथा विज्ञायेत - अनव्ययम् अव्ययं भवतीत्यव्ययीभावः । अव्ययी - भावोऽव्ययसंज्ञो भवतीति एतन्न वक्तव्यं भवति ।

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So that it may be taken as a samjñā true to its derivative meaning. It is split thus -—Anavyayam avyayam bhavati. The phala is that it is not necessary to enjoin separately that avyayībhāva is avyaya. अव्ययं विभक्तिसमीपसमृद्धि… साकल्यान्तवचनेषु (2, 1, 6) ge zwla Hafà - gaar:, ganar:, aya:, A7s7: ? Why is not avyayībhāvasaṁjñā applied to sumadrāḥ, sumagadhāḥ, saputraḥ and sacchātraḥ? समृद्धौ साकल्ये इति च प्राप्नोति It deserves to be applied there, since samṛddhi is suggested in the former two and sākalya in the latter two. नैष दोषः । इह कश्चित् समासः पूर्वपदार्थप्रधानः कश्चिद् उत्तरपदार्थप्रधानः, कश्चिद् अन्यपदार्थप्रधानः कश्चिद् उभयपदार्थप्रधानः । पूर्वपदार्थप्रधानोऽव्ययीभावः, उत्तरपदार्थप्रधानस्तत्पुरुषः, अन्यपदार्थप्रधानो बहुव्रीहिः, उभयपदार्थप्रधानो द्वन्द्वः । a ara qâqzrågrarzà mà | There is no room for this complaint. In literature, some compounds have prādhānya in pūrvapadārtha, some in uttarapadārtha, some in anyapadārtha and some in ubhayapadartha. Avyayībhāva has purvapadarthaprādhānya, tatpuruşa uttarapadarthapradhānya, bahuvrihi anyapadarthapradhanya and Purvapadarthapradhanya dvandva ubhayapadarthapradhanya. is not suggested here – in sumadrāḥ etc. अथ वा समासार्था निर्देश्यन्ते Or these - vibhakti, samīpa etc. in the sūtra are not mentioned as samāsārthus. af? What then? अव्ययार्था इमे निर्दिश्यन्ते - एतेष्वर्थेषु यदव्ययं वर्तते तत् सुबन्तेन सह समस्यत इति These are mentioned as the meanings of avyayas. Hence the sūtra tells us that the avyaya which has any of these meanings compounds itself with subanta. NOTE:-Kaiyața writes:-Sumadrā ityatra su-sabdas-tu sumṛddhi-dyōtakō na tu vācakaḥ. Saputra ityatrāpi sahaŝabdas tulyayōgasya vācakaḥ na tu sākalyasya. TWENTIETH ÄHNIKA-YATHÄSSÄDṚŠYĒ यथाऽसादृश्ये ( 2, 1, 7) असादृश्य इति किमर्थम् ? What for is asādrsye ? 237 NOTE:-Kaiyața says that there are three reasons for this question :-1. Since yathā has to deal with upamāna, it is sāpēkṣa with reference to upamēya. 2. Yatha has sakti to mean sādṛśya. 3. The sūtru contradicts what is said in the previous sūtra. यथा देवदत्तस्तथा यज्ञदत्त इति So that samāsa may not happen to yathā and Dēvadatta in the expression Yatha Devadattaḥ tatha Yajñyadaltaḥ. असादृश्य इत्युच्यते, तत्वेदं न सिध्यति यथाशक्ति यथाबलम् इति Since asādṛśye is read, the forms yathāśakti and yathābalam cannot be secured. किं कारणम् ? Why ? यथेत्ययं प्रकारवचने थाल, स च सादृश्ये वर्तते The word yatha has the suffix tha which conveys the meaning of manner and hence yatha denotes sādṛśya. नैष दोषः । अयं यथाशब्दो ऽस्त्येवाव्युत्पन्नः प्रातिपदिकं वीप्सावाचि । अस्ति प्रकारवचने था । तत्र यदव्युत्पन्नं प्रातिपदिकं वीप्सावाचि तस्येदं ग्रहणम् । This difficulty does not arise. This yatha is both an ayutpanna-prātipadika meaning repetition and one having the suffix tha in the sense of manner. Of these two, the yathā used in this sūtra is the avyutpanna-prātipadika meaning ɩīpsā. NOTE :— Kāiyata reads here :Vipsāgrahanam upalaksanam, tēna yōgyatāpaḍārthānativṛttī api yathārthāu. अथ यः प्रकारवचने थाल् तस्य ग्रहणं कस्मान्न भवति, पूर्वेण प्रामोति सादृश्यसंपत्ति…. इति : How is it that yathā having the pratyaya iha in the sense of manner which comes within the range of the previous sūtra…… Sādrśya-sampatti…. is not taken here ? प्रतिषेधवचनसामर्थ्यान्न भविष्यति It is not taken here since pratiṣēdha is read here.

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सुप्रतिना मात्रार्थे ( 2, 1, 9) सुव् इति वर्तमाने पुनः सुव्ग्रहणं किमर्थम् ? When the word sup can be taken here by anurtti (from the sūtra Sub āma trile parāngavat svare 2, 1, 2), what is the need for reading the word sup again here? अव्ययमित्येवं तदभूत् । लुब्माले यथा स्यात् मापप्रति, सूपप्रति, ओदनप्रति । In order that this may The sup there was applied to avyayo. hold good for the words which can take all case-suffixes after them, as in māsa-prati, suūpaprati and idanaprali, it is again read here. NOTE: The maträrtha referred to here is a small portion. अक्षशलाका सङ्ख्याः परिणा ( 2, 1, 10) अक्षादयस्तृतीयान्ताः परिणा पूर्वोक्तस्य यथा न तत् 1 The words akṣa etc. followed by third case suffix compound with pari if defeat is suggested. अक्षादयस्तृतीयान्ताः परिणा सह समस्यन्त इति वक्तव्यम् । पूर्वोक्तस्य यथा न तत् - अयथाद्योतने - अयथाजातीयकेद्योत्ये अक्षेणेदं न तथा वृत्तं यथा पूर्वमिति - अक्षपरिं, शलाकापरि ।

It must be said that the words akṣa etc. in the third case compound with prati. When it suggests that the cast of dice was not as it had been before (i.e.) when it suggests that there was defeat in the game. Viz. Akşapari and salākāpari. एकत्वेऽक्षशलाकयोः Of akṣa and salākā in the singular number. अक्षशलकयोश्चैकवचनान्तयोरिति वक्तव्यम् । इह मा भूत् अक्षाभ्यां वृत्तं, अक्षैर्वृत्तमिति 2 It must be said that akṣa and salākā compound with prati only when they are in singular number, so that there will be no compound in akṣābhyām vṛttam and akṣāir vṛttum. कितवव्यवहारे च Only with reference to the dealings of a rogue.

1. Ayathadyōtane is added at the end in some editions. Since it happens to be the explanation of pūrvōktasya yatha na tat, the reading without it seems to be better.
2. Akṣaśalākayōścāikavacanāntayōḥ is another reading. TWENTIETH AHNIKA - VIBHĀSĀPAPARIBAHIR… 239 कितव्यवहारे इति वक्तव्यम् । इह मा भूत् - अक्षेणेदं न तथा वृत्तं, शकटेन यथा पूर्वमिति It must be said that it is only with reference to the dealings of a rogue, so that it does not happen in the following cases:akṣēņa idam na tathā vṛttam, śakaṭēna yathā pūrvam. What are mentioned above are the parts of the slökavārltika. अक्षादयस्तृतीयान्ताः पूर्वोक्तस्य यथा न तत् । कितवव्यवहारे च एकत्वेऽक्षशलाकयोः || NOTE:-Kaiyața reads here:-Pañcikā nāma dyūtam pañcabhir akṣāiḥ śalākābhir vā bhavāti. Tatra yadā sarvē ēkarūpāḥ patanti tadā pāt iyitā jayati; anyathā tu pātē parājīyatē. विभाषापपरिवहिरञ्चवः पञ्चम्या (2, 1, 11) विभाषेति योगविभागः Vibhāsā must be split as a separate sūtra. विभाषेति योगविभागः कर्तव्यः । विभाषेत्ययमधिकारः । ततः अपपरिबहिरञ्चवः पञ्चम्या इति The word vibhāṣā must be split as a separate sutra and it is an adhikāra-ṣūiru. Then Apa-pari-bahir-añcavaḥ pañcamyā must be taken as another sutra. पञ्चमीग्रहणं शक्यमकर्तुम् It is possible to dispense with the word pañcamyā. कथम् ? How is it possible ? सुबन्तेनेति वर्तते । एतैश्च कर्मप्रवचनीयैर्योगे पञ्चमी विवीयते । तत्रान्तरेणापि पञ्चमीग्रहणं पञ्चम्यन्तैव समासो भविष्यति । There is anuvrtti for subantēna. Fifth case is enjoined to nouns which are in association with these karmapravacanīyas by the sūtra Pañcamyapānparithik ( 2, 3, 10 ). Hence even without the mention of the word pañcamyā in this sūtra, samāsa will take place only with pañcamyanta. NorE :—There is anuvrtti only to supā. Subantiēna is ‘secured through tadanta-grahana. इदं तर्हि प्रयोजनम् - बहिःशब्देन योगे पञ्चमी न विधीयते, तत्रापि यथा स्यात् - बहिर्ग्रामं, बहिर्ग्रामात्240 LECTURES ON PATANJALI’S MAHĀBHĀṢYA This, then, is the prayōjana that pañcamyanta will compound with bahis, like bahirgrāmāt in addition to bahir-grāmam, since it was not enjoined there that the noun takes the fifth case in association with bahis. अथ क्रियमाणेऽपि पञ्चमीग्रहणे यावता बहिःशब्देन योगे पञ्चमी न विधीयते, कथमिवैतत् सिध्यति ? How is it possible even on reading pañcamya here for pañcamyanta to compound with bahis, when no sutra enjoins the use of pañcami after nouns in association with bahis? पञ्चमीग्रहणसामर्थ्यात् On account of the samarthya of the reading of pañcamya here. आङ मर्यादाभिविध्योः ( 2, 1, 18 ) मर्यादाभिविधिग्रहणं शक्यमकर्तुम् It is possible to dispense with maryādābhividhyöḥ. कथम् ? How ? पञ्चम्यन्तेनेति वर्तते । आङा च कर्मप्रवचनीयेन युक्ते पञ्चमी विधीयते । एतयोश्चैवार्थयोराङ् कर्मप्रवचनीयसंज्ञो भवति, नान्यत्र । There is anuvṛtti for pañcamyanta through pañcamyā. Fifth case is enjoined to the noun when it is in association with the karmapravacanīya ān in 1, 4, 88. An takes karmapravacanīya-saṁjñā only when it takes these two meanings and nowhere else. NoTE :—Sūrakāra has read only maryāda in 1, 4, 88 and he has here read maryādāḥhividhyōh. Hence it would have been better if Mahābhāṣyakāra had read only maryādāgrahaṇam sakyam akartum. यस्य चायामः ( 2, 1, 16 ) किमुदाहरणम् ? What is the example ? अनुगङ्गं हास्तिनपुरम्, अनुगङ्गे वाराणसी, अनुशोणं पाटलिपुत्रम् Anugangam Hastinapuram (Hastinapuram is as long as the Ganges), Anugañam Vārāṇasī and Anuśōṇam Pāṭaliputram. यस्य चायामः इत्युच्यते, गङ्गा चाप्यायता, हास्तिनपुरमप्यायतं, वाराणस्यप्यायता । तत्र कुत एतद् गङ्गाया सह समासो भविष्यति न पुनर्हास्तिनपुरेण, न वारणस्या इति ? TWENTIETH ÅHNIKA-TIŞṬHADGUPRABHṚTĨNI CA 241 The sutra says that the samāsa takes place with the word whose length is taken into consideration. Ganga too is long. Hastinapuram too is long and Vārāṇasī too is long. Why should samāsa take place only with Ganga and not with Hästinapura or Vārāṇasī ?

1. The reading here may have been Na Hastinapuram na Vārāṇasī. M. 31

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खलेयवादीनि प्रथमान्तानि अन्यपदार्थे समस्यन्त इति वक्तव्यम् - खलेयवम्, खलेबुसम्, लूनयवम्, पूनयवम्, पूयमानयवम् । It must be read that khaleyava etc. form compounds in the nominative case denoting anyapadāriha :—Khalēyavam (floor where yava is thrashed ), kchalebusam, lunayavam, pūnayavam and pūyamānayavam. पारे मध्ये पष्ट्या वा ( 2, 1, 18) वावचनं किमर्थम् ? Why is oā read? विभाषा समासो यथा स्यात् । समासेन मुक्ते वाक्यमपि यथा स्यात् पारं गङ्गाया इति । To make samãsa optional so that, in its absence, the phrase like Param Gangāyāḥ may be read. नैतदस्ति प्रयोजनम् । प्रकृता महाविभाषा, तया वाक्यमपि भविष्यति No, this is not the prayojana. There is mahāvibhāsā by Vibhāsā ( 2, 1, 11 ) and the phrase may be allowed by it. इदं तर्हि प्रयोजनम्, अव्ययीभावेन मुक्ते षष्ठीसमासो यथा स्याद् गङ्गापारम् इति This then is the benefit that, in the absence of avyayībhāvasamāsa, sasthītatpurusa - Gangāpāram - may set in. एतदपि नास्ति प्रयोजनम् । अयमपि विभाषा, षष्ठीसमासोऽपि तावुभौ वचनाद्भविष्यतः । This, too, is not the benefit. This too is optional. Hence both ṣaṣṭhīsamāsa and the phrase, may appear. अत उत्तरं पठति ācārya (Vārttikakara) answers it thus. पारेमध्ये षष्ठ्या वावचनम्, अवचने हि षष्ठीसमासाभावो यथैकदेशिप्रधाने Vã has to be read in Pārēmadhye ṣaṣṭhyā vā; otherwise saṣṭhisamāsa has no chance as in ekadēśipradhāna-samāsa. पारेमध्ये षष्ठ्या वा इति वक्तव्यम् Vā must be read in Pārēmadhyẽ ṣaṣṭhyā vā. अवचने हि पष्ठीसमासाभावः यथैकदेशिप्रधाने अक्रियमाणे हि वावचने षष्ठीसमासस्याभावः स्यात्, यथा एकदेशिप्रधाने तद्यथा एकदेशिसमासेन मुक्ते षष्ठीसमासो न भवति

There will be no saṣṭhīs māsa in its absence as in ēkadēśipradhāna—If vã is not read, ṣaṣṭhīsamāsa has no chance as in TWENTIETH AHNIKA-NADĪBHIS CA 243 eladesi pradhāna-samāsa. There is no sasthi-samāsa, if īladesipradhāna-samāsa (pūrvakāyaḥ) is not formed. किं पुनः कारणमेकदेशिसमासेन मुक्ते षष्ठीसमासो न भवति ? Why is there no ṣaṣṭhī-samāsa in the absence of ēkadēśisamāsa? समासतद्धितानां वृत्तिर्विभाषा, वृत्तिविषये नित्योऽपवादः Ekārthībhāva is optional in samāsa and taddhitānta and apavāda is nitya in the case of vṛtti. इह पुनः वावचने क्रियमाणे एकया वृत्तिर्विभाषा, अपरया वृत्तिविषये विभाषापवादः 1. If va is read here, the vrtti becomes optional by one and apavāda becomes optional in the case of vṛtti by another. एकारान्तनिपातनं च Ekārāntanipātana too. एकारान्तनिपातनं च कर्तव्यम् - पारेगङ्गम् इति Nipātana of ēkārānta in the sutra is necessary to secure pārēgangam. न कर्तव्यम् । सप्तम्या अलुका सिद्धम् No, it is not. It is secured on the strength of bahulam in Tatpurusē krti bahulam (6, 8, 14). भवेत् सिद्धं यदा सप्तमी ; यदा स्वन्या विभक्तयस्तदा न सिध्यति It may be accomplished in the case of saptami, but not in the case of other case-suffixes. नदीभिव ( 2, 1,20) नदीभिः सङ्ख्यासमासेऽन्यपदार्थे प्रतिषेधः Need to prohibit avyayībhāva between a word denoting number and the name of rivers, if the compound means one other than rivers. नदीभिः सङ्ख्यासमासे अन्यपदार्थे प्रतिषेधो वक्तव्यः द्वीरावतीको देशः, श्रीरावतीको देशः । नदीभिः सङ्ख्या इति प्राप्नोति Avyayībhāva is to be prohibited between a word denoting number and the name of rivers if the meaning is anyapadōrtha, as Dviravatīkaḥ and Trīrāvatīkaḥ in Dvīrāvatīkā dēśaḥ and Trirāvatīkō dēśaḥ, since, otherwise, it may happen by this sūtra. 1 Panduranga Javaji edition reads nityah in place of vibhāsā.

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न वक्तव्यः । इह कश्चित्समासः पूर्वपदार्थप्रधानः कश्चिद् उत्तरपदार्थप्रधानः, कश्चिद् अन्यपदार्थप्रधानः, कश्चिद् उभयपदार्थप्रधानः । पूर्वपदार्थप्रधानोऽव्ययीभावः, उत्तरपदार्थप्रधानस्तत्पुरुषः, अन्यपदार्थप्रधानो बहुव्रीहिः, उभयपदार्थप्रधानो द्वन्द्वः । न चात्र पूर्वपदार्थप्राधान्यं गम्यते । No, it need not be read. One samäsa is purvapadarthapradhāna, one uttarapadārthapradhāna, one anyapadãrthapradhāna and another is ubhayapadārthapradhāna. Avyayībhāva is pūrvapadarthapradhāna, tatpuruşa is uttarapaḍārthapradhāna, bahuvrīhi is anyapadarthapradhana and dvandva is ubhayapadarthapradhana. Prominence on the former member of the compound is not seen here. ननु च यद्येनोच्यते स तस्यार्थो भवति, अत्र च वयमेताभ्यां पदाभ्यामेतमर्थ - मुच्यमानं पश्यामः । Oh! that which is conveyed by a word is taken to be its meaning. We see here that this meaning is conveyed by the two words. एतदेव न जानीमः, यद्येनोच्यते स तस्यार्थ इति We are not aware of this:-that which is conveyed by a word is its meaning. अपि च अन्यपदार्थप्रधानता न कल्पेत चित्रगुः, शबलगुः इति Besides it is not possible to arrive at anyapadãrthapradhānatā in Citraguḥ and Sabalaguḥ. किं कारणम् ? Why ? अत्रापि हि वयमेताभ्यां शब्दाभ्यामेतमर्थमुच्यमानं पश्यामः Even here (in citragu) we see that this meaning is conveyed by the two words. यद्यप्यत्र एताभ्यां पदाभ्यामेषोऽर्थ उच्यते, अन्यपदार्थोऽपि तु गम्यते, तत्रान्यपदार्थाश्रयो बहुव्रीहिर्भविष्यति । Even though the meaning is conveyed by the two words, the meaning of another pada also is suggested by them and in such cases bahuvrîhi which is anyapadārthapradhāna will set in. इहापि तर्हि यद्यप्यन्यपदार्थोऽत्र गम्यते, स्वपदार्थोऽपि तु गम्यते, तत्र स्वपदाश्रयोऽव्ययीभावः प्राप्नोति 7 TWENTIETH AHNIKA-DVIGUŚ CA 245 If, here, svapadartha also is conveyed in addition to anyapadārtha, avyayībhāva which is svapadāśraya may set in. एवं तहदमिह सम्प्रधार्यम् अव्ययीभावः क्रियतां बहुव्रीहिरिति, बहुव्रीहिभविष्यति विप्रतिषेधेन If so, this is to be determined whether avyayībhāva sets in here or bahuvrīhi; the latter will set in through the dictum Vipratisedhe param karyam. भवेदे कसंज्ञाधिकारे सिद्धम्, परङ्कार्यत्वे तु न सिध्यति । आरम्भसामर्थ्यादव्ययीभावः प्राप्नोति, परङ्कार्यत्वाच्च बहुव्रीहिः । The object will be achieved on the dictum Akaḍārād ēkā saṁjñā, but not on the dictum Prāk kaḍārāt param kāryam. There is chance for avyayibhava through arambha-samarthya and for bahuvrīhi through parañkāryatva. परङ्कार्यत्वे च न दोषः । नदीभिः सङ्ख्यायाः समाहारेऽव्ययीभावो वक्तव्यः There is no harm in parańkāryatva too. Avyayībhāva has to be enjoined when there is samāhāra between a word denoting number and the names of rivers. स चावश्यं वक्तव्यः - सर्वमेकनदीतरे The word samāhāra must necessarily be read with reference to the avyayībhāva between sankhya and nadi, so that the form ēkanadītarē in Sarvam ēkanadītarē can be secured. द्विगुश्च ( 2, 1,28) द्विगोस्तत्पुरुषत्वे कानि प्रयोजनानि ! What are the benefits in taking dvigu as tatpuruşa ? द्विगोस्तत्पुरुषत्वे समासान्ताः प्रयोजनम् Dvigu, if it is tatpuruşa, will have the benefit of taking samāsānta-pratyayas. द्विगोस्तत्पुरुषत्वे समासान्ताः प्रयोजयन्ति पञ्चगवं, दशगवं, पञ्चराजं, दशराजम् Appearance of samāsānta-pratyayas in dvigu is the benefit reaped by taking it as tatpuruṣa. Viz. Pañcagavam, đaśagavam, pañcarājam and daśarājam. द्वितीया श्रितातीतपतितगतात्यस्तप्राप्तापन्नैः ( 2, 1, 24) श्रितादिषु गमिगाम्यादीनामुपसङ्ख्यानम् Gami, gāmī etc, to be added to Srita etc.

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श्रितादिषु गमिगाम्यादीनामुपसङ्ख्यानं कर्तव्यम् ग्रामं गमी ग्रामगमी, ग्रामं गामी ग्रामगामी । Gami, gāmī etc. must be added to śritādis, so that grāmam and gami may compound into grāmagami and grāmam and gāmī into grâmagāmī. श्रितादिभिरहने द्वितीयासमासवचनानर्थक्यं, बहुव्रीहिकृतत्वात् Nonnecessity of enjoining dvitīyā-samāsa of śrita etc. with one if it means that which is not abandoned. श्रितादिभिः अहीनवाचिन्या द्वितीयायाः समासवचनमनर्थकम् It is unnecessary to enjoin the samāsa of words in the second case, meaning ahina, with śrita etc. किं कारणम् ? Why ? बहुव्रीहिकृतत्वात् । इह यः कष्टं श्रितः, कष्टमनेन श्रितं भवति इति तत्र बहुव्रीहिणा सिद्धम् । Since its purpose is served by bahuvrihi. He who is not separated from kasta is one by whom kasta is taken hold of. Hence its purpose is served by bahuvrîhi. अहीने द्वितीयास्ववचनानर्थक्यं च Non-need of Ahine dvitiya enjoining purvapadaprakṛtisvara. अहीने द्वितीया - पूर्वपदं प्रकृतिस्वरं भवति इत्येतत्स्वरवचनम् अनर्थकम् It is not necessary to enjoin that the svara is that of pūrvapada by the sūtra Ahīnē dvitīyā (6, 2, 47). किं कारणम् ? Why ? बहुव्रीहिकृतत्वादेव Since the same is found in bahuvrīhi. जातिस्वरप्रसङ्गस्तु But there is chance for the svara enjoined by Jatikāla… जातिस्वरस्तु प्राप्नोति ग्रामं गतो ग्रामगतः, अरण्यगतः इति । जातिकालसुखादिभ्योऽनाच्छादनात् कोऽकृतमितप्रतिपन्नाः इति The svara (antidatta) enjoined by Jati - kala-sukhādibhyosnacchādanāt ktōskṛtamita-pratipannāḥ (6, 2, 170) will have chance to set in the words grāmagatah (grāmam galah), aranyagatah etc. तत्र जातादिषु वावचनात्सिद्धम् The aim is secured by changing Vā jātē into Vā jātādīṣu. TWENTIETH AHNIKADVITÍYĀ ŚRITATI TAPATITA… 247 यदेतद् वा जाते इति एतद् वा जातादिषु वक्ष्यामि । इमे जातादयो भविष्यन्ति । I shall read Vā jātādisu in place of Vā jāte ( 6, 2, 171 ). These will be included under jātūdis.

ननु च भेदो भवति बहुव्रीहौ सति समासान्तोदात्तत्वेनापि भवितव्यं पूर्वपदप्रकृतिस्वरत्वेनापि । तत्पुरुषत्वे सति पूर्वपदप्रकृतिस्वरत्वेनैव । Oh! there will be difference then. If it is bahuvrīhi, it can take both samāsāntōdāttatva and purvapadaprakrtisvaratva. If it is talpurușa, it can take only pūrvapadaprakṛtisvaratva. नास्ति भेद । योऽपि हि तत्पुरुषमारभते, न तस्य दण्डवारितो बहुव्रीहिः । तत्र तत्पुरुषे सति द्वौ समासौ द्वौ स्वरौ, बहुत्रीहौ सत्येकः समासो, द्विस्वरत्वम् No, there will be no difference. For he who takes it as tatpurușa is not prevented, under the pain of punishment, to take it as bahuvrihi also. Hence when it is taken as tatpuruşa, there are two kinds of samāsas and two different svaras and when it is taken as bahuvrihi, there is only one samāsa, but two different svaras. एवं तर्हि सिद्धे सति यत्तत्पुरुषं शास्ति, तद् ज्ञापयत्याचार्यः समानार्थे केवलं विग्रहभेदाद्यत्र तत्पुरुषः प्राप्नोति बहुव्रीहिश्च तत्र तत्पुरुष एव भवति इति । , Hence from the fact that Acarya enjoins tatpuruṣa though it is otherwise secured, he suggests that, if a compound can be split both as talpurușa and bahuvrīhi without any change in meaning, it must be taken only as tatpuruşI. किमेतस्य ज्ञापने प्रयोजनम् ? What is gained from this jñāpana ? राज्ञः सखा राजसखः ; राजा सखा अस्य इति बहुव्रीहि भवति The compound word rājasakhuḥ can be split only as rājñaḥ sakha and noṭ as rājā sakhā asya. नैतद् ज्ञापकसाध्यम् । अपवादैरुत्सर्गा बाध्यन्ते इति बाधकेनानेन भवितव्यं सामान्यविहितस्य विशेषविहितेन । अथ न सामान्यविहितः । This is not accomplished through jñāpaka. This, being viṣēṣavihita, has to set at naught the bahuvrīhi which is sāmānyavihita through the dictum Apavādair utsargā bādhyantē. But bahuvrīhi is not even sāmānyavihita.

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NOTE:-Bahuvrihi and tatpuruşa cannot be taken under utsarga and apavāda, since the former is anyapadarthapradhāna and the latter is svapadārthapradhāna. यदुच्यते - बहुव्रीतिकृतत्वाद् इति एतदयुक्तम् अस्ति खल्वपि विशेषो बहुव्रीहेस्तत्पुरुषस्य च । The expression bahuvrîhikṛtatvāt read in the varttika is not correct; for there is difference between bahuvrīhi and tatpurușa. NOTE:-Nāgēsabhaṭṭa says that siddhantin condemns jñāpakatvavādin and apavadatvavādin by Asti khalvapi….. किं शब्दकृतः, अथ अर्थकृतः ? Does the difference exist in form or in meaning? शब्दकृतश्च अर्थकृतश्च Difference exists both in form and in meaning. शब्दकृतस्तावत् - बहुव्रीहौ सति कपा भवितव्यम् ; तत्पुरुपे सति न भवितव्यम् Firstly regarding the difference in form, kap is suffixed in bahuvrīhi (by Nadyṛtaś ca 5, 4, 153), but not in tatpurușa. अर्थकृतः - तत्पुरुषे सति रुहादीनां क्तः कर्तरि भवति धात्वर्थस्यानपवर्गे आरूढो वृक्षं देवदत्तः । बहुव्रीहौ व्यपवृक्ते कर्मणि भवति - आरूढो वृक्षो देवदत्तेन इति With reference to the difference in meaning, Arudhaḥ the ktānta of ruh with a forms tatpuruṣasamāsa with vṛkṣa when it has the active meaning and its kartā Dēvadalta is in contact with any part of the tree; while the same, when it forms a bahuvrīhisamāsa, is passive in meaning and its kartā Dēvadatta has left his contact with the tree. अन्यथाजातीयकः खल्वपि प्रत्यक्षेणार्थसम्प्रत्ययः, अन्यथाजातीयकः सम्बन्धात् - राज्ञः सख़ा राजसखः; सम्बन्धाद् एतद् गन्तव्यं, नूनं राजाप्यस्य सखा इति Meaning directly denoted by a word is of one kind and that arrived at through anumana is of another kind. The word rājasakhaḥ means king’s friend and it must be learnt from inference that the king too is his friend. उभयं खल्वपि इष्यते, स्वस्ति सोमसखा, पुनरेहि गवांसख इति Both are found necessary in usage. Viz. Svasti Sōmasakhã (bahuvrihi compound); Punar ehi gavämsakha (tatpuruşa compound). TWENTIETH AHNIKA-KHAṬVĀ KṢĒPĒ खट्टा क्षेपे ( 2, 1, 26 ) किमुदाहरणम् ? What is the udāharana ? खद्वारूढः The word khatvārādhal ( degraded man). क्षेप इत्युच्यते ; कः क्षेपो नाम ? The word kṣēpa is read here. What does it refer to? 249 अधीत्य स्नात्वा गुरुभिरनुज्ञातेन खट्टा आरोढव्या । य इदानीम् अतोऽन्यथा करोति स उच्यते खट्टारूढोऽयं जाल्मः नातित्रतवान् इति ।

Married life should be enjoyed by one only after studying the Vēdos and performing the purificatory bath with the permission of the Vedic teacher. He who does contrary to it is called khaṭvārūḍhaḥ. Hence it now means a degraded man who does not strictly perform the vratas enjoined to him. NOTE: The word khaṭvārūḍhaḥ is semantically important. अत्यन्तसंयोगे च ( 2, 1, 28) अत्यन्तसंयोगे समासस्याविशेषवचनात् तेन समासवचनानर्थक्यम् No need for the sūtra Kālāḥ since Atyantasaṁyōgē ca refers to both ktānta and aktānta. अत्यन्तसंयोगे समासस्याविशेषवचनात् क्तान्तेन च अक्तान्तेन च कालाः कान्तेन इति एतत्समासवचनमनर्थकम् अत्यन्तसंयोगे इत्येव सिद्धम् Since this sūtra Átyantasaṁyōgë ca has reference to both kiānta and aktānta, the sūtra Kālāḥ (ktēna) serves no purpose and Atyantasaṁyōgē ca alone will do. अनत्यन्तसंयोगार्थं तु It is for anatyantasamyoga. अनत्यन्तसंयोगार्थं तर्हि इदं वक्तव्यम् षण्मुहूर्ताश्चराचराः । ते कदाचिदहर्गच्छन्ति, कदाचिद्रात्रिम् । तदुच्यते अहर्गताः रात्रिगता इति । The sūtra (Kālāh) must be read to refer to an-atyantasamyoga. Viz. Şanmuhūrtāḥ carācarāḥ. They sometimes (in uttarāyaṇa) walk at daytime and sometimes (in dakṣiṇāyana) walk at night. Hence they are called ahargaṭāḥ and rātrigatāḥ. नैतदस्ति; गतग्रहणादप्येतत् सिद्धम् * This need not be. The object is achieved since gata is read with srita in 2, 1, 24, M. २०250 LECTURES ON PATANJALI’S MAHĀBHĀṢYA इदं तर्हि, अहरतिसृताः, राज्यतिसृताः, मासप्रमितश्चन्द्रमाः For the sake of these then :-Ahar-atisṛtāḥ, rātryatisṛtāḥ and māsapramitaḥ in mäspramitas candramāḥ. तृतीया तत्कृतार्थेन गुणवचनेन ( 2, 1, 30) The prayōjana of the words tatkṛtārihēna and guṇavacanīna, the meaning of the latter and the purpose of artha in tatkṛtārthēn are the four topics here. I तत्कृतार्थेन इति किमर्थम् ? Why is tatkartārthīna read ? दध्ना पटुः, घृतेन पटुः The prevent dadhnā and paṭuḥ and ghṛtēna and patuḥ from compounding with each other (since dadhna and ghṛtēna are triyānta and patuh is gunavacana ). नैतदस्ति । असामर्थ्यादत्र न भविष्यति No, it is not so. There will be no samāsa thro’ asāmarthya. कथमसामर्थ्यम् ? How is asāmarthya to be explained? सापेक्ष समर्थ भवति इति । न हि दघ्नः पटुना सामर्थ्यम् On the basis of the dictum Sāpēkṣam asamartham bhavati. There is no samarthya for dadhi with patutva. केन तर्हि ? With what then? भुजिना; दध्ना भुङ्क्ते पटुः इति With the verb bhuj thus : - dadhinā bhurilele patuh. इहापि तर्हि न प्राप्नोति - शकुलाखण्ड, किरिकाण : इति । अत्रापि न शङ्कुलायाः खण्डेन सामर्थ्यम If so, it cannot operate even here: in sankulākhandah and kirikāṇaḥ; there is no samarthya even here for sankula with khanda. केन तर्हि ? With what then ? करोतिना, शङ्कुलया कृतः खण्ड इति With the root kr thus : - Saniculayā krtah kshandal. वचनाद्भविष्यति It will happen through this sūtra. इहापि तर्हि वचनात् प्राप्नोति दना पटु, घृतेन पटुः इति TWENTIETH AHNIKA TRTIYĀ TATKRTĀRTHĀNA… 251 If so, samāsa will appear even here in dadhnā paṭuḥ and ghṛtēna patuḥ by this sūtra. तस्मात् तत्कृतार्थग्रहणं कर्तव्यम् Hence the word tatkṛtārthēna should be read. Il गुणवचनेनेति किमर्थम् ? Why is gunavacanēna read? गोभिर्वपावान्, धान्येन धनवान् Otherwise gōbhiḥ will compound with vapāvān and dhānyễnu with dhanavān. III किं पुनरिहोदाहरणम् ? What is the udāharana here? शङ्कुलाखण्डो देवदत्तः इति Saikulakchandi Dēvadattah. कथं पुनर्गुणवचनेन समास उच्यमानो क्रयवचनेन स्यात् ? How is it that, though samāsa is enjoined with gunavacana (word denoting quality ) in the sūtra, it is made with dravyavacana in the udāharana. و इह ‘तृतीया तत्कृतार्थेन गुणेन इति इयता सिद्धं, सोऽयमेवं सिद्धे सति यद्वचनग्रहणं करोति तस्यैतत्प्रयोजनं एवं यथा विज्ञायेत गुणम् उक्तवता गुणवचननेन इति Had the Sutrakāra meant that the samāsa is with the word denoting quality, Tṛtīya tatkṛtārthēna gunēņa will do. The purpose of his having read guṇavacanēna instead of guņēna, is that it means ‘with the word denoting dravya having the quality. ’ कथं पुनरयं गुणवचनः सन् द्रव्यवचनः सम्पद्यते ? How can guṇavācaka become dravya-vācaka ? आरभ्यते तत्र मतुब्लोपः - गुणवचनेभ्यो मतुपो लुगिति । तद्यथा - शुक्लगुणः शुक्लः, कृष्णगुणः कृष्णः, एवं खण्डगुणः खण्डः Vārttikakāra reads the elision of matup-pratyaya there in Guna vacanēbhyō matupō luk. Hence suklaḥ and kṛṣṇaḥ denote white, and black, object. So also does khandaḥ denote the object having it.

