3

LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA VOL. III (ĀHNIKAS 7 to 9) P. S. SUBRAHMANYA SASTRI, M. A., PH. D., Vidyaratna, Vidyānidhi, Vāṇī-trivēṇi-prayāga TIRUCHIRAPALLI 19KK For copies, apply to THE AUTHOR, 23, Pandian Lane, Andar Street, Teppakulam P. O., Tiruchirapalli, (S. India.) Price: Rs. Ten, Dedicated to His Holiness ŚRI JAGADGURU ŚAŃKARĀCĀRYA—CANDRASEKHARENDRA ŚARASVATI-SVĀMIPĀDĀḤ, Śrī Kāñcī Kāmakoṭi Maṭh, Kumbakonam, by his devotee P. S. Subrahmanya PREFACE उत्तिष्ठत ( Rise ), जाग्रत ( Wake up ) is the commandment of the Kathöpanisad. उत्तिष्ठत जाग्रत, समग्रस्य पतञ्जलिमहाभाष्यस्य आङ्गलभारत्या विपरिणामं कुरुत (Rise, wake up, translate the whole of Mahabhaya into English) was the commandment in the year 1950 at Tiruvisalur, Tanjore District, of His Holiness Sri Jagadguru SANKARACARYA CANDRASEKHARËNDRA SARASVATI SVAMIPADAH, Kañci Kamakōti Mutt, Kāñcī Kumbakonam. “The thought-when and by whom it will be published–need not unnerve you", was His word of encouragement. I had then translated only the first six āhnikas. I had not even dreamt of proceeding further. Through his ājñārūpa-anugraha I was able to translate, in my retired life, the remaining seventy nine ahnikas with His anugraha alone for my help by the end of the year 1953. I respectfully offer my anantakōṭi-praṇāmas to His Holiness for having enabled me–a poor soul-to do this great service. Scholars in the whole world who now have a chance to study Mahabhaṣya by Bhagavan Patanjali will, I am sure, feel deeply indebted to His Holiness. Since the authorities of the Annamalai University who were kind enough to publish the first two volumes expressed their inability to continue the publication further, I have myself ventured to publish the āhnikas, seven to nine, as the third volume. If the Government, the lovers of Sanskrit, and the institutions sprung for the promotion of culture are so kind as to purchase two hundred copies of each volume, I feel that the subsequent volumes, nine in number, can be easily published by myself without making any one feel the burden of the same. I thank Sastraratnākara K. A. SIVARAMAKRISHNA SASTRIAR, Senior Vyakaraṇa Lecturer in the Annamalai University for having given me useful suggestions on going through the manuscripts. May Lord Nataraja and Mother Sivakamasundarī enable me complete the publication of the whole series! 23, Pandian Lane, Andar Street, Teppakulam P.O., Tiruchirapalli, 11-7-1955. P. S. Subrahmanya Sastri. अष्टाध्यायीप्रणेतारं दाक्षीपुत्रं सुपाणिनिम् । वाक्यकारं वररुचिं भाष्यकारं पतञ्जलिम् ॥ चोक्कनाथं मखिवरं भाष्यरत्नावलीकृतम् । वेङ्कटाध्वरिणश्शिष्यं रामभद्रगुरुं वरम् ॥ नीलकण्ठं यतिवरं क्षेत्रपालनिवासिनम् । अद्वैतमार्गनिष्णातं शब्दशास्त्रमहोदधिम् ॥ वैद्यनाथं द्विजं मित्रं मरूग्रामनिवासिनम् । शब्दशास्त्रप्रवक्तारं गीताद्यर्थप्रकाशकम् ॥ प्रणम्य तान् गुरून् सर्वान् प्रसन्नमनसाधुना । कुर्व आङ्गलभारत्या महाभाष्यविमर्शनम् ॥ Printed at The Trichinopoly United Printers Limited, Tiruchirapalli-500 Copies. P. S. SUBRAHMANYA SASTRI, M.A., Ph.D., L.T., (Vidyaratna, Vidyānidhi, Vāṇī-trivēṇī-prayāga) Mathematics Assistant, Central High School, Tiruvadi 1912-14 & 1915–1 Assistant, National High School, Trichinopoly 1914-15 Professor of Oriental Studies, Bishop Heber College, Trichinopoly 1917-26 Asst. Editor, Tamil Lexicon, University of Madras 1926-32 Principal, Raja’s College of Sanskrit & Tamil Studies, Tiruvadi 1932-42 Professor of Sanskrit, Annamalai University, Annamalainagar 1942-47. CONTENTS VII ÁHNIKA Sutra 1. इग्यणः सम्प्रसारणम् 2. आद्यन्तौ टकितौ PAGE 1-7 7-17 (1) The use of compound words in the sutra gives room for ambiguity with reference to the operation of ṭit and kit (2) Whether tit and kit are āgamas or ādēŝas (3) The need for prohibiting the operation of this sūtra with reference to pratyayas 3. fagareneIT: 7-8 8-12 12-17 17-27 (1) This sūtra is an apavāda to ṣaṣṭhisthānē- yōgā and Paraśca 17-19 (2) Num should be enjoined before j in the root masj etc. 19-20 (3) Whether the mit is pūrvānta, parādi or abhakta 20-27 4. एच इग्घ्रखादेशे 27-30 5. षष्ठी स्थानेयोगा 30-37 (1) Vigrahavākya of sthānēyōgā 30-31 (2) Purpose served by the sutra 31-33 (3) Different interpretations of ayōga 33 (4) Need or otherwise for any linga in the sūtra to suggest that the ṣasthi is sthanēṣaṣṭhi 33-35 (5) Mahabhāṣyakara’s and Varttikakara’s interpretation of the sutra 6. स्थानेऽन्तरतमः (1) The udāharaṇa 35-37 37-56 37-38 (2) Need for sthānē here 38-39 (3) Need for tamap in the sūtra 39 (4) Is it a niyama-vidhi? 39-40 (5) Is the sūtra sthānēṣntāratamaḥ or sthānē- sntaratamē? 40-45 (6) Is the sūtra nirvartaka or pratipāduka ? 45-47 (7) Need or otherwise for pratyālmam or antaratama 47-49 (8) Do the ādēŝas have the same mātrā as sthānins? 49-52 (9) What happens when takes guna or vrddhi ? 52-55vi Sutra PAGE (10) What happens when ec and akāra take ēkādēŝa? 55-56 7. उरण् रपरः 56-73 (1) Is an enjoined to ṛvarna or is r enjoined to follow an alone or is an to be followed by r? 56-60 (2) Need for an in the sutra 60-62 (3) Need or otherwise of ēkādēsopasankhyāna 62-65 (4) Is r pārvānta, parādi or ubhāktu ? 65-73 8. अलोऽन्त्यस्य 73-75 9. ङिच्च 75-76 10. आदेः परस्य 76-77 11. अनेकाल शित्सर्वस्य 76-79 Vul AHNIKA

  1. स्थानिवदादेशो ऽनल्विधौ 80-112

(1) Need for vat 80 2) Non-need of âdēśaḥ 80-81 (3) Need for vidhi 81-82 4) Proof of the non-need of this sūtra 82-85 (5) Need for analvidhāu in the sūtra (6) Thirteen dōṣas in the sūtra 85-89 99-112 2. अचः परस्मिन्पूर्ववित्रों (1) The need for acaḥ in the sūtra (2) The need for parasmin (3) The need for pūrvavidhāu (4) The need for vidhi in pūrvavidhāu 113-146 113-115 115-117 117-118 119 119-120 (5) The benefits of sthanivadbhāva if pūrvuvidhi is split as pūrvasmād vidhiḥ (6) The varttika Apurvavidhāviti, benefits. of sthanivadbhava with reference to svavidhi and Mahabhaṣyakara’s view on the same (7) The benefits of this sūtra (8) The need for sthānivadbhāva and asiddha- tva or otherwise to operate with reference to that which immediately precedes or to all which precede ? 121-125 125-130 130-135 (9) Is there sthānivadbhāva when a vidhi is 135-139 (10) Can the ādēŝa of a hal and ac take sthānivadbhāva or no ? 139-141 Sutra vii (11) Is sthānivadbhāva admitted when sthānin alone stands as nimilta to the kārya or elements other than sthānin too stand as nimitta ? PAGE 141-146 3. a gerraigdamatudiśeacezuigendiānwfâfag 146-161 (1) Whether vidhi in padāntavidhi is karma- sadhana or bhāvasādhana 146-149 (2) Whether varēyalōpa is one unit or two (3) Restriction in the sthānivadbhāvaniṣēdha with reference to svara, dīrgha and yalōpa 149-151 151-153 (4) Need for the addition of kviluk, upa- dhātva etc. in the sutra 153-158 5) The advantages and the disadvantages of taking sthānivadbhāvaniṣēdha in pūrvatrasiddhaprakarana 158-161 4. द्विर्वचनेऽचि 161-168 (1) The possible interpretations on the sūtra and the final decision 161-167 (2) The benefits of the sūtra 167-168 ΙΧ ΛΗΝΙΚΑ

  1. अदर्शनं लोपः 169-172 (1) Establishing the samiña to the meaning of adarśana 169-170 (2) How to avoid the samjñā wherever there is adarśana … 170-172
  3. प्रत्ययलोपे प्रत्ययलक्षणम् 177-195 (1) The need of pratyaya in pratyayalöpe 178-180 (2) The need of pratyaya in pratyayalakṣaṇam… (3) The need for this sutra 180 180-195
  1. The benefits of this sūtra 190-195
  1. न लुमताङ्गस्य Need of upasankhyāna of ēka- padasvara etc. or no 195-211
  2. अलोन्त्यात्पूर्व उपधा ( Is alah nominative plural or genetive singular?) 211-218 6,7 afurâfa fafèè qāer & amnkeyATET 218-231 (1) Udāharaṇas 218-221 (2) The prayōjana of the word nirdiṣṭa (3) Need for the two sutras 221-222 222-281 Sutra
  3. स्वं रूपं शब्दस्याशब्दसंज्ञा viii PAGE 232-239 (1) The use of the word Rupam 232 (2) The need for this sūtra 232-236 (3) Mention of contrivances to refer to viśēṣas, paryāyas etc. 236–239
  4. अणुदित्लवर्णस्य चाप्रत्ययः 239-247 (1) The meaning of apratyayaḥ 239-241 (2) Need for an 241-247
  5. तपरस्तत्कालस्य 247-252 (1) Is tat-kálasya correct or not? 247-248 (2) Is this apurvavidhi or niyamavidhi ? 248-252
  6. आदिरन्त्येन सहेता 252-253
  7. येन विधिस्तदन्तस्य 253-275 (1) The need or otherwise of reading Prakṛtē tadantavidhiḥ 253-256 The defects in the sūtra 256-258 (3) Alterationsfin, and additions to, the sūtra (4) Prayōjana of this sutra 258-263 263-275
  8. वृद्धिर्यस्याचामादिस्तद्वृद्धम् 275-279 (1) The prayōjana of the words vidhi, yasya, acām and adi 275-276 (2) The inappropriateness of the expression. acām ādiḥ and its answer 276-278 (3) The additions to the sutra
  9. त्यदादीनि च
  10. एङ् प्राचां देशे Corrigenda Index of Sutras 278-279 1: 279-280 280 281 282 Index of Varttikas 283-286 Index of Paribhāṣās, Nyayas etc. 287 Index of important Sanskrit words in the Mahābhāṣya text-āhnikas 7 to 9 288-310 Index of important words in English script

[[311]]

IT Vol. III Seventh Ahnika इग्यणः सम्प्रसारणम् ( 1-1-45) is discussed here whether the designation samprasarana denotes the meaning of the sentence yaṇaḥ ik bhavati or the letter ik which replaces yan. किमियं वाक्यस्य सम्प्रसारणसंज्ञा क्रियते इग्यण इत्येतद्वाक्यं सम्प्रसारणसंज्ञ भवति इति, आहोस्वित् वर्णस्य इग्यो यणः स्थाने वर्णः स सम्प्रसारणसंज्ञो भवति इति ? Is this samprasāraṇasaṁjñā given to the sentence thusthat the meaning of the sentence yaṇaḥ ik bhavati gets the samprasāraṇasuṁjñā or to the letter thus-that the ik which replaces yan gets the samprasaraṇasaṁjñā ?1 कश्चात्र विशेषः ? What is the distinctive feature in either? 2 संप्रसारणसंज्ञायां वाक्यस्य संज्ञा चेद्वर्णविधिः If the samprasaranasaṁjñā is to the sentence, (non-application) of the rule based upon its denoting a letter.

  1. Since the word samprasarana is used in Pāṇini’s Aṣṭādhyāyī both with the nominative case-suffix and with oblique case-suffixes and in the former samprasāraṇa is vidheya and in the latter it is anuvadya and consequently it can denote the sentence in the former case and the word in the latter case, Mahābhāṣyakāra mentions this question raised by the Vārttikakāra. In the case where samprasāraṇa denotes the sentence, the word it is taken here from the previous sūtra Navēti vibhāṣā and the word bhavati is taken to be understood. Hence the sutra will then read Ig yaṇaḥ bhavati iti samprasāraṇam. It is generally known that word in ordinary usage refers to its meaning and if it is followed by the word iti, it refers to its form and the reverse is the case in Vyakarana.

[[2]]

सम्प्रसारणसंज्ञायां वाक्यस्य संज्ञा चेद्वर्णविधिर्न सिध्यति, सम्प्रसारणात्परः पूर्वो भवति इति, संप्रसारणस्य दीर्घो भवति इति न हि वाक्यस्य संप्रसारणसंज्ञायां सत्याम् ’ एष निर्देशः उपपद्यते, नाप्येतयोः कार्ययोः सम्भवोऽस्ति । ; If the samprasāraṇasaṁjñā refers to a sentence, the rule based on its referring to a letter cannot operate, such as, that which succeeds a samprasāraṇa becomes one with the former,2 the samprasarana is lengthened; for if the samjña refers to sentence, the statement that which succeeds it becomes one with it or it gets lengthened can have no meaning and those two kāryas cannot be accomplished. अस्तु तर्हि वर्णस्य Let it then be to the letter. वर्णस्य संज्ञा चेन्निर्वृत्तिः If the samjñā is to the varna, ( there will be non-achievement ) of the desired object. वर्णस्य संज्ञा चेत् निर्वृत्तिर्न सिध्यति, ष्यङः सम्प्रसारणम् इति If the saṁjñā is to the varna, the purpose of the sutra Syañaḥ samprasāraṇam is not achieved. स एव हि तावत् इग् दुर्लभो यस्य संज्ञा क्रियते For it is difficult at the first instance to find ik, to which saṁjñā may be given.“ अथापि कथञ्चित् लभ्येत, केनासौ यणः स्थाने स्यात् ?

