GOVERNMENT OF INDIA DEPARTMENT OF ARCHAEOLOGY CENTRAL ARCHAEOLOGICAL LIBRARY CLASS CALL NO.. Sa 4V Pat-Sub D.G.A. 79. ANNAMALAI UNIVERSITY SANSKRIT SERIES No. 9 LECTURES ON PATANJALI’S MAHABHASYA VOL. I Ahnikās 1-3) BY 5723 VIDYARATNA P. S. SUBRAHMANYA SASTRI M.A., PH. D., Professor of Sanskrit, Annamalai University. Sa 4V Pat/Sub ANNAMALAINAGAR. MEHAR CHAND MUN NAI SARAK, DE HI 5 s.] 1944. [Rs. 4. CENTRAL ARCHAEOLOGIGA LIBRARY, NEW DELHI. Ace. No. Date…….. 5723. 11/3/57. Call No…….Sa 4/ Pat ful Forms I to 12 Printed at De Nobili Press, Madurs. Rest The Trichinopoly United Printers Ltd., CENTRAL NEULAUAL LIBRARY NEW DELHI Acc. No……. Date 477 27/10/53. Hall No. Sa 4 vf. Paty Se Sas. WH.I. Mehar £1/1/8634 Land Munshi Ram, sodhi, Rs. 15//for both the there woes. जयत्वण्णामलैविश्वविद्यास्थानमिदं सदा । जयतात्सांस्कृती विद्या सदा सर्वैस्समादृता ॥ जयत्वण्णामलैश्रेष्ठी राजासर्बिरुदाङ्कितः । श्रेष्ठिराष्ट्रस्य राजासौ विद्यास्थानप्रपोषकः ॥ Aṣṭādhyāyi, the number of sutras reviewed by Vārttikakāra or Tabular Statement showing the number of sutras in each pada of kāras, Bhāṣyakara etc. Varttika- 1228 VIII VII II

• **** **** **** **** *** 5688 2885 228 1 26 20 1 1 1 1 1 1 1 31 42 I 5 1 SCENE BEEN SEE TEEN ES GEN 5665 9585 8 RELLE ES ESSE 50 ANA 62 222 22 2 2 2 18 16 36 85 1689 12 1 20 1 3 6 3 1 1 7 1110 1111 120 20 10 120 20 10 10 10 10 N 000 2020 20t 20 Adhyaya in Panini’s Aṣṭadhyay! No of Pada No. of Sutras No. of sutras with the vārttika of one Vārttikakāra and bhasya No. of sutras with the vārttika of more than one Vārttikakāra and bhasya No. of sūtras wherein vārttikas are explanatory No. of sutras wherein vārttikas amend sutras No. of sutras not deemed necessary by Varttikakara No. of sutras with bhasya alone No. of sūtras not deemed necessary by Bhasyakara No. of sutras wherein Bhasyakara defend Sutrakara against Vārttikakāra No. of Ahnikas in each pada ខ្ចី ឌន នដន វឌឌ ខាឌ ៖គុនខ មងខា១ ឌឌ៖ ៖ ឱ 2 : No. of sutras review. ed in each 35 MAP OF ANCIENT INDIA. 70 75 80 85 90 95 30 KAMBOJA ADARS SALATURA VITASTA SEKALA SATAD KAKATA SARASVATI KUALDE SA & VIPASA TAIGARTA HASTINAPURA MATHURA USINAR LMINA 25 20 20 15 10 SAURASHTRA SANKASTA VIDERA LAUSAMB THARUTA ANGA VIDARSHA VANGA 35 30 25 20 15 CANCIPURA 70 75 80 85 90 95 10 Rgvéda BIBLIOGRABHY AND ABBREVIATIONS R. V. Yajurvēda Vajasaneyisamhita V. S. Samaveda Atharvaveda Mundakopanisad A. V. Satapatha-Brahmana Mahabharata-Santiparvan. Uttararamayana U. R. Baudhayana Dharmasutra B. D. Bodh. Dharma. Baudhayana Grhyasutra Panini’s Astadhyayi P. Pāninīva Sikṣā Vyadi’s Sangraba Yaska’s Nirukta N. Jaiminiyasutra Taittiriya Pratiśākhya Katyayana Prātisakhya Tolkappiyam (Tamil) Tirumurukārruppatai (Tamil) Gautama’s Nyayabhāṣya Mahābhāṣya M. B. Yogasūtra Chowkamba Edition Keilhorn’s Edition Nirnayasagar Edition Manudharmasastra M. Samaveda Grhyaparisista Bhartrhari’s Pradipika Do. Vakyapadiya Amarakosa Yuan Chwang’s Travels in India by Thomas Watters A record of the Buddhist religion by Itsing and translated by iii TakakusuSphōtasiddhi by Mandana Miśra Vakyapatiya’s Commentary by Punyaraja Sisupalavadha Si. Kaiyata’s Pradipa Annambhatta’s Uddyōtana Sayanācārya’s Rgvēdabhāṣya Sabdamanidarpana (Kannada) Siddhantakaumudi Manorama Sabdakaustubha by Bhattōji Diksit Ramabhadra Dikṣit’s Patanjalicarita Uddyōta Laghumañjūṣā by Nagōjibhatta Abhidhanacintamani Sabdakalpadruma Panini and his place in Literature by T. Goldstrucker MacDonell’s Vēdie Grammar M. V. G. Katyayana and Patanjali by Keilhorn Apte’s Dictionary Indian Antiquary Vols. II and XLI Indian Historical Quarterly Vols. I & II New verses of Panini by Krishnadeva Upadhyaya (ibid Vol. XIII) Geographical Dictionary by N. L. Dey. The Structure of the Aṣtadhyayi by Pawate Studies on Panini’s Grammar by Faddegon Panini and the Veda by Paul Thieme Panini and the Veda by A. B. Keith (Indian Culture Vol. II) Thieme and Panini by Batakrishna Ghosh (ibid Vol. IV) iv CONTENTS PAGE Tabular Statement showing the number of sutras etc. i Ancient India Map Bibliography and abbreviation Contents ii iii-iv v-viii Foreword ix-x Homage to Acaryas xi Patanjali in the presence of Lord Nataraja xii Preface xiii-lxv Panini xiii-xxxii Panini’s birthplace Was Panini the author of Ganapatha? xiv xxi xxiii Was Panini the author of Dhatupāṭha? Was Panini the author of Unādi or not? Was Panini aware of the existence of Atharvaveda? Panini’s knowledge of the classification of the Vedas into Mantra and Brahmaṇa and the the existence of Kalpasūtras etc. The plan, the principle of composition etc. in the Aṣṭādhyāyi etc. XXV XXV xxvii His other work Katyayana-Vararuci Relationship of Varttikas to Panini’s sutras Katyayana was later than Panini Katyayana’s birth-place etc. Merits of Katyayana. xxxi xxxii xxxiii-xliv xxxiii XXXV xxxviii xl PAGE Patanjali xliv-lxiv His life xliv Patanjali’s knowledge of medicine lii His wide knowledge of the world liii The Nyayas and their applications lvi Framing and using paribhāṣās lix His having aware of the different dialects of Sanskrit Ixi His recognition that Panini’s grammar deals with words found in all Vedas Ixii Method adopted in writing Bhasya Ixiii Dates of Patanjali, Katyayana and Pāṇini Ixiv Introduction 1-5 Paspasahnika 6-86 i. The commencement of the Sastra 6-11 ii. The classification of words 11-15 iii. The definition of Sabda 16-20 iv. The use of the study of this Sastra 20-44 The method to be adopted in expounding the Sastra 44-48 vi. The Nityatva or the Karyatva of sabda vii. The need for the Sastra on account of its expounding that correct words are needed for dharma 48-50 50-72 viii. The meaning of the word Vyakarana ix. The need for making use of the pratyāhāra sūtras Pratyahārāhnika 72-79 79 86 I. अइउण् • i. Vivṛtopadesa in a of are अइउण् vi 87-90 PAGB ii. Vivṛtopadesa in a of roots stems etc. 90-94 iii. in a of the sūtras like 23 areer at 94-104 II. ऋलक् 105-116 III & IV. एओ ऐच i. To read एओ पेऔच् OF पत्आत् ऐत् औत् च् 116-120 ii. To read or not to read in sutras which enjoin as ēkādēśa 121-125 iii. Whether such sounds as form part of diphthongs, long vowels, r and and as are similar to others are to be taken as their limbs or not 125-137 V. हयवरद् i. The need for reading in two sutras ii. Which is better हयवरद् or हरयवद ? ह 138-140 .. 140-143 iii. Where are res taken to be read? iv. Do letters have meaning or not? 143-148 148-156 v. Why are not anubandhas in emer taken as अच् ? 157-159 vi. Why should semi-vowels be mentioned in the sūtra अणुदित्सवर्णस्य चाप्रत्ययः 160-163 VI. लण् 163-171 VII. & VIII. ञमङणनम्, झभव् 171-173 IX. Explanation of the ślōkayarttika atr ferend 173-175 Vrddhyahnika I. वृद्धिरादैच् i. Why was not this sutra read as fac? 176-177 ii. Is वृद्धिरादैच् uddeśya or आदैच् alone? 177-180 iii. Need for the adhikarasutra a at the beginning. 181-186 vii PAGE iv. Is this sutra samjña-vidhayaka or sabda- sadhutva-vidhayaka ? v. Of the two वृद्धिः and आदैच् which is संज्ञा 186-189 and which is संज्ञिन् ? .189-193 vi. अन्योन्याश्रयतावारणम् 193-195 vii. The need for the word both in this sutra and the next 195-197 viii. What is the need for तपरकरण in आत् of आदैच् ? -197-202 II. इको गुणवृद्धी i. The need for: in the sutra 203-207 ii. The need for the anuvṛtti of the words guna and vṛddhi from the previous sutras. 208-211 iii. Whether this sutra and alōntyasya have the relationship of seṣasesitva 212-217 iv. Whether this sutra and alōntyasya are in the relationship of utsargāpavada 212-217 v. Whether this sutra and alōntyasya are not at all connected with each other 217-220 vi. Wherever guna or vṛddhi is enjoined, the word : appears there. 221-222 vii. What will be the harm if the word vṛddhi is not in this sutra ? 223 viii. Whether this sutra is a vidhi-sutra or a paribhāṣā 233 Corrigenda 237 Indexes 239 viii FOREWORD BY Mahamahopadhyaya, Vidyavacaspati, Darśanakalanidhi, Kulapati Sri S. KUPPUSWAMI SASTRIAR, M.A., 1.E.S. (RETD.) Rtd. Professor of Sanskrit & Comparative Philology, Presidency College, Madras, retired Curator of the Government Oriental Manuscripts Library, Madras and retired Honorary Professor of Sanskrit and Dean of the Faculty of Oriental Studies in the Annamalai University. My friend Dr. P. S. Subrahmanya Sastri, M. A., L. T., PH. D., has decided to cohfer upon me the pleasant and precious privilege of sponsoring, in a short foreword, these lectures in English on the first three ahnikas of Sri Mahabhaṣya by Bhagavan Patanjali. In exercising this privilege, I am happy to say that Dr. Subrahmanya Sastri has had the good fortune of studying the Mahabhaṣya under able teachers and has eagerly sought to acquire suitable opportunities for teaching the Mahabhaṣya through the medium of Sanskrit as well as English to Siromani students and to undergraduates studying for the Sanskrit Honours examinaA modern belletrist tion of the Annamalai University. of the Paramaikantin type in English and Sanskrit would prefer Shakespeare and Kalidasa to the whole of the British Empire if he were asked to choose between the Empire and the works of these great poets. In India, the Vaiyakarana tradition cherishes the oft-repeated saying ace . If a privilegecalculus, similar to the Ananda-calculus of the Taittiriyopanisad should be worked out by Vāiyakarana traditionists, they would give a scheme in which the opportunity to study and teach the Mahabhasya is on a par with Supreme Sovereignty in a political sense. Remembering all this, Dr. Subrahmanya Sastri has happily chosen portions of the Mahabhaṣya for ix critical exposition through the medium of English in this work which is designed particularly to be of use to undergraduates studying for the Honours Degree examinations in Indian Universities. The exposition is critical and accurate as far as it goes and is lucid, easy and quite in conformity with traditional commentaries. A very useful and copious Introduction is prefixed to this work and Dr. Sastri has used and reviewed all the available material of importance in the writings of several modern scholarsDr. Kielhorn, Dr. Bhandarkar, Dr. Max-Muller, Dr. Goldstucker, Dr. Faddegon, Dr. Thieme and Dr. Pawate. This work, which is now being published by Dr. P. S. Subrahmanya Sastri, carries with it my prayerful wishes and hearty congratulations in the same way and to the same extent as many other works he has been producing and publishing of late in Sanskrit and in Tamil. सरस्वती श्रुतिमहती महीयताम् (Camp) Ganapatiagraharam, (via) Ayyampet, Tanjore Dt., S. I. Ry. S.KUPPUSWAMI SASTRI 6-643. TAITI अष्टाध्यायीप्रणेतारं दाक्षीपुत्रं सुपाणिनिम् । वाक्यकारं वररुचि भाष्यकारं पतञ्जलिम् ॥ चोक्कनाथं मखिवरं भाष्यरत्नावलीकृतम् । वेङ्कटाध्वरिणरिशष्यं रामभद्रगुरुं वरम् ॥ नीलकण्ठं यतिवरं क्षेत्रपालनिवासिनम् । अद्वैतमार्गनिष्णातं शब्दशास्त्रमहोदधिम् ॥ वैद्यनाथं द्विजं मित्रं मरूग्रामनिवासिनम् । शब्दशास्त्रप्रवक्तारं गीताद्यर्थप्रकाशकम् ॥ प्रणम्य तान् गुरून् सर्वान् प्रसन्नमनसाधुना । कुर्व आङ्गलभारत्या महाभाष्यविमर्शनम् || xi 1011 PREFACE Pānini, Kātyāyana-Vararuci and Patañjali form Munitrayam in Sanskrit Grammar. PĀṆINI the Patanjali observes that Panini was the son of Dākṣi, 1 a great ancestor of the author of the Sangraha, that Kautsa He was his pupil 3 and he was known even to children.+ was recognised to be such a great grammarian as to receive the epithets ācārya, bhagavan and sukrt from great scholars like Katyayanas and Patanjali. infer that Patan jali considered him a rṣi. The word rfa makes us Yuan Chwang, 1 Cf. सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः (M. B. under दाधा घ्वदाप् 1.1-20, and युष्मदस्मद्भ्यां ङसोश् VII. 1. 27.) 2 Of. शोभना खलु दाक्षायणेन सङ्ग्रहस्य कृतिः (M. B. under उभयप्राप्तौ कर्मणि II-3-66.) 3 Cf. उपसेदिवान् कौत्सः पाणिनिम् (M. B. under भाषायां सदवसथुवः III-2-108.) 4 0J. आकुमारं यशः पाणिनेः (M. B. under आ मर्यादावचने I-4-89.) 5 Cf. एकशेषनिर्देशाद्वा … भगवतः पाणिनेस्सिद्धम् (Vārttika under अ अ. VIII-4-68); आचार्याचारात् संज्ञासिद्धिः (id under वृद्धिरादैच् 1.1.1.) बहुव्रीहिस्वरं शास्ति समासान्तविधेः सुकृत् (id under बहुव्रीहौ प्रकृत्या पूर्वपदम् VI.2-1.) सूत्राणि प्रणयात स्म (M. B. under वृद्धिरादैच् 1-1-1.) तद्गुणसंविज्ञानाद्भगवतः पाणिनेराचार्यस्य (id under एकाचो द्वे प्रथमस्य VII-1.1.) माङ्गलिक आचार्यः (id under वृद्धिरादैच् I-1.1 and भूवादयो धातवः I-3-1.)

6. प्रमाणभूत आचार्यः … 7 पश्यति त्वाचार्य (id under जनसनखनां सञ्चालोः VI-4-42. etc.) xiiiand the Chinese traveller, also calls him so. I-tsing, another Chinese traveller, states thus:-“The sutra is the foundation of all grammatical science… It contains 1000 slokas is the work of Panini… Children begin to learn the sutra when they are eight years old and can repeat it in eight months time. “3 Ramabhadra Dikṣita tells us that his father was a rṣi named Pani. Sabdakalpadruma says that Panini was recognised by other names also, viz. Ahika, Śalanki, Panina and Salāturiya. PANINI’S BIRTH-PLACE. Yuan Chwang, the commentator on Himacandra’s Abhidhanacintamani and most of the modern scholars consider Panini to be a native of Salatura, a village near modern. Attock in Gandhara. R. O. Franke thinks that he was born in the north (Salatura), but had come to the east (Pataliputra). The author of the Sabdakalpadruma, however, says that his forefathers belonged to Salatura and he 1 The rishi applied himself earnestly to selecting from the stock of words and formed an etymology of 1000 stanzas each of 32 words. (On Yuan Chwang’s Travels in India by Thomas Watters I pp. 221 and 222. Words seem to be a wrong translation for syllables.) 2 Slokas refer to granthas with 32 syllables. 3 A record of the Buddhist religion by I-tsing p. 178 and translated by J. Takakusn. 4 पणीति कश्विन्मुनिरस्ति पूर्व स पाणिनं नाम कुमारमाप । स्वतुल्यनाम्ना तनयेन सोऽपि दाक्षीमुदूढां दृढमभ्यनन्दत् ॥ (Patanjalicarita 1.47.) 5 Panini and the Veda by Dr. Paul Theime p. 76. 6 अथ पाणिनी । शालातुरीयदाक्षेयौ ॥ (अभिधानचिन्तामणी) गान्धारप्रदेशविशेषशलातुरग्रामजातत्वादेवास्य तथा नाम इति अभिधानचिन्तामणिटीकायाम् । …. तुदीशलातुर (IV-3-94) सूत्रात् अभिजनार्थे एव छण् प्रत्ययः । अतः स्पष्टतः शलातुरप्रदेशः पाणिनेः पूर्वपुरुषाणां वासस्थानमित्येव अवगम्यते न तु तस्येति (शब्दकल्पद्रुमे) अथ निवासाभिजनयोः को विशेषः ? निवासो नाम यत्र सम्प्रत्युष्यते । अभिजनो नाम यत्र day (M. B. under S. IV-3-90.) xiy was not born there. If so, we have to determine his birth-place. Jaimini and Bhartrhari state that Vyakarana is a smrti written by Sistas.1 Acarya Panini was considered a sista by Patanjali and his followers. Sistas, 2 according to Patanjali, are those brahmanas who resided in Aryavarta bounded on the north by the Himalayas, on the south by Pariyātra (a portion of the Vindhyas), on the east by Kalakavana (near Rajmahal hills in Bengal) and on the west by Adarsa (Aravalli hills) and who were proficient in some sastra, full of contentment, free from avarice, possessing high character and doing their duty without expecting any reward therefor-ufficient. Therefore it may not be wrong if we consider him to have lived in Aryavarta. His mention of the eastern country in sutras like rai (1-1-75), i ara (VII-3-24), and of the northern country in sutras like उदीच्यग्रामाच्च बह्वचोऽन्तोदात्तात् (IV-2-109), and his reference to the opinion of the eastern and northern schools in sutras like शोणात्प्राचाम् (IV-4-43), chat sefang (VI-3-32) may be taken as sufficient clue to his having lived in the madhyadesa whose boundary is, according to Manudharmasastra, the Himalayas on the north, the Vindhyas on the south, Prayag or Allahabad on the 1 साधुत्वज्ञानविषया सैषा व्याकरणस्मृतिः । अविच्छेदेन शिष्टानामिदं स्मृतिनिबन्धनम् ॥ ( वाक्यपदीये I-143.) 2 ga: farer:?… के पुनः एवं तर्हि निवासतश्चाचारतश्च । स चाचार आयवित एव । का पुनरार्यावर्तः । प्रागादर्शात् प्रत्यकालकवनात् दक्षिणेन हिमवन्तम् उत्तरेण पारियात्रम् । एतस्मिन्नार्यावर्ते निवासे ये ब्राह्मणाः कुम्भीधान्या अलोलुपा अगृह्यमाणकारणाः किंचिदन्तरेण कस्याश्चिद् विद्यायाः पारङ्गतास्तत्रभवन्तः शिष्टाः शिष्टपरिज्ञानार्था अष्टाध्यायी M. B. under S. (VI-3-109) Adarśa = Aravalli mountains::: Rajmahal hills; Pāriyatra-West part of Vindhya (Geographical Dictionary by N. L. Dey.) 3 The same idea is mentioned in Baudhayana Dharma sutra 1-1-2-10. XV east and Vinasana or the plains at Ad-badri where the river Sarasvati disappears on the west.! The eastern country referred to by him may denote the countries situated southeast of the Saravati and may consist of the Kasi, Kosala, Vidarbha and Magadha and the northern country may denote those situated north-west thereof.3 The Sarāvati is identified by Wilford with Banganga which passes through the district of Budaon in Rohilkand. In Madhyadesa, he may Beas as possible as he have lived as near Vipasa or the enjoins the pratyaya a to the names of the wells north of her. Most of the countries like Kuru Pañcala and cities like Usinara mentioned by him in the sutras are nearer madhyadesa than the eastern and northern countries though some are nearer the northern country. The names of most of the characters found in the Mahabharata are mentioned in the Astadhyayi and the place of accent in the word महाभारत is stated in the siūtra महान् व्रीहि.. … भारत… प्रवृद्धेषु (VI-2-38). Kausambi, the birth-place of Katyayana, the Vārttikakāra and Prayag, the abode of the sage Bharadvaja and probably of the Varttikakaras who went by the name of Bharadvajiyas are in the Madhydesa, the probable abode of the Sutrakāra. It has already been said that Salatura was the residence of his forefathers and he seems to have 1 हिमवद्विन्ध्ययोर्मध्यं यत्प्राग्विनशनादपि । प्रत्यगेव प्रयागाच्च मध्यदेशः प्रकीर्तितः ॥ (Manu. II-21) 2 लोकोऽयं भारतं वर्ष शरावत्यास्तु योऽवधेः । देशः प्राग्दक्षिणः प्राच्यः उदीच्यः पश्चिमोत्तरः || (Amarakosa) 3 & 4 Geographical Dictionary by N. L. Dey. 5 उदक् च विपाशः 6 अम्बेऽम्बालेऽम्बिके (VI-1-118), वामुदेवार्जुनाभ्यां वुन् (IV-3-98), भीमादयोअपादाने (III-4-74), द्रोणपर्वत … ( IV-1-103), कुरुनादिभ्यो ण्यः (IV-1-172), साल्वेयगान्धारिभ्यां च (IV.1-169), पाराशर्यशिलालिभ्यां भिक्षुनटसूत्रयोः (4-3-110). xvi some knowledge of the places from Salatura to Madhyadisa at least the places mentioned by him-Takṣasila, Bahika,2 Kekaya, Trigarta Parvata etc. IS PANINI’S ASTADHYAYI A COMPILATION OR AN ORIGINAL WORK! “Panini was not the inventor of the Grammatical system preserved in his work, though he improved the system of his predecessors, made his own additions to it… He availed himself of the technical terms of the older grammarians. “6 “Panini got handed down to him as Upadesa from his acāryas a book of sutras which conformed to the paribhasas now found in the Astd., with the Dhatupatha and the ganapatha as companion volumes to that book of sitras. The book of sitras, Panini found, was incomplete and inadequate as a manual of Sanskrit grammar. So he proceeded to enlarge it mainly by incorporating with it sutras borrowed from grammatical works belonging to schools of grammar other than his own;… by framing, wherever necessary, fresh sutras of his own and adding them to it “7"In the Astd. itself only those sutras can be definitely ascribed to Panini which, though they do not go against the Paribhāṣās found in the Astd., yet can be shown to be additions by Panini by the three tests of mandukapluti, the angelarang fer: and the purposeless yogavibhāga. Such sutras form only a 1 सिन्धुतक्षशिलादिभ्यो णनौ (IV-3-93). 2 वाहीकग्रामेभ्यश्च (IV-2-117). 3 केकयमित्रयुप्रलयानां यादेरियः (VII-3-2). 4 भर्गात् त्रैगतें (IV-1-111). 5 The word Parvata in the sitras आयुधजीविभ्यश्छः (IV-3-91) पर्वते पर्वताच (IV-2-143) may refer to the country. (Geographical Dictionary by N. L. Dey.) 6 Panini and his place in Literature by T. Goldstucker p. 88. 7 The structure of the Ashtadhyayi by I. S. Pawate p. 114. xvii negligible minority in the Astd. Then why call the Astd. system of grammar the Paniniya at all? Why? Because answer Patanjali and Vamana and Jayādityait is पाणिनिना प्रोक्तम्, न तु कृतम् — Paspasā तेन प्रोक्तम् IV. III-101… यत्तेन प्रोक्तम् न च तेन कृतम् . 27.1 Pawate took पाणिनिना प्रोक्तम् पाणिनीयम् found in Paspasa along with the bhasya under the sutra a and came to the conclusion that Panini is more a Pravaktr than the author of the Astadhyayi. But, Patanjali has conclusively proved from the use of the words प्रणयति स्म, प्रयुङ्क्ते, करोति, क्रियन्ते, कृतिः, कर्ता, पठितम् शास्ति, आह etc. in the following quotations that Panini is not a mere Pravaktr but also the author. प्रमाणभूत आचार्यो दर्भपवित्रपाणिः शुचावकाशे प्राङ्मुख उपविश्य महता प्रयत्नेन सूत्राणि प्रणयति स्म (M. B. under वृद्धिरादैच् 1-1-1). माङ्गलिक आचार्यो महतः शास्त्रौघस्य मङ्गलार्थं वृद्धिशब्दमादितः प्रयुङ्क्ते (id). पश्यति त्वाचार्यः ‘आदेशो यः सकारस्तस्य पत्वम्’ इति, ततो घसिग्रहणं करोति (ibid under आदेशप्रत्ययोः VIII-3-59). देश्याः सूत्रनिबन्धाः क्रियन्ते (ibid under अतिशायने तमविष्ठनौ V-3-55). शोभना खलु पाणिनेः सूत्रस्य कृतिः (ibid under उभयप्राप्तौ कर्मणि II-3-66). य एव तस्य समयस्य कर्ता स एवेदमप्याह (ibid under वासरूपोऽस्त्रियाम् III-1-94) आचार्येण सूत्रं पठितं पष्ट्या च निर्देशः कृतः (ibid under… प्यङ्गोत्रे IV-I-78). आचार्येण सूत्रं पठितम् (ibid under V-1-115). 1 ibid. pp. 118-119. 2 ibid p. 123. 3 न केवला प्रकृतिः प्रयोक्तव्या न च केवलः प्रत्ययः xviii यद्ब्राह्मणादिभ्यो यनं शास्ति (M. B. under ब्रह्मणमाणववाडवाद्यन् IV-2-42). पश्यति त्वाचार्यः न द्विशब्द आदेशो भवति न द्विशब्द आदेशो भवति इति, ततस्तस्य परमाम्रेडितमनुदात्तं चेत्याह (ibid under सर्वस्यद्वे VIII-1-1) 66 The statement Panini got handed down as upadesa from his ācāryas a book of sitras” is quite contrary to the statement of the author of the Kāsika “विनोपदेशेन ज्ञातमुपज्ञातं, स्वयमभिसंबद्धमित्यर्थः, पाणिनिनोपज्ञातं पाणिनीयमकालकं व्याकरणम्” under the sītra उपज्ञाते (IV-3-115) Besides Patanjali clearly states that Vyakarana is not nityu as chandi-brāhmanāni. Cf. अन्यत्राभिधेयमनित्यं भवति । पाणिनीयमिति वा पाणिनीया इति वा (M. B. under छन्होत्राह्मणानि च तद्विषयाणि IV-2-66).. न हि छन्दांसि क्रियन्ते, नित्यानि छन्दांसि (ibid under तेन प्रोक्तम् IV-3-101.) In about 4000 sītras of Astādhyāyi, Pāmini mentions the names of seers who held different views in 19 sutras, I the name of acaryas in general in two sulras, eke in one sutra, sarve in one sītra, prācām and udicām in about 20 stitras. Besides, the siūtras जनपदे लुप् (IV-2-81), वरणादिभ्यश्च (IV-2-82), लुपि युक्तवद्वग्रक्तिवचने (I-2-51), 2 औङ आपः (VII-1-18), 3 आङि चापः (VII-3-105) + and आङो नास्त्रियाम् (VII-3-120) are considered to be the sutras of his predecessors. Thus only about fifty sutras deal with the opinion of others. Hence it seems that Aṣṭadhyayt should be taken only as an original contribution of Panini to the grammatical literature and not a compilation of the sutras of previous 1 शाकल्यः -4; शाकटायनः -3; गालवः, गार्ग्यः, आचार्याः each 2; काश्यपः, स्फोटायनः, चाक्रवर्मणः, भारद्वाजः, आपिशलिः, सेनकः each 1; 2 व्यक्तिवचने इति च लिङ्गसङ्ख्ययोः पूर्वाचार्यनिर्देशः । तदीयमेवेदं सूत्रम् ( काशिका) 3 पूर्वसूत्रनिर्देशोऽयं, पूर्वसूत्रेषु च येऽनुबन्धाः न तैरिहत्कार्याणि क्रियन्ते (महाभाष्यम्) 4 आङिति पूर्वाचार्यनिर्देशेन तृतीयैकवचनं गृत्यते (काशिका) xix authors, though he made use of samjnas of his predecessors, and adopted their method as in the use of इत् etc. Pawate considers that जनपदे लुप्, वरणादिभ्यश्च, लुपि युक्तethered, are the sutras of purvācāryas and they are refuted by Pārini in the siitras तदशिष्यं संज्ञाप्रमाणत्वात् and लुब्योगाप्रस्थानात् and औङ आपः, आडो नास्त्रियाम् आङि चापः were incorporated by Panini from previous authors. 1 Barend Faddegon thinks that the five sutras beginning with aqfar (1-2-53) are interpolations. “The interpolation consisted originally in sutra 53, an antagonistic opinion current in the old grammarian schools and well explained and refuted by Patanjali. Its insertion after 1-2-52 is due to the artificial term lup used in sutra 1-2-51. Afterwards, the term samjna was misunderstood and a long series of objections were interpolated by schoolmasters who did not understand the worth of Panini’s researches.2 Faddegon’s theory mostly rests on the interpretation of the sentence किं या एताः कृत्रिमाष्टिघुभादिसंज्ञाः तत्प्रामाण्यादशिष्यम्; नेत्याह : संज्ञानं संज्ञा found in the Mahābhāsya under तदशिष्यं संज्ञाप्रमाणत्वात्. Both the author of the Kāsikā and Faddegon have taken the sentence किं या एताः कृत्रिमाष्टिघुभादिसंज्ञाः तत्प्रामाfare to be the statement of purvapakṣin. But the former holds the view that the purvapakṣin without correctly understanding what तत् in तदशिष्यं stands for and mistaking that it refers to the samjñas created by Panini asked whether ti, ghu, bha etc. need not be mentioned and the siddhantin replies that it was not so since the word in tena refers only to those samjñās whose meaning can be well understood. There are many instances in the Mahabhaṣya wherein questions are put by purvapakṣin 1 The structure of the Ashtadhyayi (pp. 110-114.) 2 Studies on Panini’s grammar by Barend Faddegon (pp. 57-59.) XX Besides he seems to have taken संज्ञा to mean संज्ञान; but संज्ञा (in the sutra) means that through which correct denotation is produced and hence it is said संज्ञाशब्दा हि नानालिङ्गसङ्ख्याः. Faddegon thinks that the interpretations of Patanjali and the author of the Kāsikā on T are different. Since the Vārttikakāra himself says पूर्वसूत्रनिर्देशो वापिशलमधीते fa under the sutra agres (IV-1-14) and the Mahabhāsyakāra says पूर्वसूत्रनिर्देशोऽयं under औङ आपः (VII-1-18) पूर्वसूत्रनिर्देशश्च under अह्नोऽदन्तात् (VIII-4-7), it is quite possible that Panini may have incorporated some sutras of the previous authors like Apisali and Kasakrtsna whose works are definitely understood from the Mahabhaṣya to have preceded Panini’s. without understanding the correct meaning. WAS PANINI THE AUTHOR OF THE GANAPATHA OR NOT? Pawate says that it seems that the whole of the Ganapatha and consequently the sutras for which the various ganas were written are pre-Paninian” and “Panini received the whole of the Ganapatha from his predecessors as उपदेश “. The arguments that he adduces thereto are that, according to the refierenfem धातुसूत्रगणोणादिवाक्यलिङ्गानुशासनम् । आगमप्रत्ययादेशा उपदेशाः प्रकीर्तिताः ॥ T upadesa includes the ganapatha, and Nagōjibhatta states इत्युक्ते गुरुकर्तृकतायाः स्वरसतः प्रतीतेः’ and “Kātyāyana held that the Ganapatha preceded the Sitrapatha” and the statement 1 पूर्वसूत्रनिर्देशो वापिशलमधीते काशकृमिना प्रोक्ता मीमांसा (Vartthika under IV-1-14.) afi: Vartthika under IV-2-45. आपिशलपाणिनीयव्याडीयगौतमीयाः (M. B. under S. आचार्योपसर्जन वन्तेवासी VI-2-36.) 2 The structure of the Ashtadhyayi pp. 86 and 87. 3 Uddyōta under aqua: in Paspasa in Mahabhasya. 4 The structure of the Ashtadhyayi pp. 86-88. xxi in the Mahābhāsya “इदं तर्हि प्रयोजनं, व्यादिपर्युदासेन पर्युदासो मा भूदिति” which suggests that there were two ways of reading सर्वादिगणः In the karika there is mention of also and the expression of Nāgajibhatta स्वरसतः प्रतीतेः suggests that the word उपदेश has more meanings than one and Patañjali himself gives two meanings to it प्रत्यक्षमारव्यानमुपदेशः and गुणैः प्रापणमुपदेशः under the siūtra उपदेशेऽजनुनासिक इत् (I-3-2). Two ways of reading raffay might have existed at the time of Patanjali, of which one was generally preferred. There are certain definite statements in the Mahabhasya which suggest that the framework of the ganapatha was the work of Panini and it was further amplified by later authors.
7. अवरादीनां च पुनः सूत्रपाठे ग्रहणानर्थक्यं गणे पठितत्वात् (Vārttika under I-1-34). The word पुनः is appropriate only if both the Sutrapatha and ganapatha are the works of the same author.
8. (a) यदयं श्वन्शब्दं गौरादिषु पठति (M. B. under विप्रतिषेधे परं कार्यम् 1-4-2) (b) यदयं कस्कादिषु भ्रातुष्पुत्रशब्दं पठति (ibid under इदुदुपधस्य चाप्रत्ययस्य III-1-41 ) 4 (c) यत् सवनादिषु अश्वसनिशब्दं पठति (ibid under VIII-3-110.) The word पठति as the predicate of आचार्य which refers to Panini clearly tells us that, in the opinion of Patanjali गौरादिगण, कस्कादिगण and सवनादिगण are the work of Pāmini.
9. (a) एवमप्यधेः पूर्वनिपातः प्राप्नोति राजदन्तादिषु पाठः करिष्यते (M. B. under V-4-7) (b) नासिक्यो वर्ण इति परिमुखादिषु पाठः करिष्यते, नासिक्यं नगरमिति सङ्काशादिषु पाठः करिष्यते (ibid under VI-1-63) (c) यवादिषु पाठः करिष्यते (ibid under VIII-2-12) xxii IV-1-63) (d) gaifty ms: afta (M. B. under VIII-4-7) (e) कथं चटका मूषिकेति ? अजादिषु पाठः कर्तव्यः (ibid under The expressions पाठः करिष्यते and पाठः कर्तव्यः clearly tell us that the Ganapatha was amplified by Mahabhasyakara.
10. (a) अधिकरणे शेतेः पार्श्वदिषूपसङ्ख्यानम् (Vārttika under III-2-15). (b) गवि च विन्देः संज्ञायामुपसङ्ख्न्यानम् (M.B. under III-1-138) aga suggests that the Ganapatha was supplemented by Vāritikakāra. The word
11. The inclusion of व्याडि in क्रौड्यादि is a clear indication that the Ganapatha received additions later on.
12. Some ganas were created later on: of. कम्बोजादिभ्यो लुग्वचनं चोडाद्यर्थम् (Vārttika under कम्बोजाल्लुक् IV.1-175.) चोडाद्यर्थम् - चोडः, कडेरः, केरलः, (M. B. under id.) Panini should be credited with the authorship of the framework of Ganapatha, which was amplified later in several ways. The process of amplification may be said to have reached its acme in, the well-known device of the akrtigana fiction. WAS PANINI THE AUTHOR OF THE DHATUPATHA OR NOT? “The ground-work of the only Dhatupatha we now possess is, like the ground-work of the Unnadi list, the work of Panini” “This list makes use of the same mute letters which are the anubandhas of Panini’s grammar, and their 1 Panini-His place in Sanskrit Literature by T. Goldstucker p. 141. xxiiigrammatical value is exactly the same in both works “I This statement of Goldstucker should be true, since Panini limits the number of roots which undergo a particular modification-as शमित्यष्टाभ्यो घिनुण् (III-2-141), फणां च सप्तानाम् (VI-4-125): (VII-3-98). Patanjali himself states that the Dhatupatha should have been a work separate. from the Astadhyayi and it should be the work of Panini.2 The meanings given to roots in the Dhatupatha is considered by Kaiyaṭa to be non-Paniniyan and is held to be the work of Bhimasina by Nagojibhatta. Patanjali shows that someportion of the Dhatupatha was lost before him.+Kāiyata shows that the Dhatupatha was amplified later by the Varttikakāra and Mahabhāṣyakara. 5 Pawate says, “The various schools of Sanskrit grammar The seem to have had their own separate Dhatupathas Paninians themselves had their Dhatupatha in more than one version… But at present we have only one version of the Paninian Dhatupatha and the other seems to have been irrecoverably lost… The author of the Ashtadhyayi is not the author of the Dh. P… The Dh. P. seems to be the work of a predecessor of Panini. But nevertheless the arrangement of roots in the Dh. P. clearly shows that the author of the 1 Ibid p. 140. 2 तज्ज्ञापयत्याचार्यः, ‘अस्ति च पाठो बाह्य सूत्रात्’ इति (M. B. under Satra भूवादयो धातवः I-3-1). तथाजातीयकाः खल्वाचार्येण स्वरितभितः पठिताः (M. B. under 1-3-72). 3 न चार्थपाठः परिच्छेदकः तस्यापाणिनीयत्वात् (Kaiyaja under the same sitra : भीमसेनेनेत्यैतिव्यम् (Uddyota). 2 4 के पुनः घोपदेशा धातवः ! पठितव्याः (M. B. under धात्वादेः षः सः VI.1-64). के पुनर्मोपदेशा धातवः ? पठितव्याः (M. B. under णो नः VI-1-65). पाठभ्रंशसम्भवात्प्रश्नः (Kaiyata under धात्वादेः षः सः) 5 सूत्रवार्त्तिकभाष्यगणेषु ये पठ्यन्ते तेऽपि सूत्रकारादिप्रामाण्याद्धातुत्वेनाश्रयणीयाः (Pradipa under भूवादयो धातवः I-3-1). xxiv Dh. P. knew very many sutras now found in the Astd. and so arranged the roots in the Dh. P. as to serve the purposes of those sutras “1 WAS PANINI THE AUTHOR OF UNADI OR NOT? T. Goldstucker says, “All the Unnadi affixes have anubandhas which are exactly the same and have the same grammatical effect as those used by Panini. They cannot be later than this work, for it refers to them: they cannot have preceded it, for Patanjali says that “whatever anubandhas occur in a sutra of a former grammarian, they have no anubandha effect in Panini’s work”. Consequently the Unnadi list must be of Panini’s own authorship. This conclusion is based on the interpretation that इह in the sentence पूर्वसूत्रेषु च येऽनुबन्धा न तैरिहेत्कार्याणि क्रियन्ते (M. B. under और आपः VIH-1-18) means Panini’s grammar. Can it not be interpreted to mean the sutras in which such anubandhas have no anubandha effect? Besides the statement of Kāiyata उणादय इत्येव सूत्रमुणादीनां शास्त्रान्तरपठितानां साधुत्वाभ्यनुज्ञानार्थमस्तु इति भावः under S. उणादयो (III-3-1) and Nagōjibhatta’s statement ngunit सूत्राणि शाकटायनस्येति सूचितम् under the same sidra suggest that, according to Kaiyaṭa, Unnadi is the work of another grammarian and according to Nāgōjibhatta it is the work of Sakatayana. But T. Goldstucker says that, “since Nagoji’s conjecture is purely personal, and is not supported by any evidence, I may be allowed, after the explanation I have given, to assume that the Unnadi list is of Panini’s authorship.” WAS PANINI AWARE OF THE EXISTENCE OF ATHARVAVEDA! T. Goldstucker argues that Panini did not have a knowledge of the Atharvaveda since Panini’s sutras did not 1 The Structure of the Ashtadhyayi by I. S. Pawate pp. 5-31. 2 शास्त्रान्तरे = व्याकरणान्तरे (Uddyota) XXV iv speak of either the compound the compound Atharvangirasas or its derivative Atharvangirasa though he mentions the names Angiras in II-4-65 and atharvanika in (IV-3-133) and (VI-4-174) and though Patanjali mentions आथर्वणो मन्त्रः and आथर्वण आम्नायः under IV-3-133. Do the words arr and arrur found in the gana under IV-2-63 mean only a literary work? Since Atharvavida was named not only अथर्वाङ्गिरस’ but also आथर्वण and since the latter is mentioned in the Chandogyōpanisad which is not considered later than Patanjali’s Mahabhāṣya, and since the word a generally denotes Vida in Sanskrit Literature, the statement must be understood to mean area. Besides, when Patanjali at the beginning of the Mahabhaṣya has stated that Panini deals with both Vaidika and laukika words, he quotes four Vedic texts to represent four Vidas. art to represent the Atharvaveda. three more occasions: is the text he quotes He refers to the same on ओं इत्युक्त्वा वृत्तान्तशः शमित्येवमादीन् शब्दान् पठन्ति (M. B. Paspasa.) arancefrenatica (M. B. under I-3-2). शश्नोदेवीयं संहितयाधीष्व (ibid under I-4-110). The words अथर्वन् and आथर्वण cannot be said to mean only a non-vedic literary work since the other words in the group वसन्त, ग्रीष्म, वर्षा, शरद, शरत् … are all taken by Patanjali to mean the study of Veda in vasanta etc.3 and the context favours the view that the expression आथर्वण आनायः refers to the Vida whose seer is Atharvan. 1 Cf. यस्मादृचों अपात॑क्ष॒न्यजुर्यस्माद॒पाक॑षन् यजुर्यस्मादपाकषन् । सामानि यस्य लोमान्य- थर्वाङ्गिरसो मुखं स्कम्भन्तं ब्रूहि कतमः विंदेव सः A. V. X-7-20. 2.0f. ऋग्वेदं भगवोऽप्येमि यजुर्वेदं सामवेदमाथर्वणं चतुर्थम् (Chandogyāpanisad VII-1). 3 वसन्तसहचरितमध्ययनं वसन्तः अध्ययनम् (M. B. under IV-2-63.) xxvi P. Thieme tells us that the word fa in S. III-2-51 suggests that Panini is conversant with Atharvaveda since fa is found in A. V. 6-16-3. Patanjali, also in his statement, सर्ववेदपारिषदं हीदं शास्त्रम् under तत्पुरुषे कृति बहुलम् (VI-3-14) and under qaft…(II-1-58), Kaiyata through his commentary सर्ववेदसाधारणेनानेन शब्दानां प्रतिपादनं क्रियते and Nāgojibhatta in his gloss इदन्तु सर्वेषां वैदिकानां लौकिकानाञ्च RIPZIGINGRURGH suggests that Panini knew Atharvavedasamhita. PANINI’S KNOWLEDGE OF THE CLASSIFICATION OF THE VEDAS INTO MANTRA AND BRAHMANA AND THE EXISTENCE OF KALPASOTRAS ETC. The mention of the word in the sūtras II-4-80, III-2-71, III-3-96, VI-3-131 and VI-4-141 and of the words ब्राह्मण and कल्प in the sītra पुराणप्रोक्तेषु ब्राह्मणकल्पेषु (IV-3-105) suggests that Panini was aware of the classification of the Vedas into mantrabhagha and brahmanabhaga. Besides, the word gor suggests that some brahmanas and kalpas were considered to be ancient and some to be recent. Kāśikā gives भालुविनः, शाट्यायनिनः, ऐतरेयिणः, पैनी, आरुणपराजी for the former and याज्ञवल्कानि and आश्मरथः for the latter. From this it is evident that the author of the Kāsika considered Panini, Yajnavalkya, Asmarathya to be contemporaries or the last two lived a few years before him. याज्ञवल्क्यादिभ्यः प्रतिषेधस्तुल्य- ona (Varttika) suggests that, in the opinion of Katyayana, Yajnavalkya was contemporary of Panini. From the statement in the Visnupurāya जनमेजयस्यापि शतानीको भविष्यति । योऽसौ याज्ञवल्क्याद्वेदमधीत्य कृपादस्त्राण्यवाप्य… शौनकोपदेशात् आत्मज्ञानप्रवीणः… it is olear that शतानीक याज्ञवल्क्य, शौनक and कृप are 1 Panini and the Veda by P. Thieme p. 64. 2 The Varttika is interpreted in two ways:-The author of Kaśika, Bhattojidiksita etc. consider Yajnavalkya to be an arvucina and Nagojibhatta etc. considered him to be a pricina. xxvii contemporaries. It may therefore be inferred that Panini could have known Satapatha brahmana. If so, he should have known Suklayajurvēdasamhita. But P. Thieme says that Goldstacker was right in saying that Panini did not draw upon the white Yajurveda. The sītra छन्दोगौक्थिकयाज्ञिकबहुचनटाञ्ज्यः (IV-3-129) explaining the formation of छान्दोग्य. tells us that Panini was aware of the Chandogyōpanisad and the brahmanas of the Rgveda. The sutra त्रिंशच्चत्वारिंशतोर्ब्राह्मणे संज्ञायां उणू (V-1-62) may refer to कौषीतकीamor and brar since they have 30 and 40 adhyayas respectively. tegu originated at the country between Kuru and Pancala and it has already been shown that Panini lived in the Madhyadesa. It is quite possible he was quite familiar with all the details relating to these Brahmana texts, such as the number of adhyayas they contained. The sutras मस्करमस्करिणौ वेणुपरिव्राजकयोः (VI-1-154) and पाराशर्यशिलालिभ्यां भिक्षुनटसूत्रयोः (IV-3-110) suggest that the fourth asrama was recognised before him and there was a book of sutras dealing with things concerning sannyasins. It is worth considering whether the Bhiksusitra refers to Vidantasutras since its author is said to be Pārāsarya here and the adhikarin to study it is generally considered to be sannyasins. Since farerfe is said to be the author of Natasutra, natya 1 Panini and the Veda by P. Thieme p. 74. 2 Note that कौषीतकि is suggested in the siītra विकर्णकुषीतकात्काश्यपे (IV-1-124.) and Cf. It is really impossible to doubt that V-1-62 with its reference to Brak- manas of 30 and 40 chapters refers to the Kausitaki and Aitareya Brahmanas… It would therefore be wholly impossible to rule out knowledge by Panini of other Brahmanas merely because he fails to note striking forms therein found. How much of our Vedic literature did Panini use? There is no doubt regarding the R. V. K. S., M. S., T. S. and A. V. Panini and the Veda by A. B. Keith (Indian Culture Vol. II, p. 737). xxviii should then have, been in a developed state. The mention of the word चरण in the sutras चरणेभ्यो धर्मवत् (IV-2-46), marang (IV-3-126) and agraf (VI-3-86) and the mention of तित्तिरि, कठ, कलापि etc. in the sutras where तेन has the anuvrtti, clearly suggest that each Vida had more than one sakha in his time. The sutra IRENE IV-3-69 tells us that Vidas were divided into chapters and they were named after their authors. The word in the sutra area 1-4-29 and its interpretation by Patanjali as नियमपूर्वकाध्ययनम् suggests that Vidas were studied with fran unlike kavyas, works on natya etc.1 The sutras नित्यं हस्ते पाणावुपयमने ( 1-4-77), साप्तपदीनं सख्यम् (V-2-22) suggest that the important details of the marriage ceremony were the same in Panini’s time as they are now. ar: (IV-3-12) suggests that there were śrāddhas enjoined in his time. The word in II-3-39 suggests that there wase partition of parental property. The sutras यज्ञकर्मण्यजपन्यूङ्खसामसु (I-2-34), न सुब्रह्मण्यायां स्वरितस्य तृदात्तः (I-2-37), यशे समि स्तुवः (III-3-31) etc. clearly show that most of the details of s also were the same in his time as they are now. From the points noted above it follows that there were Srauta, Grhya, and Dharma sutras before Panini’s time. The sutras आयुधजीविभ्यश्छः पर्वते (IV-3-91), ब्राह्मणकोष्णिके (V-2-71) tell us that a section of brahmanas in the Parvata country lived on weapons. Batakrishna Ghosh says, “Pragrhya sutras of Panini, Panini must have been directly copying from the Rk Pratisakhya “2 1 उपयोगः को भवितुमर्हति ! यो नियमपूर्वकः । तवथा उपयुक्ता माणवका इत्युच्यन्ते यः एते नियमपूर्वकमधांतवन्तो भवन्ति । उपयोग इति किमर्थम् ? नटस्य शृणोति ग्रन्थिकस्य quife (M. B. under I-4-29), 2 Thieme and Panini (Indian Culture Vol. IV p. 399) xxix The words नान्दी, लिपि in III-2-21, शिल्पिनि in III-2-55, श्लोक in III-1-25 and III-2-23 and in III-2-23 and IV-2-65 suggest that writing, architecture, the sutra form of the composition and the designation of to verses were known in his time. The word i in sutras like VIII-2-98 and the word safer in sutras like III-3-129 suggest that Sanskrit was a spoken language in his time and it began to differ from the Sanskrit used in the Vidas. The sutras सामान्यवचनैः (II-1-55) उपमितं व्याघ्रादिभिः सामान्याप्रयोगे ( II-1-56) कर्तरि उपमाने (III-2-79) show that the figure of speech उपमा was then known and the word 34 was also used in the sense of equal as is inferred from the sftrau तुल्यार्थैरतुलोपमाभ्यां तृतीयान्य(IV-2-98) tells (11-3-72). The sutra afganger us that the words दाक्षिणात्यः, पाश्चात्यः and पौरस्त्यः were in use in his time. Originally they may have meant one belonging to the southern country, one belonging to the western and one belonging to the eastern. This may perhaps suggest that Panini was in the madhyadesa and referred to people south, west and east of it.: The sutra refem (II-4-63) refers to laska. T. Goldstucker thinks that he is, anterior to Panini. Since it is only a taddhitanta name, it is better to come to a definite conclusion on the point on the strength of another positive evidence. 1 Under the antro qar fasfaqft: feria: 1-1-2-1 of Baudhayana, the commentator writes दक्षिणेन नर्मदामुत्तरेण कन्यातीर्थम् उत्तरस्तु दक्षिणेन हिमवन्तमुदग्बिन्ध्यस्यै Vatsyayana uses the word दाक्षिणात्यानाम् in siltras II-4-10, II-6-46, 11-7-23 etc. Hence the word fee: may origi nally have meant man of the south and later on may have been restricted to mean the inhabitant of the Deccan. (Cf. Apte’s Dictionary) 2 Panini-His place in Sanskrit Literature p. 171. XXX THE PLAN, THE PRINCIPLE OF COMPOSITION ETC. IN THE ASTADHYAYI Faddegon in his studies on Panini’s grammar writes:The first five chapters deal with the theory of the ultimate components of language or the analytical part of grammar, the sixth and the seventh chapters with the theory of word coalescence and vocalie sandhi in general and the eight with the theory of sentence-coalescence and of consonantal sandhi in general. The main principles of Panini’s forms of literary composition are mnemotechnical economy, logical division and associative digression, and the subsidiary forms of composition and arrangement are (1) purvatrasiddhatva, (2) distinctive insertion like the definitions of samhita and avasana at the end of adhy. 1, pā. 4, (3) oratorical division like announcing in the last sutra of a pada and the subject of the following pada or giving at the begining of a pada a few additions to the foregoing para and insertion by emergency. A fact of peculiar interest in Panini’s composition is the tendency towards dichotomy in the main divisions of his work. The indeclinables (avyayas) are enumerated by Panini in I-1-37-41 and I-4-56-94, the former being based on etymology and the latter on function. The term nipata is used in its wide significance to include all the indiclinables with a relational meaning (conjunctions, model adverbs, close adverbs to finite verbs, prefixes to deverbative nouns and indeclinables, close adverbs which have developed into free adverbs, prepositions) and in a narrow significance to denote only conjunctions and model adverbs. This distinction of a wide and narrow significance appears to be a kind of logical 1 Studies on Panini’s Grammar by B. Faddegon pp. 51-53. 2 Ibid p. 49. 3 Ibid pp. 50-51. 4 Ibid pp. 7-8. xxxi artfulness chosen for the sake of brevity. The word fr is used in the sense in connection with the notion of an action either expressed or implied’ from the use of upasarga in V-4-119, VI-2-177 and VI-3-97 and not in the sense in connection with a word expressing an action, either a finite verb or a diverbative. The terms कर्मप्रवचनीयः and कर्मधारयः might have been due to the influence of the older schools since the word in both is not used in the same sense as that in कर्तुरीप्सिततमं कर्म. 2 What strikes us then…is the trustworthiness of Panini, His power of observation, his love of language, his deep intellectual and emotional understanding. The worth of Panini’s work for us is not in its linguistic information, however valuable many a detail may be, but in its fitness as a training for our understanding the Indian method of composition and specially as a scientific work it offers in The more one studies the this respect great advantages. Astadhyayi, the more one realises the depth and correctness of the characterisation given by Speyer of this work that it is a well-planned and not only virtuosic but also ingenuous text-book.5 “I adore Panini because he reveals to us the spirit of India”. HIS OTHER WORK. Panini is the author of Patalavijayam or Jambavativijayam also. 1 Ibid pp. 15 and 16. 2 Ibid p. 17. 3 Ibid p. 47. 4 Ibid p. 48. 5. Ibid p. 36. 6 Ibid p. 4. 7 Cf. New verse of Panini by Krishnadeva Upadhyaya (Indian Historical Quarterly Vol. XIII.) xxxii KATYAYANA-VARARUCI. KatyayanaVararuci was very prominent among a large number of seers Bhāradvājiyas, Sāunāgas, Slokavārttikakāra, s etc. who wrote Vārttikas on Pānini’s grammar. Kātyāyana’s Vārttikas are generally prose, though some of them are verses.* Patanjali mentions the names of other grammarians like Vārsyayani, the propounder of the six bhavavikaras, Vadava and refers to others in expressions like apara, aparē, anyë, ācāryas, kñcit etc. RELATIONSHIP OF VARTTIKAS TO RANINI’S SUTRAS. Varttika is defined thus by Hemacandra:- उक्तानुक्तदुरुक्तार्थचिन्ताकारि तु वार्त्तिकम् “The This is translated by Prof. Goldstucker as under: characteristic feature of a Vārttika is criticism in regard to that which is omitted or imperfectly expressed in a sutra”.7 Prof. F. Keilhorn, on a close study of the first nine āhnikas 1 M. B. under sūtras दाधाघ्वदाप् (1-1-20), स्थानिवदादेशो ऽनल्विधी (171-56). पूकः क्त्वा च (1-2-22), पेरणी … (1-3-67) णिधिदुभ्यः कर्तरि चव् (III-1-18). न हस्नुनमा यक्चिणी (III-1-89), गोत्रावयवात् (IV-1-79), भ्रस्जो रापघयोरमन्यत- रस्याम् (VI-4-47) etc. 2 M. B. under sutras यवथाप् (IV.-1-72). स्त्रीपुंसाभ्यां (IV-1.87), ओमानचे (V1-1-95), षरूपकल्प (VI-3-43) etc. … *** . 3 Bhartrhari’s Pradipaka under अक्षरं नक्षरं विद्यात् ete. at the end of Pratyā- hārāhnika. The Vārttika : स्मादिविधिः पुरान्तो यद्यविशेषेण किं कृतं भवति । न स्मपुरातन इति ब्रुवता कात्यायनेनेह | under लट् स्मे & Patanjali’s statement किं वार्तिककारः प्रतिषेधेन करोति make us infer that this Viārttika may have been by Slokavārttikakāra. 4 प्रत्याहारेऽनुबन्धानां कथमज्हणेषु न आचारादप्रधानत्वालोपेथ बलवत्तरः ॥ Vārttika under हयवरट् 6 जायतेऽस्ति विपरिणमते वर्द्धतेऽपक्षीयते विनश्यति (M. B. under भूवादयो धातवः 1-3-1). 6 सौर्य भागवतोत्तमनिष्टिज्ञो वाडवः पठति (M. B. under पछुतावैच इदुतौ VIII-2-106). 7 Panini-His place in Sanskrit Literature p. 91. xxxiiof the Mahabhaṣya thinks that the Varttikas consider whether anything has been omitted in the sutras that should have been stated and whether there is in them anything that is superfluous, faulty or objectionable. Prof. Goldstucker, consequently says that “Katyayana did not mean to justify and to defend the rules of Panini, but to find fault with them” and that “Katyayana does not leave the impression of an admirer or friend of Panini, but that of an antagonist, often too, of an unfair antagonist. “2 Prof. Keilhorn, on the other hand, tells us that” the object of the Varttikas is then no other than this, without bias or prejudice to discuss such objections as might be raised to the rules of Panini’s grammar and on the one hand to justify Panini by defending him against unfounded criticism and on the other hand to correct, reject, and add to, the rules laid down by him, where defence and justification were considered impossible.3 Prof. Keilhorn deserves our gratitude for having found out the real object of the Varttikas and the attitude of Katyayana towards Panini. From a study of all the 85 ahnikas of the Mahabhasya I see that, of about 1700 sutras discussed there, about 450 have no varttikas. Of the remaining 1250 sutras more than 700 sutras are beautifully explained by the Vārttikakāra without picking any hole in them. About ten sutras are found by him to be not necessary. In the majority of the remaining 240 sutras only additions and corrections or more correctly, changes in form and meaning are made. Since a long time should have elapsed between Panini’s time and Katyayana’s time, it is just possible in the spoken language for words to have been changed both morphologically and 1 Katyayana and Patanjali by F. Keilhorn p. 48. 2 Panini-His place in Sanskrit Literature p. 91. 3 Katyayana and Patanjali p. 48. XXXIV semantically and to have become obsolete. Hence the expression दुरुक्तचिन्तन may be appropriate from the stand. point of a descriptive grammarian, but is unsound from the standpoint of a historical grammarian. Katyayana shows himself a historical grammarian in having noticed such changes. KATYAYANA WAS LATER THAN PANINI The following vārttikas clearly show the great regard Kātyāyana had towards Pāmini: (1) आचार्याचारात्संज्ञासिद्धिः ( Vārttika under वृद्धिरादैच् I-1-1) (2) भूवादीनां वकारोऽयं मङ्गलार्थः प्रयुज्यते (ibid under भूवादयो धातवः I-3-1). (3) नित्ये च यः शाकलभाक्समासे । तदर्थमेतद्भगवांश्चकार || (ibid under इको यणचि VI-1-77). (4) बहुव्रीहिस्वरं शास्ति समासान्तविधेः सुकृत् (ibid under बहुवाँहौ… VI-2-1). VII-1-2). (5) प्रातिपदिकविज्ञानाच्च पाणिनेः सिद्धम् (ibid under आयन् … (6) सिद्धं तु तद्गुणसंविज्ञानात्पाणिनेर्यथा लोके (ibid under एकाचो द्वे प्रथमस्य VI-1-1). (7) एकशेषनिर्देशाद्वा स्वरभिन्नानां भगवतः पाणिनेः सिद्धम् (ibid under अ अ VIII-4-68). The word सुकृत् and भगवान् used to refer to Pāmini speak volumes. Katyayana seems to admire the service rendered by Panini and the great traits of his character. 1 Cf. Panini-His place in Sanskrit Literature by T. Goldstucker, pp. 95-98. Form according to Panini: (a) एकतरत् (अङ्गतरादिभ्यः पचभ्यः VII-1-25); (b) चिद्ययम् चिन्मयम् (यरोऽनुनासिकेऽ- नुनासिको या VIII-4-45); (c) आश्चर्यमनित्ये (VI-1-147) (not permanent, rare)., (d) भोज्यं भक्ष्ये (VII-3-69) (applicable to the eating of solid alone). XXXV Form according to Katyayana: एकतरम् (एकतरात् प्रतिषेधो वक्तव्यः) चिद्मयम् became obsolete (प्रत्यये भाषायां नित्यम् ). आश्चर्यमद्भुत इति वक्तव्यम् (wonderful). भोज्यमभ्यवहार्यमिति वक्तव्यम् (applicable to the eating of solid and liquid). When such is the case, it is not possible to think that they were contemporaries as is said in the Kathasaritsāgara and that Katyayana was an intelligent pupil and Panini was an idiot under the Acarya Varsa and they respectively composed Astadhyayi and Varttika through Siva’s gracel Ramabhadra Dikṣita, in his Patanjalicarita improves upon Kathasaritsagara by omitting to say that Panini was an idiot and perhaps to emphasise the necessity for Sesa’s avatara as Patanjali makes both Panini and Katyayana curse each other. 2 1 Of. अथ कोलन वर्षस्य शिष्यवर्गों गृहानभूत् । तत्रैकः पाणिनिर्नाम जडबुद्धितरोऽभवत् ॥ (4-20) तत्र तत्रेण तपसा तोषितादिन्दुशेखरात् । सर्वविद्यामुखं तेन प्राप्तं व्याकरणं नवम् ॥ (4-22) ततश्चागत्य मामेव वादायायते स्म सः । प्रवृत्ते चावयोर्वादि प्रयाताः सप्त वासराः ॥ (4-23) अष्टमेऽहि मया तस्मिन्चिते तत्समनन्तरम् । नभःस्थेन महाघोरो हुङ्कारवशम्भुना कृतः । (4-24) तेन प्रणष्टमैन्द्रं तदस्मद्वयाकरणं भुवि । जिता पाणिनिना सर्वे मूर्खीभूता वयं पुनः ॥ (4-25) अथ सज्जातनिर्वेदः स्वग्रहस्थितये धनम् । हस्ते हिरण्यगुप्तस्य विधाय वणिजो निजम् । (4-26) उक्त्वा तच्चोपकोशायै गतवानस्मि शङ्करम् । तपोभिराराधयितुं निराहारो हिमालयम् ।। (4-27) आराधितो महादेवो वरदः पार्वतीपतिः । (4-87) तदेव तेन शास्त्रं मे पाणिनीयं प्रकाशितम् । तच्छिवानुग्रहादेव मया पूर्णीकृतं च तत् ॥ (4-88) 26. यस्मादविज्ञाय मम प्रभावं वृषध्वजानुग्रहभाजनस्य । सूत्रेष्वनुतोक्तदुरुक्तचिन्तावृयोद्यमं बार्त्तिकमातनिष्ठाः ॥ (I-67) तस्मात्पतेदेव तनुस्तवेयम् इत्युद्धतं पाणिनिशापवाक्यम् । आकर्ण्य तूर्ण स विवृद्धमन्युः कात्यायनोऽपि प्रति तं शशाप ॥ (I-68) भवानजानन् भगवत्प्रसादविवर्तभूतान्यपि वार्त्तिकानि । मह्यं यतः शापमदा मदेन ततो विशयित तवापि मूर्धा ॥ (I-69) xxxvi Since in Kathasaritsāgara, the stories are said to be narrated by Katyayana and since Katyayana was definitely known to have written Vārttika on Panini’s work, the author may have thought it necessary that Katyayana should be shown as a precocious pupil, that Panini was an idiot, that he was able to write his work through Siva’s grace and through Siva’s intervention and grace Katyayana wrote the Varttika on his work. But at the same time we read the following statement regarding Panini in pages 221 and 222 of the first volume of the book, On Yuan Chwang’s Travels in India by Thomas Watters:- “Five hundred years after Buddha’s decease, a great Arhat from Kashmir in his travels as an apostle arrived at this place (a tope in Po-lo-tu-lo). Here he saw a brahmin teacher chastising a young pupil: in reply to the Arhat’s question, the teacher said he beat the boy for not making progress in Etymology…. The Arhat answered, “This boy of yours is that rishi (Panini).” Since this story should have been current long before Kathasaritsagara was written, it may have been made use of, that Panini was an idiot, though, according to it, he was so in his next birth. We may positively state that Katyayana lived long after Panini from the following point:There is a varttika Enfant anfe: (under 1-2-64); Patanjali states at ag खलु दाक्षायणेन सङ्ग्रहस्य कृतिः (under II-3-66), सङ्ग्रह एतत्प्राधान्येन परीक्षितम् (Paspasa) and आपिशलपाणिनीयव्याडीयगौतमीयाः (under VI-2-36); and Kathasaritsagara says, अध्यापयितुमस्मांश्च प्रवृत्तोभूदसौ ततः । सकृच्छुतं मया तत्र द्विः श्रुतं व्याडिना तथा ॥ (II-79) xxxvii Since Vyadi is Dakṣayana and he was a contemporary of Kātyāyana, Kātyāyana could not have been Pāmini’s contemporary. but should have lived at least 200 years later than he. KĀTYĀYANA’S BIRTHPLACE ETC. Katyayana is said to have been born at Kausambi, to Somadatta and Vasudatta and educated under Varsa at Pataliputra and to have narrated the stories found in the Kathasaritsagara in the forests of the Vindhyas. He is also said to have been the minister of Yogananda. Perhaps the Varttika ‘गहादिषु पृथिवीमध्यस्य मध्यमभावः under IV-2-138 suggests that he is a Madhyadesiya. From Patañjali’s statement प्रियतद्धिता दाक्षिणात्याः under यथा लौकिकवैदिकेषु in Paspasāhnika, it is generally said that Katyayana was a Southerner and he was sneered at by Patañjali. R. G. Bhandarkar takes him to be a Southerner and Prof. Goldstucker says that he is one of the Eastern school. The reason therefor is that Katyayana 1 Cf. कात्यायनपाणिन्योः शब्दशास्त्रपाठेन पाणिनिः कात्यायनात् पूर्वतनः इत्यनायासेनैव विज्ञायते, ततः काव्यायन एव पाणिनिकृतव्याकरणस्य वार्त्तिककारः स स्वग्रन्थे विदुषां वरं पाणिनिम् आचार्यत्वेन स्वीकृतवान् (Sabdakalpadruma) 2 कौशाम्यां सोमदत्ताख्या नानाऽग्निशिख इत्यपि । द्विजोऽभूत्तस्य भार्या च वसुदत्ताभिधाभवत् ॥ तस्यान्तस्माद्विजवरादेष जातोऽस्मि शापतः । (II-30-31) अस्ति पाटलिकं नाम पुरं नन्दस्य भूपतेः तत्रास्ति चैको वर्षाख्यो विप्रस्तस्मादवाप्स्यथः ॥ (II-45-46) कृत्वास्मानग्रतोन्येद्युरुपविष्टः शुचौ भुवि । वर्षोपाध्याय ओङ्कारमकरोद्दिव्यया गिरा । तदनन्तरमेवास्य वेदाः पडना उपस्थिताः ॥ (II-78-79) इत्याख्याय कथां मध्ये विन्ध्यान्तः काणभूतये । पुनर्वररुचिस्तस्मै प्रकृतार्थमवर्णयत् ॥ (IV-1) 3 Of Indian Antiquary Vol. II p. 240. 4 Pānini-His place in Sanskrit Literature p. 182. Xxxviii is called आचार्य and Patañjali, आचार्यदेशीय by Kāiyata in his Pradipa under rar: for ag (V-2-39) and Patanjali is taken by him to be identical with Gonardiya in his Pradipa under the sutra anucaccenfeng (1-1-21) and Gonarda is in the eastern country and the Kāsika gives under qatar (1-1-75) the example . But it will be dealt with later on that it is not easy to decide that a refers only to Patanjali. If so, the theory that Katyayana belonged to eastern school may not stand. If it is stated that, because he is said in Kathasaritsagara to have studied under Varsa at Pataliputra, he may be taken to belong to the Eastern school, it is also stated there that he forgot the whole of Aindra Vyakarana which he studied under him. From the way in which Katyayana explains many sulras of Panini as if each is an adhikarana and the regard he has for Panini, it is certain that he should have been an adherent of the Paniniyan school and studied in the madhyadesa near his birth-place Kausāmbi. Why he was stated to be a Dakṣinatya by Patanjali has to be explained. From the way in which he refers to Katyayana in many places of the Mahabhasya, it is clear that he holds him as a great seer who well supplemented Panini’s sutras. This is a clear proof that Patanjali cannot be taken to have sneered at him. In that case we have to take it that he calls him a Dakṣinatya following some of the northern grammarians who ] तदाचार्यः संहत्वा अन्वाचष्टे (M. B. under कालविभागे … III-3-137 बोताप्योः III-3-141 rate IV-3-4 and fe V-1-31) (a) आचार्येण प्रयोजनानि पठितानि (M. B. under व्यवः VI-1-13) (b) मुष्ठ्च्यते अलोन्त्यस्य स्थाने विज्ञातस्यानुसंहार इतरथा ह्यनिष्टप्रसङ्गः (M. B. under अलोन्त्यस्य 1-1-52) (०) पठिष्यति ह्याचार्यः (M. B. under जनसनखनां सञ्सलोः VI-4-44) (d) माङ्गलिक आचार्यः महतः शास्त्रौघस्य मङ्गलार्थं सिद्धशब्दमादितः प्रयुङ्क्ते पश्यति त्वाचायों मङ्गलाचैव सिद्धशब्द आदितः प्रयुक्तो भविष्यति (M. B. under the vārttika in Paspasa) xxxix might have described him in that way. Under the sutra were faufavfer: afrua:1-1-2-1, of the Baudhayana Dharmasfitra, the commentator says दक्षिणेन नर्मदामुत्तरेण कन्यातीर्थम् and Vatsyayana, in his Kamasutra makes mention of aferen in H-6-46 and II-7-23 and Bhartrhari mentions ferng in his Vakyapadiya and run is generally taken by modern scholars to refer to the resident of afror or Deccan. Panini gives the derivation of funer in IV-2-98 to denote only a Southerner. Therefore it is a matter for further consideration whether Katyayana is taken as a Southerner because he was so called by the residents of countries north of his place or on account of his having resided long in the forests of the Vindhyas. MERITS OF KATYAYANA In explaining sutras, he adopts the method which is generally used in dealing with an adhikarana by giving the purvapaksa, answering the points raised and finally giving siddhanta. He also explains grammatical points on the analogy of incidents found in the world and mentioned in the Vedas, from the experience of the world, from nature, from nyayas or maxims like. genererarunner (under 1-5-56 and VII-3-85) व्यपदेशिवद्वचनम् (under VI-1-1) SELECT: (under I-3-9) 1 यथा लौकिकवैदिकेषु (Paspasa, under वृद्धिरादैच् 1-1-1., स्थानिवदादेशो ऽनल्विधौ I-1-56, and V: gaveit: VI-1-84). 2 यथा लोके under एकाचो द्वे प्रथमस्य, VI-1-1 एकः पूर्वपरयोः VI-1-84 etc. लोकविज्ञानात्सिद्धम् (under अलोन्त्यात्पूर्व उपधा 1-1-65, आचार्योपसर्जनश्चान्तेवासी VI-2-36 etc.) लोकविज्ञानाच्च सिद्धयति under समानकर्तृकयोः पूर्वकाले III-4-21 लोकवत् (under अजादेर्द्वितीयस्य VI-1-2). XL सम्बन्धिशब्देर्वा तुल्यम् (under I-1-71) and from nyayas based on Dharmasastra like etc. गुरुवद्गुरुपुत्रे’ (under स्थानिवदादेशोऽनल्विधौ 1-1-56) धर्मशास्त्रं च तथा (under सरूपाणामेकशेष एकविभक्तौ I-2-64) He is the author of the following paribhāṣās:- (1) उपपदविभक्तेः कारकविभक्तिर्बलीयसी (under II-3-19) (Case-relation of a noun to the verb is stronger than that to another word in the sentence). (2) प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् (under IV-1-1) (Mention of a stem includes the stem formed by adding the gender-affix to it). (3) अननुबन्धकग्रहणे न सानुबन्धकस्य ग्रहणम् (under IV-1-15) (Mention of one without does not include the same with ra). (4) संनिपातलक्षणो विधिरनिमित्तं तद्विघातस्य (under I-1-39) (Rule bringing out the combination of two things never destroys it.) (5) यस्मिन्विधिस्तदादावल्ग्रहणे ( under 1-1-72) (If a letter in the locative case qualifies another word in the locative, the former should be taken as the initial letter or the latter). He exclaims the authority of grammar that it enjoins the correct usage of words through such expressions as साध्वनुशासनेऽस्मिन् (under I-1-44) सदन्वाख्यानाच्छास्त्रस्य (under I-1-62) 1 Cf. Gautamadharmasūtra 1-2-37-8. xli vi वचनप्रामाण्यात् (under VIII-2-1) This clearly shows the high regard Katyayana had towards Pāmini. He tells us that Panini makes use of the samjna from the previous grammar Apisalam and mentions वाजप्यायन, व्याडि and पौष्करसादि’ who are not mentioned by Pāmini. He shows that, in certain cases, the sutras may be split in a different way. From this he clearly informs us that they were studied in Samhita form and they were taught how to split it into different sutras by the teachers. Since Katyayana suggests yogavibhāga in many places, it is quite possible that he should have lived long after the time of Panini. His knowledge of Southern India made him modify Kambojalluk (IV-1-175 ) into Kambojadibhyā luke to include the Chola country. . . He gives us room to infer from his statement सर्वस्य वा चेतनावत्त्वात् under the siitra घातोः कर्मणः (III-1-7) and Kāiyata’s commentary आत्माद्वैतदर्शनेन and Nāgojibhatta’s gloss सर्वत्र परिणामदर्शनेन चेतनाधिष्ठानं विना न च तदसम्भवात्सर्वस्य तदधिष्ठि तत्वं ज्ञायते on the same that he was an advāitin and his expres sion वचनप्रामाण्यात् under II-1-1. shows that he considered the शब्दप्रमाण to be most powerful… In the discussion on समर्थः पदविधिः (II-1-1) there is a sentence वार्त्तिककारवचनप्रामाण्यात्. Its other reading is वार्त्तिकचचनप्रामाण्यात्.: Uddyotakāra having taken the former reading says thus :- न च वचनेत्यस्यापि वार्त्तिकत्वात् वार्त्तिककृता स्वीयवचसः कथं प्रमाणत्वेनाश्रयणमिति भाष्ये वार्त्तिकेत्याद्यनुपपन्नमिति वाच्यम् । अन्योऽयं वार्त्तिककारो वार्त्तिककारान्तरीयैतद्वचनं प्रमाणान्तरत्वेनाश्रयतीत्यदोषात्. 1 पूर्वसूत्रनिर्देशो वापिशलमधीत इति (under IV-1-14).
13. द्रव्याभिधानं व्याडि (under I-2-64). 3 नयो द्वितीयाः शरि पौष्करसादेः (under VIII-4-48). 4 Keilhorn’s edition. xlii But since सिद्धं तु कास्खतिदुर्गतिवचनात्प्रादयः कार्थः is found as a vārttika under the siūtra कुगतिप्रादयः (II-2-18), the statement of Nāgōjibhatta needs revision and it is better to take the second reading and to interpret that one varttika mentioned elsewhere is stated in support of another vārttika. Hence it is not safe to infer that Katyayana referred to another Vārttikakāra. Patañjali’s statements वार्त्तिकत्रिकः साङ्ग्रहसूत्रिकः and सवार्त्तिकः ससङ्ग्रहः under क्रतूक्थादिसूत्रान्ताट्टुक IV-2-60 suggest that Katyayana and Vyadi were contemporaries, that they respectively wrote Vārttika and Sangraha, that Panini’s sutras were studied along with varttikas and Sangraha and that Patanjali made use of both in his Mahabhāṣya. The vārttika : नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् under उणादयो बहुलम् (III-3-1) shows that the Vārttikakāra wrote his vārllika after Yaska wrote his Nirukta. The vārttika : भूवादीनां वकारोऽयं मङ्गलार्थः प्रयुज्यते shows that the practice of doing to see that one’s work is completed without impediment was prevalent before Varttikakāra’s time. The sītra एच इग्घ्रस्वादेशे (I-1-48) is found stated to be unnecessary by the Vārtlikakāra on the strength of the point : सस्थानत्वात् and ऐचोश्चोत्तरभूयस्त्वात्. Under the siitra प्लुतावैच इदुतौ (VIII-2-106) he gives the vārttika सिद्धं तु इदुतोर्दीर्घवचनात्. Since this is possible in the opinion of Patañjali only when मात्राऽवर्णस्य 1 सङ्ग्रहे एतत्प्राधान्येन परीक्षितं नित्यो वा स्यात् कार्यों वेति । तत्रोता दोषाः प्रयोजनान्यप्युक्तानि । तत्र त्येष निर्णयो ‘ययेव नित्यो अथापि कार्य उभययापि लक्षणं प्रवर्त्यमिति and सङ्ग्रहे तावत्कार्यप्रतिद्वन्दिभावान्मन्यामहे नित्यपर्यायवाचिनो ग्रहणमिति ( Paspasāhnika). xliii#equiquien, Nagojibhatta says that Katyayana is inconsitent. It may be noted that it is the Taittiriyapratisakhya that says अकारार्धमैकारौकारयोरादिः (I-26) इकारोध्यर्धः पूर्वस्य शेषः, उकारस्तूत्तरस्य (I-28) while Suklayajurvēdaprātiśakhya says ऐकारौकारयोः कण्ट्या पूर्वा मात्रा ताल्वोष्ठयोरुत्तरा 1-73. The vārttilus सिद्धे शब्दार्थसम्बन्धे and आदित्यवत्स्युः found in Paspasahnika and Pratyāhārāhnika have parallels in the Jāiminiya sutras औत्पत्तिकस्तु शब्दस्यार्थेन सम्बन्धः (I-1-5) and आदित्यवद् यौगपद्यम् ( 1-1-15). These along with the vārttika आम्नायशब्दानामान्यभाव्यं स्वरवर्णानुपूर्वीदेशकालनियतत्वात् under V-2-59 suggest that it is possible that Katyayana lived after Jaimini. About 8 sītras like न धातुलोप आर्धधातुके, दीधीवेवीटाम्, नाज्झलौ, ra are found unnecessary by Katyāyana. It has already been stated that Katyayana made his contribution to the Ganapatha. He was, perhaps, aware of the science of medicine since he says तस्य निमित्तप्रकरणे वातपित्तश्लेष्मभ्यः शमनकोपनयोरुपसन्धानम् under V-1-38. PATANJALI. HIS LIFE Bhartrhari, in his Vakyapadiya, says that it is through grammar one learns the correct words, that the knowledgeof grammar leads one to Mökṣa, that grammarians became so lazy as to need short-cuts in grammar and that, consequently, the sangraha was not studied, that Patanjali, the great, composed the Mahabhaṣya bristling with the worldly maxims, that its study became limited to a narrow circle, that it existed in a book-form among Dakṣinatyas, that the 1 एवञ्च वार्त्तिककारस्य पूर्वापरविरोधः (Uddyota under VIII-2-106). xliv Acarya Candra, at the request of Abhimanyu, the king of Kashmir, learnt it under Parvata, and popularised its study in Kashmir. He suggests that Patanjali was the author of treatises on Yoga and medicine and others express it plainly.3 1 तत्त्वावबोधः शब्दानां नास्ति व्याकरणादृते । (Vakyapadiya 1-13.) तद्वारमपवर्गस्य बालानां चिकित्सितम् । ibid 1-14. प्रायेण सङ्क्षेपरुचीनल्पविद्यापरिग्रहान् । सम्प्राप्य वैयाकरणान् सङ्ग्रहेऽस्तमुपागते ॥ ibid IT-484. कृतेऽथ पतञ्जलिना गुरुणा तीर्थदर्शिना । सर्वेषां न्यायवीजानां महाभाष्ये निबन्धने । ibid II. 485. यः पतञ्जलिशिष्येभ्यो भ्रष्टो व्याकरणागमः । काले स दाक्षिणात्येषु ग्रन्थमात्रे व्यवस्थितः ॥ ibid II-488. पर्वतादागमं लब्ध्वा भाष्यबीजानुसारिभिः । स नीतो बहुशाखत्वं चन्द्राचार्यादिभिः पुनः ॥ ibid II-489. अभीर्बभूवाभिमन्युः शतमन्युरिवापरः (Rājatarangini I-174.) चन्द्राचार्यादिभिर्लब्ध्वादेशं तस्मात्तदागमम् । प्रवर्तितं महाभाष्यं खं च व्याकरणं कृतम् ॥ ibid I-176. Abhimanyu lived about 100 B. C. (Dr. Otto Boetlingk); he lived between 40 and 65A. D (Professor Lassen.) 2 कायवाग्बुद्धिविषया ये मलास्समवस्थिताः । चिकित्सालक्षणाध्यात्मशास्त्रस्तेषां विशुद्धयः ॥ (Vakyapadiya I-148). 3 प्रातजलमहाभाष्यचरकप्रतिसंस्कृतैः । मनोवाक्कायदोषाणां हर्त्रेऽहिपतये नमः ॥ (Carakasahitācakradattavyākhyā I-1.) अनन्तश्चिन्तयामास रोगोपशमकारणम् । सञ्चिन्त्य स स्वयं तत्र मुनेः पुत्रो बभूव ह । यतश्वर इवायातो न ज्ञातः केनचिद्यतः । तस्माचरकनान्नासी ख्यातच क्षितिमण्डले । आत्रेयस्य मुनेः शिष्या अभिवेशादयोऽभवन् । मुनयो बहवस्तैव कृतं तन्त्रं स्वकं स्वकम् ॥ तेषां तन्त्राणि संस्कृत्व समाहत्य विपश्चिता । चरकेणात्मनो नाम्ना प्रन्थोऽयं चरकः कृतः ॥ ( Bhāvaprakasa in the introduction to Hāmarāja’s Kāsyapasamhita). आप्तो नाम अनुभवेन वस्तुतत्त्वस्य कास्र्त्स्न्येन निश्चयवान् । रागादिवशादपि नान्यथावादी यः स इति चरके पतञ्जलिः (Nāgōjibhalla in Vaiyā- karanasiddhāntamanjasā p. 12.) योगसूत्रे पतञ्जल्युक्तेः (Nagojibhatta in the last adhikarana of Paspasa in Mahābhāsya). xlv But there are also others who think that Patanjali, the author of the Yogasutra is different from Patanjali, the author of the Mahābhāṣya. I-tsing, the Chinese traveller, writes “There is a commentary on the vrtti-sutra entitled carni containing 24,000 slokas. It is a work of the learned Patanjali. This again cites the former sutras (Panini) explaining the obscure points and analysing the principles contained in it and it illustrates the later commentary (vrtti) clearing up many difficulties. Advanced scholars learn it in three years.“2 Ramabhadra Diksita, in his Patanjalicarita says thus:Gonika, the daughter of a muni gave arghya to Sun-god praying for a son. Sesa, the lord of serpents, fell in her hand in the form of a sage. He then prayed to Siva at Chidambaram to enable him to write a bhasya on the vārttikas of Katyayana. He granted it; thousands of pupils went to him to learn his bhāṣya. He agreed to teach them on condition that he would hang à curtain between him and them and they should never meddle with it. So did the instruction go for some time. Once wondering at the way he answered their questions, they threw aside the curtain. He cursed them at once. One of them was then absent. Though he was cursed for having gone away in the middle without performing uttarasanti, he, his repeated request, was informed that would be freed from the effect of the curse after teaching after his repeated 1 अयं च योगशास्त्रकारकात् भिन्न इति सरलायामस्माभिस्समर्थितम् । अनयोरभेद इति पाश्चात्यवैयाकरणाः (Vacaspatya.) केषांचिन्मते योगसूत्रकारकपत जलेर्भाष्यकृत् पतञ्जलिभिन्न एव । अनयोरभेदतां तु निर्दिशन्ति पावाल्याः (Sabdakalpadruma). सूत्राणि योगशास्त्रे वैद्यकशास्त्रे च वार्तिकानि ततः he कृत्वा पतञ्जलिमुनिः प्रचारयामास जगदिदं त्रातुम् (Patañjalicarita by Rāmabhadra Diksita V-25). 2 Cf. A record of the Buddhist religion by I-tsing and translated by J. Takakusu p. 178. Prof. Max-Muller points out that Patanjali is called carnikyt or carnikāra by Bhartṛhari. xlvi Mahabhaṣya to him who would would answer correctly that the past passive participle of पच् is पक्क. Candragupta who came from Ujjayini gave him the answer and he was taught His son by a sudra wife was Bhartrhari. He the work. wrote Vakyapadiya, Bhattikavya and the Satakas of niti, Syngāra and vāirāgya. Kāiyata takes the epithet गोनर्दीय to refer to Patanjali and Nāgājibhatta mentions that गोणिकापुत्र was taken to refer to Patañjali. The word गोनर्दीय, Haridiksita says in Brhacchabdaratna, refers to Vārttikakāra. It 1 तत्र कापि ददृशे मुनिकन्या गोणिकेति गुणसिन्धुरनेन (Patanjali carita II-7). सम्भृतार्थ्यजलमञ्जलिमुचैः साहस्रकिरणं प्रति देवम् । यावदुत्क्षिपति तावदमुष्मात्तापसाकृतिरहिः स पपात ।। (II-11.) वचसि स्तुतिभिन्न सङ्गतं परितुष्यन्प्रभुरवीदिदम् । तपसा तब शेष तोषितो वितरिष्यन्वरमागतोऽस्मि ते ॥ (III-24-25). पदवार्त्तिकभाष्यनिर्मितौ प्रथमं पाटवमभ्ययाचत ॥ (III-26). जगदुपकृतये चकार भाष्यं महदचिरेण पतञ्जलिर्महात्मा ॥ (V-3). तमृषिमनुययुस्तदीयभाष्यं पिपठिषवः किल पण्डिताः सहस्रम् । (V-4). तदनु यवनिकां वितत्य गूढं वपुरनया च पतञ्जलिविधाय । उपविशत बहिस्तिरस्करिण्याः पठत कृतिं च ममेति तानुवाच ॥ (V-5). मम स तु न भवेन्मनः प्रियो मां य इह तिरस्करिणीमुदस्य पश्येत् । इति पुनरभिधाय पाठनार्थ फणिपतिरूपमृषिः समाललम्बे ॥ (V-6). अथ फणिकृतिन्तावदेव पेठुः विलसति यावति वासरूपसूत्रम् (V-14). प्रतिपुरुषमिहाननैः वदतीति विस्मयेन । 940 अपहृतमनसोऽथ तेऽपनिन्युः सपदि तिरस्करिणीं तदीक्षणाय ॥ (V-15). फणिपतिरभिवीक्ष्य तादृशांस्तान् कथमिदमित्यनुचिन्त्य यावदास्त । परिसरमुपसृत्य तावदेकः प्रणतमौलिरिदं भयादवादीत् ॥ (V-18). फणिवर भगवन्प्रसीद मां बहिरगमं जलमोचनाय यावत् । विधुतयवनिकाः कृतापराधा बत मम तावदिति स्थिताः सतीर्थ्याः ॥ (V-19). इति गदितगिरं शशाप कोपात यदविहितोत्तरशान्तिमन्त्रपाठः । बहिरसि गतवान् पठन्नदीयां तिमपि तद्भव राक्षसोऽजसेति ॥ (V-20). निष्ठायां किं रूपं पचेरिति त्वं बुधान् पृच्छ । पक्कमिति वदति यस्तं मम कृतिमध्याप्य मुच्यसे शापात् ॥ इति कथयति रक्षसि प्रहृष्यन् इदमग्रीदस्मि चन्द्रगुप्तः । उपगम इह में यमुज्जयिन्याः पठितुमहीश्वर भाष्यमन्तिके ते ॥ (V-31) etc. 2 गोनदीयस्त्वाह भाष्यकारस्त्वाह (M. B. under आद्यन्तवदेकस्मिन् I-1-29). 3. गोणिकापुत्रःभाष्यकार इत्याहुः (M. B. under अकथितं च I-4-52). xlvii occurs four times in the Mahabhaṣya:under the sutras आद्यन्तवदेकस्मिन् (1-1-21), न बहुव्रीहौ (I-1-29), तत्रोपपदं सप्तमीस्थम् (III-1-92) and जराया जरसन्यतरस्याम् (VII-2-101). In the first case when it is said that आद्यन्तवद्भाव need not be mentioned in the vārttika अपूर्वानुत्तरलक्षणत्वाद्यन्तयोः सिद्धमेकस्मिन्, the expression गोनर्दीयस्त्वाह ‘सत्यमेतत्सति त्वन्यस्मिन्निति’. सति त्वन्यस्मिन्’ is the first vārttika under the sutra. Hence the vārttika ‘अपूर्व should be taken to belong to one who is other than the author of the vārttila “सति तु. 37 If the first vārttika belongs to Katyayana, mrefu should refer to him alone. If the vārttika ‘अपूर्व…’ is taken to belong to him, should refer to another Varttikakāra. A doubt may arise whether Patanjali quotes any varttika belonging to any Vārttikakāra other than Katyayana at the commencement of the discussion on any sutra. The vārttika स्मादिविधिः पुरान्ते यद्यविशेषेण किं कृतं भवति । 66 न स्मपुराद्यतन इति ब्रुवता कात्यायनेनेह ॥ under the sūtra लट् स्मे seems to belong to the Slokavārttikakāra since mention is made here of Katyayana. In any case it seems that it cannot refer to Bhasyakara. In the second case when it is said that, on the authority of the sutra न बहुव्रीहौ, only the forms स्वत्कपितृकः and मत्कपितृकः can be taken to be correct, we find गोनर्दीयस्त्वाह “ अकच्खरौ तु कर्तव्यौ प्रत्यङ्गं मुक्तसञ्चयी. " Here too it is better to take me to refer to Katyayana or another Vārttikakāra. It deserves to be noted that the author of the Kāsikā has not mentioned the forms त्वकल्पितृकः and मकत्पितृकः and consequently has not recognised the statement अकच्स्वरौ तु कर्तव्यौ प्रत्यङ्गं मुक्तसञ्चयौ, which gives room to infer that गोनर्दीय here may refer to a Varttikakāra other than Katyayana. In the third case when it is said that there will be no authority sanctioning the correctness of the word काशकटीकारम् xlviii in the sentence इच्छाम्यहं काशकटीकारम् we find इष्टमेवैतद्गोनर्दीयस्य. Here too there is no harm if me is taken to refer to a Varttikakāra other than Katyayana and not to Bhāṣyakāra. In the fourth case when it is said that the forms afar and fast: have no authority sanctioning their correctness, it is said गोनर्दीय आह ‘इष्टमेवैतत् संगृहीतं भवति’. Here too the same thing may hold good as in the third case. Taking all this into consideration, it seems to me that met refers to a Varttikakara of the Eastern school. There is another argument also which may lend support to this. Vatsyayana, in his Kamasutra quotes on five On one such occasions and ga on eight occasions. occasion while dealing with the number of nayikās he says 1-5-5. 1-5-25. अन्यकारणवशात् परपरिगृहीतापि पाक्षिकी चतुर्थीति गोणिकापुत्रः उत्क्रान्तबालभावाकुलयुवतिरूपचारान्यत्वात् अष्टमीति गोनर्दीयः When the number of nayikās according to Gonikaputra is four and that, according to Gonardiya, it is eight, it is not It then possible for both to be one and the same person. follows that both the epithets cannot refer to one person, Patanjali. Besides it is not generally known that Patanjali It is safer therefore to wrote any treatise on Kamasastra. conclude that both Gonikaputra and Gönardiya do not refer to him. If it is decided that Gonardiya does not refer to Patanjali, the statement that he is an Eastern grammarian’ cannot stand, as also the statement that Katyayana also belonged Cakravarti’s to the Eastern country. Parbhatacandra 1 Cf. Panini-His place in Sanskrit Literature p. 181. xlix vii opinion that he is a Southerner’ needs revision. There are strong reasons to believe that Patanjali should have studied under the pupil-descendants of Katyayana. It has already been stated that many sutras of Panini are discussed by Katyayana in the form of adhikaranas. To decide which of the varttikas are purvapakṣiya and which of them are siddhantiya is not very easy. It can be easily done if it was handed down from teacher to pupil. In many places Katyāyana states यथा लौकिकवैदिकेषु, यथा लोके, लोकवत्, लोकविज्ञानात्सिद्धम्, स्वभावसिद्धत्वात्, धर्मशास्त्रं च तथा etc. Unless it was handed down from teacher to pupil, the applications of the above statements can hardly be easily known. A cursory study of Mahabhasya would convince any one that Patanjali should have studied under Katyayana’s disciples or their disciples. His range of personal knowledge of geography of India extends to Kashmir on the north, Pataliputra in the east3 and Ujjain on the south. He mentions that Sivapura is a village in the northern country,’ that Kastira, Dasarūpya,, Sakala, Sausuka, Patalaprastha, Nandipura, and Kaukkutivaha are villages in Vāhika; Sankasya which he mentions there is 1 Cf. The Indian Historical Quarterly Vol. II p. 268. 2 कश्मीरान गमिष्यामः, तत्र सक्तून् पास्यामः । अभिजानासि देवदत्त, कश्मीरानगच्छाम, तत्र सक्तूनपिबाम (M. B. under विभाषा साकार III-2-114). 3 कचित् पाटलिपुत्रं जिगमिषुरेकमहर्गत्वाऽऽह इदमय गतमिति (M. B. under निष्ठा III-2-102). कवित् पाटलिपुत्रं जिगमिषुराह योऽयमध्वा गन्तव्य आपाटलिपुत्रादेतस्मिन् कूपो भविष्यति (M. B. under III-3-133) etc. पाटलिपुत्रस्य व्याख्यानी सुकोसलेति पाटलिपुत्रं चाऽस्मा अवयवश आचष्टे ईदृशा अस्य a sen gf (M. B. under IV-3-66). amfager: (M. B. under II-4-83.) agari qaeger (M. B. under II-1-16.) gafagenereefa (M. B. under II-3-28.) 4 उज्जयिन्याः प्रस्थितो माहिष्मत्यां सूर्योद्रमनं संभावयते (M. B. under हेतुमति च III-1-26) 5 M. B. under ara (IV-2-104.) 45 miles north-west of age. Kampilya also is a place near to it. He states that the distance from Gavidhuman to Sankasya is four yojanas; Gavidhuman is modern Kundarkot. Saurya and Jambava are two cities and Kitavata and Salukini are two villages mentioned under the sutra विशिष्टलिङ्गो नदीदेशोऽBITAT: II-4-7. Srughna also is a village. Mathura, Sakita, Kanyakubja, Hastinapura, Varanasi are the cities which are mentioned by him. Most of them are in Madhyadesa. The word framfers is used more than once; Kausambi is an old village on the left bank of the Jumna about 30 miles to the west of the Allahabad. The two villages Kitavata and Salukini are perhaps near Kausambi. The rivers that he mentions are the Ganges, the Jumna, the Son and the Rathasya. The word काञ्चीपुरक is used under the sūtra अन्ययात्त्यप्; it means the resident of Kañcipura. If this refers to the present city under that name in the Madras Presidency, it seems that it is the only city in Dekhan that is mentioned by him. The provinces that he refers to are Gandhara,10 Kasmira,11 1 M. B. under qt (11-3-28.) 2 अयं पन्थाः सुम्नामुपतिष्ठते (M. B. under उपान्मन्त्रकरणे 1-3-25.)
14. M. B. under the sutras, gafasea (1-2-1) etc. 4 अयं पन्थाः साकेतमुपतिष्ठते (ibid.)
15. कान्यकुब्जी (M. B. under गोत्रावयवात् IV-1-79.) 6 अनुगङ्गं हास्तिनपुरम् (M. B. under यस्य चायामः 11-1-16.) 7 अनुगङ्गं वाराणसी (ibid). 10 8 निष्कान्तः कौशाम्ब्याः निष्कौशाम्बिः under sitras कुगतिप्रादयः (II-2-18), आकडारादेका संज्ञा (I-4-1) etc. 9 Geographical Dictionary by Dey. (M. B. under IV-1-14). 11: (M. B. under IV-1-1). li Anga, 5 Vanga,12 Parñcanada Avanti, Kunti, Kuri, Madra Pāñcāla, Videha, Kosala,8 Kāsi,9 Vidarbha, 10 Aiga, Trigarta, Surāstra, Kāmboja, 14 and Kirala. 15 Patanjali tells us that brahman women studied the grammars of Apisala and Kasakrtsna16 and a cave was called Kiṣkindha.17 Patanjali’s knowledge of medicine is seen from the following :- (1) दधित्रपुसं प्रत्यक्षो ज्वरः नङ्गलोदकं पादरोगः आयुर्वे धृतम् (M. B. under I-1-58 and VI-1-32). (2) मूत्राय कल्पते यवागूः उच्चाराय कल्पते यवान्नम् (M. B. under II-3-13). (3) अतीसारो व्याधिः (M. B. under III-3-17). His knowledge of architecture is seen from the following: (1) कुतश्मश्रुश्च पुनः श्मश्रूणि कारयति (M. B. under VI-1-127). 1 पञ्चानां नदीनां समाहारः पञ्चनदं (ibid under IV-1-88). पार्थः पञ्चनदे देशे बहुधान्यधनान्विते । चकार वास सर्वस्य जनस्य मुनिसत्तम ॥ (Viswwpurāna V-38-12). 2, 3 & 4 (M. B. under 1-2-49). 5 मद्रराजः (M. B. under IV-1-1)., 6 पञ्चालांश्चरति (M. B. under III-2-16). 7 वैदेहः (M. B. under I-4-1). 8 & 9 काशिकोसलीयाः (M. B. under IV-1-54) 10 वैदर्भः (M. B. under 1-4-1). 11 & 12 आज्ञकः, बाज़कः (M. B. under IV-3-120). 13 परित्रिगर्त श्रृष्टो देवः (M. B. under VIII-1-5). 14 Cf. Paspasāknila. 15 M. B. under कम्बोजाल्लुक्. 16 अपिशलमधीते ब्राह्मणी आपिशला ब्राह्मणीकाशकृत्स्नीमधीते काशकृत्स्ना त्राह्मणी (M. B. under IV-1-13). 17 M. B. under VI-1-157. lii (2) शिल्पिविशेषाद्वा (M. B. under I-2-9). (3) शिल्पिनः उत्पादयमानाः द्रव्यान्तरेण प्रक्षालयन्ति (M. B. under V-3-55). His wide knowledge of the world is patent from the following :- (1) कश्चित् कान्तारे समुपस्थिते सार्थमुपादत्ते; स यदा निष्कान्तकान्तारो भवति तदा सार्थ जहाति (M. B. under I-1-74). (2) पाञ्चाला जनपदः सुभिक्षः सम्पन्नपानीयः बहुमाल्यफलः (ibid I-2-52). (3) बदरी सूक्ष्मकण्टका मधुरा वृक्षः (ibid). (4) समाने रक्ते वर्णे गौर्लोहित इति भवति अश्वः शोण इति; समाने च काले वर्णे गौः कृष्ण इति भवति अश्वो हेम इति; समाने च शुक्ले वर्णे गौः श्वेत इति भवति अश्वः कर्क इति (ibid I-2-71) and (II-2-29). etc.) V-3-57) I-4-30). (5) गावः उत्कालितपुंस्का वाहाय च विक्रयाय च (ibid). (6) साङ्काश्यकेभ्यः पाटलिपुत्त्रका अभिरूपतराः (ibid I-3-11 (7) योऽयं दुर्बलः सन् बलवद्भिः सह भारं वहति (ibid). (8) साङ्केश्यकेभ्यश्च पाटलिपुत्रकेभ्यश्च माथुरा अभिरूपतराः (ibid (9) ग्रामादागच्छन् कांस्यपात्र्यां पाणिनौदनं भुङ्क्ते (ibid I-4-24). (10) गोमयाहृश्चिको जायते, गोलोमाविलोमभ्यो दूर्वा जायन्ते (ibid (11) कश्चित् कञ्चिदामन्त्रयते ‘सिद्धं भुज्यताम्’ इति । स आमन्त्र्यमाण आह ‘प्रभूतं भुक्तमस्माभिः’ इति । आमन्त्रयमाण आह ‘दधि खलु भविष्यति, पयः खलु भविष्यति’ इति । आमन्त्र्यमाण आह ‘दध्ना खलु भुञ्जीय, पयसा खलु भुञ्जीय’ इति (ibid I-4-49). (12) इह य एष मनुष्यो दुःखार्तो भवति सोऽन्यानि दुःखान्यनुनिशम्य विषभक्षणमेव ज्यायो मन्यते । (ibid I-4-50). liti(13) भिक्षुकोऽयं द्वितीयां भिक्षां समासाद्य पूर्वां न जहाति, सञ्चयायैव प्रवर्तते (ibid II-1-1). (14) अवतते नकुला न चिरं स्थातारो भवन्ति (ibid II-1-47). (15) लोहितशालिमान् ग्रामः (ibid II-1-68). (16) सर्वे मनुष्या अल्पेनाल्पेन महतो महतोऽर्थानाकाङ्क्षन्ति, एकेन माषेण शतसहस्रम् (ibid). (17) समानमीहमानानाञ्चाधीयानानां च केचिदर्थैर्युज्यन्ते अपरे न (ibid II-2-6 etc.) (18) कील आहन्यमानः प्रतिकीलं निर्हन्ति (ibid II-2-6 etc.) (19) स्वं नाम चतुर्भिरेतत्प्रकारैर्भवति – क्रयणादपदहरणाद्याच्ञाया विनिमयादिति (ibid II-3-50.) (20) अनस्थिकाः क्षुद्रजन्तवः । अथवा येषां स्वं शोणितं नास्ति तें क्षुद्रजन्तवः etc. (ibid II-4-8). (21) य एते दासाः कर्मकरा नाम, तेऽपि स्वभूत्यर्थमेव प्रवर्तन्ते, भक्तं चैलं च लप्स्यामहे परिभाषाश्च न नो भविष्यन्ति इति । तथा य एते शिल्पिनो नाम तेऽपि स्वभूत्यर्थमेव प्रवर्तन्ते वेतनं च लप्स्यामहे, मित्राणि च नो भविष्यन्ति इति (ibid III-1-26). (22) शयाना वर्द्धते दूर्वा, आसीनं वर्द्धते विसम् (ibid III-2-126). … (23) कश्चिदन्नार्थी शालिकलापं सतुषं सपलालमाहरति नान्तरीयकत्वात् । स यावदादेयम् तावदादाय तुपपलालान्युत्सृजति (ibid III-3-18). (24) भोगवानयं देश इत्युच्यते यस्मिन् गावः सस्यानि च वर्तन्ते (ibid V-1-9). (25) अश्वोऽयं यश्चत्वारि योजनानि गच्छति, अश्वतरोऽयं योऽष्टौ योजनानि गच्छति (ibid V-3-55). (26) इह समाने आयामे विस्तारे च पटस्य अन्योऽर्धो भवति काशिकस्य अन्यो माथुरस्य (ibid). (27) पटुरयं ब्राह्मण इत्युच्यते यो लघुनोपायेनार्थान् साधयति, पटुकल्पोऽयमित्युच्यते यो न तथा साधयति (ibid V-3-67). liv (28) लोके ईश्वर आज्ञापयति। ग्रामाड्रामान्मनुष्या आनीयन्तां प्राग्गङ्गं ग्रामेभ्यो ब्राह्मणा आनीयन्तामिति येषु तत्र ग्रामेषु ब्राह्मणा न सन्ति न तहदानीं ततोऽन्यस्यानयनं भवति । (ibid VI-1-2). (29) क्षीरोदके संपृक्ते आमिश्रत्वान्न ज्ञायते कियत्क्षीरं कियदुदकम् इति, कस्मिन्वावकाशे क्षीरं कस्मिन्नवकाशे उदकमिति, एवमिहाप्यामिश्रत्वान्न ज्ञायते का प्रकृतिः कः प्रत्ययः, कस्मिन्वावकाशे प्रकृतिः कस्मिन्नवकाशे प्रत्यय इति (ibid VI-1-9). (30) लोके यो द्वयोस्तुल्यबलयोरेकः प्रेष्यो भवति स तयोः पर्यायेण कार्य करोति; यदा तु तमुभौ युगपत्प्रेषयतो नानादिक्षु च कार्ये भवतस्तत्र यद्यसावविरोधार्थी भवति, तत उभयोर्न करोति (ibid VI-1-85). (31) शतधारोऽयं मणिः (ibid V1-1-115). (32) कश्चित् कंचित् तन्तुवायमाह ‘अस्य सूत्रस्य शाटकं वय’ (ibid II-1-51 etc.). (33) गुरुणा शिष्यच्छत्रवच्छायः शिष्येण च गुरुच्छत्रवत् परिपाल्यः (ibid IV-4-62). (34) य आशु कर्तव्यानर्थाश्विरेण करोति स उच्यते शीतक इति, यः पुनराशु कर्तव्यानर्थानाश्वेव करोति स उच्यते उष्णक इति * (ibid V-2-72), (35) नटानां स्त्रियो रङ्गगता यो यः पृच्छति कस्य यूयं कस्य यूयमिति तं तं तव तवेत्याहुः (ibid VI-1-2.) (36) अब्राह्मणमानय इत्युक्ते ब्राह्मणसदृश एवानीयते, नासौ लोटमानीय कृती भवति (ibid 111-1-12 etc.) 1-2-30.) (37) हरिद्रा कुक्कुटस्य पादौ, कापायी गर्दभस्य कर्णौ (ibid IV-2-2.) (38) अकुपिता अपि दृश्यन्ते दारकान्भर्त्सयमानः (ibid VIII-1-8.) (39) द्वयो रक्तयोर्वस्त्रयोर्मध्ये शुक्लं वस्त्रं तद्गुणमुपलभ्यते (ibid (40) वाताय कपिला विद्युदातपायातिलोहिनी । पीता भवति सस्याय दुर्भिक्षाय सिता भवेत् ॥ (ibid IF-3-13.) Iv The following nyayas and their applications also bear testimony to his knowledge of the world :- (1) फलवता च नाम प्रयत्नेन भवितव्यम् (Paspasa). (Attempt should have its reward). (2) यच्च पुनरशिष्टाप्रतिषिद्धं नैव तद्दोपाय नाभ्युदयाय (ibid). -(That which is neither enjoined nor prohibited brings neither de-merit if not done, nor merit if done). (3) आम्राश्च सिक्ताः पितरश्च प्रीणिताः’ (ibid M. B. under - VIII-2-3). (Mango trees are watered and the manes are satisfied). (4) योऽस्ति स भविष्यति (M. B. under अइउण्) - (That which exists in this world will make its appearance). (5) समाने चायें शास्त्रान्वितोऽशास्त्रान्वितस्य निवर्तको भवति (ibid under ॠलुक् ). (Though both convey the same meaning, the grammatically correct word enables us to avoid the use of the incorrect one). (6) सैपा महतो वंशस्तम्बालाकृष्यते (ibid). (This is like catching a tiny bird from a cluster of tall bamboos). (7) यव क्रियमाणे न दोषस्तत्र कर्तव्यम् (M. B. under एओङ् etc.) (Operation should take place where arises no harm). (8) ब्राह्मणा भोज्यन्तां माठरकौण्डिन्यौ परिवोविषाताम् (ibid under हयवरद). 7 (Let brahmans be fed and let Mathara and Kaundinya serve). (9) इतरेतराश्रयाणि च कार्याणि न प्रकल्पन्ते (ibid under I-1-1). (Two inter-dependent things never happen). 1 तृप्ताः is another reading. Pradipa under (VII-1-18). Ivi (10) अतजातीयकं लोके व्यवधायकं भवति (ibid ander I-1-7). (Only a dissimilar thing can separate two similar things in the world). (11) sencerfer: (ibid under 1-1-8.) (The nyaya of the resident on the top-floor. (i. e.) The resident of both the top-floor and the ground-floor will be included both among the residents of the top-floor and among those of the ground-floor.) (12) न हि भिक्षुकास्स तीति स्थाल्यो नाधिश्रीयन्ते, न च मृगाzerifa zena (ibid 1-1-41, IV-1-1 and VI-1-13.) (Cooking is not avoided fearing the beggars nor is yava not sown fearing animals.) (13) दधि ब्राह्मणेभ्यो दीयतां, तकं कौण्डिन्याय (ibid I-1-47, VI-1-2, VI-4-163 and VII-1-72.) (Let curd be given to brahmans and butter-milk to Kaundinya.) (14) नष्टाश्वदग्धरथन्यायः (ibid I-1-51.) (The nyaya of the dead horse and the burnt chariot: when two chariots go on a race and if the horse of one falls dead and the other chariot is burnt down, the horse of the one chariot is yoked to the other unburnt chariot.) (15) भाषा न भोक्तव्या इत्युक्ते मिश्रा अपि न भुज्यन्ते (ibid.) (If it is enjoined that black gram should not be eaten, the mixture of black gram with others too is not eaten.) (16) यो यस्य प्रसङ्गे भवति, लभते असौ तत्कार्याणि (ibid I-1-56.) (The acting man gets the work of the permanent man.) (17) सामान्ये अतिदिश्यमाने विशेषो नातिदिष्टो भवति (ibid.) (Application of general characteristics through analogy does not comprehend the special characteristics.) (18) अभ्यन्तरो हि समुदायस्यावयवः (ibid.) (Part is included in the whole.) Ivii VIII (19) एकेन यत्नेनोभयं लभ्यम् (ibid 1-1-59.) (Strike two birds at one shot.) (20) अपि काकः श्येनायते ? (ibid I-2-45.) (Can a crow become a kite ?) (21) आम्रान् पृष्टः कोविदारानाचष्टे (ibid.) (Being questioned about a square, you answer about a circle.) (22) न हि गोधा सर्पन्ती सर्पणादहिर्भवति (ibid I.3-12.) (Can a lizard become a serpent though with similar movement?) (23) अवयवे कृतं लिङ्गं समुदायस्य विशेषकं भवति यं समुदायं See aftrefa (ibid 1-3-62 and III-1-5.) FT (Mark in a limb becomes a differentiating factor of the whole if that limb is an indispensable element of the whole.) (24) कृतो घटः मटाश्रयाणां कार्याणां निमित्तं भवति, न क्रियमाणः (ibid III-1-3). (Pot made is the source of deeds relating to a pot and not a pot to be made). (25) सन्नियोगशिष्टानामन्यतरापाये उभयोरप्यपायः (ibid IV-1-36 and V-1-66.) (Injunction to two conjointly loses its hold when either disappears). (26) यो हि भुक्तवन्तं ब्रूयान्मा भुक्था इति किं तेन कृतं स्यात् ? (ibid VI-1-37.) (What is the use of asking one not to eat when he has already eaten ?) (27) कुम्भीधान्यन्यायः (ibid 1-3-7). (Nyaya of pot-grain-He who has grain only in a pot can be called frame and not one who has grain elsewhere also). Iviii (28) af: (ibid VIII-2-83). (Nyaya of man with a stick-whenever the man is referred to, he should have a stick in his hand). (29) अभिवर्धमानो गर्भः सर्वाङ्गपरिपूर्णो भवति (ibid VIII-2-106). (Embryo, when it grows, grows on all sides). Patanjali has also been pleased to frame and use the following paribhāṣās: (1) व्याख्यानतो विशेषप्रतिपत्तिर्न—हि सन्देहादलक्षणम् (Paspasa etc.) (A sastraic statement, if not clearly understood, should not be thrown away, but should be understood through commentaries). (2) असिद्धं बहिरङ्गमन्तरङ्गे (M. B. under एओङ् etc.) (Bahirangasastra is non-existent before an antarangasastra). (3) निर्दिश्यमानस्य आदेशा भवन्ति (ibid हयवरद्). (Adesas replace only those that are mentioned). (4) कार्यकालं संज्ञापरिभाषम् (ibid I-1-5). (Samjña-sutras and Paribhāṣa-sutras appear on the scene of operation). (5) यथोद्देशं संज्ञापरिभाषम् (ibid I-1-11.) (Samjña-sutras and Paribhāṣā-sutras operate without leaving their respective position.) etc.) (6) लक्षणप्रतिपदोक्तयोः प्रतिपदोक्तस्यैव ग्रहणम् (ibid I-1-14 (Word mentioned has preference to word got from lakṣana.) (7) अर्थवग्रहणेन नानर्थकस्य ग्रहणम् (ibid.) (If one conveys meaning in one way of interpretation and no meaning in another, the former has preference.) lix (8) गौणमुख्ययोः मुख्ये कार्यसंप्रत्ययः (ibid I-1-15.) (Operation should take place on the primary and not on the secondary one.) (9) अर्थात् प्रकरणाद्वा कृत्रिमाकृत्रिमयोः कृत्रिमे कार्य सम्प्रत्ययः (ibid 1-1-23 etc.) (Action to proceed on the krtrima (newly made) and not on akrtrima (natural) decided through meaning or context.) (10) पुरस्तादपवादाः अनन्तरान् विधीन् बाधन्ते नोत्तरान् (ibid 1-1-28.) (Rules of exceptions mentioned previously affect those that immediately follow them and not those which are further away.) (11) अन्तरङ्गानपि विधीन् बहिरङ्गो विधिर्वाधते (ibid I-1-29.) (Bahiranga rules sometimes overrule antaranga rules.) (12) Naujai aga (ibid 1-1-50 etc.) (A letter taught in a rule cannot refer to those homogeneous with it.) (13) स्वरविधौ व्यञ्जनमविद्यमानवत् (ibid 1-1-51.) (Consonant is non-existent when rules concerning sonants operate.) (14) नानुबन्धकृतमनेकाल्त्वम् (ibid 1-1-55.) (Anubandha is not a factor to decide polysyllabism.) (15) सकृद्गत विप्रतिषेधे यद्वाधितं तद् वाधितमेव (ibid I-1-56.) (When two rules conflict with each other, the one, defeated after its first operation, is defeated for ever.) (16) वर्णाश्रये नास्ति प्रत्ययलक्षणम् (ibid 1-1-58.) (Rule relating to a suffix does not operate when a rule relating to a letter has to operate.) lx (17) अन्यत्र वर्णग्रहणे जातिग्रहणं भवति (ibid I-2-41.) (Letters refer to genus except when rules relating to the number of syllables operate.) (18) अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा (ibid I-2-48 etc.) (Vidhi (enjoining) or pratisedha (prohibition) refers to what is nearest). (19) नानुबन्धकृतमसारूप्यम् (ibid 1-3-9). (Likeness is not affected, between two letters though they have different anubandhas attached to them). (20) विकरणेभ्यो नियमो बलीयान् (ibid 1-3-60.) (Niyama-vidhi is more powerful than conjugational signs.) (21) तदेकदेशभूतं तग्रहणेन गृह्यते (ibid 1-4-13.) (Its part is made to denote it.) (22) अवयवविधौ सामान्यविधिर्न भवति (ibid II-2-3). (General rule does not operate when rules for parts are enjoined.) (23) कुद्धहणे गतिकारकपूर्वस्यापि ग्रहणम् (bid-IV-1-48.) (Krt affix denotes the word ending with it together with the gati or the noun denoting a case-relation which may be prefixed to it). (24) मध्येऽपवादाः पूर्वान्विधीन् बाधन्ते (ibid IV-1-55.) (Rules of exception in the middle affect those which precede). Patanjali was aware of the different dialects of Sanskrit.1 He gives different readings in one sutra.2 T 1 शवतिर्गतिकर्मा कम्बोजेष्वेव भाषितो भवति विकार एनमार्या भाषन्ते शव इति । हम्मतिः सुराष्ट्रेषु, रहतिः प्राच्यमध्येषु गमिमेव त्वार्याः प्रयुञ्जते। दातिर्लवनार्थे प्राच्येषु, दात्रमुदीच्येषु (Paspasa). 2 उभयथा ह्याचार्येण शिष्याः सूत्रं प्रतिपादिताः । केचिदाकडारादेका संज्ञा इति केचित् Gandy afa (M. B. under 1-4-1). Ixi He defines - वृत्ति as परार्थाभिधानम् and elassifies it into two :जहत्स्वार्था वृत्तिः and अजहत्स्वार्था वृत्तिः (M. B. under II-1-1) He mentions the nature of ente in:- स्फोटः शब्दः ध्वनिः शब्दगुणः (M. B. under 1-1-70.) and the word स्फोट in स्फोटमात्रं निर्दिश्यते (M. B. under. एओड्.) He recognises four pramanas as is seen from प्रत्यक्षेण खल्वपि स विरुध्यते (M. B. under IV-1-3.) प्रत्यक्षस्तेनाग्निधूमयोरभिसम्बन्धः कृतो भवति, त्रिविष्टब्धकपरिव्राज- कयोश्च (ibid III-2-124.) क्रिया नामेयमत्यन्तापरिदृष्टा सासावनुमानगम्या (ibid III-2-115) उपमानात्सिद्धम् (ibid IV-1-33.) वचनप्रामाण्यात् (ibid 1-3-9.) शब्दप्रमाणका वयम् (ibid II-1-1 etc.) He recognises that Panini’s grammar deals with words found in all Vedas. Cf. सर्ववेदपारिषदं हीदं शास्त्रम् (M. B. under VI-3-14.) His keen knowledge of all the four Vedas, Dharmasutras, Srautasutras, Grhyasītras, Itihāsas, Puranas, Purvamimānsāsutra and Nyayasutra and his intimate knowledge of Srautakarma and Smarttakarma are patent from the profuse quotations he gives from them. It is elaborately dealt with by Prabhat Candra Cakravarti in the Indian Historical Quarterly Vol. II. His mention of यावक्रीतिकः, प्रैयङ्गविकः, यायातिकः, and वासवदत्तिकः, सौमनोत्तरिकः, ऐतिहासिक, पौराणिकः under IV-2-60 shows that before him Akhyanas, Akhyāyikas, Purana and Itihasas were studied by separate sets of people., His mention of जघान कंसं किल वासुदेवः under the question प्रयोक्तुर्दर्शनविषये इति किमर्थम् ? under (III-2-111) tells us that he witnessed the story of Kamsa-vadha enacted before him. He also says कंसवधमाचष्टे, बलिबन्धमाचष्टे under ITI-1-26. His statement वाररुचं काव्यम्, lxii Gigent at under IV-3-104 throws light on the existence of Kavyas in his time. The conversation described between a vaiyakarana and a sula under II-4-56 and the expression frafer: clearly tell us that Sanskrit was a spoken language and Patanjali makes his readers understand thro’ the conversation that the practice of telling f was prevalent before the time of Patanjali. The expression कथं पुनरतस्मिन् स इत्येतद्भवति ? चतुर्भिः प्रकारैरतस्मिन् स इत्येतद्भवति, तात्स्थ्यात् ताद्धर्म्यात् तत्सामीप्यात् तत्साहचर्यादिति under IV-I-48 and the expression frs: fasofa a आयःशूलिकः । किं चातः ? । शिवभागवते प्राप्नोति under V.2-76 suggest that Patanjali was an advaitin and his upasyadevata was Siva. METHOD ADOPTED IN WRITING BHASYA Ramabhadra Dikṣita, Prof. Goldstucker, Prof. Keilhorn and others consider that Mahabhaṣya is a commentary on Kalyāyana’s Vārtikas. But the author of Sabdakalpadruma saye, परं पतञ्जलिः सूत्रपाठस्य वार्तिकस्य च महाभाष्यं विधाय सर्वतः प्रमादपरिशून्योऽयं पाणिनीयाष्टाध्यायीग्रन्थ इति प्रदर्शयन् कात्यायनतीव्रदृष्टेः ररक्षेनं समादरणीयं ग्रन्थमुत्तमम् From the tabular statement in p. i it can be seen that out of about 4000 sutras found in the Astadhyayi, about 1700 came to the purview of the Mahabhasya. Of them about 1200 have under them the vārtlikas 1 Cf. Patanjali seems to have been an Advaitavad belonging probably to the Advaita set of Saiva religion (The Indian Historical Quarterly II pp. 270-271 and Indian Antiquary Vol. XLI p. 272.) 2 भोगीन्द्र तेषां भुवि वार्तिकानामशेषविद्वज्जनदुर्गहाणाम् । भाष्यं महत्कुर्विति भक्तरक्षी नियोक्ष्यते त्वां किल नीलकण्ठः ॥ (1-63.) Mahabhasya…a critical discussion on the Varttikas of Katyayana; while its ishtia, on the other hand, are original vārttikas on such sutras of Panini’as called for his own remarks. (Panini-His place in Sanskrit Literature p. 92.) The Mahabhasya is, in the first instance, a commentary on Katyayana’s Varttikas. (Katyayana and Patanjali p. 51.) Ixiiiof one Varttikakara, about 25 have under them the varttikas of two or more Varttikakaras and about 425 have no vārttikas but only bhāṣya, (i.e.) about one fourth of the book deals with the interpretation of Bhasyakara on the sutras. Even in sutras which have varttikas under them, there are certain topics like तद्भावितग्रहण in बुद्धिरादैच् which are Patanjali’s own. Even among Sivasutras, and have no vārttikas under them. Among 1200 sutras which have varttikas, the varttikas under about 700 are simply explanatory. Patanjali begins with a lucid commentary on the vārtikas more than half of which is in the form of purvapakṣavārtikas and siddhantavārttikas. Whenever he differs from the opinion of the Varttikakāra or Varttikakaras, he appends his views at the end. Patanjali almost always agrees with Varttikakaras whenever they deal with the change of words morphologically and semantically. He sometimes refutes the amendment of Katyayana through the instrument of yogavibhāga introduced by Katyayang himself. He gives his own istis and makes very good use of the devices discovered by Katyayana. The spirit of independent thought combined with keen critical acumen and consummate scholarship pervades the whole of the Mahabhasya. DATES OF PATANJALI, KATYAYANA AND PANINI and From the expressions grf (under 111-2-26), पुष्यमित्रं याजयामः (under 111-2-123), पुष्यमित्रसभा (under 1-1-69), अरुणद्यवनः साकेतम्, अरुणद्यवनो मध्यमिकाम् (under III-2-111) scholars like Dr. Bhandarkar, Prof. Goldstucker have concluded that Patanjali should have been at the court of Pusyamitra and lived at the time of Ménander’s invasion of Saketa and hence could not have lived later than 150 B. C. Katyāyana’s date is considered to be about 350 B. C. Panini is taken by 2 Vārtika and Vartikakāra found in the early part of the book may be corrected to Varttika and Vārttikakāra. 2 Cf. Panini-His place in Sanskrit Literature p. 92. lxiv Prof. Max-Muller and other scholars to be a contemporary of Katyayana, while Prof. Goldstucker thinks that he should have lived long before Katyayana. 150 B. C., 350 B. C. and 550 B. C. may, for the present, be taken as the approximate dates of Patanjali, Katyayana and Panini, I express my heartfelt thanks to the Syndicate of the Annamalai University and to the two Vice-Chancellors Rai Bahadur K. V. Reddi Naidu Garu, K. C. I. E., and Mr. M. Ruthnaswamy, c.1. E., for having permitted this publication. I offer my pranamas to my acarya Mahamahopadhyaya Professor S. Kuppuswami Sastriar for having gone through the Text and the Preface critically in spite of his weak health and for his Foreword. I am deeply indebted to Sastraratnakara K. A. Sivaramakrishna Sastriar of the Sanskrit. Department of this University for having gone through all the proofs and for having given me valuable suggestions. My thanks are also due to Sri R. Sathianatha Ayyar M. A., Lecturer in History who suggested to me to look into the observations of Chinese travellers on Panini and to Sri A. V. Nagaraja Sarma B. A., (Hon.) and Sri C. S. Venkateswaran B. A. (Hon.) of the Sanskrit Department of this University for having helped me in going through proofs. May Lord Nataraja and Lord Pasupatisa enable me to complete the work I have undertaken-Lectures on the whole of the Mahabhāṣya! Annamalainagar, 1-7-1943. P. S. SUBRAHMANYA SASTRI. lxv LECTURES ON PATANJALI’S MAHĀBHĀSYA महाभाष्यं वा पठनीयं महाराज्यं वा पालनीयम् ओं नमः पाणिनिकात्यायन पतञ्जलिमहर्षिभ्यो वंशगुरुभ्यो नमो गुरुभ्यः INTRODUCTION T is now an accepted fact that Grammar follows Literature. The earliest Indian Literature is the Vedas. The Indians considered it their primary duty to preserve them intact. One of the means of preservation was the writing of Grammar and its study. Cf. रक्षार्थं वेदानाम् अध्येयं व्याकरणम् (M. B. I. 1, 1) That there were nine systems of Grammar is evident from the verse सोऽयं नवव्याकरणार्थवेत्ता ब्रह्मा भविष्यत्यपि ते प्रसादात् (U. R. 36, 48). wherein it is said that Hanuman, the minister of Sugrīva, had a mastery over nine treatises on Grammar. Of them Panini’s treatise seems to be the last since Hanuman is said to have studied Sangraha, an elaborate work written by Vyadi in hundred thousand verses based on Panini’s Grammar. Cf. ससूत्रवृत्त्यर्थपदं महार्थं ससङ्ग्रहं साध्यति वै कपीन्द्रः (U. R. 36, 46). A grammatical treatise by Indra is mentioned in tradition to have been the first of the nine; but such a treatise does