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यद्येवं नार्थः तत्कृतार्थग्रहणेन । भवति हि शङ्कुलायाः खण्डेन सामर्थ्यम् । असामर्थ्याच्चात्र न भविष्यति दध्ना पटुः घृतेन पटुः इति । तस्मान्नार्थः तत्कृतार्थ - ग्रहणेन । If so, no purpose is served by reading tat-kxtārthīna ; for there is samarthya between sankula and khanda. Dadhnā patuḥ and ghrtēna paṭuḥ, do not compound thro’ asumarthya. Hence tatkrtārthēna need not be read. IV तृतीयासमासे ऽर्थग्रहणमनर्थकमर्थगतिर्ह्यवचनात् Reading artha in the sutra dealing with tṛtīya-samāsa is unnecessary since the desired meaning is secured without it. तृतीयासमासेऽर्थग्रहणमनर्थकम् Reading artha in the sūtra enjoining tṛtīyāsamāsa is of no use. किं कारणम् ? Why ? अर्थगतिर्ह्यवचनात् - अन्तरेणापि वचनमर्थगतिर्भविष्यति । The meaning is secured even without it. निर्देश्यमिति चेत्तृतीयार्थनिर्देशोऽपि If it is considered necessary, tatkṛta should also be replaced by tadarthakrta. अथैवमपि निर्देशः कर्तव्य इति चेत् तृतीयार्थनिर्देशोऽपि कर्तव्यः स्यात् तृतीया तदर्थकृतार्थेन गुणवचनेन इति वक्तव्यम् । If it is said that, even then, it should be read, tṛtīyārtha too must be read thus :— Trtiyā tadarthakertena gunavacanēna. तत्तर्हि वक्तव्यम् It must, then, be read. न वक्तव्यम् । नायमर्थनिर्देशः No, it need not be read. Artha is not here used in the sense of meaning. किं तर्हि ? What, then ? योगाङ्गमिदं निर्दिश्यते This is read as a part of Astādhyayi. सति च योगाङ्गे योगविभागः करिष्यते ’ तृतीया तत्कृतेन गुणवचनेन ’ समस्यते । ततः ’ अर्थेन’, अर्थशब्देन च तृतीया समस्यते धान्यार्थः, वसनार्थः, हिरण्यार्थः । पूर्वसदृशसमो नार्थेत्यर्थग्रहणं न कर्तव्यं भवति इति ।

TWENTIETH ÀHNIKA—PÜRVASA DṚSAMŌNĀRTHA… 253 When it is a part of Aṣṭādhyāyī, it is split as a separate sūtra thus:-Tṛtīya tatkṛtēna gunavacanēna (samasyatē). Then Arthena which means that the word in the third case compounds itself with the word artha. Viz., dhanyarthaḥ, vasanārthaḥ, hiraṇyārthaḥ. And the word artha need not be read in the next sūtra Pūrva-sadṛśa-samōnārtha…. NOTE 1-In that case tat-krta has the third case suffix dropped after it. NOTE 2: The difference between the opinion of Varttikakāra and that of Mahabhaṣyakāra is this:-the former states that artha need not be read in this sūtra and the latter states that it need not be read in the next sūtra by splitting the sūtra into two and by taking tatkṛta in the sense of tatkṛtēna. पूर्वसदृशसमोनार्थकलह निपुणमिश्र श्लक्ष्णैः ( 2, 1, 81 ) पूर्वादिष्ववरस्योपसङ्ख्यानम् Addition of avara to pūrvādi. पूर्वादिष्ववरस्योपसङ्ख्यानं कर्तव्यं, मासावरोऽयं, संवत्सरावरोऽयम् The word avara should be added to the purvādi list. Viz. Māsāvarōsyam and saṁvatsarāvarōsyam. सदृशग्रहण उक्तम् This has been dealt with by Varttikakāra with reference to the reading of sadṛśa in the sūtra Sadṛśapratirūpayōḥ sādṛśyē (6, 2, 11). ? How has it been dealt with? सदृशग्रहणमनर्थकं तृतीयासमासवचनात् । षष्ठ्यर्थमिति चेत्तृतीयासमासवचनानर्थक्यम् इति The word sadrśa need not be read on account of the mention of tṛtīyāsamāsa. If it is said that it is intended for ṣaṣṭhisamāsa, it need not be read under tṛtīyāsamāsa. NOTE:- -Mahābhāṣyakāra reads under 6-2-11 thus:Pitrā sadṛśaḥ iti vigṛhya vākyam ēva. कर्तृकरणे कृता तेन कर्तृकरणे कृता बहुलम् ( 2, 3, 32 ) The sūtra has to be read Kartṛkaraṇē kṛtā ktēna.

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कर्तृकरणे कृता तेन इति वक्तव्यम्, अहिहतः, नखनिर्भिन्नः, दात्रलूनं, परशुच्छिन्नम् । The sūtra must be read Kartṛkaraņē kṛtā ktēna to secure only the forms Ahihaṭaḥ, nakhanirbhinnaḥ, dátralūnam and paraśucchinnam. कृता तेनेति किमर्थम् ? Why should ktena qualify kala. इह मा भूत् - दात्रेण लूनवान्, परशुना छिन्नवान् So that dātrēņu and lūnavān and paraŝunā and chinnavān may not form compounds. तत्तर्हि वक्तव्यम् It, then, must be read so. न वक्तव्यम् No, it need not be read so, बहुलवचनात्सिद्धम् It is got by reading bukulam. कृत्यैरधिकार्थवचने ( 2, 1, 33) कृत्यैरधिकार्थवचनेऽन्यत्रापि दृश्यते Anyatrapi drsyatē is to be added to the sutra. कृत्यैरधिकार्थवचने अन्यत्रापि दृश्यत इति वक्तव्यम् - बुसोपेन्ध्यं, तृणोपेन्ध्यं, घनघात्यम् Anyatrāpi dṛśyatē is to be added to the sūtra Kṛtyāir adhikārthavacane to secure the forms busōpendhyam (it should be re-ignited with chaff), trnōpendhyam and ghanaghātyam (it is to be killed with an iron rod. साधनं कृतेति वा पादहारकाद्यर्थम् Or it may be read Sādhanam lertā, so that pāda-hāraka etc. may come within the range. अथवा साधनं कृता समस्यत इति वक्तव्यम् Or Sadhanam kṛtā samasyale (word meaning means compound with krdanta) has to be read. किं प्रयोजनम् ? Why ? पादहारकाद्यर्थम् - पादाभ्यां हियते पादहारकः, गले चोप्यते गलेचोपकः For the sake of padahāraka etc.; pādahārakaḥ (one who is carried with feet); galēcōpakaḥ (one that is slowly devoured through gullet). TWENTIETH AHNIKA-ANNÊNA …; BHAKSYÊNA … 255 अन्नेन व्यञ्जनम् ( 2, 1, 84); भक्ष्येण मिश्रीकरणम् ( 2, 1, 35 ) अन्नेन व्यञ्जनं भक्ष्येण मिश्रीकरणम् इत्यसमर्थसमासः, कारकाणां क्रियासमर्थत्वात् Annēna vyañjanam and Bhakṣyēna miśrīkaraṇam enjoin asamarthasamāsas, since words with case-suffixes govern verbs alone. अन्नेन व्यञ्जनं भक्ष्येण मिश्रीकरणम् इत्यसमर्थसमासोऽयं द्रष्टव्यः The samāsas enjoined by Annēna ryañjanam and Bhakṣyēņa miśrīkaraṇam are to be considered asamarthasamāsas. कि कारणम् ? Why ? कारकाणां क्रियासमर्थत्वात् । कारकाणां क्रियया सामर्थ्यमस्ति न तेषामन्योन्येन । तद्यथा निश्रयण्या द्वाभ्यां काष्ठाभ्यां सामर्थ्यं न तेषामन्योन्येन Since words with case-suffixes have the capacity only to govern verbs. Words ending in case-suffixes are capable of governing verbs, but not each other. That the footsteps of a ladder are each connected with the side planks and not with each other is an illustration. एवं तर्हि आह अयम् - अन्नेन व्यञ्जनं भक्ष्येण मिश्रीकरणम् इति, न चास्ति सामर्थ्य, तत्र वचनात् समासो भविष्यति । When such is the case, Sūtrakāra reads Annēna vyañjanam and Bhaksyēna miśrīkaraṇam. There is evidently no samarthya between them. There is samāsa in such cases on the authority of his injunction. वचनप्रामाण्यादिति चेद् नानाकारकाणां प्रतिषेधः If they form samāsa on account of vacana-prāmānya, there is need for the pratiṣēdha of those which govern different verbs. वचनप्रामाण्यादिति चेन्नानाकारकाणां प्रतिषेधो वक्तव्यः - तिष्ठतु दघ्ना, ओदनो देवदत्तेन भुज्यत इति If it is said that they compound with each other, there is need to prohibit it if they govern different verbs, as in Tiṣṭhatu dadhna and ōdanō Dēvaduttēna bhujyalë. सिद्धं तु समानाधिकरणाधिकारे क्तस्तृतीयापूर्वपद उत्तरपदलोपश्च The object is achieved by mentioning in samānādhikaraṇādhikāra that kṭāntu is preceded by a noun in the third case and the uttarapada will be dropped.

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सिद्धमेतत् The object is achieved. कथम् ? How ? समानाधिकरणाधिकारे वक्तव्यम् - क्तान्तः तृतीयापूर्वपदः समस्यते सुपा, उत्तरपदस्य च लोपो भवति इति । दध्ना उपसिक्तः दध्युपसिक्तः, दध्युपसिक्तः ओदनो दध्योदनः । गुडेन संसृष्टाः गुडसंसृष्टाः, गुडसंसृष्टा धानाः गुडघानाः This has to be read in the samānādhikaraṇādhikāra―The past passive participle is preceded by a noun in the third case and forms a compound with another noun followed by a casesuffix, when the past passive participle is dropped. dropped. Viz. Dathna and upasiklaḥ compound into dadhyupasiktaḥ and dadhyupasiktaḥ and ōdanaḥ compound into dadhyōdanaḥ. Guḍēna and samsṛṣṭāḥ compound into guḍasamsṛṣṭaḥ and guḍasamsṛṣṭāḥ and dhānāḥ compound into guḍadhānāḥ. षष्ठीसमासश्च युक्तपूर्णान्तः Lōpa of yukta and pūrṇa of ṣaṣṭhīsamāsa when they compound with a noun. षष्ठीसमासश्च युक्तपूर्णान्तः समस्यते, उत्तरपदस्य च लोपो वक्तव्यः - अश्वानां युक्तः अश्वयुक्तः, अश्वयुक्तो रथः अश्वरथः ; दघ्नः पूर्णः दधिपूर्णः, दधिपूर्णो घटः दधिघटः Şaṣṭhisamāsa ending in yukta or pūrṇa compound with the following noun and yukta and pūrṇa are dropped. Viz. Aśvānām and yuktaḥ compound into aśvayuktaḥ and aśvayuktaḥ and rathaḥ compound into aśvarathaḥ; Dadhnaḥ and pūrṇaḥ compound into dadhipūrṇaḥ and dadhipurṇaḥ and ghaṭaḥ compound into dadhigaṭaḥ. तत्तर्हि इदं बहु वक्तव्यम् Much, then, has to be supplemented here. न वासमासेऽदर्शनात् No, it need not be supplemented on account of its not being found in sentences. न वा वक्तव्यम् No, it need not be supplemented. किं कारणम् ? Why ? असमासे अदर्शनात् यद्धि असमासे दृश्यते, समासे च न दृश्यते तल्लोपारम्भं प्रयोजयति । न चासमासे उपसिक्तशब्दः, संसृष्टशब्दः, युक्तशब्दः, पूर्णशब्दो वा दृश्यते TWENTIETH ÄHNIKA-ANNĚNA …; BHAKSYENA … 257 Since it is not found in asamāsa (i.e.) vākya. That which is present in vākya and is absent in samāsa becomes the prayōjaka for the mention of elision. None of the words— upasikta, samsṛṣṭa, yukla and purna is found in vākya. कथं तर्हि सामर्थ्यं गम्यते ? How is it, then, understood that there is sāmarthya. युक्तार्थसम्प्रत्ययाच्च सामर्थ्यम् There is samarthya on account of the implication of the meaning of yukta. NOTE:-Kaiyața says that yukta is upalakṣana to yōgyakriyā to include upasēka etc. दध्ना युक्तार्थता सम्प्रतीयते The meaning of yukta is suggested through implication by the third case suffix in dadhnā ? कथं पुनर्ज्ञायते दध्ना युक्तार्थता सम्प्रतीयत इति ? How is it understood that the meaning of yukta is suggested through implication by the third case suffix in dadhnā? सम्प्रत्ययाच्च तदर्थाध्यवसानम् Comprehension of the meaning since it is current in the world. सम्प्रत्ययाच्च तदर्थोऽध्यवसीयते । अवश्यं चैतदेवं विज्ञेयम् The meaning is comprehended from usage in the world and it should necessarily be so comprehended. सम्प्रतीयमानार्थलोपे ह्यनवस्था 1 There will be no finality if the lōpa of words conveying meanings which are otherwise comprehended is enjoined. यो हि मन्यते सम्प्रतीयमानार्थानां शब्दानां लोपो भवतीति, अनवस्था तस्य लोपस्य स्यात् । दधि इत्युक्ते बहवोऽर्था गम्यन्ते - मन्दकम् उत्तरकं, निलीनकम् इति ; तद्वाचिनां शब्दानां लोपो वक्तव्यः स्यात् । तथा गुडः इत्युक्ते मधुरशब्दस्य, शृङ्गवेरमिति च कटुकशब्दस्य । अन्तरेणापि खलु शब्दप्रयोगं बहवोऽर्था गम्यन्ते अक्षिनिकोचैः पाणिविहारैश्च तद्वाचिनां शब्दानां लोपो वक्तव्यः स्यात् ॥ ; If one thinks that the lōpa must be enjoined of all the words having the meanings comprehended, there will be no finality

1. This is repeated in the bhāsya in the Bombay Edition. M. 33

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to the injunction of the elision. At the mention of the word dadhi many ideas relating to it like mandakam (semi-solid condition), uttarakam (sclid condition), nilīnakam (the condition of coagulated milk) come to the mind and one has to enjoin the elision of all the words conveying that meaning. At the mention of the word guḍa the lōpa of the word madhura which means sweetness has to be enjoined and at the mention of the word śṛngavēra, the lōpa of the word kațu which means pungency has to be enjoined. Besides many ideas come to our minds by another’s winking of the eyes and movement of the hand and one will have to enjoin the elision of all the words which convey those ideas. चतुर्थी तदर्थार्थ लिहितसुखरक्षित : ( 2, 1,36) A comparative review of this sutra and the varttika Vikṛtis caturthyantā prakṛtyā tells us that the Sūtrakāra deals here with the sūtra of predecessors. किं चतुर्थ्यन्तत्य तदर्थमात्रेण समासो भवति ? Does a word in the fourth case compound with all those whose meaning is intended for that of the former? 1 एवं भवितुमर्हति Yes, it deserves to be so. चतुर्थी तदर्थमात्रेण चेत् सर्वप्रसङ्गोऽविशेषात् If it is said that caturthyanta compounds with ladarthumatra, there is chance for all on account of the absence of visēṣa. चतुर्थी तदर्थमात्रेण चेत् सर्वप्रसङ्गः - सर्वस्य चतुर्थ्यन्तस्य तदर्थमात्रेण सह समासः प्राप्नोति । अनेनापि समासः प्राप्नोति उलूखलम् इति रन्धनाय स्थाली, अवहननाय Caturthi tadarthamātrēṇa cēt sarvaprasangah:-There will be chance for caturthyanta to compound with all words which are tadarthas. Compound of randhanaya with sthālī (pot for cooking) and avahananāya with ulūkhalam (pestle for husking) will chance to set in. किं कारणम् ? Why ?

1. Cf. Brāhmaṇārtham payaḥ, brāhmaṇārthaḥ supaḥ, brāhmaṇārthā yavāgūḥ. TWENTIETH AHNIKA-CATURTHI TADARTHĀRTHA… 259 अविशेषात् Since there is no discerning factor. न हि कश्चिद्विशेष उपादीयते, एवंजातीयकस्य चतुर्थ्यन्तस्य तदर्थेन सह समासो भवति इति । अनुपादीयमाने विशेषे सर्वप्रसङ्गः No discerning factor is stated to determine the particular chaturthyanta compounding with tadartha. If the discerning factor is not stated, there is chance for all without restriction. बलिरक्षिताभ्यां चानर्थकं वचनम् It is not necessary to read that it will compound with the words bali and rakṣita. बलिरक्षिताभ्यां च समासवचनमनर्थकम् । यो हि महाराजाय बलिः स महाराजार्थो भवति ; तत्र तदर्थ इत्येव सिद्धम् । Injunction of samāsa with bali and rakṣita is not necessary. The bali for mahārāja is muhārājārtha; and it is secured by tadartha. यदि पुनर्विकृतिश्चतुर्थ्यन्ता प्रकृत्या सह समस्यते इत्येतल्लक्षणं क्रियते Suppose, on the other hand, the laksana is read Vikrtis caturthyantā prakṛtyā saha samasyatē. विकृतिः प्रकृत्या इति चेद् अश्वघासादीनामुपसङ्ख्यानम् If it is read Vikṛtiḥ prakrtyā, there is need to add aśvaghāsa etc. विकृतिः प्रकृत्या इति चेद् अश्वघासादीनामुपसङ्ख्यानं कर्तव्यम् - अश्वघासः, श्वश्रसुरं हस्तिविधा इति If it is read Vikṛtiḥ prakrtyä, there is need to add aśvaghāsa etc. :-aśvaghāsa (pasture for horses), svaśrūsuram (water for mother-in-law) and hastividhā (food of elephant.) 1 अर्थेन नित्यसमासवचनम् Need to enjoin nityasamāsa with artha. अर्थशब्देन नित्यं समासो वक्तव्यः, ब्राह्मणार्थं क्षत्रियार्थम् There is need to enjoin nityasamasa with artha, as in brähmaṇārtham and kṣatriyārtham. किं विकृतिश्चतुर्थ्यन्ता प्रकृत्या सह समस्यते इत्यतोऽर्थेन नित्यसमासो वक्तव्यः ? Does the necessity arise to read arthena nityasamāsaḥ, on changing the sutra into Vikṛtis caturthyantā prakṛtya saha samasyate ?

• किं कारणम् ? Why ? 2 ’ विग्रहो मा भूद् इति So that there can be no vigraha. सर्वलिङ्गता च Need to enjoin its use in all genders. सर्वलिङ्गता च वक्तव्या, ब्राह्मणार्थं पयः, ब्राह्मणार्थः सूपः, ब्राह्मणार्था यवागूः इति There is need to read that it will be used in all genders as in Brāhmaṇārtham payaḥ, brāhmaṇārthaḥ supaḥ and brāhmaṇārthā yavāgū. किमर्थेन नित्यसमास उच्यते इत्यतः सर्वलिङ्गता वक्तव्या ? Does the necessity arise to read sarvalingatā because nityasamāsa is enjoined with reference to artha. नेत्याह । सर्वथा सर्वलिङ्गता वक्तव्या ’ No says hbe. account. Sarvalingatā has to be enjoined on any किं कारणम् ? Why ? यावता अर्थशब्दोऽयं पुंल्लिङ्गः, उत्तरपदार्थप्रधानश्च तत्पुरुषः, तेन पुंल्लिङ्गस्यैव समासस्य अभिधानं स्यात्, स्त्रीनपुंसकलिङ्गस्य न स्यात् । Since the word artha is masculine in gender and tatpuruşa is uitara padarthapradhāna, samāsārtha in masculine gender alone will be expressed and not in feminine and neuter genders. । तत्तर्हि इदं बहु वक्तव्यम् - विकृतिः प्रकृत्या इति वक्तव्यम्, अश्वघासादीनामुपसङ्ख्यानं कर्तव्यम्, अर्थेन नित्यसमासो वक्तव्यः, सर्वलिङ्गता च वक्तव्या । In that case much has to be read :Vikṛtiḥ prakrtya is to be read; Aśvaghāsādīnām upasañkhyānam is to be read; Arthēna nityasamāsaḥ is to be read; and Sarvalingatā is to be stated. न वक्तव्यम् । यत्तावदुच्यते “विकृतिः प्रकृत्या इति वक्तव्यम्” इति, न वक्तव्यम्, आचार्यप्रवृत्तिर्ज्ञापयति विकृतिश्चतुर्थ्यन्ता प्रकृत्या सह समस्यते इति, यदयं बलिरक्षितग्रहणं करोति । No, much need not be read. Firstly with reference to the statement Vikrtiḥ prakriyā iti vaktavyam, it need not be read; 1 & 2. These two sentences are not found in certain editions, TWENTIETH AHNIKA CATURTHI TADARTHĀRTHA… 261 the procedure of Acārya suggests that the vikṛti-vācaka in the fourth case compounds itself with prakṛti-vācaka, since he reads in the sûtra bali and rakṣita. कथं कृत्वा ज्ञापकम् ? How does it become the jñāpaka ? 1 यथाजातीयकानां समासे बलिरक्षितग्रहणेनार्थः तथाजातीयकानां समासः । यदि च विकृतिश्चतुर्थ्यन्ता प्रकृत्या सह समस्यते न तदर्थमात्रेण, ततो बलिरक्षितग्रहणमर्थवद्भवति । Such samāsas as will make the mention of bali and rakṣita fruitful are to be taken. If tadartha refers to samāsas between vikṛti-vācaka in the fourth case and prakṛti-vācaka alone and not to words in the fourth case and all that are tadarthas, the mention of hali and rakṣita is arthavat. यदप्युच्यते अश्वघासादीनामुपसङ्ख्यानं कर्तव्यमिति, न कर्तव्यम् ; अश्वघासादयः षष्ठीसमासा भविष्यन्ति ; यद्धि यदर्थं भवत्ययमपि तत्राभिसम्बन्धो भवति, अस्य इदम् इति, तद्यथा गुरोरिदं गुर्वर्थमिति । The statement Aśvaghāsādīnām upasaṁkhyānam kartavyam need not be read. Aśvaghāsa etc. may be taken as saṣṭhīsamāsas. That which is intended for another becomes related to it in the relation of asya idam, as gurvartham may be the compound of guror idam.

ननु च स्वरभेदो भवति चतुर्थीसमासे सति पूर्वपदप्रकृतिस्वरत्वेन भवितव्यं, षष्ठीसमासे सति पुनरन्तोदात्तत्वेन । Oh, there will be difference in svara. If it is taken as caturthīsamāsa, there is purvapadaprakrtisvaratva and if it is taken as sasthāsamāsa, there is samāsāntodattatva. नास्ति भेदः । चतुर्थी समासेऽपि सत्यन्तोदात्तत्वेनैव भवितव्यम् There is no difference. Even if it is taken as caturthisamāsa, there can be only samãsäntōdāttalva. कथम् ? How ? आचार्यप्रवृत्तिर्ज्ञापयति - विकृतिश्चतुर्थ्यन्ता प्रकृतिस्वरा भवति, न चतुर्थीमात्रमिति, यदयं चतुर्थी तदर्थे, अर्थे, ते च इति अर्थग्रहणं क्तग्रहणं च करोति ।

1. यथाजातीयकानाम् - विकृतिभिन्नवाचकानां चतुर्थ्यन्तानाम्

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The procedure of ācārya ( Sūtrakāra) suggests that the vikcrtivācaka alone in the fourth case when it compounds with prakṛti-vacaka takes prakṛlisvara and not all nouns in the fourth case, since he reads after Caturthi tadarthā (6, 2, 43 ) the sūtras Arthe and Kte ca. कथं कृत्वा ज्ञापकम् ? On what basis does it become jñāpaka ? यथाजातीयकानां प्रकृतिस्वरत्वेऽर्थग्रहणेन क्तग्रहणेन चार्थः तथाजातीयकानां प्रकृतिस्वरत्वम् । यदि च विकृतिश्चतुर्थ्यन्ता प्रकृत्या भवति न चतुर्थीमात्रं ततोऽर्थग्रहणं क्तग्रहणं चार्थवद्भवति । Prakrtisvaratva is to those which, by taking it, will enable the reading of the sutras Arthe and Ktë ca fruitful. If the vikrtivācaka in the fourth case compounds with prakṛii-vācaka and takes the svara of the latter and not all nouns in the fourth case, the mention of Arthe and Kle ca will be fruitful. करिष्यते यदप्युच्यते अर्थेन नित्यसमासो वक्तव्य इति न वक्तव्यः । सर्थप्-प्रत्ययः 2 With reference to the statement Arthena nityasamāsō vaktavyaḥ, it need not be read. The pratyaya sarthap will be enjoined after it. किं कृतं भवति ? What will be accomplished by it ? न चैव हि कदाचित् प्रत्ययेन विग्रहो भवति । अपि च सर्वलिङ्गता सिद्धा भवति Nowhere is a vigraha made with a pratyaya. Besides the use in all genders is secured. यदि सर्थप्प्रत्ययः क्रियते, इत्संज्ञा न प्राप्नोति If the pratyaya sarthap is enjoined, it-samjña may not be secured. , अथापि कथञ्चिद् इत्संज्ञा स्याद्, एवमपि श्रयर्थं स्वर्थम् अङ्गस्य इति इयङुवङौ स्याताम् If, however, it - samjna is secured with difficulty, iyar-ādesa and uvan-ādēśa will appear in sryartham and bhrvartham through angadhikāra. एवं तर्हि बहुव्रीहिर्भविष्यति Let it then be bahuvrīhi-samãsa of the form brāhmaṇaḥ arthaḥ (prayōjanam) asya, TWENTIETH AHNIKA - CATURTHÍ TADARTHĀRTHA… 263 किं कृतं भवति ? What is achieved by it ? भवति वै कश्चिद् अस्वपदविग्रहो बहुव्रीहिः । तद्यथा शोभनं मुखमस्याः सुमुखी इति It comes under the class of asvapada-bahurrīhi as sumukhi whose vigraha-vākya is śōbhanam mukham asyāḥ. नैवं शक्यम् । इह हि मदर्थमिति आवकपौ प्रसज्येयाताम् This is not possible; for there is chance for attva and kap to appear in mahadartham. NOTE:Attva is by An mahataḥ samānādhikaraṇajātîyayōḥ ( 6, 3, 46 ) and optional kap is by Sesād vibhāsā (, 4, 154). एवं तर्हि तदर्थस्योत्तरपदस्यार्थशब्द आदेशः करिष्यते If so, artha is enjoined to be the ādēša of the following word which is tadartha. किं कृतं भवति ? What is achieved by it ? न चैव हि कदाचिद् आदेशेन विग्रहो भवति । अपि च सर्वलिङ्गता सिद्धा भवति । Nowhere is vigraha done with ādēśa. Besides sarvalingatā becomes an accomplished fact. तत्तर्हि वक्तव्यम् It, then, has to be stated. न वक्तव्यम् | योगविभागः करिष्यते चनुर्थी, चतुर्थी सुबन्तेन सह समस्यते ; ततः तदर्थार्थ…., तदर्थस्य चोत्तरपदस्य अर्थशब्द आदेशो भवति । No, it need not be stated. The sutra is split into two. Firstly Caturthi, which means that word in the fourth case compounds with noun. Next is taken Padarthārtha…, which means that artha becomes the ādēsa of the uttarapada which is tadartha. इहापि तर्हि समासः प्राप्नोति छात्राय रुचितं, छात्राय स्वदितम् इति If so, (i.e. if caturthi is read as a separate sūtra) chātrāya rucitam and chātrāya svaditam also may form into compounds. आचार्यप्रवृत्तिर्ज्ञापयति - तादर्थ्ये या चतुर्थी सा समस्यते, न चतुर्थीमात्रमिति, यदयं हितसुखग्रहणं करोति The procedure of Acārya suggests that samāsa takes place only when the caturthi means tādarthya and not with all caturthis, since he reads here hita and sukha.

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कथं कृत्वा ज्ञापकम् ? On what basis do they become jñāpaka ? यथाजातीयकानां समासे हितसुखग्रहणार्थः तथाजातीयकानां समासः । यदि च तादर्थ्ये या चतुर्थी सा समस्यते न चतुर्थीमात्रं ततो हितसुखग्रहणमर्थवद्भवति । Such samāsas as will help the mention of hita and sukha fruitful are to be taken. If the word having caturthi in the sense of tādarthya compounds with what follows and not word having all caturthis, the mention of hita and sukha will be sārthaka. इहापि तर्हि तदर्थस्योत्तरपदस्यार्थशब्द आदेशः प्राप्नोति यूपाय दारु यूपदारु If so, the uttarapada of tadartha will be replaced by artha here too - yūpāya dāru yūpadāru. वा च विधास्यते It will be taken to be optional. इहापि तर्हि विभाषा प्राप्नोति ब्राह्मणार्थं, क्षत्रियार्थम् If so, option may chance to take within its range cases like brāhmaṇārtham and kṣatriyārtham. एवं तर्हि आचार्यप्रवृत्तिर्ज्ञापयति, प्रकृतिविकृत्योः यः समासः तत्र तदर्थस्योत्तरपदस्य वा अर्थशब्द आदेशो भवति, अन्यत्र नित्य इति यदयं बलिरक्षितग्रहणं करोति If so, the procedure of Acārya suggests that the ādēša of artha is optional where there is samāsa between prakrti-vācaka and vikṛti-vācaka and nitya in other cases, since he reads bali and raksita in the sūtra. एवं तर्हि उदकार्थो वीवधः, स्थानिवद्भावाद् उदभावः प्राप्नोति ; तस्मान्नैवं शक्यम् If so, udaka in udakārtha of udakārthō vīvadhaḥ (Pole to carry water) will be changed to uda by sthanivadbhāva. not possible. न चेदेवम्, अर्थेन नित्यसमासो वक्तव्यः, सर्वलिङ्गता च Hence it is If it is not thus possible, it is necessary to enjoin Arthēna nityasamāsaḥ and Sarvalingatā ca. नैष दोषः । इदं तावदयं प्रष्टव्यः, अथे ब्राह्मणेभ्यः इति कैषा चतुर्थी This difficulty does not arise. He must be put this question, “ What caturthī is here in brāhmanābhyah ?” तादर्थ्य इत्याह " Tadarthaye,” says he. यदि तादर्थे चतुर्थी अर्थशब्दस्य प्रयोगेण न भवितव्यम् उक्तार्थानामप्रयोग इति TWENTIETH AHNIKA-PAÑCAMI BHAYENA 265 If it is tādarthyē caturthi, the word artha need not be used, on the dictum Uktārthānām aprayōgaḥ. लिङ्गस्य समासोऽपि तर्हि न प्राप्नोति Samāsa, too, has then no chance. वचनात् समासो भविष्यति Samāsa takes place thro’ vacana. यदप्युच्यते सर्वलिङ्गता वक्तव्या इति, न वक्तव्या, लिङ्गमशिष्यं लोकाश्रयत्वा- That sarvalingatā too should be enjoined is not needed. Injunction of gender is unnecessary as it follows the world. पञ्चमी भयेन ( 2, 1, 37 ) अत्यल्पमिदमुच्यते पञ्चमी भयेन इति The sūtra Pañcami bhayēna is not all comprehensive. भयभीतभीतिभीभिः Bhayēna should be replaced by bhaya-bhīta-bhiti-bhābhih.

भयभीतभीतिभीभिरिति वक्तव्यम् - वृकाद् भयं = वृकभयम् ; वृकाद् भीतः वृकभीतः; वृकाद् भीतिः वृकभीतिः; वृकाद् भीः वृकभीः इति Bhaya-bhita-bhīti-bhībhiḥ should be read (in place of bhayena), so that the following samāsas can be secured :Vrkād bhayam= vrka-bhayam; vrkād bhītah=orkabhital; orkad bhītih=urkabhītiḥ; and vṛkād bhīḥ=vṛkabhīḥ. अपर आह Another says. भयनिर्गतजुगुप्सुभिः Bhaya-nirgata-jugupsubhik should replace bhayena. भयनिर्गतजुगुप्सुभिरिति वक्तव्यम् - वृकभयं, ग्रामनिर्गतः, अधर्मजुगुप्सुः Bhaya-nirgata-jugupsubhiḥ should replace bhayēna to secure vṛka-bhayam, grāma-nirgataḥ and adharma-jugupsuḥ. NOTE:-The word aparaḥ refers to a Varttikakāra other than Kātyāyana. सप्तमी शौण्डै : ( 2, 1, 39) शौण्डादिभिः Saundādibhih should replace sāundaih. शौण्डादिभिरिति वक्तव्यम् - इहापि यथा स्यात् अक्षधूर्तः, स्त्रीधूर्तः, अक्षकितवः, स्त्रीकितव इति

Saunḍādibhiḥ should replace sauṇḍāiḥ, to secure akṣadhurtaḥ, strīdhūrtaḥ, akṣakitavaḥ and strikitavaḥ. तत्तर्हि वक्तव्यम् It must then be so read. M. 34

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न वक्तव्यम् । बहुवचननिर्देशात् शौण्डादिभिरिति विज्ञास्यते । No, it need not be read. Saundaiḥ will be taken to mean ŝāuṇḍādibhiḥ through the plural suffix in it. ध्वाङ्क्षेण क्षेपे ( 2, 1, 42) ध्वाङ्क्षेणेत्यर्थग्रहणम् Dhvāiksārthāna should replace dhvānksēna. ध्वाङ्क्षेण क्षेपे अर्थग्रहणं कर्तव्यम्, इहापि यथा स्यात् तीर्थकाक इति Dhvānkṣārthēna kṣēpē should be read to secure tīrthakākaḥ. क्षेप इत्युच्यते, क इह क्षेपो नाम ? The word kesépa is read here. What does seps mean? यथा तीर्थे काका न चिरं स्थातारो भवन्ति एवं यो गुरुकुलानि गत्वा न चिरं तिष्ठति स उच्यते तीर्थकाक इति He who goes to a number of teachers without steadily pursuing his studies like crows which do not stay long at holy ghats is called tīrthakāka. कृत्यैर्नियोगे यग्रहणञ्च कृत्यैऋण (2, 1, 48 ) The sutra has to be read Krtyāir niyōgē yadgrahaṇañ ca. कृत्यैर्नियोगे यत्प्रत्यये च इति वक्तव्यम्, इहापि यथा स्यात् पूर्वाह्वेगेयं साम, प्रातरध्येयोऽनुवाकः इति । Ṛne should be replaced by niyōge and krtyaiḥ should be restricted to the pratyaya yat, so that the sutra may operate here also, in Pūrvāhṇēgēyam sāmu aud Prātar adhyēyōṣnuvākaḥ. तत्तर्हि वक्तव्यम् It, then, should be read. न वक्तव्यम् । ऋण इत्येव सिद्धम् इह यद्यस्य नियोगतः कार्यम्, ऋणं तस्य तद् भवति, तत्र ऋण इत्येव सिद्धम् No, it need be read. Its purpose is served by the word ṛna itself. That which one has to do through injunction is his rna and the purpose is served by the word ṛṇa itself. यग्रहणं च कर्तव्यम्, इह मा भूत् पूर्वाह्न दातव्या भिक्षा इति Yat-pratyaya, on the other hand, has to be to prevent samāsa in Pūrvāhņē dātavyā bhikṣā.