  1. सत्याम् is absent in the Bombay Edition.
  2. This refers to the sūtra Samprasārayācca ( 6, 1, 108), by which ঈ which replaces v in the word vāh in viśvavāh and ā which follows it take the pūrvarūpa ū.
  3. This refers to the sūtra Samprasāranṇasya ( 6, 3, 139 ) by which i replaces y in Kaumudagandhyāyāḥ putraḥ and is lengthened so that the form Kaumudagandhiputraḥ is secured.
  4. This objection is raised taking that varna is kārya. SEVENTH AHNIKA-IG YANAH SAMPRASĀRAṆAM Even if ik is got with great difficulty, on what authority will it replace yan? अनेन सौ व्यवस्थाप्यते, तदेतदितरेतराश्रयं भवति । इतरेतराश्रयाणि च कार्याणि न प्रकल्पन्ते । If it is taken that it is decided by this sūtra, there is interdependence. The purpose is not achieved where there is interdependence. विभक्तिविशेषनिर्देशस्तु ज्ञापक उभयसंज्ञात्वस्य Mention of different cases suggest that it is the samjñā for both. यदयं विभक्तिविशेषैः निर्देशं करोति, सम्प्रसारणात् परः पूर्वो भवति इति, सम्प्रसारणस्य दीर्घो भवति इति, ष्यङः सम्प्रसारणं भवति इति, तेन ज्ञायते उभयोः संज्ञा भवति इति Since he (Sūtrakāra) makes mention of different cases (fifth, sixth and first), like samprasāraṇāt where it is said that the succeeding vowel takes ēkādēsa with the former, samprasāraṇasya where it is said that lengthening takes place to samprasāraṇa and samprasāraṇam where it is said that the pratyaya ṣyań takes samprasāraṇa. यत्तावदाह सम्प्रसारणात्परः पूर्वो भवति इति सम्प्रसारणस्य दीर्घे भवति इति, तेन ज्ञायते वर्णस्य भवति इति From the statements that what follows samprasarana takes ēkādēśa with it and lengthening takes place to samprasarana, it is learnt that the samjñā has reference to the varṇa. यदप्याह ष्यङः सम्प्रसारणम् इति तेन ज्ञायते वाक्यस्यापि संज्ञा भवति इति From also the statement Syañaḥ samprasāraṇam, which he makes, it is learnt that the saṁjñā has reference to the sentence also 2.
  5. अपि is absent in Bombay Edition.
  6. This can be understood if the sutra Syañaḥ samprasāraṇam is explained thus :-syarak yanak ik bhavati. LECTURES ON PATAÑJALI’S MAHABHẢṢYA NOTE:-Vārtiikakāra has definitely stated that the saṁjñā has reference both to the varna and the vakya. Mahābhāṣyakāra, having explained the views of the Varttikakāra tries to meet out all the cases first by considering that the saṁjñā may refer to the vākya alone and then to the varna alone. But Guruprasada Sastri tries to reconstruct vārttikās on the assumption that it is the opinion of the Vārttikakāra which Mahābhāṣyakāra tries to expatiate. But there are many places where the latter, after explaining the vārtlikas of the former has differed from him. The meaning of the word vyākaraṇa in the Paspaśāhnika is an instance in point. अथवा पुनरस्तु वाक्यस्यैव Or let it be to the vākya alone. 1 ननु चोक्तं, सम्प्रसारणसंज्ञायां वाक्यस्य संज्ञा चेद्वर्णविधिः ’ इति ? Has it not been said that, if the samprasāraṇa-saṁjñā refers to sentence, rules relating to letter cannot operate. नैष दोषः । यथा काकाज्जातः काकः, श्येनाज्जातः श्येनः एवं सम्प्रसारणाज्जातं सम्प्रसारणम् । यत्तत्सम्प्रसारणाज्जातं सम्प्रसारणं, तस्मात्परः पूर्वो भवति, तस्य दीर्घो भवति इति । This difficulty cannot arise. Just as that which is born of a crow is a crow, and that which is born of a vulture is a vulture, so also that which is born of a samprasarana is a samprasarana. The samprasarana born of a samprasarana gets its succeeding letter merged with it and is lengthened. NOTE:-Kāiyaṭa says that the application of samprasāraṇasaṁjñā to a varna is aupacārikaprayoga. But the same is not the case with reference to the crow and the vulture born respectively of a crow and a vulture. Hence the analogy mentioned above does not seem to be appropriate. It seems therefore, Mahābhāṣyakāra takes recourse to the following reasoning.
  7. Chāukhamba edition adds न सिध्यति after वर्णविधिः SEVENTH ÀHNIKA-İG YANAH SAMPRASARAṆAM अथवा दृश्यन्ते हि वाक्येषु वाक्यैकदेशान् प्रयुञ्जानाः, पदेषु च पदैकदेशान् 5 20 Or people are seen using parts of sentences and parts of words in the place of sentences and words. वाक्येषु तावद्वाक्यैकदेशान् – प्रविश, पिण्डीम्, प्रविश, तर्पणम् इति ! पदेषु पदैकदेशान् देवदत्तो दत्तः, सत्यभामा भामा इति ।

Firstly when they have to give expression to sentences, they express their parts like praviśa, pindim, praviśa, tarpayam. Similarly when they have to read full words, they read their parts like Datta and Bhāmā for Devadatta and Satyabhāmā. NOTE :—-Pravisa is part of pravisa grham, pinḍīm is a part of piṇḍīm bhakṣaya, praviśa is a part of praviśa nadīm and tarpanam is a part of tarpanam kuru. एवमिहापि, सम्प्रसारण निर्वृत्तात् सम्प्रसारणनिर्वृत्तस्य इत्येतस्य वाक्यस्यार्थे सम्प्रसारणात् सम्प्रसारणस्य इत्येष वाक्यैकदेशः प्रयुज्यते । तेन निर्वृत्तस्य विधिं विज्ञास्यामः, सम्प्रसारणनिर्वृत्तात् सम्प्रसारणनिर्वृत्तस्य इति । So also here samprasāraṇāt, a part of the sentence, is used for samprasāraṇanirvṛttāt and samprasaranasya, a part of the sentence, is used for samprasāraṇanirvṛttasya. Hence we take them to refer to the vidhi expressed by samprasāraṇanirvṛtlāt and samprasaraṇanirvṛttasya. NOTE:-1. The word vakya here refers to a compound word and hence is used loosely. NOTE:-2. The analogy mentioned here may not be appropriate, since the context suggests with regard to praviŝa etc. the remaining parts of the sentence and here there is no context to suggest it. Hence it seems that Mahābhāṣyakāra goes to the next reasoning. 1 अथवा आहायं सम्प्रसारणात्परः पूर्वो भवति इति सम्प्रसारणस्य दीर्घो भवति इति, न च वाक्यस्य सम्प्रसारणसंज्ञायां सत्यामेव निर्देश उपपन्नः, ’ नाप्येतयोः कार्ययोः सम्भवोऽस्ति इति तत्र वचनाद्भविष्यति ।

  1. उपपद्यते is another reading.

[[6]]

Or he (Sūtrakāra) says that what succeeds samprasāraṇa takes pūrvarūpa and there is lengthening of samprasarana and such a statement will be inappropriate if samprasāraṇasaṁjñā refers to a sentence and those two kāryas cannot happen and hence, from his reading the sūtra, it refers to a varṇa. अथवा पुनरस्तु वर्णस्य Or let it refer to varṇa. ननु चोक्तं वर्णसंज्ञा चेन्निर्वृत्तिः इति ? Has it not been said that, if the samjña is to the varṇa, the object is not achieved? नैष दोषः । इतरेतराश्रयमात्रमेतच्चोदितम् । सर्वाणि च इतरेतराश्रयाण्येकत्वेन परिहृतानि, सिद्धं तु नित्यशब्दत्वात् इति । This difficulty does not arise. The interdependence alone was pointed out. All such states of interdependence are avoided by taking recourse to the fact that words are nitya. नेदं तुल्यमन्यैरितरेतराश्रयैः । न हि तत्र किंचिदुच्यते अस्य स्थाने ये आकारैकारौकारा भाव्यन्ते ते वृद्धिसंज्ञा भवन्ति इति । इह हि पुनरुच्यते, इम्यो यणः स्थाने वर्णः स सम्प्रसारणसंज्ञा भवति इति । This is not similar to the other cases of interdependence; for it is not stated there (under the sūtra Vrddhirādāic) that ā, ai and au which replace something get the vrddhi-samjñā; but here it is clearly stated that the ik which replaces yan get the samprasārana-sanjna. एवं तर्हि भाविनीयं संज्ञा विज्ञास्यते If so, this samjñā is given to that which is to come later. तद्यथा कश्चित् कञ्चित् तन्तुवायमाह, अस्य सूत्रस्य शाटकं वय इति । स पश्यति, यदि शाटको न वातव्यः, अथ वातव्यो न शाटकः; शाटको वातव्यश्च इति विप्रतिषिद्धम्, भाविनी खल्वस्य संज्ञा अभिप्रेता, स मन्ये वातव्यः, यस्मिन्नुते शाटक इत्येतद्भवति इति । एवमिहापि स यणः स्थाने भवति यस्य अभिनिर्वृत्तस्य सम्प्रसारणमित्येषा संज्ञा भविष्यति । 6 SEVENTH ĀHNIKA-ADYANTAU TAKITĀU 7 It is illustrated thus: -A weaver tells another Spin a cloth of this yarn.’ He thinks thus:-If it is already a cloth, there is no need to spin; if it is to be spun, it is not already a cloth; it is contradictory to say ‘Spin a cloth.’ But he has said Spin a cloth’ anticipating the name cloth; thence I think that it should be spun and it will get the name of cloth after the yarn is spun. So also though there is no ik at present, the saṁjñā may go to the ik which takes the place of yan. NOTE :-There is nothing to warrant in this line of argument that ik replaces of yan. अथवा इजादियजादिप्रवृत्तिश्चैव हि लोके लक्ष्यते । यजाद्युपदेशात्तु इजादि - निवृत्तिः प्रसक्ता ; प्रयुञ्जते च पुनर्लोका इष्टम् उप्तम् इति ; ते मन्यामहे अस्य यणः स्थाने इममिकं प्रयुञ्जत इति । तत्र तस्यासाध्वभिमतस्य शास्त्रेण साधुत्वमवस्थाप्यते’ fala argiaià fèfa argŵafà già 1 Or it is seen that sometimes yaj and sometimes ij are used in the world. Since the root is read as yaj, there is chance to avoid the use of ij; but the world makes use of words like iṣṭam and uptam. We then think that they have used ik in place of yan. When it is thought that such a usage is incorrect, its correctness is established before the pratyayas kit and nit by the Vyakaraṇaśāstra. आद्यन्तौ टकितौ (1-1–46) There are three topics here:-(1) The use of compound words in the sūtra gives room for ambiguity with reference to the operation of ṭit and kit (2) Whether tit and kit are āgamas or ādēśas and (3) The need for prohibiting the operation of this sūtra with reference to pratyayas. I समास निर्देशोऽयं, तत्र न ज्ञायते क आदिः कोऽन्त इति । तद्यथा अजाविधनौ देवदत्तयज्ञदत्तौ इत्युक्ते तत्र न ज्ञायते कस्य अजा धनं, कस्यावयः इति ।

  1. Bombay Edition reads अन्वाख्यायते ।୪ DEULUNEJ UZIN LA4AJNU ALL J This (sutra) is worded in compounds and it is not clearly known which is ādi and which is anta, as it is not definitely known who has the wealth of goats and who has that of sheep in the expression ajavidhanau Devadattayajñadattau (Devadatta and yajñadatta have the wealth of goats and sheep). 1 यद्यपि तावल्लोक एव दृष्टान्तः, ’ दृष्टान्तस्यापि तु पुरुषारम्भो निवर्तको भवति Even though this (ambiguity) is admitted in the world, it is cleared through some individual effort. अस्ति वेह कश्चित्पुरुषारम्भः ? Is there any individual effort here? अस्तीत्याह “Yes,” says he. कः What ? सङ्ख्यातानुदेशो नाम The sūtra Yathāsankhyam anudesah samānām (1, 3, 10) कौ पुनष्टकितौ आद्यन्तौ भवतः ? II What are they, the tit and kit which are ādyanta ? (i.e.) are they āgamas or ādēśas ? आगमावित्याह They are āgamas’, says he. युक्तं पुनर्यनित्येषु नाम शब्देष्वागमशासनं स्यात् ? Is it then proper that agamas are enjoined to sabdas which are nitya ? न; नित्येषु नाम शब्देषु कूटस्थैरविचालिभिवर्णैर्भवितव्यम् अनपायोपजनविकारिभिः | आगमश्च नाम अपूर्वः शब्दोपजनः । No; the letters which make up words which are nitya should neither move nor change (i.e.) they should not be elided, augmented or replaced; but agama is a new letter that is inserted as an augment.
  2. दृष्टान्तः = निश्चयः ( Uddyāta ) SEVENTH ĀHNIKA—ĀDYANTĀU TAKITĀU 1 अथ युक्तं यन्नित्येषु शब्देष्वादेशाः स्युः ? Is it proper then that there are adeśas to letters in words which are nitya ? बाढं युक्तम् । शब्दान्तरैरिह भवितव्यम् । तत्र शब्दान्तरात् शब्दान्तरस्य प्रतिपत्तिर्युक्ता । Certainly it is proper; they are here to be considered as different words; it is proper to consider that one word has replaced another. आदेशास्तर्हि इमे भविष्यन्ति अनागमकानां सागमकाः These are then considered to be ādēsas, those with agamas replacing those without agamas. तत् कथम् ? How is it? संज्ञाधिकारोऽयम् । आद्यन्तौ चेह सङ्कीर्त्यते, टकारककारावितौ उदाहियेते । तत्त्राद्यन्तयोष्टकारककारावितौ संज्ञे भविष्यतः । तत्र आर्द्धधातुकस्येड् बलादेः इत्युपस्थितं भवति, आदिरिति तेनेकाराधिरादेशो भविष्यति ॥ This sūtra is within the section where samjñās are enjoined. The expression ādyantāu is mentioned first and ṭakāra and kakāra which are it are mentioned next. Hence takara which is it and kakāra which is it are respectively the sumjñās of ādi and anta. When the sūtra Arddhadhātukasya iḍ valādēḥ has to operate, it means ikarādi and hence the word which has i at the commencement becomes the ādēsa (to the word which does not have i). एतावदिह सूत्रम् इट् इति ; कथं पुनरियता सूत्रेणेकारादिरादेशो लभ्यः ! Here is only the word it in the sutra: How can it be signified by it that ikārādi becomes ādēŝa? लभ्य इत्याह ’ It can be signified, he says. कथम् How ?
  3. This is the question put by the person who gave the answer Agamāu ityāha.
  4. This suggests that here ṭit and kit are karmadhāraya compounds. M. 2 10 LECIONES UN 1 ALALVU DULY? 1 बहुव्रीहिनिर्देशोऽयम् इकारः टू आदिरस्य इति This (it) is a bahuvrīhi compound and it is split thus: ikāraḥ t (adiḥ) asya. 2 यद्यपि तावदत्रैतच्छक्यते वक्तुम्, इह तु कथं ‘लुङ्लङ्लृङ्क्षु अडुदात्तः’ इति, यत्राशक्यमुदात्तग्रहणेन अकारो विशेषयितुम् ? Even though it is possible to say so here, what about the interpretation of the expression aḍ udattaḥ, of the sutra Luñlan-lrñkṣu ¬ḍudātṭaḥ where the word udatta cannot be taken as an adjunct to akāra. NOTE:The objector takes ad and udattaḥ as separate words If aḍ is taken to be a bahuvrīhi compound, it would mean akārādiḥ and hence udātta can be an adjunct to the anga which is akārādi and not to the augment a. तत्र को दोषः ? What is the harm there : अङ्गस्योदात्तत्वं प्रसज्येत There is the possibility for the udatta to go to anga (and consequently the last syllable of the anga will become udātta by the operation of the rule Alōntyasya). नैष दोषः, त्रिपदोऽयं बहुव्रीहिः । तत्र वाक्य एवोदात्तग्रहणेनाकारो विशेष्यते, अकार उदात्त आदिरस्य इति । This defect does not arise, since this word (aḍudāttaḥ) is a bahuvrihi compound made up of three words. There, in the phrase (of three words), udatta is taken to be the adjunct of akāra and the compound is split thus:a (akāraḥ), udāttaḥ, t (adiḥ) asya. NOTE:-The mention of udattaḥ at the end of the compound word if it is taken as the adjunct of a is irregular. This is answered by Bhattōji Dikṣita in his Ŝabdakāustubha thus :-visēṣaṇasyāpi udāttasya sautraḥ paranipataḥ. 1Bombay Edition adds an
  6. The word-here-means in the sūtra Āṛddhadhātukasyēḍ valādēḥ. SEVENTH ÂHNIKA-ĀDYANTÂU ṬAKITĀU यत्र तर्ह्यनुवृत्त्यैतद्भवति ’ आडजादीनाम्’ इति १ pic! If so, how is it to be explained where this (the word udatta) is not mentioned in the sūtra, but is taken there through anuvṛtti as in the sūtra ’ Ad ajādinām ’ ? वक्ष्यत्येतत् ’ अजादीनामटा सिद्धम्’ इति 6 He says later on Ajādīnām aṭā siddham.’ pmen NOTE:-The subject of vakṣyati above is Vārttikakāra. He says in the discussion under the sūtra Na mānyoge (7, 4, 74), the vārttika ‘Ajādīnām aṭā siddham’ by which he suggests that the sūtra Āḍ ajādīnām is unnecessary. In the absence of that sūtra, the objection yatra tarhi anuvṛttyā ētad bhavati does not arise. But according to the Sūtrakāra, the objection does stand. Hence according to him the sutra Adyantau takitāu cannot be taken as a saṁjñāsūtra. 1 अथवा, यत्तावदयं सामान्येन शक्नोत्युपदेष्टुं तत्तावदुपदिशति प्रकृतिं, ततो वाद्यार्धधातुकं ततः पश्चादिकारम् । तेनायं विशेषेण शब्दान्तरं समुदायं प्रतिपद्यते । तद्यथा खदिरबर्बुरयोः खदिरबर्बुरौ गौरकाण्डौ सूक्ष्मपर्णी, ततः