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not seem to have been mentioned of in any work. The only reference to Indra’s being connected with Grammar is found in Mahabhaṣya, where it is said that Indra attempted in vain to make a detailed study, in 1000 divine years, of all the words current, at the feet of the preceptor of the devas. बृहस्पतिरिन्द्राय दिव्यं वर्षसहस्रं प्रतिपदोक्तानां शब्दानां शब्दपारायणं प्रोवाच, न चान्तं जगाम । बृहस्पतिश्च प्रवक्ता, इन्द्रय अध्येता, दिव्यं वर्षसहस्रम् अध्ययनकालः ॥ * (M. B. I. 1, 1). The revered Panini wrote his work in eight chapters of four padas, each in the form of sutras. Sutras are short sentences, unambiguous, clear and comprehensive. Cf. अल्पाक्षरमसन्दिग्धं सारवद्विश्वतोमुखम् । अस्तोभमनवद्यं च सूत्रं सूत्रविदो विदुः ॥ The invaluable service done by Panini to Sanskrit can well be appreciated only by a close study of his work. The division of his work into two parts, the former comprising the first seven chapters and the first pada of the last and the latter, the last three padas of the last, is an art by itself. The sutras of the latter part are said to be non-existent when those of the former part operate Cf. *It may be noted that (1) in the Foreword to Tolkappiyam, the earliest extant Tamil Grammar, we find the statement Aintiram nirainta Tolkāppiyan.” (Tolkāppiyan well-versed in Aindra) and (2) under sūtra 74 of collatikaram, Cenāvaraiyar says “Aintiranular vili-verrumaiyai ettam-verrumaiyaka nerntar’ (The author of the Aindra called the vocative case, the eighth case). 2 INTRODUCTION पूर्वत्रासिद्धम् (P. VIII 2, 1.) His work was commented upon in an elaborate treatise consisting of 100000 verses, by Vyadi who was said by my revered guru to have been the grandson of Panini. It was named Sangraha. Unfortunately the work seems to have been lost. We get only stray references to it. Cf. सङ्ग्रहे एतत्प्राधान्येन परीक्षितं नित्यो वा स्यात्कार्यों वेति । (M. B. I. 1, 1). Later on, a large number of grammarians commented upon the sutras of Panini. Their works were called Vārtikas. They have not only elucidated the views of Panini, but also added the explanation of words which became newly current in their times and rejected those that fell out of use. Cf. उक्तानुक्तदुरुक्तानां चिन्ता यत्र प्रवर्तते । तं ग्रन्थं वार्तिकं प्राहुः वार्तिकज्ञा मनीषिणः ॥ It is a sad feature that the names of all of them except one are not now known to us. He is Katyayana by Gotra and Vararuci by name. It is a matter for research whether he is himself the author of the Srauta sutras, Sarvānukramani etc., or different from him. Then came Patanjali who is believed by the astikas to have been the incarnation of Adisesa. He wrote his Mahabhāṣya which is an elaborate treatise dealing with discussions on many of the sutras of Panini and the vārtikas of the different Vartikakāras. It is not only a commentary on the sutras and the vārtikas, but also a critical treatise discussing on the necessity of the above sutras and vārtikas. He shows that some of the sutras are not necessary and that their purpose is served by Jñápakas. He sometimes

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disagrees with the criticism of the Vartikakāras against Panini and establishes with forcible arguments the views of Panini. Cf. सूत्रार्थो वर्ण्यते यत्र वाक्यैः सूत्रानुसारिभिः स्वपदानि च वर्ण्यन्ते भाष्यं भाप्यविदो विदुः ॥ The method adopted by him in his arguments is very fine. He proves his point by analogy with nyayas current in the world. When there are bhāṣyas for all sastras, why should the bhāṣya of Vyakaraṇa alone be called Mahabhāṣya? This question is answered, by Bhartṛhari and Punyarāja, the commentator on Bhartrhari’s Vakyapadiya, that it is not only a treatise on Grammar, but also the fountain-source of all nyāyas. कृतेऽथ पतञ्जलिना गुरुणा तीर्थदर्शिना । सर्वेषां न्यायवीजानां महाभाष्ये निबन्धने || ( V. II 485) तच्च भाष्यं न केवलं व्याकरणस्य निबन्धनं यावत्सर्वेषां न्यायबीजानां बोद्धव्यमित्यत एव सर्वन्यायवीजहेतुत्त्वादेव महच्छब्देन विशेप्य महाभाप्यमित्युच्यते लोके (P. II 485). Nagesabhaṭṭa, the renowned all-round veteran scholar of the seventeenth century answers the same question thus: It is not only a commentary, but also a criticism on the sutras and vārtikas, wherein he gives his own views though they do not agree with those of the Sutrakāra and Vārtikakāras. Cf. महत्त्वम् व्याख्यातृत्वेऽपि अस्य इष्ट्यादिकथनेन अन्वाख्यातृत्वात् इतरभाष्यवैलक्षण्येन (M. B. I, 1, 1.) INTRODUCTION The Mahabhaṣya was used to be read by orthodox Indian grammarians in the same way as the Vedantabhāṣyas. The santi that was recited at the beginning was- वाक्यकारं वररुचिं भाष्यकारं पतञ्जलिम् । पाणिनि सूत्रकारञ्च प्रणतोऽस्मि मुनित्रयम् ॥ योगेन चित्तस्य पदेन वाचा मलं शरीरस्य च वैद्यकेन । योऽपाकरोतं प्रवरं मुनीनां पतञ्जलिं प्राञ्जलिरानतोऽस्मि || From this it is evident that, according to tradition, Patañjali was the author of not only the Mahabhaṣya but also the Yogasutra and a work on Indian medicine. Some seem to doubt the identity of the author of the Yogasutra with that of Mahabhāṣya since Vyasa is said to be the commentator of the Yogasutra and he is identical with the author of the Vedantasūtras. Since there is no conclusive proof for the identity of the two Vyasas, it may be taken that Vyasa, the commentator on the Yogasūtra was different from the Badarāyaṇa Vyasa and the two Patanjalis are identical. The study of the Mahabhaṣya was closed on the dvadasi with Mangalapatha (since Panini is believed to have left this world on the trayodasi) and commenced again on the dvitiya. On the mangalapatha day mustard and curd were offered to the three munis Panini, Vararuci and Patanjali. The Sanskrit scholars had so much regard to Mahabhāṣya that they said महाभाप्यं वा पठनीयं महाराज्यं वा पालनीयम्

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पस्पशाह्निकम् The sutras found in the first pada of the first adhyaya of Panini’s Astādhyāyī are discussed along with the vārtikas in nine ahnikas. The first āhnika is named paspasahnika. This name should have been at least as old as the time of Magha since he mentions this in one of his verses in the Sisupalavadha. Cf: अनुत्सूत्रपदन्यासा सद्वृत्तिः सन्निबन्धना । शब्दविद्येव नो भाति राजनीतिरपस्पशा ॥ (Si. II 112) The word π is derived from the root which means to refute or to touch upon. This āhnika refutes the arguments of others and touches upon the preliminaries of the sastra. The second āhnika is named af since it deals with the pratyāhāra sutras अइउण्, ऋलक्, एओ, etc. From the third ahnika onwards discussions on the sutras commencing with fat are found. The topics dealt with in the first ahnika are (1) the commencement of the Sastra, (2) the classification of words, (3) the definition of Sabda, (4) the use of the study of this sastra, (5) the method to be adopted in expounding the sastra, (6) the nityatva (eternity) or the karyatva (transitoriness) of sabda, (7) the need for the sastra on account of its expounding that correct words are needed for Dharma, (8) the meaning of the word and (9) the need for making use of the pratyāhāra sutras this sastra. etc., in I अथ शब्दानुशासनम् । अथेत्ययं शब्दोऽधिकारार्थः प्रयुज्यते, शब्दानुशासनं नाम शास्त्रमधिकृतं वेदितव्यम् ॥ 6 PASPASAHNIKA The expression ‘अथ शब्दानुशासनम्’ is a sutra-like sentence of the Mahabhāṣyakāra and it is explained by the following sentences अथेत्ययं शब्दः अधिकारार्थः प्रयुज्यते— शब्दानुशासनं नाम शास्त्रमधिकृतं वेदितव्यम् The It means the Sabdanusāsanam commenceth.’: Sabdanusāsanam means the science wherein the derivation of words is explained. What is the meaning of the word are here? Its meanings are stated by the author of Amarakosa thus: मङ्गलानन्तरारम्भप्रश्नकात्न्यैष्वथो अथ Here it means आरम्भः (commencement). Then arises the question whether the word a denotes commencement or suggests it, i. e., in other words, whether the word ar is आरम्भवाचक or आरम्भद्योतक. Kaiyata the author of the प्रदीप on महाभाष्य, and Bhattoji Diksit, the author of the Siddhāntakāumudi, Manorama, Sabdakāustubha etc., hold the former view and Nageśabhaṭṭa, the author of the Uddyota on Mahabhaṣya holds the latter view. The authorities for Nāgesa’s view are the kārikā of Bhartṛhari निपाता द्योतकाः केचित्पृथगर्थाभिधायिनः । आगमा इव केऽपि स्युः सम्भूयार्थस्य वाचकाः ॥ ( V. II 194) आगमाइव and the under the sutra अव्ययं विभक्ति समीप… साकल्यान्तवचनेषु (P. II 1.6) When the word अथ in ‘अथातो धर्मजिज्ञासा’, ‘अथातो ब्रह्मजिज्ञासा’ means आनन्तर्यम् (immediate succession), why should not the same word have the same meaning here? धर्मविचार invariably requires the knowledge of the Vedas and hence it

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follows the study of the Vedas. Similarly afar must invariably be preceded by the possession of four requisites:नित्यानित्यवस्तुविवेकः (discriminating the eternal from the noneternal), इहामुत्रार्थफलभोगविरागः (averseness from enjoyment here or elsewhere), f (control of the senses etc.) and (desire to be relieved of this bondage of mortal life). Hence there has to be taken to mean immediate succession. But, on the other hand, the study of Grammar does not invariably need anything before it. One may doubt the veracity of this statement since the knowledge of literature is considered necessary before one begins to study Grammar. Though it is right to think so, yet he should be made to remember that it is not always the case. If the word ar suggests commencement, one may think that it may be discarded since the word gareng alone may suggest it. This is answered by Kāiyata thus- यते अनेकक्रियाविषयस्यापि शब्दानुशासनस्य प्रारभ्यमाणता अथशब्दसन्निधाने प्रती- (The use of the word sabdanusāsanam alone may enable one to interpret it as sabdānusāsanam śruyate, kriyate etc.) The word अथ shows that it means शब्दानुशासनमारभ्यते. If one thinks that the above doubt may be cleared by the expression अधिकृतं in the विवरणभाष्य, he may be answered that the word not only serves this purpose but also indicates another meaning. It indicates auspiciousness (mangala). It has been the practice of Indian writers to invoke the blessings of God at the commencement of their work so that the work may see its end without any difficulty. This is done either by writing verses in the form of prayer or by using word or words that indicate it. Just as the sound of drums indicates 8 PASPASÁHNIKA the marriage in a house, so also the word atha is taken to indicate mangala since it is considered to be one of the two words that first emanated from the mouth of Brahma, the Creator. Cf. ओंकारश्चाथशब्दश्च द्वावेतौ ब्रह्मणः पुरा । कण्ठं भित्त्वा विनिर्यातौ तस्मान्माङ्गलिकावुभौ || The reason why Patañjali indicated mangala without actually giving expression to it in the form of prayer may be that Panini, the Sutrakāra and Vararuci, the Vartikakāra have indicated mangala and not expressed it by the words वृद्धिः and सिद्ध respectively in the first sutra वृद्धिरादैच् and the first vārtika सिद्धे शब्दार्थसम्बन्धे लोकतोऽर्थत्रयुक्ते शब्दप्रयोगे शास्त्रेण धर्मनियमः It was stated that the expression अथेत्ययं शब्दोऽधिकारार्थः प्रयुज्यते, शब्दानुशासनं नाम शास्त्रमधिकृतं वेदितव्यम् is विवरणभाष्यम्. The word इति is used here so that the word atha here means the word and not its meaning. Cf. इतिशब्दः पदार्थविपर्यासकृत्. When one says रामः रावणं जघान, the word Ramal means the person Rāma ; but, on the other hand, if one says राम इति तस्य नाम the word Rama means the word Rama made up of the two letters and #. Since Panini, the Sutrakāra has stated in his sutra

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स्वं रूपं शब्दस्याशब्दसंज्ञा (P. I.1, 68) (that in his work a word means its form and not its meaning) and since the Mahabhaṣya is a work on grammar, one may think that the word ‘iti’ in the Vivarana bhashya is not necessary. But Patañjali by his use of iti here suggests that Panini’s tenet स्वं रूपं शब्दस्याशब्दसंज्ञा does not hold good here. The use of the word ayam after the word iti is to make the readers think of atha in the preceding sentence atha sabdanusasanam and not elsewhere as in atha yoganusasanam. Patanjali is not sparing in words. Though the word sabda is not necessary since the word iti suggests that atha denotes the word atha, he has used it so that it may be easily understood by the readers. The word adhikara means commencement. The derivation of sabdanusāsanam is sabdānām anusasanam and that of anusasanam is अनुशिष्यन्ते, असाधुशब्देभ्यो विविच्य ज्ञाप्यन्ते, साधुशब्दाः अनेन The suffix ana in sabdanusasanam denotes instrument and hence the word sabdanusasanam means Grammar. The use of the sixth case in sabdānām anusasanam is on the authority of the sutra कर्तृकर्मणोः कृति (P. II. 3. 65 ) and not, since otherwise the samāsa sabdaānuśāsanam would be prevented by the sutra कर्मणि च. Hence the sentence atha sabdanusasanam means ’the Grammar commenceth’. Its statement instead of Vya- 10 PASPAS’AHNIKA karanasāstram arabhyate serves the following purposes: (1) mangalam is indicated by atha (2) sabda is the visaya (topic for discussion) in this work (3) the knowledge of the derivation of sabda by the readers is the aim of this work and (4) those who are eager to learn Grammar are fit to study it. Readers can completely comprehend the meaning of the sentence atha sabdanusāsanam only if they are fully aware of the connotation and the denotation of the words which make it up. The meaning of atha has been explained by the Bhāṣyakara himself and the meaning of anusasanam is learnt from the meaning of the root sus which is found in the dhatupatha and the meaning of the suffix ana from the sutra. करणाधिकरणयोध (P. III, 3, 117). But neither the denotation nor the connotation of sabda is clear to the reader. Hence Mahābhāṣyakāra goes to the next topic which deals with the classification of sabda. II केषां शब्दानाम् ? लौकिकानां वैदिकानाञ्च । तत्र लौकिकास्तावत्, गौरवः पुरुषो हस्ती शकुनिर्मृगो ब्राह्मण इति । वैदिकाः खल्वपि शन्नो देवीरभिष्टये ; इवे त्वोर्जे त्वा ; अ॒ग्निर्मीले पुरोहितम् ; अन आयाहि वीतये इति ॥ Of which sabdas? Of those current in the world and in the Vedas. Among them the laukika sabdas are : (cow), अश्वः (horse), पुरुषः (person), हस्ती ( elephant ), शकुनिः (bird), मृगः (deer), a: (brāhmaṇa) etc. The Vaidika sabdas are ra [Let the waters bring us happiness (so that we may perform sacrifice)]; [(I cut) you for food and vitality]; a gua (I invoke Agni, the divine priest);

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oblations). afra (Oh Agni, go over here to consume the 1 What is the need for this question hair? Kaiyaṭa and Nagōji Bhaṭṭa differ in their answer on this point. The former is of opinion that since the word sabda denotes not only the words of human speech but also cries of birds, animals etc., Mahabhaṣyakāra wants to inform the readers clearly that it denotes only speech-words here. In that case one may think that the answer gar would have been more appropriate. Had that answer been given, it may not make the readers understand clearly that sabda denotes Vaidika expressions also and it may even enable them to mistake that sabda denotes apasabdas (incorrect expressions) also. Nāgōji Bhaṭṭa feels, on the other hand, that this question is intended to inform the readers that sabda here denotes not only the laukika sabda but also the Vaidika sabda, and thus enable them to understand that Panini does not deal in his grammar only with laukika sabdas as in शाकटायनव्याकरणम्, nor only with Vaidika sabdas as in प्रातिशाख्य, but with both. Since the Vedas form part of the world, the Vaidika sabdas form a part of the laukika sabdas. Then what is the need for the expression Vaidikānam ca? The need is felt since the author wants to give prominence to the Vaidika sabda. The expression Vaidikanam ca here is similar to the expression Vasisthopi in the sentence ब्राह्मणा आगताः वसिष्ठोऽप्यागतः (Brāhmanas have come and also Vasistha ). The expression Vasisthopi does not preclude Vasistha from being a Brahmana, but suggests that he is the Brahmana of Brahmaṇas. The Vaidika sabdas are considered to be more prominent than the laukika sabdas, since the latter should not be mispronounced only in sacrifices (for) and the 12 PASPASAHNIKA former on no occasion. Or it may be taken that Mahabhāsyakāra may have stated लौकिकानां वैदिकानां च similar to the statements of Panini छन्दसि च (V. 1. 61), भाषायां सदवसश्रुवः (III. 2. 108). The laukika sabdas are illustrated by :, :, etc. It is worthy of note that the list of words given by Yāska in his Nirukta commences with the same words, सत्वानामुपदेशः । गौरवः पुरुषो हस्तीति । (N. 1, 1,2) The Vaidika sabdas are illustrated by the sentences ar afre etc. This clearly shows that, in Vedas, the order of words should not be changed, that they should be pronounced with their respective svara and that the sentence accent is more powerful than the word accent. The four sentences mentioned above शनो देवीरभिष्ट॑ये, हुपे त्योर्जे त्या, अग्निमीले पुरोहितम्, अग्न आयाहि वीतये respectively represent the Atharvaveda, the Yajurvēda, the Rgveda and the Samaveda. It may be a surprise to the Brahmanas to see that the order is inverted here since they have been accustomed to repeat them in a different order while they perform their Brahmayajua. The order that they follow then is af पुरोहितम् इषे त्योर्जे त्या अग्न आर्याहि वीतये शनो देवीरभिष्ट॑ये. Hence it is necessary to infer some reason or other for this inversion. From Dharmasutras it is plain that those that are authorised to study the Vedas have to study all the Vedas. If it is not practicable, they are allowed to study two or at least one. Cf. वेदानधीत्य वेदौ वा वेदं वापि यथाक्रमम् । fararaar गृहस्थाश्रममावसेत् ॥ (M. III. 2)