1. Here tat refers to only niyoge.
2. Rņa has the derivative sense : - that which should go from one. TWENTIETH ĀHNIKA-KSEPÉ ; PĀTRE… ; PŪRVA… 267 क्षेपे (2, 1, 47 ) किमुदाहरणम् ? What is the udāharana ? अवतप्तेन कुलस्थितं त एतत् This is your avatapte-nakula-sthitam. (inconstancy) क्षेप इत्युच्यते, क इह क्षेपो नाम ? The word kṣēpē is read here. What is kṣepa here? यथा अवतप्ते नकुलाः न चिरं स्थातारो भवन्ति, एवं कार्याण्यारभ्य यो न चिरं तिष्ठति स उच्यते अवतप्तेनकुलस्थितं त एतद् इति He, who is not constantly pursuing the work he has undertaken like the mungooses which do not stay long in heated places is said thus : - Avatapti-nakula-sthitam te etat . क्षेपे सप्तम्यन्तं क्तान्तेन सह समस्यत इत्युच्यते, तत्र ते सगतिकेन सनकुलेन च समासो न प्राप्नोति It is said that a noun in the seventh case compounds with ktānta when kṣēpa is suggested. Hence there cannot be samāsa with ktanta preceded by nakula and tapte preceded by ava which has gati-samjña. क्षेपे सगतिकसकारकसमासे उक्तम् It has been said with reference to sagatika-sakāraka-samāsa when kṣipa is suggested. किमुक्तम् ? What has been said ? कृग्रहणे गतिकारकपूर्वस्यापि इति Reading of kṛt takes with it gati-kāraka-pūrvaka - kṛi also. पात्रेसमितादयश्च ( 2, 1, 48) किमर्थश्वकारः ? What does ca mean? एवकारार्थः पात्रेसमितादय एव It means eva. The sutra means patrēsamitādaya ēva. क्क मा भूत् ? Where should it not be ? परमं पात्रे समिता इति In paramam pātrī samitā. पूर्वकालै कसर्व जरत्पुराण नवकेवलाः समानाधिकरणेन ( 2, 1, 49) इह कस्माद् अव्ययीभावो न भवति - एका नदी एकनदी । नदीभिः सङ्ख्या इंति प्राप्नोति Why is not avyayībhāva found here in ēkanadi, the compound of ēkā and nadi, though Nadibhis ca (sankhya) sanctions it.

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नैष दोषः । इह कश्चित् समासः पूर्वपदार्थप्रधानः कश्चिद् उत्तरपदार्थप्रधानः, कश्चिद् अन्यपदार्थप्रधानः, कश्चिद् उभयपदार्थप्रधानः । पूर्वपदार्थप्रधानोऽव्ययीभावः, उत्तरपदार्थप्रधानस्तत्पुरुषः, अन्यपदार्थप्रधानो बहुव्रीहिः, उभयपदार्थप्रधानो द्वन्द्वः । न चात्र पूर्वपदार्थप्राधान्यं गम्यते । This difficulty does not arise. In literature one compound is pūrvapadārthapradhāna, one is uttarapadūrthapradhāna, one is anyapadarthapradhana and one is ubhayapadarthapradhāna. Avyayibhāva is purvapadarthapradhana, talpuruşa is ultarapadarthapradhāna, bahuvrihi is anyapadarthapradhana and dvandva is ubhayapadāṛthapradhāna. Pūrvapadārtḥaprūdhānya is not suggested here. अथ वा अव्ययीभावः क्रियतां तत्पुरुषो वा इति, तत्पुरुषो भविष्यति विप्रतिषेधेन Or when the choice is between avyayībhāva and tatpurușa, the latter sets in through Vipratiṣedhaśāstra. भवेदेकसंज्ञाधिकारे सिद्धं परंकार्यत्वे तु न सिध्यति, आरम्भसामर्थ्याच्च अव्ययीभावः प्राप्नोति परंकार्यत्वाच्च तत्पुरुषः प्राप्नोति । The object is achieved thro’ Ākaḍāräd ēkā saṁjñā, but not thro’ Prāk kaḍārāt param kāryam. There is chance for avyayībhāva thro’ ārambha-sāmarthya and for bahuvrihi thro’ pararkāryatva. परङ्कार्यत्वे च न दोषः There is no harm even in parankāryatva. कथम् ? How ? नदीभिः समाहारेऽव्ययीभावो वक्तव्यः Avyayībhāva is to be enjoined when there is samāhāra between a word denoting number and the names of rivers. स चावश्यं वक्तव्यः - सर्वमेकनदीतरे It must necessarily be enjoined to secure ēkanadītarē in sarvam ēkanadītarē. TWENTIETH AHNIKA ENDS (Second adhyāya, first pāda, second āhnika ends ) Twentyfirst Ahnika (Second adhyāya, first pāda, third āhnika) तद्धितार्थोत्तरपदसमाहारे च ( 2, 1, 51 ) There are six topics here:-(1) Is the word samāhāra karmasādhana or bhāvasādhana? (2) Which, of the following sutras, is best:—Pratyayōttarapadayöḥ, Taddhitārthōttarapadasa māhārē ca and Samāsataddhitavidhāu? (3) Is the word somāhārē in the sūtra necessary? (4) There is need to admit that, in a bahuvrīhi containing three words, the dvandva or the tatpuruşa of the first two words is nitya. (5) There is need to admit that dvigu compounds with the following word if it is parimāņivācaka. (6) There is need to prohibit dvigu-samjñā if there is matvartha. aa1gr già fìsá gög: ? I What is this word - samāhāra (i.e.) what is its derivation? समाङ्पूर्वात् हरतेः कर्मसाधनो घञ् - समाहियते समाहार इति Samāhāra comes from the root hṛ with the prepositions sam and ã by suffixing the pratyaya a (ghañ) denoting karmatva and hence its derivation is samāhriyatë iti. यदि कर्मसाधनः, पञ्च कुमार्यः समाहृताः पञ्चकुमारि दशकुमारि, गोस्त्रियोरुपसर्जनस्य इति ह्रस्वत्वं न प्राप्नोति, द्विगुरेकवचनम् इत्येतच्च वक्तव्यम् If ghañ denotes karmatva, the forms pañca-kumāri (the samāsa of pañca kumaryaḥ samāhṛtāḥ) and daśa-kumāri with a short i by Gōstriyōr-upasarjanasya (1, 2, 48) are not possible and so Dvigur-ēkavacanam (2, 4, 1) must remain (which is considered unnecessary by Vārttikakāra). NOTE:-I will be shortened only if kumari is upasarjana ; but its artha is pradhana here. एवं तर्हि भावसाधनो भविष्यति, समाहरणं समाहारः If so, ghañ is taken to denote bhāvārtha, so that samāhāra means samāharaṇam. अथ भावसाधने सति किमभिधीयते ? If it is bhāvasādhana, what is its connotation?270 LECTURES ON PATANJALI’S MAHABHAṢYA यत्तदौत्तराधर्यम् Piling (as in pañcapuli - group of five cakes). कः पुनर्गवां समाहारः ? What is then the samāhāra of cows ? यत्तदर्जनं क्रयणं भिक्षणमपहरणं वा It means the state of grouping in the mind one after another whether to earn, buy, beg or take away. NorE :――Arjana etc. means arjananimitta etc. by laksana. यद्येवं विक्षिप्तेषु पूलेषु, गोषु चरन्तीषु न सिध्यति If so, such a grouping does not exist when bundles are scattered or cows are straying. एवं तर्हि समभ्याशीकरणं समाहारः Samāhāra means then bringing together. एवमपि पञ्चग्रामी पण्णगरी त्रिपुरी इति न सिध्यति If so, the words pañca-grāmī, sun-nagarī and tripurī cannot be secured. कि कारणम् ? Why ? सम् एकत्ववाची, आङ् आभिमुख्ये वर्तते, हरतिः देशान्तरप्रापणे The upasarga sam denotes group, the upasarga a denotes the state of being in front of and the root hy means to take away from one place to another. नावश्यं हरतिर्देशान्तरप्रापण एव वर्तते The root hy is not invariably used only in the sense of taking away from one place to another. किं तर्हि ? In what other sense then? सादृश्येऽपि वर्तते । तद्यथा, मातुरनुहरति पितुरनुहरति इति It means also to resemble. Cf. Matur anuharati and pitur anuharati. अथवा पञ्चग्रामी षणगरी त्रिपुरी इति, नैवेदमियत्येव अवतिष्ठते । अवश्यमसौ ततः किञ्चिद् आकाङ्क्षति, क्रियां गुणं वा । यदाकाङ्क्षति तदेकं स च समाहारः । Or the words pañcagrāmī, ṣaṇṇagarī and tripuri alone are not used and they need something else, action or quality to give them sense. It is one and it may be called samāhāra (being samāhāranimitta). TWENTYFIRST AHNIKA - TADDHITĀRTHOTTARAPADA… 271

अयं तर्हि भावसाधने सति दोषः पञ्चपूल्यानीयताम् इति भावानयने चोदिते द्रव्यानयनं न प्राप्नोति । If ghan in samāhāra means bhāva, the sentence Pañcapilyanīyatām cannot refer to dravyānayana desired by the speaker, since it expresses bhāvānayana. नैष दोषः । इदं तावदयं प्रष्टव्यः, " अथेह गौरनुबन्ध्योऽजोऽग्नीषोमीयः इति कथमाकृतौ चोदितायां द्रव्ये आरम्भणालम्भनप्रोक्षणविशसनानि क्रियन्ते ? इति " This difficulty does not arise. He is to be put this question :When genus is enjoined in Gaur anubandhyaḥ and Ajaḥ agnīṣōmīyaḥ, why are ārambhaṇa (seizing), ālambhana (tying to the stake), proksana ( sprinkling of water) and viśasana (killing) done to the individuality? असम्भवात् - आकृती आरम्भणादीनां सम्भवो नास्तीति कृत्वा आकृतिसहचरिते द्रव्ये आरम्भणादीनि क्रियन्ते On account of asambhava. Since it is not possible to do ārambhaṇa etc. in the genus, āṛambhaṇa etc. are done to the individuality coexisting with it. इदमप्येवंजातीयकमेव । असम्भवाद् भावानयनस्य द्रव्यानयनं भविष्यति This too is of the same nature. The dravya is brought, since it is not possible to bring bhāva. अथ वा अव्यतिरेकाद् द्रव्याकृत्योः Or on account of the inseparability of genus and individuality. NorÐ :Kāiyata says that, in the first case, dravya is upaya for akṛti to take action and in the second case there is no vāslavabheda between them. II किं पुनर्द्विगुसंज्ञा प्रत्ययोत्तरपदयोर्भवति ? Is dvigu-samjñā enjoined when pratyaya and uttarapada follow? NOTE:-Kāiyaṭa says that Pratyayōttarapadayōḥ is Ācārya Kāśakṛisnaś sūtra and it is discussed here to show why Acārya Pānini has read this sūtra in preference to it. एवं भवितुमर्हति Let it be so. द्विगुसंज्ञा प्रत्ययोत्तरपदयोश्चेद् इतरेतराश्रयत्वादप्रसिद्धिः

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If it has dvigu-samjña when pratyaya and uttarapada follow, there will be no chance for the formation of the word on account of interdependence. द्विगुसंज्ञा प्रत्ययोत्तरपदयोश्चेद् इतरेतराश्रयत्वादप्रसिद्धिः If it has dvigu-saṁjñā when pratyaya and uttarapada follow, the desired forms cannot be secured on account of anyōnyāśrayatva. का इतरेतराश्रयता ? of what nature is anyōnyāsruyatva ? द्विगुसंज्ञानिमित्ते प्रत्ययोत्तरपदे; प्रत्ययोत्तरपदनिमित्ता च द्विगुसंज्ञा । तदेतद् इतरेतराश्रयं भवति । इतरेतराश्रयाणि च कार्याणि न प्रकल्पन्ते । Pratyaya and uttarapada set in on account of dvigu-saṁjñā and dvigu-samñjña is secured when there are pratyaya and uttarapada. This is the nature of interdependence. Deeds which are interdependent do not bear fruit. एवं तर्हि अर्थे इति वक्ष्यामि I shall then read luddhitārthe. Nore :-This starts the discussion of Pāmini’s sūtra. अर्थे चेत्, तद्धितानुत्पत्तिः, बहुव्रीहिवत् If taddhitārthē is read, there is no chance for laddhitapratyaya to appear, as in bahuvrīhi. 1 अर्थे चेत् तद्धितोत्पत्तिर्न प्राप्नोति, द्वैमातुरः ‘, त्रैमातुरः “, पाञ्चनापितिः " If taddhitarthē is read, there is no chance for taddhitapratyaya to appear in the words Dvaimaturaḥ, Trāimāturaḥ and Pāñcanāpitih. किं कारणम् ? Why ? द्विगुना उक्तत्वात्, बहुव्रीहिवत् । तद्यथा चित्रगुः शबलगुः इति बहुव्रीहिणा उक्तत्वान्मत्वर्थस्य मत्वर्थीयो न भवति । Since its sense is conveyed by dvigu, in bahuvrihi. Since matvartha is conveyed by bahuvrīhi, matvartha-pratyaya is not used in Citraguḥ and Sabalaguḥ. एवं तर्हि समासतद्धितविधौ इति वक्ष्यामि If so, I shall read Samasataddhitavidhäu in their place.

1. Name of Ganesa or Jarāsandha.
2. Name of Lakesmana.
3. Perhaps it means one shaved by five barbers. TWENTYFIRST AHNIKA-TADDHITĀRTHÓTTARAPADA… 273 NOTE:-Kaiyata says that it means that dik and sankhyā compound with sup when samāsa and taddhita are enjoined. समासतद्धितविधाविति चेदन्यत्र समाससंज्ञाभावः If it is read Samāsataddhitavidhau, there is no chance for the samāsasaṁjñā elsewhere. समासतद्धितविधाविति चेदन्यत्र समाससंज्ञा न प्राप्नोति If it is read Samasataddhitavidhau, there is no chance for samāsa-sanjna elsewhere. कान्यत्र : To which does anyat refer ? स्वरे - पञ्चरत्तिः, दशरत्तिः, इगन्ते द्विगौ इत्येष स्वरो न प्राप्नोति Anyat refers to svara. For instance the purvapadaprakṛtisvaratva in pañcāralniḥ and daŝāratniḥ by Iganta…dvigāu (6, 2, 29) will not appear. सिद्धं तु प्रत्ययोत्तरपदयोश्चेति वचनात् The object is achieved by reading Pratyayōttarapadayōś ca. सिद्धमेतत् The object is achieved. कथम् ? How ? प्रत्ययोत्तरपदयोश्चेति वचनात् प्रत्ययोत्तरपदयोर्द्विगुसंज्ञा भवतीति वक्तव्यम्

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वातव्यो न शाटकः, ’ शाटको वातव्यश्चेति विप्रतिषिद्धं भवति । भाविनी खल्वस्य संज्ञा अभिप्रेता । स मन्ये वातव्यः यस्मिन्नुते शाटक इत्येतद् भवति । एवमिहापि तस्मिन् द्विगुर्भवति यस्याभिनिर्वृत्तस्य प्रत्यय उत्तरपदमिति चैते संज्ञे भविष्यतः This “Weave If SO, the samñjā to come will be taken into account. may be illustrated thus :-One says to a weaver, a cloth of this thread.” He thinks within himself, “If it is already a cloth, it need not be woven; if it is to be woven, it is not a cloth; hence the sentence cloth is to be woven consists of words which contradict each other.” He then decides that he has made use of a saṁjñā which is to come after the thread is woven. Similarly here too the bhāvinī saṁjñās-pratyaya and uttarapada - follow dvigu. अथ वा पुनरस्तु अर्थ इति Or let it be again taddhitārthe. ननु चोक्तम् अर्थे चेत् तद्धितानुत्पत्तिर्बहुव्रीहिवद् इति Oh, it was said that if taddhitarthē is read, taddhitapratyaya may not appear as in bahuvrīhi. नैष दोषः । नावश्यमर्थशब्दोऽभिधेय एव वर्तते This difficulty does not arise. The word artha is not invariably used to denote abhidhēya. किं तर्हि ? What else then ? स्यादर्थेऽपि वर्तते । तद्यथा - दारार्थं घटामहे, धनार्थ भिक्षामहे, दाराः नः स्युः, धनानि न स्युः इति It is used in the sense of may happen. For instance the sentences Dārārtham ghaṭämahi and Dhanartham bhikṣāmahē are used in the sense we negotiate so that we may get wives and we beg so that we may get money. एवमिहापि तद्धितार्थे द्विगुर्भवति इति, तद्धितः स्यादिति So also here taddhitarthē in tadahitarthē dvigur bhavati means - taddhitah syāt. द्विगोर्वा लुग्वचनं ज्ञापकं तद्धितोत्पत्तेः Or the injunction of luk of that which is the nimitta of dvigu is a jnapaka for taddhitotpatti.

1. वातव्यः शाटकश्चेति is another reading. TWENTYFIRST AHNIKA-TADDHITĀRTHŌTTA RAPADA… 275 अथ वा यदयं द्विगोर्लुगनपत्ये इति द्विगोरुत्तरम्य तद्धितस्य लुकं शास्ति तद् ज्ञापयत्याचार्यः उत्पद्यते द्विगोस्तद्धितः इति Or, since Acārya (Sūtrakāra) enjoins the luk of taddhita which is the nimitta of dvigu in Dvigor lug anapatyate (4, 1, 88 ), he suggests that taddhita appears after dvigu. III समाहारसमूहयोरविशेषात् समाहारग्रहणानर्थक्यं तद्धितार्थेन कृतत्वात् Samahārē need not be read, since samāhāra and samuha are synonyms and samuhartha is secured by taddhitarthe. समाहारः समूह इत्यविशिष्टावेतावर्थौ । समाहारसमूह्योः अविशेषात् समाहारग्रहणमनर्थकम् The words samāhāra and samuha have the same meaning. Since they are synonyms, samāhārē need not be read. किं कारणम् ? How ? तद्धितार्थेन कृतत्वात् - तद्धितार्थे द्विगुः इत्येवमत्र द्विगुर्भविष्यति Since its purpose is served by taddhitarthe. Dvigu will set in even when the sutra is read Taddhitārthe doiguḥ. यदि तद्धितार्थे द्विगुः इत्येवमत्र द्विगुर्भविष्यति, तद्धितोत्पत्तिः प्राप्नोति If the sūtra is read, Taddhitārthē dviguḥ there is chance for taddhitapratyaya to appear. उत्पद्यतां, लुग्भविष्यति Let it appear ; it will be elided. gigaifa ncgafa The effects of luk will be there. कानि ? What are they ? पञ्चपूली, दशपूली अपरिमाणबिस्ताचितकम्बलेभ्यो न तद्धितलुकि इति प्रतिषेधः प्राप्नोति । पञ्चगवं, दशगवं - गोरतद्धितलुकि इति टज् न प्राप्नोति । There will be no ǹīp in pañcapūlī and daśapūlī if there is the elision of taddhita by Aparimāṇa-bistācita-kambalēbhyō na taddhitaluki (4, 1, 22 ) and there will be no tac in pañcagavam and daśagavam if taddhita elides by Gor ataddhitaluki (5, 4, 92 ). नैष दोषः । अविशेषेण द्विगोडव्भवति इत्युक्त्वा अपरिमाणबिस्ताचितकम्बल्येभ्यः समाहारे इति वक्ष्यामि, तन्नियमार्थं भविष्यति समाहारे एव नान्यत्र इति । गोरकारः, द्विगोः समाहारे अविशेषेण गोष्टज् भवति इत्युक्त्वा द्विगोस्समाहारे इति वक्ष्यामि, तन्नियमार्थं भविष्यति, समाहार एव नान्यत्र इति

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This difficulty will not arise. Dvigōh is read as a general sutra, by which dvigu takes nip without any restriction and then the sūtra is modified into Aparimāṇa-bistācita-kambalyēbhyaḥ samāhārē, so that it will serve as a niyama-sūtra restricting the application only when there is samāhāra and nowhere else. Similarly Gōh is read as the general sūtra and then Dvigōḥ samāhārē is read. The former means that tac comes after go without any restriction. Then Dvigōḥ samāhārē serves as a niyama-sūtra restricting the application only when there is samāhāra and nowhere else. अभिधानार्थं तु For samāhāra to be vācya. अभिधानार्थं तु समाहारग्रहणं कर्तव्यम्, समाहारेण अभिधानं यथा स्यात्, तद्धितार्थेन मा भूद् इति । The word samāhāra is to be read in the sūtra so that it may be vācya and so that it may not be suggested by taddhitārtha. किं च स्यात् What if it is suggested by taddhitārtha? तद्धितोत्पत्तिः प्रसज्येत Taddhita may appear. उत्पद्यताम् । लुग् भविष्यति Let it appear. It will be elided. लुक्कृतानि प्राप्नुवन्ति There is chance for the effects of luk to remain. ङीपो सर्वाणि परिहृतानि All those have been met. न सर्वाणि परिहृतानि । पञ्चकुमारि दशकुमारि, लुक् तद्धितलुकि इति प्रसज्येत लुक् All have not been met. There will be chance for the elision of nip in pañcakumāri and daṣakumāri on the strength of the sūtra Luk taddhitaluki (4, 2, 49 ). IV द्वन्द्वतत्पुरुषयोरुत्तरपदे नित्यसमासवचनम् If dvandva and tatpuruşa are followed by another word, the nityatva of the former is to be enjoined. द्वन्द्वतत्पुरुषयोरुत्तरपदे नित्यसमासो वक्तव्यः, वाग्वदप्रियः, छत्रोपानहप्रियः, पञ्चगवप्रियः, दशगवप्रियः TWENTYFIRST ÄHNIKA-TADDHITĀRTHŌTTARAPADA… 277 If dvandva and tatpuruşa are followed by another word (to form a tri-pada-bahuvrīhi) as in vag-drṣada-priyah, chatrōpānahapriyaḥ, pañca-gava-priyaḥ and daśagava-priyaḥ the dvandva and tatpuruşa must be enjoined nitya. किं प्रयोजनम् ? Why ? समुदायवृत्तौ अवयवानां मा कदाचिदवृत्तिर्भूद् इति । So that when there is vriti for the samudaya (whole), the avayava (part) should not be rid of vṛlti under any circum- stances. तत्तर्हि वक्तव्यम् It must then be enjoined. न वक्तव्यम् । इह द्वौ पक्षौ वृत्तिपक्षश्च अवृत्तिपक्षश्च । यदा वृत्तिपक्षः तदा að¶ràa qfà:, azı agfà: q&: azı qðqragfa: No, it need not be enjoined. There are two pakṣas here:vṛttipaksa and avṛttipakṣa. If vṛtti-pakṣa is resorted to, it should be adopted throughout and if avṛtti-paksa is resorted to, it, too, should be adopted throughout. NOTE:Vṛtti refers to ēkārthībhāvasāmarthya and avṛtti to vyapēkṣālakṣaṇasāmarthya. V उत्तरपदेन परिमाणिना द्विगोः समासवचनम् Need to enjoin that dvigu-samāsa appears with parimāṇivācaka-pada following it (to form tatpuruşa-samāsa.) उत्तरपदेन परिमाणिनाद्विगोः समासो वक्तव्यः - द्वौ मासौ जातस्य यस्य सः द्विमासजातः, त्रिमासजातः It must be enjoined that dvigu-samāsa appears with parimāṇivācaka-pada following it, as in dvi-māsa-jātaḥ and trimāsajätaḥ, where the former is explained thus :-dvāu māsāu jātasya yasya saḥ. NOTE: In dvi-māsa-jātaḥ, māsaḥ is parimāṇavācakapada and jātaḥ is parimāṇivācakapada. In the expressison dvāu māsāu jātasya yasya saḥ, yasya saḥ is added to show that there is pradhānya to jātasya in the vrtti even though it is in the sixth case. Hence vigrahavakya is only dvāu māsāu jalasya. Then the whole compound is tri-pada-latpurusa.

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किं पुनः कारणं न सिध्यति ? Why could it not appear ? सुप् सुपेति वर्तते There is anuvṛtti for sup supã, by which it is clear that only one subanta can compound with another subanta. एवं तहींदं स्यात् द्वौ मासौ द्विमासं, द्विमासं जातस्य इति If so, let the compound be formed this way-dvau and māsāu compound into dvimāsam (samāhāra-dvandva ) and then dvimasam and jātasya compound into dvimāsa-jātaḥ. ; नैवं शक्यम् । स्वरे हि दोषः स्यात् द्विमासजातः इति प्राप्नोति द्विर्मासजातः इति चेष्यते । जातश्च न सिध्यति ; यहजात इति प्राप्नोति । No, it cannot be so. There will be difficulty in the svara. According to it the final syllable in dvimāsajātaḥ will be udātta; but it has it in the initial syllable. Besides the form dvyahnajātaḥ cannot be secured; and the form dvyahajātaḥ will take its place. न चैवं भवितव्यम् ? Is not it (dvyahajātah) to be had ? भवितव्यं च यदा समाहारे द्विगुः It is possible if it is a case of samāhāra dvigu (by Na sankhyādeh samāhāre 5, 4, 89 ). agaratg a fàrufà Dvyahnojātaḥ will not be secured. किमुच्यते परिमाणिनेति ? न पुनरन्यत्रापि पञ्चगवप्रियः दशगवप्रियः १ Why is parimāṇinā alone read? Does it not appear elsewhere as in pañcagavapriyah and dasagavapriyah ? अन्यत्र समुदाय बहुव्रीहित्वादुत्तरपदप्रसिद्धिः On account of other samudayas being bahuvrihi, there is the prasiddhi of uttarapada. अन्यत्र समुदायो बहुव्रीहिसंज्ञः । अन्यत्र समुदाय बहुव्रीहित्वाद् उत्तरपदं प्रसिद्धम् | उत्तरपदे प्रसिद्धे उत्तरपदे इति द्विगुर्भविष्यति The samudaya elsewhere is bahuvrīhi. Since the samudāya elsewhere is bahuvrīhi, ultarapada is prasiddha. When uttara -pada is prasiddha, dvigu sets in on the strength of uttarapade (i.e. the vārttika Dvandvatatpurusayor uttarapade ….). TWENTYFIRST ĀHNIKA-SAŃKHYAPŪRVŌ DVIGUḤ 279 सर्वत्र मत्वर्थे प्रतिषेधः VI Prohibition (of dvigu-saṁjñā) in all cases when malvartha follows. सर्वेषु पक्षेषु द्विगुसंज्ञायाः मत्वर्थे प्रतिषेधो वक्तव्यः Dvigu-saṁjñā is to be prohibited in all cases when matvartha follows. किं प्रयोजनम् ? Why ? पञ्चखडा, दशखट्टा, द्विगोः इतीकारो मा भूत्, पञ्चगुः, दशगुः, गोरतद्धितलुकि इति टज् मा भूद् इति । To prevent hip in pañcakhaṭvā and daśakhatva by Dvigoḥ and tac in pañcaguḥ and daśaguḥ by Gōr ataddhitaluki (5, 4, 92). सङ्ख्यापूर्वी द्विगुः (2, 1, 52) किमनन्तरे योगे यः सङ्ख्यापूर्वः सः द्विगुसंज्ञः, आहोस्वित् पूर्वमात्रे ? Is dvigu-samjña enjoined to the compound whose former member is a number, mentioned in the immediately previous sūtra or in the previous sūtras ? NOTE:-Kaiyața says that the previous sūtras refer to only three sutras which precede this. किं चातः ? What does it matter if it refers to this or the other? 1 यद्यनन्तरे योगे - एकशाटी इति द्विगोः इति ईकारो न प्राप्नोति If the previous sūtra alone is taken into account, nip cannot appear in Ekasat by Drigoh (4, 1, 21), since it is not a dvigu. अथ पूर्वमात्रे, एकभिक्षा अत्रापि प्राप्नोति If all the three sutras that precede are taken into account, ǹīp may appear in ēka-bhikṣā too. अस्त्वनन्तरे Let the immediately preceding sūtra be taken into account. कथम् एकशाटी ? How is the form ākaśat secured ? ईकारान्तेन समासो भविष्यति - एका शाटी एकशाटी Ēka-sāṭī is taken to be the compound of ēkā and śāṭī.

1. Yada is another reading.280 LECTURES ON PATANJALI’S MAHABHAŞYA इह तर्हि, एकापूप, द्विगोः इति ईकारो न प्राप्नोति Here then, in the word ēkāpūpī, nip cannot appear by Dvigāḥ. अस्तु तर्हि पूर्वमात्रे Let all the preceding three be taken into account. कथमेकभिक्षा ? How is ēkabhiksa secured ? टावन्तेन सह समासो भविष्यति, एका भिक्षा एकभिक्षा Ēkā and bhikṣā compound together into ēkabikṣā. इदं तर्हि सप्तर्षयः, इगन्ते द्विगौ इत्येष स्वरः प्राप्नोति In that case the compound saptarṣayaḥ will chance to receive udātta in sapta by Iganta ..dvigāu (6, 2, 29) though sa is the udatta syllable there. अस्तु तर्हि अनन्तरे Let, then, the immediately previous sūtra be taken account, into कथम् एकापूपी ? How is it to arrive at the form ēkāpūpī? समाहार इत्येव सिद्धम् It is secured thro’ samāhārē in the previous sūtra. कः पुनरत्र समाहारः ? How can there be samāhāra here ? यत्तद्दानं सम्भ्रमो वा Since the giver may consider it to be many though it is one, or the receiver may consider it so. इह तर्हि पञ्चहोतारः, दशहोतारः, इगन्ते द्विगौ इत्येष स्वरो न प्राप्नोति Here, then, in pañca-hōtāraḥ and dasa-hōtāraḥ, pa and da cannot be udātta by Iganta….dvigāu (6, 2, 29). अस्तु तर्हि पूर्वमात्रे Let it, then, refer to all the three preceding sūtras. कथं सप्तर्षयः ? What about the svara in saptarsayak? अन्तोदात्तप्रकरणे त्रिचक्रादीनां छन्दसि इत्येवमेतत्सिद्धम् It is secured by the vārttika Antōdāttaprakaraṇē tricakrādīnām chandasyupasankhyānam (under Parādiśchandasi 6, 2, 199). अथवा पुनरस्त्वनन्तरे Or let only the preceding sutra be taken into account. bahulam TWENTYFIRST ÂENIKAKUTSITÄNI …; UPAMĀNĀNI … 281 कथं पञ्चहोतारः, दशहोतारः ? How is ãdyudatta in the forms pañcahōtāraḥ and daśahōtāraḥ secured ? आद्युदात्तप्रकरणे दिवोदासादीनां छन्दसीत्येव सिद्धम् It is secured by the värttika Ādyudāttaprakaraṇē divōdāsādīnām chandasyupasanikchyānam (under Na bhūtādhika… 6, 2, 91.) कुत्सितानि कुत्सनैः ( 2, 1, 52) किमुदाहरणम् ? What is the example ? वैयाकरणखसूचिः The word Vāiyākaranakhasūcih. किं व्याकरणं कुत्सितम् आहोस्विद् वैयाकरणः ? , Is Vyakarana the object of derision or vāiyākaraṇa ? वैयाकरणः कुत्सितः ; तस्मिन् कुत्सिते तत्स्थमपि कुत्सितं भवति Vāiyākaraṇa is the object of derision; when he is the object of derision, his learning too becomes kutsita. उपमानानि सामान्यवचनैः ( 2, 1, 55 ) The nature of upamāna and sâmānya is discussed here. I उपमानानि इत्युच्यते; कानि पुनरुपमानानि १ किं यदेवोपमानं तदेवोपमेयम्, आहोस्विद् अन्यदेवोपमानम् अन्यद् उपमेयम् ! The word upamānāni is read. What are upamāna’s? Is upamāna identical with upamēya or different from it? किं चातः ? What does it matter if it is either ? यदि यदेवोपमानं तदेवोपमेयं, क इहोपमार्थः गौरिव गौः इति ? अथ अन्य - देवोपमानम् अन्यद् उपमेयं क इहोपमार्थः गौरिव अश्वः इति ? If upamāna and upamēya are identical, what is the purpose served by the upama of the form Gaur iva gāuḥ? If upamana is, on the other hand, entirely different from upamēya, what is the purpose served by the upama of the form Gaur iva aśvaḥ? एवं तर्हि यत्र किञ्चित् सामान्यं कश्चिच्च विशेषः तत्रोपमानोपमेये भवतः । If so, one is upamāna and the other, upameya, if they are partly similar and partly different. किं वक्तव्यमेतत् ? Is this to be so explained ? M. 36

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न हि No, it need not. कथमनुच्यमानं गंस्यते ! How is it understood without its being so explained? मानं हि नामानिज्ञतज्ञानार्थमुपादीयते अनिर्ज्ञातमर्थं ज्ञास्यामि इति । तत्समीपे यन्नात्यन्ताय मिमीते तदुपमानं गौरव गवयः इति । गौर्निज्ञातो, गवयोऽनिर्ज्ञातिः । For māna, the means of discernment, is taken recourse to by one for enabling another to discern what is not already known. He feels, I shall make him understand this which is not known to him . ’ Upamāna is one which approximates to māna as in the sentence Gaur iva gavayaḥ (gavayaḥ is like gauḥ). Here gauḥ is known and gavayaḥ is not known. कामं तर्हि अनेनैव हेतुना यस्य गवयो निर्ज्ञातः स्याद् गौरनिर्ज्ञातः तेन कर्तव्यं स्याद् गवय इव गौरिति If so, I hope that, following the same line of argument, if gavaya is known to one and gō is not known, he should be informed ‘Gavaya iva gāuḥ.” बाढं कर्तव्यम् Certainly; he should be so informed. II किं पुनरिह उदाहरणम् ? What is the example here ? शस्त्रीश्यामा The word sastri-śyāmā (a lady brown as knife ). क पुनरयं श्यामाशब्दो वर्तते ? Where does the connotation of syāmā rest? शस्त्र्याम् इत्याह ‘In the knife, says he. केन तदानीं देवदत्ता अभिधीयते ! By which in sastrī-śyāmā is the lady Devadatta denoted then ?1 समासेन Through samāsa. यद्येवं शस्त्रीश्यामो देवदत्त इति न सिध्यति If so, it is not possible to secure the form sastrī-syamaḥ with short a at the end in the expression Sastrīsyämō Devadattaḥ. NOTE: This arises since syāmā which is considered pradhana is feminine.