कङ्कटवान् खदिरः’ इति । तेनासौ विशेषेण द्राव्यान्तरं समुदायं प्रतिपद्यते । पश्चादाह Or, that which he can first read in general, he reads-the stem; then he reads the arddhadhātuka suffix which commences in val; he then reads ikāra. This then assumes a different form through this special characteristic. This may be illustrated thus with reference to the trees Khadira and Barbura. (It is first said) khadira and barbura have pale-red branches and tiny leaves; it is then said that khadira has an armourlike withered coat. From this characteristic khadira assumes a different form (in the mind of the hearer.) NOTE:-The word athava suggests that it is not happy to take the sūtra as a saṁjñā-sūtra in the opinion of the Sūtrakāra. अर्थवैतया आनुपूर्व्यायं शब्दान्तरमुपदिशति प्रकृतिं, ततो बलाद्यार्धधातुकं, ततः पश्चादिकारं, यस्मिंस्तस्यागमबुद्धिर्भवति ।

  1. Bombay Edition reads उपदेष्टुं शक्नोति V 12 ILALL LECTURES UN CALANJALI D 4 LA Or a different word is read in this order-first the stem, then the arddhadhatuka which is valādi and ikara, from which it is understood that ikāra is the āgama. NOTE: The difference between this line of reasoning and the previous one is that, in the latter, the word alone is considered nitya and the idea of the stem and the suffix is only the creation of the grammarian. टकितोराद्यन्तविधाने प्रत्ययप्रतिषेधः III Prohibition with reference to pratyaya if ṭit and kit are said to operate at the commencement and at the end. टकितोराद्यन्तविधाने प्रत्ययस्य प्रतिषेधो वक्तव्यः प्रत्ययः आदिरन्तो वा मा भूदिति, ‘चरेष्टः,’ ‘आतोऽनुपसर्गे कः’ इति Prohibition should be enjoined with reference to pratyaya, if ṭit and kit are said to operate at the commencement and at the end, so that the pratyaya enjoined in the sūtra Carēṣṭaḥ (3, 2, 16) may not operate at the commencement and the pratyaya enjoined in the sutra Atōsnupasargē kaḥ (3, 2, 3) may not operate at the end. NOTE: This topic arises on the assumption that the sūtra Ādyantau ṭakitau is an apavāda not only to Sasthi sthānēyōgā, but also to Paraśca (3, 1, 2) after the adhikūrasūtra Pratyayaḥ (3, 1, 1). परवचनात् सिद्धम् It is accomplished through the sūtra Parasca.” परवचनात् प्रत्यय आदिरन्तो वा न भविष्यति Pratyaya will not operate at the commencement or at the end, since the sūtra Parasca enjoins that it should be para to that to which it is enjoined. परवचनात् सिद्धमिति चेन्नापवादत्वात् It is not accomplished through the mention of para, this being an apavāda. SEVENTH AHNIKA—Ā DYANTẪU TAKITÂU परवचनात्सिद्धमिति चेत्तन्न No, it is not accomplished through paravacana. किं कारणम् ? Why ? अपवादत्वात् Since this is apavāda. fomanti 13 अपवादोऽयं योगः, तद्यथा - मिदचोन्त्यात्परः इत्येष योगः स्थानेयोगत्वस्य प्रत्ययपरत्वस्य चापवादः । This sūtra is an apavāda in the same way as the sutra Midacōntyāt paraḥ is apavada to both the sutras Ṣaṣṭhī sthānēyōgā and Paraśca. विषम उपन्यास । युक्तं तत्र यदनवकाशं मित्करणं स्थानेयोगत्वं प्रत्ययपरत्वं च बाधते । इह तु पुनरुभयं सावकाशम् । The reasoning is not sound. It is but proper that the sutra Midacōntyāt paraḥ having no other room to operate than the places of operation of the sutras Ṣaṣṭhi sthāniyōgā and Parasca becomes an apavāda to both. Both of them, on the other hand, have here different places of operation. NOTE: The word ubhaya refers to the titva and kitva with reference to pratyaya and the ṭitva and kitva with reference to agama. Since the agamaṭitva and agamakitva have to operate only where Sasthisthānēyōgā operates, the sūtra Ādyantau ṭakitāu is taken to be the apavāda of the sutra Saṣṭhisthānēyōgā and since they need not operate only when Parasca operates and both have different places of operation, the sūtra Adyantāu ṭakitāu need not be taken as the apavāda to the sutra Parasca also. 1 ’ कोsवकाशः ? Which is the different place of operation ? 2 " टित्करणस्य अवकाशः, टित इति ईकारो यथा स्यात् । The room for ṭit to operate is where the strīpratyaya ī appears after a which is tit.
  2. Bombay Edition omits it.
  3. Bombay Edition reads टित्करणसावकाशः

[[14]]

NOTE: The ratyaya a which is ṭit is added after the root car in the word Kurucara by the sūtra Carēṣṭaḥ (3, 2, 16) and nip is added after a which is ṭit in the formation of the word Kurucari by the sutra Tiddhaṇañ….(4, 1, 15) 1 ’ कित्करणस्यावकाशः कितीत्याकारलोपो यथा स्यात् । The room for kit to operate is where ā of dā in gō-dā † a is dropped by the sūtra Ātōlīpa iṭi ca before the kit-pratyaya a. प्रयोजनं नाम तद्वक्तव्यं यन्नियोगतः स्यात् । यदि चायं नियोगतः परः स्यात् तत एतत्प्रयोजनं स्यात् । कुतो नु खल्वेतत् टित्करणादयं परो भविष्यति न पुनरादिरिति, कित्करणाच्च परो भविष्यति न पुनरन्त इति । That, indeed, deserves to be called prayōjana which is secured only as the effect of an injunction. If this is para through an injunction, this may be considered its prayojana. How is this to be understood that through titkarana it becomes para and not adi and through kitkarana it becomes para and not anta? NOTE: This objection is based upon the assumption that there is no injunction of the form ṭit parō bhavati. टितः खल्वप्येष परिहारो यत्र नास्ति सम्भवो यत्परश्च स्यादादिश्व । कितस्त्वपरिहारः अस्ति हि सम्भवो यत्परश्व स्यादन्तश्च | Or perhaps ṭit may escape from this, since it cannot be both para and ādi; and kit cannot escape, since it can be para and anta. NOTE:-Even though paratva and antalva (avayavatva) are entirely different, that which is para and gets the effect of anta may be considered anta. तत्र को दोषः ? What is the harm there ? • 3qat at: fa:’, erreat: get:, figurat: già qfàðu: gagùa | The pratyaya ki is enjoined after ghu if it is preceded by an upasarga by the sūtra Upasargẽ ghōḥ kiḥ (3, 3, 92), and then the prohibitory sutra Nondhatvoḥ (6, 1, 175) will operate in adhyōḥ, pradhyōḥ.

  1. Bombay Edition reads कित्करणसावकाशः SEVENTH ĀHNIKA-ĀDYANTĀU ṬAKITĀU 15 NOTE: The root dha is ghu and, if it is preceded by the prepositions ā and pra, it gets the pratyaya kiḥ. Since it is kit, the a of dha is dropped and the words adhiḥ and pradhiḥ are formed. Here the kitpratyaya i which is para to the root ādhā and pradha may be considered to be its avayava in the forms adhi and pradhi. Suppose a, the instrumental casesuffix which is a ŝas is used after adhi and pradhi; here i becomes y; consequently a which follows the yan of the roots adhā and pradha cannot be pronounced with udatta tone on the strength of the sutra Nōndhātvõḥ. fdaxraqftere: | Farda ad fèzzzuraıfèā ya: qz: 1 Tit too cannot escape; since there is mention of tit, it can become ādi and not para. क्व तर्हि इदानीमिदं स्यात् ‘टित ईकारो भवति’ इति ? If so, where is it then that i is added to tit? य उभयवान् गापोष्टगिति It happens where both are found as in Gāpōṣṭak (3, 2, 8) NOTE:-In the word samaga, the a of ga is dropped on account of the pratyaya ā being kit and ī is added to it to form sāmagī, since a is tit. Hence in the formation of the forms samaga and samagī, the prayojana of tit and kit is found. ā सिद्धं तु षष्ट्यधिकारे वचनात् The object is accomplished by reading it where there is adhikara for saṣthi. सिद्धमेतत् This-the meaning of the objection -is accomplished. कथम् ? How ? षष्ठ्यधिकारेऽयं योगः कर्तव्यः, आद्यन्तौ टकितौ षष्ठीनिर्दिष्टस्य इति This sutra is to be read where there is adhikara to sasthi thus-Ādyanṭāu ṭakitāu ṣaṣṭhīnirdiṣṭasya.

[[16]]

NOTE: The objection to this statement is that the sūtra is not so read. आद्यन्तयोर्वा षष्ठ्यर्थत्वात्तदभावेऽसम्प्रत्ययः Adi and anta being the prayöjaka of ṣasthī, their non-cognitior without it. आद्यन्तयोर्वा षष्ठ्यर्थत्वात्, तदभावे - षष्ट्या अभावे, असम्प्रत्ययः स्यात् आदिरन्तो वा न भविष्यति । Since ādi and anta are the prayōjaka of the sixth case, it is not possible to understand ādi or anta in its absence (in the absence of sasthyartha). NOTE:-Nāgēśabhaṭṭa mentions that ṣaṣṭhyāḥ in ṣaṣṭhyā abhāvē in the Mahabhāṣya means sasthyarthabhāvē, and that artha in sasthyartha means prayojana. युक्तं पुनर्यच्छब्दनिमित्तको नामार्थः स्यात्, नार्थनिमित्तकेन नाम शब्देन भवितव्यम् ? Is it proper to allow the idea dependent on the expression used and not to allow the expression to depend upon the idea to be conveyed? अर्थनिमित्तक एव शब्दः It is certainly the expression that depends upon the idea to be conveyed. तत् कथम् ? How is it ? आद्यन्तौ पष्ट्यर्थी Adi and anta are the prayojaka of sasthi. 1 न चात्र षष्ठीं पश्यामः । तेन ’ मन्यामहे आद्यन्तावेवात्र न स्तः; तयोरभावे षष्ट्यपि न भवति इति ॥ We do not see ṣaṣṭhĩ here. Hence we have to think that even ādi and anta are not here and consequently ṣaṣṭhĩ too is not found in their absence. * NOTE:-Kaiyaṭa says that the nyaya Purastad apavādāḥ anantarān vidhīn bādhantē na uttaran’ holds good only in