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It may also be noted that there were people who studied all the four Vedas in forty-eight years. Cf. अष्टाचत्वारिंशद्वर्षाणि पौराणां वेदब्रह्मचर्यम् (B.D. I. 2. 1). அறுநான் கிரட்டி யிளமை கல்லியாண்டு ஆறினிற் கழிப்பிய வறனவில் கொள்கை இருபிறப் பாளர் பொழுதறிந்து நுவல B.. (179-82) If one is prepared to study all the Vedas the injunction स्वाध्यायोऽध्येतव्यः says that he should first study the Veda which was first studied by his forefathers. Otherwise he is said to become a sinner. Cf. पारंपर्यागतो येषां वेदस्सपरिबृंहणः । तच्छाखाकर्म कुर्वीत तच्छाखाध्ययनं तथा ॥ यः स्वशाखां परित्यज्य पारक्यमधिगच्छति । स शूद्रवद्बहिष्कार्य सर्वकर्मसु साधुभिः ॥ (Y.) Hence it seems to me that Mahābhāṣyakāra studied the Atharvaveda first and then the Yajurveda, the Rgvéda and the Samaveda. This is also supported by the fact that on another occasion when he says that students repeat the Vedas as taught to them without questioning the why of it, he mentions ओं इत्युक्त्वा वृत्तान्तशः शमित्येवमादीन् शब्दान् पठन्ति (M. B. I. 1. 1) 14 PASPASAHNIKA Mahamahopadhyaya Pandit Śivadatta D. Kudala, the editor of the Mahabhaṣya which was published by Tukarama Javaji writes in the foot-note under this portion that the Atharvaveda is mentioned first since the Brahma, one of the four principal priests of a sacrifice, is to be conversant with all the Vedas and he should know how to avert difficulties both from within and from without, for which the knowledge of the Atharvaveda is necessary. Since ar: is mentioned immediately after Brahma the Yajurveda is mentioned next and since the Sama is based upon, the Rgveda is mentioned next. He gives also an alternative explanation that the Atharvaveda is mentioned first since it is stated in Mundakopaniṣad that Brahma first taught his eldest son Atharva, the Brahmavidya. Cf. ब्रह्मा देवानां प्रथमं सम्बभूव विश्वस्य कर्ता भुवनस्य गोप्ता, स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह । शनो देवीरभिष्टये which is generally stated to represent the Atharvaveda is only the first Rk of the sixth sukta in the first kānda of the Atharvaveda; while ये त्रिषप्ताः परियन्ति विश्वा रूपाणि विभ्रतः । वाचस्पतिर्बला तेषां तन्वोअद्य दधातु मे ॥ happens to be the first Rk of the first sukta in the Atharvavēda. I am unable to understand why at free is preferred to ये त्रिषप्ताः परियन्ति, though इषे त्वोर्जे त्वा, अग्निमीले पुरोहितम् अग्न आयाहि वीतये are at the commencement of the Yajurveda, the Rgveda and the Samaveda respectively. Having thus dealt with the denotation of the word sabda, Mahābhāṣyakara begins to deal with its connotation. 15 स शब्दः शब्दः स शब्दः LECTURES ON PATANJALI’S MAHABHASYA अथ गौरित्यत्र कः शब्दः नेत्याह, द्रव्यं नाम तत् । नेत्याह, क्रिया नाम सा । नेत्याह, गुणो नाम सः । III किं यत्तत्सास्नालाङ्गूलककुदखुरविषाण्यर्थरूपं यत्तर्हि तदिङ्गितं चेष्टितं निमिषितमिति स यतर्हि तत् शुक्को नीलः कपिलः कपोत इति यत्तर्हि तद्भिन्नेष्वभिन्नं छिन्नेष्वच्छिन्नं सामान्य- भूतं स शब्दः नेत्याह, आकृतिर्नाम सा । कस्तर्हि शब्दः येनोच्चारितेन साखालाङ्गूलककुदखुरविषाणिनां सम्प्रत्ययो भवति स शब्दः ; अथवा प्रतीतपदार्थको लोके ध्वनिः शब्द इत्युच्यते । तद्यथा, शब्दं कुरु मा शब्दं कार्षीः शब्दकार्यय माणवकः, इति ध्वनिं कुर्वन्नेवमुच्यते । तस्मात् ध्वनिः शब्दः । Now, when one says nr:, what is sabda? Is it the object which has the dew-lap, tail, hump, hoof, horns etc.? No, he says, it is called dravya. Is it then its gesture, movement or winking? No, he says, it is called kriya or action. Is it then the whiteness, blueness, brownness, or greyness ? No, he says; it is called guna. Is it then the sum-total of the qualities like satta which ever exists even when the individuals are broken or destroyed ? No, he says, it is called akrti. Then what is sabda? Sabda is that on whose manifestation the correct knowledge of the object which has dew-lap, tail, hump, hoof, horns etc., is produced; or, the sound which has a decisive meaning is said to be sabda in the world. It is clear from the fact that he who makes noise is told thus : Make sabda!’ ‘Do not make sabda. student is a maker of sabda. Hence dhvani is sabda. This When a word like : is pronounced, the following concepts appear in the mind of the hearer:-the species cow, her action, her qualities, genus cow, the shape of the cow-and also the word made up of g, au and visarga strikes his ear. The hearer begins to doubt whether on pronouncing : the 16 PASPASAHNIKA sabda refers to the species cow, her actions etc. It may seem absurd to some to think so since the species cow, her qualities etc., are seen by the eyes and the word : is heard by the ear. But since the relation of and ar, and गुणिन्, क्रिया and क्रियावान् in Sanskrit is identity according to the Sanskrit grammarians and there is a rule agrarfraer aafar, it is quite natural to think so. Mahabhāṣyakāra says that they are not the connotation of sabda and the true connotation is :-that, which, when manifested, enables the hearer to have a clear knowledge of the object cow. Is it not then the sound that strikes the ear? At first he says ’no’ for the following reasons:-In words made up of more than one letter, if one letter is capable of giving the sense of the whole word, the other letters are unnecessary. If, on the other hand, the whole made up of all letters is considered to be capable of giving the sense, it is not possible to have the whole pronounced at the same time. Hence the Sanskrit grammarians say that every letter that is pronounced makes an impression in the mind and the sumtotal of the impressions made by all the letters of the word suggest the sense. Hence sabda is not what we hear, but it is that which is manifested in the mind after the whole word is pronounced. It may be useful in this context to mention that the Sanskrit grammarians state that sabda is of four phases :परा, (para), पश्यन्ती, (pasyanti ), मध्यमा, (madhyama) and वैखरी (vaikhari), para being that phase of the e, the undifferentiated primordial sound manifested at rar, or sacral plexus, pasyanti being that phase which is manifested at the navel and which is cognisable to yōgins, madhyama being that phase which is manifested at the heart and vāikhari being that phase which is manifested

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out of the vocal organs as the articulated sound. These four phases are clearly suggested by the following Rk mentioned in the Mahabhāṣya and the following karika found in Bhartrhari’s Vākyapadiya:- चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गत्यन्ति तुरीयं वाचो मनुष्या वदन्ति ॥ वैखर्या मध्यमायाश्च पश्यन्त्याश्चैतदद्भुतम् । (M. B. I. 1. 1.) अनेकतीर्थभेदायास्त्रय्या वाचः परं पदम् ॥ (V. I. 144). Nāgoji Bhaṭṭa says that the definition येनोच्चारितेन सास्नालाङ्गूलककुदखुरविषाणिनां सम्प्रत्ययो जायते स शब्दः applies to madhyamā and the definition प्रतीतपदार्थको ध्वनिः शब्दः applies to vaikhari. Cf. ध्वनिपदेनात्र वैखरी, स्फोटपदेनाभिव्यक्तकत्वादिको मध्यमावस्थ आन्तरः शब्द उच्यते Even though that येनोच्चारितेन सास्नालाङ्गूलककुदखुरविषाणिनां सम्प्रत्ययो जायते स शब्दः is the true definition of a word, yet Mahābhāṣyakāra suggests another definition also which is current in the world. The statements शब्दं कुरु मा शब्दं कार्षीः, शब्दकार्ययं माणवकः are taken by Kaiyata to be विधिः (injunction) निषेध, (prohibition), and वस्तुस्थितिकथनम् (statement of actual fact ). But all the three may be pronounced with the same purpose to silence a noisy boy. There is no doubt that in that case शब्दं कुरु and शब्दकार्ययं माणवकः will have to be pronounced in a particular tone, the former in a sarcastic tone and the latter in a complaining tone. If one begins to question why he should give expression to three sentences which have the same 18 PASPASAHNIKA meaning, the answer is that Mahābhāṣyakāra takes pleasure in such statements :Cf. धर्माय नियमः, धर्मार्थो वा नियमः, धर्मप्रयोजनो वा नियमः वृत्तये समवायः, वृत्त्यर्थो वा समवायः, वृत्तिप्रयोजनो वा समवायः (M.B. I. 1-1.) The word atha in अथ गौरित्यत्र कः शब्दः introduces the question गौरित्यत्र कः शब्दः ; hence Nāgoji Bhatta says पृच्छयते इति शेषः । यत्तत् is used in the sense of यत्. The use of the neuter in and the use of the masculine in : is sanctioned by the statement उद्दिश्यमानप्रतिनिर्दिश्यमानयोरेकत्वमापादयन्ति सर्वनामानि पर्यायेण तल्लिङ्गमुपाददते । (K. I. 1. 1.) The statement भिन्नेष्वभिनम् suggests the oneness and the all-pervasiveness and छिनेष्वच्छिन्नम् suggests the perpetuity. The word सामान्यभूतम् is taken by Kaiyata in the sense सामान्यमिव. But since the word सामान्य here denotes सत्ता the व्यापकजातिः, and आकृतिः is the व्याप्यजातिः and there can be no comparison between two things that are व्यापक and व्याप्य Nagöji Bhatta takes it to mean सामान्यस्वरूपम्, and he quotes a similar use of bhuta in Mahābhāsya प्रमाणभूत आचार्यः, (I. 1. 3.) in support of his interpretation, The word ara: here means not only genus, but also shape. Wherever Mahabhaṣyakara deals with the word आकृतिः, he takes it in both the senses. Cf. … आकृतिर्हि नित्या द्रव्यमनित्यम् द्रव्यं हि नित्यम्, आकृतिरनित्या (M.B. I. 1. 1) आकृतिग्रहणात्सिद्धम् (M.B. I. 1. 2.) .. रूपसामान्याद्वा The authority for his taking shape also to be the sense of आकृति is the sūtra of Gāutama व्यक्त्याकृतिजातयः पदार्थः 19 (II. 2. 63). LECTURES ON PATANJALI’S MAHABHASYA The meaning of उच्चारितेन is अभिव्यक्तेन (by that which is manifested). is another reading. It is found in the enefafa of Acarya Mandana Miśra published by the University of Madras. IV Unless one is informed of the advantages to be derived from doing a thing, one is not generally inclined to do it.* So the question arises कानि पुनः शब्दानुशासनस्य प्रयोजनानि ? What then are the advantages derived from the study of grammar and what is the authority that enjoins it? Here the word agree, though it means ‘of grammar,” should be taken to mean ‘of the study of grammar (GTध्ययनस्य.) The word means not only the benefits’ but also the authorities that enjoin’ (a). In both the meanings the derivation of the word प्रयोजनम् is प्रयुज्यते अनेन. Kāiyaṭa under this line says किं सन्ध्योपासनादिवत् व्याकरणाध्ययनं नित्यं कर्म अथ काम्यमिति प्रश्नः It means that the question is whether the study of grammar is a nitya-karma like morning and evening ablutions (sandhyopasana) or kamya-karma. Nitya-karma is that, the performance of which is not considered to bear positive fruit and the non-performance of which is considered to produce demerit. Kamya-karma, on the other hand, is that, प्रयोजनमनुद्दिश्य न मन्दोऽपि प्रवर्तते । (Even a fool does not attempt a thing for nothing). 20 PASPAS’AHNIKA the performance of which bears the desired fruit and the non-performance does not bring any demerit. The above question is answered thus:– रक्षोहागमलध्वसन्देहाः प्रयोजनम् The advantages are (1) [protection (of the Vedas)], (2)[modification (of Vedic mantras)], (3) [easy means (of acquiring the knowledge of words)], and (4) area: (absence of ambiguity) and the authority is : (Vedas). It is worthy of note that the compound word रक्षोहागमलघ्वसन्देहाः is in the plural and the word प्रयोजनम् is in the singular. Such a usage is sanctioned by the statement एकवच अस्य अन्यतरस्याम् (its use in singular is optional) in the sutra रक्षा नपुंसकमनपुंसकेनैकवच्चास्यान्यतरस्याम् । (P. I. 2.69). रक्षार्थं वेदानामध्येयं व्याकरणम् । लोपागमवर्णविकारज्ञो हि सम्यग्वेदान्परिपालयिष्यतीति ॥ To protect the Vedas, grammar is to be studied. For, only he who has a correct knowledge of the elision, the augmentation and the substitution of sounds is thoroughly capable of preserving the Vedas intact. For instance, in the Vedic expression erg (gods milked), the regular form अदुहत is replaced by अदुह where त has been elided and been augmented. Similarly in the expression 3 has far (V. S. 17, 64) is substituted for . One who is not con- versant with the rules of grammar which sanction such usages may have a tendency to correct them. *This is according to the descriptive grammar; for according to the historical grammar had as one of its sources.

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ऊहः खल्बपि - न सर्वैर्लिङ्गेन च सर्वाभिर्विभक्तिभिर्वेदे मन्त्रा निगदिताः । ते चावश्यं यज्ञगतेन पुरुषेण यथायथं विपरिणमयितव्याः, तान्नावैयाकरणः शक्नोति यथायथं विपरिणमयितुम् । तस्मादध्येयं व्याकरणम् । Modification also (is one of the advantages). Mantras are not mentioned in the Vedas in all genders and cases. They have to be necessarily modified by the priest in a sacrifice according to the context (i.e.) to suit the particular god or gods invoked. It is not possible for a non-grammarian to suitably modify them. Hence is the need to study grammar. For instance there is a mantra अग्नये त्वा जुटं निर्वपामि (V. S. I. 13. 2) in the Yajurveda. It is evident that this mantra should be pronounced when the deity to be invoked is Agni. If one is eager of getting ब्रह्मवर्चसम् (lustre of Brahman), there is an injunction that the oblation must be offered to the sun. Cf : सौर्य चरुं निर्वपेत् ब्रह्मवर्चसकामः । In that case the word अग्नये will have to be replaced by the word सूर्याय. This is possible only if he knows that the dative case singular of सूर्य is सूर्याय. Hence the knowledge of ऊह is necessary for the correct performance of Vedic ceremonies. From this one can understand that helps the яr or the sacrificer to reap the desired fruit and the for the priest to become happy through the fee he is paid for officiating as priest. Nāgöji Bhatta seems to think of the latter alone. Cf. ऊहज्ञस्य हि आर्त्विज्यलाभेन द्रव्यप्राप्तिद्वारा ऐहिकसुखसिद्धिः फलमिति बोध्यम् आगमः खल्वपि ब्राह्मणेन निष्कारणो धर्मः षडङ्गो वेदोऽध्येयो ज्ञेयश्च । प्रधानं च षडङ्गेषु व्याकरणम्। प्रधाने च कृतो यत्नः फलवान्भवति ॥ 22 PASPAS’ĀHNIKA āgama also [forms a प्रयोजनम् (प्रयोजकम् )]. Věda with six angas shall be studied and understood by a Brāhmaṇa without expecting any reward. Of the six angas, grammar is important. Effort directed towards the prominent bears rich fruit. The word a suggests that the study of grammar is a nitya-karma to Brāhmaṇas and a kamya-karma to others. The word in for: means not cause, but fruit. The six angas are शिक्षा (Phonetics), व्याकरणम् (Grammar), छन्दः (Prosody), निरुक्तम् (Vedic interpretation), ज्योतिषम् (Astronomy) and : (The made-easies for the performance of rituals). Grammar is said to be important since, without its study, one is not capable of understanding the meaning of sen- tences. The word agama has been taken to mean veda and hence the word prayojana has to be interpreted as prayojaka. Since agama means also study and it is used in that sense by Mahābhāṣyakāra himself ( I. 1. 1.) and the study of Vyakarana is considered to be a nitya-karma to Brahmanas, it seems to me to be worthy of consideration whether Mahābhāṣyakāra intends that the study of Vyakarana for its own sake is one of the prayojanas. लघु- लघ्वर्थं चाध्येयं व्याकरणम् । ब्राह्मणेनावश्यं शब्दा ज्ञेया इति । न चान्तरेण व्याकरणं लघुनोपायेन शब्दाः शक्या विज्ञातुम् । For easy grasp of words is grammar to be studied. Words should necessarily be understood by Brahmanas. There is no easy means of learning words other than grammar.

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If the paradigm of one noun is known, the case-forms of similar nouns are also known and hence there is no need to get by heart the forms of all nouns. Similarly if the conjugational forms of one verb is known, those of similar verbs are also known. असन्देहः- असन्देहार्थं चाप्यध्येयं व्याकरणम् । याज्ञिकाः पठन्ति-स्थूलपृषतीमाग्निवारुणीमनड्वाहीमालभेत इति । तस्यां सन्देहः –— स्थूला चासौ पृषती च स्थूलपृपती, स्थूलानि वा पृषन्ति यस्याः सेयं स्थूलपृषतीति । तां नावैयाकरणः स्वरतोऽध्यवस्यतियदि पूर्वपदप्रकृतिस्वरत्वं ततो बहुव्रीहिः, अथ समासान्तोदात्तत्वं ततस्तत्पुरुष इति ॥ For the absence of ambiguity is grammar to be studied. Mantras dealing with sacrifices are read thus:- Tie to the stake to propitiate Agni and Varuna a cow which is quat. Here is the doubt whether the word * means ‘stout and spotted,’ or ‘having big spots.’ The correct meaning cannot be understood by a non-grammarian from its svara. If it has the udattu at the usual place of the first member of the compound, it should be taken as bahuvrihi when, it means ‘having big spots’; if, on the other hand, it has the udatta at the final syllable, it should be taken as tatpuruṣa when, it means stout and spotted.’ Having dealt with the advantages of the study of grammar in a general way, Mahābhāṣyakāra enumerates them in detail. Kaiyaṭa says: Having mentioned the important benefits, he mentions those that are accessory.” Nāgōji Bhatta explains that they

मुख्यानि प्रयोजनानि प्रदश्यनुषङ्गिकाणि प्रदर्शयति

24 PASPAS’AHNIKA are important because they are intended to get a knowledge of words and their meanings and the others are accessory since they deal with incorrect words and the usage of words in proper places etc.* इमानि च भूयः शब्दानुशासनस्य प्रयोजनानि - तेऽसुराः । दुष्टः शब्दः । यदधीतम् । यस्तु प्रयुङ्क्ते । अविद्वांसः । विभक्तिं कुर्वन्ति । यो वा इमाम् । चत्वारि उत त्वः । सक्तुमिव । सारस्वतीम् । दशम्यां पुत्रस्य । सुदेवो असि वरुण । इति These also are the benefits to be accrued by the study of grammar, तेऽसुराः etc. The expression तेऽसुराः etc., are generally at the com - mencement of some Vedic texts which are explained in detail below. They are thirteen in number. तेऽसुराः- तेऽसुरा हेऽलयो हेऽलय इति कुर्वन्तः पराबभूवुः । तस्माद् ब्राह्मणेन न म्लेच्छितवै, नापभाषितवै, म्लेच्छो ह वा एष यदपशब्दः । म्लेच्छा मा भूमेत्यध्येयं व्याकरणम् । [तेऽसुराः] + Those asuras pronouncing helayah helayah baffled in their attempt. Hence no mleccha word is to be pronounced by a Brahmana; (i.e.) no word not sanctioned by grammar is to be pronounced; mleccha means word which is not sanctioned by grammar. In order that we may not become mlecchas (the users of corrupt words), grammar is to be studied. तेषां प्रधानत्वं च पदपदार्थज्ञानाधीनत्वेनान्तरङ्गत्वात् । वक्ष्यमाणानां च बहिरङ्गशब्दापशब्दप्रयोगविधिनिषेधविषयत्वादानुषङ्गिकत्वं बोध्यम् ।

• ते अमुराः indicates that the topic dealing with it is closed. The same method is followed in दुष्टः शब्दः etc.

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The expression हेऽलयो हेऽलयः is the incorrect one that is referred to. The mistakes here are according to some, the non-use of pluta and prakrtibhāva (i.e.) हेऽलयो हेऽलयः should have been pronounced as हे ३ अलयः हे ३ अलयः Others think that the correct form is हे हे अरयः On considering the use of the word it appears that the statement तेऽसुरा हेऽलयो हेऽलय इति कुर्वन्तः परावभूवुः । तस्माद् ब्राह्मणेन न म्लेच्छितवै । is a quotation from some previous work. The expression a म्लेच्छितवै is explained by Mahābhāsyakāra by न अपभाषितवै. The reason for such an interpretation is said that the word म्लेच्छः is freely used to denote ungrammatical word or expression. The word म्लेच्छाः may also mean ‘censured beings.’ Bhartrhari in his Pradipikā says that तेऽसुराः … is an arthavāda and म्लेच्छा मा भूम means, according to some, मा पराभूम. दुष्टः शब्दः । दुष्टः शब्दः स्वरतो वर्णतो वा मिथ्याप्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोऽपराधात् ॥ इति दुष्टान् शब्दान् मा प्रयुक्ष्महीत्यध्येयं व्याकरणम् [दुष्टः शब्दः ] Word that is incorrectly pronounced either from the standpoint of svara (accent) or varna ( letter) gives the nondesired meaning and hence is not able to convey the desired तत्र केचिदाहुः " है हेप्रयोगे हैहयोः” इति लुते प्रकृतिभावे च कर्तव्ये तदकरणं म्लेच्छन- मिति । पदद्विवंचने कार्ये वाक्यद्विर्वचनं त्वं च म्लेच्छनमित्यपरे । Cf. 1 हेलो हेऽलव इति वदन्तः पराबभूवुः तस्मान्न ब्राह्मणो म्लेच्छेत् … Satapatha III. 2, 1, 23 & 24). 26 PASPAS’AHNIKA meaning. It serves as speech-thunderbolt and brings out the ruin of the sacrificer as the word which was pronounced with a wrong accent. In order that we may not use wrong words, grammar is to be studied. The allusion referred to is this:-Vrtra, an asura, wanted to bring forth a son who could kill Indra, his foe. So he performed a sacrifice in which he pronounced the mantra which means may you, Indrasatru flourish.’ Here the word is capable of giving two meanings:the slayer of Indra and one who could be slain by Indra. If it should convey the former meaning, the last syllable is to be accented and if it is the latter, the word should be accented in its usual place. Vrtra wanted only the slayer of Indra. But, while pronouncing the mantra, he pronounced the word : in hot haste by accenting it on the first syllable of the word Indra. The result was that he got a son who could be slain by Indra. This stanza seems to be an adaptation of the following stanza found in the पाणिनीयशिक्षा । मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्याप्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोऽपराधात् ॥ A doubt may arise why the incorrect pronunciation of words should bring out the destruction of the sacrificer and not the officiating priest though it is the latter who actually mispronounces the word. Since the priest is only paid for it, neither the gain accrued by the correct pronunciation, nor the loss accrued by the incorrect pronunciation is considered to affect him. The enumeration of तेऽसुराः and दुष्टः शब्दः is to make the Brahmanas realise that, if they are ignorant of grammar,

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they will be disqualified to officiate as priests in sacrifices, If, in spite of their ignorance, they are chosen, they will be instrumental in bringing ruin to the sacrificer who chooses them. यदधीतम् — यदधीतमविज्ञातं निगदेनैव शब्द्यते 1 अनग्नाविव शुष्कैधो न तज्ज्वलति कर्हिचित् ॥ तस्मादनर्थकं माधिगीष्महीत्यध्येयं व्याकरणम् [ यदधीतम् ] । That which is studied (at the feet of the preceptor) and is often repeated as was taught by him without its meaning being understood does not shine (i.e. is of no practical utility) like dry fuel thrown on ashes. In order that we may not study anything without advantage, the knowledge of grammar is necessary. From this it is evident that there is no use of studying anything without understanding its sense. Much more is it so with respect to the study of the Vedas. That Mahabhāṣyakāra cites this only with special reference to the study of the Vedas is seen from the fact that this stanza with a slight modification forms the supplement, in Nirukta, to the stanza स्थाणुरयं भारहारः किलाभूदेवीत्य वेदं न विजानाति योऽर्थम् । योऽर्थज्ञ इत्सकलं भद्रमश्नुते नाकमेति ज्ञानविधूतपाप्मा । ( N. I. 6. 2.) It means this:-He who studies Veda without knowing its meaning is evidently a pillar serving as rest for loads; but, on the other hand, he who understands the meaning gets all kinds of happiness and reaches Heaven after having his sins removed with his knowledge. The Nirukta reading is यद्गृहीतम् instead of यदधीतम्. 28 PASPASĀHNIKA यस्तु प्रयुक्ते- यस्तु प्रयुङ्क्ते कुशलो विशेषे शब्दान्यथावद् व्यवहारकाले । सोऽनन्तमाप्नोति जयं परत्र वाम्योगविद् दुष्यति चापशब्दैः || The learned grammarian who uses the right word in the right place gets unbounded success elsewhere, while the other man (the non-grammarian) fares ill by the use of incorrect words. Mahābhāṣyakāra evokes a discussion on the subject of the verb दुष्यति. The पूर्वपक्ष is that वाग्योगवित् which immediately precedes दुष्यति is its subject and the सिद्धान्त is that अवारयोगवित् is understood before दुष्यति and it alone can form its subject. The discussion runs as follows:- कःWho? वाग्योगविदेव – Evidently the grammarian ! कुत एतत् - On what authority is this? यो हि शब्दान् जानाति अपशब्दानप्यसौ जानाति यथैव हि शब्दज्ञाने धर्मः एवम् अपशब्दज्ञानेऽपि अधर्मः । अथ वा भूयानधर्मः प्राप्नोति — भूयांसोऽपशब्दाः, अल्पीयांसः शब्दाः, एकैकस्य हि शब्दस्य बहवोऽपभ्रंशाः । तद्यथा गौरित्यस्य शब्दस्य गावी गोणी गोता गोपोतलिका इत्येवमादयो अपभ्रंशाः ॥ For he who knows the correct words knows also incorrect ones. As merit accrues with the knowledge of correct words, demerit also accrues with that of incorrect words. Or, the greater becomes the demerit since the incorrect words are greater in number; for every correct word is mispronounced in many ways; for instance the correct word : (which denotes cow) is mispronounced in many ways like गावी, गोणी, गोता, गोपोतलिका etc. (It must be borne in mind that the word off when it means a sack is correct).

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अथ योऽवाम्योगवित् ? – Then what about the non-grammarian ? अज्ञानं तस्य शरणम् – Ignorance is his resort. विषम उपन्यासः । नात्यन्ताय अज्ञानं शरणं भवितुमर्हति । यो ह्यजानन् वै ब्राह्मणं हन्यात् सुरां वा पिवेत्, सोऽपि मन्ये पतितः स्यात् । Illogical is the argument. Ignorance cannot completely serve as a resort. He who murders a Brāhmaṇa, or who drinks liquor without knowing that either brings forth sin is, I think, a sinner. एवं तर्हि, सोऽनन्तमाप्नोति जयं परत्र वाग्योगवित् ; दुप्यति चापशब्दैः । (Here it must be understood that he reads it in such a way as to stop after an so that it may be taken as the subject of arrafa in the previous line). If so सोऽनन्तम् …………अपशब्दः । 5:? Who? अवाग्योगविदेव – Evidently the non-grammarian. अथ यो वाग्योगवित् ? Then, what about the grammarian ? विज्ञानं तस्य शरणम् – Knowledge is his resort.

क पुनरिदं पठितम् – Is there any book where this is said ? भ्राजा नाम श्लोकाः – The slokas named bhrāja. किं च भोः श्लोका अपि प्रमाणम् ? Oh sir, do ślōkas also stand as authority ? किं चातः ? What if ? यदि श्लोका अपि प्रमाणम्, अयमपि प्रमाणं भवितुमर्हति- यदुदुम्बरवर्णानां घटीनां मण्डलं महत् । पीतं न गमयेत्स्वर्ग किं तत्क्रतुगतं नयेत् ॥ इति 30 PASPAS’AHNIKA If ślōkas also stand as authority, this ślōka which meanswhen jars of red liquor drunk cannot lead to Heaven, how can a drop of the same drink in sacrifices do it?-also may serve as authority. प्रमत्तगीत एष तत्रभवतः This is the expression of the revered when he is not in right mood. यस्तु अप्रमत्तगीतस्तत् प्रमाणम् [ यस्तु प्रयुङ्क्ते ]. That which is said when he is in right mood is an authority. The sentence क्व पुनरिदं पठितम् ? means के एप यत्र पुनरिदं Tag? The slokas named bhrāja are ascribed to Katyayana. Kaiyaţa says that, though this verse in question (E) is one among bhrāja ślōkas, it is still taken to be authority since it agrees in meaning with the Vedic text’:: सम्याज्ञातः सुष्ठु प्रयुक्तः स्वर्गे लोके कामधुग्भवति.’ He again says that gufa is taken to be the predicate of अवारयोगवित् and not वाग्योगवित् on the authority of the maxim प्रकरणात् सामर्थ्यं बलीयः (Capacity to qualify is stronger than proximity); here the word ur means only fafa (proximity) (i.e.) the word gera is capable of being taken only with अवारयोगवित् though the word वाग्योगवित् is near it. From this it is evident that one gets all happiness only when he is capable of using the right word in the right place. This suggests that only such persons will be chosen to officiate as priests. This can be done only with the knowledge of grammar. Hence grammar helps Brāhmaṇas to get fees in the sacrifices and success elsewhere. अविद्वांसः- अविद्वांसः प्रत्यभिवादे नाम्नो ये न प्लुतिं विदुः ।

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कामं तेषु तु विप्रोप्य स्त्रीविवायमहं वदेत् ॥ अभिवादे स्त्रीवन्मा भूमेत्यध्येयं व्याकरणम् [ अविद्वांसः ] Those illiterate persons who do not know that pluti (the use of three matras) must be made use of while blessing a man who prostrates, must be prostrated in the same way as women after one returns to his place after some time and be told by him that he is such by name. Grammar is to be studied lest we should be treated like women in abhivadana. From this we learn that knowledge of grammar is needed to keep up one’s dignity as a learned Brahmana. विभक्ति कुर्वन्ति- याज्ञिकाः पठन्ति “ प्रयाजाः सविभक्तिकाः कार्याः " इति । न चान्तरेण व्याकरणं प्रयाजाः सविभक्तिकाः शक्याः कर्तुम् । [विभक्तिं कुर्वन्ति ] Chapters dealing with sacrifices read that the prayāja mantras should be recited with the proper cases. But for the knowledge of grammar, it is not possible to do. Prayajas are the subsidiary hōmas in the Darsapurṇamasa sacrifice. It is a duty enjoined by the Vedas to be performed by a house-holder in the same way as sthalipaka enjoined by the Smṛtis to be performed by the same person. Even though the mantras for prayāja hōmas are completely read, yet he is allowed to perform an iṣti if the yajamāna is attacked of stomach-ache after adhana or meets with a great disaster within a year, where the deity to be invoked is Agni. Hence while performing it, he is to change the mantras in such a way as to suit it. This is the same as the mentioned before. Hence it is clear that the second set of prayojanas mentioned is quotation from previous author or authors. 32 PASPASAHNIKA यो वा इमाम्- यो वा इमां पदशः स्वरशोऽक्षरशश्च वाचं विदधाति स आर्त्विजीनो भवति । आर्त्विजीनाः स्याम इत्यध्येयं व्याकरणम् । यो वा इमाम् ॥ He who is capable of pronouncing the mantras correctly with respect to words, accent and letters is fit to become a sacrificer or to officiate as priest in sacrifices. Grammar is to be studied so that we may be qualified to become priests or to perform sacrifices. The word आर्त्विजीनः means a sacrificer if it is split as ऋत्विजमर्हति on the strength of the sutra यशत्विग्भ्यां घखत्री (P.). It means a priest if it is split as ऋत्विक्कर्म अर्हति on the strength of the Vārttika यज्ञत्विग्भ्यां तत्कर्माहतीत्युपसङ्ख्यानम्. This is also more or less the same as mentioned in यस्तु प्रयुङ्क्ते कुशलो विशेषे etc. चत्वारि- चत्वारि शृङ्गा त्रयो अस्य पादा द्वे शीर्षे सप्त हस्तासो अस्य । त्रिधा बद्धो वृषभो रोरवीति महो देवो मर्त्यां आविवेश || इति चत्वारि शृङ्गाणि चत्वारि पदजातानि नामाख्यातोपसर्गनिपाताश्च । त्रयो अस्य पादाः——-त्रयः कालाः, भूतभविष्यद्वर्तमानाः । द्वे शीर्षे — द्वौ शब्दात्मानौ, नित्यः कार्यश्च । सप्त हस्तासो अस्य - सप्त विभक्तयः । त्रिधा बद्धः, त्रिषु स्थानेषु बद्धः, उरसि कण्ठे शिरसीति । वृषभो, वर्षणात् । रोरवीति, शब्दं करोति । कुत एतत् ? रौतिः शब्दकर्मा। महो देवो मर्त्यां आविवेशेति महान् देवः, शब्दः मर्त्याः, मरणधर्माणो मनुष्याः ; तान् आविवेश । महता देवेन नः साम्यं यथा स्यात् इत्यध्येयं व्याकरणम् ॥ The Vrsabha which has four horns, three feet, two heads and seven hands and which is bound in three places cries 33

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that the Great God entered the mortals. The four horns-the four parts of speech-noun, verb, upasarga (preposition) and nipata. Its three feet-the three tenses, past, future and present. Two heads-the two kinds of sabda, nitya (eternal) and karya (non-eternal). Its seven hands-the seven cases. It is bound three-fold-It is bound at three placeschest, neck and head. The word vrsabha is derived from the root vrs (4). The word reffa means ‘makes noise.’ Whence is it? The root means to make noise. The Great God entered the mortals-the Great God is sabda; the word H: literally means mortals and hence men; He entered them, Grammar is to be studied so that we may become one with the Great God. महो देवः here refers to शब्दब्रह्म. It has already been mentioned that Indian Grammarians recognise four phases of speech-sound, of which is considered to be nitya and the other three पश्यन्ती, मध्यमा and वैखरी are kārya. The word arfa in the Bhāṣya text refers, in the opinion of Nagōji Bhatta, to the four phases of speech-sound, since, otherwise at the end dedaqar: cannot be appropriate. But from the following reading of Nirukta चत्वारि पदजातानि नामाख्याते चोपसर्गनिपाताश्च I think Mahābhāsyakāra also may have had the same reading. Though upasargas are only nipatas at a particular setting, yet they have been mentioned following the maxim called गोबलीवर्दन्याय. साम्यम् is interpreted by Nāgōji Bhatta to refer to on the strength of the Karika of Bhartṛhari, अपि प्रयोक्तुरात्मानं शब्दमन्तरवस्थितम् । प्राहुर्महान्तमृषभं येन सायुज्यमिप्यते ॥ The Rkaf…is the third Rk in the 58th Sukta of the fourth mandala in Rgvēda. Sāyaṇācārya, in his Bhāṣya, 34 PASPASĀHNIKA says that since the presiding deity of this Rk is one of five deities, this Rk is interpreted in five ways : Cf. सूक्तस्य अग्निसूर्यादिपञ्चदेवतात्मकत्वात् पञ्चधा अयं मन्त्रो व्याख्येयः । तथापि निरुक्ता क्तरीत्या यज्ञात्मकाग्नेः सूर्यस्य च प्रकाशकत्वेन तत्परतया व्याख्यायते … The same Rk is commented upon in Yaska’s Nirukta XIII, 1-7. The expression चत्वारि, Mahābhāsyakāra says, is taken by others to refer to the following Rk. This clearly shows that this set of prayojanas was in vogue long before the time of Mahābhāṣyakāra. अपर आह- चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ।

चत्वारि वाक्परिमिता पदानि चत्वारि पदजातानि, नामाख्यातोपसर्गनिपाताश्च । तानि विदुर्ब्राह्मणा ये मनीषिणः । मनस ईषिणो, मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति, गुहायां त्रीणि निहितानि नेङ्गयन्ति, न चेष्टन्ते, न निमिषन्तीत्यर्थः । तुरीयं वाचो मनुष्या वदन्ति । तुरीयं वा एतद्वाचो यन्मनुष्येषु वर्तते चतुर्थमित्यर्थः ॥ चत्वारि ॥ Others say :- There are four kinds of speech-sound, which are seen by those Brāhmaṇas who have controlled their mind. Three of them are not cognizable since they are inside the body. Men speak out only the fourth. The four kinds of speech-sound-the four kinds are noun, verb, upasarga and nipāta. They are seen by manisins-manisins are those who have controlled their mind.

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Three do not exhibit themselves being kept in guha-three are kept in guha-the meaning of a is, they do not operate (i.e.) exhibit. Men speak out the fourth-that which is among men is the fourth phase of the speech-sound.

The same Rk is commented upon in Yaska’s Nirukta XIII. 1. 9., where rf rf is explained thus:-

चत्वारि पदानि ओंकारो महाव्याहृतयश्चेत्यार्थ, नामाख्याते च उपसर्गनिपाताश्च इति वैयाकरणाः, मन्त्रः कल्पो ब्राह्मणं चतुर्थो व्यावहारिकीति याज्ञिकाः, ऋचो यजूंषि सामानि चतुर्थो व्यावहारिकीति नैरुक्ताः । etc.

It means this:-

The four padas are, in the opinion of seers, praṇava and three vyahṛtis; they are, in the opinion of grammarians, noun, verb, upasarga and nipata; etc.; according to sacrificers they are mantra, kalpa, brahmana and the fourth that is in vogue; they according to Nairuktas, are Rk, yajus, Saman and those that are in vogue. It appears as the 45th Rk in 164th Sukta of the first Mandala in Rgveda. Sāyaṇa in his commentary mentions in addition to what has been mentioned in Nirukta,

अपरे मान्त्रिकाः प्रकारान्तरेण प्रतिपादयन्ति परा पश्यन्ती मध्यमा वैखरीति चत्वारि ।

Other māntrikas think that the four are (परा, पश्यन्ती, मध्यमा and वैखरी). Nagoji Bhatta explains पदजातानि thus :-परापश्यन्तीमध्यमावैखर्यः नामादीनि च। He seems to have added परापश्यन्ती-

since it is said that three of them are not cognizable and since it was recognised by grammarians that, of the four phases of speech-sound, परा, पश्यन्ती and मध्यमा are not cognizable to those other than Yögins. 36 PASPASAHNIKA उत त्वः उत त्वः पश्यन्न ददर्श वाचमुतत्वः शृण्वन्न शृणोत्येनाम् । उतो त्वस्मै तन्वं विसले जायेव पत्य उशती सुवासाः ॥ ।। अपि खल्वेकः पश्यन्नपि न पश्यति वाचम् अपि खल्वेकः शृण्वन्नपि न शृणोत्येनाम्; इति अविद्वांसमाह अर्धम् । उतो त्वस्मै तन्वं विसले तनुं विवृणुते । जायेव पत्य उशती सुवासाः - तद्यथा, जाया पत्ये कामयमाना सुवासाः स्वमात्मानं विवृणुते। एवं वाग् वाग्विदे स्वात्मानं विवृणुते । वाङ्नो विवृणुयादात्मानम् इत्यध्येयं व्याकरणम् ॥ उत त्वः ॥ One, though he sees vale (speech), does not see her; one, though he hears her, does not hear her. Thus the first half of the stanza speaks of one who is not learned in grammar. She discloses her body to some one in the same way as a lady opens herself to her husband when she is in clean dress and wants his company. So speech opens herself to the grammarian. In order that vak may open herself to us, grammar is to be studied. The word a means though’ and the word : means ‘one.’ ‘The expression पश्यन्नपि न पश्यति वाचम् means though he sees, he does not see speech.’ The word a qualifies पश्यन् and not त्वः. The expression अपि खल्वेकः शृण्वन्नपि न शृणोत्येनाम् means though one hears, he does not hear her. The word तन्वम् is the earlier form of तनुम् (which means body). The word विसत्रे means ‘discloses. The expression जायेव पत्ये उशती सुवासाः means it is like the wife who, being in clean dress and eager to meet her husband, opens herself. The word may here be taken to mean both mind and body. (The body and mind of vak is evidently her meaning). It is clear that the latter half of the stanza speaks of the learned grammarian.

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The word in two places and in the latter half suggest that one in, say, hundred takes to study grammar, one in, say, thousand studies to understand it, and one in, say, ten thousand or so is able to completely master it. The word सुवासाः suggests, as is stated in Yāska’s Nirukta, that she is in her rtukala. Ṛtukala is the period of sixteen days beginning with the commencement of her monthly period and it, excluding the first three or four days, is considered to be the period of conception. It deserves to be noted that the injunction ऋतौ उपेयात् (one should meet his wife in Rtukala) found in Dharmasutras is taken to be a niyama-vidhi for those who have not given birth to a son; (i.e.) if they do not meet their wives in that period, they will meet with demerit. This R: “उत त्वः… सुवासाः " is found in the Rgveda as the fourth Rk in the 71st sukta of the 10th Mandala. In commenting upon it Sayaṇācārya explains the following words. thus :- पश्यन्नपि - मनसा पर्यालोचयन्नपि न ददर्श दर्शनफलाभावान्न पश्यति उशती - सम्भोगं कामयमाना The same Rk is commented upon in Nirukta (I. 6. 3) thus :- अप्येकः पश्यन्न पश्यति वाचम् । अपि च शृण्वन्न शृणोत्येनाम् इत्यविद्वांसमाहार्थम् — अप्येकस्मै तन्वं विसत्र इति स्मात्मानं विवृणुते ज्ञानं प्रकाशनमर्थस्याहानया वाचोपमोत्तमया वाचा जायेव पत्ये, कामयमाना ऋतुकालेषु सुवासाः कामयमाना ऋतुकालेषु । यथा स एनां पश्यति स शृणोत्यर्थज्ञप्रशंसा || 38 कल्याणवासाः सक्तुमिव — PASPASAHNIKA सक्तुमिव तितउना पुनन्तो यत्र धीरा मनसा वाचमकत ।

अत्रा सखायः सख्यानि जानते भद्वैषां लक्ष्मीर्निहिताधिवाचि ॥

सक्तुः सचतेर्दुर्भावो भवति, कसतेर्वा विपरीताद्विकसितो भवति । तितउ परिपवनं भवति ततवद्वा, तुन्नवद्वा । धीराः — ध्यानवन्तः । मनसा प्रज्ञानेन । वाचमक्रत-

वाचमकूषत । अत्रा सखायः संख्यानि जानते – अत्र सखायः सन्त, सख्यानि जानते । क। य एष दुर्गे मार्गः एकगम्यो वाग्विषयः । के पुनस्ते ? वैयाकरणाः । कुत एतत् ? भद्रैषां लक्ष्मीर्निहिताधिवाचि एषां वाचि भद्रा लक्ष्मीर्निहिता भवति । लक्ष्मीलक्षणाद्भासनात्परिवृढा भवति ॥ सक्तुमिव ॥ Where learned men sift correct words from incorrect ones through knowledge as people the flour of barley meal through sieve, there they, being friends of words or having unblemished knowledge throughout are able to see the true meaning; for the propitious Goddess Laksmi resides in their speech. The word सक्तुः is derived from the root सच् and hence literally means that which can be cleaned only with difficulty. Or it is derived from the root, has by metathesis, assumed this form and means that which is spread.’ The word faas means ‘sieve’ and it is so since it is wide or perforated. The word fr: means learned men.’ The word मनसा means ’through knowledge. The expression वाचमकत means ‘made words’ (i.e.) sifted correct words from incorrect ones. In the expression अन्वा सखायः सख्यानि जानते the word सन्तः is understood after सखायः अत्र is lengthened to अत्रा for the sake of metre. Where ? (i.e.) to which place does the word a refer? That which is difficult of access and which can be achieved only through speech. Who are they ? (i.e.) to whom does the word : refer? Grammarians. Why is सखायः

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it so? For the propitious Goddess Laksmi resides in their speech. The word Lakṣmi is derived from the root laks which means to shine and hence she becomes the lord. This Rk is found in the Rgvéda as the second Rk of 71st sukta of the 10th Mandala and it is commented upon in Yaska’s Nirukta (IV. 2. 1 & 2). The expression सखायः सख्यानि a is interpreted in different ways. Sāyaṇācārya gives two interpretations:-(1) They possessing the knowledge of the sustra are able to understand the contents of the sastra correctly. (2) They being friends, get the fruits to be obtained by the knowledge of speech. सखायः समानख्यानाः शास्त्रादिविषयज्ञानाः, ते सख्यानि तेषु भवानि ज्ञानानि जानते जानन्ति, यद्वा सखायः वाचा बद्धसख्याः सख्यानि जानन्ति वाक्ययुक्तानभ्युदयान् लभन्ते ॥ (Sáyana) Durgācārya, the commentator on Nirukta interprets it thus: they having the same knowledge as others are able to gauge the merits of their partners. Cf. समानख्यानानामेव समानेषु शास्त्रेषु कृतश्रमाणां संख्यानि - विज्ञानानि … इतरेतरस्य यो विज्ञानप्रकर्षः तं जानते ॥ 2 … Nāgoji Bhatta, on the other hand, interprets it thus :They knowing that everything is Brahman become one with Brahman. Cf. सखायः समानख्यातयः समानज्ञानाः तच्छब्दे ब्रह्मैकत्वज्ञानवन्तस्तेनैव दृष्टान्तेन सर्वपदार्थेषु ब्रह्मनिरूपिताभेदज्ञानवन्तः सख्यानि सायुज्यानि जानते प्राप्नुवन्तीत्यथः ॥ Nāgōji Bhaṭṭa is of opinion that the rks चत्वारि शृङ्गा…. चत्वारि वाक्परिमिता पदानि उत त्वः and सक्तुमिव show that the study of grammar enables one to attain mōksa. 40 PASPASĀHNIKA सारस्वतीम् - याज्ञिकाः पठन्ति “आहिताग्निरपशब्द प्रयुज्य प्रायश्चित्तीयां सारस्वतीमिष्टिं निर्वपेदिति । प्रायश्चित्तीया मा भूमेत्यध्येयं व्याकरणम् ॥ सारस्वतीम् ॥ Scriptures dealing with sacrifices read thus:-If a householder performing agnihotra mispronounces a word, he will have to perform an expiatory ceremony (iṣti) called sarasvati isti. In order that we may not be put to the necessity of performing expiatory ceremonies, grammar is to be studied. दशम्यां पुत्रस्य- याज्ञिकाः पठन्ति — “दंशम्युत्तरकालं पुत्रस्य जातस्य नाम विदध्याद् घोषवदाद्यन्तरन्तः स्थमवृद्धं त्रिपुरुषानूकमनरिप्रतिष्ठितम् । तद्धि प्रतिष्टिततमं भवति । द्वयक्षरं चतुरक्षरं वा नाम कृतं कुर्यान्न तद्धितम्” इति । न चान्तरेण व्याकरणं कृतस्तद्धिता वा शक्या विज्ञातुम् ॥ दशम्यां पुत्रस्य ॥ Scriptures dealing with sacrifices read thus:- On the day following the tenth from the birth of a son, a name should be given to him. The name should have for its initial a voiced letter, should have the semi-vowels in the middle, should not have a vrddhi letter as the first of its vowels, should have been current within three generations and should not be one very popular among his enemies’ families. Only such a name enables him to have long life, success in life etc. It should contain two or four letters, should be made of a stem and a primary suffix and not a secondary suffix. Without the knowledge of grammar one does not know whether a suffix is primary or secondary. A *This is the meaning given by the Mahabhaṣyakára to the expression दशम्यां पुत्रस्य found in Dharmas’astras. 41

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study of Dharmasutras enables one to understand that the expression द्वयक्षरं चतुरक्षरं वा is उपलक्षण and should be taken to mean even number of letters. It should be noted here that the names of men should contain even number of letters and those of women should contain odd number of letters. Since Mahābhāṣyakāra repeats the opinion of Dharmasutrakāras that a word should not have its first vowel a vrddhi letter, is it possible to assume that the names like रामः, नारायणः were not given to men in his time or before him? सुदेवो असि— . सुदेवो असि वरुण यस्य ते सप्त सिन्धवः । अनु क्षरन्ति काकुदं सुम्र्म्यं सुषिरामिव ।। सुदेवो असि, वरुण, सत्यदेवोऽसि । यस्य ते, सप्त सिन्धवः, सप्त विभक्तयः अनुक्षरन्ति काकुदम् । काकुदं तालु — काकुर्जिहा, सा अस्मिन्नुद्यत इति काकुदम् । सूम्यै सुषिरामिव । तद्यथा शोभनाभूमिं सुषिरामम्निरन्तः प्रविश्य दहति एवं ते सप्त सिन्धवः सप्त विभक्तयः ताल्वनुक्षरन्ति । तेनासि सत्यदेव । सत्यदेवाः स्यामेत्यध्येयं व्याकरणम् || सुदेवो असि || Oh Varuna! you are a true God since the seven oceans (of cases) spirt out of your palate like fire through the holes from within a perforated iron image. सुदेवो असि means सत्यदेवोऽसि । Your seven oceans are the seven cases. The word means palate. The word काकुः means tongue. Since the tongue acts upon the palate, ↑ सत्यदेवः स्याम् is another reading. Considering म्लेच्छा मा भूम, दुष्टान् शब्दान् मा प्रयुक्ष्महि… सत्यदेवाः स्याम is the better reading. 42 PASPASAHNIKA it is called काकुदम्. Just as fire from within & perforated well-made iron image spirts out, so also the seven caseoceans spirt out of your palate. Hence you are satyadeva. Grammar is to be studied so that we may become satyadevas. This Rk is the 12th Rk of the 58th sukta of the eighth Mandala in Rgvēda. Sāyaṇācārya in his commentary takes the word fera: to mean rivers. The same Rk is commented upon in Nirukta V. 4-9. किं पुनरिदं व्याकरणमेवाविजिगांसमानेभ्यः प्रयोजनमन्वाख्यायते, न पुनरन्यदपि किंचित् ? ओम् इत्युक्त्वा वृत्तान्तशः शमित्येवमादीन् शब्दान् पठन्ति ॥ Why is the enumeration of benefits accruing from the study of Vyakarana alone made and not from that of any other (like the study of the Vedas etc.) ? They say ‘ōm’ and begin to repeat chapter by chapter the Vedic words commencing from शम्. पुरा कल्प एतदासीत्— संस्कारोत्तरकालं ब्राह्मणा व्याकरणं स्माधीयते । तेभ्यस्ततत्स्थानकरणनादानुप्रदानज्ञेभ्यो वैदिकाः शब्दा उपदिश्यन्ते । तदद्यत्वे न तथा । वेदमधीत्य त्वरिता वक्तारो भवन्ति वेदान्नो वैदिकाः शब्दाः सिद्धाः, लोकाच्च लौकिकाः, अनर्थकं व्याकरणमिति । तेभ्य एवं विप्रतिपन्नबुद्धिभ्योऽध्येतृभ्यः सुहृद् भूत्वा आचार्य इदं शास्त्रमन्वाचष्टे इमानि प्रयोजनान्यध्येयं व्याकरणमिति ॥ Annambhatta in his uddyotona says that the correct reading is वृत्तान्तम् and it governs पठन्ति so that it means thoroughly (i.e.) in such a way that they can be pronounced without another’s help. Cf. वृत्तान्तमिति क्रियाविशेषणम्, स्वाधीनोच्चारणक्षमं यथा भवति तथा पठन्तीत्यर्थः । एतेन ‘वृत्तान्तं शमित्येवमादीन् इति भाव्यपाठः प्रामाणिकः, ‘वृत्तान्तशः इति शसन्तपाठः प्रामादिक इति ज्ञेयम्. Bharthari in his Pradipika seems to have preferred वृत्तान्ततः to वृत्तान्तशः Cf. तत्राद्यादित्वात्तसिः अन्येषां वृत्तान्तशः इति पाठः and takes that वृत्तान्त means प्रपाठक. †The word : is omitted in some editions.

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This was in the old Kalpa that the Brahmaṇas studied grammar after their upanayana. The Vedas were then taught to them who had a knowledge of the place of production and the effort, internal and external, of sounds. But now it is not so. After studying the Vedas, they hasten to become teachers thinking that, since they know Vedic words from the study of the Vedas and the laukika words from their contact with the world, the study of grammar is unnecessary. The Acārya (Mahābhāsyakāra) out of affection towards such scholars with wrong notions, narrates this portion containing the benefits accruing from the study and hence the need of the study of Grammar. उक्तः शब्दः । स्वरूपमप्युक्तम् । प्रयोजनान्यप्युक्तानि ॥ (The classification of) word has been said; its definition has been given and the benefits have been narrated. शब्दानुशासनमिदानीं कर्तव्यम् । तत्कथं कर्तव्यम्, किं शब्दोपदेशः कर्तव्यः, आहोस्वित् अपशब्दोपदेशः, आहोस्वित् उभयोपदेशः इति ! S’abdanusāsana is now to be expounded. How should it be done? Is a list of correct words to be given, or a list of incorrect words; or both ? अन्यतरोपदेशेन कृतं स्यात् । तद्यथा भक्ष्यनियमेन अभक्ष्यप्रतिषेधो गम्यते— पञ्च पञ्चनखा भक्ष्याः *” इत्युक्ते गम्यत एतद् अतोऽन्ये अभक्ष्या इति । अभक्ष्यप्रतिषेधेन वा भक्ष्यनियमः ; तद्यथा अभक्ष्यो ग्राम्यकुक्कुटः, अभक्ष्यो ग्राम्यसूकरः इत्युक्ते गम्यत एतद् ‘आरण्यो भक्ष्यः’ इति । एवमिहापि — यदि तावच्छब्दोपदेशः cf. भक्ष्याः श्वाविद्गोधाशशशल्यककच्छपखड्गाः खड्गवजीः पञ्चनखाः (Bodh. Dharma. 1-5. 131). and (Mahabharata, s’anti. 141, 70). 44 PASPAS AHNIKA क्रियते, गौरि येतस्मिन्नुपदिष्टे, गम्यत एतद्गाव्यादयोऽपशब्दाः इति । अथाप्यपशब्दोपदेशः क्रियते, गाव्यादिषु उपदिष्टेषु, गम्यत एतद् ‘गौरित्येष शब्द ’ इति ॥ It is done by either method. From the injunction restricting the eatables, the non-eatables are inferred-when the injunction “Eat five five-clawed animals” is pronounced, it is inferred that all but those five animals are non-eatable. Similarly from the injunction restraining the non-eatables, the eatables are inferred. When the injunction ‘Do not eat the domestic cock and the domestic pig’ is pronounced, it is inferred that the wild cock and boar may be eaten. Similar is the case here also; if the list of correct words like it: is given, it is inferred that ref etc., are incorrect and if, on the other hand, the list of incorrect words like reft etc., is given, it may be inferred that : etc., are correct words. NOTE 1. पञ्च पञ्चनखा भक्ष्याः - Is this अपूर्वविधिः, नियमविधिः or after arfafa: ? Since there is always a craving for every one to eat anything and hence even without this injunction one may eat the flesh of the five five-clawed animals, it is not अपूर्वविधिः like व्रीहीन् प्रोक्षति. Cf. Kaiyaṭa’s statement at farfar, ardenera. It may be taken as परिसङ्ख्याविधिः like इमामगृभ्णन् रशनामृतस्य इत्यश्वाभिधानीमादत्ते, since by this injunction one is prevented from tasting the flesh of animals other than these five. Still Mahabhaṣyakāra takes it to be a fafafa: since it also wards off one from doing what is not mentioned there. Cf. Nagōjibhatta’s statement पाक्षिकाप्राप्तिकाप्राप्तांशपरिपूरणफलो नियमः । अन्यनिवृत्तिफला च परिसङ्ख्येति चेन्न। नियमेऽप्यप्राप्तांशपरिपूरणरूपफलबोधनद्वारा अर्थादन्यनिवृत्तेः सत्त्वेन अभेदमाश्रित्योक्तेः॥ NOTE 2. From Nagōjibhaṭṭa’s statement

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ये तु पञ्चपदस्य तदतिरिक्ते लक्षणा, भक्ष्यपदस्य च अभक्ष्ये सा it is clear that some scholars took to mean ‘other than five’ and भक्ष्याः to mean अभक्ष्याः; Nagojibhatta refutes them. Among many reasons cited in support of his view, the most important is the statement of Mahābhāṣyakāra himself भक्ष्यनियमेन अभक्ष्यप्रतिषेधो गम्यते किं पुनरत्र ज्यायः ? लघुत्वात् शब्दोपदेशः लघीयान् शब्दोपदेशः गरीयान् अपशब्दोपदेशः ; एकैकस्य शब्दस्य बहवोऽपभ्रंशाः, तद्यथा गौरित्यस्य शब्दस्य गावी गोणी गोता गोपोतलिका इत्येवमादयोऽपभ्रंशाः । इष्टान्वाख्यानं खल्वपि भवति । Which is better? The enumeration of the correct words (is better) since it is easier - The enumeration of correct words is easier and that of incorrect words is longer; for every correct word, there are many corrupt forms. For instance the corruptions of the word गौः are गावी, गोणी, गोता, गोपोतलिका etc. We also have (another advantage of) the direct enumeration of the words that we require. NOTE 3. The second reason given above suggests that the list of corrupt forms cannot enable us to understand the correct form of a word. अथैतस्मिन् शब्दोपदेशे सति किं शब्दानां प्रतिपत्तौ प्रतिपदपाठः कर्तव्यः, गौः, अश्वः, पुरुषः, हस्ती, शकुनिः, मृगः, ब्राह्मणः इत्येवमादयः शब्दाः पठितव्याः नेत्याह, अनभ्युपाय एष शब्दानां प्रतिपत्तौ प्रतिपदपाठः । एवं हि श्रूयते —— बृहस्पतिरिन्द्राय दिव्यं वर्षसहस्रं प्रतिपदोक्तानां शब्दानां शब्दपारायणं प्रोवाच नान्तं जगाम ’ । बृहस्पतिश्च प्रवक्ता, इन्द्रश्च अध्येता, दिव्यं वर्षसहस्रम् अध्ययनकालः न चान्तं जगाम । किं पुनरद्यत्वे यः सर्वथा चिरं जीवति स वर्षशतं जीवति ; चतुर्भिश्च प्रकौरर्विद्या उप- 9

• शब्दपारायणं नाम ग्रन्थः (Pradipika) शब्दपारायणशब्दः शास्त्रविशेषे (Pradipa) 46 …. PASPAS AHNIKA युक्ता भवति आगमकालेन, स्वाध्यायकालेन, प्रवचनकालेन व्यवहारकालेन इति । तत्र च अस्य आगमकालेनैव आयुः कृत्स्नं पर्युपयुक्तं स्यात् । तस्मात् अनभ्युपायः शब्दानां प्रतिपत्तौ प्रतिपदपाठः ॥ When it has thus been decided that the list of correct words is to be given, there arises the question whether an inventory of all available correct words should be taken. Are we to enumerate words like गौः, अश्वः पुरुषः, हस्ती, शकुनिः, :: etc.? ‘No’ says he, for such a list is not an easy means to learn correct words.’ Thus runs a story in scriptures-Bṛhaspati (the preceptor of the gods) taught Indra the work called S’abdaparayana containing all available correct words for thousand divine years, but could not exhaust it; Bṛhaspati is the teacher, Indra is the student, the period of instruction is thousand divine years and still it was not possible to come to an end. When such is the case, how is it possible now? He who, after all, lives longest, lives hundred summers; Vidya is used in four ways in a man’s life-time; it is learnt at the feet of the guru, it is revised, it is taught to a student and it is made use of in practical life (as in sacrifices etc.). If one attempts to learn at the feet of a guru the list of all correct words, his whole life-time will be used only in learning. Hence pratipadapatha is not an easy means to get at the knowledge of correct words. कथं तर्हि इमे शब्दाः प्रतिपत्तव्याः ? किञ्चित् सामान्यविशेषवलक्षणं प्रवर्त्यम्, येन अल्पेन यत्नेन महतो महतः शब्दौघान् प्रतिपद्येरन् ॥ How then are the correct words to be learnt? Some work formulating general and special rules should be written *The word is not found in some editions.

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so that people can with a little effort learn the vast ocean of words. किं पुनस्तत् ? उत्सर्गापवादौ— कश्चिदुत्सर्गः कर्तव्यः कश्चिदपवादः । कथंजातीयकः पुनरुत्सर्गः कर्तव्यः कथंजातीयकोऽपवादः ? सामान्येनोत्सर्गः कर्तव्यः, तद्यथा ‘कर्मण्यण् ’ ; तस्य विशेषेणापवादः, तद्यथा ‘आतोऽनुपसर्गे कः ’ ॥ What is it? General rules and exceptions: some general rule is to be formulated and some exception. How is the general rule to be framed and how the exception? General rule which is to apply to things in general, like is to be read and so are exceptions to apply to some special things among them like आतोऽनुपसर्गे कः NOTE. The sutra means that, if in a compound the verb is preceded by the object which qualifies it, the suffix अण् follows the verb; आतोऽनुपसर्गे कः means that, if the verb mentioned above ends in a and is not preceded by a preposition, it takes the suffix क. VI Having thus decided that Grammar formulating general rules and exceptions is necessary to enable one to understand correct words, Mahabhāṣyakāra discusses briefly whether the meaning of words is जाति (genus) or व्यक्ति (species) and whether the words are nitya or kārya. किं पुनराकृतिः पदार्थः, आहोस्वित् द्रव्यम् उभयमित्याह । कथं ज्ञायते ? उभयथा ह्याचार्येण सूत्राणि पठितानि । आकृति पदार्थ मत्वा ‘जात्याख्यायामेकस्मिन् बहुवचनमन्यतरस्याम्’ इत्युच्यते । द्रव्यं पदार्थं मत्वा ‘सरूपाणामेकशेष एकविभक्तौ ’ इत्येकशेष आरभ्यते ॥ Does a word connote genus or species? Both ’ says he. How is it? For, sutras conceding both the views are written 48 PASPAS AHNIKA by the Acarya (Panini). The sutra arenenfen is read on the idea that the connotation of the word is genus and the sutra … is read on the idea that it is individuality. NOTE. It is worth noting that genus cannot exist without vyakti and the latter cannot without the former. Still there are two classes of schools, one holding that word connotes only genus and vyakti comes along with it, and the other holding that word connotes only vyakti since the former cannot exist away from the latter. But the Acarya Panini clearly shows in his work that he holds both the views, one in one context and the other in another. किं पुनर्नित्यः शब्दः, आहोस्वित्कार्यः : सङ्ग्रह एतत्याधान्येन परीक्षितम्नित्यो वा स्यात् कार्यों वेति । तत्रोक्ता दोषाः, प्रयोजनान्यप्युक्तानि । तत्र त्वेष निर्णयः यद्येव नित्यः अथापि कार्यः, उभयथापि लक्षणं प्रवर्त्यम् इति ॥ Is sabda nitya or karya? This was examined in detail in the work Sangraha whether sabda is eternal or noneternal. Merits and demerits on both sides were mentioned. This is the conclusion arrived at there, that, irrespective of sabda being nitya or karya, grammar is to be written. NOTE. Sangraha is a work written by Vyadi in 100,000 verses. It is unfortunate that the work is almost lost. Mahābhāṣyakara has already suggested that, if sabda refers to sphota, it is nitya and that, if it refers to dhvani-the sound that is produced by the vocal organs-it is kārya. is another reading.

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Cf. येनोच्चारितेन सास्नालाङ्गूलककुदखुरविषाणिनां सम्प्रत्ययो भवति स शब्दः अथवा प्रतीतपदार्थको लोके ध्वनिः शब्दः ॥ VII Having now decided that a should be written, Mahābhāṣyakāra may have dealt with the topic-the meaning of cum. Without doing it, he deals with the purpose served by . The reason for doing so is that he wants to observe in the discussion of topics, the order followed by the Varttikakara, since his Bhasya is an elaborate commentary on not only Panini’s sutras but also on Katyayana’s varttikas. कथं पुनरिदं भगवतः पाणिनेराचार्यस्य लक्षणं प्रवृत्तम् " How has the Acarya Panini proceeded in his work? This serves as an introduction to the first varttika which runs as follows:- सिद्धे शब्दार्थसम्बन्धे लोकतोऽर्थप्रयुक्ते शब्दप्रयोगे शास्त्रेण धर्मनियमः, यथा लौकिकवैदिकेषु ॥ When word, its meaning and their relation (or word and the relation with its meaning) are learnt to be nitya from the world and word is used only in such meanings as are current there, the sastra enjoins (the use of correct words) for the sake of dharma as in the case of incidents, laukika and vaidika. Prabhat Chandra Chakravarti translates this in the Indian Historical Quarterly Vol. I, 1925 thus:-Why, again, the grammatical treatise of the venerable Panini has been made? (If words are held to be eternal, what is the use of grammar?) Since the previous sentence is, the legitimate question that follows is, what doctrine Panini holds in his work. This is clear from Kāiyata’s statement किमाचार्य एवं स्वष्टा शब्दार्थसम्बन्धानाम् अथ स्मर्ता इति प्रश्नः 50 PASPASAHNIKA Here Mahabhaṣyakara deals in detail with the meanings of (1) सिद्धे, (2) अर्थः and (3) धर्मः and elucidates the expressions लोकतः and लौकिकवैदिकेषु and takes लोकतः twice, once along with शब्दार्थसम्बन्धे and once with अर्थप्रयुक्ते. सिद्ध शब्दार्थसम्बन्धे- सिद्धे शब्देऽर्थे सम्बन्धे चेति Here Mahabhaṣyakara suggests that the vigraha of शब्दार्थसम्बन्धे is शब्दच अर्थश्च सम्बन्धश्च एतेषां समाहारः, शब्दार्थसम्बन्धम्, तस्मिन् । अथ सिद्धशब्दस्य कः पदार्थः नित्यपर्यायवाची सिद्धशब्दः । कथं ज्ञायते ? यत्कूटस्थेषु अविचालिषु भावेषु वर्तते; तद्यथा, सिद्धा द्यौः सिद्धा पृथिवी, सिद्धमाकाशम् इति । Now what is the meaning of the word fer? It is the synonym of the word nitya. How is it so? Since it is used along with objects which do not move and which do not change. Ex. सिद्धा द्यौः (the Heaven is nitya), सिद्धा पृथिवी (the earth is nitya) and सिद्धमाकाशम् (the sky is nitya). NOTE. The expressions fear at: etc., are not based upon the conception that द्यौः पृथिवी etc., are eternal, but upon the conception that they are relatively permanent.* Mahābhāṣyakāra then quotes instances where the word सिद्ध means अनित्य. ननु च भोः कार्येष्वपि वर्तते तद्यथा — सिद्ध ओदनः, सिद्धः सूपः, सिद्धा यवागूः इति । यावता कार्येष्वपि वर्तते, तत्र कुत एतन्नित्यपर्यायवाचिनो ग्रहणम्, न पुनः

• Cf. Nagojibhatta’s statement भाष्ये द्यावापृथिव्याद्यपि व्यावहारिकनित्यत्वाभिप्रायेण दृष्टान्तितम्, आकाशस्यापि व्यावहारिकनित्यत्वमेवाचार्याभिमतम् ॥ 51

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कार्ये यः सिद्धशब्द इति ॥ सङ्ग्रहे तावत् कार्य प्रतिद्वन्द्विभावान्मन्यामहे नित्यपर्यायवाचिनो ग्रहणमिति इहापि तदेव || F Oh Sir, the word fer is used also in connection with transient objects; Ex. सिद्ध ओदनः (Food is ready); सिद्धः सूपः (Dhal is ready): fear : (the yavāgū preparation is ready). Since the word is used in connection with transient objects also, how can it be said that it means nitya and not karya? Since the word is used in the Sangraha as antonym to karya, we infer that it means nitya there; so also here. Since the word is used in Sangraha as an antonym to karya, it is but right that it means nitya there. Since there is no criterion here to decide its meaning one way or the other, Mahābhāṣyakara suggests another way to come to the same conclusion. अथवा सन्त्येकपदान्यपि अवधारणानि । तद्यथा अव्मक्षो वायुभक्ष इति, अप एव भक्षयति, वायुमेव भक्षयति इति गम्यते; एवमिहापि सिद्ध एव न साध्य इति ॥ Or even single words have the restrictive sense. Ex. rer: and ar. They respectively mean, ‘one who feeds himself only on water’ and one who feeds himself only on air.’ Similarly the word fe here means only fee and not sadhya. The defect that underlies this explanation is this. The words: and age are compound words, while the word fra is a single word. In splitting the compound the word which denotes restriction may be brought in. Such is not the case with single words. Hence Mahābhāṣyakāra tries to explain it thus. अथवा पूर्वपदलोपोऽत्र द्रष्टव्यः - अत्यन्तसिद्धः सिद्ध इति तद्यथा देवदत्तो दत्तः, सत्यभामा भामा इति ॥ 52 PASPASAHNIKA Or it may be considered that a word which preceded fe has been dropped, its original form being arrafe in the same way as दत्तः is the shortened form of देवदत्तः; and भामा of सत्य- भामा. The defect that underlies this explanation is this. In the case of the words दत्तः and भामा standing respectively for देवदत्तः and सत्यभामा, it should be noted that देवदत्तः and सत्यभामा are mentioned at the first instance and only later on for the sake of brevity : and war are used. The same is not the case here. Besides there is nothing to suggest that the word सिद्ध is used here to denote अत्यन्तसिद्ध. Hence Mahabhāṣyakāra suggests the final solution thus :- अथवा व्याख्यानतो विशेषप्रतिपत्तिः न हि सन्देहादलक्षणम् इति नित्यपर्यायवाचिनो ग्रहणमिति व्याख्यास्यामः ॥ If so, we explain that the word fea means fa since a text cannot be thrown away on the ground that it is not clear. Its correct sense should be understood from the commentaries or the interpretation given by the commentators. किं पुनरनेन वर्थेन किं न महता कण्ठेन नित्यशब्द एवोपात्तः, यस्मिन्नुपादीयमानेऽसन्देहः स्यात् ? Why should he give room for this kind of interpretation? Why should he not, with his open mouth, have given expression to the word nitya, when there would be no ambiguity ?