1. This question arises from three points-Sastriśyāmā refers to a lady, śyāmatva rests in sastri and sastrī means knife. TWENTYFIRST AHNIKA-UPAMĀNĀNI SĀMĀNYA… 283 उपसर्जनस्य इति ह्रस्वत्वं भविष्यति The final a in syāmā is shortened on the strength of upasarjanasya (in Göstriyor upasarjanasya 1, 2, 48 ). NOTE:-Kāiyața reads:-Samās vācyatvād upamēyam hi pradhānam. यदि तर्हि उपसर्जनान्यप्येवंजातीयकानि भवन्ति तित्तिरिकल्माषी, कुम्भकपाललोहिनी, अनुपसर्जनलक्षण ईकारो न प्राप्नोति । If such words are taken as upasarjanas, long i based on unupasarjanatva in tittirikalmāşi and kumbhakapalalōhini may not set in. NOTE:-Kaiyața says that in hrasvavidhi only śāstrīyaupasarjanam is taken into account and not lāukika-upasarjanam. एवं तर्हि शस्त्र्यामेव शस्त्रीशब्दो वर्तते, देवदत्तायां श्यामाशब्दः । If so, the word sastri denotes knife and the word śyāmā refers to Devadatta of brown colour. 1 एवमपिं गुणोऽनिर्दिष्टो भवति । बहवः शस्त्र्यां गुणाः, तीक्ष्णा सूक्ष्मा पृथुरिति The particular guņa in ŝastrī to which there is reference here is not then specified. Many are the qualities found in a knife - sharpness, fineness and bigness. अनिर्दिश्यमानस्यापि गुणस्य भवति लोके सम्प्रत्ययः । तद्यथा - चन्द्रमुखी देवदत्ता इति । बहवश्चन्द्रे गुणाः, या चासौ प्रियदर्शनता सा गम्यते Meaning is comprehended in the world, even though the quality is not specified. For instance in the expression Candramukhi Devadattā (Dēvadatta is moon-faced), the quality of pleasant look among the many qualities of the moon is comprehended though it is not expressed. एवमपि समानाधिकरणेन इति वर्तते, व्यधिकरणत्वात् समासो न प्राप्नोति Even then there is no chance for samāsa on account of śyāmātva being in Dēvadattā and śāstrītva being in sastrī; for there must be samānādhikaraṇatva between both, since there is anuvṛtti for the word samanādhikaraṇēna in this sūtra from 2, 1, 49. किं हि वचनान्न भवति ? Will it not take place on the strength of this sūtra ?
2. Na nirdisto bhavati is another reading.

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NOTE:-Kaiyața quotes here the Purvamīmāṁsā-nyāya that prakarana, being durbala, is set at naught by śruti. यद्यपि तावद् वचनात् समासः स्यात् इह खलु मृगीव चपला मृगचपला समानाधिकरणलक्षणः पुंवद्भावो न प्राप्नोति । Tho’ samāsa may set in on the strength of the vacana, punvadbhāva based on sāmānādhikaranya may not appear in mrgacapala (mrgi iva capala ) by Purvat karmadhāraya… 6, 8, 42. ) एवं तर्हि तस्यामेवोभयं वर्तते If so, both (syāmātva and śastrītva) are taken to exist there (in Dēvadatta.) NOTE :—Ŝastrītva here refers to śastrīsādṛśya. एतच्चात्र युक्तं यत् तस्यामेवोभयं वर्तत इति । इतरथा हि बहुप्रेक्ष्यं स्यात् । It is but proper to take that both exist there (in Devadattā.) Otherwise there will be a wide lacuna. यदि तावदेव विग्रहः क्रियते शस्त्रीय श्यामा देवदत्ता इति, शस्त्र्यां श्यामेत्येत- दपेक्ष्यं स्यात् If, on the other hand, the vigraha is done this way-sastrī iva śyāmā (Dēvadaṭṭā), śyāmātva in sastri has to be taken into account. अथाप्येवं विग्रहः क्रियते यथा शस्त्री श्यामा तद्वदियं देवदत्ता इति एवमपि देवदत्तायां श्यामेत्येतद् अपेक्ष्यं स्यात् Or if the vigraha is done this way yathā sastrī śyāmā tadvad iyam Dēvadattā, even then śyāmātva in Devadatta has to be taken into account. एवमपि गुणोऽनिर्दिष्टो भवति । बहवश्च शस्त्र्यां गुणाः तीक्ष्णा सूक्ष्मा पृथुरिति Even then the quality is not specified. Many are the qualities in sastrī since it is tīkṣṇā, sūkṣmā and pṛthuḥ. अनिर्दिश्यमानस्यापि गुणस्य भवति लोके सम्प्रत्ययः । तद्यथा चन्द्रमुखी देवदत्ता इति । बहवश्चन्द्रे गुणाः - या चासौ प्रियदर्शनता सा गम्यते । Meaning is comprehended in the world, even though the quality is not specified. For instance, in the expression Candramukhṛ Dēvadattā, the quality of pleasant look among TWENTYFIRST AHNIKA-UPAMĀNĀNI SĀMĀNYA… 285 the many qualities of the moon is comprehended though it is not expressed. उपमानसमासे गुणवचनस्य विशेषभाक्त्वात् सामान्यवचनाप्रसिद्धिः Impossibility of securing samāsa from sāmānyavacanāiḥ on account of the quality in upamānasamāsa referring to its peculiar state in the upamāna. उपमानसमासे गुणवचनस्य विशेषणभाकत्वात् सामान्यवचनस्य अप्रसिद्धिः स्यात् शस्त्रीश्यामा इति श्यामाशब्दोऽयं शस्त्रीशब्देनाभिसम्बध्यमानो विशेषवचनः सम्पद्यते । तत्र सामान्यवचनैः इति समासो न प्राप्नोति ।

Sāmānyaśabda has no chance to exist in upamāna-samāsa, since only the specific quality in the upamāna is read. In the word śastrī-śyāma, the word syāma in its association with sastrī specifies the quality. Hence there will be no samāsa on the authority of sāmānyavacanãiḥ in the sutra. न वा श्यामत्वस्योभयत्र भावात्तद्वाचकत्वाच्च शब्दस्य सामान्यवचनत्वस्य प्रसिद्धिः No; samāsa can be secured thro’ sāmānyavacanāik, since śyāmalva exists in both and the word is its vācaka. न वैष दोषः No, this difficulty does not arise, कि कारणम् ? Why ? यू श्यामत्वस्योभयत्र भावात् उभयत्रैवाल श्यामत्वमस्ति शस्त्र्यां, देवदत्तायां च Since syamatra exists in both. Syamat va exists in both - sastrī and Dēvadatta. तद्वाचकत्वाच्च शब्दस्य - तद्वाचकश्चात्र श्यामाशब्दः तद्वाचकश्चात्र श्यामाशब्दः प्रयुज्यते On account of the sabda being its vācaka. The word śyāmā is itsācal:a. किंवाचकः ? Whose vācaka is it ? उभयवाचकः The vācaka of syāmatva found in both. श्यामत्वस्योभयत्र भावात् तद्वाचकत्वाच्च शब्दस्य सामान्यवचनत्वं प्रसिद्धम् । सामान्यवचने प्रसिद्धे सामान्यवचनैः इति समासो भविष्यति । Since syāmatva exists in both and the word is its vācaka, sāmānyaśabdatva is established. On account of its prasiddhi samāsa takes place thro’ sāmānyavacanāiḥ.

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न चावश्य स एव सामान्यवचनो यो बहूनां सामान्यमाह, द्वयोरपि यः सामान्यमाह सोऽपि सामान्यवचन एव । A word need not be considered sāmānya-vācaka only if the Even if it exists in two, it may be quality exists in many. called sāmānyaśabda. अथ वा सामान्यवचनैरित्युच्यते । सर्वश्व शब्दोऽन्येन शब्देन अभिसम्बध्यमानो विशेषवचनः संपद्यते । त एवं विज्ञास्यामः - प्रागभिसम्बन्धाद्यः सामान्यवचन इति ॥ Or sāmānyavacanāiḥ is read. All sabdas in association with other śabdas become viśesavacana. Hence we interpret that it refers to the word which is sāmānyavacana before it is associated with another. उपमितं व्याघ्रादिभिः सामान्याप्रयोगे ( 2, 1, 56 ) सामान्याप्रयोग इति किमर्थम् ? Why is sāmānyāprayāgē read? इह मा भूत्, पुरुषोऽयं व्याघ्र इव शूरः, पुरुषोऽयं व्याघ्र इव बलवान् To prevent samāsa here in:-Puruśōsyam vyāghra iva śūraḥ and Puruṣōsyam vyāghra iva balavăn (where śūra and balavān are read). सामान्याप्रयोग इति शक्यमवक्तुम् It is possible to dispense with sāmānyāprayōgē. इह कस्मान्न भवति पुरुषोऽयं व्याघ्र इव शूरः, पुरुषोऽयं व्याघ्र इव बलवान्

Which will prevent the samāsa in Puruşōsyam vyāghra iva sūraḥ and Puruṣōsyam vyāghra iva balavān? असामर्थ्यात् On account of the absence of sāmarthya. कथमसामर्थ्यम् ? Why is it that there is no sāmarthya ? सापेक्षमसमर्थं भवति इति By the dictum Sāpēkṣam asamartham bhavati. एवं तर्हि सिद्धे सति यत् सामान्याप्रयोगे इति प्रतिषेधं शास्ति तद् ज्ञापयत्याचार्यो भवति वै प्रधानस्य सापेक्षस्यापि समासः इति । Since Acārya prohibits samāsa when sāmānya is mentioned even though it is otherwise secured, he suggests that there is samāsa with reference to pradhāna even though it is sāpēkṣa. किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit of this jñāpana ? TWENTYFIRST ÂHNIKA—VISËṢAŅAM VIŠÊŞYĒŅA 287 राजपुरुषोऽभिरूपः, राजपुरुषो दर्शनीयः - अत्र वृत्तिः सिद्धा भवति Samāsa of puruṣa with rājñaḥ is found in the following cases :Rājapuruṣā Rajapuruşō abhirupaḥ and Rajapuruşō darśaniyaḥ though puruşa expects the predicate abhirūpaḥ or darśunīyaḥ. विशेषणं विशेष्येण बहुलम् ( 2, 1, 58 ) 1 विशेषणविशेष्ययोरुभयविशेषणत्वादुभयोश्च - विशेष्यत्वादुपसर्जनाप्रसिद्धिः It is difficult to decide which is upasarjana, since each may be taken as visēṣaṇa since it restricts the application of the other and each may be taken as visēṣya, since its application is restricted by the other. विशेषणविशेष्ययोः उभयविशेषणत्वाद् उभयोश्च विशेष्यत्वाद् उपसर्जनस्य अप्रसिद्धिः - कृष्णतिलाः इति । कृष्णशब्दोऽयं तिलशब्देन अभिसम्बध्यमानो विशेषणवचनः सम्पद्यते, तथा तिलशब्दः कृष्णशब्देन अभिसम्बध्यमानो विशेषणवचनः सम्पद्यते । तदुभयं विशेषणं भवति, उभयं च विशेष्यम् । विशेषणविशेष्ययोः उभयविशेषणत्वाद् उभयोश्च विशेष्यत्वाद् उपसर्जनस्य २ अप्रसिद्धिः । 2 There is difficulty in deciding which is upasarjana, since each may be taken as visēṣaṇa as it restricts the application of the other and each may be taken as visēṣya as its application is restricted by the other. Viz. Krsnatilāh. The word krsna when associated with tila restricts its application and becomes its visēṣana and similarly the word tila when associated with kręna restricts its application and becomes its visēṣaṇa. Hence both become visēṣaṇa and both become visēṣya. Since both may be taken as visēṣaṇa and viṣēŝya in turn, it is not possible to decide which is upasarjana. न वान्यतरस्य प्रधानभावात् तद्विशेषकत्वाच्चापरस्योपसर्जन प्रसिद्धिः No; upasarjanatva may be secured on account of either of the two being pradhana and the other being viśēṣaṇa. न वैष दोषः This difficulty does not arise. किं कारणम् ? Why ? अन्यतरस्य प्रधानभावात् - अन्यतरद् अत्र प्रधानम् । तद्विशेषकत्वाच्चापरस्य तद्विशेषकं चापरम् । अन्यतरस्य प्रधानभावात् तद्विशेषकत्वाच्च अपरस्य उपसर्जनसंज्ञा

1. Ubhaya is another reading. 2. Upasarjanatvasya is another reading.

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भविष्यति । यदा अस्य तिलाः प्राधान्येन विवक्षिता भवन्ति कृष्णो विशेषकत्वेन, तदा तिलाः प्रधानं कृष्णो विशेषणम् । On account of either being pradhana. Either of the two, here, is pradhāna. On account of other being its restricting element. The other is its vyavacchēdaka. Upasarjana-saṁjñā sets in since one is pradhāna and the other is its visēṣaṇa. When tila is intended by him to be pradhāna and kṛṣṇa to be visēṣaṇa, tila is pradhana and krsna is visēṣaṇa. कामं तर्हि अनेनैव हेतुना यस्य कृष्णाः प्राधान्येन विवक्षिता भवन्ति तिला विशेषणत्वेन तेन कर्तव्यं तिलकृष्णा इति । If, then, one, following the same line of argument, intends kṛṣṇa to be pradhāna and tila to be visēșani, he may read the form tilakrsnah. न कर्तव्यम् । न ह्य द्वन्द्व, तिलाश्च कृष्णाश्चेति ; न खल्वपि षष्ठीसमासः तिलानां कृष्णा इति । No, he should not read it; for it is not dvandva of tilāḥ and kṛṣṇāḥ; nor is it ṣaṣṭhīsamāsa of tilānām and kṛṣṇāḥ. किं तर्हि ? What then ? द्वाविमौ प्रधान शब्दावेकस्मिन्नर्थे युगपदवरुध्येते, न च द्वयोः प्रधानशब्दयोरेकस्मिन्नर्थे युगपदवरुध्यमानयोः किञ्चिदपि प्रयोजनमस्ति तत्र प्रयोगाद् एतद् गन्तव्यम् - नूनमत्र अन्यतरत् प्रधानं तद्विशेषकं चापरम् इति These two words (in the nominative case) which are pradhānas have to operate simultaneously upon one object; but there is no use of two pradhana-sabdas operating upon the same object at the same time. Hence it is be decided from usage that one is certainly pradhana and the other viseṣaṇa. तत्र त्येतावान् सन्देहः कि प्रधानं किं विशेषणमिति ? But this doubt arises there, which of the two pradhana and which is risesana ? स चापि क्वापि सन्देह : ? Where does that doubt arise P 1 यत्रोभौ गुणशब्दौ । तद्यथा, खञ्जः कुब्जः खञ्जकुब्ज इति Where both are guṇavācakas as in the compound khañjakubjuḥ formed of khañjaḥ and kubjaḥ.

1. Khañjakubjah Kubjakhañjah is another reading. TWENTYFIRST AHNIKA — PŪRVĀPARAPRATHAMA… Ag 289 यत्र ह्यन्यतरद् द्रव्यम् अन्यतरो गुणः, तत्र यद् द्रव्यं तत् प्रधानम् । तद्यथा शुक्लमालभेत, कृष्णमालभेत, न पिष्टपिण्डीमालभ्य कृती भवति । अवश्यं तद्गुणं द्रव्यमाकाङ्क्षति । Where one is dravya-vācaka and the other is guṇavacaka, that which is dravya-vācaka is pradhana. If one, on hearing the sentences suklam alubhēta and kṛṣṇam ālabhēta, ties to the stake a ball of flour of that colour, he does not achieve his object. Hence he necessarily is eager to know the dravya having that colour. कथं तर्हि इमौ द्वौ प्रधानशब्दावेकस्मिन्नर्थे युगपदवरुध्येते वृक्षः शिशपेति ? What is to be done here - vrkṣaḥ simsapā where both, being pradhāna, operate on the same object at the same time? नैतयोरावश्यकः समावेशः । न ह्यवृक्षः शिशपास्ति

There is no need for the association of these two; for there is no siṁśapā which is not a vrksa. पूर्वापरप्रथमचरमजघन्यसमानमध्यमध्यमवीराश्च ( 2, 1, 58 ) अथ किमर्थमुत्तरत्र एवमाद्यनुक्रमणं क्रियते ? न विशेषणं विशेष्येण बहुलम् इत्येव सिद्धम् ? Why are this sūtra and the following ones read after Višēṣaṇam višēṣyēņa bahulam ? Is not their purpose served by itself? बहुलवचनस्याकृत्स्नत्वादुत्तरत्रानुक्रमणसामर्थ्यम् This sūtra and the following ones are read, since many may not grasp the full import of bahulam. अकृत्स्नं बहुलवचनमिति उत्तरत्रानुक्रमणं क्रियते This and the later sutras are read, since it is not easy to grasp the full import of bahulam. यद्यकृत्स्नं, यदनेन कृतमकृतं तत् If it is not comprehensive, what is done by it is nothing. NOTE: This question arises on taking krṛtsnam to mean vyāpakam and not krtsnapratipattr-visayam. एवं तर्हि न ब्रूमोऽकृत्स्नमिति कृत्स्नं च कारकं च साधकं च निर्वर्त्तकं च । यच्चानेन कृतं सुकृतं तत् If so, we do not read akrtsnam, but read krtsnam, kārakam, sādhakam and nirvarttakam. What is comprehended by it is full, M. 37290 LECTURES ON PATANJALI’S MAHABHAṢYA NOTE:-Krisnam and the following three convey the same sense of capable of accomplishing. Sometimes Mahābhāṣyakāra takes delight in giving out such expressions: Cf. Dharmāya niyamah, dharmārthā vā niyamah, dharmaprayojano vā niyamak ; Vritaye samavāyak, vrttyarthī vā samavāyah, vṛttiprayōjanā vā samavāyaḥ (Ahnika 1). But Kaiyața adds that, in the opinion of some, four kinds of meanings of bahulam are denoted. किमर्थं तवमाद्यनुक्रमणं क्रियते ? Why is then this sūtra read and the later ones? उदाहरण भूयस्त्वात् On account of the immensity of examples. एते खल्वपि विधयः सुपरिगृहीता भवन्ति येषु लक्षणं प्रपञ्चश्च । केवलं लक्षणं केवलः प्रपञ्चो वा न तथा कारकं भवति These vidhis are well understood, thro’ enunciation and elaboration. Neither the former alone nor the latter alone produces such a comprehension. अवश्यं खल्वप्यस्माभिरिदं वक्तव्यम् - बहुलम्, अन्यतरस्याम्, उभयथा, वा, एकेषाम् इति । सर्ववेदपारिषदं हीदं शास्त्रम् । तत्र नैकः पन्थाः शक्य आस्थातुम् This, the different ways of expression - bahulam, anyatarasyām ubhayathā, vā, ēkēṣām must be adopted by us. For this sastra is common to all Vēdas and it is not possible to adhere to one way of expression. श्रेण्यादयः कृतादिभिः ( 2, 1, 59 ) श्रेण्यादयः पठ्यन्ते, कृतादिराकृतिगणः The group starting with śrēņi in the gaṇapāṭha is comprehensive, while that with krta allows further addition. श्रेण्यादिषु च्व्यर्थवचनम् Need to read coyartha in srānyādi. श्रेण्यादिषु व्यर्थग्रहणं कर्तव्यम्, अश्रेणयः श्रेणयः कृताः श्रेणीकृताः । यदा हि श्रेणय एव किञ्चित् क्रियन्ते तदा मा भूदिति । It is necessary to read that samāsa takes place in srēņi,1 etc. only where there is the sense of cvi there, so that srēnīkṛtāh

1. Šrēņi means a company of artisans doing the same kind of work or a company of men trading in the same article. TWENTY FIRST ĀHNIKA-KTĒNA NAÑVISIṢṬĒNĀNAÑ 201 means aśrēṇayaḥ śrēṇayaḥ kṛtāḥ (those who did not belong to śrēni are now made to belong to it). It should not appear when associations are formed. अन्यत्रायं व्यर्थग्रहणेषु व्यन्तस्य प्रतिषेधं शास्ति, तदिह न तथा । किं कारणम् ? Prohibition is made of cryanta elsewhere (sākṣātkṛtya) where there is the meaning of cvi; here it is not so done. Why? अन्यत्र पूर्वं च्व्यन्तकार्यं परं च्व्यर्थकार्यम्, इह पुनः पूर्वं च्व्यर्थकार्य परं च्व्यन्तकार्यमिति Cvyantakarya precedes cvyarthakarya elsewhere; but here cvyarthakarya precedes cvyantakārya. क्तेन नञ्विशिष्टेनानञ ( 2, 1, 60) नञ्विशिष्टे समानप्रकृतिग्रहणम् Need to read samāna-prakṛtinā to qualify nañ-višiṣṭēna ktēna. नञ्विशिष्टे समानप्रकृतिग्रहणं कर्तव्यम्, इह मा भूत् सिद्धं च अभुक्तं च Samānaprakṛtinā should be read as an adjunct to nañ-visiṣṭēna ktēna so that siddham may not compound with abhuktam. NOTE :Prakrti refers to root and meaning. अनञिति च Anan, as is read in the sūtra, is also necessary. अनञिति च प्रतिषेधो वक्तव्यः, इह मा भूत् कर्तव्यमकृतम् इति The pratiṣëdha anañ read in the sūtra is also necessary, to prevent kartavyam from compounding with akrtam. NOTE:-Anañ is bahuvrīhi and qualifies kanta through sannidhi. नुडिडधिकेन च Nud-id-adhikena too must be read. नुडिडधिकेन च समासो कक्तव्यः, इहापि यथा स्यात् - अशितानशितेन जीवति, क्लिष्टाक्लिशितेन इति Samāsa must be enjoined between ktanta and aktānta having nut and it also to secure aśitānaśitēna in the sentence aśitanaśitēna jīvati and kliṣṭākliśitēna. NOTE:-Some think that nuḍgrahanam is upalakṣaṇa to ·āgamas and others think that it is so to all vikāras having no difference in meaning.

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किमुच्यते समानप्रकृतिग्रहणं कर्तव्यम् इति यदा नञ्विशिष्टेनेत्युच्यते ? न चात्र नञ्कृत एव विशेषः What is the need for saying Samana-prakṛti-grahaṇam kartavyam, when there is already nañvisiṣṭēna in the sutra ? Here viśesa is secured not only by nañ. किं तर्हि ? What then ? प्रकृतिकृतोऽपि । अयं विशिष्ट शब्दोऽस्त्येवावधारणे वर्तते । तद्यथा - देवदत्तयज्ञदत्त आढ्यौ अभिरूपौ दर्शनीयौ पक्षवन्तौ । देवदत्तस्तु यज्ञदत्तात् स्वाध्यायेन विशिष्टः । स्वाध्यायेनैव इति गम्यते । अन्ये गुणाः समा भवन्ति । अस्याधिक्ये वर्तते । तद्यथा देवदत्तयज्ञदत्तौ आढ्यौ अभिरूपौ दर्शनीयौ पक्षवन्तौ । देवदत्तस्तु यज्ञदत्तात् स्वाध्यायेन विशिष्टः । स्वाध्यायेनाधिकः । अन्ये गुणा अविवक्षिता भवन्ति । तद्यदा तावदवधारणे विशिष्टशब्दः तदा नैवार्थः समानप्रकृतिग्रहणेन, नेह भविष्यति सिद्धं चाभुक्तं चेति नाप्यनञिति प्रतिषेधेन, नेह भविष्यति कर्तव्यमकृतमिति ; नार्डडधिकेनापि तु तदा समासो न प्राप्नोति । यदाधिक्ये विशिष्टशब्दस्तदा समासप्रकृति - ग्रहणं कर्तव्यम् इह मा भूत् - सिद्धं चाभुक्तं चेति; अनञिति च प्रतिषेधो वक्तव्यः । इह मा भूत् कर्तव्यमकृतमिति ; नुडिडधिकेनापि तु तदा समासः सिद्धो भवति । । तत्राधिक्ये विशिष्टशब्दं मत्वा समानप्रकृतिग्रहणं चोद्यते ; The viseṣa has reference to stem also. This word viśiṣṭa · has the sense of emphasis. This is seen in the following instance :-Dēvadatta and Yajñadatta are rich, beautiful, of comely appearance and kind. But Devadatta excels Yajñadatta in the study of the Vedas. It is suggested that it is, through the study of the Vedas alone, that he excels him, all other qualities being common. It has the sense of excelling. This is seen in the following instance :-Dēvadatta and Yajñadatta are rich, beautiful, of comely appearance and kind . But Dēvadatta is superior to Yajñadatta in the study of the Vedas. It is suggested that he is superior to the other through the study of the Vēdas, other qualities being left out of account. Hence if the word visista is taken in the sense of avadhāraṇa, the vārttika Samānaprakṛtigrahanam need not be read, since. there is no chance for siddham and abhuktam to be compounded, nor the värttika Anañiti ca, since there is no chance TWENTYFIRST ĀHNIKA-KTĒNA NAÑVISIṢTĒNĀNAÑ 293 for kartavyam and akṛlam to be compounded. The vārttika Nuḍiḍadhikēna ca is necessary since otherwise the samāsas having them will not be secured. If, on the other hand, visiṣṭa is taken in the sense of adhikya, the vārttika Samāsaprakṛtigrahaṇam kartavyam has to be read to prevent the samāsa between siddham and abhuktam and the vārttika Anañiti ca to prevent the samāsa between kartavyam and akṛtam; but the värttika Nudiḍadhikēna is not necessary, since samāsa is siddha. Taking visiṣṭa in the sense of adhikya, the above discussion was started. The same idea is expressed in the following verse:- अवधारणं नञा चेन्नुडिड्डिशिष्टेन न प्रकल्पेत । अथ चेदधिकविवक्षा कार्य तुल्यप्रकृतिकेन ॥ कृतापकृतादीनां चोपसङ्ख्यानम् Krtāpakerla etc. has to be added. कृतापकृतादीनां चोपसङ्ख्यानं कर्तव्यम् कृतापकृतम्, भुक्तविभुक्तम्, पतिविपीतम् । The following kṛtāpakṛtam, bhuktavibhuktam and pītavipītam should be added. सिद्धं तु तेन विसमाप्तावनञ् It is achieved that anañanta which denotes incompletion may compound with ktānta. सिद्धमेतत् This (the object) is achieved. कथम् ? How ? क्तान्तेन क्रियाविसमाप्तौ अनञ्क्तान्तं समस्यत इति वक्तव्यम् It must be said that kiānta and anañ-ktānta compound with each other, if the latter denotes the non-completion of the action. गतप्रत्यागतादीनां चोपसङ्ख्यानम् Gata-pratyāgata etc. has to be added. गतप्रत्यागतादीनां चोपसङ्ख्यानं कर्तव्यम् पुटापुटिका, क्रयाक्रयिका, फलाफलिका, मानोन्मानिका | G गतप्रत्यागतं, यातानुयातं, Gutapratyāgata etc. must be added. They are gala - pratyāgatam, yāta-anuyātam, puta-aputika, keraya-akrayika phala-aphalikā and māna-unmānika. १

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युवा खलतिपलितवलिनजरतीभिः ( 2, 1, 67 ) अयुक्तोऽयं निर्देशः । समानाधिकरणेन इति वर्तते, क प्रसङ्गो यद् व्यधिकरणानां समासः स्यात् ? This sutra is unnecessary. There is the anuvrtti for Samānādhikaraṇēna. Where is the chance for those which are not samānādhikarana to compound themselves? एवं तर्हि ज्ञापयत्याचार्यो यथाजातीयकमुत्तरपदं तथाजातीयकेन पूर्वपदेन समासो भवति इति If so, Acārya suggests that the latter member compounds with the former member of the same class. NOTE:—Nāgēśabhaṭṭa says that yathājātīyakam refers to strīliigaśabdasvarūpam. भवति किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit of this jñāpana ? प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणं भवति इत्येषा परिभाषा न कर्तव्या There is no need to read the paribhasa Pratipadikagrahanë liñgaviśiṣṭasyāpi grahaṇam. वर्णो वर्णेन ( 2, 1, 68) There are six topics here:-(1) Is the samāsa between two varṇa-vācaka-padas tṛtīyāsamāsa or samānādhikaraṇa-samāsa ? What are their relative advantages? ( 2 ) In the samāsa between two words which have a chance to be operated upon by sutras in samānādhikaraṇādhikāra, the use of tṛtäyä or prathamã in the members is to be decided by the latter of the two sets of sūtras. (3) Generally bahuvrihi is formed from karma-dhāraya stems and sometimes matvarthiyapratyayas are used after them. (4) Bahuvrīhi after ātiŝāyikapratyaya of the pūrvapada of a compound has to be admitted. (5) Bahuvrīhi after ātiśāyikapratyaya of the uttarapada of a compound has to be admitted. (6) There is need to add sākapārthivādis in the samānādhikaraṇādhikara.

I इदं विचार्यते वर्णेन तृतीयसमासो वा स्यात् कृष्णेन सारङ्गः कृष्णसारङ्गः इति, समानाधिकरणो वा कृष्णः सारङ्गः कृष्णसारङ्ग इति TWENTYFIRST ĀHNIKA-VARŅO VARŅĒNA 295 This is discussed here whether kṛṣṇasarangaḥ is the samāsa of krsnēna and sarangaḥ or that of krṣṇaḥ and sarangaḥ. NOTE:-1. Since saranga colour cannot exist without kṛṣṇa colour and consequently the latter may be taken as the hētu of the former, there is scope for tṛtīya-samāsa; and since kṛṣṇa is avayava of sāranga, there is scope for samānādhikaranasamāsa.

NOTE:-2. Nāgēśabhaṭṭa says that the aim of the vicāra is to determine whether this sutra is to be read in the tṛtīyasamāsaprakarana or in the samānādhikaraṇasamāsaprakaraṇa. q faq:? Which of the two is better? वर्णेन तृतीयासमास एतत्प्रतिषेधे वर्णग्रहणम If this sūtra Varņō varņēna refers to tṛtīyāsamāsa, there is need to read varna (as it is now read) in the sūtra Varnō varņēṣvanētē 1 (6, 2, 3.) 1 वर्णेन तृतीयासमासे एतत्प्रतिषेधे वर्णग्रहणं कर्तव्यम् । तृतीयापूर्वपदं प्रकृतिस्वरं भवति ; अनेते वर्णः इति वक्तव्यम्, इह मा भूत्, fèða ga: fèða: If the sūtra Varņō varņēna refers to tṛtīyāsamāsa, there is need to read varna in the etapratiṣēdhasūtra. It should be made to convey the idea that in trṭīyāsamāsa, pūr. apada takes the prakrtisvara except when eta is the second member, so that pūrvapada prakṛlisvara may not appear in the compound himaitaḥ made up of himena and ētaḥ. अथ द्वितीयेन वर्णग्रहणेनैतविशेषणेनार्थः ? Will it not serve the purpose if the second word varņēṣu is made the viśēṣaṇa of ēta (by changing it into varņē)? बाढमर्थः, यद्यवर्ण एतशब्दोऽस्ति Certainly will it serve the purpose if there is a word ēta which does not signify colour. ag argnfa, ar ga: ga: gòra: dìiêà¤: Oh there is this etaḥ which is formed by the combination of ā and itaḥ and it is used in the words krsnētaḥ and lõhitētaḥ. नार्थ एवमर्थेन वर्णग्रहणेन । यदि तावदयं कर्मणि क्तः, तृतीया कर्मणि इत्यनेन स्वरेण भवितव्यम् । अथापि कर्तरि परत्वात् कृत्स्वरेण भवितव्यम् 1.

The word ētaḥ means variegated colour.