  1. ते is another reading. : SEVENTH ĀHNIKA-MIDACŌNTYĀT PARAḤ 17 yathōddēŝapakṣa and not in kāryakalapakṣa; but Nagesabhaṭṭa holds the view that the nyaya holds good in both. Hence the sūtra • Ādyantāu ṭakitāu’ is an apavāda to Ṣaṣṭhī sthānēyōgā’ and not to ‘Parasca.’ 6 मिदचोन्त्यात् परः ( 1,147) There are three topics dealt with here:-(1) that this sutra is an apavāda to Ṣaṣṭhi sthānēyoga and Parasca after pratyayaḥ. (2) that num should be enjoined before j in the root masj etc. and (3) whether the mit is purvānta, parādi, or abhakta. किमर्थमिदमुच्यते ? I What for is this sūtra read? (i.e.) which sūtra is denied its application by this sūtra? मिदचोऽन्त्यात् पर इति ’ स्थानपरप्रत्ययापवादः The sutra Mid acontyāt parah is an apavāda to the sutras Ṣaṣṭhī sthānēyōgā and Parasca after Pratyayaḥ. मिदचोऽन्त्यात् पर इत्युच्यते ; स्थानेयोगत्वस्य प्रत्ययपरत्वस्य चापवादः । The sutra Mid acōniyat parah is read; it is an apavāda to Ṣaṣṭhī sthānēyōgā and Parasca after Pratyayaḥ. eràqueta araa gozifà, aanfà, qaifà, aqift | The examples for its first being the apavāda of Sasthĩ sthāneyōgā are:-kuṇḍāni, vanāni, payāṁsi, yaśāṁsi. NOTE: The stems kunda, vana, payas and yaśas take i, the nominative-accusative plural suffix, after them by the sutra Jaśśasõḥ siḥ (7, 1, 20); when, they get the agama num by the sūtra Napumsakasya jhalacaḥ (7, 1, 72) and a at the end of the former two and preceding s in the latter two is lengthened by the sūtra Sarvanāmasthānē cāsambuddhāu (6, 4, 8). Here the agama num does not replace the final letter of the stems and hence this sūtra stands as an apavada to the sutra Sasthi • sthānēyōgā.
  2. ṣia is omitted in Chāukāmba edition. M. 3 E18 LECTURES ON PATANJALI’S MAHĀBHĀṢYA प्रत्ययपरत्वस्य भिनत्ति, छिनत्ति The examples for its being the apavāda of Parasca after Pratyayaḥ are bhinatti and chinatti. NOTE: The roots bhid and chid take the agama snam before ti, the third person singular termination, present, Here na is inserted after the vowel and not after the roots. Hence this sutra is an apavāda to the sūtra Parasca after Pratyayah. भवेदिदं युक्तमुदाहरणं कुण्डानि वनानि, यत्र नास्ति सम्भवो यदयमचोऽ- न्त्यात्परश्च स्यात् स्थाने च इति । This set of examples - kunḍāni, vanāni-is appropriate, since it is not possible for the agama num to follow the last vowel and also to be in its stead. इदं त्वयुक्तं पयांसि यशांसि इति ; अस्ति हि सम्भवो यदयम् अचोऽन्त्यात् परश्च स्यात् स्थाने चेति । This set of examples - payāmsi, yaśamsi - is not suitable; for the agama num can come after the last vowel and in the place of the final letter. NOTE:-Both the sutras Mid acōntyat parah and Sasthī sthānēyōgā may operate here, num being inserted after the last vowel and being substituted for the final letter s. एतदपि युक्तम् This set, too, is appropriate. कथम् ? How ? नैवेश्वर आज्ञापयति, नापि धर्मसूत्रकाराः पठन्ति अपवादैरुत्सर्गा बाध्यन्ताम इति । Neither Veda enjoins nor the authors of Dharmasūtras have stated it as a rule that general rules are set at naught by exceptions. किं तर्हि ? Whence then is it so learnt ? लौकिकोऽयं दृष्टान्तः । लोके हि सत्यपि सम्भवे बाधनं भवति । तद्यथा - दधि ब्राह्मणेभ्यो दीयतां तर्क कौण्डिन्याय इति । सत्यपि सम्भवे दधिदानस्य तदान SEVENTH ĀHNIKA-MIDACÖNTYAT PARAḤ 19 निवर्तकं भवति । एवमिहापि सत्यपि सम्भवे अचामन्त्यात्परत्वं षष्ठीस्थानेयोगत्वं alfâcgà | It is a rule current in the world. The exception, in the world, sets at naught the general rule, even though there is a chance for both to stand side by side. This is illustrated thus:One says, “Let curd be served to brahmans and buttermilk to Kāunḍinya.” Even though it is possible to serve both curd and buttermilk to Kāuṇḍinya, he is served only with buttermilk and hence the statement ‘Let buttermilk be served to Kauṇḍinya’ completely sets at naught the general statement “Let curd be served to brahmans,’ with reference to Kauṇdinya. So also the state of following the last vowel, here, sets at naught its occupying the place of the final letter. NOTE:-Hence Kaiyata says Samanyavihitaḥ visēṣavihitēna bādhyatē, na samuccīyatē, nāpi vikalpyatē. II अन्त्यात्पूर्वो मस्जेर्मिद् अनुषङ्गसंयोगादिलोपार्थम् Mention of mid before the final consonant in masj for the sake of the elision of anusanya and samyōgādi. amaregat Heafig athy: Mid has to be enjoined before the final consonant of masj. किं प्रयोजनम् ? What for ? अनुषङ्गसंयोगादिलोपार्थम् - अनुषङ्गलोपार्थं संयोगादिलोपार्थं च । अनुषङ्गलोपार्थं तावत् ममः मनवान्; संयोगादिलोपार्थं भङ्क्ता, मङ्क्तुम्, मङ्क्तव्यम् For the sake of the elision of anusanga or the penultimate n and of samyōgādi. The examples where there is anuṣangalōpa are magna and magnavān and those where there is samyōgādilõpa are manktā, mañktum and maṅktavyam. NOTE:-Magna is formed thus :-masj+ta=masnj+ta = masnj+na (ta becoming na by the sutra ōditasca (8, 2, 45)= manj+na (s being dropped by the sutra Skōḥ samyōgādyōrantē ca (8, 2, 29)= maj+na (n being dropped by the sūtra · Aniditām C

[[20]]

hala upadhāyāh leiviti’ ( 3, 4, 24 ) = magna (j changing to g, the sūtra Õilitaśca being asiddha). In manktā, manktum and manklavyam, s is dropped on the strength of the sūtra Skōḥ saṁyōgādyōrantē ca.’ भर्जिमच्यश्च In bharj and marc too. भर्जिमच्यश्च अन्त्यात् पूर्वी मिद् वक्तव्यः - भरूजा मरीचय इति Mention of mid before the final consonant in bharj and marc also is necessary for the formation of the words bharūjā anc maricayak. स तर्हि वक्तव्यः It is then to be mentioned. न वक्तव्यः No, it need not. निपातनात् सिद्धम्’ The object is accomplished through nipātana. किं निपातनम् ? Where is the nipātana? भरूजाशब्दोऽङ्गुल्यादिषु पठ्यते, मरीचिशब्दो बाह्वादिषु । The word bharūjā is read in angulyādigaṇa in Chapter V and marīci in bāhvādigana in Chapter IV. III किं पुनरयं पूर्वान्तः, आहोस्वित् परादिः, आहोस्विद् अभक्तः ? Is this (n) to be considered as the final of that which precede it, or as the initial of that which follows it, or as an elemen forming a part of neither? 2 १ कथं वायं पूर्वान्तः स्यात् ? कथं वा परादिः ? कथं वाभक्तः ? Under what circumstances can this be taken as pārvānta parādi or abhakta ?

  1. Bombay Edition does not read this as a Vārttika. 2 is the reading in the Ranas SEVENTH ÀHNIKA-MIDACŎNTYĀT PARAḤ 21 यद्यन्त इति वर्तते ततः पूर्वान्तः; अथादिरिति वर्तते ततः परादिः ; अथोभयं निवृत्तं ततोऽभक्तः । If it is taken as the final letter, it is pūrvānta; if it is taken as the initial letter, it is parādi; if it is neither, it is abhakta. कश्चात्र विशेषः ? What is the peculiarity in each? अभक्ते दीर्घनलोपस्वरणत्वानुखारशीभावाः It being abhakta, ( there is difficulty in) dīrghatva, nalāpa, svara, ṇatva, anusvāra and śībhāva.

यद्यभक्तः, दीर्घत्वं न प्राप्नोति कुण्डानि वनानि; ‘नोपधायाः ‘, ’ सर्वनामस्थाने चासम्बुद्धौ’ इति दीर्घत्वं न प्राप्नोति । दीर्घ । · If it is abhakta, lengthening (of a) in kuṇḍāni and vanāni cannot take place; lengthening through the sutra Sarvanāmasthānē cāsambuddhāu’ following the sutra ‘Nōpadhāyāḥ’ does not take place. mate. NorE :—If n is abhakta, a cannot be taken as the penulti- 1 नलोप - नलोपश्च न सिध्यति - अनेत्री ते वार्जिना त्री षधस्थ : ता ता पिण्डानाम् नलोपः प्रातिपदिकान्तस्य इति नलोपो न प्राप्नोति । नलोप । The elision of n cannot take place through the sutra Nalopaḥ prātipadikāntasya’ (8, 2, 7), so that the forms trī, vājinā and 6 tā may have to be considered irregular in the Vedic sentence • Agnē trī tē vājinā trī ṣadhasthā tā tā piṇḍānām.’ NOTE: It is to be determined wherefrom this quotation tā tā piṇḍānām is taken. Occasion for the sūtra ‘Nalōpaḥ prātipadikāntasya arises after the case-suffix i is dropped by the sūtra Śē śchandasi bahulam (6, 1, 70.)

  1. अनेत्री ते वार्जिना श्री धस्थ तिस्रस्तै जिह्वा ऋतजात पूर्वी : is (R. V. 3,20. 2) 2. या ते गात्राणामृतुथा कृणोमि ता ता पिण्डनां प्रजु॑होम्यनौ is (R. V. 1,163, 19)

[[22]]

स्वर - स्वरश्च न सिध्यति - सर्वाणि ज्योतींषि - सर्वस्य सुपि इत्याद्युदात्तत्वं न
प्राप्नोति । स्वर ।
The udattasvara for the initial cannot be got from the sūtra
syllable in the word sarvāni Sarvasya supi’ ( 6, 1, 191),
since the stem is not followed by the case-suffix on account of n lying between the stem and the suffix.
,
णत्व । णत्वं च न सिध्यति माषवापाणि त्रीहिवापाणि - पूर्वान्ते प्रातिपदिकान्तनकारस्य इति सिद्धं परादौ विभक्तिनकारस्य इति । अभक्ते नुमो ग्रहणं कर्तव्यम् 1
The change of n to n is not accomplished in the words māṣavāpāṇi, vrīhivāpāṇi; if it is considered as pūrvānta, ṇatva takes place on the strength of the sutra Prātipadikāntanum vibhaktiṣu ca (8, 4, 11) and if it is taken as parādi, natva takes place, 12 being taken as a part of case-suffix. If it is taken as an abhakta, num has to be mentioned.
णत्व ।
न कर्तव्यम् ; क्रियते एतद् न्यास एव प्रातिपदिकान्तनुम् - विभक्तिषु च इति ।
It need not be mentioned. It has already found a place in the sutra Pratipadikāntanum vibhaktiṣu ca’ itself.

अनुस्वार । अनुस्वारश्च न सिध्यति - द्विषंतपः, परंतपः, मो अनुस्वारो हलि इत्यनुस्वारो न प्राप्नोति । Anusvāra in dviṣamtapaḥ and paramtapaḥ cannot be secured on the strength of the sūtra Monusvārah (8, 3, 23 ). NOTE: The word dviṣamtapaḥ means dviṣantam tāpayati and it is formed thus:-From the sūtra Dviṣatparayōs tāpēḥ (3, 2, 39), the pratyaya kshac is used at the end and a of tāap is shortened from the sūtra Khaci hrasvah (6, 4, 94 ); The mumagama is got from the sūtra Arurdviṣad-ajantasya mum ( 6, 3, 67) ; t of dviṣat is dropped by the sūtra Samyāgāntasya lōpaḥ; dviṣam is considered a pada by ēkadēśavikṛtanyāya and m is changed to anusvāra by the sūtra · Mōsnusvāraḥ.’ $ मा भूदेवम्; नश्वापदान्तस्य झलि इत्येवं भविष्यति । SEVENTH ĀHNIKA-MIDACŌNTYĀT PARAḤ 23 Let it not happen through that sūtra; let the anusvāra replace m by the sūtra • Naścāpadāntasya jhali (8, 3, 24 ). यस्तर्हि न झल्परः, वहंलिहो गौः, अभ्रंलिहो वायुः । अनुस्वार | If so, vahumlihah and abhramlihah in vahamlihō gauḥ and abhraṁlihō vāyuḥ where m is not followed by jhal may serve as examples. शीभाव । शीभावश्च न सिध्यति - त्रपुणी, जतुनी, तुम्बुरुणी - नपुंसकादुत्तरस्यौडः शीभावो भवतीति शीभावो न प्राप्नोति । Śībhāva in the words trapunī, jatunī and tumburuṇī is not possible, since the nominative-accusative-dual suffix au cannot be replaced by ĩ on the strength of the sutra Napumsakacca’ (7, 1, 19 ) ( since an intervenes between the stem and the casesuffix.) एवं तर्हि परादिः करिष्यते If so, let it be taken as the initial of what follows. परादौ गुणवृद्धयौत्वदीर्घनलोपानुखारशीभावे नकारप्रतिषेधाः It being parādi, ( there is difficulty in ) guna, orddhi, autva, dīrgha, nalōpo, anusvāra and nakārapratiṣēdha in śībhāva. यदि परादिः, गुणः प्रतिषेध्यः - त्रपुणे, जतुने, तुम्बुरुणे ’ घेर्डिति’ इति गुणः प्राप्नोति । गुण । | If it is parādi, there is chance for u in trapuṇē, jatunē and tumburune to take guna in the dative singular, since the suffix is nit on the strength of the sūtra Gher niti (7, 8, 111 ) and it is to be prohibited. |

वृद्धि | वृद्धिः प्रतिषेध्या अतिसखीनि ब्राह्मणकुलानि - सख्युरसम्बद्धौ इति णित्वे, अचो णिति इति वृद्धिः प्राप्नोति । वृद्धि | There is chance for i in atisakhīni in the sentence atisakhini brāhmaṇakulāni to take vṛddhi before the nominative plural suffix si which is enjoined to be nit by the sūtra Sakhyur asambuddhāu (7, 1, 92 ) on the strength of the sūtra Acī nniti (7, 2, 115 ) and it is to be prohibited.

[[4]]

औत्व - औत्वं च प्रतिषेध्यम् त्रपुणि, जतुनि, तुम्बुरुणि - इदुद्भ्याम्, औत्, अव घेः इति औत्वं प्राप्नोति । औत्व । There is chance for i, the locative singular suffix in trapuni, jatuni, tumburuni to be changed to au on the strength of the sūtras Idudbhyām (7, 8, 117), āut ( 7, 8, 118) and Acca gheh (7, 8, 119 ) and it is to be prohibited.

दीर्घ दीर्घत्वं च न सिध्यति - कुण्डानि वनानि - नोपधायाः सर्वनाम - स्थाने चासम्बुद्धौ इति दीर्घत्वं न प्राप्नोति । The lengthening of a in kuṇḍāni, vanāni, a not being to be considered as an upadha of a word ending in n, is not possible on the strength of the sūtra Sarvanāmasthānē cāsambuddhāu (7, 4, 8) following the sūtra Nāpadhayah. मा भूदेवम्, अतो दीर्घो यञि, सुपि च इत्येवं भविष्यति । Let not the lengthening be on the strength of that sutra and let it be on the strength of the sūtra Supi ca (7, 3, 102 ), where there is anuvṛiti to the words ataḥ, dirghaḥ and yañi from the sūtra Atō dīrghā yani (7, 1, 3). इह तर्हि अस्थीनि दधीनि, प्रियसखीनि बाह्मण कुलानि If so, what is to be said here in asthini, dadhini and priyasakhīni in the sentence priyasakhīni brāhmaṇakulāni ? नलोप - नलोपश्च न सिध्यति - अनेत्री ते वार्जिना न्री पधस्थ, ता ता पिण्डनाम् ’ नलोपः प्रातिपदिकान्तस्य ’ इति नलोपो न प्राप्नोति । नलोप The elision of n is not possible in trī vājinā, tā in the Vedic lines Agnē trī tē vājinā trī ṣadhasthā, tā tā piṇḍānām on the strength of the sūtra Nalōpaḥ prātipadikāntasya. अनुस्वार अनुस्वारश्च न सिध्यति - द्विषन्तपः, परन्तपः मोनुस्वारो हलि इत्यनुस्वारो न प्राप्नोति M cannot be replaced by anusvāra in the words dviṣamtapaḥ, parantupak on the strength of the sūtra Monusvārah (8, 3, 23 ), where there is the anuvrtti for hali from the sūtra Hali sarvāsām (8, 3, 22 ). SEVENTH AHNIKA-MIDACŌNTYĀT PARAH मा भूदेवम् " नश्चापदान्तस्य झलि ’ इत्यनुस्वारो भविष्यति 25 Let it not be so; let anusvāra set in on the strength of the sūtra Naścāpadāntasya jhali (8, 3, 24), यस्तर्हि न झल्परः वहलिहो गौः अभ्रंलिहो वायुः If so, what about the anusvāra in the words vahamlihaḥ and abhraṁlihaḥ in the sentences vahuṁlihō gāuḥ and abhraṁlihō vāyuḥ where m is not followed by jhal. शीभावे नकारप्रतिषेधः शीभावे नकारस्य प्रतिषेधो वक्तव्यः - त्रपुणी, जतुनी, तुम्बुरुणी; सनुम्कस्य शीभावः प्राप्नोति । It is to be said that nakara should be exempted in śībhāva in the words trapuṇī, jatunī, tumburuṇī; otherwise i may take the place of n + au (the nominative-accusative dual suffix). नैष दोषः, ’ निर्दिश्यमानस्य आदेशा भवन्ति’ इत्येवं न भविष्यति । There is no scope for this doṣa, since ādēŝas take the place of those which are mentioned in the sutras. Nor :—The sūtra Napunsakacca (7, 1, 19 ) enjoins that takes the place of au; hence there is no scope for ʼn to be elided. यस्तर्हि निर्दिश्यते तस्य न प्राप्नोति । If so, the ādēsa cannot replace what is mentioned in the sūtra. कस्मात् ? Why ? नुमा व्यवहितत्वात् Since num stands between the stem and the suffix. एवं तर्हि पूर्वान्तः करिष्यते If so, it is considered as pūrvānta. पूर्वान्ते नपुंसकोपसर्जनह्रस्वत्वं द्विगुखरथ It being purvānta, there is difficulty in the shortening of the • vowel in the neuter stem which is upasarjana and in the svara of dvigu compound. M. 4