• Cf. नतु अनुचारितस्य देवदत्तशब्दस्य पाणिनिरन्यो वा कश्चित् समर्थो लोपं कर्तुंम् 53 (Bhartrhari’s Pradipika.) LECTURES ON PATANJALI’S MAHABHAṢYA मङ्गलार्थम् । माङ्गलिक आचार्यो महतः शास्त्रौघस्य मङ्गलार्थ सिद्धशब्दमादितः प्रयुङ्क्ते । मङ्गलादीनि हि शास्त्राणि प्रथन्ते, वीरपुरुषाणि च भवन्ति आयुष्मत्पुरुषाणि च, अध्येतारश्च सिद्धार्था यथा स्युः इति ॥ For the sake of mangala (auspiciousness). The Acarya (Katyāyana), eager of reaping the fruit of mangala said fera for the sake of mangala at the commencement of his great work. The works which start with mangala shine well and enable the scholars to become heroic and long-lived and to have their objects fully accomplished. NOTE: It deserves notice that the appellationer is applied by Patañjali not only to Panini but also to Katya- yana. Then the author begins to show that even if the word nitya is used instead of siddha, it is not free from ambiguity— अयं खलु नित्यशब्दः नावश्यं कूटस्थेप्वविचालिषु भावेषु वर्तते । किं तर्हि ? आभीक्ष्ण्येऽपि वर्तते, तद्यथा नित्यप्रहसितो नित्यप्रजल्पित इति । यावता आमीक्ष्ण्येऽपि वर्तते तत्राप्यनेनैवार्थः स्यात्, ‘व्याख्यानतो विशेषप्रतिपत्तिः न हि सन्देहादलक्षणम् ’ इति । पश्यति तु आचार्यो मङ्गलार्थश्चैव सिद्धशब्द आदितः प्रयुक्तो भविष्यति, शक्ष्यामि चैनं नित्यपर्यायवाचिनं । वर्णयितुमिति । अतः सिद्धशब्द एवोपात्तो न नित्यशब्दः । Even this word nitya does not invariably connote eternity. What then? It is used to connote repetition also. Ex. नित्यप्रहसितः (One who ever laughs) and नित्यप्रजल्पितः (one who ever prattles). Since it connotes repetition also, it should be
• वीरपुरुषकाणि is another reading + आयुष्मत्पुरुषकाणि is another reading. 5 नित्यप्रज्वलितः is another reading. + नित्यपययम् is another reading. 54 PASPAS’AHNIKA free from ambiguity only by the interpretation of the commentators. The Acarya thinks that the word siddha is used at the commencement for the sake of mangala and I am able to interpret that it means nitya. Hence is the use of the word siddha and not nitya. Having thus discussed the meaning of the word fea, the author begins to deal with the statement शब्दे अर्थ सम्बन्धे and discusses whether the word artha denotes genus or individaality. अथ कं पुनः पदार्थ मत्वा एष विग्रहः क्रियते ’ सिद्धे शब्दे अर्थ सम्बन्धे च ’ इति ? आकृतिमित्याह । कुत एतत् आक्रुतिर्हि नित्या द्रव्यमनित्यम् । With what meaning (genus or individuality) in mind is the compound split thus शब्दे अर्थ सम्बन्धे ? ‘Akrti’ (genus), says he. Why so? For ākrti is nityā and dravya is anitya. अथ द्रव्ये पदार्थों कथं विग्रहः कर्तव्यः सिद्धे शब्दे अर्थसम्बन्धे च इति । नित्यो हि अथवतामर्थैरभिसम्बन्धः || If dravya is padartha, how is the compound split? It is split thus शब्दे अर्थसम्बन्धे; for, the relation of the word to its meaning is nitya, (though the meaning in the form of dravya is anitya). The author then takes the word akṛti to connote shape and in that case begins to deal with the nature of the splitting of the compound- अथवा द्रव्य एव पदार्थों एष विग्रहो न्याय्यः सिद्धे शब्दे अर्थे सम्बन्धे चेति ; द्रव्यं हि नित्यम्, आकृतिरनित्या । कथं ज्ञायते ? एवं हि दृश्यते लोके मृत् कयाचिदाकृत्या युक्ता पिण्डो भवति, पिण्डाकृतिमुपमृद्य घटिकाः क्रियन्ते, घटिकाकृतिमुपमृद्य कुण्डिकाः क्रियन्ते; तथा सुवर्ण कयाचिदाकुत्या युक्तं पिण्डो भवति, पिण्डाकृतिमुपमृद्य रुचकाः

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क्रियन्ते, रुचकाकृतिमुपमृद्य कटकाः क्रियन्ते, कटका कृतिमुपमृद्य स्वस्तिकाः क्रियन्ते । पुनरावृत्तः सुवर्णपिण्डः पुनरपरयाकृत्या युक्तः खदिराङ्गारसवर्णे कुण्डले भवतः । आकृतिरन्या चान्या च भवति, द्रव्यं पुनस्तदेव । आहृत्युपमर्देन द्रव्यमेवावशिष्यते ॥ Or the compound is split thus even when the meaning of the word is dravya; for the dravya always remains the same, while the shape is changing. How is it? Thus it is seen in the world-Mud in one shape becomes a clod; it is broken and it is converted into small pots; that shape is destroyed and the same mud is made into jars. So also is gold. In one shape it is a ball; it is destroyed and the gold is converted into rings; they are destroyed and it is made into bracelets; that shape is destroyed and it is made into a kind of amulets; that being destroyed, it is made into ear-rings as bright as red-hot charcoal of ebony wood. The shape changes from one to another, but the material remains the same. Though the shape is destroyed, the material remains. आकृतावपि पदार्थ एष विग्रहो न्याय्यः सिद्धे शब्दे अर्थ सम्बन्धे चेति । ननु चोक्तम् ‘आकृतिरनित्या’ इति । नैतदस्ति । नित्या आकृतिः । कथम् ? न कचिदुपरतेति कृत्वा सर्वत्रोपरता भवति, द्रव्यान्तरस्था तु उपलभ्यते ।। Even accepting ākṛti to be padartha, it is but proper to split the compound thus शब्दे अर्थ सम्बन्धे. akrti is anitya? No, it is nitya. seen at one place, it does not fail found in other objects (of the same genus). Has it not been said that How? Though it is not to exist in all places; it is NOTE. Here it should be borne in mind that akrti when it is considered to be nitya, means genus and when it is considered to be anityā, it means shape. 56 PASPAS AHNIKA अथवा नेदमेव नित्यलक्षणम्ध्रुवं कूटस्थम् अविचालि अनपायोपजनविकारि अनुत्पत्त्यवृद्धयव्यययोगि यत् तन्नित्यमिति । तदपि नित्यं यस्मिंस्तत्त्वं न विहन्यते । किं पुनस्तत्त्वम् तद्भावस्तत्त्वम् । आकृतावपि तत्त्वं न विहन्यते । Or this is not the definition of nitya:-that which is free from संसर्गानित्यता, परिणामानित्यता and प्रध्वंसानित्यता; but that from which its inherent property is never severed is nitya. What is tattva? It-ness is tattva. The tattva is never separated from ākrti. NOTE. संसर्गानित्यता is seen from the apparent red crystal in the proximity of red-flower. The relation of redness and crystal is anitya, since it disappears at the disappearance of the red flower. परिणामानित्यता is seen in the process of a fruit becoming a ripe fruit. The relation with its colour when it is not ripe disappears when it becomes ripe and hence the colour is anitya. प्रध्वंसानित्यता is complete destruction.

• Cf. ध्रुवं कूटस्थमिति संसर्गानित्यता परिहता; अविचालीति परिणामानित्यता; अनपायेत्यादिना प्रध्वंसानित्यता (Pradipa). H ध्रुवं स्वाभाविकवस्त्वन्तरसंसर्गरहितम् कूटस्थम् = आगन्तुकेन संसर्गरहितम् अविचालि अपरिणामि । अपायोपजनविकाररहितमित्यस्यैव व्याख्यानम् - अनुत्पत्त्यवृदयव्यययोगीति षड्भावविकारराहित्यं बानेन भाष्येणोच्यते तत्र, अपायः नाशः, उपजनः सत्तासम्बन्धोऽस्तित्वम्, विकारः = परिणामः, उत्पत्तिवृद्धी प्रसिद्धे, व्ययः अपक्षयः इति (Uddyotana). = = = ध्रुवपदस्यैव व्याख्यानं कूटस्थमिति ; रूपान्तरापत्तिर्विचालः, यथा पयसो दध्यादिरूपता, अनेन परिणामानित्यता परास्ता ; उत्पत्तेः सत्तापर्यन्तत्वात् अनुत्पत्तीत्यनेन जन्मसत्तारूपौ भावविकारौ निरस्तौ अवृद्धीत्यनेन तृतीयो वृद्धिलक्षणः; अनुपजनेति चतुर्थः परिणामः अनपायेति पञ्चमः अपचयः; अव्ययेति षष्ठो विनाश (Uddyöta). It deserves to be noted that Nagōjibhatta has not given the meaning of अविकारि both he and Annambhatta differ in the meanings of the words अपाय, उपजन and व्यय. 3 उत्पत्तिः = Birth ; उपजनः = Existence or stability; वृद्धिः = Growth; विकारः = Transformation; व्ययः - Reduction; अपायः = Destruction.

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अथवा किं न एतेन इदं नित्यं इदम् अनित्यम् इति । यन्नित्यं तं पदार्थ मत्वैष विग्रहः क्रियते — सिद्धे शब्दे अर्थे सम्बन्धे चेति ॥ Or what is the use of this discussion that one is nitya and the other anitya? When we take the meaning to be nitya, we split the compound thus : शब्दे अर्थ सम्बन्धे. कथं पुनर्ज्ञायते सिद्धः शब्दोऽर्थः सम्बन्धश्चेति ? ‘लोकतः । यल्लोके अर्थमर्थमुपादाय शब्दान्प्रयुञ्जते, नैषां निर्वृत्तौ यत्नं कुर्वन्ति । ये पुनः कार्या भावाः निर्वृत्तौ । तावत्तेषां यत्नः क्रियते, तद्यथा घटेन कार्यं करिष्यन् कुम्भकारकुलं गत्वाह – कुरु घटं, कार्यमनेन करिष्यामीति । न तद्वच्छब्दान् प्रयुयुक्षमाणो वैयाकरणकुलं गत्वा आह कुरु शब्दान् प्रयोक्ष्ये इति । तावत्येव अर्थमुपादाय शब्दान् प्रयुञ्जते । How is it understood that sabda, artha and sambandha are nitya? From the world. For words are used to denote objects and no effort is made to Coin them. Effort is taken in creating such things as are karya. For instance he who has the use of a pot goes to the potter’s house and says, • Make a pot; I have to use it. But no one similarly goes to the house of a grammarian and says, ‘Coin words; I shall make use of them.’ He thinks of the object and makes use of words denoting them. यदि तर्हि लोक एषु प्रमाणम्, किं शास्त्रेण क्रियते ! ‘लोकतोऽर्थप्रयुक्ते शब्दप्रयोगे शास्त्रेण धर्मनियमः ’ । लोकतोऽर्थप्रयुक्ते शब्दप्रयोगे शास्त्रेण धर्मनियमः क्रियते । किमिदं धर्मनियम इति धर्माय नियमो धर्मनियमः, धर्मार्थो वा नियमः धमनियमः, धर्मप्रयोजनो वा नियमः धर्मनियमः 11 If then the world is the authority for the use of words, what purpose is served by the Vyakarana sastra? When words एषु शब्देषु is another reading. 58 PASPAS’AHNIKA are used in the sense in which each is current in the world, injunction to use the correct word is made by the sastra for the sake of dharma. Dharma-niyama, what does it mean? It means niyama for dharma, niyama for the sake of dharma and niyama having for its fruit dharma. NOTE. It deserves to be noted that Kāiyata clearly says that the compound dharma-niyamaḥ should be split only as dharmasya niyamah. If so, Mahabhaṣyakara does not mention how the compound is split, but brings out the sense of the compound. All the three ways mentioned there -धर्माय नियमः, धर्मार्थो वा नियमः and धर्मप्रयोजनो वा नियमः may be taken to mean the same. The only difference is that the second is more explanatory than the first and the third is more explanatory than the second. What is, then, the meaning of dharma? It may be interpreted in three ways: 1. नित्यकर्म Cf. निष्कारणो धर्मः पडङ्गो वेदोऽध्येयः ज्ञेयश्च (M. B. I. 1, 1). 2. यज्ञकर्म Cf. याज्ञे कर्मणि स नियमः । (M. B. I, 1, 1). 3. अपूर्वम् Cf. ज्ञाने धर्म इति चेत्तथाधर्मः । ( M. B. I, 1, 1). Nagōjibhaṭṭa says (as the opinion of some) that in a fagm: धर्म has the first meaning, in धर्मार्थो वा नियमः it has the second meaning and in as a far: it has the third meaning. But it is better to take that it has all the three meanings in each. यथा लौकिकवैदिकेषु । प्रियतद्धिता दाक्षिणात्याः, यथा लोके वेदे चेति प्रयोक्तव्ये यथा लौकिकवैदिकेष्विति प्रयुञ्जते । अथवा युक्त एवात्र तद्धितार्थः, यथा लौकिकेषु वैदिकेषु च कृतान्तेषु । लोके तावत् अभक्ष्यो ग्राम्यकुक्कुट, अभक्ष्यो ग्राम्यसूकर Cf. Bodhayana Dharmasutra 1, 12, 1.

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इत्युच्यते । भक्ष्यं च नाम क्षुलतिघातार्थमुपादीयते, शक्यं चानेन श्वमांसादिभिरपि क्षुत्प्रतिहन्तुम्, तत्र नियमः क्रियते इदं भक्ष्यम् इदम् अभक्ष्यम् इति । तथा खेदात् स्त्रीषु प्रवृत्तिर्भवति, समानश्च खेदविगमो गम्यायां च अगम्यायां च तत्र नियमः क्रियते इयं गम्या इयम् अगम्या इति ॥ As in laukika and vaidika incidentst. The Southerners are fond of using words with taddhita suffixes (without special significance). They, instead of using लोके and वेदे, use लौकिकवैदिकेषु. Or it is but proper that the taddhita suffix has a meaning. The term fag may be taken to mean लौकिकेषु वैदिकेषु च कृतान्तेषु. There is with reference to the worldly incident, the saying that the domestic cock should not be eaten nor the domestic pig; food is taken to remove. hunger; it may be removed by any one even with dogs’ meat; there is the restriction made that one is eatable and the other is non-eatable. Similarly man meets woman to satisfy his sexual passion; it may be had in meeting any woman deserving or non-deserving; there is the restriction made that one is meet-able and the other is non-meet-able. NOTE. The mention of the word for suggests that Katyayana was a Southerner, while both the Sutrakāra and the Bhasyakara were Northerners. Some think that there is a little sneer here. वेदे खल्वपि पयोव्रतो ब्राह्मणः, यवागूत्रतो राजन्यः, आमिक्षानतो वैश्यः इत्युच्यते ; व्रतं च नाम अभ्यवहारार्थमुपादीयते; शक्यं चानेन शालिमांसादीन्यपि ऋतयितुम् ; तत्र नियमः क्रियते । तथा बैल्वः खादिरो वा यूपः स्यात् इत्युच्यते ; f The expression लौकिकवैदिकेषु is taken to mean in the smrti and śruti texts by Kaiyaṭa and others. But on viewing this with pit it is better to take it in the sense ‘in the incidents of the world and Védic rituals.’ In that case शास्त्रेण धर्मनियमः is understood after लौकिकवैदिकेषु. 60 PASPAS’AHNIKA यूपश्च नाम पश्चनुबन्धार्थमुपादीयते ; शक्यं चानेन यत्किंचिदेव काष्ठमुच्छ्रित्य अनुच्छ्रित्य वा पशुरनुबन्धुम् तत्र नियमः क्रियते । तथा अनौ कपालान् अधिश्रित्य अभिमन्त्र - यते - भृगूणामङ्गिरसां धर्मस्य तपसा तप्यध्वम् इति; अन्तरेणापि मन्त्रम् अग्निर्दहनकर्मा कपालानि सन्तापयति तत्र च नियमः क्रियते — एवं क्रियमाणमभ्युदयकारि भवतीति ॥ 9 So with reference to the Vedic rituals it is said that during austerities Brāhmaṇa, if hungry, may take milk, Kṣattriya Yavagu, and Vaisya curd of milk and whey; Vrata intends only food; Rice and meat may serve the same purpose; still restriction is made. So also it is said that the stake to which the sacrificial animal is tied should be of bilva tree or khadira tree; the stake is intended to tie the sacrificial animal; any piece of wood standing upright or otherwise may serve the purpose; there is the restriction made. Similarly kapala’s-small pieces of mud-are put in fire and the mantra which means, Heat them with the intense heat of Bhrgus and Angiras’ is pronounced; the small pieces will be heated whether the mantra is recited or not; there is the restriction made that, if it is done so, it begets merit. एवमिहापि समानायामर्थावगतौ शब्देन चापशब्देन च धर्मनियमः क्रियतेशब्देनैव अर्थोऽभिधेयो, नापशब्देन इति; एवं क्रियमाणमभ्युदयकारि भवतीति ॥ So here also though the meaning is understood both from the correct word and the corrupt one, still restriction is made that meaning is to be made out only from the correct word, since from it alone accrues merit. The meaning of the first varttika having been fully explained, there arises a doubt whether word that is not current in the world is correct or not, since it has been said there that it is used only in such meanings as are current in the world.

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अस्त्यप्रयुक्तः-

सन्ति वै शब्दा अप्रयुक्ताः ; तद्यथा, ऊष तेरे चक्र पेच इति । Is but not current-there are evidently words which are not current ; viz, ūsa, tera, cakra, peca. किमतो यत्सन्त्यप्रयुक्ताः ? What if there are words not current ? प्रयोगाद्धि भवाञ्छब्दानां साधुत्वमध्यवस्यति । य इदानीम् अप्रयुक्ताः नामी साधवः स्युः । इदं तावद्विप्रतिषिद्धम् - यदुच्यते सन्ति वै शब्दा अप्रयुक्ता इति, यदि सन्ति नाप्रयुक्ताः, अथाप्रयुक्ता न सन्ति सन्ति च अप्रयुक्ताश्चेति विप्रतिषिद्धम् ॥ For only from usage you determine the correctness of words. Those which are not now in usage cannot be correct. This is at first contradictory to say that there are words but they are not in usage; if they are, they cannot have fallen out of use, and if they have fallen out of use, they cannot exist; they exist but they are not in use is contradictory. प्रयुञ्जान एवं खलु भवानाह सन्ति शब्दा अप्रयुक्ता इति कश्चेदानीमन्यो भवज्जातीयकः पुरुषः शब्दानां प्रयोगे साधुः स्यात् ? 9 You use the words and say at the same time that they are out of use. Who else of your type can make correct use of words? नैतद्विप्रतिषिद्धम् — सन्तीति तावद् ब्रूमः * यदेतान् शास्त्रविदः शास्त्रेणानुविदधते । अप्रयुक्ता इति ब्रूमः, यल्लोके अप्रयुक्ता इति । यदप्युच्यते कथेदानीमन्यो भवज्जातीयकः पुरुषः शब्दानां प्रयोगे साधुः स्यादिति, नमोऽस्माभिरप्रयुक्ता इति । This is not contradictory; we first say that they exist since they are formed from the rules of grammar; then Note the use of the plural by the pupil. This shows that he has lost his balance. 62 PASPAS’AHNIKA we say that they are not in use since they are not used in the world. As regards the statement-who else of your type can make correct use of words?-we do not say that they are not used by us. किं तर्हि ? What then? लोके अप्रयुक्ता इति. They are not made use of in the world. ननु च भवानप्यभ्यन्तरो लोके ? Are not you one in the world ? अभ्यन्तरोऽहं लोके, न त्वहं लोकः । I am one in the world, but not the whole world. * अस्त्यप्रयुक्त इति चेन्न, अर्थे शब्दप्रयोगात्– अस्त्यप्रयुक्त इति चेत् तन्न । किं कारणम् अर्थे शब्दप्रयोगात्— अर्थे शब्दाः प्रयुज्यन्ते, सन्ति चैषां शब्दानामथाः येष्वर्थेषु प्रयुज्यन्ते ॥ “Is but not current " cannot be said, for words are used to express ideas. If it is said, “Is but not current,” it can be denied. How? On account of the use of words to express ideas-words are used to express ideas and there are ideas, to express which the words are used. अप्रयोगः प्रयोगान्यत्वात्- अप्रयोगः खल्वप्येषां शब्दानां न्याय्यः कुतः प्रयोगान्यत्वात्, यदेतेषां शब्दानामर्थे अन्यान्छब्दान् प्रयुञ्जते ; तद्यथा, ऊपेत्यस्य शब्दस्यार्थे व यूयमुषिताः, तेरेत्यस्यार्थे क यूयं तीर्णाः, चक्रेत्यस्यार्थे क यूयं कृतवन्तः, पेचेत्यस्यार्थे क्व यूयं पक्वन्तः इति । He suggests that he uses such words to denote the form of the word, while ordinary people use words only to express ideas. The objection raised is successfully met by five reasons:(1) arthe sabdaprayogat, (2) aprayogah prayāgānyateal. (3) aprayukte dirghasattravat, (4) sarve desantare and (5) vede.

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Non-use on account of the use of other (synonymous) expressions-It is but proper that these words are not in use. Why? On account of other expressions-since other expressions are used to convey the idea of these words, viz. • Kva yūyam usitah’ in place of ‘asa’ Icva yuyam tirnal in place of ’tera,’ ‘kva yūyam krtavantah’ in place of * cakra’ and ’ kva yuyam pakvavantah’ in place of ‘peca.’ अप्रयुक्ते दीर्घसत्त्रवत् यद्यप्यप्रयुक्ताः तथापि अवश्यं दीर्घसत्त्रवल्लक्षणेनानुविधेयाः । तद्यथा दीर्घसत्त्राणि वार्षशतिकानि वार्षसहस्रिकाणि च न चाद्यत्वे कश्चिदपि व्यवहरति केवलमृषिसम्प्रदायो । धर्म इति कृत्वा याज्ञिकाः शास्त्रेणानुविदधते । Though not current, to be treated like dirghasattraThough they are not current, yet they should certainly be treated in grammar like dirghasattra. Dirghasattras are sacrifices performed in one hundred or one thousand days and they are not performed now-a-days. Still Yājñika’s enjoin them in the chapters dealing with sacrifices in the Vedas since it is considered that their study is a nityakarma.§ सर्वे देशान्तरे— सर्वे खल्वप्येते शब्दा देशान्तरेषु प्रयुज्यन्ते All in other places-All of these words are certainly in use in other places. वर्षशब्दः दिवसपर (Nagojibhatta)

• आहरति is the reading of Nagojibhatta.
• ऋषिसम्प्रदायः वेदाध्ययनम् (Kaiyata). 1= 5 Cf. धर्मः = निष्कारणो धर्मः, नित्य इति यावत्; वेदाध्ययनं नित्यमिति कृत्वा, याज्ञिकाः आपस्तम्बादयः, सत्त्रप्रयोगमपि, शास्त्रेण सूत्रेण अनुविद्धते इति योजना ** देशान्तरे is another reading. 64 (Uddyotana) PASPASAHNIKA न चैवोपलभ्यन्ते But they are not known. उपलब्धौ यत्नः क्रियताम् । महान् हि शब्दस्य प्रयोगविषयः सप्तद्वीपा वसुमती, त्रयो लोकाः, चत्वारो वेदाः साङ्गाः सरहस्याः । बहुधा भिन्नाः एकशतमध्वर्युशाखाः, सहस्रवर्मा सामवेदः, एकविंशतिधा बाहवृच्यं, नवधा आथर्वणो वेदः, वाकोवाक्यमितिहासः पुराणं वैद्यकमित्येतावाञ्छब्दस्य प्रयोगविषयः ॥ Let attempt be made to know them. Great is the range for the use of words-earth with its seven island-continents, three worlds, four vēdas with their angas and upaniṣads with manifold varieties, Yajurveda with 101 recensions, Sāmaveda with 1000 recensions, Rgveda with 21 recensions, Atharvaveda with nine recensions, science of discussions, history, purānas, works on medicine. एतावन्तं शब्दस्य प्रयोगविषयमननुनिशम्य सन्त्यप्रयुक्ता इति वचनं केवलं साहसमात्रमेव Without noting such a range for the use of words, it is simple impudence to say that words exist, but at the same time are obsolete. एतस्मश्चातिमहति शब्दस्य प्रयोगविषये ते ते शब्दास्तत्र तत्र नियतविषया दृश्यन्ते - तद्यथा शवतिर्गतिकर्मा कम्बोजेष्वेव भाषितो भवति, विकार एनमार्या भाषन्ते शव इति । हम्मतिः सुराष्ट्रेषु, रंहतिः प्राच्यमध्येषु गमिमेव त्वार्याः प्रयुञ्जते । दातिर्लवनार्थे प्राच्येषु, दात्रमुदीच्येषु ॥ In this vast range of the use of words, particular words in particular meanings are current in different places; viz. the

• न चैते is another reading. ★ Rahasyam Upanisad, Manvadismśtayā vā (Uddyota.)

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root sav is used in the sense of ’to go’ in Kamboja; Aryas make use of that root only in the word sava (which means a corpse); the root hamm in Surastra, and ramh in east and midland countries are used in the sense of ’to go’: Aryas use only the root gam. The word dati is used in the eastern countries in the sense of cutting’ and datra in the northern countries. ये चाप्येते भवतोऽप्रयुक्ता अभिमताः शब्दाः, एतेषामपि प्रयोगो दृश्यते । क ? वेदे – तद्यथा, सप्तास्ये रेवती रेवदूष (R. V. IV. 51, 4.), यद्वो रेवती रेवत्यां तमूष, यन्मे नरः श्रुत्यं ब्रह्म चक्र (R. V. I, 165, 11) यत्रा नश्वका जरसं तनूनाम् (R. V. I. 89, 9) fa ||

Even such words as are in your opinion obsolete are in use. Where? In Veda-viz. saptasye revati revad uṣa, yadvo revati revatyam tam uṣu, yan me narah śrutyam brahma cakra, yatra naścakra jarasam tanūnām. Next arises the doubt whether merit accrues from sabdajñāna or sabda-prayoga since it is said in the vārttika lõkataḥ arthaprayukte sabda-prayögé, sastrēṇa dharmaniyamah.’ Kaiyaṭa says that the following topic arises from the śruti. एकः शब्दः सम्यग् ज्ञातः शास्त्रान्वितः सुप्रयुक्तः स्वर्गे लोके कामधुग् भवति, where it is doubtful whether the importance is upon jñana or prayoga. किं पुनः शब्दस्य ज्ञाने धर्मः आहोस्वित् प्रयोगे ? Nagōjibhatta says that jñana may be considered important and prayoga accessory, as jñata is read first in the s’ruti or jñana may be considered accessory to prayoga, since all jñanas except atma-jñāna are needed only for application. 66 PASPASĀHNIKA Does merit-accrue from the knowledge of correct words or from the use of correct words? कश्चात्र विशेषः ? What is the difference here? ज्ञाने धर्म इति चेत्तथा अधर्मः ज्ञाने धर्म इति चेतथाधर्मोऽपि प्राप्नोति । यो हि शब्दाञ्जानाति अपशब्दानप्यसौ जानाति । यथैव शब्दज्ञाने धर्मः एवमपशब्दज्ञानेऽप्यधर्मः ॥ If merit accrues from knowledge, so also will demerit. If it is considered that merit accrues from knowledge, demerit also will accrue; for he who knows correct words knows their corruptions also; as merit accrues from the knowledge of correct words, so also will demerit accrue from that of their corruptions. अथवा भूयानधर्मः प्राप्नोति । भूयांसो अपशब्दाः, अल्पीयांसः शब्दाः । एकैकस्य शब्दस्य बहवोऽपभ्रंशाः तद्यथा गौरित्यस्य गावी गोणी गोता गोपोतलिका इत्येवमादयोऽपभ्रंशाः || Or greater demerit will accrue; for greater in number are the corruptions and smaller in number are correct words. For every correct word there are many corruptions. viz. गावी, गोणी, गोता, गोपोतलिका etc., are the corrupt forms of one single word : आचारे नियमः इति आचारे पुनर्ऋषिर्नियमं वेदयते—तेऽसुरा हेऽलयो हेऽलय इति कुर्वन्तः पराबभूवुः Injunction in use; Vēda suggests injunction by the statement तेऽसुरा…पराबभूवुः (Those Asuras met with disaster by using हेऽलयो हेऽलयः) 67LECTURES ON PATANJALI’S MAHABHAṢYA अस्तु तर्हि प्रयोगे If so, let the merit accrue from prayoga. प्रयोगे सर्वलोकस्य यदि प्रयोगे धर्मः सर्वो लोकोऽभ्युदयेन युज्येत If it is from prayoga, it will be of the whole world. If merit accrues from prayoga, the whole world will get merit. कश्चेदानीं भवतो मत्सरो यदि सर्वो लोकोऽभ्युदयेन युज्येत ? Why should you be envious if the whole world get merit? न खलु कश्चिन्मत्सरः । प्रयत्नानर्थक्यं तु भवति । फलवता च नाम प्रयत्नेन भवितव्यम् । न च प्रयत्नः फलाद्व्यतिरेच्यः ॥ There is no envy. The effort will be fruitless. It is indeed necessary that every effort should bear fruit. Effort should not be deprived of fruit. ननु च ये कृतप्रयत्नास्ते साधीयः शब्दान् प्रयोक्ष्यन्ते, त एव साधीयोऽभ्युदयेन योक्ष्यन्ते Oh! Only those who have worked in grammar make use of words very correctly and hence only they can very well meet with merit. व्यतिरेकोऽपि वै लक्ष्यते दृश्यन्ते हि कृतप्रयत्नाश्चाप्रवीणाः, अकृतप्रयत्नाश्च प्रवीणाः तत्र फलव्यतिरेकोऽपि स्यात् R Reverse also is seen; It is seen that those who have worked in grammar are not able to use correct words and those who have not worked at it are able to use correct words. Hence the fruit also will be reversed. एवं तर्हि नापि ज्ञाने एवं धर्मः, नापि प्रयोग एव । 68 PASPAS’AHNIKA If so, there is no merit in the knowledge alone nor in the application alone. किं तर्हि ? Where then ? शास्त्रपूर्वके प्रयोगेऽभ्युदयस्तत्तुल्यं वेदशब्देन शास्त्रपूर्वकं यः शब्दान् प्रयुङ्क्ते सोऽभ्युदयेन युज्यते ; तत्तुल्यं वेदशब्देन । वेदशब्दा अप्येवमभिवदन्ति ‘योऽग्निष्टोमेन यजते य उ चैनमेवं वेद’ ‘योऽग्नि नाचिकेतं चिनुते य उ चैनमेवं वेद ’ ॥ Merit only from the prayoga after the study of grammar and it is similar to the sacrifices signified by the Vedic expressions. He who makes use of words after the study of grammar meets with merit. It is similar to those which are signified by Vedic expressions. They say thus:-He who performs Agniṣṭoma and knows how it should be done; he who performs Naciketacayana and knows how it should be done. अपर आह तत्तुल्यं वेदशब्देनेति — यथा वेदशब्दा नियमपूर्वमधीताः फलवन्तो भवन्त्येवं यः शास्त्रपूर्वकं शब्दान् प्रयुङ्क्ते सोऽभ्युदयेन युज्यत इति Another interprets the expression tat tulyam veda-sabdēna thus:-As the Vedic texts studied according to the enjoined rules are fruitful, so also he who makes use of words after studying grammar meets with merit. From the above it is clear that, according to the Vārttikakāra, merit accrues only from prayoga preceded by • Vedas’abdah is split in two ways : (1) Vedal sabdah (bodhakal, pramānam vā) yasya soly and (2) Vida’s cāsāu sabdasca.

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vyakaranadhyayana. Mahabhaṣyakāra seems to differ from him and hence opens the same topic again. अथवा पुनरस्तु ज्ञान एवं धर्म इति Or let the merit accrue only from knowledge. ननु चोक्तम् ज्ञाने धर्म इति चेत्तथाधर्म इति Was it not said that if dharma is from jñana, adharma will similarly accrue? नैष दोषः, शब्दप्रमाणका वयम् यच्छन्द आह तदस्माकं प्रमाणम् । शब्दश्य शब्दज्ञाने धर्ममाह, नापशब्दज्ञानेऽधर्मम् । यच्च पुनरशिष्टाप्रतिषिद्धं नैव तद् दोषाय भवति, नाभ्युदयाय । तद्यथा हिक्कितहसितकण्डूयितानि नैव दोषाय भवन्ति नाभ्युदयाय ॥ No, this harm will never be. We have sabda for our authority; whatever sabda says is authority for us; sabda says that merit accrues from the knowledge of words and it does not say that demerit accrues from the knowledge of corrupt words. That which is neither enjoined nor forbidden produces neither merit nor demerit viz, hiccough, laugh, and scratching produce neither demerit nor merit. 6 अथवा अभ्युपाय एवापशब्दज्ञानं शब्दज्ञाने । यो अपशब्दाञ्जानाति शब्दानप्यसौ जानाति । तदेवं ज्ञाने धर्म इति ब्रुवतोऽर्थादापन्नं भवति - ’ अपशब्दज्ञानपूर्वके शब्दज्ञाने धर्मः’ इति Or the knowledge of corrupt forms of words leads to that of correct ones; he who knows the corrupt forms knows the correct ones also. Hence the statement of him who says that knowledge gives merit leads of its own accord to the inference that knowledge of correct words preceded by that of corrupt forms gives merit. 70 PASPAS’AHNIKA “अथवा, कूपखानकवदेतद्भविष्यति तद्यथा, कूपखानकः कूप खनन् यद्यपि मृदा पांसुभिधावकीर्णो भवति, सोऽप्सु संजातासु तत एव तं गुणमासादयति, येन च स दोषो निर्हण्यते, भूयसा चाभ्युदयेन योगो भवति । एवमिहापि यद्यप्यपशब्दज्ञानेऽधर्मस्तथापि यस्त्वसौ शब्दज्ञाने धर्मस्तेन च स दोषो निर्घानिष्यते, भूयसा चाभ्युदयेन योगो भविष्यति ॥ Or this may be like a well-sinker. A well-sinker, though he is stuck in the mud and is covered with dust in the process of sinking the well, gets himself rid of the mud and dust with the water as soon as he reaches it, and gets plenty of good from it. So also here even though demerit accrues from the knowledge of corrupt words, yet merit accrues from that of correct ones, which destroys the effect of the former and leads to much good. यदप्युच्यते आचारे नियमः इति याज्ञे कर्मणि स नियमोऽन्यत्रानियमः । एवं हि श्रूयते — यर्वाणस्तर्वाणो नाम ऋषयो बभूवुः प्रत्यक्षधर्माणः परापरज्ञाः विदितवेदितव्या अधिगतयाथातथ्याः ते तत्रभवन्तो यद्वानस्तद्वान इति प्रयोक्तव्ये यर्वाणस्तर्वाण इति प्रयुञ्जते, याज्ञे पुनः कर्मणि नापभाषन्ते । तैः पुनरसुरैर्याज्ञे कर्मण्यपभाषितम्, ततस्ते परा- भूताः । As regards the statement acare niyamah, it should be taken that the niyama holds only to sacrifice so that there may be aniyama elsewhere. For it is mentioned in the Vedas that the revered sages named Yarvana and Tarvana who could see everything with their mind’s eye, who could distinguish the infinite and finite, who had śravana, manana and nididhyasana of atman and who had become one with paramatman used the words yarvanah and tarvanah instead of yadvanal and tadvanah (in ordinary conversation) and pro-

• This line of argument is taken on the maxim तुष्यतु दुर्जनः

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nounced the correct words in sacrifices. Those asuras, on the other hand, pronounced corrupt words in sacrifices and hence met with disaster. Here it should be noted that the Vārttikakára and the Mahābhāṣyakara differ in their views on this topic. The former decides that one gets merit only when he uses correct words (in sacrifices and elsewhere) knowing them as such through his study of grammar. Hence the mere study of grammar does not bear any fruit and only those who have studied grammar and make correct use of them can get dharma. But on the other hand Mahabhāṣyakāra decides that the study of grammar brings dharma (:) and only correct words should be used in sacrifices whether they have studied grammar or not (याज्ञे कर्मणि नियमः) VIII fan: is In the first vārttika, the statement are found. There the word e denotes . This is evident from the following statements of Mahābhāsyakāra रक्षार्थ वेदानामध्येय व्याकरणम्, तस्मादध्येय व्याकरणम्, न चान्तरेण व्याकरणम्, किं पुनरिदं व्याकरणमेवाधिजिगांसमानेभ्यः, व्याकरणं स्माधीयते, अनर्थकं व्याकरणम् etc. Now begins the the discussion on the meaning of the word vyakarana. अथ व्याकरणमित्यस्य शब्दस्य कः पदार्थः Now what is the meaning of the word vyakarana? सूत्रम् Sutra. सूत्रे व्याकरणे षष्ठयर्थोऽनुपपन्नः सूत्रे व्याकरणे षष्ठ्यर्थो नोपपद्यते व्याकरणस्य सूत्रम् इति । किं तर्हि तदन्यत्सूत्राद् व्याकरणम, यस्यादः सूत्रं स्यात् 72 PASPAS AHNIKA Vyakarana being sutra, unsuitability of the sixth case meaning. If Vyakarana means sutra, sixth case meaning in the expression " Vyakaranasya sutram” won’t suit. Is it then that vyakarana is different from sutra, so that it may be said that this sutra is of that? शब्दाप्रतिपत्तिः शब्दानां चाप्रतिपत्तिः प्राप्नोति, व्याकरणात् शब्दान्प्रतिपद्यामहे इति । न हि सूत्रत एव शब्दान्प्रतिपद्यन्ते । Non-knowledge of sabdas. Knowledge of words cannot be had in the manner in which it is generally known that we get the knowledge of words from Vyakarana; for words are not understood only from sutras. faf Whence then? व्याख्यानतश्च From the commentary also. ननु च तदेव सूत्रं विगृहीतं व्याख्यानं भवति : Is it not that the same sutra split into words becomes commentary? न केवलानि चर्चापदानि व्याख्यानम् वृद्धिः आत् ऐच् इति The mere repetition of words composing a sutra like vrddhih, at, aic does not serve as commentary. f! What then? उदाहरणं प्रत्युदाहरणं वाक्याध्याहार इत्येतत्समुदितं व्याख्यानं भवति Example, counter - example, filling-up the ellipsis in the sentence-all these put together form the commentary. 73

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एवं तर्हि शब्दः If so, sabda is vyākarana. शब्दे ल्युडर्थः यदि शब्दो व्याकरणं ल्युडर्थो नोपपद्यते, व्याक्रियन्ते शब्दा अनेनेति व्याकरणम् । न हि शब्देन किंचिद् व्याक्रियते । Sabda being Vyakarana, the (unsuitability of the) meaning of the suffix ana. If sabda is taken to be vyakarana, the meaning of the suffix ana in the word vyakarana does not suit since it is derived as vyakriyante sabda anena; for nothing is analysed into prakrti and pratyaya on the authority of sabda. केन तर्हि ? If so, by what ? सूत्रेण । By sutra. भवे च तद्धितः भवे च तद्धितो नोपपद्यते, व्याकरणे भवो योगो वैयाकरण इति । न हि शब्दे भवो योगः The unsuitability of the secondary suffix in the sense of bhava. The secondary suffix which has the sense of existing in the word vaiyakarana, which means the sutra in vyakarana, does not suit; for sūtra does not exist in sabda.mer क तर्हि ? Where then ? सूत्रे In the sutra. प्रोक्तादयश्व तद्धिताः प्रोक्तादयश्च तद्धिता नोपपद्यन्ते, पाणिनिना प्रोक्तं पाणिनीयम्, आपिशलं काशकृत्स्नम् इति । न हि पाणिनिना शब्दाः प्रोक्ताः । 74 PASPAS’AHNIKA Besides, the unsuitability of the secondary suffixes used in the sense ‘said by’ etc. The secondary suffixes used in the sense ‘said by’ etc. in the words Paniniyam - that which is said by Panini-Apisalam, Kasakṛtsnam do not fit in ; for sabdas are not said by Pānini. किं तर्हि ? What then? सूत्रम् Sūtra. किमर्थमिदमुच्यते भवे प्रोक्तादयश्च तद्धिता इति न प्रोक्तादयश्च तद्धिताः इत्येव भवेऽपि तद्धितचोदितः स्यात् ? What for have the two-bhave, proktadayaśca taddhitaḥ been said here instead of the latter alone, since it can include the former also? पुरस्तादिदमाचार्येण दृष्टम् भवे च तद्धितः इति, तत् पठितम् ; तत उत्तरकालमिदं दृष्टं प्रोक्तादयश्च तद्धिताः इति, तदपि पठितम् न चेदानीमाचार्याः सूत्राणि कृत्वा निवर्तयन्ति । First this struck Acarya bhave ca taddhitah’ and it was read; then was he struck with proktadayaśca taddhitaḥ’ and it was read. Acaryas do not stop after writing the sutras without revising them. अयं तावददोषः यदुच्यते शब्दे ल्युडर्थः इति । नावश्यं करणाधिकरणयोरेव ल्युड् विधीयते । The objection sabde lyudarthah does not stand, since the suffix ana is not invariably used in the sense of instrument or place of action. किं तर्हि ? Where then ?

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अन्येष्वपि कारकेषु कृत्यल्युटो बहुलम् इति, तद्यथा प्रस्कन्दनं, प्रपतनम् इति । In the meanings of other cases also; it is used to denote apadana as in the words praskandana and prapatana. अथवा शब्दैरपि शब्दा व्याकियन्तौ तद्यथा गौरित्युक्ते सर्वे सन्देहा निवर्तन्ते, नाश्वो न गर्दभ इति Or words are explained by words-viz. on saying the word gauh, all doubts whether the object denoted is horse or ass are removed. अयं तर्हि दोषः - भवे प्रोक्तादयश्च तद्धिताः इति Then this defect bhave proktadayaśca taddhitaḥ’ stands. एवं तर्हि लक्ष्यलक्षणे व्याकरणम् लक्ष्यं च लक्षणं चैतत्समुदितं व्याकरणं भवति If so, Vyakarana consists of lakṣya and lakṣana. Both lakṣya and laksana form Vyakarana. sama. किं पुनर्लक्ष्यं लक्षणं च What is lakesya and what is laksana ? शब्दो लक्ष्यः, सूत्रं लक्षणम् Word is laksya and sūtra is lak- एवमप्ययं दोषः, समुदाये व्याकरणशब्दः प्रवृत्तोऽवयवे नोपपद्यते, सूत्राणि चाप्यधीयान इप्यते वैयाकरण इति • Praskandana = the place from which one has slipped ; prapatana = the place from which one has fallen. † Here vyakyti does not mean the determination of prakyti and pratyaya, but viparitavyavṛtti and sadysasangraha. 76 PASPAS’AHNIKA Even then there is this defect that the word vyakarana which denotes a whole cannot denote its part. But one who studies sutras alone is taken to be a vaiyakarana. नैष दोषः, समुदायेषु हि शब्दाः प्रवृत्ताः अवयवेष्वपि वर्तन्ते, तद्यथा पूर्वे पञ्चालाः, उत्तरे पञ्चालाः तैलं भुक्तं, घृतं भुक्तं, शुक्लो नीलः कपिलः कृष्ण इति । एवमयं समुदाये व्याकरणशब्दः प्रवृत्तोऽवयवेष्वपि वर्तते । It is no defect, for words denoting wholes are used to denote parts also. viz. East Pañcala, North Pañcala, tāila is taken in, ghrta is taken in; white, blue, brown, and black, objects. So also the word vyakarana used here to denote the whole may denote a part also. Vārttikakāra has thus closed the topic with the conclusion that Vyakarana includes lakṣya and lakṣaṇa. Mahabhāṣyakāra is not satisfied with it and hence reopens the topic and decides that laksana (sutra) alone is denoted by the word vyakarana. अथवा पुनरस्तु सूत्रम् Or let it denote only sūtra. ननु चोक्तम् सूत्रे व्याकरणे षष्ठ्यर्थोऽनुपपन्नः इति ? Has it not been said that if vyakarana denotes sutra, the meaning of the sixth case does not suit? नैष दोषः व्यपदेशिवद्भावेन भविष्यति F The word Рañcila denotes the whole; but in the expressions Púrvě Pañcālāḥ etc. it denotes a part. Taila and ghrta denote medicated oil and ghee, so that they refer to the ingredients also which form a part of them. Though the word sukla denotes only white object, yet it includes also the black border in a white cloth.

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It is no defect. It can be removed by adopting the principle of व्यपदेशिवद्भाव* यदप्युच्यते शब्दाप्रतिपत्तिः इति, नहि सूत्रत एव शब्दान् प्रतिपद्यन्ते । किं तर्हि ? व्याख्यानतश्चेति परिहृतमेतत्, तदेव सूत्रं विगृहीतं व्याख्यानं भवतीति । The objection sabdapratipattih…vyakhyanatasca’ was met by the statement tadeva sutram vigrhitam vyakhyānam bhavati. ननु चोक्तं न केवलानि चर्चापदानि व्याख्यानं वृद्धिः आत् ऐज् इति । किं तर्हि, उदाहरणं प्रत्युदाहरणं वाक्याध्याहार इत्येतत्समुदितं व्याख्यानं भवतीति ? Has it not been said na kevalani…bhavati’? अविजानत एतदेवं भवत । सूत्रत एव हि शब्दान् प्रतिपद्यन्ते । आतश्च सूत्रत एव । यो त्सूत्रं कथयेन्नादो । गृह्येत । This is with the dullard; for words are learnt only from sutras. If, on the other hand, one deviates from sutra, the sound alone and not the substance will be taken to account. Having thus discussed the meaning of the word Vyakarana, and before handling the first sutra of Acarya Panini, Mahabhāṣyakāra has to deal with the Mahēśvarasutras made use of by Panini and discussed by Vārttikakāra. He does this in the next āhnika in detail. In order that this Cf. Nimittasadbhāvāt mukhyavyapadesõ yasya asti, sa vyapadés’i, yastu vyapadés’ahētvabhāvāt avidyamanavyapades’ah sa tena tulyam vartaté karyam prati iti vyapades’ivad bhavati iti ucyate (Kaiyata 1-1-5 sútra 21). Though rahu and siras are identical, yet there is the vyavahara “rahossirah” where mind takes rahu to be a whole and s’iras to be a part. So also tho’ vyakarana and sutra are identical, yet in the prayoga ‘vyakaranasya sutram’ the former is taken to be the whole and the latter a part. t: may mean Sound or not this 78 PASPAS AHNIKA ahnika may lead to it, he closes this with the next topic which deals with the Maheśvarasutras as a whole, and which was handled by Vārttikakāra. IX When sounds are known from matrkakṣara, why should Panini have made use of the Mahēśvarasutras ?* अथ किमर्थो वर्णानामुपदेशः Now what for are the Maheśvarasutras ? वृत्तिसमवायार्थ उपदेशः वृत्तिसमवायार्थो वर्णानामुपदेशः Upadesa is for vṛttisamavaya. Māhēśvarasutras are intended to supply different groups of letters suited to Panini’s method of composing sutras. किमिदं वृत्तिसमवायार्थ इति ? Here what is vṛttisamavāyārtha? वृत्तये समवायो वृत्तिसमवायः, वृत्त्यर्थो वा समवायो वृत्तिसमवायः, वृत्तिप्रयोजनो वा समवायो वृत्तिसमवायः । Samavaya for vrtti, samavaya for the sake of vrtti and samavaya having for its fruit vrtti.t शास्त्रप्रवृत्तिः f: What then is vrttih? Method of composing sutra (Panini’s grammar). Even though the literal meaning is this, yet it should be taken to mean why should Panini make use of Māhes’varasutras when there is matṛkāksara. It should be noted that vrttisamavaya should have for its vigraha, vṛtteḥ samavayaḥ, Besides it is clear from this statement that the 14 sutras are not the work of Panini.

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अथ कः समवायः What then is samavaya ? वर्णानामानुपूर्व्येण सन्निवेशः The grouping of letters in particular settings. अथ के उपदेशः ? What then is upadesa ? ‘उच्चारणम् Manifestation (when dhakka was beaten). कुत एतत् ? How is this? दिशिरुच्चारणक्रियः, उच्चार्य हि वर्णानाह, उपदिष्टा इमे वर्णा इति The root dis means to pronounce; only by pronouncing the letters it is said that these letters are pronounced. अनुबन्धकरणार्थश्च अनुबन्धकरणार्थश्च वर्णानामुपदेशः, अनुबन्धानासङ्क्ष्यामि इति, न ह्यनुपदिश्य वर्णाननुबन्धाः शक्या आसङ्क्तम् । For the sake of anubandhakarana. Māheśvarasutras are intended for anubandha or indicatory letter, so that I may associate them (with other letters). Without the sutras, the letters cannot be associated with indicatory letters (which are called by Panini), स एष वर्णानामुपदेशो वृत्तिसमवायार्थश्च अनुबन्धकरणार्थश्च वृत्तिसमवायश्चानुबन्धकरणं च प्रत्याहारार्थम्, प्रत्याहारो वृत्त्यर्थः । This list of Maheśvarasutras is for vṛttisamavaya and anubandhakarana. Vrttisamavaya and anubandhakarana are for pratyahara and pratyahara is to facilitate the making of the sāstra. इष्टबुद्धयर्थच इष्टबुद्धयर्थश्च वर्णानामुपदेशः, इष्टान् वर्णान् भोत्स्यामहे इति । न ह्यनुपदिश्य वर्णानिष्टा वर्णाः शक्या विज्ञातुम् • Here भोत्स्यामहे and विज्ञातुम् are causal. 80 PASPASAHNIKA For the sake of enumerating the needed ones. Mahéśvarasutras are needed to give expression to the needed letters so that we may enumerate the needed letters. Without the sutras it is not possible to express the needed letters alone. इष्टबुद्धयर्थश्चेति चेदुदात्तानुदात्तस्वरितानुनासिकदीर्घप्लुतानामप्युपदेशः इष्टबुद्धयर्थश्चेति चेदुदात्तानुदात्तस्वरितानुनासिक दीर्घप्लुतानामप्युपदेशः कर्तव्यः, एवंगुणा अपि हि वर्णा इप्यन्ते If it is said istabuddhyarthasca, upadesa of letters with udatta, anudatta and svarita, accent and the nasalised, long and pluta letters (is needed). If it is said istabuddhyarthasca, letters with udatta, anudatta and svarita accents and the nasalised, long and pluta letters should be read in the 14 sutras, since we need letters having these qualities also. आकृत्युपदेशात्सिद्धम् अवर्णाकृतिरुपदिष्टा सर्वमवर्णकुलं ग्रहीष्यति, तथैवर्णा कृतिस्तथोवर्णाकृतिः It is accomplished by taking that the genus of the letters is mentioned. The genus ‘a’ when pronounced includes the the whole ‘a-family’; so is the genus ‘i’ and the genus ‘u’. † आकृत्युपदेशात्सिद्धम् इति चेत् संवृतादीनां प्रतिषेधः आकृत्युपदेशात् सिद्धमिति चेत् संवृतादीनां प्रतिषेधो वक्तव्यः If it is said that it is accomplished by taking the genus, prohibition of samvrta and others. If it is said that it is accomplished by taking the genus, the letters with the defects of samvrta etc. should be prohibited. It must be noted that though the genus cannot be pronounced without individuality, yet prominence is given to the genus part of it. 81 II LECTURES ON PATANJALI’S MAHABHAṢYA के पुनः संवृतादयः ? What, then, are samwrtadi? संवृतः, कलः, ध्मातः, एणीकृतः, अम्बूकृतः, अर्धकः, ग्रस्तः, निरस्तः, प्रगीतः, उपगीतः, क्ष्विण्णः, रोमशः, इति । अपर आह अतोऽन्ये व्यञ्जनदोषाः ग्रस्तं निरस्तमवलम्बितं हत- मम्बूकृत ध्मातमथो विकम्पितम् । सन्दष्टमेणीकृतमर्थकं द्रुतं विकीर्णमेताः स्वरदोषभावनाः ॥ इति They are sounds which are closed, pronounced in wrong place, lengthened, ambiguous, not clear, shortened, inaudible, harsh, sung, attached to the syllable that is sung, shaking, and superloud. In the opinion of another the defective sounds are those which are inaudible, harsh, mixed with another sound, unpleasant to the ear, not clear, lengthened, shaking, prolonged, ambiguous, shortened, quick and going into another sound. Distinct from these are the defective ways of pronouncing consonants. नैष दोषः This defect cannot stand. गर्गादिविदादिपाठात् संवृतादीनां निवृत्तिः गर्गादिबिदादिपाठात् संवृतादीनां निवृत्तिर्भविष्यति The defects-samvṛta and others are avoided by gargādipatha and bidadipatha. The defects-samvrta and others are avoided by Panini’s reading the collections of words headed by Garga and Bida.

• अविलम्बित निर्हतम् is another reading. 82 . PASPASAHNIKA #अस्त्यन्यद् गर्गादिविदादिपाठे प्रयोजनम् There is another purpose served by gargadibidadipatha. ft? What? समुदायानां साधुत्वं यथा स्यात् इति So that the whole words like Garga may be taken to be correct (and not their parts). एवं तर्हि अष्टादशधा भिन्नां निवृत्तकलादिकाम् अवर्णस्य प्रत्यापत्तिं वक्ष्यामि । If so, sutras इ ई उ उ etc., like अ अ will be read so that each letter may denote only one of the correct eighteen and not the defective ones. सा तर्हि वक्तव्या Then should it be read. लिङ्गार्था तु प्रत्यापत्तिः लिङ्गार्थी सा तर्हि भवति The repetition will signify something. It (repetition like इ इ, उ उ ) will, then, have certain significance (that whatever ⚫ defects each letter may have had in prakriyadaśā, it is free from them in prayogadasā). तत्तर्हि वक्तव्यम् Then should it be read. यद्यप्येतदुच्यते, अथवैतर्हि अनेकमनुबन्धशतं नोच्चार्यम्, इत्संज्ञा च न वक्तव्या, लोपश्च न वक्तव्यः । यदनुबन्धैः क्रियते तत्कलादिभिः करिष्यते *In the Benares edition it is conjectured that there should be a vārttika समुदायसाधुत्वार्थ तु गर्गादिविदादिपाठः

• Cf. अवर्णस्य अअ इति कृतैव, तद्वत् तदनन्तरमन्येषामपि करिष्यामि इति भावः (Uddyota)

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If it is said so, then thousands of anubandhas (like in ) need not be said, they need not be named sutra and ट् and the g which enjoins their löpa need not be read. सिध्यत्येवम् । अपाणिनीयं तु भवति । यथान्यासमेवास्तु । The object is then accomplished; but it goes against Panini’s sutras. Hence let the sutras be as they are. ननु चोक्तम् ‘आकृत्युपदेशात्सिद्धमिति चेत्संवृतादीनां प्रतिषेधः” इति Has it not been said that, if everything is accomplished by akṛtyupadesa, prohibition of samvṛta and others is to be made. परिहृतमेतत् —गर्गादिविदादिपाठात् संवृतादीनां निवृत्तिर्भविष्यति इति That objection has been met by the statement that the defects-samvṛta and others are avoided by gargadibidādi- pātha. ननु चान्यद् गर्गादिविदादिपाठे प्रयोजनमुक्तम् ! Oh! another was said to be the purpose served by gargadibidadipātha. किम् ? What ? समुदायानां साधुत्वं यथा स्यादिति So that the whole words may be taken to be correct. एवं तर्हि उभयमनेन क्रियते, पाठश्चैव विशेप्यते, कलादयश्च निवर्त्यन्ते If so, both are accomplished by it-the correct reading is understood and the defects are removed. कथं पुनरेकेन यत्नेनोभयं लभ्यम् ? How can both be accomplished through one effort? 84 PASPAS’AHNIKA लभ्यमित्याह Can be accomplished, says he. कथम्? How? द्विगता अपि हेतवो भवन्ति । तद्यथा— आम्राश्च सिक्ताः पितरश्च प्रीणिता इति तथा वाक्यानि द्विष्ठानि भवन्तिश्वेतो धावति, अलम्बुसानां याता इति । There are causes which have two effects:-viz., Mango trees are watered and manes are satisfied. So also are sentences having two meanings-viz., Sveto dhāvati (white man cleans; dog runs from here); alambusānām yātā. (He who goes to alambusā; one that can get the colour of straw). अथवा इदं तावदयं प्रष्टव्यः — केमे संवृतादयः श्रूयेरन्निति । Or he is to be put this question, “where can be heard the defective sounds like samvṛta?” आगमेषु In augments. आगमाः शुद्धाः पठ्यन्ते Augments are correctly read. विकारेषु तर्हि If so, in adesas. विकारा अपि शुद्धाः पठ्यन्ते Adeśas also are correctly read. प्रत्ययेषु तर्हि If so, in pratyayas. प्रत्यया अपि शुद्धाः पञ्चन्ते Even pratyayas are correctly read. धातुषु तर्हि In roots then. धातवोऽपि शुद्धाः पठ्यन्ते Even roots are correctly read. प्रातिपदिकेषु तर्हि In stems then. 。 बुसानाम् = पलाल चूर्णानाम् (Annambhatta) पलालवणानाम् (Nagojibhatta)

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प्रातिपदिकान्यपि शुद्धानि पठ्यन्ते Even stems are correctly read. यानि तर्ह्यग्रहणानि प्रातिपदिकानि ? Those stems which are not derivable from roots? एतेषामपि स्वरवर्णानुपूर्वीज्ञानार्थ उपदेशः कर्तव्यः, शशः षष इति मा भूत्, पलाशः पलाष इति मा भूतु, मञ्चको मञ्जक इति मा भूत् Enumeration of such stems also need be made so that the nature and order of sounds in them may be known and T, पलाश, and मञ्चक may not be misread as पप, पलाय and मञ्जक respectively. आगमाश्च विकाराश्च प्रत्ययाः सह धातुभिः । उच्चार्यन्ते ततस्तेषु नेमे प्राप्ताः कलादयः ॥ Augments, substitutes and suffixes are correctly read with roots. Hence there is no opportunity for the defects like kala to happen there. From the above it is clear that the objection “इष्टबुद्धयर्थश्चेति… उपदेशः " does not stand. Hence इष्टबुद्धयथैश्च need not be mentioned as a prayojana.. इति श्रीमद्भगवत्पतञ्जलिविरचिते महाभाष्ये प्रथमाध्यायस्य प्रथमपादे प्रथममाह्निकम् ॥ Paspasahnikat ends.

• Cf. वर्णोपदेशास्य मुख्यं फलं तु प्रत्याहारनिष्यत्तिः (Sabdakaustubha). † Annambhatta in his Uddyotana has quoted a verse which says. that the word paspasa means upodghata or introduction. शास्त्रस्यारम्भको ग्रन्थ उपोद्घात इतीरितः । स एव ग्रन्थसन्दर्भः पस्पशः कथितो बुधैः ॥ He has mentioned the word : in the masculine gender. But Nagöjibhatta has mentioned पस्पशा in the feminine gender. Cf. अत एव पस्पशायाम् भाष्ये (Laghumañjūsa) under the topic बुद्धवाक्यं न प्रमाणम् in तिर्थनिरूपण. 86

2. प्रत्याहाराह्निकम् Having dealt with the use of the fourteen Māheśvarasutras in toto at the end of the previous ahnika, Mahābhāṣyakāra deals with the following eight sutras in detail in this āhnika:अइउण्, ऋलक्, एओड़ ऐआँच, हयवरट्, लण्, ञमङणनम् and झभञ्. Hence this āhnika is called प्रत्याहाराह्निकम्. अ इ उ ण् There are three topics in this sutra. There should be vivṛtōpadeśa (1) in अ of अइउण्, (2) in अ of roots, stems etc. and (3) in अ of the sutras like अस्य च्वौ, यस्येति च. अकारस्य विवृतोपदेश आकारग्रहणार्थः I अकारस्य विवृतोपदेशः कर्तव्यः । किं प्रयोजनम् आकारग्रहणार्थ ः– अकारः सवर्णग्रहणेन आकारमपि यथा गृह्णीयात् The vivṛtopadesa of akara is to comprehend ākāra also. The vivrtopadesa of akara is necessary. Why? For the sake of comprehending akara-so that akara may comprehend ākāra by the sutra अणुदित्सवर्णस्य चाप्रत्ययः which enables अण् and उदित् to comprehend savarnas. ● This sentence may be interpreted in two ways : - (1) The vivrtipadesa suggested by the sutra ‘अ अ’ is necessary or (2) vivrtópadesa must be enjoined to . In the latter case both vivṛtopades’a and its reason are enjoined and in the former case the reason alone.

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किं च कारणं न गृह्णीयात् ? Why will it not comprehend? विवारभेदात् By the difference in their abhyantara-prayatna. किमुच्यते विवारभेदादिति न पुनः कालभेदादपि यथैव ह्ययं विवारभिन्नः एवं कालमिन्नोऽपि ? How is it that mention is made of the difference in abhyantaraprayatna alone and not of the difference in matra also, since it (akara) differs from akara in matrā in the same way as it differs from it in abhyantaraprayatna? सत्यमेवमेतत् ; वक्ष्यति “ तुल्यास्यप्रयत्नं सवर्णम्” इत्यत्र आस्यग्रहणस्य प्रयोजनम् ‘आस्ये येषां तुल्यो देशः प्रयत्नश्च ते सवर्णसंज्ञा भवन्ति इति ; बाह्यश्च पुनरास्यात्कालः “, तेन स्यादेव कालभिन्नस्य ग्रहणं न पुनर्विवारभिन्नस्य । True, so is it; Mahābhāṣyakara is going to say in the bhāsya under the sutra तुल्यास्यप्रयत्नं सवर्णम् that the need for the word are in the sutra is to suggest that only such sounds as have the same place of articulation and the manner of articulation within the mouth become savarnas. Quantity of a sound is determined outside the mouth. Hence one sound can comprehend another having different quantity but not having different abhyantaraprayatna. किं पुनरिदं विवृतस्योपदिश्यमानस्य प्रयोजनमन्वाख्यायते, आहोस्वित् संवृतस्योपदिश्यमानस्य विवृतोपदेशश्चोद्यते ! नाभिप्रदेश एवं विशिष्टप्रयत्नारम्भात् दीर्घादिनिष्पत्त्या नाभेव आस्यात् बाह्यत्वात् कालस्य बाह्यत्वम् (Kaiyata). नाभिप्रदेश एव वायोः प्रकारप्रयत्नमारभ्यते इति कालस्य बाह्यत्वम् अस्त्येव (Pradipika) इदम् = अत्र Cf. इदमहमभुमवबाध (शतपथब्राह्मणम् 1. 35.7). 88 PRATYĀHĀRĀHNIKA-अइउण Is it here that the purpose of vivrtopadesa is enumerated or that vivrtopadesa is enjoined to that which has samurtōpadesa ? विवृतस्योपदिश्यमानस्य प्रयोजनमन्वाख्यायते The purpose of vivrtopadesa is enumerated. कथं ज्ञायते ? How is it so interpreted ? यदयम् अ अ इत्यकारस्य विवृतस्य संवृतताप्रत्यापत्तिं शास्ति Since the Sutrakāra enjoins in the sutra & that the vivṛtaakara becomes samvrta by the pratyapatti. नैतदस्ति ज्ञापकम् अस्ति ह्यन्यदेतस्य वचने प्रयोजनम् This sutra does not suggest it; for another purpose is served by it. किम् ? What is it? अतिख : अतिमालः इत्यत्र आन्तर्यतो विवृतस्य विवृतः प्राप्नोति, संवृतः स्यादित्येवमर्था प्रत्यापत्तिः Vivrta-akāra will replace vivrta-ākara in the words अतिखदवः and अतिमालः on account of similarity; the pratyāpatti is for the sake of samvrta-akara replacing vivrta-ākāra in them. नैतदस्ति ; नैव लोके न च वेदे अकारो विवृतोऽस्ति No, that cannot be ; there is no vivrta-akāra either in ordinary usage or in Věda. कस्तर्हि If so, which is it (that is found in loka or Veda ) ? It may be interesting to note that a is now pronounced in Southern India only as an open sound and it may be due to the influence of the pronunciation of a in Tamil language. 89

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संवृतः । योऽस्ति स भविष्यति । तदेतत्प्रत्यापत्तिवचनं ज्ञापकमेव भविष्यति विवृतस्योपदिश्यमानस्य प्रयोजनमन्वाख्यायत इति Sainvrta-akara. That which is, appears there. Hence the statement of pratyapatti suggests that the purpose of vivṛtopadesa is enumerated. कः पुनरत्र विशेषः विवृतस्योपदिश्यमानस्य प्रयोजनमन्वाख्यायेत, संवृतस्योपदिश्यमानस्य वा विवृतोपदेशः चोद्येत इति ? What is the speciality here whether it is taken that the purpose of vivṛtopadesa is enumerated or that vivrtopadesa is enjoined to that which has samvrtopadesa? न खलु कश्चिद्विशेषः; आहोपुरुषिकामात्रं तु भवानाह संवृतस्योपदिश्यमानस्य विवृतोपदेशश्चोद्यते इति, वयं तु ब्रूमः विवृतस्योपदिश्यमानस्य प्रयोजनमन्वाख्यायत इति No speciality whatsoever; it is only conceit; you say that vivṛtopadesa is enjoined to that which has samvṛtopadesa and we say that the purpose of vivṛtopadesa is enumerated. II तस्य विवृतोपदेशादन्यत्रापि विवृतोपदेशः सवर्णग्रहणार्थः तस्यैतस्याक्षरसमाम्न्नायिकस्य विवृतोपदेशादन्यत्रापि विवृतोपदेशः कर्तव्यः On account of its vivrtopadesa, there is need for vivrtopadesa elsewhere to comprehend like sounds. Since there has been vivṛtopudesa in the akara of age of the Maheśvarasutras, there is need to declare vivrtopadesa elsewhere also. कान्यत्र ? Which does elsewhere refer to ? प्रत्यापत्तिः = Reversion to original state. स्वरूपे अवस्थानं प्रत्यापत्तिः (Uddyotana). 90 Cf. स्वरूपाद्धि प्रच्युतस्य पुनः PRATYĀHĀRĀHNIKA - अइउण् धातुप्रातिपदिकप्रत्ययनिपातस्थस्य The akāra in dhatu, prātipadika, pratyaya and nipāta. किं प्रयोजनम् ? Why ? सवर्णग्रहणार्थः, आक्षरसमाम्नायिकेनास्य ग्रहणं यथा स्यात् So that it may comprehend like sounds. So that this may be comprehended by the akara of Maheśvarasutras. किं च कारणं न स्यात् ? Why will it not be comprehended विवार भेदादेव Evidently through the difference in the abhyantaraprayatna. आचार्यप्रवृत्तिर्ज्ञापयति भवत्याक्षरसमाम्नायिकेन धात्वादिस्थस्य ग्रहणमिति, यदयम् अकः सवर्णे दीर्घः इति प्रत्याहारे अको ग्रहणं करोति Acarya’s usage suggests that the akara of dhātu, etc., is comprehended by that in Māheśvarasutras since he uses the word akah in the sutra अकः सवर्णे दीर्घः कथं कृत्वा ज्ञापकम् ? How is it to be interpreted so that it may become a jñāpaka? न हि द्वयोराक्षरसमाम्न्नायिकयोर्युगपत्समवस्थानमस्ति For two akuras do not exist simultaneously in Māheśvarasutras. नैतदस्ति ज्ञापकम् अस्ति ह्यन्यदेतस्य वचने प्रयोजनम् This cannot become a jñāpaka, for there is another purpose served by the use of this akah.

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किम् ? What is it ? यस्याक्षरसमाम्नायिकेन ग्रहणमस्ति तदर्थमेतत्स्यात् खट्वाढकं, मालाढकम् इति It is used where it can be applied to the akaras comprehended by a in the Māheśvarasutras viz., खद्वाढकम्, मालाढकम्.” सति प्रयोजने न ज्ञापकं भवति, तस्मात् विवृतोपदेशः कर्तव्यः If there is a prayojana, it does not become a jñāpaka and hence there is need for vivṛtopadesa. कि एष यलश्धोद्यते विवृतोपदेशो नाम, विवृतो वा उपदिश्येत संवृतो वा, को न्वत्र विशेषः ? What for is this attempt about vivrtopadesa? Let vivṛtopadesa be made or samvṛtopadesa; what is the difference? स एष सर्व एवमर्थो यत्नः क्रियते, यान्येतानि प्रातिपदिकान्यग्रहणानि तेषामेतेनाभ्युपायेन उपदेशश्चोद्यते, तद् गुरु भवति । तस्माद्वक्तव्यं धात्वादिस्थच विवृत इति All this attempt is made for the sake of non-derivable stems. If this vivṛtopadesa is not made, all such stems will have to be read and it will be a stupendous task. Hence the akara of dhatu etc., should have vivrtopadesa. दीर्घप्लुतवचने च संवृतनिवृत्यर्थः दीर्घप्लुतवचने च संवृतनिवृत्त्यर्थो विवृतोपदेशः कर्तव्यः, दीर्घप्लुतौ संवृतौ मा भूताम् इति वृक्षाभ्यां देवदत्ता ३ इति To ward off samvṛtatva in the long and pluta sounds. There is need for vivrtopadesa to ward off samvrtatva in long and It may be applied where & and d coalesce, since a is comprehended by the a of अइउण् on the strength of the sūtra अणुदित्सवर्णस्य चाप्रत्ययः This question is based upon the assumption that the akara in dhatu etc., is read with vivrtaprayatna. 92 PRATYĀHĀRĀHNIKA-अइउण pluta sounds (i.e.) that long and pluta sounds in words like वृक्षाभ्यां देवदत्ता ३ may not become sanvrta. नैव लोके न च वेदे दीर्घप्लुतौ संवृतौ स्तः Neither in usage nor in Veda are long and pluta sounds closed ones. कौ तर्हि ? What then? विवृतौ यौ स्तः तौ भविष्यतः Open ones; those that are will certainly appear. स्थानी प्रकल्पयेदेतावनुस्वारो यथा यणम् संवृतः स्थानी संवृतौ दीर्घप्लुतौ प्रकल्पयेत्, अनुस्वारः यथा यणम्, तद्यथा सय्यन्ता सव्र्व्वत्सरः, यल्लोकं, तल्लोकम् इति; अनुस्वारः स्थानी यणमनुनासिकं प्रकल्पयति । Sthanin will produce these two as anusvara brings in nasalised semivowels. The closed sthanin will bring in closed long and pluta sounds as anusvāra brings in nasalised semivowels. viz, सय्यन्ता, सव्र्व्वत्सरः, यलोकम्, तल्लोकम्. The sthānin which is anusvāra brings in nasalised semivowels. विषम उपन्यासः, युक्तं यत्सतस्तत्र प्रक्लप्तिर्भवति; सन्ति हि यणः सानुनासिका निरनुनासिकाश्च; दीर्घप्लुतौ पुननैव लोके न च वेदे संवृतौ स्तः The reasoning is not sound. It is but just to bring in what exists; there are semivowels both nasalised and non-nasalised; but the long and pluta sounds are closed ones neither in usage nor in Veda. कौ तर्हि ? What then ? विवृतौ । यौ स्तः तौ भविष्यतः Open sounds. Those that are will appear.