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This sūtra (Varņō varņēṣvanētē) is not necessary in the above cases where varna-vācaka is used. If taḥ in ētaḥ (a+itaḥ) is karmaṇi, pūrvapadaprakṛtisvara appears in krṣnētaḥ by the sūtra Trtīyā karmani (6, 2, 48); and if it is kartari, it is bound to take krtsvara on account of its being para. 3: Let it be samanadhikarana-samāsa. समानाधिकरणे द्विर्वर्णग्रहणम् If it is samānādhikarana, there should be two words having the stem varņa. समानाधिकरणे द्विर्वर्णग्रहणं कर्तव्यम् । वर्णो वर्णेष्वनेते इति वक्तव्यम् । एकं वर्णग्रहणं कर्तव्यम्, इह मा भूत् परमशुक्लः, परमकृष्णः इति । द्वितीय- TAH-RAYS, वर्णग्रहणं कर्तव्यम् इह मा भूत् कृष्णतिला इति । | If it refers to samānādhikaraṇa-samāsa, both the words varṇaḥ and varņēna have to be read; the sutra Varno varņēṣvanētē too has to be read. Varnēna has to be read so that the sūtra Varṇī varņēṣu may not operate in the words paramasuklaḥ and paramakṛṣṇaḥ where pradhana alone denotes colour and varnah has to be read so that the same sūtra may not operate in kṛṣṇatilāḥ where the upasarjana alone denotes colour. NOTE: If varṇaḥ alone is read, only the upasarjana member of the compound denotes varņa and if varņēna alone is read, only the pradhāna member denotes it. एकं वर्णग्रहणमनर्थकम् One varna - stemmed word (i. e. varņēṣu) is not necessary. अवर्णस्य वर्णे वर्णस्य चावर्णे अन्यतरत्र कस्मान्न भवति ? Which will prevent the sutra from operating if varna follows avarna or vice-versa? लक्षणप्रतिपदोक्तयोः प्रतिपदोक्तस्यैव इति The dictum Lakṣaṇapratipadōktayōḥ pratipadōktusyāiva, NOTE:-Kaiyața says that the samāsa secured by Varno varņēna alone is taken in svaravidhi and hence varneṣu is not necessary. gá afà arŝaifa zîfò ad¤goıfà naffa, a¤rafàầr à, eriaal चैकम् TWENTYFIRST ÁHNIKA-VARŅO VARŅĒNA 297 In that case three rarna-stemmed words will do, two in samāsavidhi and one in svaravidhi. यस्यापि तृतीयासमासः तस्यापि तान्येव त्रीणि वर्णग्रहणानि भवन्ति, समास- विधौ द्वे, स्वरविधौ चकम् Three varna - stemmed words will do even to him who holds tṛtīyāsamāsatva, two in samāsavidhi and one in svaravidhi. सामान्येन मम तृतीयासमासो भविष्यति तृतीया तत्कृतार्थेन गुणवचनेन इति Tṛtīyāsamāsa is secured by me by the general rule Tṛtīyā tatkrtarthena gunavacanēna ( 2, 1, 30 ). अवश्यं वर्णेन प्रतिपदं समासो वक्तव्यो यत्र तेन न सिध्यति तदर्थम् 1 The sūtra Varņā varņēna is necessary to secure the samāsa which is not secured by that sūtra. क च तेन न सिध्यति ? What are the instances which are not accomplished by it? शुकबभ्रुः हरितबभ्रुः Sulababhrul and harita-babhruh. तथा च सति तान्येतानि त्रीणि वर्णग्रहणानि भवन्ति, समासविधौ द्वे, स्वरविधौ चकम् । If so, the same three varna-stemmed words are necessary, two in samāsavidhi and one in svaravidhi. अथेदानीं समानाधिकरणः सामान्येन सिद्धः स्यात् ? If it is taken as samānādhikaraṇa-samāsa, will the forms be secured by any general rule? बाढं सिद्धः Certainly can they be secured. कथम् ? On what authority ? विशेषणं विशेष्येण बहुलम् इति By the sūtra Visesanam visesyena bahulam (2, 1, 57 ). एवमपि द्वे वर्णग्रहणे कर्तव्ये, स्वरविधावेव प्रतिपदोक्तस्याभावात् Even then two varna-stemmed words are necessary in svara-vidhi alone on account of the absence of pratipadōkta. तस्मात् समानाधिकरण इत्येष पक्षो ज्यायान् Hence samānādhikarana-samāsa paksa is better. NOTE:-Kaiyața says that this sūtra is not needed then. M. 38

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II समानाधिकरणाधिकारे प्रधानोपसर्जनानां परं परं विप्रतिषेधेन In the samāsa between two words stated to be pradhānas in two different sutras in the samūnādhikaraṇādhikara, the latter is pradhana through para-vipratisēdha and in that between two upasarjanas, the latter is upasarjana. समानाधिकरणाधिकारे प्रधानोपसर्जनानां परं परं भवति विप्रतिषेधेन प्रधानानां प्रधानम्, उपसर्जनानामुपसर्जनम् । प्रधानानां तावत् प्रधानं - बृन्दारकनागकुञ्जरैः पूज्यमानम् इत्यस्य अवकाशः गोबृन्दारकः, अश्ववृन्दारकः ; पोटायुवतीनामवकाशः इभ्ययुवतिः, आढ्ययुवतिः । इहोभयं प्राप्नोति नागयुवतिः, वृन्दारकयुवतिः, प्रधानानां परं प्रधानं भवति विप्रतिषेधेन । उपसर्जनानां परमुपसर्जनम् - सन्महत्परमोत्तमो- त्कृष्टा इत्यस्य अवकाशः सद्गवः सदश्वः ; कृत्यतुल्याख्या अजात्या इत्यस्य अवकाशः तुल्यश्वेतः, तुल्यकृष्णः ; इहोभयं प्राप्नोति तुल्यसन्, तुल्यमहान् उपसर्जनानां परमुपसर्जनं भवति विप्रतिषेधेन ।

In the samāsas of two words which are pradhāna and upasarjana in two different sutras having the anuvṛtti of samänädhikarana, the latter among pradhana and the latter among upasarjuna is respectively taken to be pradhana and upasarjana through vipratiṣedha. Firstly with reference to the pradhana among pradhanas-The sutra Vṛndāraka-nāga-kuñjaraiḥ pūjyamānam (2, 1, 62 ) operates in go-orndārakal and aśvavrndārakah, the sutra Pōṭā-yuvati.. (2, 1, 65) in ibhya-yuvaliḥ and āḍhya-yuvatiḥ and both the sutras have a chance to operate in naga-yuvatiḥ and vṛndāraka-yuvatiḥ. The pradhana in the latter should be considered pradhāna here by para-vipratiṣēdha. With reference to upasarjana among upasarjanas the sūtra San-mahat-paramōtkrstāk…. (2, 1, 61) operates in sad-gavak and sad-asrak, the sūtra Krtya-tulyākhyā ajātyā (2, 1, 68) in tulya-svēlaḥ and tulya-kṛṣṇaḥ and both have a chance to operate in tulya-san and tulya-mahan. The upasarjana in the latter should be considered upasarjana here through para-vipratiṣëdha. Nor :-~ Kāiyata says that, in samāsa, pradhāna and upasariana denote tṛtīyānta and prathamanta by lakṣaṇā. TWENTYFIRST AHNIKA-VARNO VARŅĒNA समानाधिकरणसमासाद् बहुव्रीहिः III Bahuvrīhi overrides samānādhikaraṇasamāsa. 299 समानाधिकरणसमासाद् बहुव्रीहिर्भवति विप्रतिषेधेन । समानाधिकरणसमासस्य अवकाशः वीरः पुरुषो वीरपुरुषः ; बहुव्रीहेरवकाशः कण्ठेकालः । इहोभयं प्राप्नोति वीरपुरुषको ग्रामः, बहुव्रीहिर्भवति विप्रतिषेधेन । Bahuvrihi overrides samānādhikaraṇasamāsa through vipratiṣedha. Samānādhikaraṇasamasa takes place when viraḥ and puruṣaḥ compound into vīrapuruṣaḥ and bahuvrīhi takes place in kanṭhēkālaḥ. In vīrapuruṣaka of the phrase Vīrapuruṣakō grāmaḥ, bahuvrihi overrides samānādhikaraṇasamāsa through vipratisedha, when both have a chance to operate. कदाचित कर्मधारयः सर्वधनाद्यर्थः Sometimes karmadhāraya overrides for the sake of securing the forms sarvadhanī etc. कदाचित् कर्मधारयो भवति बहुव्रीहेः Sometimes karmadhāraya overrides bahuvrīhi. किं प्रयोजनम् ? Why ? सर्वधनाद्यर्थः । सर्वधनी, सर्वबीजी, सर्वकेशी नटः, गौरखरवदरण्यम्, गौरमृगवदरण्यम्, कृष्णसर्पवान् वल्मीकः, लोहितशालिमान् ग्रामः For the sake of sarvodhanadi. (i. e.) To secure the forms sarvadhanī, sarvabījī, sarvakēšī (in sarvakēśī naṭaḥ), gāurakharavad aranyam, găuramṛgavad aranyam, kṛṣṇasarpavān valmīkaḥ and lõhitaśālimān grāmaḥ. किं प्रयोजनम् ? Why should they be secured ? कर्मधारय प्रकृतिभिर्मत्वर्थीयैरभिधानं यथा स्यात् So that matvarthapratyayas may be suffixed to the prakṛti which is karmadhāraya. किं च कारणं न स्यात् ? Why cannot they appear (in the absence of this vacana)? बहुव्रीहिणोक्तत्वान्मत्वर्थस्य Since matvartha is conveyed by bahuvrīhi. यद्युक्तत्वं हेतुः कर्मधारयेणाप्युक्तत्वान्न प्राप्नोति300 LECTURES ON PATANJALI’S MAHABHAṢYA If uktatva is hētu, it has no chance to come since it is ukta by karmadhāraya too. न खल्वपि संज्ञाश्रयो मत्वर्थीयः -Matvarthiya is not based on samjna. किं तर्हि ? Upon what then ? अर्थाश्रयः । स यथैव बहुव्रीहिणा उक्तत्वान्न भवत्येवं कर्मधारयेणोक्तत्वान्न भविष्यन्ति । It is based upon meaning. Malvarthīya does not appear since it is ukta by karmadhāraya in the same way as it is does appear when its meaning is conveyed by bahuvrīhi.

एवं तर्हि इदं स्यात् सर्वाणि धनानि सर्वधनानि, सर्वधनानि अस्य सन्ति सर्वधनी । If so, let it be in this manner: Sarvāni and dhanāni com - -pound into the karmadharaya sarva-dhanāni and sarvadhanī is formed in the sense sarvadhanāni asya santi. नैवं शक्यम् । नित्यमेवं सति कर्मधारयः स्यात् । तत्र यदुक्तं कदाचित् कर्मधारयः इति एतदयुक्तम् No, it is not possible. It can be so if karmadhāraya is nitya. The word kadacit in the statement kadacit karmadhārayaḥ mentioned above cannot fit in. एवं तर्हि भवति वै किञ्चिदाचार्याः कार्यवद्बुद्धिं कृत्वा पठन्ति कार्याः शब्दा इति, तद्वदिदं पठितं समानाधिकरणसमासाद् बहुव्रीहिः कर्तव्यः कदाचित् कर्मधारयः सर्वधनाद्यर्थ इति If SO, karmadhārayaḥ in the statement Samānādhikaransamāsād bahuvrīhiḥ kartavyaḥ kadācit karmadhārayaḥ sarvadhanādyarthaḥ is used in the sense of karmadhārayavān in the same way as kāryāḥ in the statement kāryāḥ śabdaḥ which ācāryas have used in the sense of kāryavantaḥ. यद् उच्यते समानाधिकरणसमासाद् बहुव्रीहिर्भवति विप्रतिषेधेनेति, नैष युक्तो विप्रतिषेधः अन्तरङ्गः कर्मधारयः । The statement that bahuvrihi overrides samānādhikaraṇasamāsa through para-vipratiṣedha does not hold good, since vipratiṣēdhaśāstra does not operate on account of karmadharaya being antaranga. TWENTYFIRST ÄHNIKA-VARŅO VARŅĒNA कान्तरङ्गता ? How is antaravigatva be explained ? स्वपदार्थे कर्मधारयः, अन्यपदार्थे बहुव्रीहिः 301 The component parts of the karmadhāraya convey their own meanings; but those of bahuvrīhi convey that of another. अस्तु | विभाषा कर्मधारयः ; यदा न कर्मधारयस्तदा बहुव्रीहिर्भविष्यति Let it be. Karmadhāraya is optional; bahuvrīhi appears in the absence of karmadharaya. एवमपि यद्यत्र कदाचित् कर्मवारयो भवति, कर्मधारय प्रकृतिभिर्मत्वर्थीयैरभिधानं प्राप्नोति । सर्वश्चायमेवमर्थो यत्नः कर्मधारय प्रकृतिभिर्मत्वर्थीयैरभिधानं मा भूद् इति । If so, when perhaps karmadhāraya is first formed (without the idea that the compound should refer to anyapıdartha), it may chance to take matvarthiyapratyaya after it; if, at second thought, it has to refer to anyapadartha, this attempt is to prevent the use of matvarthiyas after karmadhāraya stems (on all occasions). एवं तर्हि नेदं तस्य योगस्य उदाहरणं विप्रतिषेधे परम् इति If so, this sūtra is not the target for the sūtra Vipratiṣëdhë param kāryam. किं तर्हि ? of what then ? इष्टिरियं पठिता, समानाधिकरणसमासाद्बहुव्रीहिरिष्टः कदाचित् कर्मधारयः सर्वधनाद्यर्थः 1 This işti Samānādhikaraṇasamāsād bahu rīhir iṣṭaḥ kadacit karmadhārayaḥ sarvadhanadyarthaḥ is read (by Varttikakāra). It means that generally bahuvrīhi is wished for from karmadhāraya stems and in certain cases like sarvadhanin matvarthapratyayas may be used after them. यदीष्टिः पठिता नार्थेऽनेन । इह हि सर्वे मनुष्या अल्पेनाल्पेन महतो महतोऽर्थानाकाङ्क्षन्ति; एकेन माषेण शतसहस्रम् । एकेन कुद्दालपदेन खारीसहस्रम् । तत्र कर्मधारयप्रकृतिभिर्मत्वर्थीयैरभिधानमस्तु बहुव्रीहिणेति । बहुव्रीहिणा भविष्यति लघुत्वात् । If ișți is read, it serves no purpose. For all the people in this world wish to get the most from the least, as hundred thousand (cows or cloths) for a small piece of gold or 16000 dronus of corn at one dig of a spade. If the question arises whether

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to add matvarthīya-pratyayas to karmadharaya stems or to use bahuvrīhi, the latter is to be chosen since it is lighter. कथं सर्वधनी सर्वबीजी सर्वकेशी नट इति ? How, then, is one to arrive at the forms sarvadhani, sarvabiji and sarvakēśī in sarvakēšī naṭaḥ ? इनिप्रकरणे सर्वादेरिति वक्ष्यामि । तच्च अवश्यं वक्तव्यं ठनो बाधनार्थम् I shall read that karmadharaya compounds having sarva as the former member take ini by reading sarvādēḥ in iniprakarana ( i.e.) under the sūtra Pūrvād ini (5, 2, 56 ). It should necessarily be read to set at naught than. कथम् गौरखरवद् अरण्यम्, गौरमृगवद् अरण्यम्, कृष्णसर्पवान् वल्मीकः, लोहितशालिमान् ग्रामः ? How are the forms gāuraksharavad, gāuramrgazad, krsnasarpa. - vān and lōhitaśālimän in the following expressions gaurakharavad aranyam, gāuramṛgavad araṇyam, kṛṣṇasarpavān valmīkaḥ and lõhitaśālimān grāmaḥ secured? अस्त्यत्र विशेषः । जात्या अत्राभिसम्बन्धः क्रियते, कृष्णसर्पो नाम सर्पजातिः, सा अस्मिन् वल्मीके अस्ति । यदा ह्यन्तरेण जातिं तद्वत्ताभिसम्बन्धः क्रियते, कृष्णसर्पो वल्मीक इत्येव तदा भवति । There is a speciality here. It is taken as a class; krsnasarpa is a species of serpents. Kṛṣṇasarpavān valmikaḥ means an anthill containing the jati of kṛṣṇasarpa. If their relation is to be expressed without kṛṣṇasarpa denoting the jāti, kṛṣṇasarpō valmikaḥ will do. NOTE:-Nagesabhaṭṭa says that the bhāṣya " Yadi istih… ityēva tadā bhavati” expresses the opinion of Acāryadēśīya. IV पूर्वपदातिशये आतिशायिकाद् बहुव्रीहिः सूक्ष्मवस्त्रतराद्यर्थः Bahuvrihi after aliśāyana-pratyaya where the atisaya of pūrvapada is intended. पूर्वपदातिशयविवक्षायामातिशायिकाद् बहुव्रीहिर्भवति विप्रतिषेधेन When the atiŝaya of pūrvapada (of a karmadhāraya) is intended, bahuvrīhi sets in after the atiśāyana-pratyaya through vipratisedha. TWENTYFIRST ÂHNIKA-VARNO VARŅĒNA किं प्रयोजनम् ? Why ? 303 सूक्ष्मवस्त्रतराद्यर्थः For the sake of sūksmavastratura etc. आतिशायिकस्यावकाशः पटुतरः, पटुतमः । बहुव्रीहेरवकाशः चित्रगुः, शबलगुः । इहोभयं प्राप्नोति विप्रतिषेधेन ।

सूक्ष्मवस्त्रतरः, तीक्ष्णशृङ्गतरः बहुव्रीहिर्भवति The sūtras Dvivacana-vibhajyopapade tarab-iyasunāu (5, 3, 57 ) and Atiśāyanitamab-isthanau (5, 3, 55 ) operate in patutarak and patutamak. The sutra enjoining bahuvrihi operates in citraguḥ and sabalaguḥ. Here, in sükṣmavastrataraḥ and tiṣknaśrǹgataraḥ, both have a chance to operate. The bahuvrīhisūtra operates through vipratiṣēdha. नैष युक्तो विप्रतिषेधः । विप्रतिषेधे परमित्युच्यते ; पूर्वश्व बहुव्रीहिः, पर आतिशायिकः The dictum of vipratiṣedha cannot hold here. Vipratiṣëdhë param kāryam is read; but bahuvrīhi-vidhi is purva and ātisāyana-pratyaya-vidhi is para. इष्टवाची परशब्दः - विप्रतिषेधे परं यदिष्टं तद् भवतीति The word para means iṣṭa. Hence the dictum means Vipratiṣedhe yad iṣṭam tad bhavati. एवमप्ययुक्तः; अन्तरङ्ग आतिशायिकः Even then it is not correct; the rule enjoining āliśāyanapratyaya is antaranga. का अन्तरङ्गता ? How does antarangatva exist there? . ङयाप्प्रातिपदिकादातिशायिकः, सुबन्तानां बहुव्रीहिः Atiśāyana-pratyaya-vidhi is to nyanta, abanta and prātipadika, while bahuvrīhi-vidhi is to subanta. आतिशायिकोऽपि नान्तरङ्गः Atisāyika-vidhi too, is not antaranga. कथम् ? How ? समर्थात्तद्धित उत्पद्यते, सामर्थ्यं च सुबन्तेन Taddhita-pratyaya is added only to that which is samartha and ・there is sāmarthya only with subanta. एवमप्यन्तरङ्गः Even then, it is antaranga. कथम् ? How ?

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स्वपदार्थे आतिशायिकः, अन्यपदार्थे बहुव्रीहिः Atiśāyika refers to svapadartha and bahuvrihi to anyapadārtha. एवमपि नान्तरङ्ग : Even then it is not antaranga. कथम् ? How ? स्पर्धायामातिशाविको भवति, न चान्तरेण प्रतियोगिनं स्पर्धा भवति Ātiśāyika operates only when there is comparison and there is no comparison in the absence of another with whom it is to be compared. नैव वात्रातिशयिकः प्राप्नोति Or, āliśāyana-pratyaya-vidhi does not operate here. किं कारणम् ? Why P असामर्थ्यात् On account of the absence of sāmarthya. कथमसामर्थ्यम् ? How is sāmarthya absent ? सापेक्षमसमर्थं भवति इति । यावता वस्त्राणि तद्वन्तमपेक्षन्ते तद्वन्तं चापेक्ष्य वस्त्राणां वस्त्रैर्युगपत् स्पर्धा भव । That which is sāpēkṣa is asamartha. There is comparison between cloths only after it is determined to whom they belong. ननु चायमातिशायिक एवमात्मकः सत्यां व्यपेक्षायां विधीयते Oh! ātiśāyana-pratyaya of this sort is enjoined when there is vyapeksā laksana-samarthya. सत्यमेवमात्मकः, यां च नान्तरेण व्यपेक्षामातिशायिकस्य प्रवृत्तिः तस्यां सत्यां भवितव्यम् True, ātiśāyana-pratyaya is of this nature, that it cannot be used unless there is the vyapēkṣā-lakṣaṇa-samarthya which it needs. कां च नान्तरेण व्यपेक्षामातिशायिकस्य प्रवृत्तिः ? Without which vyapēkṣā is there no pravṛiti for ātiśāyika? या हि प्रतियोगिनं प्रति व्यपेक्षा । या हि तद्वन्तं प्रति न तस्यां भवितव्यम् The vyapēkṣā relating to the cloths belonging to different persons. But where the vyapēkṣā relates to the cloths belonging to the same person, it does not hold good. बहुव्रीहिरपि तर्हि न प्राप्नोति Bahuvrīhi, too, cannot set in there. TWENTYFIRST AHNIKA-VARŅO VARŅĒNA 305 किं कारणम् ? Why ? असामर्थ्यादेव Evidently thro’ a-sāmarthya. कथमसामर्थ्यम् ? How is sāmarthya absent ? सापेक्षमसमर्थं भवति । यावता वस्त्राणि वस्त्रान्तराण्यपेक्षन्ते तद्वता चाभिसम्बन्धः Sāpēkṣa becomes asamariha, since cloths depend upon others for comparison and they are related to their owners. एवं तर्हि नेदं तस्य योगस्योदाहरणं विप्रतिषेधे परमिति This, then, is not the target to Vipratiṣēdhe param kāryam. किं तर्हि ? Of what then ? इष्टिरियं पठिता पूर्वपदातिशये आतिशायिकाद् बहुव्रीहिरिष्टः सूक्ष्मवस्त्रतराद्यर्थः This isți is read. “Pūrvapadatiśayē ātiśāyikād bahuvrihir iṣṭaḥ sūkṣmavastratarādyarthaḥ.” यदि इष्टिरियं पठिता नार्थोऽनेन If the isți is read, no purpose is served by it. कथं यैषा युक्तिरुक्ता - वस्त्रान्तराणां च वस्त्रान्तरेर्युगपत् स्पर्धा तद्वता च चाभिसम्बन्धः इति ? How can the isți serve no purpose if the yukti that there is spardhā simultaneously between one kind of cloths and another and they are then related to the owners is adduced? यदा हि अन्तरेण वस्त्राणां वस्त्रान्तरैः युगपत्स्पर्धां तद्वता अभिसम्बन्धः क्रियते निष्प्रतिद्वन्द्वस्तदा बहुव्रीहिः, बहुव्रीहेरातिशायिकः If the relation of one set of cloths with their owner and that of another set with their owner is first taken into account without comparing one set with another, bahuvrīhi is done without any opposing element and then the ātiśāyana-pratyaya is added. न तर्हि इदानीमिदं भवति सूक्ष्मतरवस्त्र इति ! Will not then (iṣṭyārambhē) the form sūkṣmataracastraḥ be ‘secured? भवति, यदान्तरेण तद्वन्तं वस्त्राणां वस्त्रान्तरैर्युगपत् स्पर्धा भवति, निष्प्रतिद्वन्द्वस्तदा आतिशायिकः M. 39

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It is secured. If comparison takes place between one set of cloths with another without reference to their owners, ātiśāyika-pratyaya is added without any opposition. कथं पुनरन्यस्य प्रकर्षेणान्यस्य प्रकर्षः स्यात् ? How can the superiority of one suggest that of another? नैवान्यस्य प्रकर्षेण अन्यप्रकर्षेण भवितव्यम् । यथैवायं द्रव्येषु यतते वस्त्राणि मे स्युरिति, एवं गुणेष्वपि यतते सूक्ष्मतराणि मे स्युः इति The superiority of one does not suggest that of another. As one chooses cloths, so also he chooses quality to get for him cloths of finer quality. नात्रातिशायिकः प्राप्नोति Atisāyika-pratyaya may not set in then. किं कारणम् ? Why ? गुणवचनादिच्यते । न च समासो गुणवचनः It is enjoined after words denoting quality (in Ajādi guṇavacanād ēva 5, 3, 58). The compound is not guṇavacana. समासोऽपि गुणवचनः Samāsa, too, is gunavacana. कथम् ? How ? aagcaruf gfafifà By taking to ajahatsvārthā-vṛlli. अथ जहत्स्वार्थायां तु दोष एव The difficulty will evidently exist in jahatsvärthā. जहत्स्वार्थायां च न दोषः । भवति बहुव्रीहौ तद्गुणसंविज्ञानमपि तद्यथा - शुक्लवाससमानय, लोहितोष्णीषाः प्रचरन्ति इति तद्गुण आनीयते, तद्गुणाश्च प्रचरन्ति There is no difficulty even in jahalsvärtha. Among bahuvrīhis, there is tadgunasaṁvijñāna-bahuvrihi too. If one says ‘Bring the white-clothed man,’ the man who wears an white cloth alone is brought; if one says ‘Red-turbaned persons go,’ only those with red turbans go. V उत्तरपदातिशय आतिशायिको बहुव्रीहेर्बह्नाढ्यतराद्यर्थः Ātiśāyana-pratyaya is used after bahuvrihi when the atisaya of the latter member is intended to secure bahvāḍhyatara etc. उत्तरपदातिशये आतिशायिको बहुव्रीहेर्भवति विप्रतिषेधेन TWENTYFIRST AHNIKA-VARŅO VARŅĒNA 307 Ātiśāyana-pratyaya is used after bahuvrīhi when the atiśaya of the latter member is intended through vipratiṣëdha. किं प्रयोजनम् ? Why ? बह्वाढ्यतराद्यर्थः - बह्वाढ्यतरः, बहुसुकुमारतरः For the sake of securing the forms like bahvāḍhyataraḥ and bahusukumārataraḥ. कः पुनरत्र विशेषो, बहुव्रीहेर्वातिशायिकः स्याद्, आतिशायिकान्तेन वा बहुव्रीहिः ? What is the difference whether ätiśāyika-pratyaya is used after bahuvrīhi or bahuvrihi is formed with ätiśāyikānta ? स्वरकपोर्विशेषः । यद्यत्र आतिशायिकाद् बहुव्रीहिः स्यात् बह्वाढ्यतरः, एवं स्वरः प्रसज्येत, बह्वाढ्यतरः इति चेष्यते । बह्वाढ्यकतर इति च प्राप्नोति, बह्वाढ्यतरक इति चेष्यते There will be difference in the position of udatta and kap. If bahuvrīhi is formed after the appearance of the ātiśāyikapratyaya, the udātta will be on ya in bahvāḍhyatara, but it is desired to be on ra; besides the form of the finished word would be bahvāḍhyakatara though the desired form is bahvaḍhyataraka. VI समानाधिकरणाधिकारे शाकपार्थिवादीनामुपसङ्ख्यानमुत्तरपदलोपश्च Need for the upasankhyāna of sākapārthiva etc. in the samānādhikaraṇādhikāra and that of the elision of uttarapada. समानाधिकरणाधिकारे शाकपार्थिवादीनामुपसङ्ख्यानं कर्तव्यम् ; उत्तरपदलोपश्च वक्तव्यः - शाकभोजी पार्थिवः शाकपार्थिवः, कुतपवासाः सौश्रुतः कुतपसौश्रुतः, अजापण्यस्तौल्बलिः अजातौल्वलिः, यष्टिप्रधानो मौद्गल्यः यष्टिमौद्गल्यः । Addition of Sakapārthiva etc. in samānādhikaraṇādhikāra has to be made and the elision of the latter member is to be enjoined. Viz. śākabhōjī and pārthivaḥ compound into śākapārthivaḥ, kutapavāsāḥ and săuśrutaḥ into kutapasāuśrutaḥ, ajāpanyaḥ and taulvaliḥ into ajātāulvaliḥ and yaṣṭiprādhānaḥ and māudgalyaḥ into yaṣṭimäudgalyaḥ.

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चतुष्पादो गर्भिण्या (2, 1, 71) चतुष्पाज्जातिः Catuspāj jate h in place of catuşpādah. गर्भिणी चतुष्पाज्जातिरिति वक्तव्यम्; इह मा भूत् कालाक्षी गर्भिणी, स्वस्तिमती The word catuspadaḥ must be replaced by catuṣpājjātēḥ so that the sūtra may not operate here in kālākṣī garbhiṇī and svastimatī garbhiṇī. मयूरव्यंसकादयश्च ( 2, 1, 72) किमर्थश्चकारः ? What is the meaning of ca (in the sūtra)? एवकारार्थः मयूरव्यंसकादय एव It means ēva, so that the sūtra means Mayūravyamsakādaya ēva. क मा भूत् ? Where should it not be ? परमो मयूरव्यंसक इति In paramah mayūravyainsakal. TWENTYFIRST AHNIKA ENDS (Second adhyāya, first pāda, ends ) Twentysecond Ahnika (Second adhyāya, second pāda, first āhnika.) अर्द्ध नपुंसकम् ( 2, 2, 2) इह कस्मान्न भवति - ग्रामार्द्धः, नगरार्द्ध इति ? Why does not this operate in grāmārddhaḥ and nagarārddhaḥ? अर्द्धशब्दस्य नपुंसकलिङ्गस्येदं ग्रहणं, पुंल्लिङ्गश्चात्रायमर्द्धशब्दः Arddha in neuter gender is stated in the sūtra and arddha in masculine gender is used there. क पुनरयं नपुंसकलिङ्गः, क पुंल्लिङ्गः ? In which meaning is it neuter in gender and in which is it masculine ? समप्रविभागे नपुंसकलिङ्गः, अवयववाची पुंल्लिङ्गः It is neuter if it means half and masculine if it means a part. इह कस्मान्न भवति, अर्द्ध पिप्पलीनाम् इति १ Why does not the sūtra operate in Arddham pippalīnām ? न वा भवति अर्द्धपिप्पल्य इति ? Does it not take the form arddhapippalyaḥ? भवति, यदा खण्डसमुच्चयः - अर्द्धपिप्पली च अर्द्धपिप्पली च अर्द्धपिप्पली च अर्द्धपिप्पल्य इति । यदा त्वेतद्वाक्यं भवति अर्द्ध पिप्पलीनाम् इति तदा न भवितव्यम् It does take the form arddhapippalyaḥ if it means collection of half pieces of pippali and has the vigrahavākya - arddhapippali ca arddhapippali ca, arddhapippali ca and it does not take the same form, if the vakya is arddham pippalīnām. azı qula Hafà? Why does not that form appear then? एकाधिकरण इति वर्तते There is anuvṛtti for the word ēkādhikaraņē (from 2, 2, 1) न तहींदानीमिदं भवति अर्द्धराशिरिति ? If so, cannot the word arddharasiḥ be secured? भवति, एकमेवेदमधिकरणं योऽसौ राशिर्नाम It is secured; evidently those which constitute rāśi have there only one adhikarana (the jāti in each grain).310 LECTURES ON PATANJALI’S MAHABHAṢYA द्वितीयतृतीयचतुर्थतुर्याण्यन्यतरस्याम् ( 2, 2, 3) अन्यतरस्यांग्रहणं किमर्थम् 1 Why is anyalarasyām read ? अन्यतरस्यां समासो यथा स्यात् समासेन मुक्ते वाक्यमपि यथा स्याद् द्वितीयं भिक्षाया इति To make the samāsa optional and to allow the phrase dvitīyam bhikṣāyāḥ in the absence of the samāsa. नैतदस्ति प्रयोजनम् । प्रकृता महाविभाषा, तया वाक्यमपि भविष्यति No, this is not the benefit. not the benefit. There is mahāvibhāṣā by Vibhāṣā ( 2, 1, 11 ) and the phrase stands through it. इदं तर्हि प्रयोजनम् । एकदेशिसमासेन मुक्ते षष्ठीसमासो यथा स्याद् भिक्षाद्वितीयमिति If so, the benefit is that, in the absence of ekadesi-samāsa, ṣaṣthī-tatpuruṣa of the form bhikṣā-dvitīyam may appear. एतदपि नास्ति प्रयोजनम् । अयमपि विभाषा षष्ठीसमासोऽपि । तावुभौ वचनाद्भविष्यतः । This, too, is not the prayojana. This is optional and sasthisamāsa too. Hence saṣṭhi-samāsa and the phrase both will appear. अत उत्तरं पठति ācārya (Varttikakāra) answers thus. द्वितीयादीनां विभाषाप्रकरणे विभाषावचनं ज्ञापकमवयवविधाने सामान्यविधा- नाभावस्य Reading of the word anyatarasyam with reference to dvitiyā etc. in vibhāṣāprakarana suggests that samanyavidhi does not operate when there is viseṣavidhi. द्वितीयादीनां विभाषाप्रकरणे विभाषावचनं क्रियते, ज्ञापनार्थम् The word anyatarasyām is read in vibhāṣā-prakaraṇa with reference to dvitīyā etc. for the sake of jñāpana. किं ज्ञाप्यते ? What is suggested ? एतद् ज्ञापयत्याचार्यः अवयवविधौ सामान्यविधिर्न भवतीति Ācārya (Sūtrakāra) suggests that sāmānyavidhi does not operate at the time when visēṣavidhi operates.

1. Cf. Pp. 242 and 243. TWENTYSECOND ĀHNIKA — DVITIYATRTĪYACATURTHA… 311 किमेतस्य ज्ञापने प्रयोजनम् ! What is the prayōjana of this jñāpana ? भिनत्ति, छिनत्ति इति, श्रमि कृते शम्न भवतीति When the rule Rudhādibhyah snam ( 3, 1, 78) operates with reference to bhinatti and chinatti, the general rule Kartari ŝap (3, 1, 63) does not operate. नैतदस्ति प्रयोजनम् ; शबादेशाः श्यन्नादयः करिष्यन्ते This is not the benefit. Śyan etc. are read as the ādēśa of sap. तत्तर्हि शपोग्रहणं कर्तव्यम् Ŝapaḥ is then to be read in Rudhādibhyaḥ śnam. न कर्तव्यम् । प्रकृतमनुवर्तते No, it need not. It is taken by anuvrtti from the context. क प्रकृतम् ? What is it which is prakrta ? कर्तरि शब् इति The sūtra Kartari sap. • तद्वै प्रथमानिर्दिष्टं, षष्ठीनिर्दिष्टेन चेहार्थः It is in the first case there and the sixth case is wanted here. रुधादिभ्यः इत्येषा पञ्चमी शबिति प्रथमायाः षष्ठीं प्रकल्पयिष्यति तस्मादित्युत्तरस्येति The pañcamî in the word rudhādibhyaḥ enables the prathamā sap change to ṣaṣṭhi by the paribhāṣā Tasmād ityuttarasya. प्रत्ययविधिरयं न च प्रत्ययविधौ पञ्चम्यः प्रकल्पिका भवन्ति , This is pratyaya-vidhi and pañcami in pratyaya-vidhi cannot enable prathamā change to ṣaṣṭhī. 1 नायं प्रत्ययविधिः । विहितः प्रत्ययः । प्रकृतश्चानुवर्तते । This is not pratyaya-vidhi. The pratyaya enjoined elsewhere is taken here by anuvrtti. एवं तर्हि ज्ञापयत्याचार्यः यत्रोत्सर्गापवादं विभाषा तत्रापवादेन मुक्के उत्सर्गो न भवति इति If so, Acārya suggests that, where there is vibhāṣā between a general rule and its exception, the general rule cannot operate in the absence of the exception. किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit of this jñāpana? दिक्पूर्वपदान्ङीष् - प्राङ्मुखी, प्राङ्मुखा ; प्रत्यङ्मुखी, प्रत्यङ्मुखा । ङीपा मुक्ते ङीप् न भवति ।
2. Prakṛta ēva is another reading.

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Nip takes the place of his so that prāйmukhī and pratyaйmukhī are secured. Since it is optional (by the anuvṛiti of vā from Asvangapūrvapadād vā 4, 1, 53), we get the forms praimukhā and pratyanmukhā and not the forms with nīș. नैतदस्ति प्रयोजनम् । वक्ष्यत्येतद् दिक्पूर्वपदान्ङीषोऽनुदात्तत्वम् । ङीब्विधाने ह्यन्यत्रापि ङीविषयाद् ङीप्प्रसङ्ग इति । This is not the prayōjana. Vārtlikakāra is going to read (under Dik…nīp 4, 1, 60 ) the vārttikas Dikpūrvapadān nāsāsnudāltatvam, Nībvidhānē hyanyatrāpi ǹīṣviṣayād nīp-prasangaḥ. इदं तर्हि प्रयोजनम् - अर्द्धपिप्पली, अर्द्धकोशातकी, एकदेशिसमासेन मुक्ते षष्ठीसमासो न भवति । उन्मत्तगङ्ग, लोहितगङ्गम्, अव्ययीभावेन मुक्ते बहुव्रीहिर्न भवति । दाक्षिः प्लाक्षि’, इजा मुक्तेऽण् न भवति If so, this is the prayōjana :-There is no ṣazthīsamāsa in the absence of ēkadēśisamāsu, arddhapippalī and arddhakōśātakī ; there is no bahuvrihi in the absence of avyayībhāva unmattagangam and lohitagangan; and there is no an in the absence of iñ in Dākṣiḥ and Plākṣiḥ. यद्येतद् ज्ञाप्यते, उपगोरपत्यम् औपगवः, तद्धितेन मुक्त उपश्वपत्यम् इति न सिध्यति If it is so suggested, Upagvapatyam cannot be secured in the absence of taddhitanta Aupagavaḥ from Upagōh apatyam. अस्त्यत्र विशेषः - द्वे ह्यत्र विभाषे, दैवयज्ञिशौचिवृक्षिसात्य मुग्रिकाण्ठेविद्धिभ्योऽन्यतरस्याम्, समर्थानां प्रथमाद्वा इति । तत्र एकया वृत्तिर्विभाषा, अपरया वृत्तिविषये विभाषापवादः There is a special feature here:-Here are two vibhāṣās:Dāivayajni-saucivrksi - sātyamugrikanthéviddhibhyāsnyatarasyām 4, 1, 81 ) and Samarthānām prathamād vā (4, 1, 82). Through one there is vibhāṣā of vṛtti and through another there is the apavāda of vibhāṣā with reference to vṛtti (ēkārthībhāva). क्रियमाणेऽपि वै अन्यतरस्यांग्रहणे षष्ठीसमासो न प्राप्नोति Even on reading anyatarasyām ṣaṣṭhīsamāsa may not set in. किं कारणम् ? Why ? TWENTYSECOND ÄHNIKA-PRĀPTĀPANNĒ CA DVITIYAYĀ 313 1 पूरणगुणेन इति प्रतिषेधात् Through the praliṣēdha Pūraṇa-guna… (2, 2, 11). नैतद् पूरणान्तम्, अनैतत्पर्यवपन्नम् This (dvitiyaḥ etc.) is not puranapratyayanta, since tīya is separated from anta by an (by Pūraṇād bhāgē tīyād an 5, 3, 48.) एतदपि पूरणान्तमेव This, too, is certainly pūranapratyayānta. कथम् ? How ? पूरणं नामार्थः ; तमाह तीयशब्दः ; अतः पूरणम् ; योऽसौ पूरणान्तात् स्वार्थे भागेऽन्, सोऽपि पूरणमेव Pūraṇa stands for pūraṇārtha. The suffix tiya conveys it; hence it is pūraṇa; the an coming after pūraṇānta in svārtha is also pūrana. एवं तर्हि अन्यतरस्यांग्रहणसामर्थ्यात् षष्ठीसमासो भविष्यति । If so, sasthisamāsa sets in on account of the samarthya of the reading of anyatarasyām. प्राप्तापत्रे च द्वितीयया ( 2, 2, 4) किमर्थश्चकारः Why is cakāra read? चकारोऽनुकर्षणार्थ : Cakāra is to attract another. किमनुकृष्यते ? What is attracted ? अन्यतरस्यामित्येतदनुकृप्यते Anyatarasyam is attracted. किं प्रयोजनम् ? What is the benefit ? अन्यतरस्यां समासो यथा स्यात् समासेन मुक्ते वाक्यमपि यथा स्याद् जीविकां प्राप्तः इति So that samāsa may set in optionally and so that the phrase jīvikām prāptaḥ too may stand in its absence, नैतदस्ति प्रयोजनम् । प्रकृता महाविभाषा, तया वाक्यमपि भविष्यति । This is not the benefit. There is the adhikāra for mahāvibhāṣā, which may enable the phrase too stand. इदं तर्हि प्रयोजनम् द्वितीयासमासोऽपि यथा स्यात् जीविकाप्राप्त इति , If so, this is the prayōjana that there may be the dvitīyāsamāsa jivikāprāptah too.