[[26]]

यदि पूर्वान्तः क्रियते, नपुंसकोपसर्जनहस्वत्वं द्विगुस्वरश्च न सिध्यति If it is taken as pūrvānta, there is difficulty in the shortening of the vowel in the neuter stem which is upasarjana and in the svara of dvigu compound. नपुंसकोपसर्जनह्रस्वत्वम् - आराशस्त्रिणी, धानाशष्कुलिनी निष्कौशाम्बिनी, निर्वाणसिनीं । If n is considered as pūrvānta, the stem cannot be considered as ending in a vowel and hence the forms ārāśastriṇī, dhānāśaṣkulinī, niṣkāuśāmbinī, nirvārāṇasinī cannot be secured on account of the operation of the sūtra Hrasvõ napuṁsakē prātipadikasya (1, 2, 47). द्विगुवर पञ्चारत्निनी, दशारत्त्रिनी - नुमि कृते अनजन्तत्वादेते विधयो न प्राप्नुवन्ति

The final is said to take udattasvara in dvigu by the sutra Samāsasya (6, 1, 223) and the final here is n, so that there is difficulty for the sūtra to operate with reference to pañcāratninī, daśāratninī. After num appears on the operation of the sūtra Napunsakersya jhalacak (7, 1, 72), the other rules cannot operate since the stem does not end in a vowel. न वा बहिरङ्गलक्षणत्वात् Absence of difficulty on account of bahirangalakṣaṇa. न वैष दोषः This difficulty does not arise. किं कारणम् ? Why ? बहिरङ्गलक्षणत्वात् - बहिरङ्गो नुम्, अन्तरङ्गा एते विधयः । असिद्धं बहिरङ्गमन्तरङ्गे On account of bahirangalıkṣana. Num is bahiranga (since it needs the presence of case-suffix) and these rules are antaranga (since they do not depend upon case-suffix for their operation); The effect of bahirangasūtras is considered non-existent when antarangasūtras begin to operate. द्विगुस्वरे भूयान् परिहारः विहन्तुमिति कृत्वा द्विगुस्वरो भविष्यति सङ्घातभक्तोऽसौ नोत्सहते अवयवस्येगन्ततां’ SEVENTÍ ÁHNIKA—ËCA IGGHRASVĀDĒSĒ 27 The solution is easier with reference to dvigusvara. Considering that the whole is not prepared to allow its part being deprived of its ending in ik, the dvigusvara will operate. NorE :-The final syllable in dvigu is udatta. एच इग्घ्रस्वादेशे ( 1-1-48) किमर्थमिदमुच्यते ? What for is this sūtra read? एच इग्वचनं सवर्णाकारनिवृत्त्यर्थम् । The sūtra is read for preventing like letter and akāra. एच इग्भवतीत्युच्यते सवर्णनिवृत्त्यर्थम् अकारनिवृत्त्यर्थं च । It is said that ik replaces ēc to prevent like letters and akāra from replacing them. सवर्णनिवृत्त्यर्थं तावत् - एडो हस्वादेशशासनेषु अर्द्ध एकारो अर्द्ध ओकारो वा मा भूत् इति Firstly with reference to savarnanivrtti-So that half e’ and ‘half o’ may not be used when the rules relating to the shortening of long vowels operate. अकारनिवृत्त्यर्थं च - इमावैचौ समाहारवर्णौ, मात्रावर्णस्य मात्रेवर्णोवर्णयोः, तयोः ह्रस्वशासनेषु कदाचिदवर्णः स्यात् कदाचिदिवर्णोवर्णी, मा कदाचित् अवर्णं भूत् इत्येवमर्थमिदमुच्यते । With reference to akāranivṛtti too-The two letters which come under the pratyāhāra āic are diphthongs having one mātrā for a and another mātrā for i or u. Hence when rules relating to shortening operate, sometimes a may be substituted and sometimes i or u. This sūtra is read to avoid the substitution of a under any circumstances. अस्ति प्रयोजनमेतत् ? Is this the prayojana ? किं तहींति ? What then ? दीर्घप्रसङ्गस्तु Chance for the long.28 LECTURES ON PATANJALI’S MAHABHĀṢYA दीर्घास्त्विकः प्राप्नुवन्ति Long iks have a chance to replace them. किं कारणम् ? Why ? स्थानेऽन्तरतमो भवतीति Since that which replaces another closely resembles it. NorE :-Since, 6, āi and āu have two mātrās, it is legitimate that they are replaced by i and й which have two mātrās. ननु च हस्वादेश इत्युच्यते, तेन दीर्घा न भविष्यन्ति Oh! there is mention of hrasvādēŝa and hence there is no chance for long letters to replace them. विषयार्थमेतत् स्यात् एचो ह्रस्व प्रसङ्गे इग्भवति इति । It is intended to show the occasion and hence the sūtra means that ik takes the place of ec when there is an opportunity for a hrasva to set in. दीर्घाप्रसङ्गस्तु निवर्तकत्वात् Non-occasion for dirgha to set in, the sutra being one of prohibition. दीर्घाणां त्विकामप्रसङ्गः There is no opportunity for the long iks to replace ēc. किं कारणम् ? Why ? निवर्तकत्वात् Since the sūtra is one of prohibition. नानेन इको निर्वर्त्यते Iks are not made to appear by this sutra. किं तर्हि ? What then ? अनिको निवर्त्यते ; सिद्धा पत्र हस्वा इकचानिकश्च तत्रानेन अनिको निवर्त्यते । The aniks are prohibited; short letters, both iks and aniks are ready and of them aniks are prohibited. SEVENTH ĀHNIKA-ĒCA IGGHRASVADËSË 29 सवर्णनिवृत्त्यर्थेन तावन्नार्थः Firstly suvarṇanivrtti cannot be a prayojana. सिद्धमेङः सस्थानत्वात् It is accomplished with reference to ēn, on account of the same place of articulation. सिद्धमेतत् It is accomplished. कथम् How ? एङः सस्थानत्वात् इकारोकारौ भविष्यतः, अर्द्ध एकारोऽर्द्ध ओकारो वा न भविष्यति । I and u replace en, they having the same place of articulation and hence half and half ō do not come in. ननु चङः सस्थानतरावर्षैका राद्धकारौ ? Is it not that half and half ō have their place of articulation nearer to that of è and ō? न तौ स्तः; यदि हि तौ स्यातां तावेवायमुपदिशेत् । They do not exist; if they were to exist, he would have mentioned only them. ननु च भोश्छन्दोगानां सात्यमुग्रिराणायनीया अर्द्धमेकारमर्द्धमोकारं चाधीयते सुजाते ए अश्व सूनृते, अध्वर्यो ओ अद्रिभिः सुतं, शुक्रं ते ए अन्यत्, यजतं ते ए अन्यत् इति ? Oh! sir, is it not that those who belong to Satyamugri and Rāṇāyanīya recensions, among Samavēdins, read half ẽ and half in sujātē e asvasūnṛte, adhvaryo o adribhiḥ sutam, ŝukram të e anyat, yajatam të e anyat. पार्षद कृतिरेषा तत्रभवताम् ; नैव लोके नान्यस्मिन् वेदे अर्द्ध एकारः अर्द्ध ओकारो वास्ति । It is the work of a section of revered men; neither in ordinary usage nor in any other Veda does exist half ẽ or half ō. अकारनिवृत्त्यर्थेनापि नार्थः Akāranivṛtti, too, cannot be a prayōjana.

[[30]]

ऐचोचोत्तरभूयस्त्वात् On account of aic having more of the second element. ऐचोश्चोत्तरभूयस्त्वाद् अवर्णो न भविष्यति । भूयसी मात्रा इवर्णोवर्णयोः, अल्पीयसी अवर्णस्य । भूयस एव ग्रहणानि भविष्यन्ति आनीयतामित्युच्यते, तत्र च अवरतः पञ्चकारुकी भवति । ; तद्यथा ब्राह्मणग्राम

A cannot replace é or o, since aic have more of the second element. I and u have greater mātrās than a. Only those that predominate are taken into action. For instance it is said ‘Let Brahman village come’, though there exist five kinds of artisans in the locality. NOTE:-(1) This sūtra is necessary, according to the Sūtrakāra, since he has mentioned different places of articulation for ēc and ik. According to the Vārttikakāra ē and i, and ō and u have the same place of articulation and ai and āu have half mātrā of a and one and a half mātrās of i and u respectively and therefore the sūtra is unnecessary. NOTE:-(2) Since é and i, and ō and u are said to have the same place of articulation in the Kātyāyana Prātiśākhya, it is possible that the author of the same and that of the vārttikas here may be identical. षष्ठी स्थानेयोगा (1, 1, 49) 3. the There are five topics here:-1. The vigrahavākya of the word sthānēyōgā; 2. the purpose served by the sutra different ways of interpreting the word ayōgā by taking sthānēyīgā as a phrase consisting of the words sthānē and ayōgā 4. whether there is any need for any linga in the sūtra to suggest that the saṣṭhī is sthānēṣaṣṭhī 5. Mahābhāṣyakāra’s arriving at the purpose served by the sūtra in the sense taken by the Varttikakāra through laukikanyāya and suggesting another meaning to the sūtra. किमिदं स्थानेयोगेति ? What is it-sthānēyōgā? (i. e.) is it a compound word in which case the presence of the case-suffix in sthane is not SEVENTH ĀHNIKA-SASTHI STHANEYŌGĀ 31 necessary or is it a phrase made up of the words sthānē and yōgā in which case yōgā should be yuktiḥ. स्थाने योगोऽस्याः सेयं स्थानेयोगा, सप्तम्यलोपो निपातनात् । तृतीयाया वा एत्वम्, स्थानेन योगोऽस्याः सेयं स्थानेयोगेति । The word sthānēyōgā is split as sthānē yōgaḥ asyāḥ sā, the absence of the elision of the seventh case-suffix being through nipātana. Or it may be split as sthānēna yōgaḥ asyāḥ sā, where è for the third-case suffix is through nipātana. NOTE:-Kaiyaṭa says that some take the word sthāna to mean artha and many to mean prasanga. II किमर्थं पुनरिदमुच्यते ? Why is this sūtra read ? 1

  • षष्ठीस्थानेयोगवचनं नियमार्थम् The mention of the sūtra Ṣaṣṭhī sthānēyōgā is for niyama. नियमार्थोऽयमारम्भः This sūtra is for the sake of niyama. gnará qgauf:; arazat ar afa à að qgangafarai sıgafa; इप्यते च, व्याकरणे या षष्ठी सा स्थानेयोगैव स्यादिति । तच्चान्तरेण यत्नं न सिध्यतीति षष्ठ्याः स्थानेयोगवचनं नियमार्थम् । एवमर्थमिदमुच्यते । The meanings of the sixth case suffix are 101; the moment the sixth case suffix is mentioned, all the meanings which it has have a chance to be applied there; it is desired that the saṣṭhi in grammar is only sthānēyōgā. Since it is not accomplished without effort, the sutra is read for the sake of niyama. The sutra is read only with this purpose in view. NOTE:-Kaiyaṭa says that the hundred and one meanings of sasthī are given in the work Saṣṭhidandakapāṭha. अस्ति प्रयोजनमेतत् ? Is this the prayājana ? किं तहींति ? What then ? अवयवषष्ठ्यादिष्वतिप्रसङ्गः शासो गोह इति Ativyāpti (of this sutra) in places of avayavaṣasthi etc., as with reference to the roots sās, guh.
  1. Bombay Edition reads 7: 32 LECTURES UN FALAINO DUE N अवयवषष्ठ्यादयस्तु न सिध्यन्ति The purposes of avayavaṣaṣṭhi etc. are not served. तत्र को दोषः ? What is the harm then ? शासो गोह इति शास इदहलोः ( 6, 4, 34 ) इति शासेश्वान्त्यस्य स्यादुपधामात्रस्य च । ऊदुपधाया गोहः (6, 4, 89 ) इति गोहेश्वान्त्यस्य स्यादुपधा- मात्रस्य च । Sāsō gōha iti—In the sūtra Ŝāsa idan halōh, i will replace antya and upadhā of śās. Similarly in the sūtra īd upadhāyā gōhaḥ й will replace the antya and upadha of the root guh. अवयवषष्ठ्यादीनां चाप्राप्तिर्योगस्यासन्दिग्धत्वात् Non-coming of avayavaṣaṣṭhi etc., on account of the absence of ambiguity in the sūtra. अवयवषष्ट्यादीनां च नियमस्याप्राप्तिः There is no chance for the sutras dealing with avayavaṣaṣṭhi to come within the province of this sūtru. किं कारणम् ? Why ? योगस्यासन्दिग्धत्वात् Since there is no ambiguity in the sūtra. सन्देहे नियमः, न चावयवषष्ठ्यादिषु सन्देहः When there is ambiguity, this sūtra operates and there is no ambiguity in the sutras relating to avayavaṣasthi etc. किं वक्तव्यमेतत् ? Is this to be said ? न हि – No, need not. कथमनुच्यमानं गंस्यते ? How is it to be understood if it is not said? W लौकिकोऽयं दृष्टान्तः तद्यथा लोके कश्चित् कञ्चित् पृच्छति ’ ग्रामान्तरं गमिष्यामि, पन्थानं मे भवान् उपदिशतु’ इति । स तस्मायाचष्टे, ’ अमुष्मिन्नवकाशे हस्तदक्षिणो ग्रहीतव्यः, अमुष्मिन्नवकाशे हस्तवामः’ इति । यस्तत्र तिर्यक्पथो भवति न तस्मिन्संदेह इति कृत्वा नासावुपदिश्यते । एवमिहापि सन्देहे नियमः, न चावयवषष्ठ्यादिषु सन्देहः || SEVENTH ĀHNIKA-ṢAṢṬHĨ STHANĒYŌGĀ 33 There is this decision in the world. Suppose one says to another, ‘I wish to go to another village and kindly direct me.’ He replies to him, ‘You should turn to the right in this place and to the left here.’ He is not given any direction if there is a transverse path, since there is no difficulty for him to decide the right path. So also this sūtra Ṣaṣṭhī sthānēyōgā operates wherever there is a doubt. In cases of avayavaṣaṣṭhi etc. there is no room for any doubt. अथवा स्थाने अयोगा स्थानेयोगा III Or sthānēyōgā is considered as a phrase made up of the words sthānē and ayōgā. NOTE:-It seems that Mahābhāṣyakāra gives his own opinion from here to the end of this sūtra, though Benares edition has reconstructed some as vārttikas. किमिदमयोगेति ? What is this-ayāgā ? अव्यक्तयोगा अयोगा Ayōgā means that where the sambandha is not clear. अथवा योगवती योगा Or yōgā may be taken in the sense of yōgavatī. का पुनर्योगवती ? What is the meaning of yogavati P यस्य बहवो योगाः That which has many yogas. कुत एतत् ? How is this arrived at ? भूम्नि हि मतुब् भवति The suffix matup is used to denote many. NOTE: The sutra then means that the ṣasthi which has many sambandhins becomes sthānē saṣṭhi when there is a doubt. विशिष्टा वा षष्ठी स्थानेयोगा IV The ṣasthi which has a characteristic is sthānēyōgā. M. 5