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एवमपि कुत एतत् तुल्यस्थानौ प्रयत्नभिन्नौ भविष्यतः, न पुनस्तुल्यप्रयत्नौ स्थानभिन्नौ स्याताम् ईकार ऊकारो वेति. Granting this, how is it that only those that have the same organ of articulation but different prayatnas are taken to be like sounds and not those who have the same prayatna but different organs of articulation, like i and u? वक्ष्यति स्थानेन्तरतमः इत्यत्र स्थान इत्यनुवर्तमाने पुनः स्थानेग्रहणस्य प्रयोजनं यत्र अनेकविधमान्तर्य तत्र स्थानतः आन्तर्य बलीयो भवतीति । He is going to say in the bhāsya under the sūtra स्थानेऽन्तरतमः that, though the word स्थाने can be taken there to follow from the sūtra पष्ठी स्थानेयोगा, the mention of स्थाने there suggests that, of the many kinds of relationships, that from the organ of articulation predominates. III तत्रानुवृत्तिनिर्देशे सवर्णाग्रहणमनत्वात तत्र अनुवृत्तिनिर्देशे सवर्णानां ग्रहणं न प्राप्नोति अस्य च्चौ यस्येति च । किं कारणम् ? अनत्वात् न ह्येते अणः येऽनुवृत्तौ There in the akara as in as there cannot be savarnagrahana since it is not an an. There in the sutras अस्य च्वी, यत्येति च where there is the mention of akāra as in अइउण् of the Mahesvarasutras, it cannot comprehend like sounds. Why? Since it does not come under the pratyāhāra an Those which are in anuvṛtti are not anah. स्थानत एवान्तर्य बलीयो यथा स्यात् is another reading. ↑ अनुवृत्तिनिर्देशः वृतिं वर्णसमाम्नायम् अनुगतः तत्सदृशः अनुवृत्तिः अकारादिः, तस्य निर्देशः स्वरूपेण उच्चारणम् इत्यर्थः (उद्योत under अणुदित्सवर्णस्य चाप्रत्ययः ) 94 PRATYĀHĀRĀHNIKA-अइउण् के तर्हि ? If so, which are anah ? येऽक्षरसमाम्नाये उपदिश्यन्ते Those that are read in Mahesvarasutras. एकत्वादकारस्य सिद्धम् एकोऽयमकारो यश्चाक्षरसमाम्नाये यश्चानुवृत्तौ यश्च धात्वादिस्थः The point is achieved on account of oneness of akara. This akara is one whether it is in अड्डण, अस्य च्वौ etc., or in dhātu etc. अनुबन्धसंकरस्तु अनुबन्धसंकरस्तु प्राप्नोति कर्मण्यण, आतोऽनुपसर्गे कः इति, केऽपि णित्कृतं प्राप्नोति Confusion in the effect of anubandhas. There will arise confusion in the effect of the different anubandhas. For instance, the operation of the sūtras कर्मण्यण् and आतोऽनुपसर्गे कः will be so confused that the effect of for will be found in कित्. एकाजनेकाज्ग्रहणेषु चानुपपत्तिः एकाजनेकाज्ग्रहणेषु चानुपपत्तिर्भवति Also the inapplicability of the sutras dealing with ekac and anekāc. There will arise inapplicability of the sutras dealing with words having one vowel and those having many vowels. तत्र को दोषः ? What will be the harm there? भविष्यति is another reading. The word एकाच् generally means a syllable, but here it means a vowel.

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किरिणा गिरिणा इत्येकाज्लक्षणमन्तोदात्तत्वं प्राप्नोति, इह च घटेन तरति घटिक इति व्यलक्षणः ष्ठन् न प्राप्नोति In the words किरिणा and गिरिणा the final syllable will be accented since there is only one vowel i in both. So also the pratyaya ika (sthan) which is enjoined after a word having two vowels cannot appear after the word a so that the word af used in the sense of one who crosses with the help of a pot cannot be formed. द्रव्यवच्चोपचाराः द्रव्यवच्चोपचाराः प्राप्नुवन्ति । तद्यथा - द्रव्येषु नैकेन घटेन अनेको युगपत्कार्य करोति; एवम् इममकारं नानेको युगपदुच्चारयेत् Applications as in dravyas. Applications have to be done as in the case of dravyas. As many cannot simultaneously make use of one pot among dravyas, so also many cannot pronounce this akara simultaneously. The three objections raised against the statement एकत्वादकारस्य सिद्धम् are answered as follows:– विषयेण तु नानालिङ्गकरणात्सिद्धम् यदयं विषये विषये नानालिङ्गमकारं करोति — कर्मण्यण, आतोऽनुपसर्गे कः इति तेन ज्ञायते नानुबन्धसङ्करोऽस्तीति । यदि हि स्यात् नानालिङ्गकरणमनर्थकं स्यात्, एकमेवायं सर्वगुणमुच्चारयेत् The point is achieved on account of the different indications in each place. Since the Acarya makes different indications in each place like ‘ण्’ in कर्मण्यण् and क् in आतोऽनुपसर्गे कः, it is learnt that there is no confusion in the effect of anubandhas. Had there been any confusion, the reading of different indications will be of no avail; he would have read only one akara with all anubandhas. 96 PRATYĀHĀRAHNIKA-अइउण् नैतदस्ति ज्ञापकम् इत्संज्ञाप्रक्लृप्त्यर्थमेतत्स्यात् ; न ह्ययमनुबन्धैः शल्यकवच्छक्य उपचेतुम् इत्संज्ञायां हि दोषः स्यात्, आयम्य हि द्वयोरित्संज्ञा स्यात् । कयोः ! आद्यन्तयोः This is not a jñāpaka since it is intended to enable them get the designation of ; for it is not possible to heap anubandhas like porcupine (its quills), since in such a case there will be difficulty in getting the designation of ; all being put together, the designation of is possible only for two. For which two ? For the initial and the final sounds. एवं तर्हि, विषयेण तु पुनर्लिङ्गकरणात्सिद्धम् यदयं विषये विषये पुनर्लिङ्गमकारं करोति — प्राग्दीव्यतोऽणू, शिवादिभ्योऽण इति । तेन ज्ञायते नानुबन्धसङ्करोऽस्तीति । यदि हि स्यात्पुनर्लिङ्गकरणमनर्थकं स्यात् । If so, the point is achieved on account of the repetition of the same indicator in different places, like अन् in प्रग्दीव्यतोऽथ् शिवादिभ्योऽण्. Hence it is understood that there is no anubandha-saikara. If it were, the repetition of the same anubandha will be of no avail.

• अथवा पुनरस्तु विषयेण तु नानालिङ्गकरणात्सिद्धम् इत्येव Or let it be that the point is achieved on account of the different indicators in each place.
• This argument is perhaps Mahābhāsyakāra’s own. 97 13LECTURES. ON PATANJALI’S MAHĀBHĀSYA ननु चोक्तम् — इत्संज्ञाप्रक्लृप्त्यर्थमेतत् स्यात् इति ? Has it not been said that it is intended to enable them get the designation of इत् ? नैष दोषः । लोकत एतत्सिद्धम् । तद्यथा लोके कश्चिदेवं देवदत्तमाह-दह मुण्डो भव, इह जटिलो भव, इह शिखी भव, इति यल्लिङ्गो यत्रोच्यते तल्लिङ्गस्तत्रोपतिष्ठते । एवमयमकारो यलिङ्गो यत्रोच्यते तल्लिङ्गस्तत्रोपस्थास्यते । No, that objection cannot stand. The purpose is achieved as it is in the world. For instance we see in the world one telling Devadatta, “Appear here with a shaven head, appear here with matted hair, appear here with a tuft” and Devadatta coming there with that particular mark. So also it is only that akara having the mentioned indicator appears on the scene. यदप्युच्यते ’ एकाजनेकाज्ग्रहणेषु चानुपपत्तिः’ इति, एकाजनेकाज्ग्रहणेषु चावृत्तिसंख्यानात् एकाजनेकाज्ग्रहणेषु चावृत्तेः संख्यानादनेकाच्त्वं भविष्यति । तद्यथा ‘सप्तदश सामिधेन्यो भवन्ति’ इति, ‘त्रिः प्रथमामन्वाह त्रिरुत्तमाम्’ इत्यावृत्तितः सप्तदशत्वं भवति । एवमिहाप्यावृत्तितोऽनेकाच्त्वं भविष्यति The objection that was raised about the inapplicability of the sutras dealing with ekac and anekac is met thus-by counting the repeated sound in the sutras dealing with ēkāc and anekāc. Anekactva is accomplished in the sutras dealing with ekac and anekac by counting the repeated sounds. For instance samidheni rks are counted as seventeen (though they are only thirteen in number) by reading the first and the last rks thrice each. So also anekactva is accomplished here by the repetition of the same sound. 98 PRATYĀHĀRĀHNIKA-अइउण् भवेदावृत्तितः कार्य परिहृतम् । इह तु खलु किरिणा गिरिणा इत्येकाज्लक्षणमन्तोदात्तत्वं प्राप्नोति The objection was met with by saying that the desired object is achieved by the repetition. But here in the words किरिणा and गिरिणा, only the final syllable will be accented since there is only one vowel in both. एतदपि सिद्धम् इ Here too the desired object is achieved. कथम्? How ? लोकतः तद्यथा ऋषिसहस्रमेकां कपिलामेकैकशः सहस्रकृत्वों दत्त्वा तया सर्वे ते सहस्रदक्षिणाः संपन्नाः । एवमिहापि अनेकाच्त्वं भविष्यति From the world. A thousand of seers get the fruit of having given away in charity thousand cows though there is only one brown cow, each giving her thousand times (by purchasing it back every time from the recipient). So also anekactva is accomplished here. ;
• यदप्युच्यते ‘द्रव्यवच्चोपचाराः प्राप्नुवन्तीति’ भवेद् यदसंभवि कार्य तन्नानेको युगपत्कुर्यात् यत्तु खलु संभवि कार्य अनेकोऽपि तद्युगपत्करोति । तद्यथा घटस्य दर्शनं स्पर्शनं वा । संभवि चेदं कार्यमकारस्योच्चारणं नाम; अनेकोऽपि तद्युगपत् करिष्यति The objection that was raised that the applications are as in the case of dravyas is met thus:-it is true in the case of that It deserves to be noted that there is no varttika answering the objection raised by द्रव्यवचोपचाराः. Perhaps the same vārttika was read here also and was interpreted by Mahābhāṣyakāra in a different way, but was omitted by the scribe.

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which is not possible for many to handle simultaneously, but in cases where many can handle the same thing at the same time it is not true. For instance the seeing of a pot or the touching of it. The pronouncing of akāra is thus possible ; many pronounce it at the same time. From the above it is clear that all the objections raised against the statement एकत्वादकारस्य सिद्धम् have been satisfactorily answered. Henceforth another set of objections is thrown against the same statement. आन्यभाव्यं तु कालशब्दव्यवायात् आन्यभाव्यं त्वकारस्य, कुतः : कालशब्दव्यवायात्— कालव्यवायात् शब्दव्यवायाच्च ; कालव्यवायात् दण्डअग्रम् ; शब्दव्यवायात् दण्डः । न चैकस्यात्मनो व्यवायेन भवितव्यम् ; भवति चेद्भवत्यान्यभाव्यमकारस्य No, there is the state of being different on account of the intervention of time and sound. There is the state of being different in akara. Why? On account of the intervention of time and sound-on account of the intervention of time and on account of the intervention of sound-viz. दण्ड-अग्रम्, दण्डः There is no intervention for the same sound. If there is intervention, they are different. युगपञ्च देशपृथक्त्वदर्शनात् युगपच्च देशपृथक्त्वदर्शनान्मन्यामहे आन्यभाव्यमकारस्य इति यदयं युगपद्देशपृथक्त्वेषूपलभ्यते अश्वः अर्कः अर्थ इति । न ह्येको देवदत्तो युगपत्स्तुन्ने च भवति मथुरायां च ॥ On account of its being found simultaneously in different places. Since the akára is found in different places at the same time, 100 PRATYĀHĀRĀHNIKA-अइउण् we think they are different. It is found in different places at the same time in the words अभ्वः, अर्कः, अर्थः, The same Dēvadatta cannot remain at the same time at Srughna and at Mathurā. यदि पुनरिमे वर्णाः शकुनिवत्स्युः * तद्यथा शकुनय आशुगामित्वात्पुरस्तादुत्पतिताः पश्चादृश्यन्ते, एवमयमकारो द इत्यत्र दृष्टो ण्ड इत्यत्र दृश्यते If these sounds are like birds. Just as the birds that seat themselves first in a row quickly fly from their places and seat themselves last, so also the akāra is first found after ‘द्’ and then after ‘ण्डू’ नैवं शक्यम्, अनित्यत्वमेवं स्यात् । नित्याश्च शब्दाः, नित्येषु च शब्देषु कूटस्थैरविचालिभिर्वर्णैर्भवितव्यमनपायोपजनविकारिभिः । यदि चायं द इत्यत्र दृष्टो ण्ड इत्यत्र दृश्येत नायं कूटस्थः स्यात् No, this is not possible, for in that case words will become anitya. They are, on the other hand, nitya and so words should have sounds which do not move, change and which are neither replaced nor augmented. If the ‘a’ which is seen after‘d’ is afterwards seen after ’nd’, it cannot be considered Tecūtastha. यदि पुनरिमे वर्णाः

• This is in answer to the objection कालशब्दव्यवायात्

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आदित्यवत्स्युः * तद्यथा एक आदित्योऽनेकाधिकरणस्थो युगपद्देशपृथक्त्वेषूपलभ्यते If these sounds are taken to be like the sun. The one sun in different places is seen simultaneously. विषम उपन्यासः, नैको द्रष्टा आदित्यमनेकाधिकरणस्थं युगपद्देशपृथक्त्वेषूपलभते, अकारं पुनरुपलभते ॥ The reasoning is not sound. The same observer does not see the sun in different places at the same time; but he sees so akāra, on the other hand. अकारमपि नोपलभते He does not see akāra also. किं कारणम् ? Why ? श्रोत्रोपलब्धिर्बुद्धिनिर्ब्राह्यः प्रयोगेणाभिज्वलित आकाशदेशः शब्दः, एकं च पुनराकाशम् Sabda which is heard by the ear, understood by the mind and exhibited by the sound has for its place only ākāśa and ākāśa is one. आकाशदेशा अपि बहवः, यावता बहवः तस्मादान्यभाव्यमकारस्य The ākāśadesas also are many. Since they are many, the many-ness of akāra should be conceded. ● This is in answer to the objection युगपच कालपृथक्त्वदर्शनात् CJ. आदित्यवयौगपद्यम् (Jaiminiya aitra 1-1-15); अस्ति चैकमनेकाधिकरणस्थं युगपत्आदित्यः (Vārttikas under सरूपाणामेकशेष एकविभक्तौ 1-2-64) 102 PRATYĀHĀRAHNIKA-अइउण् आकृतिग्रहणात्सिद्धम् * अवर्णाकृतिरुपदिष्टा सर्वमवर्णकुलं ग्रहीष्यति, तथैवर्णाकृतिः, तथोवर्णाकृतिः The object is achieved by taking it to refer to genus. The genus a when pronounced comprehends the whole family of the individuality a. So is the genus of i and so is the genus of u. तद्वच्च तपरकरणम् एवं च कृत्वा तपराः क्रियन्ते आकृतिग्रहणेनातिप्रसक्तमिति The association of the anubandha तू has it (आकृतिपक्ष) in view. ननु च सवर्णग्रहणेनातिप्रसक्तमिति कृत्वा तपराः क्रियेरन् Are they not associated with a to avoid the comprehension of like sounds ? प्रत्याख्यायते तत् सवर्णेऽण्ग्रह्णमपरिभाष्यमाकृतिग्रह्णादनन्यत्वाच्च It is refuted thus सवर्णेऽण्ग्रहणमपरिभाष्यमाकृतिग्रहणादनन्यत्वाच्च (in the sūtra (अणुदित्सवर्णस्य चाप्रत्ययः) हल्ग्रहणेषु च In the sutras dealing with consonants. किम् ? What? आकृतिग्रहणात्सिद्धमित्येव । शलो झलि अवात्ताम्, अवात्तम्, अवात, नास्ति अणसवर्णान् गृह्णाति इति ॥ यत्रैत- The object is achieved by taking them refer to genus. The words अवात्ताम् अवात्तम् अवात्त will be formed from अवास्स्-ताम्, ‘CJ. आकृत्याभिधानाद्वैकं विभक्तौ वाजप्यायनः (Vārttika under सरूपाणामेकशेष एकविभक्तौ 1-2-64.)

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अवास्स्-तम्, अवास् ल्-त by the application of झलो झलि where there is no room for the principle अण् सवर्णान् गृह्णाति to operate. रूपसामान्याद्वा रूपसामान्याद्वा सिद्धमेतत् । तद्यथा ‘तानेव शाटकानाच्छादयामः ये मथुरायाम् ’ ’ तानेव शालीन् भुञ्ज्महे ये मगधेषु’, ‘तदेवेदं भवतः कार्षापणं यन्मधुरायां गृहीतम्’, अन्यस्मिश्चान्यस्मिन् रूपसामान्यात्तदेवेदमिति भवति । एवमिहापि रूपसामान्यात् सिद्धम् || Or by the similarity of shape. This is achieved even by the similarity of shape. For ins-tance even though objects are different, they are taken to be one from similarity of shape and hence we see the following usage :We dress ourselves with the same dress as at Mathura; we eat the same rice as at Magadha; this is the same coin as was received at Mathura. So also our object is achieved here by taking the akaras to be one from similarity of shape. The topics II and III are based on व्यक्तिपक्ष. The objections raised in the third topic were finally answered by first taking recourse to जातिपक्ष in the statement आकृतिग्रहणात्सिद्धम् and then to व्यक्तिपक्ष in the satement रूपसामान्याहा. Nágojibhatta says ‘अकारव्यक्तीनामानन्त्यमाश्रित्य वार्तिककृता वर्णसमाम्नायस्थस्य विवृतत्वेऽपि धात्वादिस्थस्यापि विवृतोपदेशो नोदितः ; भाष्यकृता तु प्रयोगस्थानां प्रत्याहारस्थैः ग्रहणाय तत्र जातिनिर्देशे आवश्यके जातेविवृतत्वप्रतिज्ञानेनैव सर्वसिद्धेः स दोषो वारितः । But on looking at the vārttika “सवर्णे ऽण् ग्रहणमपरिभाष्यमाकृतिग्रहणात् " under the sūtra ‘अणुदित्सवर्णस्य चाप्रत्ययः’ it seems that Vārttikakāra himself has given expression to जातिपक्ष. Perhaps the statement रूपसामान्याद्वा may be Mahabhāṣyakāra’s own, since, wherever he deals with the interpretation of the word आकृति, he takes it in both the senses of jāti and shape. 104 PRATYĀHĀRAHNIKA-ऋलुक् ॠलक् अथ ऌकारोपदेशः किमर्थः : What for is the mention of ऌ (in लुक् ) ? किं विशेषेण लकारोपदेशश्चोद्यते न पुनरन्येषामपि वर्णानामुपदेशश्चोद्यते ! यदि किंचिदन्येषामपि वर्णानामुपदेशे प्रयोजनमस्ति ऌकोरापदेशस्यापि तद्भवितुमर्हति । को वा विशेषः ? Why is the mention of the letter alone specially discussed and not that of other letters ? If there is any use in the mention of other letters, the same may be for that of the speciality ? What is अयमस्ति विशेषः । अस्य हि लकारस्य अल्पीयांश्चैव प्रयोगविषयः । यश्चापि प्रयोगविषयः सोऽपि क्लपिस्थस्यैव कृपेश्च लत्वमसिद्धं तस्य असिद्धत्वात् ऋकारस्यैव अच्कार्याणि भविष्यन्ति । नार्थ लकारोपदेशेन There is this speciality. There is but a little use of this in words. The only place where it is found is in the formations having the element क्लृप्. The latra in कृप् is nonexistent and hence the ackarya will happen to. Hence there is no use in the mention of ल. अत उत्तरं पठति- Thus does he read the answer. लकारोपदेशो यदृच्छाशक्तिजानुकरणप्लुत्याद्यर्थः Mention of ऌ is for the sake of यदृच्छाशब्द, अशक्तिजानुकरणशब्द and प्लुत्यादि.

• लुकारस्य उपदेशः is another reading. । कृपो से सः 8-2-18 105

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लकारोपदेशः क्रियते यदृच्छाशब्दार्थः अशक्तिजानुकरणार्थः प्लुत्याद्यर्थश्च । यदृच्छाशब्दार्थस्तावत् – यदृच्छया कश्चित् लतको नाम, तस्मिन्नच्कार्याणि यथा स्युः दध्य्लुतकाय देहि, मध्ऌतकाय देहि, उदङ्ङ्ग्लृतकोऽगमत् प्रत्यङ्ङ्लृतकोऽगमत् । चतुष्टयी शब्दानां प्रवृत्तिः, जातिशब्दाः गुणशब्दाः क्रियाशब्दाः यदृच्छाशब्दाश्चतुर्थाः Mention is made of ऌ for the sake of यदृच्छाशब्द, अशक्तिजानुकरणशब्द and प्लुत्यादि. First for the sake of यद्दच्छाशब्द (i.e.) word coined at random to name a person or object without its being formed from any root. One is named . When that word is used, the vowel-laws have to operate, viz. दध्यूऌतकाय (दधि +ऌतकाय) देहि, मध्लुतकाय (मधु लतकाय) देहि, उदङ्ऌतकः | ( उदङ् +ऌतक) अगमत् प्रत्यङ्क्तकः (प्रत्यङ् लुतकः) अगमत्. The • flow of words is fourfold - जातिशब्दाः (words denoting genus), गुणशब्दाः (words denoting quality), क्रियाशब्दाः (words denoting action) and यदच्छाशब्दाः अशक्तिजानुकरणार्थ ः— अशक्त्या कयाचित् ब्राह्मण्या ऋतक इति प्रयोक्तव्ये लतक इति प्रयुक्तं, तस्यानुकरणं ब्राह्मण्य्तक इत्याह कुमार्यऌतक इत्याह इति For the sake of imitating the word mispronounced on account of incapacity. On account of incapacity was mispronounced as a by a brahman women and it was quoted thus ब्राह्मण्य्लुतक इत्याह, कुमाऌतक इत्याह- प्लुत्याद्यर्थश्व के पुनः प्लुत्यादयः : प्लुतिद्विर्वचनस्वरिताः - क्ल३प्तशिख, क्लृप्तः, प्रक्लृप्तः ; प्लुत्यादिषु कार्येषु कृपेर्लत्वं सिद्धं, तस्य सिद्धत्वादच्कार्याणि न सिध्यन्ति । तस्मात् लकारोपदेशः क्रियते For the sake of प्लुत्यादि. What are प्लुत्यादि ? प्लुतिः, द्विर्वचनम् and स्वरितः viz. क्ल३प्तशिख, क्लृप्तः प्रक्लृप्तः In the operations प्लुति etc. the ऌ inकुप् is siddha and hence the vowel-rules will not operate. Hence the letter should be read in the sutra. 106 PRATYĀHĀRĀHNIKA-ऋलक् नैतानि सन्ति प्रयोजनानि These are not the benefits. न्याय्यभावात्कल्पनं संज्ञादिषु In the case of designations mention of correct ones. न्याय्यस्य ऋतकशब्दस्य भावात् कल्पनं संज्ञादिषु साधु मन्यन्ते, ऋतक एवासौ न लुतक इति । अपर आह— न्याय्य ऋतकशब्दः शास्त्रान्वितोऽस्ति स कल्पयितव्यः साधुः संज्ञादिषु, ऋतक एवासौ न कृतकः । and Since there is the correct form in , it is considered that only the correct forms should be used thus he is not ऌतक. Another thinks that on hearing the word लुतक, the hearer should consider that it is the corrupt form of the grammatically correct word ऋतक. * अयं तर्हि यदृच्छाशब्दोऽपरिहार्यः –लफिङः, लफिड्डश्चेति । This यदृच्छाशब्द-लफिङः or लफिङः cannot be avoided. एषोऽपि ऋफिङः ऋफिड्डुश्च । This too is ऋफिड or ऋफिड कथम्? How ? अर्तिप्रवृत्तिश्चैव हि लोके लक्ष्यते । फिडफिड्डावौणादिकौ प्रत्ययौ । त्रयी शब्दानां प्रवृत्तिः – जातिशब्दाः गुणशब्दाः क्रियाशब्दा इति । न सन्ति यदृच्छाशब्दाः In the word the root ऋत् is used. फिड and फिड are formatives that come under the unadi. The flow of words is only The word B is derived from the root

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threefold - जातिशब्दाः, गुणशब्दाः and क्रियाशब्दाः. There are no yadrechāsabdas. अन्यथा कृत्वा प्रयोजनमुक्तम् अन्यथा कृत्वा परिहारः, सन्ति यदृच्छाशब्दा इति कृत्वा प्रयोजनमुक्तं न सन्तीति परिहारः । समाने चार्थे शास्त्रान्वितोऽशास्त्रान्वितस्य निवेर्तको भवति, तद्यथा देवदत्तशब्दो देवदिष्णशब्दं निवर्तयति न गाव्यादीन् The benefits were enumerated on the basis of one view and refutation is made on the basis of another view (i.e.) the benefits were enumerated on the strength of the view that there are yadrechasabdas and the refutation is on the strength of the view that there are no yadrechasabdas. A grammatically correct word can make one avoid another considered to be incorrect only if both have the same प्रवृत्तिनिमित्त* ; for instance the word Devadatta can be the correct form of Devadinna and not gāvyādi. नैष दोषः, पक्षान्तरैरपि परिहारा भवन्ति This is no harm, for refutations are made even on the basis of different views. Having refuted the first point that the mention of is for the sake of yadrechasabdas he takes the second point for review. अनुकरणं शिष्टाशिष्टाप्रतिषिद्धेषु यथा लौकिकवैदिकेषु Imitation in the case of those that are enjoined or in the case of those neither enjoined nor prohibited-as in instances found in the world and the Vedas.

• In the previous argument लुतक, लफिट्ट etc. were considered to be गृहच्छाशब्दाs in the पूर्वपक्ष and to be गुणशब्दाः or क्रियाशब्दाs in the सिद्धान्त. 108 PRATYĀHĀRAHNIKA-ऋलुक्

अनुकरणं हि शिष्टस्य वा (तत्) साधु भवति, अशिष्टात्रतिषिद्धस्य वा, नैव तद्दोषाय भवति नाभ्युदयाय, यथा लौकिकवैदिकेषु — यथा लौकिकेषु वैदिकेषु च कृतान्तेषु । लोके तावत् —य एवमसौ ददाति य एवमसौ यजते य एवमसावधीत इति तस्यानुकुर्वन् दद्याच्च यजेत चाधीयीत च सोऽप्यभ्युदयेन युज्यते, वेदेऽपि य एवं विश्वसृजः सत्राण्यध्यासत इति तेषामनुकुर्वन् तद्वत्सत्राण्यध्यासीत सोऽप्यभ्युदयेन युज्यते । अशिष्टाप्रतिषिद्धं यथा य एवमसौ हिक्कति य एवमसौ हसति य एवमसौ कण्डूयति इति तस्यानुकुर्वन् हिक्केच हसेच कण्डूयेच नैव तद्दोषाय त्यान्नाभ्युदयाय । यस्तु खलु एवमसौ ब्राह्मणं हन्ति एवमसौ सुरां पिवति इति तस्यानुकुर्दन् ब्राह्मणं हन्यात् सुरां वा पिबेत् सोऽपि मन्ये पतितः स्यात् Imitation is either of the enjoined ones, which is good, or of that which is neither enjoined nor prohibited, which brings in neither demerit nor merit. As is found in those of the world and the Vedas-as is found in the incidents of the world and the Vēdas. First in the world-he too who, seeing that another gives away in charity, performs sacrifices and studies the Vedas, imitates him and gives away in charity, performs sacrifices and studies the Vedas gets merit. In the Vedas also-he who seeing Visvasris performing sattras imitates them and performs sattras, he too gets merit. That which is neither enjoined nor prohibited is illustrated thus-he who seeing another hiccoughing, laughing or scratching in a peculiar fashion imitates him and hiccoughs, laughs or scratches in the same way gets neither merit nor demerit. Similarly he who seeing another killing a brahmin in a particular way and drinking wine in a peculiar fashion imitates him, kills a brahmin and drinks wine is, in my opinion, an apostate. विषम उपन्यासः । यश्चैवं हन्ति यश्चानुहन्ति उभौ तौ हतः, यश्चापि पिवति यश्चानुपिवति उभौ तौ पिबतः । यस्तु खलु एवमसौ ब्राह्मणं हन्ति एवमसौ सुरां वा

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पिवतीति तस्यानुकुर्वन् स्नातानुलिप्तः माल्यगुणकण्ठः कदलीस्तम्भं छिन्द्यात् पयो वा पिबेत् न स मन्ये पतितः स्यात् । The argument is not sound. He who kills thus and he who kills in imitation both kill; he who drinks (wine) and he who drinks (wine) in imitation, both drink ( wine ). But, on the other hand, he who seeing another killing a brahmin cuts a plantain tree in the same way after taking a bath besmearing himself with sandal and wearing a garland in his neck or he who seeing another drinking wine drinks milk in the same way is not, in my opinion, an apostate. एवमिहापि य एवमसौ अपशब्द प्रयुङ्क्ते इति तस्यानुकुर्वन्नपशब्दं प्रयुञ्जीत सोऽप्यपशब्दभाक् स्यात् । अयं तु अन्योऽपशब्दपदार्थकः शब्दो यदर्थ उपदेशः कर्तव्यः । न चापशब्दपदार्थकः शब्दोऽपशब्दो भवति । अवश्यं चैतदेवं विज्ञेयम्, यो हि मन्यते अपशब्दपदार्थकः शब्दोऽपशब्दो भवतीति, अपशब्द इत्येव तस्यापशब्दः स्यात्, न चैषोऽपशब्दः So also here he who seeing another using ungrammatical words uses the same gets demerit. This word is another which connotes the ungrammatical word, for which upadeśa is necessary. • This refers to kadali-vivāha Oj. अर्कोद्वाहो जडादीनामुच्यते तु यवीयसः । विवाहार्थं मुनिश्रेष्ठेस्तमुत्पाव्य दोनदा ॥ व्याहृतीभिस्तदा दत्त्वा यथाशक्ति हिरण्यकम् । स्नात्वा सयंश्शुचिर्भूयादुद्वाहे च तृतीयके ॥ तृतीया स्त्री म्रियेच्छीघ्रं तस्मादेवं चरेद् बुधः । रम्भाद्वाहं तथा कुर्याच्छित्वा तत्रैव मानवः ॥ त्रिरात्रं स्तकं भूयादिति बोधायनोऽब्रवीत् ॥ (Bodhayana’s Grhyasatraōth prasna 5th Chapter.) and Sāmaveda Grhya-parisista, prapāthaka 1-24. 110 PRATYĀHĀRĀHNIKA—ऋलुक् The word which connotes an incorrect word is not incorrect. This should be clearly understood that he who thinks that the word which connotes an incorrect word is incorrect should have to say that the word is ungrammatical, which is not the case. Mahābhāsyakāra, taking recourse to the nyāya तुष्यतु दुर्जनः proceeds thus:- अयं खल्वपि भूयोऽनुकरणशब्दोऽपरिहार्यः यदर्थ उपदेशः कर्तव्यः-सालकारमधीते मध्वऌकारमधीते इति Again this अनुकरणशब्द cannot be avoided for which ऌ should be read in the sūtra सावकारमधीते, मध्यकारमधीते. कस्थस्य पुनरेतदनुकरणम् ? Where is this which is imitated found? क्लपिस्थस्य In the word क्लृप्. यदि क्लपिस्थस्य, क्लपेश्च लत्वमसिद्धम्, तस्य असिद्धत्वात् ऋकार एवाच्का- र्याणि भविष्यन्ति If it is of 4, the of is asiddha and hence the vowellaws operate to ऋ. Granting that the imitation of an incorrect word is also incorrect, well and that has to operate he says that when one has to say that one studies one studies in a fine manner, the sutraq and hence ऌ should find a place in the sūtra लुक्. 111 कर्तव्यः LECTURES ON PATANJALI’S MAHABHAṢYA भवेत्तदर्थेन नार्थः स्यात् । अयं त्वन्यः क्लपिस्थपदार्थकः शब्दः यदर्थ उपदेशः It may be that it may not be useful on that behalf; but this word is one which connotes the letter in the word क्लृप् for which there is need for the upadesa. न कर्तव्यः । इदमवश्यं कर्तव्यम् * ‘प्रकृतिवदनुकरणम् भवति’ इति This need not be done. This should be accepted that the imitator is like the imitated. किं प्रयोजनम् ! Why ? द्विः पचन्त्वित्याह, तिङ्ङतिङ इति निघातो यथा स्यात्, अम्मी इत्याह ईदूदेद्विवचनं प्रगृह्यम् इति प्रगृह्यसंज्ञा यथा स्यात् In the expression द्विः पचन्तु इत्याह the verb पचन्तु should have ell its syllables unaccented by the operation of the rule तिङतिङः. In the expression अनी इत्याह, अग्नी should get the प्रगृह्यसंज्ञा by the operation of the rule ईदूदेद्विवचनं प्रगृह्यम्. यदि प्रकृतिवदनुकरणं भवतीत्युच्यते अपशब्द एवासौ भवति कुमार्यऌतक इत्याह ब्राह्मण्युऌतक इत्याह, अपशब्दो अस्य प्रकृतिः । न चापशब्दः प्रकृतिः, न खपशब्दा उपदिश्यन्ते, न चानुपदिष्टा प्रकृतिरस्ति । If the principle प्रकृतिवदनुकरणम् is conceded, the word लुतक in the expressions कुमार्य्ऌतक इत्याह, ब्राह्मण्य्स्तक इत्याह will become an apasabda, since its fa is apasabda. Apasabda cannot be taken as prakrti; for apasabdas are not read, and that which is not read is not prakrti. बक्तव्यम् is another reading.

• ईवदेद्विवचनं प्रगृह्यराज्ञं भवति is another reading. 112 PRATYĀHĀRĀHNIKA-ऋलुक् From the above it is clear that, according to Vārttikakāra, imitator also is apasabda and hence need not be read in the sutra on that score. According to Mahabhaṣyakara, imitator of an apaśabda is not an apaśabda and the principle प्रकृतिवदनुकरणं भवति cannot operate here and hence ऌ should be read in the sūtra. Having refuted the first two, he takes the third point for review. एकदेशविकृतस्यानन्यत्वात्प्लुत्यादयः Pluti and others on account of the principle एकदेशविकृतमनन्यवत् एकदेशविकृतमनन्यवद्भवतीति प्लुत्यादयोऽपि भविष्यन्ति An object which is maimed a little is nothing but the same and hence pluti and others will appear. यद्येकदेशविकृतमनन्यवद्भवतीत्युच्यते राज्ञः क च राजकीयम्, अल्लोपोऽन इति लोपः प्राप्नोति । If the principle एकदेशविकृतमनन्यवद्भवति is conceded, the अ after ज् in राजकीयम् which is the result of राज्ञः क च will have to be dropped on account of the operation of the sūtra अल्लोपो ऽनः एकदेशविकृतमनन्यवत् षष्ठीनिर्दिष्टस्य The principle एकदेशविकृतमनन्यवद्भवति applies to that which is indicated by the genetive case. †

• एकदेशविकृतमनन्यवत् षष्टीनिर्दिष्टस्य इति वक्ष्यामि is another reading. † In the satra राज्ञः क च, only the word राजन् is indicated by the genetive case, while the elision of 3 is enjoined only to 3 on the sutra अलोपो ऽनः 15

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यदि षष्ठीनिर्दिष्टस्येत्युच्यते क्ल३ प्तशिख इति प्लुतो न प्राप्नोति, न ह्यत्र ऋकारः षष्ठीनिर्दिष्टः If it is said that it holds good only to that which is indicated by the genetive case, pluta of ! in क्ल३प्तशिख cannot be got, since here (in the siitra कृपो से लः) ? is not indicated by the genetive case. कस्तर्हि ? What then? रेफः ४. ऋकारोऽप्यत्र षष्ठीनिर्दिष्टः । Ṛ also is here indicated by the genetive case. कथम् ? How ? व्यविभक्तिको निर्देशः, कृप उः रः लः कृपो रो लः इति । Mention of the stem with the case-suffix elided so that कृपो रो लः is split thus कृप, उः, रः लः * अथवा पुनरस्तु अविशेषेण Or let the nyāya एकदेशविकृतमनन्यवद् भवति apply without any reservation. ननु चोक्तं राज्ञः क च राजकीयम्, अल्लोपोऽनः इति लोपः प्राप्नोति इति Has it not been said that the sutra अल्लोपोऽनः will operate in the word which is got by the operation of the sutra राज्ञः क च ? *The word is split as 4 and 3: where 4 is the stem without the genetive case-suffix and 3: is the genetive case of B. 114 PRATYĀHĀRAHNIKA-ऋलुक् नैष दोषः, वक्ष्यत्येतत् श्वादीनां प्रसारणे नकारान्तग्रहणम नकारान्तप्रतिपेधार्थम् इति, (Vārttika under VI-4-133) तत्प्रकृतमुत्तरत्रानुवर्तिष्यते, अल्लोपोऽनः (VI. 4. 134) नकारान्तस्येति It is no harm. He (Vārttikakāra) is going to say this that the comprehension of नकारान्त in the sūtra श्वयुवमघोनामतद्धिते (VI-4-133) dealing with the सम्प्रसारण of श्वन् etc. is to prohibit those which are not नकारान्त. The same नकारान्तस्य is repeated in the following sūtra अल्लोपोऽनः इह तर्हि क्ऌ ३तशिख, अनृत इति प्रतिषेधः प्राप्नोति In the case of क्ल३तशिखः, then, the prohibition by अनुतः (in the sītra गुरोरनृतोऽनन्त्यस्य . VII-2-86) will operate. रवत्प्रतिषेधाच्च By the prohibition of those which have r. रवत्प्रतिषेधाच्चैतत्सिध्यति गुरोररवतः इति वक्ष्यामि Then the desired object is accomplished by prohibiting those which have r and hence I shall read अरवतः instead of अनुतः in that sutra. यद्यरवत इत्युच्यते होतृ ऋकारः होत ३ कारः अत्र न प्राप्नोति If अरवतः is read, the pluta in होतृ३कारः which is the result of the combination होतृ and ऋकारः will not take place. गुरोरवतो हस्वस्य इति वक्ष्यामि Then shall I read गुरोररवतो ह्रस्वस्य. स एष सूत्रभेदेन ऌकारोपदेशः प्लुत्याद्यर्थः सन् प्रत्याख्यायते, सैषा महतो वंशस्तम्बात् लट्वानुकृप्यते

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This tree which is for the sake of pluti is rejected by taking recourse to the remodelling of the sutra this is like taking hold of a small bird called bamboo-bush.

from From the last sentence it is clear that the Mahabhaṣyakara favours the view that the upadesa of r is necessary and that the flow of words is fourfold. Some think that this is a sort of satirical utterence of Mahabhaṣykara against Vārttikakāra. From the preface it may be learnt that it is not so, but it is only a fact stated in a humorous fashion. एआङ्, ऐऔच. There are only three topics that are dealt with here:-(1) whether the purpose is served by reading the sutras as q, and ऐऔच् or whether they have to be read as पत् ओत् ₹ and पेत् औत् च् (2) whether the word दीर्घ is to be read in sutrus which enjoin as ēkādēsa and (3) whether such sounds as form part of diphthongs, long vowels, r and !, and as are similar to others are to be taken as their limbs or not. I इदं विचार्यते इमानि सन्ध्यक्षराणि तपराणि वा उपदिश्येरन् एत् ओत् ङ्, ऐत् औत् च् इति, अतपराणि वा यथान्यासम् इति This is discussed whether these diphthongs have to be read with तू following each as पत् ओत् ङ्, ऐत् औत् च् or without as they are now. कश्चात्र विशेषः ? What is here the difference? 116 PRATYĀHĀRĀHNIKAएलोड् ऐच् सन्ध्यक्षरेषु तपरोपदेशश्चेत् तपरोच्चारणम् Need for reading at the end if the diphthongs have to be followed by त्. सन्ध्यक्षरेषु तपरोपदेशश्चेत् तंपरोच्चारणं कर्तव्यम् If the diphthongs have to be followed by a, a has to be read at the end. प्लुत्यादिष्वज्विधिः Rules relating to (will not apply) to pluta and others. प्लुत्यादिषु अजाश्रयो विधिर्न सिध्यति, गो३त्रात नौश्त्रात इत्यत्र अनचि च इति अच उत्तरस्य यरो द्वे भवत इति द्विर्वचनं न प्राप्नोति, इह च प्रत्यङ्डे३तिकायन उदङ्कौ ३५गव इति अचि इति ङमुडागमो न प्राप्नोति त् In the case of pluta and others the rules relating to a will not operate. For instance the doubling of in and गोरेत्रात नौरत्रात by the application of the rule अंनचि च cannot take place; so also the doubling of ङ् in प्रत्यङ्ङ्के ३तिकायन and उदड्डौ ३पगव cannot take place since should be followed by an . प्लुतसंज्ञा च Even the symbol प्लुत. प्लुतसंज्ञा च न सिध्यति, ऐ३तिकायन, औ३पगव, उकालोऽज्झस्वदीर्घप्लुतः इति प्लुतसंज्ञा न प्राप्नोति Even the symbol pluta cannot operate. For instance in ऐशतिकायन and औ३पगव, पै३ and और cannot get the designation ⚫ The reason is that and are not comprehended by the pratyāhāra अच्.

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pluta since plutasamjña is enjoined only to an in the sutra उकालोऽज्झस्वदीर्घप्लुतः. सन्तु तर्हि अतपराणि If so, let them be not followed by तू. अतपर एच इग्घ्रस्वादेशे If they are not followed by, there is the need for the sutra एच इस्वादेशे. यद्यतपराणि एच इस्वादेशे इति वक्तव्यम् If they are not तपर, the siitra एच इास्वादेशे has to be read. किं प्रयोजनम् ? Why ? एचो ह्रस्वादेशशासनेष्वर्ध एकारोऽर्ध ओकारो वा मा भूत् इति So that half e’ and ‘half o’ may not be used when the rules relating to the shortening of long vowels operate. ननु च यस्यापि तपराणि तेनाप्येतद्वक्तव्यम्; इमावैचौ समाहारवर्णो मात्रावर्णस्य मात्रेवर्णोवर्णयोः । तयोर्हस्वादेशशासनेषु कदाचिदवर्णः स्यात् कदाचिदिवर्णोवर्णी, मा कदाचित् अवर्ण भूत् इति Oh! this has to be read even when one reads the diphthongs with at the end. The two letters which come under the pratyahara are diphthongs having one matrā for a and another matra for i or u. Hence when rules relating to shortening operate, sometimes a may be substituted and sometimes i or a. They have to avoid the substitution of a. 118 PRATYĀHĀRĀHNIKAएओ, ऐऑच् प्रत्याख्यायत एतत् ऐचोचोत्तरभूयस्त्वात् इति This will be set aside by the vārttika ऐचोश्चोत्तरभूयस्त्वात् * यदि प्रत्याख्यानपक्षः, इदमपि प्रत्याख्यायते सिद्धमेङः सस्थानत्वात् इति If the view that it may be rejected is held, this too is rejected by the vārttika सिद्धमेङः सस्थानत्वात् ननु चैङः संस्थानतरावर्ध एकारोऽर्ध. ओकारच ! Is it not that half e’ and ‘half o’ have their organ of articulation closer to that of 7 and ō than i and u? न तौ स्तः, यदि हि तौ स्यातां तावेवायमुपदिशेत् They two do not exist. If they were to exist, he would have read them alone. ननु च भोः छन्दोगानां सात्यमुत्रिराणायनीया अर्धमेकारमर्धमोकारं चाधीयतेसुजाते ए अश्वसूनृते, अध्वर्यो ओ अद्रिभिः सुतम्, शुक्रं ते ए अन्यत्, यजतं ते ए अन्यत् इति Oh Sir, those who belong to सात्यमुग्रिशाखा and राणायनीयशाखा among Sāmavidins read half e’ and half o viz. सुजाते से अश्व सुनुते, अध्वर्यो ओ अद्विभिः सुतम्, शुक्रं ते ए अन्यत्, यजतं ते ए अन्यत् This varttika means this:-when ai or du is shortened, only i and u will be substituted since only those two elements predominate in them. † This means thus:-The desired object is achieved since 2 and 6 have the same organ of articulation as i and a and hence if they are shortened, only i and u will take their place.

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पार्षद कृतिरेषा तत्रभवताम् । नैव हि लोके नान्यस्मिन् वेदेऽर्ध एकारोऽर्ध ओकारो वास्ति It is the work of a class of revered people. Neither in ordinary usage nor in any other veda do we find half e’ or ‘half o’. From this it is evident that there are three defects if the siitras एओ and ऐऔच are read with तू at their end and there is no defect if they are read as एओङ् and ऐऔच in both the cases, whether the sutra एच इग्घ्रस्वादेशे is pratyākhyāta or not, There are tiro points of view regarding the organ of articulation and three points of view regarding the composition of and 3. Katyayana Pratiśakhya and Taittiriya Prātisakhya take to be a palatal vowel like and a labial vowel like 3. CJ. इचशेयास्तालौ (का. प्रा. 1. 66) उबोपोपमा ओष्ठे (ibid 1, 70). तालौ जिह्वामध्यभिवर्णे (तै, प्रा. II 22 ) ; एकारे च (ibid. IT 93) ओष्टोपसंहार उबर्णे (ibid. II 24.) ओकारे च, ओष्ठौ तूपसंहृततरी (ibid, II. 13 & 14.) Katyayana seems to favour this view. Cf. the rūrttika - एडःसस्थानत्वात्. But Paniniya siksa takes and 3 as gutturo-palatal vowel and guttura-labial vowel respectively. OJ. ए ऐ तु, कण्ठतालव्या ओ औ कण्ठोष्ठजी स्वतौ ऐ औ As regards and at some consider that the a element is one matrā and i or element is also one mātrā. Cf. मात्रा अवर्णस्य मात्रा इवर्णोवर्णयोः The grammarian वाडव seems to take [M. B. under प्लुतावैच इदुतौ (VIII-2-106) ] Some consider that element is balfa mātrā and i or u element is 13 mātrīs. Taittiriya-, pratisakhya and Katyayana favour this view. this view. the Cf. अकारार्धम् ऐकारौकारयोरादिः (तै. प्रा. II. 26.) इकारोऽप्यर्थः पूर्वस्य शेषः (ibid II. 28) ; उकारस्तु तरस्य (ibid I1. 29) : ऐचोथोत्तरभ्यस्त्वात् [(Vārttika under एच इग्घ्रस्वादेशे (I. 1.48)]. 120 एकादेशे दीर्घग्रहणम् PRATYĀHĀRĀHNIKA – एओड्, ऐऔच II Mention of the word दीर्घः in एकादेश. एकादेशे दीर्घग्रहणं कर्तव्यम्, आद्गुणो दीर्घः, वृद्धिरेचि दीर्घ इति In the sutras enjoining the substitution of one letter for two, the word दीर्घ should be mentioned as आद्गुणो दीर्घः, वृद्धिरेचि दीर्घः किं प्रयोजनम् ? Why ? आन्तर्यतस्त्रिमात्रचतुर्मात्राणां स्थानिनां त्रिमात्रचतुर्मात्रा आदेशा मा भूवन्निति, खट्वा+इन्द्रः= खट्वेन्द्रः, खट्वा + उदकम् = खट्वोदकम्, खट्वा + ईषा - खट्वेषा, खट्वा+ ऊढा=खट्वोढा, खट्वा+एलका= खट्वैलका, खट्वा+ओदनः-खट्वौदनः, खट्वा+ ऐतिकायनः=खट्वैतिकायनः, खट्वा+औपगवः = खट्वौपगवः इति The sūtra ऐकारौकारयोः कण्ट्या पूर्वा मात्रां ताल्वोष्ठयोरुत्तरा (का. प्रा. 1, 73) seems to mean that in and it is one matra and or is one matrā. But the commentator has commented upon it in different ways. Some consider that the a element is 1f mātrās and i or u element is half a mātrā. Cf. अध्यर्धमात्रा अवर्णस्य अर्धमात्रा इवर्णोवर्णयोः [M. B. under प्लुतावैच इदुतौ (VIII. 2-106.)] Philologists favour this view since and aft are represented by the symbols ai and an. That this should have been the original pronunciation. is seen by the fact that they change to ay and av in sandhi. The modern pronunciation with a having one matra andi or u also having one matrā may have been due to the influence of Dravidian Languages. Cf. Akara ikara m-aikara m-akum. (Tolkāppiyam I. 54.) Akara ukara m-aukāra m-akum (ibid. I. 55.) Dr. A. A. MacDonell says that and were pronounced as ai and u even at the time of Pratisākhyās (M. V.G. 15-4.) But the Prātisakhyas which have been published till now do not seem to express this definitely. According to the second view favoured by Katyayana the sutra. एच इग्घ्रस्वादेशे is unnecessary. 16

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Adesas of three and four matras may not, by the principle of similarity, replace sthānin with three or four matras in the following :खवा+इन्द्रः तत्तर्हि दीर्घग्रहणं कर्तव्यम् … खट्वौपगवः Then the word should be read. न कर्तव्यम् । उपरिष्टाद् योगविभाग करिष्यते-अकः सवर्णे, एको भवति, ततो दीर्घः, दीर्घश्च स भवति यः स एकः पूर्वपरयोरित्येवं निर्दिष्ट इति It need not be read; for the sītra अकः सवर्णे दीर्घः which comes later on is split into two sfitras अकः सवर्णे and दीर्घः. The former means that when ak is followed by a like letter, it is replaced by one letter; and the latter means that the letter which has replaced two letters is the long letter. इहापि तर्हि प्राप्नोति, पशुम् विद्धम् पचन्ति इति If so, the same will happen in the words पशुम्, विद्धम् and पचन्ति. नैष दोषः ; इह तावत्पशुमिति — अम्येकः इतीयता सिद्धम्, सोऽयमेवं सिद्धे सति यत्पूर्वग्रहणं करोति तस्यैतत्प्रयोजनं यथा जातीयकः पूर्वस्तथाजातीयक उभयोयथा स्यात् इति; विद्धमिति पूर्व इत्येवानुवर्तते अथवा आचार्यप्रवृत्तिर्ज्ञापयति नानेन संप्रसारणस्य दीर्घो भवतीति, यदयं हल उत्तरस्य संप्रसारणस्य दीर्घत्वं शास्ति; पचन्ति इति — अतो गुणे पर इतीयता सिद्धम्, सोऽयमेवं सिद्धे सति यद्रूपग्रहणं करोति तस्यैतत्प्रयोजनं यथाजातीयकं परस्य रूपं तथाजातीयकमुभयोर्यथा स्यात् इति No, here is no harm First we shall take पशुम् the result will be achieved by reading the sītra अमि पूर्वः (61–107) as अमि एकः That being so, the Sūtrakāra has read the word पूर्वः, which suggests that the ādāsa of both the letters will be of the same type as the former of the two. We shall then take विद्धम् – The word पूर्व is taken here [in the sutra संप्रसारणाच्च 122 PRATYĀHĀRĀHNIKAएओ, ऐऔच् (6-1-108)]. Or the mention of the sutra: (6-4-2) by the Sutrakāra enjoining the lengthening of the samprasarana after a consonant suggests that the lengthening does not operate upon the samprasarana resulting from this sutra. Then shall we take पचन्ति The object is achieved by taking in the siūtra अतो गुणे (6-1-97 ) the word पर alone. When such is the case, the word पररूपम् is taken here [from the siūtra एडि पररूपम् (6-1-94)] which suggests that the adesa of both the letters will be of the same type as the latter of the two. इह तर्हि खट्वय माल इति दीर्घवचनादकारो न, अनान्तर्यादेकारौकारौ न Here then in खवर्ण्यः (खवा+ऋश्यः), मालर्यः (माला+ऋश्यः), a cannot be the adesa since it has been said that a long letter should come there and and ō cannot be the adesa since they are not similar. तत्र को दोषः ? What will be the harm there? विगृहीतस्य श्रवणं प्रसज्येत There will be the possibility for the absence of sandhi. न ब्रूमो वयं यत्र क्रियमाणे दोषः तत्र कर्तव्यम् इति We do not say that we shall take recourse to it where we meet with difficulty. किं तर्हि ? What then ? यत्र क्रियमाणे न दोषः तत्र कर्तव्यम् इति We should take recourse to it where we meet with no difficulty by it.

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क्व च क्रियमाणे न दोषः ? Where do we not meet with difficulty by taking recourse to it? संज्ञाविधौ, वृद्धिरादैच् दीर्घः, अदेङ् गुणो दीर्घः इति In sañjñāvidhi like वृद्धिरादैच् दीर्घः, अदेङ् गुणो दीर्घः तत्तर्हि दीर्घग्रहणं कर्तव्यम् Then the word at should be read, न कर्तव्यम् No, it need not. भवन्ति कस्मादेव आन्तर्यतः त्रिमात्रचतुर्मात्राणां स्थानिनां त्रिमात्रचतुर्मात्रा आदेशा न How will not the adesas of three or four matras replace the sthanin with three or four matras by adopting the principle of similarity ? तपरे गुणवृद्धी The guna and vṛddhi letters are associated with a ननु च तः परः यस्मात्सोऽयं तपरः ? Is not are a bahuvrihi compound? नेत्याह, तादपि परस्तपर इति No, says he. It is also a tatpurusa compound. यदि तादपि परस्तपरः, ऋदोरप् इतीहैव स्यात् यवः, स्तवः ; लवः, पवः इत्यत्र न स्यात् 124 PRATYĀHĀRĀHNIKA – एओ, ऐऔच् If it is taken as a talpuruṣa compound, the sutra aq will operate only with respect to यवः and स्तवः and not with respect to लवः and पवः नैष तकारः This is not takāra. कस्तर्हि ? What then ? दकारः Dakāra. किं दकारे प्रयोजनम् ? What is the use of reading दकार ? अथ किं तकारे ? यद्यसन्देहार्थस्तकारः दकारोऽपि, अथ मुखसुखार्थस्तकारः -दकारोऽपि इति What is the use of reading takara? If it is to avoid doubt, dakara also serves the same purpose; if it is for euphony, dakara also is for the same. Π इदं विचार्यते – य एतेषु वर्णेषु वर्णैकदेशा वर्णान्तरसमानाकृतय एतेषामवयवग्रहणेन ग्रहणं स्याद्वा न वा इति This is discussed whether in these letters (आ, ई, ऊ, ऋ, ल, ए, ऐ, and a) their parts which resemble other letters operate like the latter (in sandhi etc.) or not. कुतः पुनरियं विचारणा ? Wherefrom does this discussion arise?

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इह हि समुदाया अप्युपदिश्यन्ते अवयवा अपि । अभ्यन्तरश्च समुदायेऽवयवः, तद्यथा-वृक्षः प्रचलन् सहावयवैः प्रचलति ; तत्र समुदायस्थावयवस्य अवयवग्रहणेन ग्रहणं स्याद्वा न वेति जायते विचारणा । Here (in the MāhiSvara sutras) are read both wholes (like ऐ, औ, ॠ, etc.) and parts (like अ, इ, र्, etc) Part is evidently within the whole. viz. A tree, when it moves, moves with its parts. Now the need for the discussion whether the parts of the whole operate or not like those which they resemble, arises. कश्चात्र विशेषः ? What is the difference here? वर्णैकदेशा वर्णग्रहणेन चेत् सन्ध्यक्षरे समानाक्षराश्रयो विधिः प्राप्नोति, स प्रतिपेध्यः-अग्ने+इन्द्र, बायो+उदकम् अकः सवर्णे दीर्घ इति दीर्घत्वं प्राप्नोति If the parts of letters operate like those which they resemble, the rules relating to a, a, i, 7, u, u, will operate with diphthongs. For example in the sandhi of अने+इन्द्र and वायो+उदकम्, the sutra अकः सवर्णे दीर्घः will operate, दीर्घे ह्रस्वविधिप्रतिषेधः Prohibition of rules relating to short letters with long ones. दीर्घे ह्रस्वाश्रयो विधिः प्राप्नोति, स प्रतिषेध्यःआलूय, प्रलय, ह्रस्वस्य पिति भवतीति तुक् प्राप्नोति कृति तुक् Rules relating to short letters will have chance to operate with reference to the corresponding long ones and it is to be prohibited. For example in the words and the sutra हस्वस्य पिति कृति तुक् will chance to operate and तुक् will appear there. 126 PRATYĀHĀRĀHNIKA – एओङ्, ऐऔच् नैष दोषः, आचार्यप्रवृत्तिर्ज्ञापयति न दीर्घे ह्रस्वाश्रयो विधिर्भवतीति यदयं दीर्घाच्छे तुकं शास्ति It is no harm, for the acarya’s procedure suggests that the long letters are not to be affected by the rules relating to short ones since he reads the sutra दीर्घात् which enjoins तुक् after a long letter. नैतदस्ति ज्ञापकम् अस्ति ह्यन्यदेतस्य वचने प्रयोजनम् This is not a jnapaka, for there is another use of this sutra. किम् ? What ? पदान्ताद्वा इति विभाषां वक्ष्यामि इति To introduce the reader to his sūtra पदान्ताद्वा where he enjoins the optional use of तुक्. यत्तर्हि योगविभागं करोति, इतरथा हि दीर्घात्पदान्ताद्वा इत्येव ब्रूयात् Since he has read them as two sutras, (we have to take the former to be a jñāpaka); for, otherwise he would have read दीर्घात्पदान्ताद्वा as one sūtra. इह तर्हि खट्वाभिः, मालाभिः, अतो भिस ऐस इत्यैस्भावः प्राप्नोति If so, in the words खवाभिः and मालाभिः, the case-suffix āis will come on the operation of the sītra अतो भिस पेस् . तपरकरणसामर्थ्यान्न भविष्यति It does not come on account of तपरकरण. तर्हि याता वाता. अतो लोप आर्धधातुके इत्यकारलोपः प्राप्नोति If so, in the words याता and वाता, the elision of अकार will take place on the operation of the sutra अतो लोप आर्धधातुके.

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ननु चात्रापि तपरकरणसामर्थ्यादेव न भविष्यति Oh! even here it does not come on account of aor itself. अस्ति ह्यन्यत्तपरकरणे प्रयोजनम् No. for there is another benefit accruing from तपरकरण.. किम् ? What ? सर्वस्य लोपो मा भूदिति So that the elision of the whole may not take place. अथ क्रियमाणेऽपि तपरे परस्य लोपे कृते पूर्वस्य कस्मान्न भवति ? Even if there is तपस्करण, why is not the preceding letter dropped after the elision of the succeeding letter? परलोपस्य स्थानिवद्भावादसिद्धत्वाच On account of the स्थानिवद्भाव of the elision of the succeeding element and its being असिद्ध. एवं तहिं आचार्यप्रवृत्तिर्ज्ञापयति न आकारस्थस्याकारस्य लोपो भवतीति यदयम् आतोऽनुपसर्गे कः इति ककारमनुबन्धं करोति If so, acarya’s procedure suggests that a in a is not elided since he reads the anubandha क् in the sītra आतोऽनुपसर्गे कः कथं कृत्वा ज्ञापकम् In what manner should it be understood so that it may be taken as a jñāpaka ? — कित्करणे एतत्प्रयोजनम् कितीत्याकारलोपो यथा स्यात् इति । यद्याकारस्थस्याकारस्य लोपः स्यात् कित्करणमनर्थकं स्यात् परस्य अकारस्य लोपे कृते द्वयोरकारयोः पररूपे हि सिद्धं रूपं स्याद् गोदः कम्बलदः इति । पश्यति त्वाचार्यो नाकारस्थस्याकारस्य लोपः स्यादिति; अतः ककारमनुबन्धं करोति 128 PRATYĀHĀRĀHNIKA – एओक्, ऐऑच् This is the benefit of fer that the elision of a may take place on account of the mention of fafa. If the a in a can be elided, for will be of no use when the succeeding a is elided, and when there is q with respect to the two a’s the forms गोद्रः and कम्बलदः are formed. The ācārya sees that a in a is not elided and hence uses the anubandha . नैतदस्ति ज्ञापकम् । उत्तरार्थमेतत् स्यात् तुन्दशोकयोः परिमृजापनुदोः इति This is not a jnapaka. This is for the sake of the following sītra तुन्दशोकयोः परिमृजापनुदोः . यत्तर्हि गापोष्टक् इत्यनन्यार्थे ककारमनुबन्धं करोति If so, he reads the are with the anubandha in the sutra. गापोष्टक् which serves no other purpose. एकवर्णवच्च As one letter too. एकवर्णवच्च दीर्घो भवतीति वक्तव्यम् It should also be said that long letter is taken as one letter. किं प्रयोजनम् ? Why ? R वाचा तरतीति द्व्यज्लक्षणष्ठन्मा भूदिति इह च वाचो निमित्तं तस्य निमित्तं संयोगोत्पातौ इत्यनुवर्तमाने गो व्यचः … इति व्यज्लक्षणो यन्मा भूदिति So that the suffix than which takes place after a dissyllable by the siitra नौह्यचष्ठन् may not appear in the word वाचिक which means वाचा तरति and so that यत् which comes after & dissyllable by the sutra गो द्यचः . in the sense of निमित्त of संयोग or उत्पात which is taken there from the sutra तस्य निमित्तं संयोगोत्पातौ may not come after the word वाच् when the meaning वाचो निमित्तम् has to be conveyed. .. 17

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अत्रापि गोनौग्रहणं ज्ञापकं, दीर्घाद् द्र्यलक्षणो विधिर्न भवति इति Even here the mention of the two words and suggests that the sutras dealing with dissylables do not operate in a long vowel. अयं तु सर्वेषामेव परिहारः This will serve as an answer to meet all the points raised against. नाव्यपवृक्तस्यावयवस्य तद्विधिर्यथा द्रव्येषु Their rules do not operate in the case of those which resemble them and form part of other letters but are not taken cognisance of as separate from the whole, as in dravyas. नाव्यपवृक्तस्यावयवस्य अवयवाश्रयो विधिर्भवति यथा द्रव्येषु । तद्यथा— द्रव्येषु सप्तदश सामिधेन्यो भवन्तीति न सप्तदशारनिमात्रं काष्ठमनादभ्याधीयते The rules of those letters do not operate in the case of those which resemble them and form part of other letters, but are not taken cognisance of as such, as in dravyas. For instance in the case of dravyas, the purpose of the rule सप्तदश सामिधेन्यो भवन्ति is not satisfied when a wood seventeen cubits long is thrown on fire. विषम उपन्यासः, प्रत्यृचं चैव हि तत्कर्म चोद्यते, असम्भवश्चाग्नौ वेद्यां च The argument is not sound. The karma is enjoined with reference to every rk and it is impossible either for the fire or for the altar to hold it. यथा तर्हि सप्तदश प्रादेशमात्रीराश्वत्थीः समिधो ऽम्यादधीत इति न सप्तदशप्रादेशमात्रं काष्ठमनावभ्याधीयते If so, the purpose of the rule सप्तदश प्रादेशमात्रीराश्वत्थीः समिधोऽ भ्यादधीत is not satisfied when a wood seventeen spans long is thrown into the fire. 130 PRATYĀHĀRĀHNIKAएओ, एच् अत्रापि प्रतिप्रणवं चैतत्कर्म चोद्यते, तुल्यश्चासंभवोऽमौ वेद्यां च Even here the karma is enjoined with reference to the recital of pranava each time and it is impossible for the fire or the altar to hold it. यथा तर्हि तैलं न विक्रेतव्यं, मांसं न विक्रेतव्यम् इति व्यपवृक्तं च न विक्रीयते अव्यपवृक्तं गावः सर्षपाश्च विक्रीयन्ते तथा लोमनखं स्पृष्ट्वा शौचं कर्तव्यमिति व्यपवृक्तं स्पृष्ट्वा नियोगतः कर्तव्यम्, अव्यपवृक्ते कामचारः If so, as, when it is said that oil should not be sold and that meat should not be sold, they are not sold when they are separated from the whole, but the cows and mustard wherein they are not separated are sold, and as, when it is said that one should purify himself on touching hair and nail, it is obligatory to do it on touching them when they are separated from the body and it does not matter whether one touches them or not when they are not separated from the body, (so is here also). यत्र तर्हि व्यपवर्गेऽस्ति ? What will be the case where there is व्यपवर्ग १ कच व्यपवर्गोऽस्ति ? Where is व्यपवर्ग ? सन्ध्यक्षरेषु In diphthongs. सन्ध्यक्षरेषु विवृतत्त्वात् (Not) in dipthongs, on account of openness. यदत्र अवर्णं विवृततरं तदन्यस्मात् अवर्णात्, ये अपि इवर्णोवर्णे विवृततरे ते अन्याभ्यामिवर्णोवर्णाभ्याम्

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No, there is no व्यपवर्ग in diphthongs on account of विवृतत्व. The a here is more open than a elsewhere and the i and u here are more open than i and u elsewhere. अथवा पुनर्न गृह्यन्ते Or वर्णैकदेशs are not considered to be those which they resemble. अग्रहणं चेत् नुविधिलादेशविनामेषु ऋकारग्रहणम् If it is not taken so, the reading of the letter r after the siitras enjoining नुट्, लादेश and णत्व. अग्रहणं चेत् नुइविधिलादेशविनामेषु ऋकारस्य ग्रहणं कर्तव्यम् । तस्मान्नुड् द्विहलः ऋकारे चेति वक्तव्यम्, इहापि यथा स्यात् आनृधतुः आनृधुः इति । यस्य पुनर्गृह्यन्ते द्विहल इत्येव तस्य सिद्धम् T If वर्णैकदेशs are not considered to be those which they resemble, the letter ? should be read after the sitras enjoining नुद, लादेश and णत्व. After the sutra तस्मान्नुइ द्विहलः, ऋकारे च should be read, so that the forms आनृधतुः and आनृधुः may be got. By him who holds the वर्णैकदेशग्रहणपक्ष, it is achieved by the word fage: itself. यस्यापि न गृह्यन्ते, तस्याप्येष न दोषः । द्विहल्ग्रहणं न करिष्यते, तस्मान्नुड् भवतीत्येव It is no harm even to him who holds the अग्रहणपक्ष. The word द्विहल : is not read and the siūtra becomes तस्मान्नुद. यदि न क्रियते आटतुः आटुः इत्यत्रापि प्राप्नोति If it is not read, नुद् will appear in आटतुः and आदुः अश्नोतिग्रहणं नियमार्थं भविष्यति, अश्नोतेरेव अवर्णोपधस्य नान्यस्य अवर्णो- पवस्येति 132 PRATYĀHĀRĀHNIKAएओड्, ऐऔच् The mention of अश्नोति (in the sūtra अश्नोतेश्च 7-4-72) is to restrict its application that नुट् occurs only to अश् which has अ as its penultimate and not to similar roots which have their penultimate. as लादेशे च ऋकारग्रहणं कर्तव्यम् कृपो रो लः, ऋकारस्य च इति वक्तव्यम्इहापि यथा स्यात् क्लृप्तः क्लृप्तवान् इति । यस्य पुनर्गृह्यन्ते र इत्येव तस्य सिद्धम् R should be read after sītras dealing with लादेश thus - कृपो रो लः, ऋकारस्य च so that लादेश may take place here also-in क्लुप्तः and कलुप्तवान् . By him who holds the ग्रहणपक्ष, it is achieved by the word रः itself. यस्यापि न गृह्यन्ते तस्याप्येष न दोषः । ऋकारोऽप्यत्र निर्दिश्यते It is no harm even to him who holds अग्रहणपक्ष. The word ऋकार also is read here.. कथम्? How? अविभक्तिको निर्देशः, कृप उः रः लः कृपो रो ल इति Mention without case suffix thus कृप उः रः लः अथवा उभयतः स्फोटमात्रं निर्दिश्यते-रश्रुतेर्लश्रुतिर्भवति इति Or the genus is denoted in both-r becomes ! * विनामे ऋकारग्रहणं कर्तव्यम् रपाभ्यां नो णः समानपदे ऋकाराच इति वक्तव्यम्-इहापि यथा स्यात् मातॄणां पितॄणाम् इति । यस्य पुनर्गृह्यन्ते रषाभ्याम् इत्येव तस्य सिद्धम्

• in of becomes found in so that FH is formed from कृप् and र् becomes ॡ 80 that कल्पित is formed from कृप्.

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ऋ should be read after the sutra dealing with णत्व thus—रपाभ्यां नो णः समानपदे, ऋकाराच्च so that णत्व may occur even here—in मातृणाम्, पितॄणाम्. To him who holds the To him who holds the ग्रहणपक्ष, the object is achieved by the word रपाभ्याम् . न सिध्यति, यत्तद्रेफात्परं भक्तेः तेन व्यवहितत्वान्न प्राप्नोति No, it is not achieved since न् (in separated from the former part of मा भूदेवम्, अद्व्यवाय इत्येव सिद्धम् मातॄणां and पितॄणाम्) is by its latter part. Let it not be so ; it is achieved by the sītra अकुप्वाङ्नुम् व्यवायेऽपि. a ferfa No, it is not. वर्णैकदेशाः के वर्णग्रहणेन गृह्यन्ते ! Which वर्णैकदेशs are taken like वर्णs ? ये व्यपवृक्ता अपि वर्णा भवन्ति Those which exist as quis even outside them. यच्चापि रेफात्परं भक्तेः, न तत्कचिदपि व्यपवृक्तं दृश्यते That element which is after in is not found anywhere as a separate letter. एवं तर्हि योगविभागः करिष्यतेरषाभ्यां नो णः समानपदे ततो व्यवाये व्यवाये च रपाभ्यां नो णो भवतीति, ततः अकुप्वाङ्नुम्भिः इति If so the sūtra is split thus—रपाभ्यां नो णः समानपदे and then व्यवाये (even when separated by others n becomes after र and प् in a single word ) — and then अकुप्वाङ्नुम्भिः. 134 PRATYĀHĀRĀHNIKAएओ ऐच् इदमिदानीं किमर्थम् ? What is this for now ? नियमार्थम् । एतैरेवाक्षरसमाम्नायिकैर्व्यवाये नान्यैरिति For the sake of niyama, so that (it may take place) only when they are separated by only these letters of वर्णसमाम्नाय and none else. यस्यापि न गृह्यन्ते तस्याप्येष न दोषः । आचार्यप्रवृत्तिर्ज्ञापयति भवति ऋकारानो णत्वमिति, यदयं क्षुम्नादिषु नृनमनशब्दं पठति It is no harm even to him who holds the अग्रहणपक्ष. The use of acārya suggests that n becomes n after since he reads the word नृनमन in अनादिगण नैतदस्ति ज्ञापकम्, वृद्ध्यर्थमेतत्स्यात् नार्नमनिः-

No, this is not a jñapaka. It is there for the sake of orddhi in नार्नमनिः यत्तर्हि तृप्नोतिशब्दं पठति If so, he reads तृमोति *. यच्चापि नृनमनशब्दं पठति Or as he reads नूनमन. ननु चोक्तं वृद्ध्यर्थमेतत्स्यात् । Has it not been said that it is for the sake of vrddhi? बहिरङ्गा वृद्धिः, अन्तरङ्गं णत्वम्, असिद्धं बहिरङ्गम् अन्तरने ‘तृप्नोति is found only in पाठान्तर.