1. Pūraņēna is another reading. M. 40 314 LECTURES ON PATANJALI’S MAHABHAŞYA एतदपि नास्ति प्रयोजनम् । अयमप्युच्यते, द्वितीयासमासोऽपि तदुभयं वचनाद् भविष्यति This too is not the prayōjana. The use of the phrase is stated and also that of dvitāyāsamāsa; both are secured by sutras already read. एवं तर्हि नायमनुकर्षणार्थश्चकारः Cakara is not then to attract another. किं तर्हि ? What for then ? , अत्यमनेन विधीयते - प्राप्तापने द्वितीयान्तेन सह समस्येते, अत्वं च भवति प्राप्तापन्नयोः इति प्राप्ता जीविकां प्राप्तजीविका; आपन्ना जीविकाम्, आपन्नजीविका Atva is enjoined by this. The sutra means that the words prãptã and upanna compound with a noun in the second case and the final a of prāptā and āpannā is changed to a. Hence prāptā and jīvikām compound into prāptajīvikā and āpannā and jīvikām into āpannajīvikā.

NOTE: If so, the sutra has to be read Prāptā pannēsca dvitīyā. But Bhaṭṭōjidīkṣita reads dvitīyayā into dvīlayayā a. कालाः परिमाणिना (2, 2, 5) There are four topics here :-(1) Which member in māsajātah is pradhāna? (2) How is it that jātasya is sasthī in vükya and it changes to prathamā in samāsa? (3) Is māsa parimāņa of jāta? (4) Need for the upasankhyāna of ekavacana-dvigu. I किंप्रधानोऽयं समासः ? Which is pradhāna in the samāsa ? उत्तरपदार्थप्रधानः The latter member is pradhāna. NOTE:-Kāiyața says that this question arises on this standpoint : - In the vigraha-vākya māsā jālasya, jātasya, being ṣaṣṭhī, is apradhana and in samāsa Māsajūtā dṛśyalām it is pradhāna, since it has kāryasambandha. Il यदि उत्तरपदार्थप्रधानः सधर्मणानेन अन्यैरुत्तरपदार्थप्रधानैर्भवितव्यम् । अन्येषु चोत्तरपदार्थप्रधानेषु यैवासावन्तर्वर्तिनी विभक्तिः तस्याः समासेऽपि श्रवणं भवति । तद्यथा, राज्ञः पुरुषो राजपुरुष इति । इह पुनर्वाक्ये षष्ठी, समासे प्रथमा, केनैतदेवं भवति ? * TWENTYSECOND AHNIKA-KALAH PARIMĀŅINĀ 315 If it is uttarapadarthapradhana, it should be on a par with other uttarapadarthapradhāna-samāsas. The case-suffix of the latter member of the vigrahaväkya there remains the same as in the samāsa. Cf. Rājñaḥ puruṣaḥ and rajapuruṣaḥ, But here jūtasya is ṣaṣṭhī in vākya and it changes to prathamā in samāsa. On what basis is it so? योऽसौ मासजातयोरभिसम्बन्धः समासे स निवर्तते । अभिहितः सोऽर्थोऽन्तर्भूतः प्रातिपदिकार्थः सम्पन्नः । तत्र प्रातिपदिकार्थे प्रथमा इति प्रथमा भविष्यति The relation which is seen between māsa and jāta in the vigrahavākya disappears in the samasa. Though it is stated in the vākya, it disappears and merges into prātipadikārtha. It, then, takes the first case on the strength of the sūtra Prādipadikārtha…prathamā (2, 3, 46 ). न तदानीमिदं भवति मासजातस्येति ? Is not, then, possible to secure the form māsajātasya ? भवति बाह्यमर्थम् अभिसमीक्ष्य षष्ठी Sixth case comes after masajāta to show its sixth-case-relation with an external object. III कालस्य येन समासस्तस्यापरिमाणित्वादनिर्देशः Since that with which küla-vācaka-ŝabda compounds is not parimāṇin, the expression is not sound. कालस्य येन समासः सोऽपरिमाणी । तस्यापरिमाणित्वाद् अनिर्देशः । अगमको निर्देशः अनिर्देशः । न हि जातस्य मासः परिमाणम् । That with which kāla-vācaka-sabda compounds is not parimāņin (i.e.) it does not have the kāla for its measure. Since it is not parimānin, the expression is not sound. The deriva - tion of the word anirdēśaḥ is agamako nirdēśaḥ; for māsa is not the measure of the jāta (child). कस्य तर्हि ? Of whom then ? त्रिंशद्रात्रस्य । तद्यथा द्रोणो बदराणां देवदत्तस्य इति न देवदत्तस्य द्रोणः परिमाणम् । Of thirty days. For instance, drōna is not parimāņa of Divadatta in Drōnō badarāṇām Devadattasya.

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कस्य तर्हि ? Of whom then? बदराणाम् of jujubes. सिद्धं तु कालपरिमाणं यस्य स कालस्तेन The soundness of the expression is achieved, since the kalavācaka-sabda compounds with that which is related to the time restricted by the kala-vācaka-sabda. सिद्धमेतत् The desired object is achieved. कथम् : How? कालपरिमाणं यस्य स कालः तेन समस्यत इति वक्तव्यम् Kāla is that which becomes paricchēda to the kāla-sāmānya which is related to it and it must be stated that it compounds with it (jāta). सिध्यति । सूत्रं तर्हि भिद्यते The object is achieved; but the sulra is modified. यथान्यासमेवास्तु Let the sūtra be as it is. ननु चोक्तं कालस्य येन समासस्तस्यापरिमाणित्वादनिर्देश इति । Oh, it was said that the expression is unsound on account of its being aparimāṇin with which kāla-vācaka-ŝabda compounds. कं पुनर्भवान् कालं मत्वाह - कालस्य येन समासस्तस्यापरिमाणित्वादनिर्देश इति ! What does, in your opinion, the word kāla denote when you say kālasya yēna samāsaḥ tasya aparimāṇilvād anirdēšaḥ? येन मूर्तीनामुपचयाश्चापचयाश्च लक्ष्यन्ते तं कालमित्याहुः । तस्यैव कयाचित् क्रियया युक्तस्य अहरिति च भवति रात्रिरिति च । They say that kāla is that when the growth or the decay of bodies is seen. The same, in association with some action, gets the name of the day and the night. कया क्रियया ? With which action ? आदित्यगत्या with the movement of the sun. तयैवासकृदावृत्तया मास इति भवति, संवत्सर इति च भवति । The same being associated with it when repeated gets the name of month and year. यद्येवं भवति जातस्य मासः परिमाणम् If so, mása becomes the parimāna of jāta. TWENTYSECOND ĀHNIKA-NAN IV 317 एकवचनद्विगोवोपसङ्ख्यानम् Need for the upasankhyāna of ēkavacanz and dvigu too.

एकवचनान्तानामिति वक्तव्यम् । इह मा भूत्, मासौ जातस्य, मासा जातस्य इति । द्विगोश्वेति वक्तव्यम् इहापि यथा स्यात्, द्विमासजातः, त्रिमासजातः Ekavacanāntānām must be read to prevent samasa between māsāu and jātasya and between māsāḥ and jātasya. expression dvigōś ca should be read so that compounds dvimāsajātaḥ and trimāsajātaḥ too may be secured. उक्तं वा It has been answered. किमुक्तम् ? How has it been answered ? एकवचने तावदुक्तम् अनभिधानादिति The With reference to ēkavacana, it has already been answered by the statement Anabhidhānāt. NOTE:-Perhaps he refers to the varttika Sanghātasya āikārthyād nāvayavasaṁkhyātaḥ subutpattiḥ in the sutra Samarthak padavidhil (2, 1, 1). द्विगोः किमुक्तम् ? What has been said with reference to dvigu? उत्तरपदेन परिमाणिना द्विगोः समासवचनम् Uttarapadāna parimāninā dvigoh samāsavacanam (under 2, 1, 51 ) नञ् ( 2, 2, 6) Whether nañsamāsa is uttarapadarthapradhāna, anyapadarthapradhāna or pūrvapadārthapradhāna is discussed here. किंप्रधानोऽयं समासः ? Whose member’s meaning in this compound is pradhāna? उत्तरपदार्थप्रधानः It has the meaning of the latter member pradhāna. यद्युत्तरपदार्थप्रधानः, अब्राह्मणमानय इत्युक्ते ब्राह्मणमात्रस्यानयनं प्राप्नोति । If it is uttarapadārthapradhāna, there is chance to bring only a brahman on hearing the expression Abrāhmaṇam ānaya. NOTE:-Kaiyața says that visēṣaṇa cannot affect the · connotation of viśesya. अन्यपदार्थप्रधानस्तर्हि भविष्यति If so, let it be anyapadārthapradhāna,

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यदि अन्यपदार्थप्रधानः " अवर्षा हेमन्तः " इति हेमन्तस्य यलिङ्गं वचनं च तत् समासस्यापि प्राप्नोति If it is anyapadarthapradhana, the word avarṣāḥ in Avarṣā hemantaḥ may have to agree with hemanta in gender and number. पूर्वपदार्थप्रधानस्तर्हि भविष्यति If so, let it be purvapadarthapradhāna, यदि पूर्वपदार्थप्रधानः, अञ्ययसंज्ञा प्राप्नोति ; अव्ययं ह्यस्य पूर्वपदम् इति If it is pūrvapadārthapradhāna, it may get avyayasaṁjñā; for its pūrvapada is avyaya. नैष दोषः । पाठेनाव्ययसंज्ञा क्रियते, न च न समासस्तत्र पठ्यते । नञ् No, this difficulty will not arise. Avyaya-saṁjñā reaches those read in the ganapatha and nañsamāsa is not read there. यद्यपि नञ्समासो न तत्र पठ्यते, न तु पठ्यते । पाटेनापि अव्ययसंज्ञायां सत्यामभिधेयवल्लिङ्गवचनानि भवन्ति । यश्चे अर्थोऽभिधीयते न तस्य लिङ्गसङ्ख्याभ्यां योगोऽहित Nañ is read there even though nañ-samāsa is not. When it gets avyaya-saṁjñā through pāṭha, the gender and number are used in consonance with those of the pradhānārtha-vācaka. The pradhānārtha here is not connected with any gender or number. नेदं वाचनिकमलिङ्गता असङ्ख्यता वा This alingatva or asankhyātva is not based on verbal testimony. किं तर्हि ? On what then? स्वाभाविकमेतत् It is natural. 1 तद्यथा, समानमीहमानानाञ्च अधीयानानां च केचिदर्थैयुज्यन्ते, अपरे न । न चेदानीं कश्चिद् अर्थवानिति कृत्वा सर्वैरर्थवद्भिः शक्यं भवितुं कश्चिद्वा अनर्थक इति सर्वैरनर्थकैः । तत्र किमस्माभिः शक्यं कर्तुम् । यन्नञः प्राक् समासाद् लिङ्गसङ्ख्याभ्यां योगो नास्ति, समासे च भवति, स्वाभाविकमेतत् । For instance, of those persons who study equally with the same hope (of getting money), some get it and others do not .’

1. Cf. Vol. i p. 155. TWENTYSECOND AHNIKA-NAÑ all have not got it. 319 Because one gets money, it is not necessary that all have got it. Or because one does not get it, it is not necessary that What can be done by us there? It is in to be devoid of gender and number before it becomes a member of the samāsa and to have them after it becomes so. the nature of nañ अथ वा आश्रयतो लिङ्गवचनानि भविष्यन्ति । गुणवचनानां हि शब्दानामाश्रयतो लिङ्गवचनानि भवन्ति । तद्यथा शुक्लं वस्त्रं, शुक्ला शाटी, शुक्लः कम्बलः, शुक्लौ कम्बलौ, शुक्काः कम्बला इति । यदसौ द्रव्यं श्रितो भवति गुणः, तस्य यलिङ्ग वचनं च तद् गुणस्यापि भवति । एवमिहापि यदसौ द्रव्यं श्रितो भवति समासः, तस्य यल्लिङ्गं वचनं च तत् समासस्यापि भविष्यति । Or gender and number are decided from the words that are qualified. Words denoting quality take the gender and the number of the gunins. Viz. Suklam vastram, sukla sāti, suklal kambalaḥ, śuklāu kambalāu and śuklāḥ kambalāḥ. If the guṇavācaka qualifies guņi-vācaka, the former takes the gender and the number of the latter. So also the samāsa takes the gender and the number of the dravya to which it refers. अथ वा पुनरस्तु उत्तरपदार्थप्रधानः Or let it be, as was said before, uttara padarthapradhāna. ननु चोक्तम्अब्राह्मणमानय इत्युक्ते ब्राह्मणमात्रस्यानयनं प्राप्नोति इति । Oh, it was said that there is chance for a brahman alone to be brought when Abrāhmaṇam anaya is said. नैष दोषः । इदं तावदयं प्रष्टव्यः - अथेह अथेह राजपुरुषमानय, इत्युक्ते पुरुषमालस्यानयनं कस्मान्न भवति ? This difficulty cannot arise. He is to be put this question, Why is not puruşa alone brought when one is ordered to fetch rājapurusa here?” अस्त्यत्र विशेषः - राजा विशेषकः प्रयुज्यते, तेन विशिष्टस्य आनयनं भवति There is a speciality here:-The word rājā becomes upalakṣaka and hence rajapuruṣa is fetched. इहापि तर्हि नज् विशेषकः प्रयुज्यते, तेन नञ्विशिष्टस्यानयनं भविष्यति Here too, then, does nañ become visēşaka, so that there is chance to fetch nañ-visiṣṭa-brāhmaṇa.320 LECTURES ON PATANJALI’S MAHABHAŞYA कः पुनरसौ ? Who is he? निवृत्तपदार्थकः One from whom the padartha of brāhmaṇa (i. c. mukhyam brāhmanyam) is with held. NOTE :-Abrāhmaṇaḥ means adhyārōpitabrāhmaṇyaḥ kṣatriyādiḥ. यदा पुनरस्य अर्थे निवर्तते, किं स्वाभाविकी निवृत्तिः आहोस्विद् वाचनिकी ? If the meaning of the uttarapada is withheld, is it so by its very nature or is it made by the word nañ ? किञ्चातः ? What does it matter if it is this or that? यदि स्वाभाविकी, किं न प्रयुज्यमानः करोति ? अथ वाचनिकी, तद्वक्तव्यं नन् प्रयुज्यमानः पदार्थ निवर्तयति इति If it is by its very nature, what purpose is served by the use of nan ? If, on the other hand, it is made by the word nai, it should be so stated that nañ in association with a noun withholds from it the comprehension of its meaning. एवं तर्हि स्वाभाविकी निवृत्तिः If so, nivrtli is by its very nature. ननु चोक्तं किं नञ् प्रयुज्यमानः करोति इति Oh, it was said, " What purpose does the use of nafn serve ? " नञ् प्रयुज्यमानः पदार्थ निवर्तयति Nañ, in association with the word brahmana, enables it to have its meaning withheld from it. कथम् ? How ? कीलप्रतिकीलवत् । तद्यथा, कील आहन्यमानः प्रतिकीलं निर्हन्ति । Like wedge and counter-wedge. When the wedge is beaten, it makes the counter-wedge fall down. यद्येतन्नञो माहात्म्यं स्यात्, न जातु चिद् राजानो हस्त्यश्वं बिभृयुः, नेत्येव राजानो ब्रूयुः । 1 If this is the greatness of nañ, never will kings maintain an army of elephants and horses. They will simply pronounce the word na. NOTE: The humour of Mahabhāṣyakāra here deserves to be noted. TWENTYSECOND AHNIKA-NAÑ 321 gå afê amânî faqa: If so, nivṛtti is by its very nature. ननु चोक्तम्, किं नञ् प्रयुज्यमानः करोति इति

Oh, it was said, “ What purpose does the use of nan serve ? " तन्निमित्ता तूपलब्धिः । तद्यथा समन्धकारे द्रव्याणां समवस्थितानां प्रदीपनिमित्तं दर्शनम् ; न च तेषां प्रदीपो निर्वर्तको भवति । The comprehension of the meaning (that brāhmaṇa in abrāhmaņa means not the mukhyabrāhmaṇa but ārōpita-brāhmaṇyavad-brāhmana) is with the help of nan. It may be illustrated thus:-The sight of objects in dense darkness is with the help of light; but the light does not create them. यदि पुनरयं निवृत्तपदार्थकः, ब्राह्मणशब्दः किमर्थं प्रयुज्यते ? एवं यथा विज्ञायेत अस्य पदार्थो निवर्तते इति, नेत्युक्ते सन्देहः स्यात् कस्य पदार्थो निवर्तते इति । तत्र असन्देहार्थ : ब्राह्मणशब्दः प्रयुज्यते । एवं चैतत् । If nañ is nivṛtta-padārthaka, what for is the word brahmaṇa used? If‘na’ is used to signify that the meaning of a word is withheld, it cannot be clearly understood without an iota of doubt whose meaning is withheld. Hence the word brāhmaṇa is used to clear the doubt. It has evidently this purpose. अथ वा सर्व एते शब्दा गुणसमुदायेषु वर्तन्ते - ब्राह्मण, क्षत्रियः, वैश्यः शूद्र इति Or all these words - brāhmaṇaḥ, kṣatriyaḥ, väiśyaḥ and ŝūdraḥ are used where the group of peculiar qualities is found. तपः श्रुतं च योनिश्चेत्येतद्द्ब्राह्मणकारकम् । तपः श्रुताभ्यां यो हीनो जातिब्राह्मण एव सः ॥ तथा गौरः शुच्याचारः पिङ्गलः कपिलकेशः इत्येतानप्यभ्यन्तरान् ब्राह्मण्ये गुणान् कुर्वन्ति । Austerities, study of Vedas and birth are the nimittas to call one a brahman. He who is devoid of tapas and śruta is called jāti-brāhmana. These proximate qualities too-red complexion, clean conduct and possessing reddish brown or tawny hair are ascribed to brāhmaṇya. — 1 समुदायेषु च वृत्ताः शब्दा अवयवेष्वपि वर्तन्ते । तद्यथा पूर्वे पञ्चालाः, उत्तरे पञ्चालाः ; तैलं भुक्तं, घृतं भुक्तम् ; शुक्लो नीलः कपिलः कृष्ण इति । एवमयं समुदाये प्रवृत्तो ब्राह्मणशब्दः अवयवेष्वपि वर्तते जातिहीने गुणहीने च ।

1. Cf. Vol. I p. 77 M. 41

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Words denoting wholes are used to denote parts also:-Viz. East Pañcāla, North Pañcāla ; taila is taken in, ghrta is taken in ; white, blue, brown and black, object. So also the word brāhmaṇa used to denote one possessing all the qualities is used to denote one who possesses them excluding jāti and guṇa. गुणहीने तावत् - अब्राह्मणोऽयं यस्तिष्ठन्मूलयति, अब्राह्मणोऽयं यस्तिष्ठन् भक्षयति Firstly with reference to gunahina:-He who passes urine standing is abrāhmaṇa; he who eats standing is abrāhmaṇa. जातिहीने सन्देहाद् दुरुपदेशाच्च ब्राह्मणशब्दो वर्तते । सन्देहात्तावत् - गौरं शुच्याचारं पिङ्गलकपिलकेशं दृष्ट्वा अध्यवस्यति, ब्राह्मणोऽयमिति । ततः उपलभते नायं ब्राह्मणः, अब्राह्मणोऽयमिति । तत्र सन्देहाद् ब्राह्मणशब्दो वर्तते; जातिकृता चार्थस्य निवृत्तिः The word brāhmaṇa is used towards one who is not born a brahman through causes for doubting and wrong direction. Firstly through sandēha-nimitta:~On seeing one who is red in complexion, of pure conduct and having reddish brown or tawny hair, a man decides that he is a brahman. Then he learns that he is not a brahmana but an abrahmana. there, the word brahmana since there are causes for doubting it. Its meaning is withheld on knowing his true jāti. He uses, दुरुपदेशात् - दुरुपदिष्टमस्य भवति - अमुष्मिन्नवकाशे ब्राह्मणः, तमानय इति । स तत्र गत्वा यं पश्यति तमध्यवस्यति, ब्राह्मणोऽयम् इति । ततः पश्चाद् उपलभते नायं ब्राह्मणः अब्राह्मणोऽयम् इति । तत्र दुरुपदेशाच्च ब्राह्मणशब्दो वर्तते । जातिकृता चार्थस्य निवृत्तिः । आतश्च सन्देहाद्दुरुपदेशाद्वा । न ह्ययं कालं माषराशिवर्णमापणे आसीनं दृष्ट्वाऽध्यवस्यति ब्राह्मणोऽयम् इति निर्ज्ञातं तस्य भवति । " He Through wrong direction :-He is given this wrong direction :“ There is a brāhmana in that place. Take him here. ” He goes there and decides that the person he sees is a brahmana. He then learns that he is not a brahmana but an abrahmana. uses there the word brahmana through wrong direction. Its meaning is withheld through his true jāti. Hence the chance to use the word brāhmaṇa arises from sandēhanimitta and durupadesa. He never decides one to be a brahmana who is as TWENTYSECOND AHNIKA-NAÑ 323 black as black gram and who is seated in a bazaar, since he knows him well (that he is not a brāhmana). इदं खल्वपि, भूय उत्तरपदार्थप्राधान्ये सति संगृहीतं भवति This too is achieved, in addition, if the uttarapadartha is considered pradhāna. किम् ? What ? अनेकम् इति The word anākam. किमत्र संगृहीतम् ? What is achieved here? एकवचनम् Singular number. कथं पुनरेकस्य प्रतिषेधेन द्विबहूनां संप्रत्ययः स्यात् ? How is it possible for two or more to be comprehended by the pratisidha of one ? प्रसज्यायं क्रियागुणौ ततः पश्चान्निवृत्तिं करोति । तद्यथा आसय शायय भोजय अनेकम् इति Having enjoined kriyā and guna, he, then, prohibits one from having them, as in “Seat, provide with bed and feed anëka.” NOTE:-Kaiyața says that since kriyā and guna have āŝraya and since one is prohibited, many have them. यद्यपि तावदत्र एतत् शक्यते वक्तुं यत्र क्रियागुणौ प्रसज्येते, यत्र तु खलु पुनर्न प्रसज्येते तत्र कथम्, अनेकं तिष्ठति इति ? Even though it is possible to say so where kriya and guņa have already been enjoined, how will it be possible, in instances like Anēkam tiṣṭhati, where they have not already been enjoined ? भवति चैवजातीयकानामप्येकस्य प्रतिषेधेन बहूनां सम्प्रत्ययः । तद्यथा न न एकं प्रियम्, न न एकं सुखम् इति Comprehension of many takes place through the pratiṣedha of one in similar instances too; Viz. Na na ēkam priyam and Na na ēkam sukham. NOTE: The doubling of na is by the sutra Ābadhe ca (8, 1, 10). Na na ēkam means anēkam. इह अब्राह्मणत्वम् अब्राह्मणता परत्वात् त्वतलौ प्राप्नुतः Here in the words abrāhmaṇatvam and abrāhmaṇatā tvā and tal, being para may appear.

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तत्र को दोषः ? What harm is there P स्वरे हि दोषः स्यात् । अत्राह्मणत्वम् इत्येवं स्वरः प्रसज्येत । अब्राह्मणत्वम् इति चेष्यते There will be difficulty in svara. The initial syllable, will chance to be udātta, though it is desired that the final syllable should be so. नञ्समासे भाववचने उक्तम् It has been said with reference to the word denoting bhāva in nañ-samāsa (in Tasya bhāvas tvatalāu (5, 1, 119). त्वतलभ्यां नञ्समासः पूर्वविप्रतिषिद्धं त्वतलाः स्वरसिध्यर्थम् इति Nañsamāsa takes place with words ending in lva and tal through pūrvavipratiṣēdha so that udatta may fall on tva and tal. ईषदकृता ( 2, 2, 7) ईषद्गुणवचनेनेति वक्तव्यम् । अकृतेति ह्युच्यमाने इह च प्रसज्येत, ईषद्गार्ग्यः, इह च न स्यात् ईषत्कडार इति Gunavacanēna should replace akṛtā. If akṛtā is read, it may operate here in īṣad-gārgyaḥ and not here in īṣat-kaḍāraḥ. पष्ठी (2, 2, 8) कृद्योगा च Need to add krdyāgā. कृद्योगा च षष्ठी समस्यत इति वक्तव्यम् - इध्मप्रव्रश्चनः, पलाशशातनः It must be read that a noun in the sixth case compounds with krdanta which it qualifies. किमर्थमिदमुच्यते ? What is the need for reading this ? प्रतिपदविधाना च षष्ठी न समस्यते इति वक्ष्यति । तस्यायं पुरस्तादपकर्षः । He (Vārttikakāra) is going to read that pratipada vidhāna-ṣaṣṭhī does not compound with what it qualifies (in 2, 2, 10). Exception to it is made here in advance. का पुनः षष्ठी प्रतिपदविधाना, का च कृद्योगा ? Which ṣasthi is pratipadavidhānā and which is kṛdyōgā ? 向 सर्वा षष्ठी प्रतिपदविधाना शेषलक्षणां वर्जयित्वा । कर्तृकर्मणोः कृति इति तु या षष्ठी सा कृद्योगा । TWENTYSECOND ÄHNIKA-ŞAŞTHİ 325 Any ṣaṣṭhi not within the purview of Sasṭhī sēṣē (2, 3, 50) is pratipadavidhānā. The ṣaṣṭhi within the purview of Karirkarmanöḥ krti (2, 3, 65) is krdyōgā. तत्स्थैश्व गुणैः Along with words denoting qualities which its stem denotes. तत्स्थैश्च गुणैः षष्ठी समस्यत इति वक्तव्यम् - ब्राह्मणवर्णः, पटहशब्दः, नदीघोषः चन्दनगन्ध’, It must be read that the word in the sixth case compounds with words denoting qualities which are denoted by its stem. Viz. Brāhmaṇavarṇaḥ, candanagandhaḥ, paṭah iśabdaḥ and nadighōṣaḥ. NOTE: When varna is classified into brāhmaṇavarṇa kṣatriyavarṇa etc., the words brāhmaṇa, kṣatriya etc. refer to varṇa and not to the gunin. Similarly if gandha is classified into candanagandha, puṣpagandha etc., the words candana, pușpa etc. refer to the gandha and not to the gandhin. If sabda is similarly classified into paṭaha-sabda, bhērīśabda etc., the words pataha, bhērī etc. refer only to sabda and not to sabdin. If ghōṣa is similarly classified into nadīghōṣa, samudraghōṣa etc., the words nadī, samudra etc. refer to the ghōsa and not to the ghōşin. In such cases, Värttikakāra says, there is ṣaṣṭhi-tatpurușa. न तु तद्विशेषणैः But not with their visēsanas. न तु तद्विशेषणैरिति वक्तव्यम् । इह मा भूत् - घृतस्य तीव्रो गन्धः, चन्दनस्य मृदुः इति It must be stated that they do not compound with their viśēṣaṇas, so that there may be no samāsă in ghṛtasya tīvrō gandhaḥ, candanasya mrduḥ (sparśaḥ) etc. किमर्थमिदमुच्यते ? What for is this read ? NOTE:-Idam refers to the värttika Tasthāiś ca guṇāiḥ. गुणेन न इति प्रतिषेधं वक्ष्यति, तस्यायं पुरस्तादपकर्षः Acarya is going to read the pratiṣedha Gunēna na and this is its apavāda in advance. किं पुनः कारणं गुणेन न इत्युच्यते, न पुनर्गुणवचनेन न इत्युच्येत ? Why is it read Guņēna na and not Guṇavacanēna na ?

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नैवं शक्यम् । इह हि न स्यात् काकस्य काय, कण्टकस्य तैक्ष्ण्यं, बलाकायाः शौक्यम् इति । एतदेव खल्वपि तस्मिन् योगे उदाहरणम् । It is not possible. In that case piatiṣēdha cannot operate in the following:-Kōkasya kārṣṇyam, kanṭakasya läikṣṇyam and balākāyāḥ śāuklyam. These are the examples given in the sūtra. यद्धीदं ब्राह्मणस्य शुक्ला : वृपलस्य कृष्णा इति ? What about brāhmaṇasya śuklāḥ (in brāhmaṇasya śuklā dantāḥ), and Vrsalasya kṛṣṇaḥ (in vrṣalasya krṣṇā dantāḥ)? असामर्थ्यादत्र न भविष्यति They do not compound with each other on asāmarthya. account of कथमसामर्थ्यम् ? What is the basis for asāmarthya? सापेक्षमसमर्थं भवति इति The dictum Sāpēkṣam asamartham bhavati. द्रव्यमत्र अपेक्ष्यते दन्ताः

The gunin (of ŝuklāḥ etc.) (i.e.) dantāḥ is anticipated. तस्माद् गुणेन न इति वक्तव्यम् । गुणेन न इत्युच्यमाने तत्स्थैश्व गुणैः इति वक्तव्यम् । तत्स्थैश्च गुणैः इत्युच्यमाने न तु तद्विशेषणैः इति वक्तव्यम् । Hence is the necessity to enjoin Gunēna na. If Gunena na is read, Tatsthāiś ca guṇāiḥ has to be read. If Tatsthäis ca guṇāiḥ is read, Na tu tadviŝēṣaṇāiḥ has to be read. न निर्धारणे ( 2, 2, 10 ) प्रतिपदविधाना च Need to read Pratipadavidhānā ca. प्रतिपदविधाना च षष्ठी न समस्यत इति वक्तव्यम् - इह मा भूत् सर्पिषो ज्ञानं, मधुनो ज्ञानम् । It has to be read that the sasthi which is pratipadavidhānā does not compound with that which it qualifies, to prevent sarpiṣaḥ and jñānam, and madhunaḥ and jñānam from compounding with each other. पूरणगुणसुहितार्थ सद्व्ययतव्यसमानाधिकरणेन ( 2, 2, 11) गुणे किमुदाहरणम् ? What is the example regarding guna ? ब्राह्मणस्य शुक्ला, वृषलस्य कृष्णाः इति Brāhmaṇasya suklaḥ and vṛṣalasya kṛṣṇaḥ. TWENTYSECOND AHNIKA - PŪRANAGUNASUHITĀRTHA… 327 नैतदस्ति प्रयोजनम् । असामर्थ्यादत्र न भविष्यति They cannot serve as examples. They do not compound with each other thro’ asāmarthya. कथमसामर्थ्यम् What is the basis for asāmarthya? सापेक्षमसमर्थ भवति इति द्रव्यमत्रापेक्ष्यते दन्ताः The dictum Sāpēkṣam asamartham bhavati; the gunin-dantāḥ is necessary to complete the idea. इदं तर्हि - काकस्य कार्ण्य, कण्टकस्य तैक्ष्ण्यं, बलाकायाः शौक्ल्यम् इति This (each of the following) is then the example :Kākasya kārṣṇyam, kaṇṭakasya täikṣṇyam and balākāyāḥ śāuklyam. इदं चाप्युदाहरणं, ब्राह्मणस्य शुक्लाः, वृषलस्य कृष्णा : इति This too may be the udaharana :-Brāhmaṇasya śuklāḥ and orşalasya lersņah. ननु चोक्तम् - असामर्थ्यादत्र न भविष्यति Oh, it was said that they do not form samāsa thro’ asāmarthya. कथमसामर्थ्यम् ? What is the basis for asāmarthya? सापेक्षमसमर्थं भवतीति, द्रव्यमत्रापेक्ष्यते दन्ताः इति The dictum Sāpēkṣam asamartham bhavati; there is, here, the apēksā of the dravya - Jantah. भवति वै कस्यचिदर्थात् प्रकरणाद्वा अपेक्ष्यं निज्ञतं भवति तदा वृत्तिः प्राप्नोति There is chance for samāsa if that, for which there is apēkṣā, is well understood through the capacity of the word or the context. NorE :—The word artha, above, possibly means linga (sabdasāmarthyam) of the Purvamīmāṁsakas. सति किमुदाहरणम् ? What is the example regarding sat in the sūtra? NorE :—Satr and sānac are designated as sat in 3, 2, 127. ब्राह्मणस्य पक्ष्यन्, ब्राह्मणस्य पक्ष्यमाणः Brāhmaṇasya pakṣyan and brāhmaṇasya pakṣyamāṇaḥ. नैतदस्ति । प्रतिषिध्यतेऽत्र पष्ठी लप्रयोगे न इति No, it cannot be; for șaṣṭhī is prohibited in laprayōga (in Na lokāvyayanisthākhalarthatrnam 2, 3, 69).