[[34]]

NorE :~~This may be taken as Mahābhāsyakāra’s sūtra - like statement, which is explained by himself. अथवा किञ्चिल्लिङ्गमासज्य वक्ष्यामि ’ इत्थंलिङ्गा षष्ठी स्थानेयोगा भवति’ इति, न च तल्लिङ्गम् अवयवषष्ठ्यादिषु करिष्यते । Or shall I provide it with a characteristic sign and say that the saṣṭhi with this sign is sthānēyōgā and avayavaṣaṣṭhi and others are not provided with that sign. यद्येवं ‘शास इदङ् हलोः ’ ’ शा हौ’ शासिग्रहणं कर्तव्यम् - स्थानेयोगार्थं लिङ्गमा सक्ष्यामि इति । If so, the word sasaḥ should be read in the sūtra Śā hāu (6, 4, 35) which follows the sūtra Sasa idan halok (6, 4, 34), so that it may be provided with the linga denoting sthāneyogatvam. NOTE:-As it is, there is anuvṛtti to the word sasaḥ from the previous sūtra. It is avayavaṣaṣṭhī there and hence it would be devoid of the sign for sthānēṣaṣṭhī. So there will be need to read Śāsah here. न कर्तव्यम्; यदेव अदः पुरस्तादवयवषष्ठ्यर्थं प्रकृतमेतदुत्तरत्रानुवृत्तं सत् स्थानेयोगार्थं भविष्यति । No, it need not be done; that which is used in the previous sūtra denoting avayavasambandha is taken here to denote sthānāyāga. कथम् How? अधिकारो नाम त्रिप्रकारः - 1. कश्चिदेकदेशस्थः सर्वं शास्त्रमभिज्वलयति यथा प्रदीपः सुप्रज्वलितः सर्वे देशमभिज्वलयति । 2. अपरोऽधिकारो यथा रज्ज्वायसा वा बद्धं काष्टमनुकृष्यते तद्वदनुकृष्यते चकारेण । 3. अपरोऽधिकारः प्रतियोगं तस्यानिर्देशार्थ इति योगेयोगे उपतिष्ठते । तद्यदैष पक्षः - अधिकारः प्रतियोगं तस्यानिर्देशार्थ इति, तदा हि यदेवादः पुरस्तादवयवषष्ठ्यर्थमेतदुत्तरत्रानुवृत्तं सत् स्थानेयोगार्थ भविष्यति । Adhikāra is of three kinds :-(1) One stands in one place and has purview throughout the whole ŝāstra like a well-lighted lamp which throws its light throughout its range. (2) The SEVENTH ĀHNIKA—ṢAṢTHĨ STHANĒYÖGĀ 35 second is one which is taken to another place by the word ca, as a log of wood tied to a rope or an ironchain. (3) The third is that which is taken to each sutra that follows to avoid repetition. Here when this pakṣa that it is meant to avoid repetition in each sūtra is taken, that which is stated in the previous sūtra to denote avayavayōga is taken here and is made to denote sthānēyōga. संप्रत्ययमात्रमेतद्भवति । न ह्यनुच्चार्य शब्दं लिङ्गं शक्यमा सङ्क्तुम् । This can only be inferred; for it is not possible to understand the linga, unless the word is pronounced. एवं तदेशे तल्लिङ्गं करिष्यते, तत्प्रकृतिमास्कन्त्स्यति If so, the ādēŝa is provided with the linga and it will step over the prakrti• यदि नियमः क्रियते, यत्रका षष्ठी अनेकं च विशेष्यं तत्र न सिध्यति - अङ्गस्य हलः अगः संप्रसारणस्य इति ; हलपि विशेष्योऽपि विशेष्यः, सम्प्रसारणमपि विशेष्यम् । असति पुनर्नियमे, कामचारः एकया षष्ठ्या अनेकं विशेषयितुम् - तद्यथा देवदत्तस्य पुत्रः पाणिः कम्बल इति । तस्मान्नार्थो नियमेन । If recourse is taken to niyama, there is difficulty when saṣṭhī is one and the viśesyas are many. In the sūtra Halak (6, 4, 2) where there is anuvṛtti for angasya from the previous sūtra, angasya is in the sixth case and its visēṣyas are hal, an and samprasāraṇam. If there is no niyama, it is possible for one ṣaṣṭhi to have many visēṣyas, as in the statement Devadatta’s son, palm and blanket. Hence niyama is not necessary. NOTE:-The relation between Devadatta and son is pitāputratva, that between him and palm is avayavyavayavatva and that between him and blanket is svasvāmibhāva. Since the sutra Halaḥ means angavayavat halaḥ param yad angāntyāvayava - anrūpasamprasāranam tasya dirghak, the sasthi in angasya has to quality the visēṣyas differently. V ननु चोक्तम् एकशतं षष्ठ्यर्थाः, यावन्तो वा सन्ति ते सर्वे षष्ठ्यामुच्चारितायां प्राप्नुवन्तीति

[[36]]

Has it not been said that the sixth case suffix has one hundred and one meanings and all the possible meanings make their appearance when the sixth case-suffix is mentioned ? àq aìa:; aufì xìà agatsiaqrarar: eraf drar: diar: Graràfà, शब्दस्य तु शब्देन कोsन्यो अभिसम्बन्धो भवितुमर्हति अन्यदतः स्थानात् ? This difficulty does not arise; even though there are different kinds of relationship in the world through property, birth, instruction and sacrifice, what relationship is there between one word and another other than the prasanga ? NOTE :—Svasvāmitvasambandha is through property, pitāputratva is through birth, gurusiṣyabhāvatva is through instruction and yajamānaṛtviktva is through sacrifice. शब्दस्यापि शब्देनानन्तरादयोऽभिसम्बन्धाः । अस्तेर्भूर्भवतीति सन्देहः स्थाने, अनन्तरे, समीपे इति Why, there are, even between one word and another, the relationships of immediate proximity etc. When it is said bhu is for as, there is the doubt whether it replaces it, or it is used immediatly after it or near it. सन्देहमात्रमेतद्भवति । सर्वसन्देहेषु चेदमुपतिष्ठते - व्याख्यानतो विशेषप्रतिपत्तिर्नहि सन्देहादलक्षणम् - इति । स्थान इति व्याख्यास्यामः । Surely there arises the doubt. But in all cases of doubt there springs the principle that the doubt is cleared through commentary and the sastra should not be considered defective on account of a doubt. We explain that the meaning of sasṭhī here is prasanga. न तहींदानीमयं योगो वक्तव्यः If so, this sūtra need not be read. वक्तव्यश्व It has to be read. किं प्रयोजनम् ? What for? षष्ठ्यन्तं स्थानेन यथा युज्येत यतः षष्ठ्युच्चारिता The word after which the sixth case suffix is used goes with sthānitva. किं कृतं भवति ? What is it that is achieved ? SEVENTH ĀHNIKA-STHĀNËNTARATAMAḤ 37 निर्दिश्यमानस्यादेशा भवन्ति इत्येषा परिभाषा न कर्तव्या भवति । There is no need to formulate the paribhāṣā Nirdiśyamānasya ādēsā bhavanti.’ NOTE :Vārttikakāra and Mahābhāṣyakāra differ in the interpretation of this sūtra; according to the former it means ‘anirdharitasambandhavisēṣā sasthi sthānēyōgā bōdhyā’ and according to the latter, ’nirdiśyamānasya ādēśā bhavanti.’ स्थानेऽन्तरतमः ( 1, 1, 50) There are ten topics here:-(1) What is the udaharana here? (2) What is the need for reading sthānē here when it is possible to take it from the previous sūtra ? (3) What is the need for tamap in the sutra? (4) Is it a niyamavidhi? (5) Are we to read the sūtra-Sthānē antaratamaḥ or Sthanē antaratamē? (6) Is this sūtra nirvartaka or pratipādaka (7) Is there any need to read pratyātmam in the sutra or antaratama (8) Is it always possible that the ādēsas have the same quantity as sthānins? (9) What happens when there is a chance for r to take guna or vṛddhi? and (10) What happens when there is ēkādēśa for ēc and akāra ? I किमुदाहरणम् ? What is the udāharana ? NOTE:-Nāgēsabhaṭṭa reads:Sāmānyatō jñātasya viśēṣākārēna yatra pratipattiḥ tad udaharanam.’ इको यणचि दध्यत्र, मध्वत्र, तालुस्थानस्य तालुस्थानः ओष्ठस्थानस्य Gìgearìì qur zanfâfa The udaharanas are dadhyatra and madhvatra where the palatal i is replaced by palatal y and the labial u is replaced by labio-dental v on the operation of the sūtra Ikō yan aci. नैतदस्ति ; सङ्ख्यातानुदेशेनाप्येतत्सिद्धम् । This is not a sound udāharana; it may be accomplished even through the principle of ’the operation in the same order.’ g¿ af£ aereitqi aiáamn: gfà, śm&fùmùf ada auf qzdra aguf aur tankfa38 LECTURES ON PATANJALI’S MAHABHAṢYA This, then, may serve as udaharanatām tam, ta and am replacing tus, thas, tha and mi, when the singular sthanin gets the singular ādēsa, the dual sthānin gets the dual ādēśa and the plural sthānin gets the plural adeŝa. ननु च एतदपि सख्यातानुदेशेनैव सिद्धम् Oh, this too is accomplished by the principle of the operation in the same order.’ .. इदं तर्हि ’ अकः सवर्णे दीर्घः’ इति दण्डाग्रम्, क्षुपाग्रम्, दधीन्द्रः, मधूष्ट्रः, कण्ठस्थानयोः कण्ठस्थानः, तालुस्थानयोस्तालुस्थानः, ओष्ठस्थानयोरोष्ठस्थानो यथा enfafa1 This then is the udaharana: -daṇḍāgram, kṣupāgram, dadhīndraḥ and madhuṣṭraḥ, where guttural ādēsa has replaced guttural sthānins, palatal ādēŝa palatal sthānins and labial ādēŝa labial sthānins by the operation of the sūtra Akaḥ savarṇē dīrghaḥ.’ II अथ स्थान इति वर्तमाने पुनः स्थानग्रहणं किमर्थम् ? Why should the word sthāne be read here again, when it can be taken here by anuvṛtti from the previous sūtra ? 1 यत्रानेकविधमान्तर्यं तत्र स्थानत एवान्तर्यं बलीयो यथा स्यात् So that the similarity in the place of articulation may predominate among diverse kinds of similarity. किं पुनस्तत् How is it? चेता, स्तोता; प्रमाणतोऽकारो गुणः प्राप्नोति स्थानतः एकारौकारौ ; पुनः स्थानग्रहणादेकारौकारौ भवतः । In the words cētā and stōtā (where i of ci and u of stu have taken guṇa), a has the chance on account of its having the same mātrā as the sthanin and è and ō have the chance on account of their having the same place of articulation as the sthānin; ē and ō take the place of the sthānin on account of reading the word sthānē here again.

  1. अनेकम् is Bombay reading. SEVENTH ĀHNIKA-STHĀNĀNTARATAMAH 39 NOTE:-Kāiyaṭa says that there is need to take to vākyabhēda and the sūtra means ‘sthānē antaratamō bhavati; yatra ca anēkam āntaryam asti, tatra sthānakṛtam āntaryam ēva āśrīyatē’ and the linga for taking to it is the mention of tamap. 1 III अथ । तमब्ग्रहणं किमर्थम् ? What for is the reading of tamap ? ‘झयो हो अन्यतरस्याम् ’ इत्यत्र सोष्मणः सोप्माणः इति द्वितीयाः प्रसक्ताः, नादवतो नादवन्तः इति तृतीयाः प्रसक्ताः । तमब्ग्रहणाद् ये सोष्माणो नादवन्तश्च ते भवन्ति चतुर्थाः - वाग्घसति, त्रिष्टुभसति इति । When the words vāk and hasati and triṣṭup and hasati combine together, the sūtra Jhayō hō anyatarasyām operates. There is chance for the second letters of the varga to replace h, since both are fricatives and there is chance for the third letters of the varga to replace it, since both are voiced; but, on account of the mention of tamap, only the fourth letters of the varga which are both voiced ones and fricatives replace it. IV किमर्थं पुनरिदमुच्यते ? What for is this sūtra ? स्थानिन एकत्वनिर्देशादनेकादेश निर्देशाच्च सर्वप्रसङ्गः तस्मात् स्थानेन्तरतमवचनं नियमार्थम् Sthanin being one and ādēśas being many, there is chance for all and hence this sūtra Sthānē antaratamaḥ is for restriction. स्थानी एकत्वेन निर्दिश्यते, अक इति Only one sthānin is mentioned as akaḥ (in the sūtra Akaḥ savarne dīrghah ‘). NOTE:-Even though akaḥ may connote many, only one among akaḥ finds mention in the word. अनेकश्च पुनरादेशः प्रतिनिर्दिश्यते, दीर्घ इति Many are the ādēŝas ascribed as dirghaḥ. स्थानिन एकत्वनिर्देशादनेकादेशनिर्देशाच्च सर्वप्रसङ्गः सर्वे सर्वत्र प्रामुवन्ति "
  2. Bombay Edition reads तमग्रहणम्

[[40]]