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Vrddhi is बहिरङ्ग and yatva is अन्तरङ्ग and बहिरङ्ग is asiddha when अन्तरङ्गकार्य is to be done.

अथवा उपरिष्टाद्योगविभागः करिष्यते— ऋतः नो णो भवति, ततः छन्दस्यवग्रहात् ऋत इत्येव Or the siitra छन्दस्यृदंवग्रहात् which comes later on is split into ऋतः and छन्दस्यवग्रहात् ; the former is taken to mean ऋतो नो णो भवति and the word ऋतः is taken to follow in the succeeding stitra also. फ्लुतावैच इदुती The siitra प्लुतावैच इदुतौ (is necessary). एतच्च वक्तव्यम् । यस्य पुनर्गृह्यन्ते गुरोष्टेः इत्येव प्लुत्या तस्य सिद्धम् The sutra gardag has also to be read. For him who holds ग्रहणपक्ष, its purpose is served by गुरोष्टेः. यस्यापि न गृह्यन्ते तस्याप्येष न दोषः, क्रियते न्यास एव * It is no harm even to him who holds अग्रहणपक्ष since the stūtra itself is read (by the Sūtrakāra). तुल्यरूपे संयोगे द्विव्यञ्जनविधिः Rules relating to two consonants in the case of one consonant followed by the same. तुल्यरूपे संयोगे द्विव्यञ्जनाश्रयो विधिर्न सिध्यति — कुक्कुटः, पिप्पली, पित्तम् इति । यस्य पुनर्गृह्यन्ते तस्य द्वौ ककारो, द्वौ पकारौ, द्वौ तकारौ Rules relating to two consonants in the case of one consonant followed by the same will not take place, as in कुक्कुट,

• क्रियते एतन्न्यास एवं is another reading. 136 PRATYĀHĀRĀHNIKA – एजोड्, ऐऔच् पिप्पली and पित्तम्. For him who holds the ग्रहणपक्ष there are two ककारs, two पकारs and two तकारs. यस्यापि न गृह्यन्ते तस्यापि द्वौ ककारौ द्वौ पकारौ द्वौ तकारौ Even for him who holds अग्रहणपक्ष, there are two ककारs, two पकारs and two तकारs. कथम् ! How ? मात्राकालोऽत्र गम्यते, न च मात्रिकं व्यञ्जनमस्ति । अनुपदिष्टं सत्कथं शक्यं विज्ञातुम्, असच्च कथं शक्यं प्रतिपत्तुम् ? The time taken by mātrās is here taken into account. There is no consonant which has one mātrā. How is it possible for one to take cognisance of a thing which has not been read and to know a thing which does not exist? यद्यपि तावदत्रैतच्छक्यते वक्तुं यत्रैतन्नास्ति अण् सवर्णान् गृह्णाति इति, इह तु कथं सय्यन्ता, सव्वत्सरः, यइँलोकम्, तइँलोकम् इति यत्रैतत् अस्त्यण् सवर्णान् गृह्णाति इति ? Even though it is possible to say so where the principle ar सवर्णान् गृह्णाति does not operate, how can it be here in सय्यन्ता, सव्वत्सरः, यलोकम्, तल्लोकम् where the same principle operates? अत्रापि मात्राकालो गृह्यते, न च मात्रिकं व्यञ्जनमस्ति । अनुपदिष्टं सत्कथं शक्यं विज्ञातुम्, असच्च कथं शक्यं प्रतिपत्तुम् ? Even here the time taken by matrās is taken into account. There is no consonant which has one mātrā. How is it possible for one to take cognisance of a thing which has not been read and to know a thing which does not exist? 137

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हयवरद् Six topics are dealt with here. They are (1) the need for reading ह in two suūtras ( 2 ) which is better —हयवरट् or हरयवद् ? (3) since अयोगवाहs are not read in प्रत्याहारसूत्रs, where are they to be taken to have been read? (4) do letters have meaning or not? (5) why are not anubandhas in प्रत्याहार taken as अच् ? and (6) why should semi-vowels be mentioned in the sītra अणुदित्सवर्णस्य चाप्रत्ययः. I सर्वे वर्णाः सकृदुपदिष्टाः, अयं हकारो द्विरुपदिश्यते पूर्वश्चैव परश्च । यदि पुनः पूर्व एवोपदिश्येत पर एव वा, कश्चात्र विशेषः All letters are read once; this is read twice before * and after. + If it is read either before or after, what would have been the difference? हकारस्य परोपदेशे अग्रहणेषु हग्रहणम् Hakara being read after, mention of hakara in sutras mentioning अद हकारस्य परोपदेशे अङ्ग्रहणेषु हग्रहणं कर्तव्यम्, आतोऽटि नित्यम्, शच्छोटि दीर्घादटि समानपादे हकारे च इति वक्तव्यम्, इहापि यथा स्यात् महाँ हि सः If hakara is read after, mention has to be made of hakara wherever the pratyahāra az is mentioned. For instance in the sītras आतोऽटि नित्यम्, शरछोऽटि, दीर्घादि समानपादे, हकारे च must be read so that the rule may operate here also in महाँ हि सः • In the sitra हयवर

• In the sitra हल् 138 PRATYĀHĀRĀHNIKA-यवरद उत्वे च Also in sutras dealing with उत्व. उत्वे च हकारग्रहणं कर्तव्यम्, अतो रोरप्लुतादप्लुते, हशि च, हकारे च इति वक्तव्यम्, इहापि यथा स्यात् पुरुषो हसति, ब्राह्मणो हसति Hakara has to be read also in sutras dealing with . For instance in the sītra हशि च after अतो रोरप्लुतादप्लुते, हकारे च must be read so that the rule may operate here also-in पुरुषो हसति, ब्राह्मणो हसति. अस्तु तर्हि पूर्वोपदेशः If so, let it be read before. पूर्वोपदेशे कित्वक्से विधयो झग्रहणानि च It being read before, injunction of कित्त्व, क्स and इट् and झल्ग्रहण. यदि पूर्वोपदेशः, कित्त्वं विधेयम् - स्निहित्वा स्नेहित्वा सिनिहिषति सिस्नेहिषतिरलो व्युपधाद्धलादेः इति कित्त्वं न प्राप्नोति । क्सविधिः, क्सश्च विधेयः - अधुक्षत् अलिक्षत् - शल इगुपधादनिटः क्सः इति क्सो न प्राप्नोति । इडूविधिः, इट् च विधेयः — रुदिहि स्वपिहिवलादिलक्षण इण् न प्राप्नोति । झल्प्रहणानि च । किम् ? । अहकाराणि स्युः । तत्र को दोषः झलो झलि इति इह न स्यात्, अदाग्धाम्, अदाग्धम्

If it is read before, कित्त्व has to be enjoined in cases like स्निहित्वा स्नेहित्वा, सिस्निहिपति, सिस्नेहिपति since they cannot be operated upon by the siitra रलो व्युपधाद्धलादेः, (for हू cannot be included under the pratyāhāra रलू.) क्स has to be enjoined in cases like अधुक्षत्, अलिक्षत् since they cannot be operated upon by शल इगुपधादनिटः क्सः (for ह cannot be included under the pratyāhāra शल्) इद has to be enjoined in cases like रुदिहि, स्वपिहि since they cannot be operated upon by रुदादिभ्यः सार्वधातुके (for हू cannot be

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included under the pratyahāra. Sutras dealing with also. Why ? They will not include ह. What is the harm there ? The sutra झलो झलि cannot operate in अदाग्धाम्, अदाग्धम्. तस्मात् पूर्वश्चैव उपदेष्टव्यः परश्च । यदि च किंचिद् अन्यत्राप्युपदेशे प्रयोजन- मस्ति तत्राप्युपदेशः कर्तव्यः Therefore it has to be read before and after. If there be any use of its being read elsewhere, there too should it be read. Π इदं विचार्यते अयं रेफो यकारवकाराभ्यां पूर्व एवोपदिश्येत हरयवट् इति, पर एव वा यथान्यासम् इति This is to be discussed whether is to be read before and व 88 हरयवद or after them as it is in the sūtra. कश्चात विशेषः ? What is the difference here? रेफस्य परोपदेशे अनुनासिकद्विर्वचनपरसवर्णप्रतिषेधः रेफ being read after, prohibition of अनुनासिक, द्विर्वचन and परसवर्ण. रेफस्य परोपदेशे अनुनासिकद्विर्वचनपरसवर्णानां प्रतिषेधो वक्तव्यः । अनुनासिकस्य — प्रातर्नयति स्वर्नयति, यरोऽनुनासिकेऽनुनासिको वा इत्यनुनासिकः प्राप्नोति । द्विर्वचनस्य – मद्रहृदः, भद्रहृदः, यर इति द्विर्वचनं प्राप्नोति । परसवर्णस्य — कुण्डं रथेन, वनं रथेन, अनुस्वारस्य ययिइति परसवर्णः प्राप्नोति If is read after and (as it is in the sutra), nasalisation, doubling and likening to the following letter should be prohibited. As regards nasalisation, in cases like स्वनयति, प्रातर्नयति the siīitra यरोऽनुनासिकेऽनुनासिको वा will operate. As regards doubling, in cases like मद्रहृदः भद्रहृदः doubling 140 PRATYĀHĀRĀHNIKA - हयवरद् will take place by the sutra अनचि च (since रेफ is included under the pratyāhāra यर्.) As regards the likening to the following letter, in cases like कुण्डं रथेन, वनं रथेन, the sūtra अनुस्वारस्य ययि परसवर्णः will operate so that परसवर्ण will take place. अस्तु तर्हि पूर्वोपदेशः If so, let it be read before them. पूर्वोपदेशे किच्चप्रतिषेधो व्यलोपवचनं च It being read before, prohibition of f and mention of व्यलोप. यदि पूर्वोपदेशः कित्त्वं प्रतिषेध्यं— देवित्वा, दिदेविषति—रलो व्युपधात् इति कित्त्वं प्राप्नोति If it is read before, fe has to be prohibited; otherwise क्त्वा and सन् will become optionally कित् in देवित्वा and दिदेविषति by the sutra रलो व्युपधात् (since बू will be included in the pratyāhāra रलू). .. नैष दोषः, नैवं विज्ञायते रलो व्युपधात् इति There will be no room for this flaw since it is not understood thus - रलः व्युपधात् .. किं तर्हि ? How then ? रलः अव्युपधात् इति Thus — रलः अव्व्युपधात्. किमिदं अव्व्युपधात् इति ? What does अवृव्युपधात् mean here ?

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अवकारान्तात् व्युपधात् अव्व्युपधात् इति After व्युपध which does not end in व्. व्यलोपवचनं च । व्योश्च लोपो वक्तव्यः । गौधेरः, पचेरन्, यजेरन्, जीवे रदानुः - जीरदानुः ; वलीति लोपो न प्राप्नोति इति Mention of the elision of य् and बू. The elision of य् and व् should be mentioned in the following cases गौधेरः, पचेरन्, यजेरन, जीरदानुः (the suffix रदानुः after जीव् by जीवेरदानुः) since र् is not included in the pratyāhāra वल्. नैष दोषः रेफोऽप्यत्र निर्दिश्यते, लोपो व्योर्वलीति रेफे च वलि च इति There is no room for this flaw. thus लोपो व्योर्वलि, रेफे च वलि च. अथवा पुनरस्तु परोपदेशः Or let there be परोपदेश itself. also is mentioned here ननु चोक्तं रेफस्य परोपदेशे अनुनासिकद्विर्वचनपरसवर्णप्रतिषेध इति ? Has it not been said that, if there is a prohibition of nasaliation, doubling and likening to the following letter should be made? अनुनासिकपरसवर्णयोस्तावत् प्रतिषेधो न वक्तव्यः, रेफोष्मणां सवर्णा न सन्ति । द्विर्वचनेऽपि, नेमी रहौ कार्यिणौ द्विर्वचनस्य । किं तर्हि ? निमित्तमिमौ रहौ द्विर्वचनस्य ; तद्यथा— ब्राह्मणा भोज्यन्तां माठरकौण्डिन्यौ परिवेविष्टाम् इति, नेदानी तौ भुञ्जाते First there is no need for the prohibition of age and परसवर्ण since रेफ and fricatives have no like letters. Even The defect in this case is that has to be read which is not in the satra. 142 PRATYĀHĀRAHNIKAहयवरद in द्विर्वचन, रेफ and हकार are not the recipients of द्विर्वचन. What then? They are निमित्तs of द्विर्वचन. It is analogous to this-when it is said that brahmins may be fed and and may serve, they two do not dine then. III इदं विचार्यते—इमे अयोगवाहा * न क्वचिदुपदिश्यन्ते श्रूयन्ते च तेषां कार्यार्थ उपदेश कर्तव्यः This is discussed that these अयोगवाहs are read nowhere but heard (in words) and they have to be read to be operated upon by the siūtras. के पुनरयोगवादाः ! What are अयोगवाहः ? विसर्जनीयजिह्वामूलीयोपध्मानीयानुस्वारयमाः They are visarga, jihvamūliya, upadhmaniya, anusvāra and yama. कथं पुनरयोगवाहाः ? How are they called अयोगवाहs ? यदयुक्ता वहन्ति, अनुपदिष्टाश्च श्रूयन्ते Since they being heard without being read are operated upon without being included in any pratyāhāra.

• It is interesting to note that Kannada grammarians began to use the term yogavaha in place of ayōgdvāha; this is perhaps due to false etymology that those letters are found only in the company of others or metanalysis.) Cf. Jihvamaliyopadhmaniyabinduvisargangalam ryanjanasamjñeyalli yogavāhangalendu pelvar (Sabdamapidarpapa 1,22 commentary)

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क पुनरेषामुपदेशः कर्तव्यः ? Where are these to be read? अयोग वाहानामसु णत्वम् Reading of अयोगवाह among अद् for the sake of णत्व. अयोगवाहानामट्सु उपदेशः कर्तव्यः । किं प्रयोजनम् ! णत्वम् उरः केण उरण, उरःपेण उर पेण, अड्व्यवाये इति णत्वं सिद्धं भवति Reading of अयोगवाहs among the letters included in the pratyāhāra अद is necessary. What is the use ? What is the use ? णत्व, as in उरः केण, उर केण, उरःपेण and उर पेण । णत्व can be accomplished since there is अव्यवाय. शर्ष जगभावपत्वे Their reading among शर् for the sake of जश्त्व and पत्व. शषूपदेशः कर्तव्यः । किं प्रयोजनम् ? जश्भावषत्वे । अयमुब्जिरूपध्मानीयोपधः पठ्यते; तस्य जश्त्वे कृते उब्जिता उब्जितुम् इत्येतद्रूपं यथा स्यात् They have to be read among. What is the use? For the sake of जश्त्व and पत्व. for its penultimate. उब्जितुम् may be got. This root 3 is read with upadhmaniya If it takes जशत्व, the forms उब्जिता and यद्युजिरुपध्मानीयोपधः पठ्यते उब्जिजिषति इति उपध्मानीयादेरेव द्विर्वचनं प्राप्नोति, दकारोपधे पुनः नन्द्राः संयोगादयः इति प्रतिषेधः सिद्धो भवति If the root is read with upadhmaniya for its penultimate, the doubling of that commencing with upadhmaniya (i. e.) ब्जि in उब्जिजिपति takes place. If, on the other hand, the penultimate is art, prohibition of its doubling takes place by the sītra नन्द्राः संयोगादयः. 144 PRATYĀHĀRAHNIKAइयबर यदि दकारोपधः पठ्यते का रूपसिद्धिः, उब्जिता, उब्जितुम् इति : If it is read with art for its penultimate, how are the forms उब्जिता and उब्जितुम् to be got ? असिद्धे भ उद्ज्ञेः-इदमस्ति स्तोः श्चुना श्चुः इति, ततो वक्ष्यामि भ उद्जेः, उद्द्धेः श्चुना सन्निपाते भो भवतीति In the asiddhaprakarana the reading of भ उद्जेः. Here is the sutra स्तोः चुना दचुः ; then shall I read भ उद्जेः so that द् of उद्ज् will become भू when it is followed by a and चवर्ग. श् तत्तर्हि वक्तव्यम् Then it is to be read. न वक्तव्यम्, निपातनादेव सिद्धम् No, it need not be read since it is accomplished by nipatana. किं निपातनम् ! Which nipātana ? भुजन्युब्जौ पाण्युपतापयोः इति The nipātana is भुजन्युब्जौ पाण्युपतापयोः इहापि तर्हि प्राप्नोति, अभ्युद्गः समुद्गः इति Even here in अभ्युद्गः and समुद्रः will it come. अकुत्वविषये तन्निपातनम् । अथवा नैतदुब्जे रूपं, गमेरेतत् द्वयुपसर्गाड्डो विधी- यते, अभ्युद्गतः अभ्युद्गः, समुद्गतः समुद्र इति The nipatana is where there is no . Or this is not derived from the root उब्जू, but from गम् where डः takes place when 145

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the root गम् is preceded by two prepositions. अभ्युद्गतः becomes and समुद्गतः becomes समुद्रः. अभ्युद्गः, धत्वं च प्रयोजनम् — सर्पिः षु, धनुःषु-शर्व्यवाय इति षत्वं सिद्धं भवति, नुम्बिसर्जनीयशर्व्यवायेऽपि इति विसर्जनीयग्रहणं न कर्तव्यं भवति पत्व is the benefit as in सर्पिःषु and धनुःपु. It is achieved since there is शर्व्यवाय. So the word विसर्जनीय in नुम्बिसर्जनीयशर्व्यवाये is unnecessary. नुमश्चापि तर्हि ग्रहणं शक्यमकर्तुम् In that case even the word नुम् is unnecessary. कथं सर्पषि, धनूंषि ? How are the forms सर्पीषि and धनूंषि to be got ? अनुस्वारे कृते शर्व्यवाय इत्येव सिद्धम् After the anusvāra is brought in, is accomplished by शर्व्यवाय. अवश्यं नुमो ग्रहणं कर्तव्यम्, अनुस्वारविशेषणं नुम्ग्रहणम्, नुमो योऽनुस्वारः तत्र यथा स्यात्, इह मा भूत् पुंसु इति Reading of is necessary. नुम् is necessary. It is taken as the fear of anusvāra so that may take place where anusvāra has ★ replaced नुम् and may not take place in पुंसु. अथवा अविशेषेणोपदेशः कर्तव्यः Or they have to be read wherever necessary. किं प्रयोजनम् ! What is the use ? 146 PRATYĀHĀRAHNIKAहयवरद् अविशेषेण संयोगोपधासंज्ञालोऽन्त्यद्विर्वचनस्थानिवद्भावप्रतिषेधाः Reading wherever necessary for the sake of the संज्ञा, संयोग and उपधा, for the operation of अलोऽन्त्यविधि and द्विर्वचनविधि and for the prohibition of स्थानिवद्भाव. ● अविशेषेण संयोगसंज्ञा प्रयोजनम् ३३०जक हलोऽनन्तराः संयोगः इति संयोगसंज्ञा, संयोगे गुरु इति गुरुसंज्ञा, गुरोः इति प्लुतो भवति । उपधासंज्ञा च प्रयोजनम् — दुष्कृतम्, निष्कृतम्, दुष्पीतम्, निष्पीतम्, इदुदुपधस्य चाप्रत्यययस्य इति षत्वं सिद्धं भवति By reading it wherever necessary, संयोगसंज्ञा is one prayojana. In उ३जक, the letter उ is pluta संयोगसंज्ञा and गुरुसंज्ञा are got by the operation of the sitras हलोऽनन्तराः संयोगः and संयोगे गुरु and it becomes pluta after being operated upon by the sutra गुरोः उपधासंज्ञा also is another prayojana. The षत्व is achieved in दुष्कृतम्, निष्कृतम्, दुप्पीतम् and निष्पतिम् by the operation of the siitra इदुदुपधस्य चाप्रत्ययस्य. … नैतदस्ति प्रयोजनम् ; न इदुदुपधग्रहणेन विसर्जनीयो विशेष्यते This is not a prayojana, for the penultimate and उ do not qualify the visarga. किं तर्हि ? What then ? सकारो, विशेष्यते, इदुदुपधस्य सकारस्य यो विसर्जनीय इति सकार is qualified thus—the visarga which has replaced सकार in the word having for the penultimate इत् and उत्. अथवा उपधाग्रहणं न करिष्यते । इदुद्भ्यां तु परं विसर्जनीयं विशेषयिष्यामः इदुद्भ्यामुत्तरस्य विसर्जनीयस्य इति

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Or उपधा is not read there. We shall qualify the visarga as followed by इत् and उत् thus - इदुद्भयामुत्तरस्य विसर्जनीयस्य. अलोऽन्त्यविधिश्च प्रयोजनम् — वृक्षस्तरति, लक्षस्तरति - अलोऽन्त्यस्य विधयो भवन्तीति अलोऽन्त्यस्य सत्वं सिद्धं भवति The operation of अलोऽन्त्यविधि also is a prayojana. In the examples वृक्षस्तरति and लक्षस्तरति सकार takes the place of visarga by taking recourse to the rule अलोऽन्त्यस्य विधयो भवन्ति. एतदपि नास्ति प्रयोजनम् । निर्दिश्यमानस्य आदेशा भवन्ति इति विसर्जनीयस्यैव भविष्यति This too is not a prayojana. Since adesas replace only what is mentioned; a replaces only the visarga. द्विर्वचनं प्रयोजनम् — उरः कः, उरःपः - अनचि च अच उत्तरस्य यरो द्वे भवत इति द्विर्वचनं सिद्धं भवति Doubling is another benefit. In the examples :: and उरःपः doubling is achieved by the operation of the sutra अनचि च which means that यर् following a vowel is doubled. स्थानिवद्भावप्रतिषेधश्च प्रयोजनम्, यथेह भवति उरः केण, उरःपेण, इति अड्व्यवाय इति णत्वम् एवमिहापि स्थानिवद्भावात्प्राप्नोति, व्यूढोरस्केन महोरस्केन इति ; तत्र अनल्विधौ इति प्रतिषेधः सिद्धो भवति स्थानिवद्भावप्रतिषेध also is a prayojana; just as णत्व may come by अव्यवाय in उरः केण and उरः पेण, so also the णत्व may come by स्थानिवद्भाव in व्यूढोरस्केन and महोरस्केन and it is prevented by अनल्विधौ. IV किं पुनरिमे वर्णा अर्थवन्तः, आहोस्वित् अनर्थकाः ? Do these letters have meaning or no? 148 PRATYĀHĀRĀHNIKA-हयवरद् अर्थवन्तो वर्णाः धातुप्रातिपदिकप्रत्ययनिपातानाम् एकवर्णानामर्थदर्शनात् Letters have meaning, since there is meaning in one-lettered roots, stems, affixes and nipātus. दृश्यन्ते—एति, अर्थवन्तो वर्णाः । कुतः ? धातुप्रातिपदिकप्रत्ययनिपातानामेकवर्णानामर्थदर्शनात् । धातव एकवर्णा अर्थवन्तो दृश्यन्ते एति, * अध्येति, 1 अधीते । इति । प्रातिपदिकान्येकवर्णान्यर्थवन्ति– आभ्याम् एभिः, एषु । प्रत्यया एकवर्णा अर्थवन्तःऔपगवः, कापटवः । निपाता एकवर्णा अर्थवन्तः - अ अपेहि, इ इन्द्रं पश्य, उ उत्तिष्ठ, अ अपक्राम । धातुप्रातिपदिकप्रत्ययनिपातानामेकवर्णानामर्थदर्शनान्मन्यामहे अर्थवन्तो वर्णा इति Letters have meaning. Why ? Since meaning is found in onelettered roots, stems, affixes and nipātas. One lettered roots having meaning are found. viz. पति, अध्येति, अधीते. One-lettered stems having meaning are found. viz. आभ्याम् एभिः, एषु। Onelettered affixes having meaning are found. viz. औपगवः, कापटवः. One-lettered nipātas having meaning are found. viz. अ अपेहि, इ इन्द्रं पश्य, उ उत्तिष्ठ, अ अपक्राम. We think that letters have meaning since one-lettered roots, stems, affixes and nipatas are found to have meaning. वर्णव्यत्यये चार्थान्तरगमनात् On account of change in meaning by the change in letters. वर्णव्यत्यये च अर्थान्तरगमनान्मन्यामहे अर्थवन्तो वर्णा इति कूपः सूपो यूप इति — कूप इति सककारेण कश्चिदर्थो गम्यते, सूप इति ककारापाये सकारापजने चार्थान्तरं गम्यते, यूप इति ककारसकारापाये यकारोपजनेऽर्थान्तरं गम्यते । तेन मन्यामहे यः कूपे कूपार्थः स ककारस्य $ यः सूपे सूपार्थः स सकारस्य, यो यूपे यूपार्थः स यकारस्य इति Root इण्. + Root क्.

• Root इब्. $ अन्येषां ग्रन्थाः सककारस्येति; त एवमाहुः सह ककारेण अर्थवत्ता इति (Pradipika)

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We think that letters have meaning since meaning changes in words if one letter is replaced by another. viz. कृपः सूपः, यूपः. The word is seen to have one meaning when it is with ककार; another meaning is seen in the word सूपः where कृ is removed and is placed in its stead; and another meaning is seen in the word : where both and are removed and क् is placed instead. Therefore we think that the meaning of the word कूप is in its ककार, that of सूप is in its सकार and that of ग्रुप is in its पंकार. सू वर्णानुपलब्धौ चानर्थगतेः स् On account of the absence of that meaning in the absence of one letter. वर्णानुपलब्धौ चानर्थगतेर्मन्यामहे अर्थवन्तो वर्णा इति-वृक्षः, ऋक्षः काण्डीरः, आण्डीरः - वृक्ष इति सवकारेण कश्चिदर्थो गम्यते, ऋक्ष इति वकारापाये सोऽर्थो न गम्यते । काण्डीर इति सककारेण कश्चिदर्थो गम्यते, आण्डीर इति ककारापाये सोऽर्थो न गम्यते We think that letters have meaning since, in the absence of one letter, that meaning is not found. viz. वृक्षः, ऋक्षःः काण्डीरः, आण्डीरः. The word वृक्ष is found to have a meaning when it is with the letter and when that letter is removed, the same meaning is not found in the word. The word काण्डीरः is found to have a meaning when it is with the letter and when that letter is removed, the same meaning is not found in the word आण्डीरः. किं तर्ह्यच्यते अनर्थगतेः इति, न साधीयो यत्रार्थस्य गतिर्भवति ? Why is it said अनर्थगतेः ? Is not its meaning well understood ? एवं तर्हि इदं पठितव्यं स्यात् वर्णानुपलब्धौ चातदर्थगतेः इति If 80, it should be read thus वर्णानुपलब्धौ चातदर्थगतेः 150 PRATYĀHĀRĀHNIKA-यवर किमिदम् अतदर्थगतेरिति : What is meant by अतदर्थगतेः ? तस्यार्थः तदर्थः, तदर्थस्य गतिः तदर्थगतिः, न तदर्थगतिः अतदर्थगतिः, अतदर्थगतेरिति । अथवा सोऽर्थः तदर्थः, तदर्थस्य गतिः तदर्थगतिः, न तदर्थगतिः अतदर्थगतिः, अतदर्थगतेरिति The word अतदर्थगतेः is taken to be the ablative case of अतदर्थगतिः which is the compound of न and तदर्थगतिः तदर्थगतिः is taken to be the tatpurusa compound of तदर्थ and गतिः, where तदर्थ is the compound of तस्य and अर्थः. Or अतदर्थगतेः is taken to be the ablative case of अतदर्थगतिः which is the compound of न and तदर्थगतिः तदर्थगतिः is taken to be the tatpurusa compound of तदर्थ and गतिः, where तदर्थ is the compound of सः and अर्थः स तर्हि तथा निर्देशः कर्तव्यः Then it should be read so. न कर्तव्यः ; उत्तरपदलोपोऽत्र द्रष्टव्यः तद्यथा उष्ट्रमुखमिव मुखम् अस्य उष्ट्रमुखः, खरमुखः । एवम् अतदर्थगतेः अनर्थगतेः इति No, it need not be read. Here it is to be construed that the following word has been dropped. Just as in the word उष्ट्र्मुखः whose विग्रहवाक्य is उष्ट्र मुखमिव मुखम् अस्य the word मुखम् after उष्टू is dropped and also in खरमुखः, so also in the word अनर्थगतेः the word a after a is dropped *. संघातार्थवत्वाच्च On account of the collection having meaning.

• नू between अ and अर्थगतेः should be taken as intervocalic.

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संघातार्थवत्त्वाच्च मन्यामहे अर्थवन्तो वर्णा इति, येषां संघाता अर्थवन्तः अबयवा अपि तेषाम् अर्थवन्तः । येषां ह्यवयवा अर्थवन्तः समुदाया अपि तेषां अर्थवन्तःतद्यथा, एकश्चक्षुष्मान् दर्शने समर्थः तत्समुदायश्च शतमपि समर्थम्; एकश्च तिलस्तैलदाने समर्थः तत्समुदायश्च खार्यपि तैलदाने समर्था; येषां पुनरवयवा अनर्थकाः समुदाया अपि तेषामनर्थकाः तद्यथा, एकोऽन्धो दर्शने असमर्थः तत्समुदायश्च शतमप्यसमर्थम्, एका च सिकता तैलदाने असमर्थ तत्समुदायश्च खारीशतमप्यसमर्थम् We think that letters have meaning since their collection has meaning. If the collections of letters have meaning, their parts too, have meaning. If the parts have meaning, their wholes also have meaning. viz. If one man with eyes is able to see, a collection of hundred such men is able to see. If one gingelly seed is capable of giving oil, 64 marakkal of gingelly seed is capable of giving oil. If the parts have no meaning, their wholes also cannot have meaning, viz. If one blind man is not able to see, a collection of hundred such men cannot see; if one particle of sand cannot give oil, hundred khari of the same cannot give oil. यदि तर्हि इमे वर्णा अर्थवन्तः अर्थवत्कृतानि प्राप्नुवन्ति If then these letters have meaning, they will be operated upon by the rules which operate on those that have meaning. कानि! What are they ? अर्थवत्प्रातिपदिकम् इति प्रातिपदिकसंज्ञा, प्रातिपदिकात् इति स्वाद्युत्पत्तिः सुबन्तं पदम् इति पदसंज्ञा ↑ एतदुक्तं भवति प्रयोगे अर्थवत्तायां सत्यां न दोषोऽस्ति, शास्त्रेषु किञ्चिद्विनश्यति (Pradipika) 152 PRATYĀHĀRĀHNIKA - हयवरद् They will get the designation प्रातिपदिकम् by अर्थवत्प्रातिपदिकम् will receive the case-suffixes after them by प्रातिपदिकात्.. and will get the designation पदम् by सुबन्तं पदम् तत्र को दोषः ? What is the harm there? पदस्य इति नलोपाद्वीनि प्राप्नुवन्ति धनं वनम् इति न The elision of and others will take place in the words and वनम् by the operation of पदस्य. संघातस्यैकार्थ्यात् सुबभावो वर्णात् Collection having one meaning, absence of case-suffixes after letters. संघातस्य एकत्वमर्थ, तेन वर्णात्सुबुत्पत्तिर्न भविष्यति Since the collection has one meaning, case-suffixes will not come after each letter. अनर्थकास्तु प्रतिवर्णमर्थानुपलब्धेः Letters, on the other hand, have no meaning since meaning is not had for every letter. अनर्थकास्तु वर्णाः । कुतः ? प्रतिवर्णमर्थानुपलब्धेः । न हि प्रतिवर्णमर्था उपलभ्यन्ते । किमिदं प्रतिवर्णमिति ? वर्ण वर्ण प्रति प्रतिवर्णम् Letters have no meaning. Why? Since meaning is not found for every letter. Meanings are not got for every letter. How. is प्रतिवर्णम् derived ? प्रतिवर्णम् is derived thus - वर्ण वर्णे प्रति. वर्णव्यत्ययापायोपजनविकारेष्वर्थदर्शनात् Since the same meaning is present though there is metathesis, elision, augment or substitution of letters. 20 153

LECTURES ON PATANJALI’S MAHABHAṢYA वर्णव्यत्ययापायोपजन विकारेष्वर्थदर्शनान्मन्यामहे अनर्थका वर्णा इति । वर्णव्यत्यये कृतेस्तर्कः, कसेः सिकता, हिंसेः सिंहः ; वर्णव्यत्ययः नार्थव्यत्ययः । अपायो लोपः हतः, नन्ति, नन्तु, अन्नन्; वर्णापायो नार्थापायः । उपजन आगमःलविता, लवितुम् ; वर्णोपजनः नार्थोपजनः । विकार आदेशः - घातयति, घातकः; वर्णविकारो नार्थविकारः । यथैव वर्णव्यत्ययापायोपजनविकारा भवन्ति तद्वत् अर्थव्यत्ययापायोपजनविकारैर्भवितव्यम् न चेह तद्वत् । अतो मन्यामहे अनर्थका वर्णा इति

We think that letters have no meaning since the same meaning is found though there is metathesis, elision, augment or substitution of letters. In metathesis, तर्कः is from कृत्, सिकता is from कस् and ferg: is from fe; here is metathesis only of letters. and no change in meaning. अपाय means elision— viz. हतः, घ्नन्ति, घ्नन्तु, अघ्नन् Here is elision of letters and not of meaning. Here is only उपजन means augment viz. लविता, लवितुम्. augment of letters and not of meaning. विकार means आदेश viद, घातयति, घातकः. Here is only substitution of letters and not of meaning. As there is metathesis, elision, augment on substitution of letters, so should there be change, elision, augment and substitution in meaning. It is not so here. Hence we think that letters have no meaning. उभयमिदं वर्णेषूक्तम्-अर्थवन्तोऽनर्थका इति च, किमत्र न्याय्यम् ? Both has been said with regard to letters that they have meaning and that they have not. Which is right here? उभयमित्याह Both, says he. कुतः ? How? 154 PRATYĀHĀRAHNIKAहयवरद स्वभावतः । तद्यथा— समानमीमानानां चाधीयानानां केचिदर्थेर्युज्यन्ते अपरे न ; न चेदानीं कश्चिदर्थवानिति कृत्वा सर्वैरर्थवद्भिः शक्यं भवितुम्, कश्चिद्वा अनर्थक इति कृत्वा सर्वैरनर्थकैः By nature. For instance, of those persons who study equally with the same hope (of getting money), some get it and others do not.* Because one gets money, it is not necessary that all have got money and because one has not got money, it is not necessary that all have not got money. तत्र किमस्माभिः शक्यं कर्तुम् ? If so, what are we to do here ? यद्धातुप्रत्ययप्रातिपदिकनिपाता एकवर्णा अर्थवन्तो अतोऽन्येऽनर्थका इति । स्वाभाविकमेतत् Such single letters as stand as roots, affixes, stems and nipatas have meaning and the rest have no meaning. This is quite natural. कथं य एष भवता वर्णानामर्थवत्तायां हेतुरुपदिष्टः– अर्थवन्तो वर्णा धातुप्रातिपदिकप्रत्ययनिपातानामेकवर्णानामर्थदर्शनाद्वर्णव्यत्यये चार्थान्तरगमनाद्वर्णानुपलब्धौ चानर्थगतेः सङ्घातार्थवत्त्वाच इति ? सङ्घातान्तराण्येवैतान्येवजातीयकानि अर्थान्तरेषु वर्तन्ते, कूपः सूपो यूप इति । यदि हि वर्णव्यत्ययकृतमर्थान्तरगमनं स्यात् भूयिष्ठः कूपार्थः सुपे स्यात्, सूपार्थश्च कूपे, कूपाथश्च यूपे, यूपार्थश्च कूपे, सूपार्थश्च यूपे, यूपार्थश्च सूपे; यतस्तु खलु न किञ्चित्कूपस्य वा सूपे, सूपस्य वा कूपे, कूपस्य वा यूपे, यूपस्य वा This sentence is interpreted also thus:-Of those who equally strive after (wealth), some get it and others do not; of those who equally study, some get the desired object and others do not.

• कथित् is another reading.

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कूपे, सूपस्य वा यूपे, यूपस्य वा सूपे, अतो मन्यामहे सङ्घातान्तराण्येवैतान्येवंजातीयकानि अर्थान्तरेषु वर्तन्ते इति इदं खल्वपि भवता वर्णानामर्थवत्तां ब्रुवता साधीयोऽनधकत्वं द्योतितं – यो हि मन्यते यः कूपे कूपार्थः स ककारस्य, यः सूपे सूपार्थः स सकारस्य, यो यूपे यूपार्थः स यकारस्येति, ऊपशब्दस्त्वस्यानर्थकः स्यात् What about the reasons enunciated by you to comprehend that letters have meaning - अर्थवन्तो वर्णाः.. सङ्घातार्थवस्वाच्च ? The words of the type कूपः, सूपः and यूपः are different letter smaller groups having different meanings. If the change in their meaning is due only to the change of a single letter, the major portion of the meaning of कूप should lie in सूप, that of सूप in कूप, that of कूप in that of यूप in कूप, that of सूप in ग्रूप and that of ग्रुप in सूप. Since there is nothing of the meaning of कूप in सूप, that of in कूप, that of कृप in that of ग्रुप यूप, सूप ग्रूप, in कूप, that of सूप in यूप and that of चूप in सूप, we think that these are different groups having different meanings. Even this has been very well suggested by you that letters have no meaning while proving that letters have meaning. He who thinks that the meaning of कूप is in ककार, that of सूप in सकार, and that of ग्रुप in यकार, has to decide that ऊप has no meaning. in, तत्रेदमपरिहृतं सङ्घातार्थवत्त्वाच्चेति There this—सङ्घातार्थवत्त्वाच्च – has been left unanswered. एतस्यापि प्रातिपदिकसंज्ञायां परिहारं वक्ष्यति Answer for this also will be given later while dealing with प्रातिपदिकसंज्ञा * The answer is this :दृष्टो यतदर्थेन गुणेन गुणिनोऽर्थभावः सुराजवत् रथाङ्गवच. It is seen that wholes have meaning unconnected with the meaning of the parts, as wine and chariot are unconnected with the quality of their parts. 156 PRATYĀHĀRĀHNIKA-हयवरद V अइउण्, ऋलक, एओङ्, ऐऔच् प्रत्याहारेऽनुबन्धानां कथमज्ग्रहणेषु न Why is the non-inclusion of anubandhas in the pratyāhāra अच् ? य एते अक्षु प्रत्याहारार्थी अनुबन्धाः क्रियन्ते एतेषामज्ग्रहणेन ग्रहणं कस्मान्न भवति ? Why are not the anubandhas (and) which are read in the sītras अइउण्, ऋलक्, एओङ् and पेऔच् to form प्रत्याहारः included under अच् ? किं च स्यात् ? What if they are included? दधि णकारीयति, मधु णकारीयति, इति इको यणचि इति यणादेशः प्रसज्येत इ and उ of दधि and मधु in दधि णकारीयति and मधु णकारीयति will respectively be replaced by and on the strength of the siifra इको यणचि. आचारात् By ācāra. किमिदमाचारात् ! What is here meant by आचारात् ? आचार्याणामुपचारात् । नैतेष्वाचार्या अच्कार्याणि कृतवन्तः By the application of Acarya. † Acarya has not treated them as अच्· काश्यपस्य. अक्षु is another reading. It means अच्प्रत्याहारबोधकसूत्रेषु. f The Acārge here refers to the author of the satra तृषिमृषिकृषेः 157अप्रधानत्वात् LECTURES ON PATANJALI’S MAHABHAṢYA On account of their secondary nature. अप्रधानत्वाच्च न खल्वप्येतेषां अक्षु प्राधान्येनोपदेशः क्रियते Since they are secondary here, they are not read in these four sītras primarily. क तर्हि ! Where then are they read primarily ? हल्पु In the sītras which enable us to form the pratyāhāra हल्. कुत एतत् How is it so understood ? एषा ह्याचार्यस्य शैली लक्ष्यते, यत्तुल्यजातीयांस्तुल्यजातीयेषु उपदिशति, अचोऽक्षु, हलो हल्पु This is the procedure of Acarya that he reads the letters of the same family together. The vowels in the sutras forming the pratyāhāra and consonants in those forming the pratyāhāra हल् लोपश्च बलवत्तरः The elision is stronger. लोपः खल्वपि तावद्भवति The elision (by the sītra तस्य लोपः) takes place before (the formation of प्रत्याहार by the sutra आदिरन्त्येन सहेता) 158 PRATYĀHĀRĀHNIKAहयवरद् ऊकालोऽजिति वा योगस्तत्कालानां यथा भवेत् । अचां ग्रहणमच्कार्य तेनैषां न भविष्यति ।। The sītra is split as ऊकालोऽच्, so that the designation अच् may come only to such sounds as have their quantity and so that it may not come to these. अथवा योगविभागः करिष्यते, ऊकालोऽच्—उ ऊ उ३ इत्येवंकालोऽज्भवतिततः ह्रस्वदीर्घप्लुतः-ह्रस्वदीर्घप्लुतसंज्ञश्च भवति उकालोऽच् Or the sutra is split thus ऊकालोऽच्, meaning that अच् is that which has the quantity of उ, ऊ and उ३ and then ह्रस्वदीर्घप्लुतः meaning that अच् having ऊकाल get the designation of ह्रस्व, दीर्घ and प्लुत. एवमपि कुक्कुट इत्यत्रापि प्राप्नोति Even then the designation अन्त will come to क्क of कुकूट. तस्मात् पूर्वोक्त एव परिहारः Hence the answer has already been given. * एष एवार्थः The same is the conclusion. अपर आह Another says. हस्वादीनां वचनात् प्राग्यावत्तावदेव योगोऽस्तु । अच्कार्याणि यथा स्युस्तत्कालेष्वक्षु कार्याणि ॥ Let the sītra be as it is before ह्रस्वदीर्घप्लुतः - so that the rules dealing with अच् may operate upon such अच् as have that quantity. At the end of bhasya. †This shows that Mahabhasyakara commented upon vārttikas of different authors, some of which were in sloka form.

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VI अथ किमर्थम् अन्तःस्थानामप्सूपदेशः क्रियते * ? Now why are the semi-vowels so mentioned as to be operated upon by the siūtra अणुदित्सवर्णस्य चाप्रत्ययः. इह सय्य्यन्ता सव्व्वत्सरः यल्ल्लोकम् तल्ऍलोकम् हात परसवर्णस्यासिद्धत्वात् अनुस्वारस्यैव द्विर्वचनम् । तत्र परस्य परसवर्णे कृते तस्य ययग्रहणेन ग्रहणात् पूर्वस्यापि परसवर्णो यथा स्यात् Since, in the examples सय्य्यन्ता सव्वँवत्सरः, यलोकम्, तल्लोकम्, परसवर्ण (by the sutra अनुस्वारस्य ययि परसवर्णः) is asiddha, the doubling will be to the anuseara alone. When the second is made परसवर्ण there, the first too may be made परसवर्ण taking the second to be यय्. नैतदस्ति प्रयोजनम् । वक्ष्यत्येतत्-द्विर्वचने परसवर्णत्वं सिद्धं वक्तव्यम् - इति । यावता सिद्धत्वमुच्यते परसवर्ण एव तावद्भवति No, this is not the benefit. He is going to say that परसवर्णत्वं in the case of द्विर्वचन is to be considered सिद्ध. Since it is stated सिद्ध, परसवर्णत्व first takes place. परसवर्णे तर्हि कृते तस्य यर्ग्रहणेन ग्रहणाद्विर्वचनं यथा स्यात् If then queria is made, doubling will take place since it may be considered यर. मा भूद् द्विर्वचनम् Let there be no doubling.

• Cf. किमर्थमणुदित्सवर्णस्य इति णकारेण प्रत्याहारः क्रियते, यत्र अन्तस्था अप्यन्तर्भाव्यन्ते, न पुनञ्चकारेण प्रत्याहारः क्रियते (Pradipika). अजुदित्सवर्णस्येति कस्मान्न कृतमिति प्रश्नः (Kāiyata.) अणः सुष्ठुपदेशः.. अणमु उपदेश इति तु नार्थः ( Nāgāśa). . 160 PRATYĀHĀRĀHNIKAहयवरद् ननु च भेदो भवति, सति द्विर्वचने त्रियकारकम्, असति द्विर्वचने द्वियकारकम् Oh, difference will there be! When there is doubling, there will be three as and when there is no doubling, there will be only two यकार. नास्ति भेदः ; सत्यपि द्विर्वचने द्वियकारकमेव No, there is no difference; since even when there is doubling, there are only two यकारs. कथम् ! How ? हलो यमां यमि लोपः इत्येवमेकस्य लोपेन भवितव्यम् One should be dropped on the operation of the sitra हलो यमां यमि लोपः एवमपि भेदः; सति द्विर्वचने कदाचित् द्वियकारकं, कदाचित् त्रियकारकम् ; असति द्वियकारकमेव Even then there will be difference. When there is doubling, there will be sometimes three yakaras and sometimes two yakaras. If there is no doubling, there will be only two yakāras. स एष कथं भेदो न स्यात् How will there be no such difference? यदि नित्यो लोपः स्यात् ; विभाषा च स लोपः (It will be so) if the elision is नित्य; but it is विभाषा. P यथाऽभेदस्तथास्तु Let it be taken in that way wherein there will be no difference. 161

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अनुवर्तते विभाषा शरोऽचि यद्वारयत्ययं द्वित्वम् विभाषा follows since he prohibits doubling by the sītra शरोऽचि. यदयं शरोऽचि इति द्विर्वचनप्रतिषेधं शास्ति, तत् ज्ञापयत्याचार्योऽनुवर्तते विभाषा इति Since he prohibits doubling by the siūtra शरोऽचि, ācārya suggests that विभाषा follows. कथं कृत्वा ज्ञापकम् ? On what interpertation will it become ज्ञापक ? नित्ये हि तस्य लोपे प्रतिषेधार्थो न कश्चित् स्यात् If the lopa is nitya, there will be no use of prohibition. यदि नित्यो लोपः स्यात् प्रतिषेधवचनमनर्थकं स्यात् । अस्त्वत्र द्विर्वचनं, झरो झरि सवर्णे इति लोपो भविष्यति । पश्यति त्वाचार्यः विभाषा स लोप इति ; ततो द्विर्वचनप्रतिषेधं शास्ति If the elision is nitya, the sutra enjoining prohibition will be of no use. Let there be doubling. Elision takes place by the sutra झरो झरि सवर्णे ācārya sees that the elision is optional and so reads the sutra prohibiting doubling. नैतदस्ति ज्ञापकम् । नित्येऽपि तस्य लोपे स प्रतिषेधोऽवश्यं वक्तव्यः, यदेतद् अचो रहाभ्यां इति द्विर्वचनं लोपापवादः स विज्ञायते No, this is not a ज्ञापक; for the sūtra of prohibition need be mentioned even when the elision is nitya since the doubling enjoined by the siitra अचो रहाभ्याम् is considered to be the अपवाद to the लोप. कथम् ! How ? 162 PRATYĀHĀRĀHNIKAलण् यर इत्युच्यते, एतावन्तश्च यरः यदुत झरो वा यमो वा । यदि चात्र लोपः स्यात् द्विर्वचनमनर्थकं स्यात् यरः is said; both झरः and यमः are यरः. If there is elision here, doubling will be of no use. किं तर्हि तयोर्योगयोरुदाहरणम् ? What then are the examples for those two sutras? यदकृते द्विर्वचने त्रिव्यञ्जनः संयोगः-प्रत्तम् अवत्तम् आदित्य्यः । इहेदानीं कर्ता हर्ता इति द्विर्वचनसामर्थ्याल्लोपो न भवति । एवमिहापि लोपो न स्यात् कर्षति वर्षति इति । तस्मान्नित्येऽपि लोपे अवश्यं स प्रतिषेधो वक्तव्यः Where, in the absence of doubling, there are three consonants together viz. प्रत्तम् अवत्तम् आदित्ययः. Here now in the examples कर्ता and हर्ता there is no elision on the strength of the enjoining of doubling. So also here in the examples कर्षति and वर्षति there is no elision. Hence even when the elision is nitya, that prohibition should needs be said. तदेतदत्यन्तं सन्दिग्धं वर्तते आचार्याणां विभाषा अनुवर्तते न वेति Hence it is extremely doubtful whether fear is taken to follow or not. लण् अयं णकारो द्विरनुबध्यते पूर्वश्चैव परश्च । तत्र अण्ग्रहणेषु इण्ग्रहणेषु च सन्देहो भवति, पूर्वेण वा स्युः परेण वा इति This is used twice at the end of the pratyāhāra sutras one before and the other after. There in the sutras having a and arises the doubt whether the pratyahard is with the former or with the latter.

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कतमस्मिंस्तावदणुग्रहणे सन्देहः ? In which sutra mentioning a does the doubt arise? ठूलोपे पूर्वस्य दीर्घेणः इति In the sitra ठूलोपे पूर्वस्य दीर्घोऽणः. असन्दिग्धं पूर्वेण, न परेण It is beyond doubt that it is with the former and not with the latter. कुत एतत् ? How is it so understood? पराभावात् On account of the absence of those with the latter r. न हि ठूलोपे परेऽणः सन्ति When there is, there are no letters which are included in the pratyāhāra अणू with the latter ण्. ननु चायमस्ति आतृढ आवृढ इति ! Oh there is आतृढः आवृढः ! एवं तर्हि सामर्थ्यात् पूर्वेण न परेण । यदि हि परेण स्यात् अण्ग्रहणमनर्थकं स्यात्, ठूलोपे पूर्वस्य दीर्घेऽचः इत्येव ब्रूयात् । अथ वैतदपि न ब्रूयात्, अचो ह्येतद्भवति ह्रस्वो दीर्घः प्लुत इति If so, by it is with the former and not with the latter. Had it been with the latter, the mention of a would have been of no use since he would have read ठूलोपे पूर्वस्य दीर्घोऽचः. 164 PRATYĀHĀRĀHNIKA-लणू Or he would not have read even अचः since ह्रस्वत्व, दीर्घत्व and प्लुतत्व can belong only to अच्. अस्मिंस्तर्हि अण्ग्रहणे सन्देहः केष्णः इति If so, there is doubt in the sutra Sur: where a is found. अण् असन्दिग्धं पूर्वेण, न परेण It is, beyond doubt, with the former and not with the latter. कुत एतत् ? How is it so understood ? पराभावात् । न हि के परे अणः सन्ति On account of the absence of those with the latter. For there are no letters included in the pratyahara latter ण् before the pratyaya lea.’ ननु चायमस्ति गोका नौका इति ! Oh there is this गोका नौका ! with the एवं तर्हि सामर्थ्यात् पूर्वेण न परेण । यदि हि परेण स्याद् अण्ग्रहणमनर्थकं स्यात्, केऽच इत्येव ब्रूयात् । अथ वैतदपि न ब्रूयात्, अचो ह्येतद्भवति ह्रस्वो दीर्घः प्लुत इति If so by it is with the former and not with the latter. Had it been with the latter, the mention of a would serve no purpose since he would have read केऽचः. Or he would not have read even अचः since ह्रस्वत्व, दीर्घत्व and प्लुतत्व can belong only to अन्. अस्मिंस्तर्हि अण्ग्रहणे सन्देहः अणोऽप्रगृह्यस्यानुनासिकः इति

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If so, there is doubt in this sutra अणोऽप्रगृह्यस्य अनुनासिकः which contains अण्. असन्दिग्धं पूर्वेण, न परेण It is, beyond doubt, with the former and not with the latter. कुत एतत् ? How is it so understood ? पराभावात् । न हि पदान्ताः परेऽणः सन्ति On account of the absence of those with the latter . There are no letters in the pratyahara finals of padas. ननु चायमस्ति कर्तृ, हर्तृ ! Oh there is this कर्तृ, हर्तु ! with the latter which are एवं तर्हि सामर्थ्यात्पूर्वेण न परेण । यदि हि परेण स्यात् अण्ग्रहणमनर्थकं स्यात् अचोऽप्रगृह्यस्यानुनासिकः इत्येव ब्रूयात् । अथ वैतदपि न ब्रूयात् अच एव हि प्रगृह्या भवन्ति If so, by enf it is with the former and not with the latter. Had it been with the former, the mention of a would serve no purpose since he would have read अचोऽप्रगृह्यस्यानुनासिकः. Or he would not have read even अचः since only vowels can be प्रगृह्यs. अस्मिंस्तर्हि अण्ग्रहणे सन्देहः उरण् रपर इति If so, there is doubt in this siūtra उरण् रपरः which contains अण्. असन्दिग्धं पूर्वेण, न परेण It is, beyond doubt, with the former and not with the latter. 166 PRATYĀHĀRĀHNIKA-लण् कुत एतत् ? How is it so understood? पराभावात् । न हि उः स्थाने परेऽणः सन्ति On account of the absence of those with the latter. There are no letters in Tur with the latter of ऋ. ननु चायमस्ति कर्त्र हर्त्रर्थम् इति ! Oh there is this कर्त्रर्थ हर्त्रर्थम् ! किं च स्यात् What if ? which can come as ādēsas यद्यत्र रपरत्वं स्याद्वयो रेफयोः श्रवणं प्रसज्येत If the here is followed by, there is the possibility for two रेफs. हलो यमां यमि लोपः इत्येवमेकस्यात्र लोपो भविष्यतीति The elision of one of the two will take place by the sūtra हलो यमां यमि लोपः. विभाषा स लोपः । विभाषा श्रवणं प्रसज्येत That elision is optional. Hence optionally there is the possibility for two रेफ8. अयं तर्हि नित्यो लोपः रो रि इति If so, the elision by the sutra ft is nitya. पदान्तस्येत्येवं सः It applies only to that which is at the end of pada.

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न शक्यः स पदान्तस्येत्येवं विज्ञातुम्, इह हि लोपो न स्यात् — जर्गृधेर्लङ् अजर्घाः, पास्पर्द्धेः, अपास्पाः इति It is not possible to take it to refer only to the which is पदान्त, for, otherwise there will be no elision in अजर्घाः (imperfect of जर्गृधू), पास्पर्धेः, अपास्पाः इह तर्हि मातृणां पितॄणाम् इति रपरत्वं प्रसज्येत If so, there will be रपरत्व in मातृणाम् and पितॄणाम्. आचार्यप्रवृत्तिर्ज्ञापयति नात्र रपरत्वं भवतीति यदयम् ऋत इद्धातोः इति धातु- ग्रहणं करोति The use of Acarya suggests that there is no here since he reads the word धातोः in the siūtra ऋत इद्धातोः कथं कृत्वा ज्ञापकम् ? How is it to be interpreted to become a ज्ञापक ? धातुग्रहणस्यैतत्प्रोजनम्, इह मा भूत् मातृणाम् पितॄणाम् इति; यदि चात्र रपरत्वं स्यात् धातुग्रहणमनर्थकं स्यात् । रपरत्वे कृते अनन्त्यत्वादित्वं न भविष्यति । पश्यति त्वाचार्यो नात्र रपरत्वं भवतीति ततो धातुग्रहणं करोति This is the benefit of the mention of धातु that रपरत्व may not happen in मातृणाम् and पितॄणाम् If रपरत्व is here, धातुग्रहण will be of no avail; for after a is brought in, there will be no इत्व since there will be no अन्त्यत्व. Acārya sees that there is no रपरत्व here and hence reads धातु in the sītra. इहापि तर्हि इत्वं न प्राप्नोति — चिकीर्षति जिहीर्षति If so, there will be no इत्व here also in चिकीर्षति and जिहीर्षति. मा भूदेवम्; उपधायाश्चेत्येवं भविष्यति Let it not be so; इत्व comes there by the sutra उपधायाश्च. 168 PRATYĀHĀRĀHNIKA-लण इहापि तर्हि प्राप्नोति मातॄणां पितॄणाम् इति । तस्मात् तत्र धातुग्रहणं कर्तव्यम् If so, it will come here also in मातृणाम् and पितॄणाम्. Hence there is the need for the mention of ang in the sutra. धातु एवं तर्हि सामर्थ्यात्पूर्वेण न परेण । यदि परेण स्याद् अण्ग्रहणमनर्थकं स्यात्, उरज्रपर इत्येव ब्रूयात् If so, by सामर्थ्य, it is with the former and not with the latter. Had it been with the latter, the mention of no avail since he would have read उरज्रपरः. would be of अस्मिंस्तर्हि अण्ग्रहणे सन्देहः अणुदित्सवर्णस्य चाप्रत्ययः इति If so, there is doubt in the mention of अभ् in the siūtra अणुदित्सवर्णस्य चाप्रत्ययः. असन्दिग्धं परेण न पूर्वेण It is, beyond doubt, with the latter and not with the former.. कुत एतत् ? How is it so understood? सवर्णेऽण् तु परं ह्युर्ऋत् * अण् in the सवर्णग्राहकसूत्र is with the latter since there is ऋत् in the sitra उर्ऋत्. यदयं उर्ऋत् इत्युकारे तपरकरणं करोति तज्ज्ञापयत्याचार्यः परेण न पूर्वेण इति Since he reads with at the end, he suggests that अण् here is with the latter and not with the former.

• सवर्णेऽण् तपरं त् is another reading.

• ऋकारं तपरम् is another reading. 120 22

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इण्ग्रहणेषु तर्हि सन्देहः There is, then, doubt in the sītras, having इण्. असन्दिग्धं परेण न पूर्वेण It is, beyond doubt, with the latter and not with the former. कुत एतत् ? How is it so understood? खोरन्यत्र परेणेण् स्यात् is with the latter in all places, on account of the mention of ‘खोः. यत्रेच्छति पूर्वेण, संमृद्य ग्रहणं तत्र करोति खोः इति । तच्च गुरु भवति Where he wants it with the former, he combines and 3 and reads :. It becomes heavier. कथं कृत्वा ज्ञापकम् ? How is it to be understood to serve as ज्ञापक ? तत्र विभक्तिनिर्देशे संमृद्य ग्रहणे अर्धचतस्रो मात्राः, प्रत्याहारग्रहणे पुनस्तिस्रो मात्राः, सोऽयमेवं लघीयसा न्यासेन सिद्धे सति यद्गरीयांसं यत्नमारभते तज्ज्ञापयत्याचार्यः परेण न पूर्वेण इति If there is mention of them in combination with case-suffix, there are अर्धचतस्रो मात्राः and if, on the other hand, there is mention through प्रत्याहार, there are only तिस्रो मात्राः. Since Acarya has mentioned so heavily where there is a lighter course, he suggests that or is with the latter and not with the former. 170 PRATYĀHĀRĀHNIKA-अमणनम् झभव् किं पुनर्वर्णोत्सत्ताविवायं णकारो द्विरनुबध्यते ? How is it that ण् is read twice as अनुबन्ध as if there is paucity of letters? एतत्ज्ञापयत्याचार्यो भवत्येषा परिभाषा व्याख्यानतो विशेषप्रतिपत्तिर्न हि सन्देहादलक्षणम् इति Acarya suggests from this the q that a sutra has to be clearly understood from the commentary when it is not clear and it should not be thrown out on that score. अणुदित्सवर्ण परिहाय पूर्वेणाण्ग्रहणं परेणेण्ग्रहणम् इति व्याख्यास्यामः We comment that all अण्’s except in अणुदित्सवर्णस्य चाप्रत्ययः are with the former and (all) as are with the latter. ञमङणनम् - झभव् किमर्थमिमौ मुखनासिकावचनावुभावनुबध्येते, न ञकार एवानुबध्यते ? What for are these two nasals (म् and ज्ञ्) used as अनुबन्धः ? Will not ञकार alone do ? कथं यानि मकारेण प्रत्याहारग्रहणानि हलो यमां यमि लोपः इति ! How will then be formed the pratyahāras with at the end as in हलो यमां यमि लोपः ? सन्तु ञकारेण हलो यत्रां यत्रि लोपः इति Let them be with ञकार thus―हलो यत्रां यञि लोपः. नैवं शक्यम्, झकारभकारपरयोरपि झकारभकारयोर्लोपः प्रसज्येत This is not possible since the possibility will arise for the elision of and when they are followed by 171 and . भू. LECTURES ON PATANJALI’S MAHABHAṢYA न झकारभकारौ. झकारभकारपरौ स्तः झू and भू are not followed by झ् and भू. कथं पुमः खय्यम्परे इति ! How will then the siitra पुमः खय्यम्परे be ? एतदप्यस्तु ञकारेण पुमः खय्यपरे इति । Let this also be with the anubandha झू thus — पुमः खय्यपरे नैवं शक्यम् । झकारभकारपरेऽपि हि खयि रुः प्रसज्येत This is not possible since the possibility of will arise even when खय् is followed by झू and भू. न झकारभकारपरः खय् अस्ति There is no which is followed by and . कथं ङमो हस्वादचिङमुन्नित्यम् इति ? How will then the sutra ङमो ह्रस्वादचि ङमुनित्यम् boy? एतदप्यस्तु अकारेण ङजो हस्वादचि ङजुण्नित्यम् इति Let this be with the anubandha thus —ङञो हस्वादचि नित्यम् नैवं शक्यम्; झकारभकारयोरपि हि पदान्तयोः झकारभकारावागमौ स्याताम् This is not possible since the final and will get and as s भू झ् भू augments. न झकारभकारौ पदान्तौ स्तः There are no final and . झ् भू. 172 PRATYĀHĀRAHNIKA-मङणनम् झभव् एवमपि पञ्चागमाः त्रय आगमिनः वैषम्यात्सङ्ख्यातानुदेशो न प्रामोतिः Even then, there are five आगमs and three आगमिन्s and so there will be difficulty in the operation of यथासंख्यशास्त्र. सन्तु तावद्येषामागमानामागमिनः सन्ति ; झकारभकारी पदान्तौ न स्त इति कृत्वा आगमावपि न भविष्यतः Let such be the आगमs which have आगमिन्s. Since झ and भू are not final, they do not get आगमs. अथ किमिदमक्षरमिति ? * Now what is meant here by अक्षरम् ? अक्षरं न क्षरं विद्यात् अक्षरं should be taken to mean न क्षरम् न क्षीयते न क्षरतीति वा अक्षरम् It should be derived in either of the two ways-न क्षीयते and न क्षरति. अश्नोतेर्वा सरोऽक्षरम् Or it may be derived from the root अश with the suffix सर. अश्नोतेर्वा पुनरयमौणादिकः सरन् प्रत्ययः । अद्भुते इत्यक्षरम् The root अश is followed by the suffix सरन्. अक्षरम् is derived from the root अश्. अक्षर. Since the 14 sutras are called अक्षरसमाम्नायः, he gives the meaning of

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वर्ण वाहुः पूर्वसूत्रे * In earlier works art was explained as letter. अथवा पूर्वसूत्रे वर्णस्य अक्षरमिति संज्ञा क्रियते Or in earlier works वर्ण is given the designation अक्षर. किमर्थमुपदिश्यते ? What for are those read? अथ किमर्थमुपदेशः क्रियते ? Then what for is their mention made? वर्णज्ञानं वाग्विषयो यत्र च ब्रह्म वर्तते । तदर्थमिष्टबुद्धधर्थं लघ्वर्थं चोपदिश्यते ।। This suggests that there was a Vyakarana in the form of sutras before Aṣttadhyayi. There are many places where Mahabhaṣyakara makes mention of पूर्वसूत्र Cf. पूर्वसूत्रेषु च येऽनुबन्धाः न तैरिहेत्कार्याणि क्रियन्ते (VII, 1, 18) etc.

• यदेवोक्तं वार्त्तिककारेण वृत्तिसमवायार्थ उपदेश इति, तदेव श्लोकवार्त्तिककारोऽप्याह (Pradipika.) From this it is clear that the two verses– अक्षरं न क्षरं विद्यादश्नोतेर्वा सरोऽक्षरम् । वर्ण वाहुः पूर्वसूत्रे किमर्थमुपदिश्यते ॥ वर्णज्ञानं वाग्विषयो यंत्र च ब्रह्म वर्तते । तदर्थमिष्टबुद्धयर्थं लप्वर्य चोपदिश्यते ॥ are the rārttikas of a लोकवार्त्तिककार other than Kātyāyana. 174 PRATYĀHĀRĀHNIKAनमवणनम्-झभम् सोऽयमक्षरसमाम्नायो वाक्समान्नायः पुष्पितः फलितः चन्द्रतारकवत्प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः, सर्ववेदपुण्यफलावाप्तिश्चास्य ज्ञाने भवति, मातापितरौ चास्य स्वर्गे •लोके महीयेते वाक् The Sastra through which the knowledge of or is got has for its subject ar where resides . For its sake, for knowing ब्रह्मन् the needed ones and for the sake of simplicity is it (aksarasamamnaya) read. This collection of letters which is the collection of speech should be taken to be a when it blossoms, fructifies and shines like moon and stars. Its knowledge leads one to realise the fruits realised by the study of all Vedas and his parents thrive well in Heaven. प्रत्याहाराह्निकम् ends. 175

3. वृद्धयाह्निकम् In this ahnika two sutras, vrddhiradaic and ikōgunavṛddhi are discussed at length. This is called vṛddhyāhnika since the first word of the first sutra is vrddhi. वृद्धिरादैच् Here eight topics are dealt with. They are (1) why was the sūtra not read as वृद्धिरादैक् ? (2) is वृद्धिरादैच् uddāsya or आदैच् alone? (3) need for the adhikarasutra ar at the beginning. (4) is this sutra samjñāvidhayaka or sabdasadhutvādividhayaka? (5) of the two वृद्धिः and आदैच्, which is संज्ञा and which is संशिन् ? (6) अन्योन्याश्रयतावारणम् (7) the need for the word प्रत्येकम् in this sutra and the next and (8) what is the need for a in आत् of आदैच् ? कुत्वं I कस्मान्न भवति, चोः कुः पदस्येति ! # Why is not the final sanctioned by the sutra क् of the word and replaced by as is : foo9 ? That this antra consists of 2 words : and is known from the word : in the statement of Bhasyakara later on in this sutra कृतमनयोस्साधुत्वम्. That it may be considered to be made up of three words is known from the bhāsya वृद्धिः आत् ऐच् in the first āhnika. When आदैच is one word, it has not taken the form 3 since samasantavidhi is considered to be anitya. ↑ कुत्वं here does not refer to all the five letters of कवर्ग, but to plone. If one thinks that this point does not arise since Panini’s sitras are intended for the laukika and vaidika words and ādāic is neither, he should be given this answer:-Since the samjña, vrddhi, which is enjoined here may be considered to be laukika and its relation to samjnin is considered to be nitya, the samjili adaic should also be considered a laukika word. Or it may be considered to be the anukarana of what is found in the pratyāhāra. Those who uphold the theory i aft: should take आदैच् to be jātivācaka. 176 VRDDHYĀHNIKAवृद्धिरादैच् भत्वात् Because it is taken to be bha (and not pada). कथं भसंज्ञा ? On what authority is it bha? अयस्मयादीनि छन्दसि इति By the sutra अयस्मयादीनि छन्दसि. छन्दसीत्युच्यते, न चेदं छन्दः The word chandasi is found there and this is not chandas. छन्दोवत्सूत्राणि भवन्ति * Vyakarana sutras are treated like Vedic expressions. यदि भसंज्ञा वृद्धिरादैजदेङ्गुण इति जश्त्वमपि न प्राप्नोति If it is bha and not pada, it will not change to as is found in वृद्धिरादैजदेङ्गुणः. उभयसंज्ञान्यपि छन्दांसि दृश्यन्ते, तद्यथा—स सुष्टुभा स ऋक्व॑ता ग॒णेन॑ (R. V. IV, 50, 5) पदत्वात् कुत्वं भत्वाज्जश्त्वं न भवति; एवमिहापि पदत्वाज्जश्त्वं भत्वात्कुत्वं न भविष्यति Vedic expressions are found to have both the samjñas viz. सुष्टुभा स ऋक्वता गणेन, where च् is changed to क् on account of pada-samjna and is not changed to on account of bhasamjna in the word . Similarly here is changed to on account of pada-samjna and it is not changed to on account of bha-sanjna. Since Vyakarana is said to be an important limb of Vedas in the first āhnika, it may be treated like Vēdas. The reason for not having read ऐच् 19 ऐकू may be said to be for the sake of clearness. ऐच alone can make the reader understand easily that Panini refers to the pratyahara. 23

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II किं पुनरिदं तद्भावितग्रहणं, वृद्धिरित्येवं ये आकारैकारौकारा भाव्यन्ते तेषां ग्रहणम्, आहोस्विदादैज्मात्रस्य Is it in this sutra tadbhāvitagrahana (i.e.) reference to the letters ā, ai and au got by the sutras enjoining urddhi or reference to the letters ā, āi and āu alone. (In other words, does the designation wrddhi refer to only those letters a, ai āu qualified by the term orddhi or to all ā, ās and āu ? ) किं चातः ! What if (whether it is tadbhāvitagrahana or no)? 1 यदि तद्भावितग्रहणं शालीयः मालीय इति वृद्धलक्षणश्छो न प्राप्नोति । आम्रमयम् शालमयम् —– वृद्धलक्षणो मयण् न प्राप्नोति, आम्रगुप्तायनिः शालगुप्तायनिः— वृद्धलक्षणः फिञ् न प्राप्नोति । If it is tadbhāvitagrahana, the pratyaya cha’ by the sutra wrddhāt chah cannot be suffixed to the words शाला and माला to get the forms शालीयः and मालीयः: the pratyaya ‘mayat’ by the sutra nityam vrddhasarādibhyah’ cannot be suffixed to the words आन and शाल to get the forms आम्रमयम् and शालमयम्, and the pratyaya phin’ by the sītra udācām orddhāt agātrāt’ to the words आम्रगुप्त and शालगुप्त to get the forms आम्रगुप्तायनिः and शालगुप्तायनिः अथ आदैज्मात्रस्य ग्रहणं सर्वो भासः सर्वभास इति उत्तरपदवृद्धौ सर्व च इत्येष विधिः प्राप्नोति, इह च तावती भार्या यस्य तावद्भार्यः यावद्भार्यः वृद्धिनिमित्तस्य इति पुंवद्भावप्रतिषेधः प्राप्नोति …. *In tadbhāvitagrahapa there is āvytti of the word vyddhi. The reason for this doubt is both tadbhāvitagrahara and atadbhāvitagrahana are found here. Where elision is enjoined, there is atadbhāvitagrahana in lopa and tadbhāvitagrahana in luk, lup etc. 178 VRDDHYĀHNIKAवृद्धिरादैच If, on the other hand, there is reference only to à, ài and āu, the sūtra uttarapadavrddhāu sarvañca’s will be applied to the word सर्वभास which is the compound of सर्वो भासः (when the word will have its final syllable udatta), and when areaft भार्या यस्य यावती भार्या यस्य are compounded, there will be no punvadbhāva so that the forms तादद्भार्यः, and यावद्भार्यः cannot be formed, (but they would become तावतीभार्यः and यावतीभार्यः, which forms are not current in the world). अस्तु तर्हि आदैज्मात्रस्य ग्रहणम् In that case, let the reference be only to a, ai and āu. ननु चोक्तं सर्वो भासः सर्वभास इति उत्तरपदवृद्धौ सर्व च इत्येष विधिः प्राप्नोति ! Has it not been said that, in that case, the sītra उत्तरपदवृद्धौ … will apply to सर्वभास which is the compound of सर्वो भासः ? नैष दोषः, नैवं विज्ञायते उत्तरपदस्य वृद्धिः उत्तरपदवृद्धिः उत्तरपदवृद्धाविति It is no harm; the word get is not the locative of उत्तरपदवृद्धिः, the compound of उत्तरपदस्य बृद्धिः. कथं तर्हि ? How then ? उत्तरपदस्य इत्येवं प्रकृत्य या वृद्धिः तद्वत्युत्तरपदे इत्येवमेतद्विज्ञायते । अवश्यं चैतदेवं विज्ञेयम्, तद्भावितग्रहणे सत्यपि इह प्रसज्येत सर्वः कारकः सर्वकारक इति It is understood in this way :उत्तरपदस्य इत्येवं प्रकृत्य या वृद्धिः तद्वत्युत्तरपदे. This should be interpreted this way, for, otherwise, even granting tadbhāvitagrahana that defect will appear even in the word सर्वकारकः, the compound of सर्वः कारकः.