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या च श्रूयते, एषा बाह्यमर्थमपेक्ष्य भवति । तत्रासामर्थ्याद् न भविष्यति । That which is current in usage depends upon some external element. Samāsa there does not take place through asāmarthya. कथमसामर्थ्यम् ? What is the basis for asāmarthya ? सापेक्ष समर्थं भवति इति । द्रव्यमत्र अपेक्ष्यते ओदनः The dictum Sāpēkṣam asamartham bhavati. There is apēkṣā here for the dravya ōdana. इदं तर्हि चोरस्य द्विषन्, वृषलस्य द्विषन् If so, the udāharaṇa is Cōrasya dvișan and vṛşalasya dvişan. ननु चात्रापि प्रतिषिध्यते पष्ठी Oh, sastha is prohibited here too. वक्ष्यत्येतत् द्विषः शतुर्वावचनम् इति Vārttikakāra is going to read Dviṣaḥ saturvāvacanam (under 2, 3, 69). अव्यये किमुदाहरणम् ? What is the example regarding avyaya ? ब्राह्मणस्य उच्चैः, वृषलस्य नीचैः इति Brāhmaṇasya uccãiḥ and vṛṣalasya nīcāiḥ, नैतदस्ति । असामर्थ्यादत्र न भविष्यति No, it is not. There will be no samāsa here thro’ asāmarthya. कथमसामर्थ्यम् ? What is the basis for asāmarthya? सापेक्षम समर्थं भवति इति । द्रव्यमत्रापेक्ष्यते आसनम् The dictum Sāpēkṣam asamartham bhavali. There is apēkṣā for the dravya āsana. इदं तर्हि ब्राह्मणस्य कृत्वा, वृषलस्य कृत्वा इति These, then, serve as examples:-Brāhmaṇasya kṛtvā and vrsalasya krtvā. एतदपि नास्ति, प्रतिषिध्यते तत्र षष्ठी अव्ययप्रयोगे न इति These, too, cannot be; Sasthi is prohibited with reference to avyaya (in Na lōkāvyaya…2, 3, 69). श्रयते एषा बाह्यार्थमपेक्ष्य भवति, तत्रासामर्थ्यान्न भवति That which is current in usage depends upon some external element. Samāsa there does not take place through asamarthya. कथमसामर्थ्यम् What is the basis for asāmarthya ? सापेक्षमसमर्थं भवति इति । द्रव्यमत्रापेक्ष्यते कटः TWENTYSECOND AHNIKA – PŪRANAGUNASUHITĀRTHA… 329 The dictum Sāpēkṣam asamartham bhavati. There is apēkṣā for the dravya kața here. इदं तर्हि पुरा सूर्यस्यादेतोराधेयः, पुरा वत्सानामपाकर्तोः These then are the examples :-Purā sūryasya udētōḥ ādheyaḥ and purā vatsānām apākartōḥ. ननु चात्रापि प्रतिषिध्यते अव्ययमिति कृत्वा Oh, there is prohibition here too since it is avyaya. वक्ष्यत्येतत् - अव्ययप्रतिषेधे तोसुन्कसुनोरप्रतिषेधः इति (Värttikakāra) is going to read Avyayapratiṣedhë tōsunkasunōrapratisedhah (under 2, 3, 69 ). समानाधिकरणे किमुदाहरणम् ? What is the example regarding samānādhikarana? 1 राज्ञः पाटलिपुत्रकस्य, शुकस्य माराविकस्य, पाणिनेः सूत्रकारस्य Rājñaḥ pāṭaliputrakasya, sukasya mārāvikasya and Paninēḥ sūtrakārasya. . नैतदस्ति । असामर्थ्यादत्र न भविष्यति This cannot be. They do not compound thro’ asāmarthya. कथमसामर्थ्यम् ? What is the basis for asāmarthya? समानाधिकरणमसमर्थवद्भवति The dictum Samānādhikaraṇam asamarthavad bhavati. इह तर्हि - सर्पिषः पीयमानस्य, यजुषः क्रियमाणस्य इति If so, let these be udaharanas:-Sarpisah piyamānasya and Yajuṣaḥ kriyamāṇasya. ननु चात्रापि असामर्थ्यादेव न भविष्यति Oh, even here they do not compound thro’ asāmarthya.. कथमसामर्थ्यम् ? What is the basis for asāmarthya ? समानाधिकरणमसमर्थवद् भवतीति That which has the same adhikaraṇu is asamartha. अधात्वभिहितमित्येवं तत् It refers to that which is not abhihita by dhātu.

1. मारावीत्याहेति माराविकः संज्ञैषा शुकविशेषस्य | क्वचित्तु माराविदस्य इति पाठः । तल माराविशब्दं ददातीति माराविदः (रघुनाथशास्त्री). M. 42330 LECTURES ON PATANJALI’S MAHABHÂŞYA कर्मणि च ( 2, 2, 14) It is decided here that karmani should be qualified by ubhayaprāptāu and it should qualify ṣasthi. कथमिदं विज्ञायते, कर्मणि या षष्ठी सा न समस्यते इति, आहोस्वित् कर्मणि यः क्तः इति ? How is this to be interpreted, whether karmani șasthi does not compound with the following word or karmaņi ktaḥ ? कुतः सन्देहः ? What is the source of the doubt ? उभयं प्रकृतं, तत्रान्यतरत् शक्यं विशेषयितुम् । Both are in the context and hence either of them can be taken as visesya. कश्चात्र विशेषः ? What is the difference here ? कर्मणीति षष्ठीनिर्देशश्चद् अकर्तरि कृता समासवचनम् If karmani qualifies şaşṭhī, samāsa between karmani şaşṭhī and akartari krdanta has to be enjoined. कर्मणीति षष्ठीनिर्देशश्चेद् अकर्तरि कृता समासो वक्तव्यः - इध्मप्रव्रश्चनः, पलाशशातनः If karm ini qualifies şaşṭhi, samāsa has to be enjoined between karmani ṣasthī and akartari krdanta, to secure the forms idhmapravrascanaḥ and palāśa-sātanah. तृजकाभ्यां चानर्थकः प्रतिषेधः The pratiṣedha of samāsa of karmani şaṣṭhī with words ending in tṛc and aka is unnecessary. तृजकाभ्यां चानर्थकः कर्तरि प्रतिषेधो भवति अपां स्रष्टा, पुरां भेत्ता, यवानां लावकः, कर्मणि इत्येव सिद्धम् The sūtra Tṛjakābhyām kartari (2, 2, 15) to prevent samāsa between apām and sraṣṭā, between purām and bhēllā and between yavānām and lāvakaḥ is unnecessary, since it will be secured by this sūtra Karmani ca. अस्तु तर्हि कर्मणि यः क्तः इति Let karmani, then, qualify ketal. किमुदाहरणम् ? What is the udāharana ? ब्राह्मणस्य भुक्तम्, वृषलस्य पीतम् इति Brāhmaṇasya bhuktam and vṛṣalasya pītam. TWENTYSECOND ÄHNIKA-KARMAŅI CA क्तनिर्देशेऽसमर्थत्वादप्रतिषेधः 331 No need for pratiṣēdha on account of asamarthya if karmaņi qualifies kta. क्तनिर्देशेऽसमर्थत्वादप्रतिषेधः । अनर्थकः प्रतिषेधः अप्रतिषेधः Pratiṣēdha is of no use on account of asāmarthya if karmaņi qualifies kta. Apratiṣidhaḥ means anarthakaḥ pratiṣēdhaḥ. समासः कस्मान्न भवति ? Why does not samāsa set in ? असामर्थ्यात् On account of the absence of sāmarthya. कथमसामर्थ्यम् What is the basis for asāmarthya ? सापेक्ष समर्थं भवति । द्रव्यमत्रापेक्ष्यते ओदनः The dictum Sāpēkṣam asamartham bhavati. The dravya ödana is wanted here. प्रतिपेध्यमिति चेत कर्तर्यपि प्रतिषेधः If the pratiṣēdha is considered necessary there, the same is needed in kartari also. अथैवं सति प्रतिषेधः कर्तव्य इति मन्यसे, कर्तर्यपि प्रतिषेधो वक्तव्यः स्यात् - ब्राह्मणस्य गतः ब्राह्मणस्य ज्ञातः इति If even, as it is, you consider that there is need for pratiṣēdha (in karmaņi), pratiṣēdha in kartari too has to be enjoined to prevent samāsa in brāhmaṇasya gataḥ and brāhmaṇasya jñāṭaḥ. पूजायां च प्रतिपेधानर्थक्यम् Non-need of the pratiṣedhasutra Ktēna ca pūjāyām. पूजायां च प्रतिपेधोऽनर्थकः । राज्ञां पूजितः राज्ञाम् अर्चित इति कर्मणि इत्येव सिद्धम् The sūtra Ktēna ca pūjāyām is unnecessary. Rājñām and pūjitaḥ and rājñām and arcitaḥ will not compound by this sūtra Karmani ca. तस्मादुभयप्राप्तौ कर्मणि षष्ठ्याः प्रतिपेधः Hence the pratiṣēdha refers to the sasthi qualified by ubhayaprāptäu karmani. तस्माद् उभयप्राप्तौ कर्मणीत्येवं या षष्ठी तस्याः प्रतिषेधो वक्तव्यः Hence there is need to prohibit the samāsa between the şaşthi qualified by ubhayaprāptāu karmani and the following word.

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स तर्हि वक्तव्यः It, then, should be read. न वक्तव्यः । इत्यर्थेऽयं चः पठितः । कर्मणि च कर्मणि इत्येवं या पष्ठीति No, it need not be read. Ca here is read in the sense of iti. Karmani ca means karmani ityēvam yā ṣaṣṭhĩ. नित्यं क्रीडाजीविकयोः ( 2, 2, 17 ) किमिह नित्यग्रहणेनाभिसम्बध्यते विधिः आहोस्वित् प्रतिषेधः ? Does nitya here go with vidhi or pratiṣëdha ? विधिरित्याह “It goes with vidhi”, says he. ? कुत एतत् : Why is it so? विधिर्हि विभाषा, नित्यः प्रतिषेधः For vidhi is optional and pratiṣedha is nitya. कुगतिप्रादयः ( 2, 2, 18 ) Vārttikakāra finds out two defects in the sūtra and suggests a vārttika in its place followed by another. They are explained in detail by Sāunāgas. प्रादिप्रसङ्गे कर्मप्रवचनीयप्रतिषेधः Pratiṣēdha of pra etc. if they are karmapravacanīyas. प्रादिप्रसङ्गे कर्मप्रवचनीयानां प्रतिषेधो वक्तव्यः - वृक्षं प्रति विद्योतते विद्युत् ; साधुर्देवदत्तो मातरं प्रति । There is need to prohibit the samāsa of pra etc. if they are karmapravacanīyas. Cf. Vrkṣam prati vidyōtutē vidyul and Sadhur Devadattō mātaram prati. व्यवेतप्रतिषेधश्च Prohibition of samāsa between vyavahitus. व्यवेतानां च प्रतिषेधो वक्तव्यः - आमन्द्रैरिन्द्र हरिभिर्याहि मयूर्ररोमभिः । (R. V. 3, 45, 1.)

Samāsa between intercepted words is to be prohibited, as between a and yāhi in A mandrāir indra haribhir yähi mayūraromabhih. सिद्धं तु काखतिदुर्गतिवचनात् The object is achieved replacing the sūtra by Kuan-svatidurgatayah. सिद्धमेतत् This (the object) is achieved. TWENTYSECOND AHNIKA-KUGATIPRADAYAH कथम् ? How ? 333 कास्वतिदुर्गतयः समस्यन्ते इति वक्तव्यम् - कु कुब्राह्मगः, कुवृपलः, आङ्आकडारः, आपिङ्गलः; सु - सुब्राह्मगः, सुवृषलः ; अति - अतिब्राह्मणः, अतिब्राह्मणः, अतिवृषलः ; दुर् - दुर्ब्राह्मणः,, दुर्वृषलः ; गति - प्रकारकः, प्रणायकः, प्रसेवकः, ऊरीकृत्य, उररीकृत्य । It must be enjoined that ku, aii, su, ati, dur and gati compound with samartha Vis Kubrāhmanal, kuvrsalah ; ākadārah, rapinigalal!; subrahmanyah, suersalah ; atibrāhmanah, ativrsalah ; durbrāhmanah, durvrgalah prakārakah, pranāyakah, prasevakah, ūrīkṛtya and urarīkṛtya. ★ प्रादयः क्तार्थे Pra etc. in the sense of kila. प्रादयः क्तार्थे समस्यन्त इति वक्तव्यम् प्रगत आचार्यःप्राचार्यः, प्रान्तेवासी, प्रपितामहः It must be enjoined that pra etc. in the sense of kta compound with samartha. Cf Prācāryaḥ (=pragataḥ ācāryaḥ), prāntēvāsī and prapitāmahal. एतदेव च सोनागैर्विस्तरतरकेण पठितम् The same is read in great detail by Saunāgas. स्वती पूजायाम् Su and ati to suggest veneration. स्वती पूजायामिति वक्तव्यम् - सुराजा, अतिराजा It must be read that su and ati compound with the samartha to suggest veneration; Cf. surājā and atirājā. दुर्निन्दायाम् Dur to suggest contempt. दुर्निन्दायामिति वक्तव्यम् - दुष्कुलं, दुर्गवः It must be read that dur compounds with the samartha to suggest contempt. Cf. duskculam and durgarah. आङीषदर्थे i to suggest slightly. आडीपदर्थ इति वक्तव्यम् - आकडार, आपिङ्गलः It must be read that un compounds with the samartha in īsadartha. Cf. ākadārah and āpingalah. कुः पापार्थे Ku to suggest disdain. कुः पापार्थ इति वक्तव्यम् - कुब्राह्मणः कुवृषलः It must be read that ku compounds with samartha to suggest disdain. Cf. kubrāhmanak and kuwrsalah.

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प्रादयो गताद्यर्थे प्रथमया Pra etc. meaning gata etc, compound with noun in the nominative case. प्रादयो गताद्यर्थे प्रथमया समस्यन्त इति वक्तव्यम् - प्रगत आचार्यः - प्राचार्यः, प्रान्तेवासी, प्रपितामहः It must be read that pra etc. meaning gala etc. compound with noun in the nominative case. Cf. prācāryal (pragatal ācāryah), prāntēvāsī and prapitāmaḥaḥ. अत्यादयः क्रान्ताद्यर्थे द्वितीयया Ati etc. meaning krānta etc. with noun in the accusative case. अत्यादयः कान्ताद्यर्थे द्वितीयया समस्यन्त इति वक्तव्यम्, अतिकान्तः खनाम् अतिखटः, अतिमालः It must be read that ati etc. meaning krānta etc. compound with noun in the second case. Cf. case. Cf. atikhatwal, (atikrāntaly khatvām) and atimālah. अवादयः क्रुष्टाद्यर्थे तृतीयया Ava etc. meaning trusta etc. with noun in the third case. अवादयः क्रुष्टाद्यर्थे तृतीयया समस्यन्त इति वक्तव्यम् - अवकुष्टः कोकिलया अवकोकिलो वसन्तः It must be read that ava etc. meaning krusta etc. compound with noun in the third case. Of. avakõkilaḥ Cf. avakokilak (= avakerus!al kōkilayā) in the expression avakõkilö vasantaḥ. पर्यादयो ग्लानाद्यर्थे चतुर्थ्या Pari etc. meaning glana etc. compound with noun in the fourth case . पर्यादयो ग्लानाद्यर्थे चतुर्थ्या समस्यन्त इति वक्तव्यम् - परिग्लानो अध्ययनाय पर्यध्ययनः It must be read that pari etc. meaning pariglāna etc. compound with noun in the fourth case Cf. paryadhyayanal (= pariglānā adhyayanāya). निरादयः क्रान्ताद्यर्थे पञ्चम्या Nir etc. meaning krānta etc. compound with noun in the fifth case. TWENTYSECOND ÁHNIKA-UPAPADAMATIŃ 335 निरादयः क्रान्ताद्यर्थे पञ्चम्या समस्यन्त इति वक्तव्यम् - निष्क्रान्तः कौशाम्ब्याः निष्कौशाम्बिः, निर्वाराणसिः " It must be read that nir etc. meaning krānta etc. compound with noun in the fifth case Cf. Nişkausambil (=niskrāntak kāuśāmbyāh) and nirvārānasik. अव्ययं प्रवृद्धादिभिः Avyaya with pravrddha etc. अव्ययं प्रवृद्धादिभिः समस्यत इति वक्तव्यम् - पुनः प्रवृद्धं बहिर्भवति, पुनर्गवः, पुनः सुखम् । It must be read that avyaya compounds with praurddha etc. Cf. punaḥpravṛddham (in the expression punahpravṛddham bahirbhavali), punargavaḥ and punaḥsukham. इवेन विभक्त्यलोपः पूर्वपदप्रकृतिखरं च Noun with iva without the loss of case-suffix, having purvapadaprakrtisvara. इवेन सह समासो विभक्त्यलोपः पूर्वपदप्रकृतिस्वरं च वक्तव्यं, वाससी इव कन्ये इव It must be read that noun compounds with iva, when there is no elision of case-suffix and there is purvapadaprakṛtisvara. अव्ययमव्ययेन Avyaya with avyaya. अव्ययमव्ययेन समस्यत इति वक्तव्यम् - प्रपयज्ञपतिम् It must be read that avyaya compounds with avyaya as in prapra in prapra yajñapatim. ‘उदात्तगतिमता च तिङा Avyoya with the tin which has udalta and which is gatimat. उदात्तवता तिङा गतिमता च तिङा अव्ययं समस्यत इति वक्तव्यम् अनुव्यचलत्, अनुव्याकरोति, यत्परियन्ति It must be read that avyaya compounds with the finite verb which has udatta and which is gatimän, as in anuvyacalat, anuvyākarāti and yat-pariyanti. उपपदमतिङ ( 2, 2, 19 ) There are four topics here:-(1) Need for atin in the sutra (2) To which does it become jñāpaka and what is its prayojana ? ( 3 ) With which does upapada compound itself ? ( 4 ) Is there vipratisēdha between sasthisamāsa and upapadasamāsa?

1. Udāttavatā gulimathā ca tijñā is another reading.

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I अतिङ् इति किमर्थम् ? Why is atin read? कारको व्रजति, हारको व्रजति The prevent samāsa between kūrakuḥ and vrajuli and hārakaḥ and vrajali. अतिङ् इति शक्यमवक्तुम् Atin may be dispensed with. कस्मान्न भवति, कारको व्रजति, हारको व्रजति इति ? By which is samasa between kārakaḥ and vrajati and between harakaḥ and vrajati prevented? सुप्सुपेति वर्तते Sup supā is taken here by anuvrlti. अत उत्तरं पठति He reads the answer to this. उपपदमतिङिति तदर्थप्रतिषेधः Atiñ in the sūtra prohibits the samāsa of the upapada with that whose meaning is tiñartha. उपपदमतिङिति तदर्थस्यायं प्रतिषेधः Atin in the sütra prohibits the samāsa of upapadam with tadartha. कस्य ? Whom does tad refer to ? तिर्थस्य To tiñartha. कः पुनस्तिङर्थः ? What is tiñartha? क्रिया Action. NOTE: Of many meanings of tinanla, kriya which is mukhya is taken here as artha by lakṣaṇā. क्रियाप्रतिषेधो वा Or the sūtra may be read Upapadam aleriya. अथ वा व्यक्तमेवेदं पठितव्यम् उपपदमक्रियेति Or the sutra has to be plainly read upapadam akriyā. अथ अक्रियेति किं प्रत्युदाहियते ? If the word atin in the sūtra is replaced by akriya, what is the pratyudāharana ? कारको, गतः, कारको यातः Kārakā gatah and kārakā yātal. नैतत्क्रियावाचि This (gatah or yātak) does not mean criya. किं तर्हि ? What then ? TWENTYSECOND ÄHNIKA-KUGATIPRĀDAYAḤ द्रव्यवाचि It means dravya. 337 NOTE :—Kāiyața says that gataḥ is dravyavācī, since its pratyayartha which is mukhya is kartā and kriya which is prakrtyartha is upasarjana to it. इदं तर्हि, कारकस्य गतिः, कारकस्य व्रज्या इति This, then, serves as pratyudaharaṇa:-kārakasya gatiḥ and kārakasya vrajyä. एतदपि द्रव्यवाचि This too is dravyavāci. कथम् ? How ? कृदभिहितो भावो द्रव्यवद् भवति इति On the accepted atideśa that the bhāva denoted by krt may be treated like dravya, II एवं तर्हि सिद्धे सति यदतिङिति प्रतिषेधं शास्ति तद् ज्ञापयत्याचार्यः अनयोयागयोर्निवृत्तं सुप्सुपेति Since Ācārya (Sūtrakāra) reads the word atin in the sūtra even though its purpose is otherwise accomplished, he suggests that there is no anuvṛtti for sup supā in this sūtra and in the former one. किमेतस्य ज्ञापने प्रयोजनम् ? What is the the advantage gained from this jñāpana ? भवति । गतिकारकोपपदार्ना कृद्भिः सह समासो भवति इत्येषा परिभाषा न कर्तव्या There will be no need to read the paribhāṣā Gati-kāraka-upapadānām kṛdbhiḥ saha samāsõ bhavati. IIL यद्येतत् ज्ञाप्यते केनेदानीं समासो भविष्यति ? If this is suggested, with which will upapada compound itself? समर्थन With that which is samartha. यद्येवं धातूपसर्गयोरपि समासः प्राप्नोति पूर्वं धातुरुपसर्गेण पश्चात्साधनेन इति If so, samāsa may take place between dhālu and upasarga too. Dhatu may first compound with upasarga and then take the termination after it. M, 43 !

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नैतदस्ति । पूर्वं धातुः साधनेन युज्यते, पश्चादुपसर्गेण । साधनं हि क्रियां निर्वर्तयति तामुपसर्गो विशिनष्टि । अभिनिर्वृत्तस्य चार्थस्योपसर्गेण विशेषः शक्यो वक्तुम् । ; No, it is not so. Dhatu first takes termination after it and then combines with upasarga. It is the termination that determines the nature of kriyā, (with reference to time, doer etc.). Upasarga restricts its application. Upasarga can restrict its application only after its nature is determined. षष्ठीसमासादुपपदसमासो विप्रतिषेधेन IV

Upapadasamāsa supersedes sasṭhīsamāsa through vipratiṣëdha. षष्ठीसमासाद् उपपदसमासो भवति विप्रतिषेधेन । षष्ठीसमासस्यावकाशः राज्ञः पुरुषो राजपुरुषः । उपपदसमासस्यावकाशः स्तम्बेरमः कर्णजपः । इहोभयं प्राप्नोति कुम्भकारः, नगरकारः । उपपदसमासो भवति विप्रतिषेधेन । · -

Upapadasamāsa will supersede ṣasthīsumāsa through vipratisedha. The room for ṣaṣṭhīsamāsa to operate is :-rājñaḥ purusah = rājapurusah. The room for upapadasamāsa to operate is this - sthambēramal and karnejapal. Here both have a chance to operate in kumbhakāraḥ and nagarakāraḥ. Upapadasamāsa takes place superseding sasthisamāsa through vipratiṣedha. न वा षष्ठीसमासाभावादुपपदसमासः No. Upapadasamāsa sets in on account of the absence of sasthīsamāsa. न वार्थो विप्रतिषेधेन Vipratisādha does not play its part. किं कारणम् ? Why ? षष्ठीसमासस्याभावादुपपदसमासो भविष्यति गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः इति समासवचनात् Upapadasamāsa appears in the absence of șasthisamāsa on the authority of the statement that gali, kāraka and upapada compound with krdantas before case-suffixes are added. अथ वा विभाषा षष्ठीसमासः । यदा न षष्ठीसमासस्तदोपपदसमासो भविष्यति . Or, sasthāsamāsa is optional. In its absenco does upapadasamāsa appear. TWENTYSECOND ÄHNIKA-AMĀIVÄVYAYĒNA अनेनैव यथा स्यात्तेन मा भूदिति So that it may set in by this sūtra itself and not by it. कश्चात्र विशेषः, तेन वा स्यादनेन वा ! What does it matter if it sets in by this or that? 339 अयमस्ति विशेषः उपपदसमासो नित्यसमासः, षषीसमासः पुनर्विभाषा There is this difference :Upapadusamāsa is nityasamāsa, but saṣṭhīsamusa is vibhāṣā. ननु च नित्यं यः समासः स नित्यसमासो यस्य विग्रहो नास्ति Oh! nityasımāsa is it which has no viyrahavākya. नेत्याह । नित्याधिकारे यः समासः स नित्यसमासः No”, says he. The samāsa read under the adhikara of nilya is nilyasamāsa. नवं शक्यम् । अव्ययीभावस्य ह्यनित्यसमासता प्रसज्येत । तस्मान्नित्यः समासो नित्यसमासो यस्य विग्रहो नास्ति । No, it cannot be. Avyayībhāva may, then, come under anityasamāsa. Hence nityasamāsa is it which has no vigrahavākya. अमैवाव्ययेन ( 2, 2, 20) एवकारः किमर्थ : ? Why is īva read? नियमार्थः For the sake of niyamu. नैतदस्ति प्रयोजनम् | सिद्धे विधिरारभ्यमाणोऽन्तरेणैवकारं नियमार्थो भविष्यति Vidhi without eva enjoined to those This is not the benefit. already siddha is niyama-vidhi. इष्टतोऽवधारणार्थस्तर्हि भविष्यति, यथैवं विज्ञायेत अमैवाव्ययेन इति, मैवं विज्ञायि अमान्ययेनैवेति It is then read for emphasis on the desired one, so that emphasis may be on amã and not on avyayễna. अस्ति चेदानीं कश्चिदनव्ययम् अम्शब्दो यदर्थो विधिः स्यात् ? Is there a word am which is not avyaya, to avoid which the vidhi is intended? अस्तीत्याह खशयं ब्राह्मणकुलम् इति “This is,” says he - khasayam brāhmaṇakulam. NorE : -Kāiyata reads here :Khasayam iti - Adhikarane Seteh iti ac. Atom iti sōr ambhavaḥ.340 LECTURES ON PATANJALI’S MAHÁBHĀṢYA नैतदस्ति प्रयोजनम् । अन्तरङ्गत्वादत्र समासो भविष्यति This is not the prayōjana. Samāsa takes place there, since it is antaranga. इदं तर्हि प्रयोजनम्, अमैव यत्तुल्यविधानमुपपदं तत्र यथा स्याद्, अमा चान्येन च यत् तुल्यविधानं तत्र मा भूद् इति । अग्रे भोजम्, अग्रे भुक्त्वा । This, then, is the prayōjana, that samāsa takes place between upapada and avyaya only when the former is read with am alone and it does not take place when it is read with am and others, as in agrē bhōjam and agrẽ bhuktvā. NOTE:-Am denotes namul and khamuñ. The upapada is read with ṇamul alone (as in Svādumi ņamul 3, 4, 26) forms the compound (svāduṁkāram); but if it is read with krtvā also (as in Vibhāṣāgrēprathamapūrvēṣu 3, 4, 24) there is no samāsa. अग्रादिष्वप्राप्तविधेः समासप्रतिषेधं चोदयिष्यति । स न वक्तव्यो भवति He is going to read the vārttika Agrādiṣvaprāptavidhēḥ samāsapratisedhah under the sūtra 3, 4, 24 enjoining the samāsapratisedha. It need not be read. शेषो बहुव्रीहिः (2,2, 23) शेष इत्युच्यते ; कश्च शेषो नाम ? The word sẽṣaḥ is read. What does it denote? येषां पदानामनुक्तः समासः स शेषः Śēṣa is the samāsa among words not yet read. शेषवचनं पदतचेन्नाभावात् If sēṣa denotes the samäsa among words not yet read, it is inappropriate, since it does not exist. शेषवचनं पदतश्चेत् तन्न If sēṣa denotes the samāsa among words not yet read, it is inappropriate. किं कारणम् ? Why ? अभावात् । न हि सन्ति तानि पदानि येषां पदानामनुक्तः समासः Since it does not exist. For there are no words whose samāsa has not yet been enjoined. अर्थतस्तर्हि Let it then be in relation to artha. TWENTYSECOND AHNIKA-SËṢO BAHUVRIHIḤ अर्थतस्तर्हि शेषग्रहणं, येष्वर्थेषु अनुक्तः समासः स शेषः 341 Let, then, the word sēṣa have its relation to artha, so that it may denote the samāsa whose meaning has not yet been stated. gfag If it is related to arthu, it is in the same boat. अर्थतश्चेदविशिष्टमेतद् भवति If it is related to artha, it is in the same boat. कुतः With what? qza: 1 a fe ufa àsuf àcatagen: BAIA: With pada. There is no artha with reference to which samāsa has not been enjoined. त्रिकतस्तर्हि शेषग्रहणम् । यस्य त्रिकस्य अनुक्तः समासः स शेषः Ŝēṣa, then, is related to the case having three numbers. Sēṣa is the samāsa of the word in that case which was not enjoined. g:? To which case was it not enjoined ? कस्य चानुक्तः rar: To the word in the first case. TWENTYSECOND AHNIKA ENDS. (Second adhyaya, second päda, first ähnika). VOLUME V ENDS.

1. There may have been the vārttika Trikatas tarhi before this. CORRIGENDA Page Line 7 30 For pravacana अन्तोदात्तर्थ 34 9 47 रुत्र्याख्यौ 53 20 brāmaṇāya 70 4 sarvanāmathāna 88 17 -शिपकी 19 Devadattvam 92 24 चोरेभ्या- 99 24 निर्भज्यये 113 5 हह्येतद् 114 1 mean 123 9 क Read puravucan’ अन्तोदात्तार्थ स्त्र्याख्यौ brāhmaṇāya sarvanāmasthāna - विशेषकौ Devadattatvam चोरेभ्य- निर्भज्यते ह्येतद meant किं 129 Take the first two lines at the top to the top of p. 128. 140 2 150 32 thy Maabhäṣhya 155 3 auuvṛtti they Mahabhäṣya anuvṛtii 160 32 ( end) संप्रयुज्यावहै 199 8 s mbaddh- 209 22 Samartkah 215 14 अधिकरणम् संप्रयुज्यावहे surnbaddhSamarthah अधिकरणम् 232 11 vispast- vispasta- 239 22 एतैश्चै एतैश्व 251 19 गुणवचननेन गुणवचनेन 264 2 ग्रहणेणार्थः ग्रहणेनार्थः 280 5,7 ēkabhikṣa, ēkabikṣā ēkabhikṣā 288 13 28 291 26 tilakṛṣṇaḥ Add “is” after too कक्तव्यः tilakṛṣṇāḥ वक्तव्यः 295 12, 16 एतत्- एत- (i) INDEX OF SUTRAS अक्षशलाकाः 238 अकथितं च 109 अत्यन्तसंयोगे च 249 अधिपरी अनर्थकौ 147 अधिरीश्वरे 1500 अन्तर्द्धा येन … 95 अन्तरपरिग्रह 198 अन्नेन व्यञ्जनम् 255 अनुकरणं च… 137 अनुर्लक्षणे 143 अमैवाव्ययेन 330 अयस्मयादीनि… 120 अर्द्ध नपुंसकम 300 अव्ययीभावः 235 अस्मद्युत्तमः 155 आ अडाराद्… 1 आख्यातोपयोगे 96 आङ् मर्यादावचने 146 आदरानादरयोः..137 ईषदकृता 324 उपपदमति 335 उपमितं व्याघ्रादिभिः 286 उपमानानि 281 ऊर्यादिनिव….135 तेन नञ्… 201 कुधद्रुह… 10 1 क्षेप 207

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प्राकडारात् 231 प्राग्रीश्वरात् … 127 प्रादयः 130 प्राप्तापन्ने च… 313 पञ्चमी भयेन 265 qc: afaaŷ:… 165 पराजेः …93 पात्रसमित 267 पारे मध्ये 242 पूर्वसदृश….253 पूर्वापर… 289 255 बहुषु बहुवचनम् 73 भक्ष्येण मिश्री marufai …92 भुवः प्रभवः 98 मयूरव्यंसकादयश्च 308 यचि भम् 70 यथासादृश्ये 237 यस्मात् प्रत्यय…58 यस्य चायामः 240 युवा खलति… 294 युष्मद्युपपदे … 155 यू… 37 लक्षणेत्थंभूत … 147 लः परस्मै… 150 अक्षादयः : 238 अकर्मकग्रहणे अकारकमिति …121 97 अकारकं हि 113 अगुरुपुत्रादीनाम् …183 अङ्गसंज्ञया …. 3 अत्यन्तसंयोगे 243 अत्यादयः 334 वर्णो वर्णेन 294 वारणार्थानाम् 93 विप्रतिषेधे 24 विभक्तिश्च 154 विभाषाप 239 … विरामो facrat … 170 faqur…287 … 270 श्रेण्यादयः …200 शेपे प्रथमः 155 शेषो बहुव्रीहिः 340 षष्टी 324 षष्ठीयुक्तः 56 स्वतन्त्रः …123 स्वादिषु (60 सङ्ख्यापूर्वी सप्तमी शौण्डेः 265 समर्थः पदविधिः 175 सह सुपा 233 साक्षात् …188 साधकतमं 102 सुप्तिङन्तं …. 67 सुप्रतिना 238 सुबामन्त्रिते …226 हकोरन्यतरस्याम् 132 (ii) INDEX OF VARTTIKAS अदिखादि….120 अध्युपसृष्टं - 22 अधिकरणं कर्ता 22 अधिकरणं कर्म 21 अधिश्रयण 83 अन्तरङ्गं च 30 अन्तःशब्दस्य -138 अन्नेन….255 अन्यकर्मेति ….116 अन्यत्र समुदाय 278 अन्यत्र संज्ञा 1 ४२ अन्वर्थमिति अनङानद्भ्यां च 39 अनञिति च 201 अनत्यन्तसंयोगार्थे तु 240 अनवयव 26 अनुकरणस्येति… 137 अनुर्लक्षणे… 11/ अप्रतिपत्तिः 26 अप्रधाने 11F अप्राप्तैर्वा 69 अपत्यं वृद्धं युवा 12) अपादानं च 81 अपादानमुत्तराणि 2 अपादानादीनां 85 अभावे … 17() अभावेऽवसान 172 अभिधानार्थे तु 276 अर्थतश्वेद्…347 अर्थतस्तर्हि 340 अर्थनियमे … 77 अर्थवत्प्रातिपदिकम् 22 अर्थ वेत्तद्धित अर्थेन नित्यसमास 250 अव्ययप्रतिषेधश्च 220 अव्ययं प्रवृद्ध… 335 अव्ययमव्ययेन 335 अवचने हि 228 अवयव….54 अवयव सिद्धम् 54 अवादयः 334 अविशेषेण… 22 ( आख्यातं … 203 आख्यातानुपयोगे…97 आङीबदर्ये 333 M44 INDEX OF VĀRTTIKAS आङ् मर्यादाभिविध्योः 116 आव… 37 आनुपूर्व्यवचनम् 152 आमन्त्रितस्य …227 ..15 आश्रयाभावात् इतरथा … 80 इतरथा हि … 85 इयङादाशो 39 इवेन … 235 इवेन विभक्ति…335 इह वचने हि …151 ईप्सितस्य कर्म…107 ईप् …35 उक्तं वा 167 उत्तरपदातिशये…300 उत्तरपदेन ….277 उद्यमन… 84 उदात्तगतिमता च335 उपपदमतिङ् … 336 उपमानसमासे 285 उपरि ….171 उपसर्जनसन्निपाते 141 उभयसंज्ञान्यपि 72 उभयोरनर्थकं ….141 उवङादेशश्च 40 उसि पररूपाच्च 15 ऊङापोः …36 एकत्वे….238 एकतिङ् 201 एकद्रव्य….23 एकयांगे हि 131 एकवचनद्विगोश्व 317 एकशितिपात् 222 एकशेष … 210 एकस्मिन् … 25 एकसंज्ञाधिकारे 18 एकसंज्ञाधिकारे ….17 345