Since the sthānin is one and there is mention of many adēśas, there is chance for all to appear and all may be used everywhere. gogà arracanı ga ey: gfà It is desired that only those that have the greatest similarity should replace the sthānin. तच्चान्तरेण यत्वं न सिध्यति That cannot be achieved without effort. तस्मात् स्थानेऽन्तरतमः इति वचनं नियमार्थम् Hence the sutra Sthānē antaratamaḥ is for niyama. एवमर्थमिदमुच्यते This is the purpose for mentioning it. अस्ति प्रयोजनमेतत् ? Is this the prayojana ? किं तहींति ? What then? V यथा पुनरियमन्तरतमनिर्वृत्तिः सा किं प्रकृतितो भवति स्थानिन्यन्तरतमे षष्ठीति, आहोस्विद् आदेशतः स्थाने प्राप्यमाणानामन्तरतम आदेशो भवति इति ? Is this antaratama an adjunct to sthanin so that the sūtra may mean ṣaṣṭhi comes where the sthanin is antaratama to ādēśa or an adjnnct to ādēsa so that it may mean that, of all ādēsas, that which is antaratama is substituted? ga: yakú fàarun? Whence does this discussion arise ? उभयथापि तुल्या संहिता ’ स्थानेऽन्तरतम उरण् रपरः’ इति । If the two sutras Sthānē antaratamaḥ and Sthānē antaratamē are read together with the following sutra Uran raparaḥ, the reading happens to be the same. NOTE:-1. From this it is clear that the Samhitāpāṭha was earlier. NOTE:-Kaiyaṭa says, ‘Saptamyantapakṣe ṣaṣṭhī iti vartatē, antaratamō ya ādēŝasya sthānī tatrāiva ṣasthi, yatrāiva saṣthĩ tatra ādēsa iti prakṛtir niyamyate; prathamantapakṣē tu antaratama ādēsō bhavati iti ādēsō niyamyatē,’ SEVENTH ĀHNIKA-STHANËNTARATAMAḤ किं चातः ? What if ? 41 यदि प्रकृतितः, इको यणचि यणां येऽन्तरतमा इकस्तत्र षष्ठी, यत्र षष्ठी तत्रादेशा भवन्ति इति इहैव स्यात् दध्यत्र, मध्वत्र ; कुमार्यर्थं ब्रह्मबन्ध्वर्थम् इत्यत्र न स्यात् । आदेशतः पुनरन्तरतमनिर्वृत्तौ सत्यां सर्वत्र षष्ठी, यत्र षष्ठी तत्त्रादेशा भवन्ति इति सर्वत्र सिद्धं भवति । If the antaratamatva is with reference to sthānin, the sūtra Iko yan aci will have to be interpreted thus :-Sasthi comes in where the iks are untaratama to yan and ādēśas will set in where there is saṣṭhī; the result is that the sutra will operate when dadhi and atra, and madhu and atra combine together and will not operate when kumārī and artham and brahmabandhu and artham combine (since short vowels which have one mātrā are closer to the ādēŝa yan which has half a mātrā than long vowels which have two mātrās). If the antaratamatva is with reference to ādēśa, ṣaṣṭhi comes in all cases and ādēśas, set in there and the sutra operates in all cases. तथा इको गुणवृद्धी - गुणवृद्धयोर्येऽन्तरतमा इकस्तत्र षष्ठी यत्र षष्ठी तत्रादेशा भवन्तीति इहैव स्यात् नेता लविता नायकः लावकः, चेता स्तोता चायकः स्तावकः इत्यत्र न स्यात् । आदेशतः पुनरन्तरतमनिर्वृत्तौ सत्यां सर्वत्र षष्ठी, यत्र षष्ठी तत्रादेशा भवन्तीति सर्वत्र सिद्धं भवतीति । (The same is the case where guna audivṛddhi are enjoined to ik by the sutras Sarvadhātukardhadhātukayōḥ (7, 3, 84), Acō ঈniti (7, 2, 115 ). If the antaratamatva is with reference to sthānin, ṣuṣṭhī sets in where there are iks which are antaratama to guna and vṛddhi and ādēŝas come in where there is saṣṭhi, so that guna and vṛddhi will replace ik only in nētā, lavitā, nāyakaḥ and lāvakaḥ (since the final of the roots is ī and which have two matras and are antaratama to ē, ō, ai and āu ‘which have two mātrās) and not in cītā, stōtā, cāyakah, stāvakaḥ (where the final of the roots is i and u which has only one mātrā). If the antaratamatva is with reference to ādēsa, ṣaṣṭhi comes everywhere and the ādēŝas set in wherever there is ṣaṣṭhī and consequently the sutras operate in all cases. M. 6

[[42]]

तथा ऋवर्णस्य गुणवृद्धिप्रसङ्गे, गुणवृद्धयोः यदन्तरतममृवर्णं तत्र षष्ठी, यत्र षष्ठी तत्त्रादेशा भवन्तीति इहैव स्यात् कर्ता हर्ता आस्तारकः निपारकः इति, आस्तरिता निपरिता कारकः हारकः इत्यत्र न स्यात् । आदेशतः पुनरन्तरतमनिर्वृत्तौ सत्यां सर्वत्र षष्ठी, यत्र षष्ठी तत्र आदेशा भवन्तीति सर्वत्र सिद्धं भवतीति । Similarly when y or 7 has a chance to take guna or vṛddhi, sasthi comes in where r or is antaratama to guna and vṛddhi and ādēśa sets in where’ṣasṭhī is, so that guna comes in kartā and hartā (where the root ends in y) and vṛddhi in āstāraka and nipāraka; but guna does not replace 7 in asturitā and niparitā and vrddhi in kāraka ahd hāraka. If the antaratamatva is with reference to ādēŝa, ṣaṣṭhi comes everywhere and the adeŝas set in wherever there is saṣṭhi and consequently the sutras operate in all cases. अथादेशतोऽन्तरतमनिर्वृत्तौ सत्यामयं दोषः, ‘वान्तो यि प्रत्यये ’ ( 6, 1, 79) स्थानिनिर्देशः कर्तव्यः, ओकारौकारयोरिति वक्तव्यम्, एकारेकारयोर्मा भूदिति ; प्रकृतितः पुनरन्तरतमनिर्वृत्तौ सत्यां वान्तादेशस्य एक्षु या अन्तरतमा प्रकृतिस्तत्र षष्ठी, यत्र षष्ठी तत्र आदेशा भवन्ति इति अन्तरेण स्थानिनिर्देशं सिद्धं भवति । If, then, antaratamatva is with reference to adesa, there is difficulty in the operation of the sutra Vāntō yi pratyayē; mention of sthanin has to be made, so that the ādēŝa should replace ō and āu and not ē and āi (since, otherwise there will be anuvṛtti to ēcaḥ from the previous sūtra); if, on the other hand, the antaratamatva is with reference to sthanin, susthī comes in with reference to only those letters in c which are antaratama to vāntādēŝu, ādēsa comes in where there is sasthi and the object is achieved without the mention of sthanin. आदेशतोऽप्यन्तरतम निर्वृत्तौ सत्यां न दोषः There is no harm even if antaratamatva is with reference to adesa. कथम् ? How ? वान्तग्रहणं न करिष्यते ; यि प्रत्यये - एचोऽयादयो भवन्तीत्येव । SEVENTH ĀHNIKA-STHĀNĒNTARATAMAḤ 43 The word vāntah is not read ; the sūtra is only Yi pratyaye ’ which means that ēc are replaced by ay etc. when they are followed by pratyaya commencing with y. यदि न क्रियते, चेयं जेयम् इत्यत्रापि प्राप्नोति If it is not read, the sutra will operate where the roots ci and ji are followed by the pratyaya ya, so that cēyam and jēyam will change to cayyam and jayyam. क्षय्यजय्यौ शक्यार्थे (6, 1, 81 ) इत्येतन्नियमार्थं भविष्यति क्षिज्योरेवचः इति The sutra Kṣayyajayyāu śakyārihe is taken as a niyamasutra, so that it restricts the change of ē to ay only with reference to the roots ksi and ji. तयोस्तर्हि शक्याथदिन्यत्रापि प्राप्नोति, क्षेयं पापं, जेयो वृषलः इति If so, the sutra will operate with reference to those roots in meanings other than śukyārtha in such instances as kṣēyam pāpam and jeyo vrsalakr. उभयतो नियमो विज्ञास्यते, क्षिज्योरेवैचः, ’ अनयोश्च शक्यार्थ एव इति । It is taken that the niyama is both ways:-the change of ê to ay is only with reference to the roots kṣi and jĩ and that too only in Sakyārtha. इहापि तर्हि नियमान्न प्राप्नोति लव्यं पव्यं, अवश्यलाव्यम् अवश्यपाव्यम् इति । If so, the change of ō to av in lavyam and pavyam and that of āu to āv in avaśyalāvyam and avaśyapāvyam will not take place. तुल्यजातीयस्य नियमः Niyama will operate only in similar cases. कश्व तुल्यजातीयः ? Which is the similar case ? यथाजातीयकः क्षिज्योरेच The ic similar to that in bgi and ji. कथंजातीयकः क्षिज्योरेच् ? What is the nature of ic in ksi and ji ? एकारः Ekāra. एवमपि रायमिच्छति रैयति,

  1. Bombay Edition reads तयोः 2. Bombay Edition reads इत्यत्र अत्रापि प्राप्नोति

[[44]]

If so, ai will be replaced by ay in the form rāiyati which means rāyam icchati. रायिश्छान्दसः, दृष्टानुविधिश्छन्दसि भवति The root rai is used only in Vēdas and laksana has to suit the form found there. NOTE:-Since Sūtrakāra has read the word vantaḥ in the siūtra, he gives room to think that, in his opinion, the sūtra may be split in both ways:-Sthānē antaratamaḥ and Sthānē antaratamê. Hence Bhattōji Dīkṣita has recorded in his Śabdakāustubha thus:Sthānēntaralama ityatra tantrēṇa dvēdhā chēdaḥ Sūtrakrtaḥ sammataḥ. Bhāṣyōktarītyā lāukikanyāyāśrayēṇa sūtrapratyākhyānapakṣēpi hi prakṛtilaḥ ādēŝataścu ityubhayathāpi antaratamanirvṛttiḥ astyeva. Sūtrakrtō matē vācanikī sā; Bhāsyakertastu nyāyasiddhā.’ ऊदुपधाया गोहः आदेशतोऽन्तरतमनिर्वृत्तौ सत्यामुपधाग्रहणं कर्तव्यम् ; प्रकृतितः पुनरन्तरतमनिर्वृत्तौ सत्यामूकारस्य गोहो या अन्तरतमा प्रकृतिस्तत्र षष्ठी, यत्र षष्ठी तत्रादेशा भवन्तीत्यन्तरेणोपधाग्रहणं सिद्धं भवति । If anturatamatva is with reference to ādēśa, the word upadha is necessary in the sūtra • īd upadhāyā gohak ; if it is with reference to prakrti, ṣaṣṭhī comes in where the prakṛti in gōha is antaratama with ū, and ādēŝas come in where there is sasthī and hence the desired object is achieved without the mention of the word upadhā. आदेशतोऽप्यन्तरतमनिर्वृत्तौ सत्यां न दोषः क्रियते एतन्न्यास एव " There is no harm, even if antaratamatva is with reference to ādēŝa; the word does find a mention in the sutra itself. ’ रदाभ्यां निष्ठा तो नः पूर्वस्य च दः’ - आदेशतोऽन्तरतमनिर्वृत्तौ सत्यां तकार - ग्रहणं कर्तव्यम् । प्रकृतितः पुनरन्तरतमनिर्वृत्तौ सत्यां नकारस्य निष्ठायां या अन्तरतमा प्रकृतिस्तत्र षष्ठी, यत्र षष्ठी तत्रादेशा भवन्तीत्यन्तरेणापि तकारग्रहणं सिद्धं भवति । If the antaratamatva is with reference to adēśa, takāra need not be read in the sūtra ’ Radābhyām niṣṭhā tō naḥ pūrvasya ca daḥ’; if it is with reference to prakrti, sasthi sets in the prakrti which is untaratama to nakara of nistha, the ādēśas SEVENTH ĀHNIKA-STHANĒNTARATAMAḤ 45 come in where there is sasthi and the object is achieved without the mention of takāra. आदेशतोऽप्यन्तरतमनिर्वृत्तौ सत्यां न दोषः क्रियते एतन्न्यास एव । १ Even if antaratamatva is with reference to adeśa, there is no harm ; it is read in the sutra. VI किं पुनरिदं निर्वर्तकम् - अन्तरतमा अनेन निर्वर्त्यन्ते, आहोस्वित् प्रतिपादकम् - अन्येन निर्वृत्तानामनेन प्रतिपत्तिः ? Is this svatantra-lakṣana where those that are antaratamus are enjoined, or viśēṣapratipādaka-lakṣana where new characteristics to those that are enjoined in other svatantra-lakṣaṇa are mentioned? 1 कश्चात्र विशेषः : What will be the difference here ? स्थानेऽन्तरतमनिर्वर्तके सर्वस्थानिनिवृत्तिः If Sthānē sntaratamaḥ is nirvartaka, nivrtti of all sthanins will happen. स्थानेऽन्तरतमे निर्वर्तके, सर्वस्थानिनां निवृत्तिः प्राप्नोति अस्यापि प्राप्नोति दधि मधु | If the sutra Sthāne antaratamaḥ’ is taken as a svatantravidhi, there is chance for nivrtti of all sthanins and the nivrtti of dadhi and madhu too will happen. 6 NOTE:-Kaiyaṭa says Bhinnarupastrādēśaḥ tadarthasya apratyāyakaḥ iti śabdavyavahārōtsāda ēva.’ अस्तु, न कश्चिदन्य आदेशः प्रतिनिर्दिश्यते ; तल आन्तर्यतो दधिशब्दस्य दधिशब्द एव, मधुशब्दस्य मधुशब्द एवादेशो भविष्यति Let it be; no other ādēsa is mentioned; hence dadhi becomes the adeśa of dadhi through close similarity and madhu, the adeśa of madhu. यदि चैवं, कचिद्वैरूप्यं, तत्र दोषः स्यात् बिसं, मुसलमिति, इण् कोः आदेशप्रत्यययोः इति षत्वं प्राप्नोति । If so, there will be difficulty when there is slight change in form; s in bisam and musalam wil be changed to s by the sūtra Ādēśapratyayayōḥ which follows the sutra’ In kōḥ’ C

  1. Bombay Edition reads स्थानेऽन्तरतमे ।

[[6]]

Nors :lf the word bisa is considered as the adisa of bisa, there is no chance for satva ; if, on the other hand, s is considered as the ādēśa of s, there is a chance for satva. 1 अपि च इष्टा व्यवस्था न प्रकल्पते । तद्यथा तप्ते भ्रष्ट्रे तिलाः प्रक्षिप्ता । - मुहूर्तमपि नावतिष्ठन्ते, एवमिमे वर्णा मुहूर्तमपि नावतिष्ठेरन् । Besides the desired decision about the correctness of words cannot be arrived at. Just as the sesamum seed thrown on a frying-pan does not stand steadily in one place, so also these letters cannot stand steadily even for a moment. अस्तु तर्हि प्रतिपादकम् - अन्येन निर्वृत्तानामनेन प्रतिपत्तिः If so, let it be a viśēṣapratipādaka sūtra; this decides correctly what is enjoined by another sūtra. निर्वृत्तप्रतिपत्तौ निर्वृत्तिः (Absence of) decision in the svatantralaksana. निर्वृत्त प्रतिपत्तौ निर्वृत्तिः न सिध्यति, सर्वे सर्वत्र प्राप्नुवन्ति । The desired form cannot be arrived at on the strength of the svatantralakṣaṇa, since all ādēśas may replace all. किं तर्ह्यच्यते; निर्वृत्तिर्न सिध्यतीति न साधीयो निर्वृत्तिः सिद्धा भवति ? $ What is meant by Nirvṛttiḥ na siddhyati ‘? Do you mean that the final point is not well reached? न ब्रूमो निर्वृत्तिर्न सिध्यतीति We do not say that nirvṛtti is not accomplished. किं तर्हि ? What then? इष्टव्यवस्था न प्रकल्प्येत, न सर्वे सर्वत्र इष्यन्ते । 5 The desired decision is not reached, since all cannot serve ādēśas everywhere. as NOTE: From the above discussion it is decided that the sūtra · Sthānē antaratamaḥ’ is not a nirvartaka, but only a pratipādaka. इदमिदानीं किमर्थं स्यात् ? What is this for here ?