• Bhatuajidiksit’s vrtti-उत्तरपदस्येत्यधिकृत्य या वृद्धिर्विहिता तद्वत्युत्तरपदे परे सर्वशब्दो दिक्शब्दाच अन्तोदात्ता भवन्ति; सर्वपाञ्चालकः अधिकारग्रहणं किम् ? सर्वभासः.

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यदप्युच्यते इह तावती भार्या यस्य तावद्भार्यः यावद्भार्यः इति च वृद्धिनिमित्तस्य इति पुंवद्भावप्रतिषेधः प्राप्नोतीति, नैष दोषः ; नैवं विज्ञायते वृद्धेर्निमित्तं वृद्धिनिमित्तं, वृद्धिनिमित्तस्येति .. . And the other point that was raised that pumvadbhavapratisādha will happen by the siūtra ‘orddhinimittasya… ’ in the case of तावद्भार्यः, the compound of तावती भार्या यस्य and यावद्भार्यः cannot stand, for the word वृद्धिनिमित्तस्य is not taken to be the genitive of वृद्धिनिमित्तम्, the compound of वृद्धेर्निमित्तम् . कथं तर्हि ? How then ? वृद्धेर्निमित्तं यस्मिन्सोऽयं वृद्धिनिमित्तः वृद्धिनिमित्तस्येति It is the genitive of वृद्धिनिमित्त, the compound of वृद्धेर्निमित्तम् यस्मिन् सः. किं च वृद्धेर्निमित्तम् ! What is the nimitta of vrddhi? योऽसौ ककारो, ञकारो णकारो वा Kakāra, nakāra or nakāra. अथवा यः कृत्स्नायाः वृद्धेर्निमित्तम् Or that which is the nimitta of all vṛddhi. कश्च कृत्स्नायाः वृद्धेर्निमित्तम् ! What is the nimitta of all vrddhi? यस्त्रयाणामाकारैकारौकाराणाम् That which is (the nimitta) of ā, āi and āu. Since there is no varttika in the first two topics, it is clear that they are Mahābhāsyakāra’s own. 180 VRDDHYĀHNIKA—दिरादैच् III संज्ञाधिकारः संज्ञासंप्रत्ययार्थः Samjñādhikarasutra for clear conception of samjna. अथ संज्ञा इत्येवं प्रकृत्य वृद्ध्यादयः शब्दाः पठितव्याः; किं प्रयोजनम् ? संज्ञासंप्रत्ययार्थः, वृद्ध्यादीनां शब्दानां संज्ञा इत्येष संप्रत्ययो यथा स्यात् What There should be a sutra a ar before orddhi etc. for? Samjñāsampratyayārthak, so that there may be clear conception that the words like vrddhi are samjñās. इतरथा ह्यसंप्रत्ययो यथा लोके For otherwise, absence of clear conception, as in the world, अक्रियमाणे हि संज्ञाधिकारे वृद्ध्यादीनां संज्ञेत्येष संप्रत्ययो न स्यात् । इदमिदानीं बहुसूत्रमनर्थकं स्यात् । अनर्थकमित्याह । कथम् । यथा लोके, लोके ह्यर्थवन्ति चानर्थकानि च वाक्यानि दृश्यन्ते । अर्थवन्ति तावत् — देवदत्त गामभ्याज शुक्लां दण्डेन, देवदत्त गामभ्याज कृष्णाम् इति; अनर्थकानि दश दाडिमानि षडपूपाः कुण्डमजाजिनं पललपिण्डः अधरोरुकमेतत्कुमार्याः स्फैयकृतस्य पिता प्रतिशीनः इति If samjñādhikara is not done, one cannot have a clear conception of vrddhi etc. to be samjña. Then many chapters may become meaningless. Meaningless, says he; how? As is in the world. There are sentences in the world both with meaning and without meaning: those that have meaning are at first, देवदत्त … कृष्णाम् ; those that are meaningless are दश. प्रतिशीनः. …. Note that the word वाक्यानि is used in the sense of groups of words whether they make a sense or no.

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संज्ञासंज्ञयसंदेहव Removal of the doubt of samjna and samjnin. क्रियमाणेऽपि संज्ञाधिकारे संज्ञासंज्ञिनोरसन्देहो वक्तव्यः । कुतो ह्येतत् वृद्धिशब्दः संज्ञा, आदैचः संज्ञिन इति ; न पुनरादैचः संज्ञा, वृद्धिशब्दः संज्ञी इति Even when the samjñādhikarasutra is read, doubt should be cleared as to what is samjña and what is samjnin. For how does one know that the word vrddhi is samjña and a, ai and au are samjñins and not a, ai and au are samjñās and vrddhi, samjnin ? यत्तावदुच्यते संज्ञाधिकारः कर्तव्यः संज्ञासंप्रत्ययार्थः इति, न कर्तव्यः The first point raised that संज्ञाधिकारः कर्तव्यः संज्ञासंप्रत्ययार्थः need not be. आचार्याचारात् संज्ञासिद्धिः The conception of samjña from Acarya’s use. आचार्याचारात् संज्ञासिद्धिर्भविष्यति One can have a definite conception of what is samjna from Acārya’s using them. किमिदमाचार्याचारादिति What is here the meaning of आचार्याचारात् ? आचार्याणामुपचारात् By the vyavahara of Acarya. यथा लौकिकवैदिकेषु As is found in those related to loka and vēda. 182 VRDDHYĀHNIKA-वृद्धिरादैच् तद्यथा लौकिकेषु वैदिकेषु च कृतान्तेषु । लोके तावन्मातापितरौ पुत्रस्य जातस्य संवृतेऽवकाशे नाम कुर्वते देवदत्तो यज्ञदत्त इति । तयोरुपचारादन्येऽपि जानन्ति इयमस्य संज्ञेति । वेदेऽपि याज्ञिकाः * संज्ञां कुर्वन्ति स्फ्यो यूपश्चपाल इति । तत्रभवतामुपचारादन्येऽपि जानन्ति इयमस्य संज्ञेति I It is like the happenings in the world and in the vedas, First in the world the parents name the child that is born as Devadatta, Yajnadatta in a closed room and by their use, others understand that it is his name. In the vedas too yājñikas name sacrificial utensils as sphoya, yūpa, casāla etc. and from the use of those words made by those venerable men, others understand them to be their respective संज्ञा. एवमिहापि इहैव तावत् केचिद्व्याचक्षाणा आहुः वृद्धिशब्दः संज्ञा, आदैचः संजिन इति ; अपरे पुनः सिचि वृद्धिः… इत्युक्त्वा आकारैकारौकारानुदाहरन्ति ; तेन मन्यामहे यया प्रत्याय्यन्ते सा संज्ञा, ये प्रतीयन्ते ते संज्ञिन इति So also here; Even here some comment that the word vrddhi is samjñā and a, ai and āu are samjnins; others read the sutra सिचि वृद्धिः . and illustrate it with ā, āi and au; thence do we understand that with which another is denoted is samjña and those that are denoted are samjnins. … यदप्युच्यते क्रियमाणेऽपि संज्ञाधिकारे संज्ञासंज्ञिनोरसन्देहो वक्तव्य इति As regards the statement क्रियमाणेऽपि संज्ञासंज्ञयसन्देहव There is no doubt about संज्ञा and संशिन याज्ञिकाः यज्ञकाण्डद्रद्वारः ऋषयः (Uddyota)

183 वक्तव्यः चारः LECTURES ON PATANJALI’S MAHABHAṢYA संज्ञासंज्ञिनोश्च असन्देहः सिद्धः; कुतः ? आचार्याचारादेव, उक्त आचार्या- Evidently there is no doubt with regard to संज्ञा and संशिन् . How? From ācārya’s ācāra; ācāryācāra has been explained. अनाकृतिः That which has no akrti. अथवा अनाकृतिः संज्ञा, आकृतिमन्तः संजिनः । लोकेऽपि ह्याकृतिमतो मांसपिण्डस्य देवदत्त इति संज्ञा क्रियते Or samjña is that which has no akrti and samjnins are those which have ākrti. Even in the world the name Devadatta is given to the mass of flesh having akrti.* Since it is not easy here to decide which is akṛtiman and which is anākrtimān, Vārttikakāra gives another reason thus:– लिङ्गेन वा Or with particular distinguishing mark. अथवा किंचिल्लिङ्गमासज्य वक्ष्यामि इत्थंलिङ्गा संज्ञेति; वृद्धिशब्दे च तल्लिङ्गं करिष्यते, नादैच्छब्दे Or for using a particular distinguishing mark, I shall say that samjna is that which has a particular mark; and that mark is added to vrddhi and not to ādaic. इदं तावदयुक्तम्, यदुच्यते आचार्याचारादिति The statement ācāryācārāt is inappropriate. Akyti though generally means jati here means manyness; hence anakrti means oneness.. 184 VRDDHYĀHNIKA-वृद्धिरादैच् किमत्रायुक्तम् ! How is it here inappropriate? तमेवोपालभ्य अगमकं ते सूत्रमिति, तस्यैव पुनः प्रमाणीकरणमित्येतदयुक्तम्, अपरितुष्यन् खल्वपि भवाननेन परिहारेण अनाकृतिर्लिङ्गेन वा इत्याह Having found fault with him that his sutra is not clear it is inappropriate to take his sutra as the authority. Only not being satisfied with it have you given other reasons anakrtiḥ lingēna vā. तच्चापि वक्तव्यम् That distinguishing mark will have to be mentioned. यद्यप्येतदुच्यते, अथवैतर्हि इत्संज्ञा न वक्तव्या, लोपश्च न वक्तव्यः, संज्ञालिङ्गमनुबन्धेषु करिष्यते । न च संज्ञाया निवृत्तिरुच्यते । स्वभावतः संज्ञा संज्ञिनं प्रत्याय्य स्वयं निवर्तते, तेनानुबन्धानामपि निवृत्तिर्भविष्यति If it is said, then there is no need for enjoining it-samjna and its elision. The distinguishing mark is attached to anubandhas (found in roots etc.) and no sutra enjoining its disappearance need be said; as the samjña enabling us to understand the samjñin disappears of its own accord, so also the anubandhas disappear. सिध्यत्येवम् ; अपाणिनीयं तु भवति यथान्यासमेवास्तु The desired object is thus accomplished. But it goes against Panini’s plan. Let the sutras remain as they are. 24

• संज्ञाः संज्ञिनः प्रत्याय्य निवर्तन्ते in another reading.

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ननु चोक्तम् संज्ञाधिकारः संज्ञासंप्रत्ययार्थः इतरथा ह्यसंप्रत्ययो यथा लोके इति Has.it not been said that samjñadhikara is for clear conception of samjñā and otherwise there will be no clear conception, as is found in the world? न च यथा लोके तथा व्याकरणे । प्रमाणभूत आचार्यो दर्भपवित्रपाणिः शुचाववकाशे प्राङ्मुख उपविश्य महता प्रयत्नेन सुत्त्राणि प्रणयति स्म । तत्राशक्यं वर्णेनाप्यनर्थकेन भवितुं । किं पुनरियता सूत्रेण The same is not the case in grammar as is in the world. The Acarya who is an authority for us composed these sutras with great effort, having seated himself in a clean place with face turned east and with a ring made of kusa grass worn on his fourth finger. Not even a single letter there can be found to be meaningless. What about this whole sūtra ? किमतः ? What from that ? यदशक्यम्, अतः संज्ञासंज्ञिनावेव Since it is not possible (even for a letter to be anarthaka), they are samjñā and samjnin. IV कुतो नु खल्वेतत् संज्ञासंज्ञिनावेवेति, न पुनः साध्वनुशासने अस्मिन् शास्त्रे साधुत्वमनेन क्रियते ? How is it that it is decided that they are samjña and samjnin and not that they are decided to be correct from this sastra intended to decide the correctness of words? 186 कृतमनयोस्साधुत्वम् VRDDHYĀHNIKA-वृद्धिरादैच् The correctness of these two* has been ascertained. कथम् ? How ? वृधिरस्मा अविशेषेणोपदिष्टः प्रकृतिपाठे, तस्मात् क्तिन्प्रत्ययः । आदैचोऽप्यक्षरसमाम्नाये उपदिष्टाः The root vrdh is read in prakrtipatha and the pratyaya ‘ktin’ is suffixed to it. At and aic are read in Mahesvarasutras.† प्रयोगनियमार्थं तर्हीींदं स्यात् – वृद्धिशब्दात्परे आदैचः प्रयोक्तव्या इति Let then this be to decide the order of words that ādaicaḥ should be used after the word vrddhik. नेह प्रयोगनियम आरभ्यते # The restriction of the order of words is not commenced here. किं तर्हि ? What then ? संस्कृत्य संस्कृत्य पदान्युत्सृज्यन्ते तेषां यथेष्टमभिसंबन्धो भवति, तद्यथा आहर पात्रम्, पात्रमाहर इति Words are formed here. They may be connected in any way one likes, as in ahara patram and patram ahara. Two refers to erddhiḥ and adaic. †This sentence means that the letters denoted by at and aic are read or comprahended in Mahesvarasatras: अइउण् and ऐऔच् This clearly shows that Panini does not deal with syntax but only with Phonology and Morphology.

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आदेशास्तर्हि इमे स्युः, वृद्धिशब्दस्य आदैच आदेशाः Then may these be adesas; adaicaḥ are the adesas of the word orddhih. षष्ठीनिर्दिष्टस्यादेशा उच्यन्ते, न चात्र षष्ठीं पश्यामः Adesas are for it that is in the sixth case (explicit or implied). We do not see here the sixth case. आगमास्तहींमे स्युः, वृद्धिशब्दस्यादैच आगमाः Then may these be augments; addicaḥ are the augments of the word wrddhih. आगमा अपि षष्ठीनिर्दिष्टस्यैवोच्यन्ते, लिङ्गेन च। न चात्र षष्ठीं न खल्वप्यागमलिङ्गं पश्यामः Agamas also are for it that is in the sixth case or they are denoted to be such by some distinguishing mark. We do not see here either the sixth case or the agamalinga. इदं * खल्वपि भूयः सामानाधिकरण्यमेकविभक्तिकत्वं च ; द्वयोश्चैतद्भवति Samanadhikaranya and ekavibhaktikatva are here; this happens only in two cases. कयोः ! In which two cases? विशेषणविशेष्ययोर्वा संज्ञासंज्ञिनोर्वा In the cases wherein they are the word qualified and the qualifying word or samjna and samjnin. इदम् अत्र of इदमहममुमवबाध (शतपथम् 1-3-5-7). 188 VRDDHYĀHNIKA-वृद्धिरादैच् तत्रैतत्स्याद्विशेषणविशेष्ये इति Of the two, let this be the case of visesana and viseṣya. तच्च न, द्वयोर्हि प्रतीतपदार्थकयोर्लोके विशेषणविशेष्यभावो भवति । न चादैच्छब्दः प्रतीतपदार्थकः । तस्मात् संज्ञासंज्ञिनावेव No, it is not; for visisana-visesya-bhāva happens in the world only in the case of two whose meaning is definitely known. Here the meaning of adaic is not clear. Hence they are santjñā and samjin. तत्र त्वेतावान् सन्देहः - कः संज्ञी का संज्ञेति There, it is only this doubt, which is samjnin and which is sanjja. स चापि क सन्देहः ? Where then does that doubt arise? यत्रोभे समानाक्षरे । यत्र त्वन्यतरल्लघु सा संज्ञा, यद्गुरु स संज्ञी Where both have the same number of syllables. Where, on the other hand, one has smaller number of syllables and another larger number of syllables, the former is samjñā and the latter is samjin. कुत एतत् ? Wherefrom is this? लघ्वर्थ हि संज्ञाकरणम् ! For indeed it is for brevity that samjñas are made!

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तत्राप्ययं नावश्यं गुरुलघुतामेवोपलक्षयितुमर्हति There too it does not invariably signify the guruta and laghatā, किं तर्हि ? What then ? अनाकृतितामपि । अनाकृतिः संज्ञा, आकृतिमन्तः संज्ञिनः, लोकेऽपि ह्याकृतिमतो मांसपिण्डस्य देवदत्त इति संज्ञा क्रियते The state of being without akrti also.. That which has no akrti is samjna and those that have akrti are samjnins. In the world too the name Devadatta is given to the mass of flesh which has ākrti.. अथवा आवर्तिन्यः संज्ञा भवन्ति । वृद्धिशब्दश्चावर्तते, नादैच्छब्दः । तद्यथा इतरत्रापि देवदत्तशब्दः आवर्तते, न मांसपिण्डः Or those which are repeated are sanjññās. The word vrddhi is repeated and not ādaic. The same is the case elsewhere. also the word Devadattaḥ is repeated and not the mass of fflesh. अथवा पूर्वोच्चारितः संज्ञी, परोच्चारिता संज्ञा Or the first-mentioned is samjnin and the next-mentioned is samjna. कुत एतत् ! Whence is this? सतो हि कार्यिणः कार्येण भवितव्यम्, तद्यथा इतरत्रापि सतो मांसपिण्डस्य देवदत्त इति संज्ञा क्रियते For operation comes only when there is an operator. The same is seen even elsewhere-the name Devadattaḥ is given only to the existing mass of flesh. 190 VRDDHYĀHNIKA-वृद्धिरादैच् कथं वृद्धिरादैजिति ! Then how is it vrddhiradaic? (in other words, why is the order inverted here ?) एतदेकमाचार्यस्य मङ्गलार्थं मृष्यताम् । माङ्गलिक आचार्यो महतः शास्त्रौधस्य मङ्गलार्थं वृद्धिशब्दमादितः प्रयुङ्क्ते । मङ्गलादीनि हि शास्त्राणि प्रथन्ते वीरपुरुषकाणि भवन्त्यायुष्मत्पुरुषकाणि चाध्येतारश्च वृद्धियुक्ता यथा स्युरिति । सर्वत्रैव हि व्याकरणे पूर्वोच्चारितः संज्ञी, परोच्चारिता संज्ञा, अदेगुणः इति यथा This one used by Acarya for the sake of mangala may be passed over. Acarya, eager of mangala, used at the commencement, the word vrddhiḥ to serve as mangala for his great work; for, only such works have mangala at the commencement thrive well, making the readers strong, long-lived and prosperous. In the whole vyākarana, the first mentioned is samjnin and the next mentioned is samjna cf. adai gunah. Having definitely mentioned the criterion to decide which is samjñā and which is samjiin, he reopens the topic of sam jnādhikāra which he closed by saying न च यथा लोके तथा व्याकरणे.

• Cf. माङ्गलिक आचार्यो महतः शास्त्रीघस्य मङ्गलार्थ वकारमागमं प्रयुक्ते । मङ्गलादीनि मङ्गलमध्यानि मङ्गलान्तानि हि शास्त्राणि प्रथन्ते वीरपुरुषकाणि च भवन्ति आयुष्मत्पुरुषाणि चाध्येतारथ मङ्गलयुक्ता यथा स्युः (Bhāsya under भूवादयो धातवः 1-3-1) एवं सूत्रकारेणापि विष्णुवाचकाकारस्य द्विरुच्चारणात् द्विः विष्णुस्मरणरूपं मङ्गलमाचरितम् किरा आकारो वै सर्वा वाक् सैषा स्पर्शोष्मभिर्व्यज्यमाना नानारूपा भवति’ इति श्रुतेः आकारस्य सर्वशब्दप्रकृतित्वात् ‘अ’ इति ‘ब्रह्म’ इति शब्दब्रह्मरूपत्वश्रवणाच्च महामङ्गलार्थता । वार्त्तिककृतापि ‘भगवतः पाणिनेः सिद्धम्’ इति सिद्धशब्दोचारणेन कृतं मङ्गलम् (Uddyota under अ अ VIII-1-68).

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दोषवान्खल्वपि संज्ञाधिकारः; अष्टमेऽपि हि संज्ञा क्रियते तस्य परमाम्रेडितम् इति, तत्रापीदमनुवत्यै स्यात् Samjnadhikara will be defective too; For there is samjñā sitra like तस्य परमाम्रेडितम् in the eighth chapter. There too this samjñādhikara should have its influence. अथवाऽस्थानेऽयं यत्नः क्रियते, न हीदं लोकाद्भिद्यते । यदीदं लोकाद्भिद्येत ततो यलाई स्यात् । तद्यथा-अगोज्ञाय कश्चिद्गां सक्थनि कर्णे वा गृहीत्वोपदिशति अयं गौः इति; न चास्मायाचष्टे इयमस्य संज्ञेति, भवति चास्य संप्रत्ययः Or this attempt is inopportune, for this is not different from what is met in the world. If this is different from what happens in the world, then it deserves to be specially treated. For example, one takes hold of a cow by its thigh or ear and tells another ignorant of it this is a cow’; but he never tells him that it is her sumjna. Correct impression is formed in the mind of the hearer. तत्रैतत्स्यात् कृतस्तत्र पूर्वैरभिसम्बन्धः इति There, this may be said that the sanjna-sanjii bhāva was. determined by the forefathers. इहापि कृतः पूर्वैरभिसम्बन्धः Here too the relation has been determined by the forefathers. कैः ? By whom? आचार्यैः By the ācāryas. तत्रैतत्स्यात् यस्मै तर्हि संप्रत्युपदिशति तस्याकृतः इति There may this arise that he who is now taught does not know it. 192 VRDDHYĀHNIKA-वृद्धिदिच् लोकेऽपि हि यस्मै सम्प्रत्युपदिशति तस्याकृतः । अथ तत्र कृतः, इहापि कृतो द्रष्टव्यः In the world too he who is taught does not know it. If he knows it there, here also it should be taken that he knows it. VI सतो वृद्धयादिषु संज्ञाभावात् तदाश्रय इतरेतराश्रयत्वादप्रसिद्धिः On account of inter-dependence, samjna coming in when samjnin exists and samjnin being comprehended through samjnas, there is no clear comprehension in the words vrddhi etc. सतः संज्ञिनः संज्ञाभावात्, तदाश्रये संज्ञाश्रयेसंज्ञिनि, वृद्धयादिष्वितरेतराश्रयत्वादप्रसिद्धिः When sanjitin exists, there is need for naming it; the samjnin is comprehended through samjña. Hence there is inter-dependence. On that account there is no clear comprehension of the words wrddhiḥ etc. (In sutras like mr jsh orddhih.) का इतरेतराश्रयता ? How is interdependence? सतामादैचां संज्ञया भवितव्यम्, संज्ञया चांदैचो भाव्यन्ते । तदेतदितरेतराश्रयं भवति; इतरेतराश्रयाणि च कार्याणि न प्रकल्पन्ते; तद्यथा नौर्नावि बद्धा नेतरत्राणाय भवति There should be adaic so that samjna may be given to it; and through samjña they are made to exist. This is interdependence. Deeds which are interdependent are not accomplished. For instance ship attached to another ship is not able to come to its rescue (while sinking). 193

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ननु च भोः, इतरेतराश्रयाण्यपि कार्याणि दृश्यन्ते, तद्यथा नौः शकटं वहति, शकटं च नावं वहति Oh! we see even the interdependent deeds being accomplished. For instance ship carries cart and cart carries ship. अन्यदपि तत्र किंचित् भवति जलं स्थलं वा; स्थले शकटं नावं वहति, जले नौः शकटं वहति Another - thing is there, water or land; cart carries ship on land and ship carries cart on water. यथा तर्हि त्रिविष्टब्धकम् So then a holder (of books) made of three planks (may serve as an example.) तत्राप्यन्ततः सूत्रकं भवति । इदं पुनरितरेतराश्रयमेव There too exists the string (which keeps them together). Here there is only interdependence. सिद्धं तु नित्यशब्दत्वात् Our object is gained on account of the nityatva of Sabda. सिद्धमेतत् Our object is gained. कथम्? How ? नित्यशब्दत्वात् । नित्याः शब्दाः, नित्येषु शब्देषु सतामादैचां संज्ञा क्रियते ; न च संज्ञया आदैचो भाव्यन्ते (It is so) since sabda is nitya. Sabdas are nitya ; when Sabdas are nilya, samjna is given to ādaic which already existed; their existence is not brought out by the sanjna. 194 VRDDHYĀHNIKA-वृद्धिरादैच् यदि तर्हि नित्याः शब्दाः किमर्थं शास्त्रम् ? If sabdas are nitya, what for is the sāstra ? किमर्थं शास्त्रमिति चेन्निवर्तकत्वात्सिद्धम् If it is asked what for the sastra is, its existence is established on account of its warding capacity. निवर्तकम् शास्त्रम् Sāstra has the capacity to ward off. कथम् ? How ? सृजिरस्मायविशेषेणोपदिष्टः, तस्य सर्वत्र मृजिबुद्धिः प्रसक्ता, तत्रानेन निवृत्तिः क्रियते मृजेरङित्सु प्रत्ययेषु सृजिप्रसङ्गे मार्जिः साधुर्भवति इति The root mrj is read generally. Hence it is taken that it comes everywhere. Then this sutra (mrjih vrddhih) prohibits it. It says that, when it is followed by pratyayas which are neither kit nor nit, marj is the correct form in the place of mrj. VII

• [ वृद्धिगुणसंज्ञयोः प्रत्येकं वचनम् वृद्धिगुणसंज्ञयोः प्रत्येकग्रहणं वक्तव्यम् ] Need for the word pratyēka in the first two sutras. The word pratyēka should be read in the first two sutras. प्रत्येकं वृद्धिगुणसंज्ञे भवत इति वक्तव्यम् It should be said that the samjna, vrddhiḥ and gunah apply to each (of adaic and aden respectively.)
• The Portion marked is not found in certain editions.

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किं प्रयोजनम् ? What is the benefit? समुदाये मा भूताम् इति So that they may not apply collectively. अन्यत्र सहवचनात्समुदाये संज्ञाप्रसङ्गः The word saha being found elsewhere, no possibility for the sam jña collectively. अन्यत्र सहवचनात्समुदाये वृद्धिगुणसंज्ञयोरप्रसङ्गः । यत्रेच्छति सहभूतानां कार्य करोति तत्र सहग्रहणम् । तद्यथा सह सुपा, उभे अभ्यस्तं सह इति Since the word saha is read elsewhere, there is no possibility for the samjña, vrddhiḥ and gunah to be applied collectively. Where he wants anything collectively, he reads the word saha. viz, Saha supā, abhe abhyastam saha. प्रत्यवयवं च वाक्यपरिसमाप्ते : On account of the fruit of the meaning of the sentence being seen individually. प्रत्यवयवं च वाक्यपरिसमाप्तिर्दृश्यते । तद्यथा देवदत्तयज्ञदत्तविष्णुमित्रा भोज्यन्तामिति । न चोच्यते प्रत्येकमिति । प्रत्येकं च भुजिः परिसमाप्यते The fruit of the meaning of the sentence is seen individually. For instance, in the sentence देवदत्तयज्ञदत्तविष्णुमित्रा भोज्यन्ताम् the word is not used. The fruit of eating is seen individually. ननु चायमप्यस्तिं दृष्टान्तः समुदाये वाक्यपरिसमाप्तिः इति । तद्यथा गर्गाः शतं दण्ड्यन्ताम् इति । अर्थिनश्च राजानो हिरण्येन भवन्ति, न च प्रत्येकं दण्डयन्ति Oh! the other nyaya 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. 196 VRDDHYĀHNIKA-वृद्धिरादैच् सति एतस्मिन् दृष्टान्ते यदि तत्र सहग्रहणं क्रियते, इहापि प्रत्येकतंत्रान्तरेण सहग्रहणं सहभूतानां कार्य भवति, मिति वक्तव्यम् । अथ तंत्रान्तरेण इहापि नार्थः प्रत्येकमिति वचनेन If, in the presence of this nyāya, the word saha is read, here too the word pratyēkam should be read. If, without the use of the word saha, action may take place collectively, here too can it take place individually without the use of the word pratyēkam. Here it may be noted that there is slight difference. in their views between Varttikakāra and Mahabhasyakara; the former does not take cognisance of the nyāya समुदाये वाक्यपरिसमाप्तिः and hence thinks that there is need for the word saha in that case and there is no need for pratyēkam in the other case. Mahabhaṣyakara, on the other hand, wants saha there and pratyēkam here, if one does not take recourse to the nyayas or does not want them both, since the same can be determined by the application of the two nyayas mentioned above. VIII अथ किमर्थमाकारस्तपरः क्रियते ? Now what for is आ provided with तू ? आकारस्य तपरकरणं सवर्णार्थम् Taparakarana of akāra is for savarna. आकारस्य तपरकरणं क्रियते । किं प्रयोजनम् ! सवर्णार्थम् । तपरस्तत्कालस्य इति तत्कालानां सवर्णानां ग्रहणं यथा स्यात् A is provided with t. What for? For the sake of savarnaSo that it may denote savarnas of the same quantity by the siitra तपरस्तत्कालस्य.

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केषाम् ? For what (savarnas) ? उदात्तानुदात्तस्वरितानाम् ? For ā with udātta, anudātta and svarita accent. किं च कारणं न स्यात् ? Why could they not be denoted? भेदकत्वात्स्वरस्य, भेदका उदात्तादयः On account of the differentiating capacity of accent. Udātta etc. are differentiating elements. कथं पुनर्ज्ञायते भेदका उदात्तादय इति ? How is it understood that udatta etc. are differentiating elements ? एवं हि दृश्यते लोके—य उदात्ते कर्तव्येऽनुदात्तं करोति खण्डिकोपाध्यायस्तस्मै चपेटां ददाति अन्यत् त्वं करोषीति For thus is seen in the world-him who mispronounces anudatta for udatta, the teacher of pupils who learn section by section of a work gives him a blow with open hand saying that you are mispronouncing. अस्ति प्रयोजनमेतत् – There is this benefit, but - किं तहींति : Then what is suggested by but? भेदकत्वाद्गुणस्य Bhidakatvad gunasya. 198 VRDDHYĀHNIKA-वृद्धिरादैच् भेदकत्वाद्गुणस्येति वक्तव्यम् It should be said bhedakatvad gunasya (i.e.) svarasya in the previous varttika should be replaced by gunasya. किं प्रयोजनम् ! What is the use ? आनुनासिक्यं नाम गुणः, तद्भिन्नस्यापि ग्रहणं यथा स्यात् Nasalisation is a guna; so that it may apply to that differentiated by it. किं च कारणं न स्यात् ? Why should it not refer? भेदकत्वाद्गुणस्य–भेदका गुणाः On account of the differentiating capacity of guna. Gunas are differentiating elements. कथं पुनर्ज्ञायते भेदका गुणा इति ? How is it known that gunas are bhidakas? एवं हि दृश्यते लोके – एकोऽयमात्मा उदकं नाम, तस्य गुणभेदात् अन्यत्वं भवति, अन्यदिदं शीतम् अन्यदिदमुष्णम् इति For thus is seen in the world. The one object-waterbecomes different with different qualities-this is cool and this is hot. ननु च भोः, अभेद्रका अपि गुणा दृश्यन्ते, तद्यथा देवदत्तो मुण्ड्यपि जयपि शिख्यपि स्वमाख्यां न जहाति तथा बालो युवा वृद्धो वत्सो दम्यो बलीवर्द इति Oh! there are gunas which do not sometimes differentiate. For instance as Devadatta, is not bereft of his name

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whether his head is completely shaven, full of clotted hair or has tuft, so also an ox is not bereft of its name whether it is young, middle-aged, old, a calf or a tamed animal. उभयमिदं गुणेषूक्तम् भेदका अभेदका इति । किं पुनरत्र न्याय्यम् ? Here both have been said with reference to gunas that they are bhēdaka and abhidaka. Which is right here ? अभेदका गुणा इत्येव न्याय्यम् It is right to take that gunas are abhidaka. कुत एतत् Why is it ? यदयं अस्थिदधिसक्थ्यक्ष्णामनडुदात्तः इत्युदात्तग्रहणं करोति, तज्ज्ञापयत्याचार्योऽभेदका गुणा इति । यदि हि भेदका गुणाः स्युः उदात्तमेवोच्चारयेत् Since the Acarya mentions the word udatta in the sutra asthi.., he indicates that gunas are abhidakas. If guras are bhidakas, he would have pronounced the words with udatta accent. यदि तर्हि अभेदका गुणा अनुदात्तादेरन्तोदात्ताच्च यदुच्यते तत्स्वरितादेः स्वरितान्ताच्च प्राप्नोति If, then, gunas are abhedakas, that which is said for & word which has its first syllable anudatta, or its last syllable udatta, will be applied to a word which has its first syllable svarita or the last syllable svarita. नैष दोषः, आश्रीयमाणो गुणो भेदको भवति, तद्यथा शुक्लमालभेत कृष्णमालभेत, तत्र यः शुक्ल आलब्धव्ये कृष्णमालभते न हि तेन यथोक्तं कृतं भवति This is no defect. The guna that is spécifically mentioned along with the object serves as a differentiating element. For instance when it is said Tie to the stake the white’, Tie to the stake the black’, if one ties the black when the white has to be tied, he has not done as is ordained. 200 VRDDHYĀHNIKA-वृद्धिरादैच् असंदेहार्थस्तर्हि तकारः । ऐजित्युच्यमाने सन्देहः स्यात्, किमिमावैचावेक आहोस्वित् आकारोऽप्यत्र निर्दिश्यत इति Takāra is then to avoid the doubt. If āic alone is read, there is the doubt, whether the pratyahara aic alone is referred to here or a also. सन्देहमात्रमेतद्भवति । सर्वसन्देहेषु चेदमुपतिष्ठते व्याख्यानतो विशेषप्रतिपत्तिर्न हि सन्देहादलक्षणम् इति । त्रयाणां ग्रहणमिति व्याख्यास्यामः । अन्यत्नापि ह्ययमेवंजातीयकेषु सन्देहेषु न कंचिद्यत्नं करोति, तद्यथा औतोऽशसोः इति ● There is this doubt alone. In all cases of doubt we take recourse to this that detailed knowledge arises from the commentary and hence doubt does not enable the sastra to be neglected. We comment that aic refers to all the three. He has not made any attempt in similar cases of doubt (to remove the same ), viz. āutomsasoh. इदन्तर्हि प्रयोजनम् * आन्तर्यतस्त्रिमात्रचतुर्मात्राणां स्थानिनां त्रिमात्रचतुर्मात्रा आदेशा मा भूवन् इति, खट्टा इन्द्रः खवेन्द्रः, खट्टा उदकं खदोदकं, खट्टा ईषा खट्टेषा, खट्टा ऊढा खट्ढोढा, खट्टा एलका खट्टेलका, खट्टा ओदनः खद्वैौदनः, खट्टा ऐतिकायनः खद्वैतिकायनः, खट्टा औपगवः खष्टौपगव इति This is the benefit-ādēsas of three and four matrās may not, by the principle of similarity, replace sthānin with three or four mātrās in the following : खट्ठा इन्द्रः खट्टौपगवः. … अथ क्रियमाणेऽपि तकारे कस्मादेव त्रिमात्रचतुर्मात्राणां स्थानिनां त्रिमात्र- चतुर्मात्रा आदेशा न भवन्ति ?’ Even when takara is read, how cannot adeśas of three and four matras replace sthanin with three and four matras? It should be understood that is not for 3 but for a 201

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तपरस्तत्कालस्य इति नियमात् By the sūtra-taparastatkālasya. ननु तः परः यस्मात्सोऽयं तपरः ? Is not tapara a bahuvrihi compound? नेत्याह, तादपि परः तपरः No, says he; it is also a tatpurusa compound. यदि तादपि परस्तपरः ऋदोरप् इतीहैव स्यात् यवः स्तवः, लवः पवः इत्यत्र न स्यात् If it is taken as a tatpurusa compound, the siūtra ऋदोरप् will operate only with respect to यवः and स्तवः and not with respect to लवः and पवः. नैष तकारः This is not takāra. कस्तर्हि ? What then ? दकारः Dakāra. किं दकारे प्रयोजनम् ? What is the use in reading dakara? अथ किं तकारे ? यद्यसंदेहार्थस्तकारः दकारोऽपि, अथ मुखसुखार्थस्तकारः दकारोऽपि What is it in reading takāra? If it is to avoid the doubt, dakara also serves the same purpose; if it is for euphony, dakara also is for the same. 202 इको गुणवृद्धी. Eight topics are dealt with in this sītra:(1) the need for ikaḥ in this sutra (2) the need for the anuvrtti of the words guna and vṛddhi from the previous sutras (3) whether this sutra and alōntyasya have the relationship of seṣasesitva (4) whether this sutra and alōntyasya are in the relationship of utsargāpavada (5) whether this sutra and alōntyasya are not at all connected with each other (6) wherever guna or wrddhi is enjoined, the word ikal appears there (7) what will be the harm if the word wrddhi is not in this sutra ? (8) whether this sūtra is a vidhi-siūtra or a paribhāsā. इग्ग्रहणं किमर्थम् ? I What is the need for the word (in this sutra)? इग्ग्रहणं आत्सन्ध्यक्षरव्यञ्जननिवृत्त्यर्थम् The use of is to ward off guna to a, diphthongs and consonants. इग्ग्रहणं क्रियते । किं प्रयोजनम् ? आकारनिवृत्त्यर्थं सन्ध्यक्षरनिवृत्त्यर्थं व्यञ्जननिवृत्त्यर्थं च । आकारनिवृत्त्यर्थं तावत्, याता वाता, आकारस्य गुणः प्राप्नोति, इम्ग्रहणान्न भवति । सन्ध्यक्षरनिवृत्त्यर्थम्, ग्लायति मायति, सन्ध्यक्षरस्य गुणः प्राप्नोति, इग्रहणान्न भवति । व्यञ्जननिवृत्त्यर्थम्, उम्भिता उम्भितुम् उन्भितव्यं व्यञ्जनस्य गुणः प्राप्नोति, इम्ग्रहणान्न भवति The word is used. What for? To ward off guna (a) in the place of ā, diphthongs and consonants. First as regards the warding off a from being sthanin of guna, guna may replace a by the sutra (sarvadhatukārdhadhalukayōh) while the words yātā and vata are formed; it does not take place on account of the use of . As regards diphthongs, guna (e) may replace ai while the words glayati and mlayati are formed; it does not take place on account of the 203 use of इक्. LECTURES ON PATANJALI’S MAHABHAṢYA As regards consonants, guna (a) may replace consonants while the words umbhitā, umbhitum, and umbhitavyam are formed; it does not take place on account of the use of इक्. आकारनिवृत्त्यर्थेन तावन्नार्थः । आचार्यप्रवृत्तिर्ज्ञापयति नाकारस्य गुणो भवतीति, यदयम् आतोऽनुपसर्गे कः इति ककारमनुबन्धं करोति First it is not to ward off guna to ā. Acārya’s use suggests that guna does not replace a, since he uses the anubandha ‘k’ in the sutra-ātōnupasargi kah. कथं कृत्वा ज्ञापकम् ? In what manner should it be understood so that it may be taken as jñāpaka? किकरणे एतत्प्रयोजनं विङतीत्याकारलोपो यथा स्यात् यदि चाकारस्य गुणः स्यात् कित्करणमनर्थकं स्यात्, गुणे कृते द्वयोरकारयोः पररूपेण सिद्धं रूपं स्याद् गोदः कम्बलद इति; पश्यति तु आचार्यो नाकारस्य गुणों भवतीति, ततः ककारमनुबन्धं करोति This is the benefit of kitkarana, that a may be elided by the sutra frafa…; if guna can replace a, kitkarana will be of no use; for, in the formation of the word godak, go-dd-a will become go-da-a if guna replaces à, and then go-d-a if pararūpa comes (by the sūtra ato guna’). So also is kambalada. But Acarya sees with his mind’s eye that guna does not replace a and hence uses the anubandha k’. भविष्यति सन्ध्यक्षरनिवृत्त्यर्थेनापि नार्थः ; उपदेशसामर्थ्यात् सन्ध्यक्षरस्य गुणो न It is not also to ward off guna to diphthongs since guna cannot replace a diphthong on account of the significance of their being read separately. 204 VRDDHYĀHNIKA —इको गुणवृद्धी व्यञ्जननिवृत्त्यर्थेनापि नार्थः; आचार्यप्रवृत्तिर्ज्ञापयति न व्यञ्जनस्य गुणो भवतीति यदयं जनेर्ड शास्ति It is not also to ward off guna to consonants since the use of dit by Acarya in the sutra (saptamyam) janer dah suggests that guna does not replace & consonant. कथं कृत्वा ज्ञापकं ? In what manner should it be understood so that it may be taken as jnapaka? डित्करणे एतत्प्रयोजनं, डिति इति टिलोपो यथा स्यात् । यदि च व्यञ्जनस्य गुणः स्याद् डित्करणमनर्थकं स्यात्, गुणे कुते त्रयाणामकाराणां पररूपेण सिद्धं रूपं स्यात् उपसरजो मन्दुरज इति । पश्यति त्वाचार्यो न व्यञ्जनस्य गुणो भवतीति, ततो जनेड शास्ति The use of dit-karana is that the final syllable may be dropped if it is followed by a dit. If consonant were to be replaced by guna, dit-karana will be of no use; for after guna replaces the consonant, the forms upasarajaḥ and mandurajah will be got by applying the sutra dealing with pararupa twice. But Acarya sees with his mind’s eye that guna does not replace a consonant and hence uses dit in the sutra saptamyam janer dah नैतानि सन्ति ज्ञापकानि । यत्तावदुच्यते कित्करणं ज्ञापकं नाकारस्य गुणो भवतीति, उत्तरार्थमेतत्स्यात् तुन्दशोकयोः परिमृजापनुदोः इति These are not jñāpakas What was first put forth that kit-karana in atōnupasarge kah suggests that guna does mandura - jana: mandura-jaa-a: manduraja

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not replace a does not stand; for it is useful in the interpretation of the sutra tunda sōkayoh parimrjāpanudoh. * यत्तर्हि गापोष्टक् इत्यनन्यार्थ ककारमनुबन्धं करोति, If so, kitkarana in the sutra gapostal serving no other purpose suggests it. यदप्युच्यते उपदेशसामर्थ्यात् सन्ध्यक्षरस्य गुणो न भवतीति, यदि यद्यत्सन्ध्यक्षरस्य प्राप्नोति तत्तदुपदेशसामर्थ्याद्वायते, आयादयोऽपि तर्हि न प्राप्नुवन्ति The other point that was put forth that guna cannot replace a diphthong on account of the significance of their separate upadāśu, if acceded, will lead to this :whatever takes places to diphthongs, it will be warded off by the separate upadesa and hence (the adesa) ay etc. cannot function. नैष दोषः यं विधिं प्रत्युपदेशोऽनर्थकः स विधिर्वाच्यते, यस्य तु विधेर्निमित्तमेव नासौ बाध्यते, गुणं च प्रत्युपदेशोऽनर्थकः आयादीनां पुनर्निमित्तमेव This (objection) cannot stand; for the vidhi in respect of which updesa is of no use is warded off and that in respect of which it is only nimitta, it is not warded off; in respect of guna, it is of no use and in respect of ay etc., it is only nimitta. यदप्युच्यते जनेर्डवचनं ज्ञापकं न व्यञ्जनस्य गुणो भवतीति, सिद्धे विधिरारम्यमाणो ज्ञापकार्थो भवति, न च जनेर्गुणेन सिध्यति । कुतो ह्येतत् जनेर्गुण उच्यमानोऽकारो भवति न पुनरेकारो वा स्यादोकारो वेति ? The third point that dit in janer dah suggests that guna does not replace consonant does not stand; for a vidhi, only • Kit is useful to prevent guya in the words fundaparimrjah and sokapanudah. 206 VRDDHYĀHNIKA-इको गुणवृद्धी when it is proved to be of no use, is taken to be jāāpaka and the desired form is not obtained by replacing n in jan by guna. How is it that, when it is taken that guna replaces n in jan, it should be only a and not or ō? आन्तर्यतोऽर्धमात्रिकस्य व्यञ्जनस्य मात्रिकोऽकारो भविष्यति By closer similarity the consonant having half a matrā is replaced by a which has one matrā. • एवमप्यनुनासिकः प्राप्नोति If so, the nasalised a may come. पररूपेण शुद्धो भविष्यति It becomes non-nasalised by para-rupa (since the a that follows it is a non-nasalised one.) एवं तर्हि गमेरप्ययं डो वक्तव्यः, गमेश्च गुण उच्यमान आन्तर्यतः ओकारः प्राप्नोति । तस्मादिग्ग्रहणं कर्तव्यम् * If so, this dit should be read for gam also; for if it is said that guna replaces m in gam, ō will replace it by closer similarity t. Hence ik should be read in this sutra. From the foregoing part it may be clear that, according to the purvapaksa, ikah need not be read here and so the two sūtras-iko gunavrddhi and na dhatulopa ardhadhatuke may be read together. The siddhanta says that the word ikah is needed here to prevent ō replacing m in gam and hence iki gunavrddhi should be read as a separate sutra. After the sutra-saptamyam janer dah (III, 2, 97), the sutra anyescapi drsyate (III 2, 10) is read. If the root gam is taken under the word anya, this answer holds good. † Similarity referred to here is that both are labials. 207-LECTURES ON PATANJALI’S MAHABHAṢYA II यदि इम्ग्रहणं क्रियते द्यौः, पन्थाः, सः, इमम् इत्येतेऽपि इकः प्राप्नुवन्ति If the word is read in the sutra, au etc. (enjoined by the aitras दिव औत्, पथिमथ्यृभुक्षामात्, त्यदादीनामः) to form the words द्यौः पन्थाः, सः, इमम् will replace only इक्. * संज्ञया विधाने नियमः Restriction on the injunction with the samjhna. संज्ञया ये विधीयन्ते तेषु नियमः Only those which are enjoined with the appellation guna or vrddhi come under this sutra. किं वक्तव्यमेतत् ? Is there any need for this to be said? न हि No, certainly not. कथमनुच्यमानं गंस्यते ? How can it be understood if it is not so said? गुणवृद्धिग्रहणसामर्थ्यात् On account of the significance of having read gunavrddhi in this stitra. कथं पुनरन्तरेण गुणवृद्धिग्रहणम् इको गुणवृद्धी स्याताम् ? How then can guna and vṛddhi replace if the expression gunavrddhi is not read here? Since a, au and a are either vyddhi or guna letter, this pireapaksa arose. 208 VRDDHYĀHNIKA-इको गुणवृद्धी प्रकृतं गुणवृद्धिग्रहणमनुवर्तते The expression gunavrddhi mentioned before is supplied here. क प्रकृतम् * Where is it mentioned before? वृद्धिरादैजदेगुण इति In the sītras–vrddhirādāic and adeni gunah. यदि तदनुवर्तते अदेङ्गुणो वृद्धिश्च इत्यदेां वृद्धिसंज्ञापि प्राप्नोति If it (èrddhih) follows from the first sutra, the second sittra will have to be read as अदेङ्गुणो वृद्धिश्च so that a, and & will get the appellation vrddhi also.† संबन्धमनुवर्तिष्यते । वृद्धिरादैच्, अदेङ्गुणः वृद्धिरादैच् तत इको गुणवृद्धी इति, गुणवृद्धिग्रहणमनुवर्तते, आदैजदेङ्ग्रहणं निवृत्तम् Connected element follows thus-vrddhiradaic, aden gunah orddhirādāic, ikā gunavrddhi. Then the expression gunavrddhi is supplied and the expression ādāijaden is made to recede. अथवा मण्डूकगतयोऽधिकाराः, यथा मण्डूका उत्प्लुत्योत्प्लुत्य गच्छन्ति, तद्वदधिकाराः Or anuvrttis are like frog-leap. As frogs skip over intermediate things, so are adhikāras. S The objection raised here is that, tho’ orddhik and gunah have been already mentioned, the compound gugavrddhi has not been mentioned. †This statement is based on the assumption that a word in the first entra cannot be supplied in the third unless it is taken to follow in the second. tvrddhi connected with its samjnin is taken to follow. § This suggests that the word erddhi may be made to follow in the third sutra without passing through the second. 27

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अथवा एकयोगः करिष्यते वृद्धिरादैजदेङ्गुणः, तत इको गुणवृद्धी इति, न चकयोगे ऽनुवृत्तिर्भवति Or the first two suiras are made into one as vrddhi-rādāijadani gunah. Then is read ilō gunavrddhi. anuertti within one and the same sutra. There is no अथवा अन्यवचनात् चकाराकरणाच्च प्रकृतापवादो विज्ञायते, यथोत्सर्गेण प्रसक्तस्यापवादो बाघको भवति Or on account of giving another samjña and the absence of ca, it is understood to be an exception to what has been said before, in the same way as a special rule prevents the application of a general rule. अन्यस्याः संज्ञायाः वचनात् चकारस्य चानुकर्षणार्थस्य अकरणात् प्रकृताया वृद्धिसंज्ञाया गुणसंज्ञा बाधिका भविष्यति, यथोत्सर्गेण प्रसक्तस्यापवादो बाघको भवति Since another appellation is given, and since the word cu which denotes grammatical attraction is not read, guna-samjna sets aside the vrddhi-samjna mentioned first, in the same way as a special rule sets aside what will, otherwise, happen by the general rule. अथवा वक्ष्यत्येतत् अनुवर्तन्ते च नाम विधयः, न चानुवर्तनादेव भवन्ति । किं तर्हि ? यत्नाद्भवन्ति इति Or he is going to say this-that, though rules have the capacity to be supplied later on, they do not do so only on account of it. By what then? By the effort. This is the vivaranabhāsya to the previous one. f. CJ. अकर्तव्यत्वविशिष्टपुनर्गुणवृद्धिग्रहणं यत्नः (Uddyota). 210 VRDDHYĀHNIKA-इको गुणवृद्धी अथवा उभयं निवृत्तम्, तदपेक्षिप्यामहे Or both are not taken by anuvrtli, but we take them by adhyāhāra. It may be noted here that the anuertti of the words vrddhi and guna is dealt with in seven ways. First the word wrddhi is taken to the third sutra through the second. The objection raised therein was that a, è & will get the appellation of vrddhi also. (2) It was met by the statement that the word vrddhi alone is not taken to the second, but wrddhi attached to ādaic. The defect here is how adaic alone was made to recede. (3) Then the principle of Frog-leap’ was applied. Recourse is taken to it only in cases where there is no other go. (4) Hence he wishes to take the sutras one and two as one. It was so done on the idea that there will be no anuertti in one and the same sutra. But sometimes it is seen that there is anuvrtti even in one and the same sutra. (5) Hence he takes recourse to the point that the appellation guna serves as an apavada to the appellation vrddhi to a, è and ō. The defect here is this:-The uddesya in the apavadasutra is that which is otherwise qualified to be the uddesya in the utsargasutra. Here the uddesya of the utsarga is ādaic and that of the apavada is aden. (6) Then he says that yatna and not anuvrtti alone serves the purpose. Here the defect is this:the expression gunavrddhi in the third sutra suggests that the expression supplied from the previous two sutras is samjñāpara and that suggests that this is arthapara. (7) Hence the author takes recourse to the practice found in the world that we take in only those that we want. Both refers to guna and ryddhi.

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III & IV किं पुनरयमलो ऽन्त्यशेषः, आहोस्विदलोऽन्त्यापवादः ? पुनरयमलोऽन्त्यशेषः, Is this sutra alontyasisa or alontyāpavada: (ie) Do this sutra and the sutra alontyasya’ form a whole sentence, one serving as part of another or are they antagonistic to each other? * कथं चायं तच्छेषः स्यात् कथं वा तदपवादः ? How is this sutra taccheṣat or how is it tadapavāda? यद्येकं वाक्यं तच्च इदं च, अलोऽन्त्यस्य विधयो भवन्ति, इको गुणवृद्धी. अलोऽन्त्यस्य इति —— ततोऽयं तच्छेषः । अथ नाना वाक्यं तच्च इदं च, अलोऽन्त्यस्य विधयो भवन्ति, इको गुणवृद्धी अन्त्यस्य चानन्त्यस्य च इति — ततोऽयं तदपवादः If they are one sentence-vidhis happen to the final al and the guna and vrddhi happen to the ik which is the final althis sutra is lacchesa. If they are different sentences-vidhis happen to the final al and guna and vṛddhi happen to ik which is both final and non-final, it is tadapavāda. कश्चात्र विशेषः ? What is the difference here? वृद्धिगुणावलोऽन्त्यस्येति चेन्मिदिमृजिपुगन्तलघूपधच्छिदृशिक्षिप्रक्षुद्रोष्विग्ग्रहणम् If guna and vrddhi are taken to happen to the final al, the word ik has to be read where guna or vrddhi is enjoined to mid, mrj. pugantalaghapadha, rech, drs, ksipra and ksudra. In the interpretation of the sutra sarvadhātukārdhadhatukayoḥ there is anuertti of angasya and gunah. Since the former is in the genitive case, alontyasya appears on the scene. By the mention of the latter, ikah appears on the scene; Hence arises this doubt. The word taccheṣaḥ may be taken here as bahuvrihi and talpuruṣa Sesa Sasi-bhāva is here paricchādya-paricchālaka-bhāva. 212 VRDDHYĀHNIKA – इको गुणवृद्धी वृद्धिगुणावलो ऽन्त्यस्येति चेत् मिदिमृजिपुगन्तलघूपधच्छिशिक्षिप्रक्षुद्रेण्विम्ग्रहणं कर्तव्यम् । मिदेर्गुणः, इक इति वक्तव्यम्, अनन्त्यत्वाद्धि न प्राप्नोति ; मृजेर्वृद्धिः, इक इति वक्तव्यम्, अनन्त्यत्वाद्धि न प्राप्नोति पुगन्तलघूपधस्य गुणः, इक इति वक्तव्यम्, अनन्त्यत्वाद्धि न प्राप्नोति ऋच्छेर्लिटि गुणः, इक इति वक्तव्यम्, अनॆन्त्यत्वाद्धि न प्राप्नोति ऋदृशोऽङि गुणः, इक इति वक्तव्यम्, अनन्त्यत्वाद्धि न प्राप्नोति ; क्षिप्रक्षुद्रयोर्गुणः, इक इति वक्तव्यम्, अनन्त्यत्वाद्धि न प्राप्नोति If it is taken that guna and wrddhi happen only to the final al, the word ik has to be read where guna or vrddhi is enjoined to mid, mrj, pugantalaghūpadha, rech, drs, ksipra and ksudra; midir gunaḥ, ikaḥ should be added, for i cannot be replaced by guna since it is not final; mrjervrddhiḥ, ikah should be added, for r cannot be replaced by vrddhi since it is not final; pugantalaghupadhasya gunah, ikaḥ should be added, for it cannot be replaced by guna since it is not final; recher liṭi gunah, ikaḥ should be added: for r cannot be replaced by guna since it is not final; rdrsoni gunah. ikah should be added, for it cannot be replaced by guna since it is not final; kṣipraksudrayörgunaḥ, ikaḥ should be added, for i or u cannot be replaced by guna since it is not final. सर्वादेशप्रसङ्गवानिगन्तस्य Possibility of sarvadisa to the angas which do not end in ik. सर्वादेशश्च गुणोऽनिगन्तस्य प्राप्नोति, याता वाता Guna will replace the whole if the anga does not end in ik as in yātā, vātā. किं कारणम् ? Why ? अलोऽन्त्यस्य इति षष्ठी चैव ह्यन्त्यमिकमुपसङ्कान्ता, अङ्गस्येति च स्थानषष्ठी । तद्यदिदानीमनिगन्तमनं तस्य गुणः सर्वादेशः प्राप्नोति

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The genitive mentioned in alonlyasya goes with the final ik. The genitive in angasya is sthānasaṣṭhi. Hence if guna is enjoined to an anga which does not end in ik, it should replace the whole of it. नैष दोषः, यथैव सलोऽन्त्यस्येति षष्ठी अन्त्यमिकमुपसंक्रान्ता एवमङ्गस्येत्यपि स्थानषष्ठी, तद्यदिदानीमनिगन्तमङ्गं तत्र पष्ठयेव नास्ति, कुतो गुणः कुतः सर्वादेशः ? The objection does not stand; just as the genitive mentioned in alōntyasa goes with the final ik, so also is sthanaṣasthi in angasya; for there is no genitive in the anga which does not end in ik. Hence where is the possibility of guna or sarvadīśa? एवं तर्हि नायं दोषसमुच्चयः If so, they are not two coordinate defects. किं तर्हि ? What then ? पूर्वापेक्षोऽयं दोषः ; ह्यर्थे चायं चः पठितः । मिदिमृजिपुगन्तलघूपधच्छिदृशिक्षिप्रक्षुद्वेष्विग्रहणं सर्वादेशप्रसङ्गो ह्यनिगन्तस्येति The second is subordinate to the first; the word ca is read in the sense of hi. Il: should be read in the sutras-midergunah etc; for the anga which does not end in ik will be wholly replaced by adisa. मिदेर्गुणः, इक इति वचनादन्त्यस्य न, अलोऽन्त्यस्य इति वचनादिको न, उच्यते च गुणः, स सर्वादेशः प्राप्नोति, एवं सर्वत्र The sūtra, mider gunahby the sūtra iko gunavrddhi’ guna does not replace the final; by the sītra ‘alōntyasya’, it does not replace ik. But guna is enjoined and hence it should be a sarvādāsa. So also elsewhere. 214 VRDDHYĀHNIKA-इको गुणवृद्धी अस्तु तर्हि तदपवादः If so, let it be tadapavāda. इङ्मात्रस्येति चेज्जुसिसार्वधातुकार्धधातुकहस्वाद्योर्गुणेष्वनन्त्यप्रतिषेधः If it is for all ik, prohibition of guna to the ik that is not final enjoined by the sutra jusi sārvadhatukārdhadhātukayohrasvasya gunah etc. इङ्मात्रस्येति चेत् जुसिसार्वधातुकार्धधातुकह्रस्वाद्योर्गुणेष्वनन्त्यप्रतिषेधो वक्तव्यः । जुसि गुणः, स यथेह भवति अजुहवुः अविभयुः इति एवम् अनेनिजुः पर्यवेविषुः इत्यत्रापि प्राप्नोति । सार्वधातुकार्धधातुकयोर्गुणः, स यथेह भवति कर्ता हर्ता नयति तरति इति, एवम् ईहिता ईहितुम् ईहितव्यम् इत्यत्रापि प्राप्नोति । हस्वस्य गुणः, स यथेह भवति हे असे हे वायो इति, एवं हे अग्निचित् हे सोमसुद् इत्यत्रापि प्राप्नोति । जसि गुणः, स यथेह भवति अग्नयः वायवः इति, एवम् अग्निचितः सोमसुतः इत्यत्रापि प्राप्नोति । ऋतो ङि सर्वनामस्थानयोर्गुणः, स यथेह भवति कर्तरि कर्तारौ कर्तारः इति, एवं सुकृति सुकृतौ सुकृतः इत्यत्रापि प्राप्नोति । घेर्डिति गुणः, स यथेह भवति अग्नये वायवे इति एवम् अग्निचिते सोमसुते इत्यत्रापि प्राप्नोति । ओर्गुणः, स यथेह भवति बाभ्रव्यः माण्डव्यः इति, एवं सुश्रुत सौश्रुतः इत्यत्रापि प्राप्नोति As guna occurs in ajuhavaḥ, abibhayuḥ etc. by the application of the sutra jusi gunah so also will it occur in anēnijuh, paryavévisuḥ etc. As guna occurs in kartā, hartā, nayati and tarati by the application of the sutra sarvadhatukārdhadhātukayoh’, 8o also will it occur in thitā, thitum and thitavyam. As guna occurs in agné, vayo by the application of the sutra hrasvasya gunah’, so also will it occur in the vocatives agnicit,, somasut etc. As guna occurs in agnayaḥ, vayavaḥ etc. by the application of the sītra ‘jasi gunah’, so also will it occur in agnicitah, somasutal, etc. As guna occurs in kartari, kartārān, kartāral etc. by the application of rtā

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hi sarvanāmasthānayol: gunah, so also will it occur in sukrti, sulkertāu and sukertah: As guna occurs in bābhravyah, mandavyaḥ etc., so also will it occour in sauśrutaḥ derived from susrut. नैष दोषः This objection cannot stand. पुगन्तलघूपधग्रहणमनन्त्यनियमार्थम् The expression pugantalaghupadha is to restrict the cases of ik which are not final. पुगन्तलघूपधग्रहणमनन्त्यनियमार्थं भविष्यति पुगन्तलघूपधस्यैवानन्त्यस्य नान्यस्यानन्त्यस्येति

The expression pugantalaghupadha is to restrict (their application to ik which is not final) (i. e.) to restrict it only to such anantya iks as are pugantalaghupadha. प्रकृतस्यैव नियमः स्यात् * The niyama will be only to that already mentioned. किं च प्रकृतम् ! What is it that has been already mentioned? सार्वधातुकार्धधातुकयोरिति । तेन भवेदिह नियमान्न स्याद् ईहिता ईहितुं ईहितव्यम् इति, हृस्वाद्योर्गुणस्त्वनियतः सोऽनन्त्यस्यापि प्राप्नोति The sutra sarvadhatukārdhadhatukayoh’. Therefore prohibition of guna will occur by the niyama in the cases of hita Thitum and ihitavyam; but under the operation of the hence the guna will occur also. not in the cases which come sutras like hrasvasya gunah; and there to ik which is not final

• प्रकृतस्यैष नियमः स्यात् is another reading. 216- VRDDHYĀHNIKA-इको गुणवृद्धी अथाप्येवं नियमः स्यात् पुगन्तलघूपधस्य सार्वधातुकार्धधातुकयोरेवेति एवमपि सार्वधातुकार्धधातुकयोर्गुणोऽनियतः सोऽनन्त्यस्यापि प्राप्नोति, ईहिता, ईहितुम्, ईहितव्यम् इति If the niyama is taken in this form that guna will occur to pugantalaghupadha only when sarvadhatuka and ardhadhatuka follow, the guna enjoined by the sutra sarvadhatukardhadhatukayoh will become unrestricted, so that it will occur to anantya ik in thitā, thitum and thitavyam. अथाप्युभयतो नियमः स्यात् पुगन्तलघूपधस्यैव सार्वधातुकार्धधातुकयोः सार्वधातुकार्धधातुकयोरेव पुगन्तलघूपधस्य इति, एवमप्ययं जुसि गुणः अनियतः, सोऽनन्त्यस्यापि प्राप्नोति अनेनिजुः पर्यवेविषुः इति If the niyama is done both ways pugantalaghupadhasyaiva sārvadhātukārdhadhatukayoḥ and sarvadhatukārdhadhātukayōrēva pugantalaghupadhasya, even then the guna enjoined by jusi gunah becomes aniyata so that guna will occur in anenijuḥ, paryavčvisuh etc. एवं तर्हि नायं तच्छेषः नापि तदपवादः । अन्यदेवेदं परिभाषान्तरमसंबद्धमनया परिभाषया If so, this is neither taccheṣa nor tadapavada; but a different paribhāṣā not at all connected with it (alontyasya.) V. परिभाषान्तरमिति च मत्वा क्रोष्ट्रीयाः पठन्ति — नियमादिको गुणवृद्धी भवतो विप्रतिषेधेन इति grammarians. Niyama is the name to the sutra alöntyasya’ by the previous ↑ It is worth while to see if there is another reading भवति. 217

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Thinking that it is another paribhāṣā, krōstriyas read that the sutra ‘iko gunavrddhi’ operates against alōntyasya by purvavipratiṣedha यदि चायं तच्छेषः स्यात्, तेनैव तस्यायुक्तों विप्रतिषेधः; अथापि तदपवादः, उत्सर्गापवादयोरप्ययुक्तो विप्रतिषेधः । तत्र नियमस्यावकाशः राज्ञः क च राजकीयम्, इको गुणवृद्धी इत्यस्यावकाशः चयनं चायको लबनं लावकः इति । इहोभयं प्राप्नोति मेद्यति मार्ष्टि इति, इको गुणवृद्धी इत्येतद्भवति विप्रतिषेधेन If it is tacchesa, there is no occasion for vipratiṣedha, or if it is tadapavada, then too there is no occasion for vipratiOf them sedha between general rules and exceptions. alontyasya operates when the word rajakiyam is formed by the sutra rajñaḥ ka ca’ and iko gunaorddhi operates when the words cayanam, cāyakah, lavanam, lāvakah etc. are formed, while the words midyati and mārsti are formed, both begin to operate; but ikōgunavrddhi operates prohibiting the latter. नैष युक्तो विप्रतिषेधः, विप्रतिषेधे परम् इत्युच्यते, पूर्वश्चायं योगः, परो नियमः This vipratiṣedha is not proper; for it is said that, in conflict between two rules, the latter prohibits the former and this sutra is the former and alontyasya is the latter. इष्टवाची परशब्दः, विप्रतिषेधे परं यदिष्टं तद्भवति इति The word para means the needed one. In conflict, that which is needed operates. एवमप्ययुक्तो विप्रतिषेधः, द्विकार्ययोगो हि विप्रतिषेधः, न चात्रैको द्विकार्ययुक्तः । It means the conflict between two sūtras where the former prohibits the latter. 218 VRDDHYĀHNIKA-इको गुणवृद्धी Even then the vipratiṣedha is not proper; for there is occasion for vipratiṣedha only if one thing is to be operated upon by two sutras and here there is none which is to be operated by two. नावश्यं द्विकार्ययोग एव विप्रतिषेधः Vipratisedha does not invariably occur when one alone is to be operated by two. किं तर्हि ? What then ? असम्भवोऽपि स चास्त्यत्रासंभवः Non-happening too; that asambhava is found here. कोऽसावसम्भवः ! What is that asambhava? इह तावद् वृक्षेभ्यः प्रक्षेभ्यः इति एकः स्थानी द्वावादेशौ न चास्ति सम्भवः यदेकस्य स्थानिनो द्वावादेशौ स्याताम्; इहेदानीं मेद्यति मेद्यतः मेद्यन्ति इति द्वौ स्थानिनौ एक आदेशः, न चास्ति संभवः यत् द्वयोः स्थानिनोरेक आदेशः स्यात् इति; एषः असंभवः, सत्येतस्मिन्नसंभवे युक्तो विप्रतिषेधः At first in the examples vrksibhyaḥ, plaksebhyah there is one sthānin and two adigas and it cannot be that one sthānin has two adesas; on the other hand, in the examples medyati, medyataḥ, medyanti there are two sthanins and one ādēsa and it cannot be that two sthānins can have one adesa; this is asambhava and when there is this asambhava, vipratisedha can fit in. एवमप्ययुक्तो विप्रतिषेधः, द्वयोर्हि सावकाशयोः समवस्थितयोर्विप्रतिषेधो भवति, अनवकाशश्चायं योगः

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Even then vipratiṣedha cannot fit in; for there is opportunity for vipratiṣedha only when the two sutras have room to operate elsewhere; and this sutra has nowhere else to operate. ननु च इदानीमेवास्यावकाशः प्रकॢप्तः चयनं चायको लवनं लावक इति ? Is it not then that its operation is settled in the cases of cayanam, cāyakal, lavanam, and lāvakah etc. ? .?. अत्रापि नियमः प्राप्नोति Even here ‘alōntyasya’ begins to operate. नाप्राप्ते नियमेऽयं योग आरम्यते This sutra is read when alontyasya invariably begins to operate. यावता च नाप्राप्ते नियमेऽयं योग आरभ्यते, ततस्तस्य अपवादोऽयं योगो भवति । उत्सर्गापवादयोश्च अयुक्तो विप्रतिषेधः If, then, this sītra is read when alontyasya begins to operate, this becomes its apavada and there is no vipratiṣedha between utsarga and apavāda. अथापि कथंचिद् इको गुणवृद्धी इत्यस्यावकाशः स्यात्, एवमपि यथेह विप्रतिषेधादिको गुणो भवति मेद्यति मेद्यतः मेद्यन्ति इति, एवमिहापि स्यात् अनेनिजुः पर्यवेविषुः इति Even if, with difficulty, room is found for iko gunavṛddhi to operate, guna will occur by vipratisedha in anānijuh, paryavevisul in the same way as it accurs in mādyati, mādyatak, mādyanti etc. 220 द्रष्टव्यम् VRDDHYĀHNIKA-इको गुणवृद्धी VI एवं तर्हि वृद्धिर्भवति गुणो भवति इति यत्र ब्रूयात् इक इत्येतत्तत्रोपस्थितं If so, whenever it is said that vrddhi occurs, and guna occurs, one should understand that the word ikaḥ presents itself. किं कृतं भवति ? What happens then? द्वितीया षष्ठी प्रादुर्भाव्यते । तत्र कामचारः गृह्यमाणेन वेकं विशेषयितुम् इका वा गृह्ममाणम् । यावता कामचारः, इह तावन्मिदिमृजिपुगन्तलघूपधच्छिदृशिक्षिप्रक्षुद्रेषु गृह्यमाणेनेकं विशेषयिष्यामः एतेषां य इक् इति इहेदानीं जुसिसार्वधातुकार्धधातुकह्नस्वाद्यगुणेष्विका गृह्यमाणं विशेषयिष्यामः, एतेषां गुणो भवंति इकः इगन्तानाम् इति Another word in the genitive case appears. It is our pleasure to take it as an adjunct to the already existing word in the genitive case or to take the latter qualifying ikah. Since it is our pleasure, we take the word in the genitive case to qualify ikaḥ in the case of midimrjipugantalaghupadharcchidrsikṣiprakṣudra, and in the case of ‘jusisarvadhatukārdhadhātukahrasvadi we allow the word, to be qualified by ikaḥ-guna replaces these which are iganta. Having dealt with the six topics, Mahabhasyakara tries in a way to meet the objections raised in the taccheṣapaksa. अथवा सर्वत्रैवात्र स्थानी निर्दिश्यते । निर्देशः– मिद् एः मिदेरिति ; अथवा षष्ठीसमासो

इह तावन्मिदेरित्यविभक्तिको भविष्यति – मिद इः मिदिः मिदेरिति। पुगन्तलघूपधस्येति, नैवं विज्ञायते पुगन्ताङ्गस्य लघूपधस्य चेति; कथं तर्हि ? पुकि अन्तः पुगन्तः, लघ्वी उपधा लघूपधा, पुगन्तश्च लघूपधा च

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पुगन्तलघूपधं पुगन्तलघूपधस्येति । अवश्यं चैतदेवं विज्ञेयम् अङ्गविशेषणे सतीह प्रसज्येत भिनत्ति छिनत्ति इति । ऋच्छेरपि प्रश्लिष्टनिर्देशोऽयम् ऋच्छति ऋ ऋ ऋताम् ऋच्छत्यृतामिति । दृशेरपि योगविभागः करिष्यते उरङि गुणः उः अङि गुणो भवति, ततो दृशेः, दृशेश्व अङि गुणो भवति, उरित्येव क्षिप्रक्षुद्रयोरपि यणादिपरं गुणः इतीयता सिद्धम् । सोऽयमेवं सिद्धे सति यत्पूर्वग्रहणं करोति तस्यैतत्प्रयोजनम् इको यथा स्यादनिको मा भूदिति Or in all these places sthanin is mentioned. First in the sutra-mider gunah the word mideh is made up of two words mid and ch where mid is in the genitive case case without the case-suffix; or it is the genitive of midiḥ which is a sasthitatpurusa. The sutra-pugantalaghupadhasya is not interpreted as pugantangasya and laghipadhasya. How then? it is taken as the genitive of pugantalaghupadham which is a dvandva compound made up of pugantah and laghupadha which are respectively split as puki antaḥ and laghvi upadha. This needs be said; for, otherwise guna will appear in the words bhinatti and chinatti. In the sutra-rechatyrtam ? is separately mentioned so that it may be split as rechati, r, r, rtām. As regards rdrsoni gunah, it is split into two sitras, urani gunah and drśaḥ, so that guna replaces r when it is followed by an and guna replaces r of drs when it is followed by an. With respect to kṣipraksudra, since, though the desired object is won by reading the word gunah after the word yayādiparam in the sutra-sthaladurayuva - hrasvalegipraksudrānāmyanādiparam pūrvasya ca gunaḥ, he needs the word purva, it has this prayojana that guna replaces ik and does not replace anik. Hence it must be noted that nothing has been said about mrjervrddhiḥ and the sutra-rdrsoni gunah is split in a different order. Hence this topic is intended only to serve as a supplementary discussion to try whether taccheṣapaksa can stand. 222 VRDDHYĀHNIKA-इको गुणवृद्धी अथ वृद्धिग्रहणं किमर्थम् ? VII What is the need of the word orddhi in the sutra ? किं विशेषेण वृद्धिग्रहणं चोद्यते न पुनर्गुणग्रहणमपि ! यदि किंचिद् गुणग्रहणस्य प्रयोजनमस्ति वृद्धिग्रहणस्यापि तद्भवितुमर्हति । को वा विशेषः ? Why is the mention of the word urddhi particularly objected and not that of guna. If there is any use in the mention of guna, the same holds good for orddhi. the speciality here? What is तत्रावश्यं अयमस्ति विशेषः गुणविधौ न कचित् स्थानी निर्दिश्यते, स्थानिनिर्देशार्थं गुणग्रहणं कर्तव्यम् ; वृद्धिविधौ पुनः सर्वत्रैव स्थानी निर्दिश्यते अचो ञ्णिति, अत उपधायाः, तद्धितेष्वचामादेः – इति There is this speciality that nowhere is sthanin mentioned in sutras where guna is enjoined and hence there is the need for the mention of the word guna to determine the sthanin and that, on the other hand, everywhere is sthānin mentioned in sutras where vrddhi is enjoined viz. aco niti, ata upadhāyāh, taddhitāsvacām ādēh. अत उत्तरं पठति Hence he gives the reply. वृद्धिग्रहणमुत्तरार्थम् The use of vrddhi is for what follows. वृद्धिग्रहणम् क्रियते ; किमर्थम् ? The word orddhi is used. What for ?