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एकैकवर्ण… 169 एधाः पक्ष्यन्ति…81 क्तनिर्देशे …. 331 गतियुक्तेषु .00 गुनचचनं च 23 क्रियाग्रहणम् 100 क्रियाप्रतिषेधो वा 336 क्रियापृथक्त्वे…. 160 कुधदुहोः 21 क्षेपे सगतिक…267 कथितेऽभिहिते…. 113 4. ….101 कथिते लादयः 112 कदाचित्कर्मधारयः कर्तृकरणे कृता….253 कर्मणः करणसंज्ञा…. कर्मणीति षष्ठी….330 कर्मधारयत्वे…5 कर्मसंज्ञाप्रसङ्गः 80 करणं पराणि 21 कारक इति 79 कारकं येद् … 113 कारिकाशब्दस्य 131 कालभावाध्व … 116 कालस्य येन… 315 कितवव्यवहारे च 238 कुः पापार्थे 333 कृत्यैर्नियोगे… 266 कृत्यैरधिकार्थ…254 कृतापकृतादीनां.. 293 कृद्योगा च 324 कृन्मेजन्तः … 127 कृभ्वस्तियोगे 135 कुल्लोपे च 17 खलेयवादिभिः 2:11 गत्युपसर्ग…132 गत्युपसर्गसंशे… 22 गतप्रत्यागतीनां… 293 गतिदिवः कर्म…7 गतिबुद्धि… 13 गुरुलघु संशे… 10 घि नदी 19 चतुर्थी तदर्थ… 258 चतुष्पाज्जातिः 308 छन्दसि पर… 110 जातिखर.216 जुगुप्सा…89 डु च 23 तत्र च विप्रतिषेधः 139 तत्र जातादिषु… 246 तत्र नानाकारकात् 199 तत्र प्रत्ययनियमे … 77 तत्र प्रतिपत्यर्थ.. 26 तत्र युष्मद. 157 तत्र वचनप्रामाण्यात् 15 तत्र शेषत्ववचनात् 10 तत्र स्वरसमासान्त ..220 तत्रैकसंज्ञाधिकारे… 2 तत्पर इति वा 174 तत्पुरुष… 42 तत्पुरुषः …18 तत्पुरुषे… 6 तत्स्थैश्व गुणैः 325 तदर्थगतेर्वा 217 तदेकदेश… 61 तन्निमित्तग्रहणं वा 227 तव्यदादीनां …27 तस्मादुभयप्राप्तौ … 331 तस्य दोषः … 44 तस्यान्तोदात्तत्वं…221 निसार्वधातुकं…19 तुग्यण्.38 तुल्यः सन्निकर्षः 116 तृजकाभ्यां… 330 तृजादिभिस्तुल्यम् 25 तृतीयासमासे.252 द्रुतायां… 100 द्रोणं पचति… 84 द्वन्द्वतत्पुरुषयोः276 द्वयोर्द्वयोः 218 द्विगुसंज्ञा प्रत्यय..271 द्विगोर्वा…274 द्वितीयादीनां 310 àì: …..2/ दुर्निन्दायाम् 833 देशश्चाकर्मणात् 116 ध्रुवचेष्टित… 114 ध्वाङ्क्षेणेति 266 नज़विशिष्टे… 201 न तु तद्विशेषणैः 325 नद्याश्रयत्वात् ..15 नदीभिः 243 azîdarui …52 नमोऽङ्गिरोमनुष… 71 न वा ..36 न वा अपायस्य…81 न वा INDEX OF VĀRTTIKAS अविप्रतिषेधः 759 न वाधौव्यस्य 1 न वान्यतरस्य 287 न वा पूर्वेण… 189 ..216 न वा वचन… न वावयव…221 न वा श्यामत्वस्य : 85 न वा पष्ठीसमास 338 न वा स्वतन्त्र 8 न वा स्वातन्त्र्यात् 12/ न वा सम्भवात् 14 न वा समासे… 256 न वा सुबन्त 230 न वैकशेष… 152 न वोभय…. 107, नाकुर्वतीति 124 नाप्रतिषेधात् 69 निपातसंज्ञार्थः 131 निमिन्तिस्वर 222 नियमः प्रकृतेषु 78 निरादयः…334 नुडिडधिकेन च 2001 प्रत्ययग्रहणं पदादा 63 प्रत्ययविधिरेकादेशात् 41 प्रतिपदविधाना च 326 प्रतिषेध्यमिति.. 331 प्रथममध्यम… 151 प्रथमलिङ्गग्रहणं च 53 प्रथमे समासप्रतिषेधः 201 प्रधानकर्मणि… 114 प्रयोजनं किव्… 53 प्रयोजनं घञ्…132 प्रयोजनं दीर्घ…10 प्रयोजनं धातु … 61 प्रयोजनं … स्वरेभ्यः 30 प्रयोजनं समास… 66 प्रयोजनमव्ययीभाव…10 प्रसिद्धी नियमः 78 प्राग्धातुवचनं … 110 प्राग्वचनं …. 231 gpaa…129 प्रातिपदिक… 230 प्रादय इति… 130 प्रादयः क्तार्थे 333 प्रादयो गताद्यर्थे…334 प्रातिप्रस… 332 मैषेऽस्वतन्त्र… 125 पदविधौ… 209 पदसंज्ञायां…67 पदं भम् 19 परमपि… 229 पर्यादयः…334 परवचने सिति… 13 347

[[348]]

परस्परव्यपेक्षां 197 … परस्मैपदम् … 22 परस्मैपदसंज्ञा… 12 qc: afand:…..165 परिमाणार्थ च 63 पुनश्चनसा… 132 qarai a…331 पूर्वपदातिशये…302 पूर्वादिषु 253 पृथगर्थानां… 186 पौर्वापर्य….169 बलिरक्षिताभ्यां…259 बहुलवचनस्य…289 बहुव्रीह्मर्थं तु 10 भक्षे र हिंसार्थस्य 121 भसंज्ञायां… 70 भावविराम… 173 भुवद्वदुद्भ्यः 70 मकारान्तत्वम् 139 मरुच्छब्द त्य… 131 farget:….60 यणादेशाच्च 41 यणादेशादियुवा 45 यत्तन्न तृणेन… 84 युक्तार्थसंप्रत्ययाच्च…257 युष्मदस्मत् 156 युष्मदि… /58 योगविभागः 56 योगविभागाद्वा 69 योगे प्रतिषेधश्च 205 यौगपद्यासम्भवात् 26 राजगवीक्षीरे… 206 रीश्वराद्… 127 लघु गुरु 19 लादशे 150 … … लादेशो वर्णविधेः 41 लुक् … 46 लुप्ताख्यातेषु च 216 लौकिकं चातिवर्तते 128 व्यवेतप्रतिषेधश्च 332 वचनप्रामाण्यात् …255 afata…133 वद्विधि… 134 वर्णकाल… 166 वर्णेन… 295 वर्णोऽन्त्यः 174 वरश्यर्थस्य 104 वहेः … 120 वारणार्थेषु … 95 192 वावचन विप्रतिषेधे…28 विभाषेति… 239 विरामे … 171 विशेषण… 287 वृद्धिविधौ च 133 वृषण्वस्वश्वयोः 71 श्रच्छब्दस्य 131 श्रितादिभिः 246 श्रेण्यादिषु… 290 a:…40 शब्दकर्मणः 119 शब्दकर्मनिर्देशे … 118 शब्दाविरामे … 167 शृणोति…119 शेषवचनं … 340 शेषवचनं च 14 शौण्डादिभिः 265 षष्ठीसमासश्च 256 षष्ठीसमासाद 40- 338 स्वतन्त्रत्वात् …123 स्वतन्त्रत्वात् सिद्धम् 123 स्वतन्त्रस्य… 123 स्वती पूजायाम् 383 स्वरेऽवधारणं…230 खरो… 41 44 सक्रियाविशेषणं. 204 सङ्ख्या 28 सङ्घातस्य… 197 सम्प्रत्ययाच्च257 INDEX OF VÄRTTIKAS साक्षात्प्रभृतिषु… 138 साधनं कृतेति … 251 349 सिद्धं तु तेन…293 सिद्धं तु काड़… 332 संप्रतीयमानार्थ…257 समर्थतराणां वा 2002 सिद्धं तु काल… 316 सिद्धं तु प्रत्यय … 273 सिद्धमचः … .71 समर्थतराणां वा 202 सिद्धं त्वङ्ग…54 सिद्धं तु काल… ..121 सिद्धं तु… तत्पुरुष…18 समर्थतराणां वा 201 समर्थनिघांत 205 समर्थाधिकारस्य 2009 समानाधिकरणसमासात् 200 समानाधिकरणाधिकारे…307 समानाधिकरणाधिकारे 298 समानाधिकरणे 206 समानाधिकरणेषु.211 समानवाक्ये… 204 समास…23 समासतद्धित 273 समाससंज्ञाथ 22 समासान्तप्रतिषेधश्च 279 समासेषु… 128 समासों द्वयोः218 समाहारसमूहयोः 275 समुदाय 2002

सर्वत्र मत्वर्थ.. 279 सर्वत्र दृशेः 12/0 सर्वलिङ्गता च 200 सविशेषणानां …183 सहवचनं … 233 सिद्धं तु… तदन्त…64 सिद्धं तु… तदादि… 61 सिद्धं तु प्रतिकारकं…83 सिद्धं तु प्रतिषेधात् 158 सिद्धं तु राज 207 सिद्धं तु समर्थानां 209 सिद्धं तु समान…255 सिचि वृद्ध 151 सिद्धं वापि ….115 grâzi…76 gui…78 सुबन्तस्य 228 संज्ञा नियमे … 140 संहिता… 174 हवलक्षणा…15 ह्रस्व…55, 56 ह्रादाविरामे … 768 ह्र आकारलोपात् 40 कोर्वावचने 122 M. 45(iii) INDEX OF PARIBHĀSAS, NYĀYAS ETC. अन्यत्रसंज्ञाविधौ प्रत्ययग्रहणे…67 अभिधेयवद् लिङ्गवचनानि 318, 319 अर्थगत्यर्थः शब्दप्रयोगः 214 अव्यतिरेकाद् द्रव्याकृत्योः 271 असिद्धं बहिरङ्गलक्षणं… 42, 60 आ वनान्ताद्… अनुव्रजेत् 128 आश्रयतो लिङ्गवचनानि 319 इतरेतराश्रयाणि उक्तार्थानामप्रयोगः 149, 264 उपपदविभक्तेः… 150 272 कारकसंज्ञायां तरतमयोगो न 103, 104. कीलः आहन्यमानः प्रतिकीलं. 320 कृत्रिमाकृत्रिमयोः 100 नोत्सहते प्रतिषिद्धा… 09 प्रत्येकं वाक्यपरिसमाप्तिः 210, 231 प्रधानस्य सापेक्षस्यापि ..203 प्रातिपदिकग्रहणे 30.4 पर्याप्तो हि एकः पुलाकः 86 पुनः प्रसङ्गविज्ञानात् 27, 28 भवति विशेषः स्वस्मिन्भ्रातरि.. 2002 लक्षणप्रतिपदोक्तयोः 296 लध्वर्थे हि संज्ञाकरणम् ४२ लिङ्गमशिष्यं लोकाश्रयत्वात् 265 विशेषणविशेष्ययोरुभयविशेषत्वम् 287 वर्णाश्रये शास्त्रे … 200 सकृद्रता… 27, 28 82 समानाधिकरणं…220, 320 क्रुद्रहणे गतिकारक… 66, 142, 267 समानार्थं 217 गौण मुख्ययोः… 165 छन्दोवत्कवयः…51 तदेकदेशभूतं … 61, 62 तादर्थ्यात् ताच्छाच्यं…105 तुल्यवलप्रेष्यविधिः 26 नाव गतेः प्राक् .142 समुदाय वाक्यपरिसमाप्तिः 23/ समुदायेषु शब्दाः अवयवेष्वपि 321 सविशेषणानां वृत्तिर्न 183 सापेक्षमसमर्थ भवति 181, 183 208, 250, 286, 305, 326, 328, 831 (iv) INDEX OF IMPORTANT SANSKRIT WORDS अक्षिनिकोचः 192, 257 अकथितः 8.1 अग्नीषोमीयः 165, 271 अध्यवसायः 101 अधिकरणम् 20-22, 88, 10, 110 अधिकारः 175 अजहत्स्वार्था वृत्तिः 103, 100, 300 अधिश्रयणः 83 अजाकृपाणीयम् 232 अजातौ स्वलिः 307 अतितन्त्र्यै 53 अतिभ्रुवे 55, 56 अतिशकटये 55, 56 अन्तर्हत्य 138 अन्तरङ्गम् 30 अन्तरङ्गता 301, 303 अन्तोदात्तत्वम् 221 अन्यत्र 1 INDEX OF IMPORTANT SANSKRIT WORDS अन्यपदार्थप्रधानः 236, 244, 260, अभिरूपतराः 90, 103 134, 317, 318 अभिरूपाय 103 अन्यार्थे 70 अभिविधिः 146 अन्योन्यविशेषको 48 अयुक्तः 201 अन्वर्थसंज्ञा 82, 1.13, 235 अर्जनम् 270 अनन्तर योग 270 अर्थकृतः 248 अनर्थकम् 115 अर्थगतिः 252 अनर्थको 148, 1:40 अर्थनियमः 77 अनवकाशम् 36 अर्थादेशनानि 190-192 अनवकाशा 8, 22, 27, 45, 129), अर्थाश्रयः 165, 300 134, 151 अनवकाश 3 अनवस्था 207 अर्द्धः 309 अर्द्धम् 309 अर्द्धपिप्पली 312 3501 अनादरे 137, 138 अनिर्देशः 315 अनिवृत्तिः 1290 अनिशब्दता 1837, 1.10 अनुकर्षणार्थः 318, 314 अनुकरणम्य 137 अनुव्यचलत 335 अनुवर्तत 104, 1655 अनुवृत्तिः 4 अनकत्वम् 323 अर्द्धराशिः 300 ereratura: 16, 128, 235, 236, 211, 215, 207, 268 अवकोकिलः 331 अवर्ततनकुलस्थितम् 207 अवयवकार्यम् 232 अवहननाय 258 अवयवविधां 310 अवसानसज्ञा 167, 168 अविवक्षितत्वात् 82, 9.1 अवृत्तिपक्षः 102, 277 अश्राद्ध भोजी 185 अश्वघासः 200 अपादानम् 20, 21, 80, 81, 91, अस्वपदविग्रहः 263 102, 105, 110, 111 असङ्कीर्तितः 81 असत्कृत्य 187 अप्रधानः 81 अपशब्दः 181 अपाकर्ताः 329 अपायः ४२ अपुनर्गेयाः 185 अपूर्वविधिः 19 अब्राह्मणम् 317, 310 अब्राह्मणः 322 अभ्यन्तरः 212, 213 अभिधानात् 317 अभिधेयवत् 318 अभिरूपः 287 असहायवाची 70 असामर्थ्यम् 305, 326-320 असूर्यपश्यानि 185 अहर्गताः 219 अहर तिसृताः 250 अहिहतः 254 आकुमारम् 146 आकृतिः 271 204, 310, 311

[[2]]

आकृतिगणः 290

आचार्य : 27, 62, 67, 75, 103, 104, 142, 151, 155, 222,

उदाहरणम् 251, 281, 282, 301,

305, 326, 329, 330

उदेतोः 329

उपन्यासः 62

आचार्यप्रवृत्तिः 14, 43, 44, 47, 66, उपपदम् 169

142, 260, 261, 264

उपपदनियमः 156, 157

आचार्याः 300

उपमानम् 281

आचार्येण 2

उपमेयम् 281

आत्मनेपदव्यत्ययः 57

उपयुक्ताः 36

आत्मनेपदसंज्ञा 22

उपयोगः 96, 97

आदरे 197, 138

उपसङ्ख्यानम् 90, 120, 131, 215,

आदित्यगत्या 3.16

आमन्त्र्यमाणः 106

245, 268

आराशास्त्रीयम् 37

आलभेत 289

आलम्भनम् 271

आश्रयतः 319

इतरेतराश्रयत्वात् 273

उपादानविकलः 178

उभयपदार्थप्रधानः 236, 211, 268

उष्ट्रमुखः

‘: 61

BT: 266

इतरेतराश्रयता 272

इध्मप्रव्रश्चनः 324

इन्द्रः 7

इटवाची 29, 303

216

उपसर्जनम् 298

आरम्भसामर्थ्यात् 4, 5, 6, 8-14, उपसर्जनसन्निपाते 141, 142

इष्टिः 51, 301, 305 ईषदर्थे 333

ईहमानानाम् 318 उच्छेन 51, 52

उत्तमसंज्ञा 152, 153

उत्तरकम् 257

‘उत्तरपदलोपः 256

उत्तरपदार्थप्रधानः 236, 244, 268,

314, 317, 319

उत्सर्गः 164

उद्यमन…. 84

उदकान्तात् 128

उदात्तनिवृत्तिस्वरः 33

उपाध्यायः 99

उलूखलम् 258

एकदेशविज्ञानात 61 एकदेशिप्रधाने 242 एकनदी 267 एकनदीतरे 208

एकभिक्षा 279, 280

एकशब्दः 76

एकशाटी 279

gerdefeat: 2, 4-7, 9-12, 17, 18

एकापूपी 280

एकार्थाः 101, 102

garaïma: 176, 177, 186, 187, 197

एतः 295

पधाः 84

ऐतिकायनः 45

ओदनम् 89 ओदनः 328

औत्तराधर्यम् 270

INDEX OF IMPORTANT SANSKRIT WORDS

ऋयणम् 270

क्रिया 330

क्षत्रियार्थम् 259, 201

कटः 328

कन्दुः /

कन्या 1003

कन्ये इव 335

कृत्स्नम् 280 कृतापकृतम् 203

कृष्णसर्पवान् 209, 302

कृष्णसारङ्गः 291 कैमर्थक्यात् 18 कोष्टः 1

खट्टारूढः 249

कमण्डलुपाणिः 116

कर्ता 10, 11, 21, 83

कर्म 9, 14, 20, 22, 80, 04, 97,

99, 100, 101, 105-108, 116 कर्मधारयः 5, 6, 2009-301 कर्मप्रवचनीयसंज्ञा 22, 120, 113, 11, 149, 147, 149, 150,

210, 332

कर्मसाधनः

aderam: 63, 17 !, 269

करणम् ), 21, 21, 83, 89, 10.1,

102, 103

करोतिना 250

खलेयवम् 212

खाड् 136 ग्रामगमी 246

गङ्गा 98

गतप्रत्यागतम् 2903

गलेचोपकः 25/

गवयः 282

गार्गीबन्धुः 10

गुडः 257

गुडधानाः 256

गुणकर्मणि 114

गुणप्रधानः 74, 75

कल्म 1.17

कवयः 51

काकतालीयम् 2:32

काद्रवेयः 31

कार्षापणम् 120

कारकम् 28/0

कारकः 386

कारिकाकृत्य 131

कालपरिमाणम् 316 कालभूयस्त्वम् 166

कालव्यत्ययः 657

कालाक्षी 308

कीलप्रतिकीलवत् 320

कुण्डिका 92

कुतपसौश्रुतः 807

कुद्दालपदेन 301

कुम्भकारः 177

कुसूलः 1

M. 40

गुणवचनसंज्ञा 23

गुणवचनः 250, 30G

गुणशब्दाः 62

गुणविशेषकः 71

गुणहीने 322

गुरुसंज्ञा 19 गोणिकापुत्रः 118 गोहितम् 16, 178

281, 282 गौरितरा 68 च्व्यर्थः 139 चन्द्रमुखी 283, 284 चराचराः 249 चित्रगुः 272 छन्दः 50 छन्दोवत् 51 छात्रः 146 छात्राय 263 353 354 ज्ञानानि 98 LECTURES ON PATANJALI’S MAIJĀBHĀṢYA द्विकर्मकाः 112, 115 ज्ञापकम् 14, 124, 128, 142, 261, द्विगुः 6, 7, 16, 274, 275, 278 262, 26+ ज्ञापने 286 ज्ञापयति 271, 294, 310, 311 ज्योतिर्वत् 98 जहत्स्वार्था वृत्तिः 193, 306 जातिब्राह्मणः 321 जातिशब्दाः 62 fggaara: 277, 278, 317 द्वीरावतीक : 17, 213 दधि 104 दध्योदनः 256 दर्शनीयामाता 214 द्वैमातुरः 272 दर्शनीयः 287 दात्रलूनम् 25/ दाराः 274 दुरुपदेशात् 322 विप्रयोगः 76 देशान्तरप्रापणे 270 धर्मम् 112 धर्मात 80 जातिहीने 322 जाल्मः 249 जीविकाप्राप्तः 313 दूर्वा 98 डुसंज्ञा 23 त्रिपुरी 270 त्रिरात्रम् 10/ त्रैमातुरः 272 त्वत्कल्पः 104 ania: 113, 114 तण्डुलविकारम् 106 धान्यार्थः 252 धानुष्कः 3 न्यासे 135 तत्पुरुषः 5-7, 18, 233, 236, 217, नभस्वत् 71 268 तत्पुरुषान्तोदात्तत्वम् 12 तद्गुणसंविज्ञानम् 306 तन्त्रम् 128 तिलेषु 104 तिलोदकम् 44 तिष्ठद्गु 241 तीर्थकाकः 263 तुल्य सन् 298 तुल्यबलत्वात् 26 वैशग्यम् 139 तित्तिरिकल्माषी 283 द्रव्यम् 271 द्रव्यवचनः 250 नागयुवतिः 208 aaraf: 101, 102 निमित्तस्वरात् 223 नित्यसमासः 250, 200, 264, 276 निन्दायाम 333 निमित्तस्वरः 223 नियमविधिः 1) नियमार्थम 2 निर्देशः 204 निवर्तकम् 280 निर्वर्तकः 321 निर्वृत्तिः 101 निलीनकम् 257 द्रोणम् 84, 315 व्यह्नजातः 278 FFF: 236, 238 निवृत्त पदार्थकः 320, 821 faata: 320, 321 निश्रयण्या 255 निष्कौशाम्बिः 216, 335 INDEX OF IMPORTANT SANSKRIT WORDS प्रक्षालनम् 87 प्रकर्षः 300 प्रकृत्या 250-2001 प्रकृतिः 202 प्रोक्षणम् 27 पक्ष्यन् 328 पचादीनाम् 83 प्रत्ययनियमः 77 प्रत्ययविधिः 41, 311 प्रत्याख्यायते 225 प्रतिकारकम 83 प्रतिपदम् 20 प्रतिपदविधाना पष्ठी 334, 320 प्रतिपदोक्तस्य 207 प्रतिषेधः 17, 18, 33, 70, 158, 200, 201, 219, 330-332, 336 प्रथमसंज्ञा 152, 153 प्रदीपः 32/ प्रधानम 280, 208 प्रधाने 20 प्रधानकर्मणि 114 प्रनायकः 183 प्रप्र 335 प्रपञ्चः 200 प्रपर्णकः 17, 18 प्रपलाशकः 17, 18 प्रपितामहः 333, 33/ प्रयोगनियमः 137, 1.10 प्रयोजनम् 30, 33, 36, 39, 11, 67, 75, 82, 102, 127, 135 137 140, 147, 1.18, 185, 192, 280, 232, 230, 242, 247, 254, 277, 279, 201, 200, 307, 310, 313, 314, 327 प्रयोजनानि 19, 42, 64, 66, 215 प्रसज्यप्रतिषेधः 60, 109, 130 प्राचार्य : 383, 334 प्रान्तेवासी 333, 334 प्रियदर्शनता 283, 281 प्रेक्षापूर्वकारी 92, 93, 101, 170 पञ्चकुमारी 270 पञ्चग्रामी 270 पञ्चपूली 271, 275 पञ्चहोतारः 281 पञ्चारतिः 273 पञ्चालाः 321 पदसंज्ञा 19, 20 पयः 200 पर्यध्ययनः 334 af: 4, 6, 8-11, 13, 28, 233 पर्युदासः 10, 130 परङ्कार्यत्वम् 5, 79, 11, 12 परङ्कार्यत्वात् 4-6, 8-14, 215 268 परमत्वम् 163 परशब्दः 20 परस्मैपदव्यत्ययः 57 परस्मैपदसंज्ञा 12, 13, 22, 151 पराङ्गवद्भावः 227 परार्थाभिधानम् 193 परिगणनम् 97 परिभाषा 12-14, 61-66, 175 परिमाणार्थ 63 परिमाणिना 277, 278 परिवर्तनम् 87 पलाशशातनः 324 agafafa: 272 पाञ्चालः 1 पाटलिपुत्रकाः 90, 103 पाणिना 89 पाणिनेः 146, 329 पाणिविहारैः 192, 257 पादहारकः 25/ पापार्थे 333 पारतन्त्र्यम् 85-87

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भिद्यते 29 356 पिष्टपिण्डीम् 289 पुरन्दरः 1 पुरस्तादपकर्षः 325 पुरुषनियमः 156 पुरुषव्यत्ययः 57 मत्कल्पः 164 मध्यमसंज्ञा 102, 153 पुरुषसंज्ञा 12, 151 पुरुहूतः 1 पूजायाम् 331 पूर्वपदार्थप्रधानः 236, 214, 268, 318 214,268, पूर्वपदप्रकृतिस्वरः 42, 221, 247 पूर्वविप्रतिषेधाः 29 मन्त्रम् 31 मन्दकम् 257 मयूररोमभिः 882 मर्यादा 140 महती संज्ञा 143, 235 महाकष्टथितः 179 महाराजाय 259 महाविभाषा 2:12 पूर्वायम् 266 पूरणम् 313 पौर्वापर्यम् 170 फलावाप्तिः 101 ब्राह्मणवर्णः 325 ब्राह्मणार्थम् 259, 260, 201 बदरपिटकः 169 बदराणाम् 315, 316 afe: 259 बलीयः 30 बलीवर्दाः 121 वह्वर्थः 20, 76 बह्नाढ्यतरः 307 माण्डव्यः 3 मानम् 282 माराविकस्य 829 माषराशिचर्णम् 322 मापेण 301 मासजातः 315 मासप्रमितः 250 मृगचपला 28:4 यजुषः 329 यत्परियन्ति 335 यथान्यासः 23 यथान्यासम् 29, 316 यवागूः 260 बह्नाढ्यतरकः 307 बहवः 73 बहवोऽर्थाः 257 बहुव्रीहिः 16-18, 52, 188, 222, 286, 215, 217, 262, 263, 268, यष्टिमौद्गल्यः 307 याजुष्कः 3 युक्तार्थता 257 युक्तिः 305 युवसंज्ञा 19 यू 4/7 299-305, 807 बहुशकटिः 48 बाभ्रव्यः 3 बाहिष्कः 3 बुसोपेन्ध्यम् 254 भसंज्ञा 19, 20 भावसाधनः 260 भाविनसिंज्ञा 273 यूपदारु 264 योगः 92, 93, 95, 97, 98,225 योगविभागः 49, 56, 69, 130, 131, 239, 252, 263 योगस्य 19, 301, 305 योगाङ्गम् 234, 252 योगे 148 योगेन 11/ INDEX OF IMPORTANT SANSKRIT WORDS यौगपद्येन 4, 6-11, 13, 26, 233 रन्धनाय 258 राजगोक्षीरम् 207 राजपुरुष : 287, 319 राज्यतिसृताः 250 रात्रिगताः 219 वाचिकः 71 वार्तिककारः 217 वाराणसी 241 वाहीकः 165 रुचितम् 263 लक्षण | 115, 116, 211, 290 लघ्वर्थम् ४५ विक्षिप्तेषु 270 fafa: 259-26 1 fang: 260, 262, 263, 284 विद्योतते 147 विधिः 332 विधेयम् 19 लघुसंज्ञा 19 लाक्षणिकस्य 33 लिङ्गव्यत्ययः 67 लिङ्गवचनानि 319 लोकतः 128, 132, 153 लोकाश्रयात् 265 लोके 1 लोहितोष्णीषाः 306 व्यत्ययः 67 व्यतिषङ्गः 199 विन्ध्यः 92 विप्रतिषिद्धम् 25 fanfara: 21, 28, 221 विप्रतिषेधात् 17, 18 विप्रतिषेधे 3 विप्रतिषेधेन 158, 159, 215, 2G४, 298, 299 त्रिभक्तिः 34 विशेष्यम् 287 fata: 2, 259, 281, 285. 286, 295 व्यपेक्षा 176, 177, 199, 200, 304 विशेषकम् 287, 288 व्यवधानम् 187 व्यवस्थायाम् 209 व्यवेतानाम् 332 व्याकरणम् 28 1 विशेषणम् 287, 288 विपभक्षणम् 108 वीरपुरुषकः 17, 299 व्याकरणे 1, 79 वचनप्रामाण्यात् 15, 216, 217, 255 वचनात् 161, 265, 283, 284, 314 वपावान् 250 वर्णव्यत्ययः 57 वर्द्धितकम् 92 वविधः 201 afa: 193, 202, 243, 312 वृत्तिपक्षः 192, 277 वृत्तिसूत्रवचनप्रामाण्यात् 217 वृत्तिषु 166 वृश्चिकः 98 वदर्भः 1 वैदेहः 1 वैयाकरणखसूचिः 281 वैयाकरणः 45 वल्मीकः 299 बहद्र 247. वाक्यसंज्ञम् 203, 204 arafang 190, 318 वाचनिकी 320 श्राद्धाय 100 श्रौषट् 130 357

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श्वश्रू सुरम् 259 शक्रः 1 शकटिबन्धुः 48 शङ्कुला खण्डः 250, 251 शते 119 शतसहस्रम् 301 शन्नोदेवीयम् 174 शब्दकृतः 248 शब्दप्रमाणकाः 201 शब्दविरामः 167 शब्दाश्रयः 165 शस्त्रीश्यामा 282, 285 शाकपार्थिवः 307 सङ्ख्यावाची 76 सङ्घयेये 225 सङ्घातस्य 65 सन्ततत्वात् 08 सन्देहः 2,321, 3:30 सन्देहात् 322 सन्नियोगः 59 AFAZIAH 22, 99, 101, 1123 सप्तर्षयः 280 सम्बन्धः ४२ समभ्याशीकरणम् 270 समर्थतराणि 22 (11, 2002 समसङ्ख्यार्थ 152 शाकल्यस्य संहिता 144, 1:15 समानाधिकरणः 5, 207 शास्त्रम् 27 शास्त्राणि 180 समावेशः 1, 2, 3 शिंशपा 289 शिष्याः 2 शुक्लवाससम् 306 शुकबभ्रुः 207 शृङ्गवेरम् 192, 257 समुद्रः १४ AATA: 258, 259, 203 समासान्तः 2.17 BAIEIT: 269, 270, 275 समीपम् 8() 92 शैली 232 समुदायकार्यम् 28:2 षट्संज्ञा 23 समूहः 275 पण्णगरी 270 षण्मुहूर्ताः 245) स्थाली 22, 258 स्थालीपिटरम् 158 स्पर्धा 305 स्पर्धायाम् 304 स्वतन्त्रः 123-125 स्वातन्त्र्यम् 85-87, 124 स्वाध्यायेन 292 स्वाभाविकम् 190, 318 सर्पिषः 320 सर्पिष्कः 3 सर्वधनी 209, 302 सर्वलिङ्गता 200, 263-205 सर्ववेदपारिषद 2000 सहविवक्षा 150 साकल्ये 230 साङ्काश्यकेभ्यः (00, 103 सादृश्ये 270 साधकम् 289 सामर्थ्यम् 257 सामान्यम् 281, 285, 286 सामान्यविधिः 810 स्वाभाविकी 320, 321 सङ्ख्या 23, 187 सङ्ख्याम् 225 सामान्वशब्दाः 191 सङ्ख्यातानुदेशः 37, 152 सामान्येन 1.45 麒 aam 8, 13, 22, 151 सावकाशा सुकृतम् 280 INDEX OF IMPORTANT SANSKRIT WORDS 359 संज्ञा समावेशः 1 संप्रत्ययात् 257 सुसूक्ष्मजटकेशेन 920, 223 सूक्ष्मतरवस्त्रः 305 सूत्रम् 2, 20 संहिता 169 सौनागेः 333 सोबश्वः 15 alqiratio: 168 सूक्ष्मवस्त्रतरः 303 BERITE 329 gafaqafa: 71 सूत्राणि 67 START: 118 हस्तदक्षिणः 190 सुपः 2600 हस्तिविधा 259 संशानियमः 137, 1.10, 111 हिमचतः 98 हेतुः 10 संज्ञाश्रयः 8000 (v) INDEX OF IMPORTANT ENGLISH WORDS Arthäntarasankramita 55, 56 Astädhyayï 4, 18, 58, 79, 150, 235 Acarya Panini 110, 217, 271 Bhattōji Diksita 314 Comotation 24, 96, 212 Denotation 24, 212 Guruprasāda Sastri 40, 54, 66, 109, 116, 117, 157, 160, 186, 190 Käiyața 6, 11, 15-17, 19, 34, 41, 42, 45, 53, 58, 60, 64, 67, 70, 72, 78, 79. 83, 93 95, 104, 109, 111, 115, 117, 120, 129, 130, 132, 135. 138, 144 146, 154, 156, 161, 168, 171, 174, 175, 177, 180, 184, 185, 186, 188, 199, 200, 202 204, 206, 208, 210, 212, 213, 221 223, 227, 232, 236, 237, 239, 211, 257, 271, 273, 279, 283, 284, 290, 296, 297, 298. 314.323 Kasakytsna 271 Katyāyana 265 Linga 327 Mahābhāṣyakāra 1, 30, 34, 39, 40, 67, 147, 165, 217, 240, 253, 290, 320 116, 17, 19, 21, 23, 33, Nägōjibhaṭṭa f 34, 36, 85, 109, 110, 114, 115, 118, 155, 160, 168, 171, 195, 205, 208, 212, 217, 218, 228, 248, 294, 295, 302 Pāņiniyan 45 Paspasāhnika 113 Pitch accent 229 Prakarana 284 Pravṛttinimitta 1, 91, 212, 227, 232 Predecessors 258 Pürvamimãsakas 327 Rgvēdasamhitā 110, 160 Śruti 284 Sutrakaraka 43, 44, 47, 62, 66, 74, 155, 190, 216, 240, 255, 258, 275, 310 Värttikakära 6, 27, 30, 56, 60, 67, 71, 147, 148, 174, 185, 205, 217, 242, 251, 253, 310, 324, 328, 329, 332 A Varttikakāra 265 Vyavacchēdaka 288 Yajurvēdasamhitā 13 Yathōddeśapakṣa 21BOOKS BY THE AUTHOR

1. (a) Lectures on Patanjali’s Mahābhāṣya Vol. I (anhika1-3) 1st Edn. (anhika (b) Do. 2nd edition (in press) 2 Do. Vol II (ähnikas 46) 3-5 Do. Vol. III (7-9); Vol. IV (10-14) & Vol. V (15 22) (-12 Do. Vols. VI to XII (23-85) to go to press. 13 Mahabhaṣyaprakāśikā-āhnikatrayam (in Sanskrit) Do. 14 Gāirvāṇīgranthanucaritam (in Sanskrit) Do. 15 History of Sanskrit Literature (in Tamil) 16 History of Sanskrit Language (in Tamil) 17 Toni-vilakků (Tamil rendering of Dhyanyālōka) 18 A study of Kalidasa’s Kumārasambhava (Canto i) 19 Knots in Valmiki-Rāmāyaṇa (in press) 20 Comparative Grammar of the Tamil Language, 21 Tolkāppiyam-Eļuttatikā ram with Tamil Commentary. with English Commentary. 22 Do. 23 Tolkāppiyaccollatikāra-k-kurippů. 24 Tolkäppiyam-Collatikāram with English Commentary. 25-27 Porulatikāram Do. (3 parts) Do. 28 Tirukkural-Arattuppal with Bālar-urai. 29 Do. Poruṭpal & Kamattuppāl Do. 30 Tamil-moli-nül (in Tamil) 31 Historical Tamil Reader. 32 An Enquiry into the Relationship of Sanskrit and Tamil. 33 History of Grammatical Theories in Tamil and their relation to Grammatical Literatue in Sanskrit. 34 Sanganülhalum Vaidikamārggamum (in Tamil) 35 Vāsukivalluvam (in Tamil) 36 Synopsis of the Indian Systems of Philosophy (to go press) 37 Hindu-mata-viṇā-riņai (in Tamil) Nos. 1 (a), 2, 15, 16, 19, 24, 31 are Annamalai University Publications. No. 32 is Travancore University Publication. Nos. 22, 25, 26, 27, 33 Published in the Journal of Oriental Research, Madras. Nos. 17, 21, 28, 30, 34 Published under the patronage of the Mathadhipatis of Tiruppanandal Mutt. No. 29 Published by the Kamakōți Publishing House, Madrras. No. 35 Published in the Journal-Tiruvalluvar, Tiruchirapalli. No. 37 Published by Amarabhārati-parīkṣā-samiti, Tiruchirapalli-5.