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उतरार्थम् * For what follows. विइति मतिषेधं वक्ष्यति स वृद्धेरपि यथा स्यात् So that the prohibition which he is going to enjoin when thefollowing pratyaya is kit or nit may apply to vrddhi also. कश्चेदानीं ङित्प्रत्ययेषु वृद्धेः प्रसङ्गः, यावता णितीत्युच्यते ? Where is the possibility for vrddhi to appear when the kit and nit pratyayas follow, since it appears only when the nit and nit pratyayas follow?

• तच्च मृज्यर्थम् That too is for the sake of mrj. मृजेर्वृद्धिरविशेषेणोच्यते सा क्ङिति मा भूत् सृष्टः सृष्टवान् इति Vrddhi that is generally enjoined to mrj may not take place when it is followed by kit pratyaya and nit pratyaya as in the case of the words mrstah and mrṣṭavan.
• इहार्थ चापि For here also. इहार्थ चापि मृज्यर्थ वृद्धिग्रहणं कर्तव्यम् । मृजेर्वृद्धिरविशेषेणोच्यते, सा इको यथा स्यात् अनिको ६ मा भूत् इति The word vrddhi should be read for the sake of this stra also to enable the formation of words from mrj, so that the vrddhi that is enjoined to mrj as a whole without specifying the part to be replaced by it, may replace ik and not an anik. Here uttara refers to the sutra kniti ca †Tat refers to the previous vārttika. iha refers to the antra iko gunavrddhi’ § anik refers to the final consonant since alontyasya may operate. 224 VRDDHYĀHNIKA-इको गुणवृद्धी मृज्यर्थमिति चेद्योगविभागात्सिद्धम् If it is for the sake of mrj, the end is achieved by yogavibhāga. मृज्यर्थमिति चेत् योगविभागः करिष्यते – मृजेर्वृद्धिरचः, ततः ञ्णिति; ञिति णिति च वृद्धिर्भवति, अच इत्येव If it is for the sake of mrj, the sutras (mrjer vrddhiḥ and aco ñniti) are split in a different way-mrjer vrddhiracaḥ and then niti. Vrddhi appears when the following pratyaya is nit or nit and it replaces only an ac. यद्यचो वृद्धिरुच्यते, न्यमा अटोऽपि वृद्धिः प्राप्नोति If vrddhi is said to replace ac, it may replace at also in nyamārt. अटि चोक्तम् * It has been said in the case of at. किमुक्तम् ? What has been said ? अनन्त्यविकारे अन्त्यसदेशस्य कार्य भवति इति If substitution comes to a non-final element, it will come to that which is nearer the final. वृद्धिप्रतिषेधानुपपत्तिस्त्विक्प्रकरणात् (तस्मादिग्लक्षणा वृद्धिः ) In that case vrddhi-pratisidha won’t fit in and hence orddhi should be enjoined with the term ik. I am not certain that this is a varttika though it is found to be so in some editions. 29 40

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वृद्धेस्तु प्रतिषेधो नोपपद्यते The prohibition of vrddhi (in mrsta etc.) won’t apply. किं कारणम् ? Why ? इक्प्रकरणात् ; इग्लक्षणयोर्गुणवृद्धयोः प्रतिषेधः (it is so) since the prohibition is only for that enjoined to इक् ; the prohibition is only to such guna and erddhi as could replace an ik. न चैवं सति मृजेरिग्लक्षणा वृद्धिर्भवति If so, orddhi will not replace ik in mrj. तस्मान्मृजेरिग्लक्षणा वृद्धिरेषितव्या Hence we should try to get in mrj, the vrddhi enjoined with the term ik. एवं तर्हि, इहान्ये वैयाकरणा मृजेरजादौ सङ्क्रमे * विभाषा वृद्धिमारभन्ते, परिमृजन्ति परिमार्जन्ति परिमृजन्तु परिमार्जन्तु परिममृजतुः परिममार्जतुः इत्याद्यर्थम् ; तदिहापि साध्यम्, तस्मिन् साध्ये योगविभागः करिष्यते ततः अचि क्ङिति, अजादौ च क्ङिति मृजेर्वृद्धिर्भवति, मृजेर्वृद्धिरचः भवति ; परिमार्जन्ति परिमार्जन्तु परिममार्जतुः । किमर्थमिदम्? नियमार्थम्, अजादावेव क्ङिति नान्यत्र । कान्यत्र मा भूत्। मृष्टः सृष्टवान् इति । ततो वा, वा अचि क्ङिति मृजेर्वृद्धिर्भवति परिमृजन्तिपरिमार्जन्ति परिमसृजतुः परिममार्जतुः इति 1 If so, other grammarians wish erddhi optionally for mrj when it is followed by kit and iit viz. parimr janti, parimārjanti, parimr jantu, parimārjantu, parimamr jatul, parimamarjatuh. The same is wanted here also and hence the sutrasplit is done in this way mr jerorddhiracah’ and then aci Sankrama is the samjnd of old grammarians denoting kit and it. 226 VRDDHYĀHNIKA - इको गुणवृद्धी kniti, which means that mrj takes orddhi when it is followed by a kit or it beginning with a vowel. viz. parimarjanti, parimārjantu, parimamarjatuh. What is this for? For the sake of niyama, so that it takes place only in those places where kit or it begins with a vowel and not in other places. What are those places where it should not be? They are mrstaḥ, mrstavan. Then the sutra ‘va’ is read, which means that mrj takes vrddhi optionally when it is followed by a kit or it beginning with a vowel, viz. parimr janti, parimārjanti: parimamr jatuḥ, parimamarjatuh. इहार्थमेव तर्हि सिजथे वृद्धिग्रहणं कर्तव्यम्, सिचि वृद्धिरविशेषेणाच्यते सेको यथा स्यात् अनिको मा भूत् इति If so vrddhi should be mentioned for the sake of this sutra on behalf of sic so that the erddhi that is enjoined before sic may replace an ik and not an anik. कस्य पुनरनिकः प्राप्नोति ? For which anik is there the possibility to be replaced by orddhi? अकारस्य, अचिकीर्षीत् अजिहीर्षीत् For akara; viz. acikirṣit, ajihirṣit. नैतदस्ति, लोपोऽत्र बाघको भवति No, the lopa (enjoined by ate lopah) prevents its operation. आकारस्य तर्हि प्राप्नोति, अयासीत् अवासीत् If so, there is that possibility for akára viz. ayasit, avasit. In acikirṣa-it, a is dropped by até lopaḥ.

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नास्त्यत्र विशेषः, सत्यां वृद्धावसत्यां वा Here is no difference whether there is vrddhi or not. • सन्ध्यक्षरस्य तर्हि प्राप्नोति If so, there is that possibility for diphthongs. नैव सन्ध्यक्षरमन्त्यमस्ति There is no diphthong which is final. ननु चेदमस्ति ढेलोपे कृते उदवोढम्, उदवोढाम् उदवोढ इति ! Oh, here it is when is elided viz. udavodham, udavidham udavidha ! नैतदस्ति, असिद्धो ढलोपः, तस्यासिद्धत्वात् नैतदन्त्यं भवति No, it is not; dhalopa is taken to be non-existing; since it is asiddha, diphthong is not the final letter. व्यञ्जनस्य तर्हि प्राप्नोति, अभैत्सीत्, अच्छेत्सीत् If 30. there is that possibility for consonants-abhāitsīt, acchāitsait. हलन्तलक्षणा * वृद्धिर्वाधिका भविष्यति Vrddhi that is enjoined to the vowel of the angas that end in consonants prevents its operation. यत्र तह सा प्रतिषिध्यते, नेटि इति अकोषीत् अमोषीत् (What do you say) where it is prohibited by the sutraniti viz. akāsit, amāsīt ? This means that which is enjoined to the vowel of the anga that ends in a consonant by the sutra-vadavrajahalantasyacaḥ. 228 VRDDHYĀHNIKA-इको गुणवृद्धी सिचि वृद्धेरप्येष प्रतिषेधः This is the prohibitive rule also for the sutra sici erddhih… कथम् ? How ? लक्षणं हि नाम ध्वनति, भ्रमति, मुहूर्तमपि नावतिष्ठते For nisedha suggests vaguely, wanders everywhere and does not stand still even for a moment. अथवा सिचि वृद्धिः परस्मैपदेषु इति सिचि वृद्धिः प्राप्नोति, तस्या हलन्तलक्षणा वृद्धिर्बाधिका, तस्या अपि नेटि इति प्रतिषेधः Or vrddhi before sic is enjoined by the sutra-sici vrddhih parasmāipadisu; it has its apavāda in the sutra-vadayrajahalantasyacaḥ and it has its apavada in neṭi. अस्ति पुनः क्वचिदन्यत्रापि अपवादे प्रतिषिद्धे उत्सर्गोऽपि न भवति ? Is there another place where the general rule does not operate when there is an exception to the exception? अस्तीत्याह ; सुजाते अश्वसूनृते, अध्वर्यो अद्रिभिः सुतम्, शुक्रं ते अन्यत् इति; पुर्वरूपे प्रतिषिद्धे अयादयोऽपि न भवन्ति Yes, says, he viz. sujate ascastinrti, adhvaryo-adribhik sutam, Sulceram tē anyat; here though purvarūpa is prohibited, the adesas ay etc. have not replaced è etc. उत्तरार्थमेव तर्हि सिजथे वृद्धिग्रहणं कर्तव्यम्, सिचि वृद्धिरविशेषेणोच्यते, सा क्ङिति मा भूत्, न्यनुवीत् न्यधुवीत् If so, let the use of the word wrddhi be intended for the the next siūtra to prohibit vrddhi enjoined by sici vrddhih :… vrddhi before sic is enjoined in general and let it not operate when it is followed by kit or nit viz. nyanuvit, nyadhuvit.

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नैतदस्ति प्रयोजनम्, अन्तरङ्गत्वादत्र उवङादेशे कृते अनन्त्यत्वाद् वृद्धिर्न भविष्यति No, this is not the purpose to be served; for, after uvanādēsa which first operates by antarangaparibhasa, there is no occasion for vrddhi since the vowel is not the final element of the aiga. यदि तर्हि सिच्यन्तरङ्गं भवति, अकार्षीत् अहार्षीत्, गुणे कृते रपरत्वे चानन्त्यत्वाद् वृद्धिर्न प्राप्नोति If, then, antarangaparibhāṣā prevails in sicivrddhi, the words akārṣit, aharṣit cannot be. formed since the final element of the anga is not a vowel after the operation of the sutras enjoining guna and raparatva. मा भूदेवम् हलन्तस्य … 35 इत्येवं भविष्यति Let it not be in that manner; the sutrahalantasya… operates (and the desired form is obtained). इह तर्हि न्यस्तारीत् न्यदारीत्, गुणे कृते रपरत्वे चानन्त्यत्वाद्वृद्धिर्न प्राप्नोति हलन्तलक्षणायाश्च नेटि इति प्रतिषेधः Then in the words nyastarit, nyadarīt, vrddhi cannot come in after the sutras enjoining the guna. and raparatva operate since the vowel is not final and the sutra vadavrajahalantasya… bannot operate since it is prohibited by the sutra niti मा भूदेवम्, लान्तस्य इत्येवं भविष्यति This cannot be, for it will happen by the sutra-ati Irāntasya. इह तर्हि अलावीत् अपावन, गुणे कृतेऽवादेशे चानन्त्यत्वात् वृद्धिर्न प्राप्नोति । हलन्तलक्षणायाश्च नेटि इति प्रतिषेधः 230 VRDDHYĀHNIKA-इको गुणवृद्धी. Then in the words alāvit, apāvit, erddhi cannot come in after the sutras enjoining guna and avadesa operate, since the vowel is not final and the sutra-cadavrajahalantasyācaḥ is prohibited from operating by the sutra-nēti. मा भूदेवम्, लान्तस्य इत्येवं भविष्यति This cannot be, for it will happen by the aitra-atō lrāntasya. लान्तस्य इत्युच्यते, न चेदं लान्तम् It is said when the final is I or r, and this is not having or r as its final. लान्तस्य इत्यत्र वकारोऽपि निर्दिश्यते V also is mentioned in Iranta. किं वकारो न श्रूयते ! Why is not heard ? लुप्तनिर्दिष्टो वकारः Vakara has been dropped. यद्येवं मा भवानवत् मा भवान् मवीत्, अत्रापि प्रामोति If so, erddhi might come in ma bhavan avit and ma bhavan mavit. अविमव्योर्नेति वक्ष्यामि I shall say that it does not come in the case of avi and mavi. तद्वक्तव्यम् It should be said.

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न वक्तव्यम्, णिश्विभ्यां तौ निमातव्यौ No, it need not be said; they should be exchanged by i and Sovi. यद्यप्येतदुच्यते, अथवैतर्हि णिव्योः प्रतिषेधो न वक्तव्यो भवति, गुणे कृतेऽयादेशे च यान्तानां नेत्येव प्रतिषेधो भविष्यति Though this is said so, there is no need for the mention of ni and svi in the sutra hmyantakṣaṇasvasajāgrṇiśvyēditām; for, after they take guna and ayadesa, they are prohibited from taking orddhi since they end in y.” एवं तर्द्धाचार्यप्रवृत्तिर्ज्ञापयति न सिच्यन्तरङ्गं भवति इति यदयं अतो हलादेर्लघोः इत्यकारग्रहणं करोति The vyavahara of Acarya suggests that the antarangaparibhāṣā does not operate in the application of the sutra sici vrddhik parasmāipadisu. कथं कृत्वा ज्ञापकम् ? How is it to be interpreted to make it a jnapaka? अकारग्रहणस्यैतत्प्रयोजनम्, इह मा भूत् अकोषीत् अमोषीत् यदि सिच्यन्तरङ्गं स्यात् अकारग्रहणमनर्थकं स्यात्, गुणे कृतेऽलघुत्वाद्वृद्धिर्न भविष्यति, पश्यति त्वाचार्यो न सिच्यन्तरङ्गं भवतीति, ततोऽकारग्रहणं करोति The mention of akara has this use that it may not happen in akāsīt, amāsīt; if antararigasāstra prevails in sici vrddhih, the use of akára will be of no use since there is no short penultimate after guna comes. Hence seeing that antarangaśāstra does not prevail there, he uses akāra. नैतदस्ति ज्ञापकम्, अस्त्यन्यदेतस्य वचने प्रयोजनम् No, this is not a jnāpaka, for there is a purpose in having said it. 232 किम् ? What ? VRDDHYĀHNIKA - इको गुणवृद्धी यत्र गुणः प्रतिषिद्ध्यते तदर्थमेतत्स्यात् न्यकुटीत् न्यपुटीत् इति Where guna is prohibited, it is used there to prohibit vrddhi viz. nyakutit, nyuputit. यत्तर्हि णिव्योः प्रतिषेधं शास्ति, तेन नेहान्तरङ्गमस्ति इति दर्शयति Then since prohibition is enjoined for ni and svi, Acarya suggests that antarangaparibhāṣā does not prevail here. यच्च करोत्यकारग्रहणं लघोरिति कृतेऽपि And since akara is read even though there is the word laghoh. तस्मादिग्लक्षणा वृद्धिः Therefore vrddhi should be enjoined to ik.

• पष्ठ्याः स्थानेयोगत्वादिनिवृत्तिः VIII Genitive being supplemented by sthane, all iks will disappear. षष्ठ्याः स्थानेयोगत्वात् सर्वेषामिकां निवृत्तिः प्राप्नोति । अस्यापि प्राप्नोति दधि मधु Since the genitive (whose meaning is not defined) is supplemented by the word sthāne, all iks will disappear. The ik of dadhi and madhu will also disappear. पुनर्वचनमिदानीं किमर्थं स्यात् ? What for, then, is the repetition ? f. The purvapaksa says that this is a vidhayakasutra and the siddhanta is that it is a paribhaṣā.

• As in midār gupal. 233

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अन्यतरार्थं पुनर्वचनम् The repetition is to choose one of the two. अन्यतरार्थमेतत्स्यात् – सार्वधातुकार्धधातुकयोर्गुण एव इति

This is to choose either of the two viz. guna alone in the operation of the sutra-sarvadhatukardhadhalukayōh. • प्रसारणे च In the case of the sutra dealing with samprasarana. प्रसारणे च सर्वेषां यणां निवृत्तिः प्राप्नोति, अस्यापि प्राप्नोति याता वाता When the sutra dealing with samprasarana operates, all yans will disappear. The y and v in yālā and vātā also will disappear. 27 पुनर्वचनमिदानीं किमर्थं स्यात् ? What for is, then, the repetition ? विषयार्थं पुनर्वचनम् Repetition is to decide the circumstances. विषयार्थमेतत्स्यात् वचिस्वपियजादीनां कित्येवेति - This is to decide the circumstances viz. samprasarana takes place to vac, svap, yaj etc. only when they are followed by kit. उरण् रपरे च In the sutra furan raparah’ also. This takes places when yanah in ig yanaḥ samprasaranam is taken to be a athanaṣasthi, which is always the case.. 234 VRDDHYĀHNIKA-इको गुणवृद्धी उरणूरपरे च सर्वेषासृकाराणां निवृत्तिः प्राप्नोति, अस्यापि प्राप्नोति - -कर्तृ हर्तृ In the application of the sutra, all rkārus will disappear; it will disappear in the words lkartr, hartr also. सिद्धं तु षष्ट्यधिकारे वचनात् The end is achieved by reading it after sasthi sthāneyōgā. सिद्धमेतत् ; कथम् ? This is achieved. How ? षष्ट्यधिकारे इमे योगाः कर्तव्याः । एकस्तावत् क्रियते तत्रैव, इमावपि योगौ षष्ठ्यधिकारमनुवर्तिष्येते These sutras have to be read after sasthi sthānēyōgā. OneUran-raparah is read there and the other two are taken there. अथवा षष्ट्यधिकारे इमौ अपेक्षिष्यामहे Or we require them in sasthyadhikara. अथवेदं तावदयं प्रष्टव्यः सार्वधातुकार्धधातुकयोर्गुणो भवति इति इह कस्मान्न भवति याता वाता ! Or he should first be put this question why guna does not take place in yata and vātā by the sutra sarvadhatukārdhadhātukayōh’. इदं तत्रापेक्षिष्यते इको गुणवृद्धी इति This sutra iko gunavṛddhi’ is read along with it. यथैव तर्हि इदं तत्रापेक्षिष्यते एवमिहापि तदपेक्षिष्यामहे सार्वधातुकार्धधातुकयोः इति

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As it is read with it there, so also it is read with sarvadhātukārdhadhatukayok in interpreting its meaning.

Hence it must be noted that प्रसारणे च and उरणपरे च have been mentioned as parallel cases.. Mahabhāṣyakara first mentioned the difficulties met with, if this sutra is taken a vidhisútra and finally suggested three ways to avert the difficulties, of which the last is the best, where he takes the sutra only as a paribhāṣā.

इति श्रीमद्भगवत्पतञ्जलिविरचिते व्याकरणमहाभाष्ये प्रथमाध्यायस्य प्रथमपादे

वृद्धयाहिकं नाम तृतीयमाहिकम्

Vrddhyahnika ends.

236

CORRIGENDA.

Page.

Line.

For

Read.

9

1258

15

Omit ‘a’

1

Omit of '

1

Omit was

1

Omit ’the’ before

marriage.

14

19

Rgveda

Rgveda

16

17

17

1, 2

species

individuality

4823, 28

22

27

ऐहिक

ऐहिक

35

5

निरुताद्य-

निरुक्ताधु-

38

26

स्मात्मानं

स्वमात्मानं

41

13

प्रतिष्टिततमं

प्रतिष्ठिततमं

27 JA

The

32

55

10

individuality

individuality

14

Akrti

Akrti

17

अथवता–

अर्थवता-

58

4

Add to us’ before that

23

धमनियमः

धर्मनियमः

70

13

for

to

72

23

the the

the

78

12

भवत

भवति

89

15

अतिखवः

अतिखट्टः

95

9

अइउण

अइउण्

106

20

women

woman

116

12

एआइ

पओ

118

2

samjna

122

7

योगविभाग

129

21

than

samjñā योगविभागः

than

237

31एकत्वमर्थां

or

Page.

Line.

For.

Read.

140

26

स्वनयति

स्वर्नयति

143

8

उपदेश

उपदेशः

145

20

अथवां

अथवा

153

13

एकत्वमर्थः

154

18

on

160

6

168

23

170

23

इण

173

2

174

शत

27 सुण्ठपदेशः

जिहीर्षति

प्राप्नोतिः

13 Asttādhyāyi 195 यंत्र

282

पदस्यति

savijñus

comprahended

have

176

14

177

18

187

191

12

25.

आकारस्य

192

4

For-

216

4

occour

इति

सुष्ठपदेशः जिहीर्षति

इण् प्राप्नोति Aṣṭadhyayi

यत्र

पदस्येति samjñās comprehended

as have

अकारस्य

for

occur

238

INDEX OF WORDS IN THE THREE AHNIKAS

अ 89, 149. अइउण् 87, 157.

अळू 195.

अक्रियमाणे 181.

अक्ष्णाम् 200.

अक्षरम् 173, 174. अक्षरशः 33.

अक्षरसमाम्नायः 175. अक्षरसमाम्नायिकस्य 90. अक्षरसमाम्नायिकैः 135. अक्षरसमाम्नाये 95, 187. अक्षराणि 116. अक्षराश्रयः 126.

अक्षरेषु 117.

अक्षु 157-159.

अकः 91, 122, 126.

अकर्तुम् 146.

OF THE MAHABHASYA.

N. B.:-Numbers refer to pages.

अ.

अकार्षीत् 230. अकुत्वविषये 145. अकृतप्रयत्नाः 68. अकृतः 192, 193.

अकृते 163.

अकृषत 39.

अकोषीत् 228, 232.

अझयः 215. अग्नये 215.

anr: 24, 42, 61. अग्निम् 11, 69.

अग्निचित् 215.

अग्निचितः 215.

अग्निचिते 215.

अग्निष्टोमेन 69.

arfr 112.

अग्ने 126, 215.

अकारः 87, 89, 95, 98, 101, 102, अनौ 61, 130, 131.

123, 207.

अकारम् 97.

अग्रम् 100.

अग्रहणम् 94.

अकारग्रहणम् 232, 233.

अग्रहणानि 86, 92.

अकारग्रहणस्य 232.

अगम्या 60.

अकारयोः 128, 204.

अगम्यायाम् 60.

अकारलोपः 127.

अगमकम् 185.

अकारस्य 87, 89, 95, 99, 100, अगमत् 106.

102, 128, 204, 227,

अकाराणाम् 205.

अकारान्तात् 142.

अगोशाय 192.

अघ्नन् 154.

अङ्गम् 213, 214.

239

अङ्गस्य 213, 214. अङ्गविशेषणे 222. अङ्गारसवर्णे 56.

अङ्गिरसाम् 61.

अङि 213, 222

अण्ग्रहणेषु 163.

अणः 94, 164, 167. अत् 177.

अत्यन्तम् 163. अत्यन्तसिद्धः 52.

अच् 105, 106, 111, 117, 159. अत्यन्ताय 30.

अच्कार्यम् 159.

अत्र 16, 46, 52, 59, 67, 88,

अच्कार्याणि 157, 159.

89, 92, 94, 101, 114, 117,

अच्छिन्नम् 16,

अच्छेत्सीत् 228.

124, 126, 128, 130-132, 137, 138, 140, 150, 151,

अचः 117, 148, 158, 162, 164,

166, 223, 225, 226.

अचाम् 159, 223.

erfer 117, 157, 162, 226.

154, 159, 162, 163, 167, 168, 185, 188, 200-202, 212, 215, 218-221, 227, 230, 231.

अचिकीर्षीत् 227.

अज्ग्रहणेन 157.

अज्ग्रहणेषु 157.

अजर्घाः 168.

अजादौ 226.

अजानन 30.

अजाजिनम् 181.

अजाश्रयः 117.

अजिहीपत् 227.

अजुहवुः 215.

अपरे 172..

अज्ञानम् 30.

अट् 134.

अदसु 144.

अटः 225.

अटि 225.

अग्रहणेषु 138.

अव्यवाये 134, 144, 148. अण् 95, 97, 103, 137, 169, 171. अण्ग्रहणम् 103, 164, 165, 166,

171.

अण्ग्रहणे 165, 166, 169.

अत्रा 39.

अतः 30, 44, 54, 61, 82, 105,

122, 127, 139, 154-156, 178, 186, 223, 232.

अतदर्थगतिः 151.

अतदर्थगतेः 150, 151.

अतपरः 118.

अतपराणि 116, 118.

अतिखट्टः 89. अतिङः 112. अतिप्रसक्तम् 103. अतिमहति 65. अतिमालः 89.

अथ 6, 16, 24, 29, 30, 46, 49 51, 55, 61, 72, 79, 80, 105, 125, 128, 160, 164, 165, 166, 173, 174, 178, 181, 185, 193, 197, 201, 202, 212, 217, 218, 220, 223. अथवा 16, 52, 53, 55, 57-59, 67, 70, 71, 76, 77, 83, 85, 97, 114, 122, 132, 133, 136,

240

142, 145-147, 151, 159,

174, 180, 184, 190, 192,

209, 210, 211, 221, 229, 232, 235.

अद्यत्वे 43, 46, 64.

are for: 119, 229.

अदः 72, 78.

अदारधाम् 139.

अदेङ् 124, 191, 209, 210.

अदेङ्ग्रहणम् 209.

अदेङाम् 209.

अदोषः 75.

अध्ययनकालः 46.

अध्यवस्यति 24, 61.

अध्यासीत 109.

अध्येता 46.

अध्येतारः 34, 191.

अध्येति 148.

अध्येतृभ्यः 43.

अधीत्य 43. अधीतम् 25.

araftar: 69.

अधीते 109, 111, 149. अधीयते 43, 119.

अधीयमानः 76,

अधीयानानाम् 155.

अधीयीत 109.

अधुक्षत् 139.

अन्त्यम् 213, 214, 227, 228.

अन्त्यविधिः 148.

अन्त्यस्य 148, 212, 214.

अन्त्यसदेशस्य 225.

अन्तम् 46.

अन्तः 42, 221.

अन्ततः 194.

अन्तोदात्तत्वम् 99.

अन्तयोः 97.

अन्तरङ्गम् 135, 230, 232, 233.

अध्येयम् 21-26, 28, 32, 33, 37, अन्तरङ्गत्वात् 230.

41, 42, 43.

अध्येयः 22.

अध्वय 119, 229.

अध्वर्युशाखाः 65.

अधर्मः 29, 67, 70, 71.

अधर्मम् 70.

अधरोरुकम् 181. अधिकरणयोः 75. अधिकरणस्थः 102. अधिकरणस्थम् 102.

अधिकाराः 209.

अधिकारार्थः 6.

अधिकृतम् 6.

अधिगतयाथातथ्याः 71. अधिजिगांसमानेभ्यः 43.. अधिश्रित्य 61.

अन्तरङ्गे 135.

अन्तरतमः 94.

अन्तरेण 23, 32, 61, 197, 208.

अन्तरन्तस्थम् 41.

अन्तस्थानाम् 160. अन्तोदात्तात् 200.

areer: 152.

अन्यः 62, 110, 112.

अन्यत् 43, 72, 83, 89, 91, 119, 127, 128, 194, 198, 199, 217, 229, 232.

अन्यत्र 71, 90, 140, 170, 196,

201, 226, 229.

अन्यत्वम् 199. अन्यतरत् 189 अन्यतरार्थम् 234.

241

अन्यतरोपदेशेन 44. अन्यथा 108.

अन्यवचनात् 210. अन्यस्मात् 131. अन्यस्मिन् 104, 120.

अन्यस्य 132.

अन्यस्याः 210.

अनन्त्यत्वात् 168, 230. अनन्त्यप्रतिषेधः 215. अनन्त्यविकारे 225.

अनन्त्यस्य 212, 216, 217.

अनन्त्यत्वात् 113, 213, 230.

अनन्यत्वात् 103.

अनन्यार्थम् 129, 206.

अन्या 56.

अन्यान् 63.

अन्याभ्याम् 131.

अनन्यवत् 113.

अनन्तम् 29, 30.

अनया 217.

अन्ये 44, 82, 155, 183, 226. अनान्तर्यात् 123.

अन्येषाम् 105.

अन्येषु 76.

अन्यैः 135.

अन्वाख्यायते 43, 88, 89.

अन्वाख्यायेत 90.

अन्वाचष्टे 43

अन्वाह 98.

अन्वितः 107, 108.

अन्वितस्य 108

अनः 114, 115.

अनकारान्तप्रतिषेधार्थम् 115.

अनझी 28.

अन 200.

अनचि 117, 148.

अनाहीम् 24.

अनत्वात् 94.

अनर्थकः 155 156.

अनर्थकम् 43, 97, 128, 162-166,

168, 169, 181, 204, 205, 232.

अनर्थकत्वम् 156.

अनर्थकाः 152-155.

अनर्थगतेः 150, 151, 155.

अनर्थकानि 181.

अनर्थकेन 186.

अनर्थकैः 155.

अनन्तराः 147.

अनपायः 57, 161.

अनभ्युपायः 46, 47.

-अनयोः 187.

अनरिप्रतिष्ठितम् 41.

अनविधौ 148.

अनवकाशः 219.

अनाकृतिः 184, 185, 190.

अनाकृतिताम् 190.

अनिकः 222, 224, 227.

अनिगन्तम् 214.

अनिगन्तस्य 213, 214.

अनिटः 139.

अनित्यम् 55, 58.

अनित्यत्वम् 101.

अनित्या 55, 56.

अनियतः 216, 217.

अनियमः 71.

42.

अनुकरणम् 106, 108-110, 112.

अनुकरणार्थः 105, 106.

अनुकुर्वन् 109, 110.

अनुकृष्यते 115.

अनुच्यमानम् 208. अनुच्छ्रित्य 61.

242

अनुत्पत्तिः 57.

अनुदात्तः 81, 198.

अनुदात्तस्य 198.

अनुविधेथाः 64.

अनुवृत्तिः 210.

अनुवृत्तौ 94, 95.

अनुदात्तादेः 200.

अनुस्वारः 93, 143, 146.

अनुनासिकः 81, 140, 142, 165, अनुस्वारविशेषणम् 146.

166, 207.

अनुनासिकम् 93.

अनुस्वारस्य 140, 160.

अनुस्वारे 146.

अनुहन्ति 109.

अनुनासिकस्य 140, 142.

अनुनासिके 140.

अनुप्रदानज्ञः 43.

अनुपदिश्य 80-

अनुपदिष्टम् 137.

अनुपदिष्टाः 112, 143. अनुपपत्तिः 95, 98. अनुपपन्नः 72, 77.

अनुपसर्गे 95, 128, 204. अनुपिवति 109. अनुबध्यते 163, 171. अनुवध्येते 171.

अनुबन्धः 80, 95, 97, 128. अनुबन्धम् 129, 204, 206. अनुबन्धाः 80, 157.

अनुतः 115.

अनेकः 99, 102. अनेकम् 83. अनेकविधम् 94.

अनेकाच् 95, 98.

अनेकाच्त्वम् 98, 99.

अनेन 53, 54, 58, 60, 74, 84,

122, 185, 186, 195.

अनेनिजुः 215, 220.

अप् 52, 124, 202. अपवादी 48.

अप्रगृह्यस्य 165, 166. अप्रत्ययः 169.

अप्रत्ययस्य 147.

अनुबन्धार्थम् 61.

अप्रतिपत्तिः 73, 78.

अनुबन्धानाम् 80, 157, 185.

अप्रतिषिद्धम् 70, 109.

अनुवन्धुम् 61.

अप्रतिषिद्धस्य 109.

अनुवन्धेषु 185.

अनुवन्धैः 83, 97.

अनुवर्त्य 192.

अनुवर्तते 122 162, 163, 209.

अनुवर्तन्ते 210.

अनुवर्तनात् 210.

अनुवर्तमाने 94, 129.

अनुवृत्तिः 94.

अनुवर्तिष्यते 115, 209.

अनुवर्तिष्येते 235. अनुविदधते 62, 64.

अप्रतिषिद्धेषु 108.

अप्रधानत्वात् 158.

अप्रमत्तगीतः 31.

अप्रयुक्तः 63.

अप्रयुक्ताः 61, 62, 63, 64, 66.

अप्रयुक्ते 64.

अप्रयोगः 63.

अप्रवीणाः 68.

अप्रसङ्गः 196. अप्रसिद्धिः 193. अप्राप्ते 220.

243

अप्लुते 139. अप्सु 71. अप 52.

अपक्राम 149.

अपनुदोः 129. अपभ्रंशाः 29, 46, 67.

अपभाषन्ते 71. अपभाषितम् 71. अपभाषितवै 25.

अपरः 35, 69, 107, 159. अपरज्ञाः 71.

अपरया 56.

अपरे 155, 183.

अपराधात् 26.

अपरितुष्यन् 185.

अपरिभाष्यम् 103.

46, 49, 51, 52, 54, 57, 6064, 66-71, 75-78, 80, 81, 83, 85, 87, 88, 90, 91, 95, 98, 99, 102, 104, 105, 107111, 113, 114, 116, 118, 122, 124-126, 128, 130-135, 137-140, 145, 146, 148, 152, 156, 158-166, 168, 169, 171-173, 177, 179, 180, 182-187, 189, 190, 192194, 196, 197, 199, 201, 202, 204-209, 214-220, 222-226, 229, 231-235.अपेक्षिष्यते 235.

अपेक्षिष्यामहे 211, 235. अपेहि 149.

अविभयुः 215.

अपरिहार्यः 107, 111.

अपरिहृतम् 156.

अपवादः 48, 210, 212, 220.

अपवादस्य 218, 220.

अपवादे 229.

अभ्यन्तरः 63, 126.

अभ्यवहारार्थम् 60.

अभ्यस्तम् 196.

अभ्याज 181.

अपशब्दः 25, 67, 70, 71, 190, अभ्यादधीत 130.

112.

अपशब्दज्ञाने 29.

अपशब्दभाक् 110.

अभ्याधीयते 130.

अभ्युनः 145.

अभ्युद्गतः 145.

अपशब्दम् 41, 110.

अपशब्दाः 29, 44, 112.

अपशब्दान् 29, 67, 70. अपशब्देन 61.

अपशब्दः 29, 30.

अपशब्दोपदेशः 44-46.

अपाणिनीयम् 84, 185.

अपायः 153, 154.

अपावीत् 230.

अपास्पाः 168.

अभ्युदयः 69.

अभ्युदयकारि 61.

अभ्युदयाय 70, 109. अभ्युदयेन 68, 69, 71, 109. अभ्युपायः 70. अभ्युपायेन 92.

अभक्ष्यः 44, 59.

अभक्ष्यम् 60.

अभक्ष्यप्रतिषेधेन 44.

अभक्ष्याः 44.

अपि 11, 22, 29, 30, 37, 43-44, अभिज्वलितः 102.

244

अभिधेयः 61. अभिन्नम् 16. अभिमताः 66.

अभिमन्त्रयते 61.

अभिवदन्ति 69.

अभिवादे 32.

अभिष्टये 11.

अभिसम्बन्धः 55, 187, 192.

अभेदः 161.

अभेदम् 45.

अभेदकाः 199, 200.

अभैत्सीत् 228.

अम्परे 172.

अयोगवाहानाम् 144. are: 100.

arfd: 107.

अर्थ : 54, 55, 58, 60, 61, 75, 79-81, 86, 87, 90-92, 100, 105, 110-112, 115, 150, 151, 159, 197, 204, 205. अर्थम् 23, 58, 80, 97, 98, 115, 129, 135, 160, 174, 195,

197, 203, 223, 226, 233,

234.

अर्थदर्शनात् 149, 153, 154.

अर्थप्रयुक्ते 58.

अम्बूकृतः 82.

अम्शसोः 201.

अमि 122.

अर्थरूपम् 16.

अर्थव्यत्ययः 154.

अर्थवत् 152.

अमी 61.

अमोषीत् -228, 232.

अर्थवत्ताम् 156.

अर्थवत्तायाम् 155. अर्थवताम् 55.

अर्थवत्वात् 151, 152, 155. अर्थवद्भिः 155.

अर्थवन्तः 149, 150, 152, 154,

124,

138,

155.

173,

अर्थवन्ति 149, 181.

अयम् 6, 16, 30, 32, 54, 7577, 85, 88, 89, 91, 95, 97, 98, 100, 101, 105, 107, 110-112, 119, 122, 127, 128, 130, 135, 140, 144, 162-171, 175, 180, 190, 192, 196, 199, 200, 202, 204, 205, 207, 212, 214, 217-220, 222, 223, 232, 235. अयस्मयादीनि 177.

अयादयः 206, 229,

अर्थवान् 155. अर्थविकारः 154. अर्थस्य 150. अर्थसम्बन्धे 55.

arerf: 63, 83, 89, 153. अर्थात् 70.

अयादेशे 232.

“अर्थान्तरगमनम् 155.

अयासीत् 227. अयुक्तः 218-220. अयुक्तम् 184, 185. अयुक्ताः 143.

अयोगवाहाः 143.

अर्थान्तरगमनात् 155.

अर्थान्तरेषु 155, 156. अर्थानुपलब्धेः 153. अर्थापायः 154. अर्थावगतौ 61.

245

36

32

अर्थिनः 196.

अवतिष्ठते 229.

अर्थे 51, 55, 56, 58, 63, 108, अवधारणानि 52.

214.

अर्थेषु 63.

अर्थोपजनः 154.

ar: 118, 120.

अर्धम् 37, 119.

अर्धकः 82.

अर्धचंतस्रः 170.

अर्धमात्रिकस्य 207.

अर्हति 30, 105, 190, 223.

अरवतः 115.

अल्पीयान् 105.

अल्पीयांसः 29, 67.

अल्पेन 47.

अल्लोपः 114, 115.

अलः 148.

अलक्षणम् 53, 54, 171, 201.

अलघुत्वात् 232.

अलम्बुसानाम् 85.

अलावीत् 230.

अलिक्षत् 139.

अलोन्त्यः 147.

अलोन्त्यस्य 212, 213, 214.

अलोन्त्यापवादः 212.

अवयवः 126.

अवयवग्रहणेन 125, 126.

अवयवस्य 126, 130.

अवयवाः 126, 152.

अवयवाश्रयः 130. अवयवे 76.

अवयवेषु 77. अवयवैः 126.

arrot: 81, 103, 118. अवर्णम् 118, 131.

अवर्णकुलम् 81.

अवर्णस्य 83.

अवर्णात् 131.

अवर्णोपधस्य 132.

अवश्यम् 22, 23, 64, 75, 110,

112, 146, 162, 163, 179, 190, 219, 222, 223.

अवशिष्यते 56.

अवाग्योगवित् 30. अवात 103. अवात्तम 103.

अवात्ताम् 100.

अंवादेशे 230.

अवासीत् 227.

अलोन्त्यविशेषः 212.

अव्यपवृक्तम् 131.

अव्यपवृक्तस्य 130.

अव्यपवृक्ते 131.

अव्यययोगि 57.

अव्युपधात् 141. अवकीर्णः 71.

अवकाशः 218, 220. अवकाशे 183, 186.

अवग्रहात् 136.

अवत्तम् 163.

अविचालि 57.

अविचालिभिः 101.

अविचालिषु 51. अविजानतः 78.

अविज्ञातम् 28.

afaster: 25, 31, 37.

aferufenen: 114, 133, 221.

अविमव्योः 231.

erfererur 114, 146, 147, 187,

195, 224, 226, 229.

246

अवीत् 231. अवृद्धम् 41.

अवृद्धि 57.

अवैयाकरणः 22, 24. अश्नुते 173.

अश्नोतिग्रहणम् 132.

arta: 132, 173.

अस्मै 187, 192, 195.

अस्य 33, 46, 63, 67, 72, 91,

94, 105, 151, 175, 176,

183, 192, 218, 220, 233-

235.

असत् 137.

असत्याम् 228.

अभ्वः 11, 46, 76, 100, 119, असति 161.

228.

अश्वसूनुते 229.

अशक्त्या 106.

अशक्तिजार्थः 105, 106.

अशक्यम् 186. अशास्त्रान्वितस्य 108.

असन्दिग्धम् 164-166, 169, 170. असन्देहः 21, 24, 53, 182-184. असन्देहार्थः 24, 125, 201, 202. असम्प्रत्ययः 181, 186. असम्बद्धम् 217.

असम्भवः 130, 131, 219.

अशिष्टम् 50, 108, 109.

असम्भवि 99.

अष्टमे 192.

असम्भवे 219.

अष्टादशधा 83.

असमर्थः 152.

अस्ति 56, 61, 63, 83, 89-92,

97, 103, 105, 107, 112, 120, 127-129, 131, 135, 137, 140, 147, 148, 160162, 164-167, 172, 196, 198,214, 219, 223, 227-

असमर्थम् 152.

असमर्था 152.

arfer 25, 42.

असिद्धम् 105, 111, 135. असिद्धः 220.

असिद्धत्वात् 105, 128, 160. असिद्धे 145.

230, 232, 233.

अस्तु

ard 68, 70, 77, 84,

114,

aga: 25.

139, 141, 142, 159,

161,

असुरैः 71.

162, 172, 179, 185, 215.

aret 24, 29, 67, 70, 71, 107,

अस्थाने 192.

अस्थि 200.

अस्माकम् 70.

अस्माभिः 62, 155.

109, 110, 112, 180, 206,

219.

अहम् 32, 63.

अस्मिन् 42, 165, 166, 169, 186. अहार्षीत् 230.

अहकाराणि 139.

247आक्षरसमाम्नायिकेन 91, 92. आकारः 178, 183, 197, 201. आकारम् 87. आकारग्रहणार्थः 87.

आकारनिवृत्त्यर्थम् 203.

आकारनिवृत्त्यर्थेन 204.

आकारलोपः 128, 204.

आकारस्थस्य 128.

आ.

आचार्यप्रवृत्तिः 168, 204, 205,

232.

आचार्यस्य 50, 122, 127, 128,

135, 158.

आचार्याः 75, 157.

आचार्याणाम् 157, 163, 182.

आचार्याचारः 184.

आचार्याचारात् 182, 184.

आकारस्य 180, 197, 203, 204, आचार्येण 48, 75.

205, 227.

आकाशः 102.

आकाशम् 51.

आचार्यैः 192.

आचारात् 157.

आचारे 67, 71.

132.

आकृतिः 16, 48, 55, 56, 81, 84, 103. आटतुः

आकृतिम् 55, 56.

आकृतिमतः 184, 190.

आकृतिमन्तः 184, 190.

आकृत्या 55, 56. आकृतौ 56, 57. आख्यातम् 33, 35.

आगमः 21, 22, 117, 154.

आगमाः 85, 86, 118. आगमकालेन 47.

आगमलिङ्गम् 188.

आगमानाम् 173.

आगमिनः 173.

आगमेषु 85.

आगमौ 172, 173.

SITE 134.

आच्छादयामः 103, 104.

आचष्टे 192.

आचार्यः 54, 91, 128, 162, 168,

171, 186, 191, 200, 204,

205, 232.

आडुः 132.

आत् 73, 78, 121, 124, 176-

178, 182, 183, 191, 210.

आतः 78, 128, 204.

आतृढः 108.

आदैच 209.

आदैज्मात्रस्य 179.

आदैचाम् 194.

आत्मनः 100.

आत्मा 199.

attar: 138.

आथर्वणः 65.

आदयः 46, 67, 82, 84-86. आदिः 82-84, 97, 226. आदित्यः 102, 163.

आदित्यम् 102.

आदित्यवत् 102.

आदित्वम् 168.

आदितः 54, 191. आदिभिः 83.

248

आदिस्थः 92, 95. आदिस्थस्य 91, आदिषु 106.

आदीन 43.

आदीनाम् 82.

आदेः 223.

आदेशः 154, 157, 219.

आदेशाः 121, 124, 148,

201.

आदेशौ 219.

आदैच् 184, 189, 190, 194.

ander: 187, 188, 193.

आदैचाम् 193.

आयुः 47. आयुष्मत् 54, 191. आर्त्विजीनाः 33.

आर्धधातुकस्य 234, 235.

आर्धधातुकयोः 221.

आर्धधातुके 127, 215. आर्याः 65.

188, आरण्याः 44.

आरभ्यमाणः 206.

आरभ्यते 48, 187, 220.

आरभते 170.

आलब्धव्ये 200.

आलभेत 24, 200.

आन्तर्यतः 89, 121, 124, 201, आलूय 126..

207.

आवर्तते 190.

आन्तर्यम् 94.

आवर्तिन्यः 190.

आन्यभाव्यम् 100, 102.

आविवेश 33.

आनर्थक्यम् 68.

आनुनासिक्यम् 199.

आवृत्तः 56.

आवृत्तिः 98.

आनुपूर्वी 86.

आवृत्तितः 98, 99.

आनुपूर्व्येण 80.

आनृधतुः 132.

आनृधुः 132.

आमोति 29, 30. आपन्नम् 70. आपिशलम् 74.

आवृत्तेः 98. आवृढः 164. आश्रयत्वात् 193. आश्रयता 193.

आश्रयम् 193, 194. आश्रयः 193.

आम्रगुप्तायनिः 178.

आभ्याम् 149.

आभीक्ष्ण्ये 54.

आम्रमयम् 178.

आम्राः 85.

आम्रेडितम् 192.

आमिक्षाव्रतः 60.

आश्रयाणि 193, 194.

आश्रये 193.

आश्रीयमाणः 200.

आश्वत्थीः 130.

आशुगामित्वात् 101.

आस्यम् 88.

आस्यात् 88.

आयम्य 97.

आयादीनाम् 206. आयाहि 11.

आस्ये 88. आसक्तुम् 80. आसङ्क्षयामि 80.

249

आसज्य 184. आसदयति 71. आसीत् 43.

आह 16, 30, 35, 37, 46, 48,

55, 58, 61, 69, 70, 80, 82, 85, 90, 98, 106, 107, 112, 124, 154, 159, 181, 185,

202, 229. आहर 187. engantar: 41. आहुः 183. आहोपुरुषिकामात्त्रम् 90. आहोस्वित्

fra 44, 48, 49, 66, 88,

201, 212.

इ.

इतरत्राणाय 193.

इक् 116, 139, 207, 208, 212इतरथा 127, 181, 186.

214, 221.

इक्प्रकरणात् 225 226.

157, 203, 208-210, 212214, 217, 218, 220-222, 224, 227, 235.

इका 221, 233.

इग्ग्रहणम् 203. इग्लक्षणयोः 233. इग्लक्षणा 225, 226 इङ्गयन्ति 35. इङ्गितम् 16.

इयावस्य 215.

इच्छति 170, 196. इद 139.

ffa: 139.

इण् 139, 170.

इण्ग्रहणम् 171..

इण्ग्रहणेषु 163, 170.

83, 97, 98, 147, 168, 185.

इत्थंलिङ्गा 184.

त्वम् 158.

इतरत् 193, 194.

इतरत्र 190.

fa 6, 11, 16, 23-26, 28, 29, 32, 33, 35, 37, 41-44, 4649, 51-53, 55-61, 63-67, 69-77, 79-82, 84-86, 88, 89, 91-101, 103, 107-119, 121-128, 131-142, 144-148, 150-157, 159-174, 176187, 189-192, 195-202, 204-206, 208-210, 212-222, 224-235. इतिहासः 65.

30, 43, 50, 57, 58, 60, 61, 75, 79, 85, 88, 79, 104, 112, 116, 125, 135, 140, 141, 143, 145, 150, 151, 153, 154, 156, 157, 173, 177, 178, 181, 182, 184, 187, 188, 192, 194, 199-201, 212, 217, 226, 228, 231, 235.

इदानीम् 61, 68, 75, 135, 142,

155, 163, 181, 213, 214, 219-221, 224, 233, 234. इदुतौ 136.

250

इदुद्भवाम् 147. इन्द्रः 121, 126, 201. इन्द्रम् 149. इन्द्राय 46.

इष्टम् 80, 81, 218. इष्टबुद्धयर्थम् 174. इष्टवाची 218.

इष्टाः 80.

इन्द्रशत्रुः 26.

इमम् 208.

इमाम् 25, 33.

इमानि 25 116.

इष्टान् 80.

इष्टिम् 41.

इष्यते 76.

इष्यन्ते 81.

इमे 47, 80, 85, 101, 143, इथे 11.

152, 188 235.

इमौ 142, 171, 201.

इयता 186, 222.

इयम् 24, 60, 122, 125, 183, 192.

इव 25, 28, 32, 39, 151, 171,

214.

इवर्णः 81, 103, 118. इवर्णोवर्णाभ्याम् 131.

वर्णोवर्णे 131.

52, 61, 71, 96, 99, 104, 110, 115, 117, 122-124, 126, 127, 129, 132, 133, 137-139, 145-146, 148. 154, 160, 163, 168, 169, 177-180, 183, 187, 192, 193, 197, 202, 215, 216, 218-222, 226, 230, 232. इहार्थम् 224, 227.

ईकारः 94.

ईत् 112.

ईले 11.

ईषा 121.

ईषिणः 35.

ईहमानानाम् 155. ईहितव्यम् 215-217.

ईहिता 215-217. ईहितुम् 215-217.

उ 149, 159.

उ.

उक्ता 43, 49, 183.

उः 114, 133, 166, 167, 169, उक्तानि 44, 49.

222, 234, 235.

उ३ 159.

उक्तः 44, 184.

उके 44, 76.

उच्चार्य 80.

उच्चार्यम् 83.

उच्चार्यन्ते 86.

उक्तम् 44, 56, 70, 77, 78, 84,

98, 108, 114, 135, 142,

154, 179, 186, 200, 225.

उच्चारणम् 80, 99, 117. उच्चारणक्रियः 80.

251

उच्चारयेत् 200. उच्चारितेन 16.

उच्यते 16, 48, 60, 61, 62, 71, 75, 78, 83, 88, 98, 99, 112, 114, 115, 150, 160,

उत 25, 37, 163. उद्यते 42.

उदकम् 121, 126, 199, 201.

106, 117.

163,

उदवोढ 228.

-177, 180, 182-185, 196, 200, 205, 206, 214,

उदवोढम् 228.

218,

उदवोढाम् 228.

224, 226, 229, 231, 232.

उदात्तः 81, 198, 200.

उच्यन्ते 188.

उच्यमानः 206, 207.

उच्यमाने 201.

उच्छ्रित्य 61.

उत्तमाम् 98.

उत्तरकालम् 75.

उत्तरत्र 115.

उत्तरपदलोपः 151.

उत्तरपदवृद्धिः 179. उत्तरपदवृद्धौ 178, 179.

उत्तरपदस्य 179.

उत्तरपदे 179.

उत्तरभूयस्त्वात् 119.

उत्तरम्

105.

उत्तरस्य 117, 122, 147, 148.

उत्तरार्थम् 129, 205, 223, 224,

229.

उत्तरे 77. उत्तिष्ठ 149. उत्सूत्रम् 78.

उत्प्लुत्य 209.

उत्पत्तिः 152.

उत्पतिताः 101.

उत्सृज्यन्ते 187.

उत्सर्गः 48, 229. उत्सर्गस्य 218, 220.

उत्वे 139. उत्सर्गेण 210.

उदात्तग्रहणम् 200.

उदात्तम् 200.

उदात्तस्य 198.

उदाहरणम् 73, 78, 163,

उदाहरन्ति 183. उदित् 169, 171. उदीच्येषु 65. उदुम्बरवर्णानाम् 30. उपगीतः 82.

उपचाराः 96, 99.

उपचारात् 157, 182, 183. उपचेतुम् 97.

उपजनः 57, 101, 153, 154. उपजनविकारैः 154.

उपतापयोः 145. उपतिष्ठते 201.

उपदिश्यते 138, 174.

उपदिश्यन्ते 43, 45, 95, 112,

126, 143.

उपदिश्यमानस्य 88, 89, 90.

उपदिश्येत 92, 138, 140.

उपदिश्येरन् 116.

उपदिशति 158, 192, 193.

उपदिशेत् 119.

उपदिष्टः 155, 187, 195. उपदिष्टा 81, 103. उपदिष्टाः 80, 138, 187. उपदिष्टे 44.

252

उपदिष्टषु 45.

उपदेशः 79, 80, 81, 86-88, 90, 92, 105, 106, 110-112, 117, 140, 143, 144, 146, 158, 160, 174. उपदेशस्य 105. 204. उपदेशसामर्थ्यात् 206. उपदेशात् 81, 84, 90.

उपदेशे 105, 140. उपदेशेन 105.

उपदेष्टव्यः 140.

उपध्मानीयः 143, 144. उपध्मानीयादेः 144.

उपधा 139, 144, 147, 221. उपधायाः 168. उपधासंज्ञा 147.

उपन्यासः 30, 93, 102, 109, 130. उपपद्यते 72, 74, 76, 226.

उपसर्गात् 145.

उपमर्देन 56.

उपमृद्य 55, 56.

उपयुक्ता 46.

उपरता 56.

उपरिष्टात् 122, 136.

उपलक्षयितुम् 190.

उपलब्धिः 102.

उपलब्धौ 65.

उपलभ्य 185.

उपलभ्यते 56, 100, 102. उपलभ्यन्ते 65, 153.

उपलभते 102.

उपविश्य 186.

उपात्तः 53, 54. उपादाय 58. उपादीयते 60, 61. उपादीयमाने 53. उपायेन 23. उजिः 144. उब्जिजिषति 144.

उब्जिता 144, 145.

उब्जितुम् 144, 145. उ३ब्जक 147. उब्जे 145. उब्जौ 145. उभयतः 133.

उभयथा 48, 49.

उभयम् 48, 84, 154, 200, 211, 218. उभयसंज्ञानि 177. उभयोः 122. उभयोपदेशः 44. उभे 189, 196. उभौ 109, 171. उम्भितुम् 203. उम्भितव्यम् 203. उम्भिता 203.

उरःकः 148.

उरः केण 148.

उरण 144.

उरःपः 148.

उरः पेण 144, 148. उपेण 144.

उरसि 33.

उवङादेशः 230,

उवर्णः 81, 103, 118.

उपस्थास्यते 98.

उपस्थितम् 221.

उपसङ्कान्ता 213, 214. उपसर्गः 33, 35. उपसरजः 205.

उशती 37.

उष्णम् 199. उष्ट्रमुखः 151. उष्ट्रमुखम् 151. उषिताः 63.

33

253

ऊ 159.

ऊकालः 117, 159.

ऊढा 121: ऊत् 112.

ऋक्वता 177. ऋक्षः 150.

ऋकारः 114, 115, 133. ऋकारग्रहणम् 132, 133. ऋकारस्य 105, 132, 133. ऋकारात् 133, 135. ऋकाराणाम् 235.

ऋकारे 111, 132, 169. ऋच्छति 222.

afe: 212, 213, 214, 221.

ऋच्छेः 213, 222.

ऋतू 136, 169.

ऊ.

ऊर्मिम् 42.

ऊप 61, 63, 66.

ऊपशब्दः 156.

ऊहः 21, 22.

ॠ.

ऋतः 136, 168, 215.

ऋतकः 106, 107. ऋतकशब्दः 107. ऋतकशब्दस्य 107. FREET: 213. PRET: 124, 202. ऋपिडः 107.

ऋषिडूः 107.

ऋलक 105, 157.

ऋषयः 71.

ऋषिः 67, 99.

ऋषिसंप्रदायः 64.

ॠ 222.

ल.

लकारः 105, 106.

लकारम् 111.

ऌतकः 106, 107, 112.

ऌतकाय 106.

ऌकारस्य 105.

ऌकारोपदेशः 105, 106, 115.

लपिड्डुः 107.

लपिडः 107.

ए.

एकगम्यः 39:

119, 229.

एः 221.

एओ 116, 157.

एकत्वम् 153.

एकत्वात् 95.

एकः 37, 52, 66, 95, 100, 102,

एकदेशः 113.

122, 152, 199, 218, 219,

233.

एकम् 102, 212, 221, 226.

एकदेशाः 126.

एकम् 191.

एकयोगः 210.

254

एकयोगे 210. एकवर्णवत् 129. एकवर्णाः 149, 155.

एकवर्णानाम् 149, 155.

एकवर्णानि 149. एकविभक्तिकत्वम् 188.

एकविंशतिधा 65.

एकशतम् 65.

एकशेषः 48.

एकस्य 100, 161, 167, 219.

एका 152.

एकाच् 95, 96, 98, 99,

एकादेशे 121.

एकाम् 99.

एकारः 118-120, 123, 206.

एकारम् 119.

एकेन 84.

ऐकैकशः 99.

एकैकस्य 29, 46, 67.

पङ् 177.

एङः 119.

एचः 118.

एचि 121.

पची 201.

एणीकृतः 82. एलका 121. पत् 116.

29, 33, 39, 43, 44, 49, 51, 55, 56, 62, 73, 76, 78, 80, 84, 88-92 94, 97-99, 103, 104, 110, 111, 115, 118, 119, 122, 127-129, 131, 135-137, 144, 145, 147, 148, 155, 158, 160, 162, 164-172, 179, 181, 182, 185, 186, 189-193,

255

198, 200, 201, 204-206, 208, 210, 218, 221, 222, 227, 228, 230, 232-235. एतस्मिन् 45, 46, 65, 197, 219.

एतस्य 89, 90, 91, 127, 156. एतान् 62.

एतानि 92, 107, 156, 159, 205. एतावन्तः 163.

एतावान् 65, 189.

पति 149.

एते 64, 66, 94, 157, 208. एतेन 58, 92.

एतेषाम् 63, 66, 86, 125, 157,

158, 221.

एतैः 135.

एनम् 54, 65, 69.

एनाम् 37.

एभिः 149.

एव 29, 30, 43, 47, 49, 5259, 61, 65, 67, 68, 70, 71, 73, 75, 78, 84, 88, 90, 91, 93, 94, 97, 103-105, 107, 110, 112, 119, 120, 124, 127, 128, 130, 132, 133136, 140, 144-146, 148, 154, 156, 159-161, 163166, 169, 171, 183-186, 188-191, 194, 200-202, 206, 210, 213, 214, 216-218, 220-223, 225-229, 232, 234,

235.

16, 29, 30, 42-44, 46, 55, 61, 67-71, 74, 76-78, 81, 83, 84, 88, 89, 92, 9799, 101, 103, 104, 109, 110, 122, 134, 141, 148,

150, 151, 159, 161, 163, 166-173, 177-181, 183, 185, 198, 199, 207, 214, 215, 217, 219, 220, 221, 226, 230-232. एर्वकालः 159.

एवंजातीयकानि 155, 156. एवजातीयकेषु 201.

एषः 25, 31, 39, 45, 46, 49,

55, 56, 58, 70, 77, 80, 82,

92, 98, 107, 108, 110, 115, 122, 125, 127, 132, 135, 136, 141, 142, 155, 159, 161, 178-181, 200, 202, 206, 214, 216, 218, 219, 229.

एषा 115, 120, 158, 159, 171-एषाम् 39, 58, 63, 144. एषितव्या 226.

58, 149.

ऐ.

ऐत् 116.

irait 116, 157.

ऐकारः 178, 183.

ऐकारस्य 180.

ऐकार्थ्यात 153.

पेच 73, 78, 124, 136, 176,

177, 178, 182, 183, 191, 210.

at: 215.

ओकारः 119, 120, 206, 207.

bat: 119. ऐचौ 118.

ऐतिकायनः 121.

ऐ३तिकायनः 117.

127,

ऐस्भावः 127.

ओ.

ओत् 116.

ओदनः 51, 121.

ओकारम् 119.

ओम् 43.

औ.

frar: 178, 183.

ओंकारस्य 180. औकारौ 123.

fasfa 204, 224, 226, 229.

किङत्प्रत्ययेषु 224. किन् 187.

क्र.

औणादिकः 173. औत् 116.

ata: 201…

औपगवः 121, 149.

ऋतुगतम् 30. क्रियताम् 65.

क्रियते 45, 55, 58, 60, 61, 83,

256

84, 92, 106, 132, 136, 158, 160, 174, 184, 186, 190, 192, 194, 195, 197, 203,

208, 223, 235.

56, 134, 143, 223, 229.

क्वस्थस्य 111.

कुसः 139. क्सविधिः 139.

fa 55, 56, 103, 106, 157. fearpur: 82.

क्रियमाणम् 61.

क्षरति 173.

क्रियमाणे 123, 124, 128, 182, क्षरन्ति 42.

183, 201.

क्रिया 16.

क्रियाशब्दः 106.

क्रियाशब्दाः 107.

क्रियेरन् 103.

क्रोष्ट्रीयाः 217.

क्व 30, 39, 63, 66, 74, 85, 90,

124, 131, 144, 158, 189, 209, 226.

क्षरम् 173.

क्षिप्रः 214.

क्षिप्रक्षुद्रयोः 213, 222.

क्षिप्रे 212, 213, 221.

क्षीयते 173.

क्षुत् 60.

क्षुद्रः 214.

213, 221.

क्षुम्नादिषु 135.

क.

कः 16, 29, 30, 51, 55, 61, 67, 68, 72, 80, 89, 92, 95, 105, 113, 114, 116, 123, 125, 126, 128, 138-140, 153, 180, 189, 202, 204, 212, 218, 219, 223, 224. ककारः 128, 149, 180. ककारम् 129, 204, 206.

ककारस्य 149, 156.

ककारापाये 149, 150.

ककारौ 136, 137.

ककुदम् 16,

कटकाः 56.

कण्ठः 110.

कण्ठे 33. कण्ठेन 53. कण्डूयति 109.

कण्डूयितानि 70. कण्डूयेत् 109. कतमस्मिन् 164. कथयेत् 78.

44, 47, 48, 50, 51, 55, 56, 58, 84, 85, 89, 91, 99, 107, 114, 128, 133, 137, 143, 146, 155, 157, 161,

162, 168, 170, 172, 177,

179, 180, 181, 187, 191,

194, 195, 199, 204, 208, 212, 221, 229, 232, 235. कथञ्चित् 220.

कथञ्जातीयकः 48.

कदली 110.

कदाचित् 118, 161.

कपालान् 61.

257कपालानि 61. कपिलः 16, 77. कपिलाम् 99. कपोतः 16.

कम् 55.

कश्चित् 201.

कम्बलदः 128, 204. कम्बोजेषु 65. कयाचित् 55, 106.

कयोः 97, 188.

कर्णे 192.

कर्त्रर्थम् 167.

कर्तरि 215.

कर्तव्यः 44, 46, 48, 55, 81, 86, 87, 90, 92, 111, 112, 140, 143, 144, 182.

कर्तव्यम् 44, 117, 121-124, 126,

कर्षति 163. कर्हिचित् 28.

करणम् 75, 80, 97, 103.

करणात् 97.

करिष्यति 99.

करिष्यते 83, 122, 132, 134, 136, 147, 159, 184, 185, 210, 222, 225, 226. करिष्यन् 58. करिष्यामि 58.

करोति 33, 91, 97, 99, 122, 127-129, 168-170, 196, 198, 200, 201, 204, 206, 222, 232, 233. करोषि 198.

कल्पः 43.

कल्पनम् 107.

131, 138, 139, 146,

151,

कल्पयितव्यः 107.

169, 207, 213, 223,

224,

226, 229.

कला 83, 84, 86.

कर्तव्याः 235.

कर्तव्ये 198.

कर्ता 163, 215.

कर्तारः 215.

कर्तारौ 215.

कर्तुम् 32, 155.

कलादिकाम् 83.

कञ्चित् 48, 64, 68, 90, 98, 106, 149, 150, 155, 162,

192.

कस्मात् 124, 128, 157, 176,

201, 235.

कस्य 227.

कसेः 154.

कर्तृ 166, 235.

कर्म 130, 131.

कर्मणि 48, 71, 95.

कसतेः 39.

.का.

का 79, 145, 189, 193.

काकुदम् 42.

काण्डीरः 150. कानि 20, 152.

कापटवः 149.

कामम् 32.

कामचारः 131, 221. कामधुक् 66.

258

कामयमाना 37.

कार्यः 49, 52.

कार्येषु 51, 106. कार्षापणम् 104.

कार्याः 35, 33.

कार्यम् 58, 99, 197, 225.

कार्षीः 16.

कारकः 179.

कारकेषु 76.

कार्या 58.

कार्याणि 105, 106, 111, 159, कारणम् 63, 88, 91, 94, 102,

198, 199, 213, 226.

193, 194.

कार्यार्थः 143.

कार्यिणः 190.

कार्यिणौ 142.

कार्ये 52.

कार्येण 190.

कि.-

किञ्चित् 43, 47, 61, 74, 105,

140, 155, 184, 194, 223. कित्करणम् 128, 204, 205. कित्करणे 128, 204.

fancer 139, 141. कित्वप्रतिषेधः 141. किति 128, 234.

किम् 16, 30, 43, 44, 48, 49, 53, 57, 58, 61, 63, 66, 69, 72, 73, 75, 76, 78, 79, 83,

134, 176. कुक्कुटः 44, 59, 136, 159. कुण्डम् 140, 181. कुण्डले 56. कुण्डिकाः 55. कालः 46, 88, 100. कालाः 33, कालानाम् 159. काशकृत्स्नम् 74. काष्ठम् 61, 130. 87-89, 91, 92, 94, 102, 103, 105, 112, 121, 123, 126-128, 139, 142, 144-147, 150, 151, 153-155, 157, 160, 163, 167, 171, 173, 174, 178, 180-182, 185-187, 190, 195-203, 208, 212-214, 216, 219, 221, 223, 225, 226, 231, 233, 234. किमर्थम् 171. किरिणा 96, 99. कु. कुम्भकारः 58. कुमार्याः 181. कुमारी 106, 112. कुर्यात् 41, 99. कुर्वन् 16. कुत्वम् 176, 177. कुतः 29, 33, 39, 51, 55, 63, 80, 94, 100, 125, 149, 153, 154, 158, 164-167, 169, 170, 182, 184, 186, 190, 193, 206, 214. 189, कुर्वन्तः 25, 67. कुर्वन्ति 25, 32, 58, 183. कुर्वाते 183. कुलम् 58, 103. कुशलः 29. 259 कूटस्थः 101. कूटस्थम् 57. कूटस्थेषु 51, 54. कूटस्थैः 101. कूपः 71, 149, 155. कृ. कू. कूपम् 71. कूपस्य 155. कृपार्थः 149, 155, 156. कूपे 149, 155, 156. कृत्यम् 75. कृत्वः 99. कृत्वा 56, 64, 75, 91, 103, 108, 128, 155, 162, 168, 170, 173, 204, 232. कृत्स्नायाः 180. कृतः 22, 41, 68, 192, 193. कृतम् 41, 44, 95, 187, 200,

• 5:172. 204, 205. रुचकाः 55, 56. रूपग्रहणम् 122. रुदिहि 139. रूपसिद्धिः 145. रूपम् 104, 122, 128, 144, 145. रेफः 144, 140. रेफस्य 140, 142. रेफयोः 167. रेफात् 134. रेफे 142. : 144, 133, 139. रोमशः 82. खुद 75. ल्युटः 75. age: 74, 75. रेफोष्मणाम् 142. रेवत्याम् 66. रेवती 66. रेवत् 66. रो, रौ. रोरवीति 33. रौतिः 33. ल. लान्तम् 231. लान्तस्य 230 231. 286 ल. : 114, 133. लक्ष्मीः 39. लक्ष्यः 76. लक्ष्यते 68, 107, 158. लक्ष्यम् 76. लघुत्वात् 46. लघूपधस्य 217, 221. लघूपधा 221. लघूपधे 212, 213. लघोः 232, 233. लक्षणम् 47, 49, 50, 76, 96, 99, लड् 178.

234. शब्देन 61, 74. शब्देषु 101, 194. शब्दः 76. शब्दोपदशः 44, 46. शब्दोपदेशे 46. शब्दौघान् 47. शम् 43. शर्व्यवाये 146. शर्पु 144. शरणम् 30. TC: 162. शल्यकवत् 97. शलः 139. शवः 65. Tafa: 65. शशः 86. शा. शाटकान् 103. शालगुप्तायनिः 178. शालमयम् 178. शालिमांसादीन् 60. शालीन 104. शालीयः 178. शास्त्रपूर्वकम् 69. शास्त्रपूर्वके 69. शास्त्रम् 6, 43, 79, 107, 108, 293