  1. प्रकल्प्येत is the reading in Benares edition. SEVENTH AHNIKA-STHANĒTARATAMAH अनर्थकं च It is of no use • स्यात् १ 47 अनर्थकमेतत्स्यात् । यो हि भुक्तवन्तं ब्रूयान्मा भुक्थाः इति किं तेन कृतं It is of no use. What does he accomplish, he who asks one not to eat after one has eaten? उक्तम् वा It has been answered. किमुक्तम् ? How has it been answered ? सिद्धं तु षष्ट्यधिकारे वचनात् इति । षष्ट्यधिकारेऽयं योगः कर्तव्यः स्थानेऽन्तरतमः षष्ठीनिर्दिष्ट य इति । The object is achieved if it is read where there is adhikāra for sasthi. This sūtra ‘Sthānē antaratamaḥ’ should be read where there is adhikāra for sasthi, so that the word sthānē may be qualified by the word ṣasthīnirdiṣṭasya. VII प्रत्यात्मवचनं च Also the word pratyātmam. प्रत्यात्ममिति च वक्तव्यम् The word pratyātmam also has to be read. किं प्रयोजनम् ? Why ? यो यस्यान्तरतमः स तस्य स्थाने यथा स्यात् अन्यस्य अन्तरतमोऽन्यस्य स्थाने मा भूद् इति । So that it alone which is antaraiama to one will replace it and that which is antaratama to another may not replace it. प्रत्यात्मवचनमशिष्यं स्वभावसिद्धत्वात् No need to read pratyātmum, it being accomplished through natural causes. प्रत्यात्मवचनमशिष्यम् The word pratyātmam need not be read. किं कारणम् ? Why ? स्वभावसिद्धत्वात् । स्वभावत एतत् सिद्धम् - तद्यथा समाजेषु समाशेषु समवायेषु चास्यताम् इत्युक्ते न चोच्यते प्रत्यात्ममिति, प्रत्यात्मं चासते ।48 LECTURES ON PATANJALI’S MAHABHAṢYA It is On account of its being accomplished through nature. For instance if one accomplished through natural causes. says ‘Seat yourselves’ with reference to a crowd on festive occasions or at dinner or at other gatherings, the expression ’ in repective groups’ is not used and they seat themselves only in respective groups. अन्तरतमवचनं च The word antaratama also (need not be read.) अन्तरतमवचनं चाशिष्यम् योगश्चाप्ययमशिष्यः ; The word antaratama need not be read; this sutra too need not be read. : कुतः ? Why ? स्वभावसिद्धत्वादेव । तद्यथा समाजेषु समाशेषु समवायेषु चास्यताम् इत्युक्ते, नैव कृशाः कृशैः सहासते, न पाण्डवः पाण्डुभिः । येषामेव च किञ्चिदर्थकृतमान्तर्यं तैरेव सहासते । तथा गावो दिवसं चरितवत्यो यो यस्याः प्रसवो भवति, तेन सह शेरते । तथा यान्येतानि गोयुक्तकानि सङ्घष्टकानि भवन्ति तान्यन्योन्यं । पश्यन्ति शब्दं कुर्वन्ति । For On account of its being accomplished through nature. instance if one says, ‘Seat yourselves’ with reference to a crowd on festive occasions or at dinner or at other gatherings the lean do not seat themselves with the lean nor the pale with the pale; but those alone who are closely related on some major issue seat themselves together. Similarly cows after grazing the whole day station themselves near their calves. So also pairs of oxen associated together as in ploughing look at one another and join themselves in making noise. एवं तावच्चेतनावत्सु । अचेतनेष्वपि तद्यथा लोष्टः क्षिप्तो ‘बाहुवेगं गत्वा नैव तिर्यग्गच्छति, नोर्ध्वमारोहति, पृथिवीविकारः पृथिवीमेव गच्छत्यान्तर्यतः । तथा या एता आन्तरिक्ष्यः सूक्ष्मा आपस्तासां विकारो धूमः, स आकाशदेशे निवाते नैव तिर्यग्गच्छति नार्वागवरोहति, अव्विकारो अप एव गच्छत्यान्तर्यतः । तथा ज्योतिषो
  2. Bombay Edition reads अपश्यन्ति
  3. बहुवेगम् is another reading. SEVENTH ĀHNIKA-STHĀNĒNTARATAMAH 49 विकारोऽचिराकाशदेशे निवाते सुप्रज्वलितो नैव तिर्यग्गच्छति नावगवरोहति, ज्योतिषो विकारो ज्योतिरेव गच्छत्यान्तर्यतः । ’ This is how it happens with animate objects. Among inanimate objects, a stone which is thrown traverses the distance in proportion to the force with which it is thrown and finally reaches the earth without going either across or up; the subtle particles of water in air, which we call smoke, finally reach water, they being the transformed water, without going either across or down in the place without air; similarly a ray of light, the vikara of jyōtis, finally reaches light without going either across or down, though it shoots with brightness in the place without air. व्यञ्जनस्वरव्यतिक्रमे च तत्कालप्रसङ्गः VIII Chance for the same quantity when consonants and vowels are replaced. व्यञ्जनव्यतिक्रमे स्वरव्यतिक्रमे च तत्कालता प्राप्नोति । When consonants and vowels are replaced, there is chance for the ādēŝas to have the same mātrā as those of sthanins. व्यञ्जनव्यतिक्रमे - इष्टम् उप्तम्, आन्तर्यतोऽर्धमात्रिकस्य व्यञ्जनस्य अर्धमात्रिक इक् प्राप्नोति । When consonants are replaced, the ik which come in place of y of yaj in iṣṭam and in place of v of vap in uptam should have only half a mātrā in consonance with the half matrā of the replaced consonants. नैव लोके न च वेदे अर्धमात्रिक इगस्ति There is no ik which has half a mātrā either in Classical Sanskrit or in Vēdic Sanskrit. कस्तर्हि ? What then ? मात्रिकः It has at least one mātrā.
  4. Mahabhāṣyakāra has elaborated on Varttikakara’s opinion that this sūtra is not necessary. M. 7

[[50]]

योऽस्ति स भविष्यति That which exists appears. स्वरव्यतिक्रमे - दध्यत्र मध्वत्र कुमार्यर्थं ब्रह्मबन्ध्वर्थम् इति, आन्तर्यतो मात्रिकस्य द्विमात्रिकस्य इको मात्रिको द्विमात्रिको वा यण प्राप्नोति । । When vowels are replaced, the yan which come in place of ik in dadhyatro, madhvatra, kumāryartham and brahmabındhvartham should have one or two mātrās in consonance with the one or two mātrās of the ik. 1 नैव लोके न च ’ वेदे मात्रिको द्विमात्रिको वा यणस्ति । There is no yan which has either one mātrā or two either in Classical Sanskrit or in Vedic Sanskrit. कस्तर्हि ? What then? अर्धमात्रिकः It has only half a mātrā. योऽस्ति स भविष्यति That which exists makes its appearance. अक्षु चानेकवर्णादेशेषु In vowels which are ādēsas of many letters too. अक्षु चानेकवर्णादेशेषु तत्कालता प्राप्नोति ‘इदम इशू’ आन्तर्यतोऽर्घतृतीय- मात्रिकस्य इदमः स्थाने अर्धतृतीयमात्रमिवर्णं प्राप्नोति । There is chance for the same quantity to exist in vowels which are the ādēŝas of many letters. The i which is the ādēsa of idam enjoined in the sutra Idama is’ has a chance to get two and a half mātrās in consonance with the two and a half mātrās of idam. 2 नैष दोषः, ‘भाव्यमानेन सवर्णानां ग्रहणं न ’ इत्येवं न भविष्यति । This difficulty does not arise; does not get two and a half mātrās on the basis of the dictum A letter predicated in a rule cannot refer to those homogeneous with it’ गुणवृद्धयेज्भावेषु च In guna, vrddhi and ējbhāva also.

  1. Bombay Edition reads एव
  2. Kāiyata reads : - Aydhatytiyamātram iti Atvāikādāsayo7 kṛtayōḥ iśbhāva iti yadā prakriyā iti bhāvaḥ, SEVENTH AHNIKA-STHĀNĚNTARATAMAH 51 गुणवृद्ध्येज्भावेषु च तत्कालता प्राप्नोति । खट्वा + इन्द्रः = खट्वेन्द्रः ; खट्वा + उदकम् = खट्टोदकम् ; खट्टा + ईषा खद्वेषा खदा + ऊढा = = ; खडोढा; खट्टा + एलका खट्रैलका ; खट्टा + ओदनः = खट्ौदनः ; खट्ट्टा + ऐतिकायनः = खद्वैति - कायनः ; खट्टा + औपगवः = खौपगवः इति । आन्तर्यतस्त्रिमात्रचतुर्मात्राणां स्थानिनां त्रिमात्रचतुर्मात्रा आदेशाः प्राप्नुवन्ति । ; There is chance for the same quantity to arise in guna, vṛddhi and ējbhāva. In the following cases of guna and vṛddhi there is chance for the ādēŝas to have three or four mātrās in consonance with the sthānins having three or four mātrās :— khatvā + indrah = khatvendral; khatra - udakam =kchatvādakam ; khaṭvā+īṣā = khaṭvēṣā; khaṭvā+ūḍhā = khaṭvōḍhā ; khaṭvā+ēlakā =kchatvāilakā ; kchatvā+odanah = khatvāudanah ; khatvā+aitikāyanaḥ = khaṭvāitikāyanaḥ ; khaṭvā+āupagavaḥ – khaṭvāupagavaḥ. नैष दोषः, तपरे गुणवृद्धी This difficulty does not arise, since the guna and the vṛddhi letters are associated with t. ननु च तः परो यस्मात्सोऽयं तपरः ? Is not tapara split thus: taḥ paraḥ yasmāt saḥ? नेत्याह, तादपि परस्तपर इति " No, ” says be ; it may be split as tāt parah also. यदि तादपि परस्तपरः, ऋदोर ( 8, 8, 57 ) इति इहैव स्यात् यवः स्तवः, लवः पवः इत्यत्र न स्यात् । If it is split as tāt paraḥ also, the sūtra Rdōrap will operate only with respect to yava and stava and not with respect to lava and pava. नैष तकारः This is not takāra. कस्तर्हि ? What then? दकारः Dakara. किं दकारे प्रयोजनम् ? What is the use of reading dakāra ? अथ किं तकारे ? यद्यसन्देहार्थस्तकारः दकारोऽपि, अथ मुखसुखार्थस्तकारः, दकारोऽपि

[[52]]

What then is the use in reading takara? If lakāra is to avoid doubt, dakara also serves the same purpose; if it is for euphony, dakara also is for the same. एज्भावे कुर्वाते कुर्वाथे आन्तर्यतोऽर्ध तृतीयमात्रस्य टिसंज्ञकस्यार्धतृतीयमात्र एः प्राप्नोति । With reference to ējbhāva, ē which is two and a half mātrās may take the place of the sthānin ṭi (i.e. âm of ātām and āthām) which is two and a half mātrās, in kurvātē, kurvāthē2. NOTE;-The pratyāhāra ēc suggests that the sūras Pūtakratōrāi ca, Manōrāu vā etc., should be taken into account here (Kaiyata). 3 नैव लोके न च वेदेऽर्धतृतीयमात्र एरस्ति Neither in Classical Sanskrit nor in Vedic Sanskrit is found é which has two and a half mātrās. IX ऋवर्णस्य गुणवृद्धिप्रसङ्गे सर्वप्रसङ्गोऽविशेषात् Chance for all when r takes guna or viddhi due to the absence of viśisa. ऋवर्णस्य गुणवृद्धिप्रसङ्गे सर्वप्रसङ्गः - सर्वगुणवृद्धिप्रसङ्गः संज्ञका ऋवर्णस्य स्थाने प्राप्नुवन्ति । सर्वे गुणवृद्धि - When there is chance for r to take guna or vṛddhi, there is chance for all (i.e.) there is chance for all guna and vṛddhi letters to replace it. All the guna and vṛddhi letters will have a chance to replace ṛvarna. किं कारणम् ? Why ? अविशेषात् न हि कश्विद्विशेष उपादीयते एवजातीयको गुणवृद्धिसंज्ञकः ऋवर्णस्य स्थाने भवति इति । अनुपादीयमाने विशेषे सर्वप्रसङ्गः । On account of the absence of visēṣa or special characteristic. There is no mention of a specific nature that only such guna

  1. Bombay Edition reads एच.
  2. The sūtra here referred to is Tita ātmanāpadānām ter-ë ( 3, 4, 79.)
  3. Bombay Edition reads एज्. SEVENTH AHNIKASTHĀNËN TARATAMAH 53 and vṛddhi letters as have a peculiar characteristic take the place of ?. In the absence of a specific mention, there is chance for all to take the place of r न वा ऋवर्णस्य स्थाने रपरप्रसङ्गादवर्णस्यान्तर्यम् No, there is closer affinity for a on account of r having the chance of replacing ? न वैष दोषः This difficulty does not arise. किं कारणम् ? How ? ऋवर्णस्य स्थाने रपरप्रसङ्गात् । उः स्थाने अण् प्रसज्यमान एव रपरो भवतीत्युच्यते । तत्र ऋवर्णस्य आन्तर्यतो रेफवतो रेफवानकार एवान्तरतमो भवति । On account of r taking the place of r. It is said that the an which has a chance to replace is followed by r. There, a followed by r has the closest affinity with which has r element in it. सर्वादेशप्रसङ्गस्तु अनेकाल्त्वात् Chance for the whole to be replaced by ādēśa on account of anēkāltva. सर्वादेशस्तु गुणवृद्धिसंज्ञक ऋवर्णस्य प्राप्नोति The ādēśa named guna and vṛddhi of rvarna has a chance of becoming sarvādesa. किं कारणम् ? Why ? अनेकाल्त्वात् अनेकाल् शित् सर्वस्येति

On account of its being anekal on the strength of the sutra Anēkal sit sarvasya.’ न वाने काल्त्वस्य तदाश्रयत्वाद् ऋवर्णादेशस्याविघातः No, there is no harm in rvarṇādēśa, an becoming anēkāl on account of its association with it. न वैष दोषः This objection cannot stand. किं कारणम् ? Why ?

अनेकाल्त्वस्य तदाश्रयत्वात् - यदायमुः स्थाने अण् तदायमनेकाल्, अनेकाल्त्वस्य तदाश्रयत्वाद् ऋवर्णादेशस्य विघातो न भविष्यति ।

[[54]]

On account of anēkāliva through its association with it. When it comes in place of r, then alone does it become anēkāl. Since its anēkāliva depends upon rearṇa, there is no difficulty with reference to the adeśa of rvarna. NOTE: 1. Since an is, by nature, ēkāl, the sutra Alōntyasya’ alone operates here. NOTE:-2. The previous discussion is based upon the fact that ar and ṛ are antaratama, each having the r element in it. This cannot stand, if it is admitted that a alone replaces ? as the guna and r is afterwards appended to it. Hence Varttikakāra takes another line of argument. अनान्तर्यमेव वैतयोरन्तर्यम् ’ 1 Or non-having similar letters is their similarity. अथवा अनान्तर्यमेवैतयोरान्तर्यम् एकस्यान्तरतमा प्रकृतिर्नास्ति, अपरस्या- न्तरतम आदेशो नास्ति, एतदेवैतयोरान्तर्यम् । Or non-having similar letters is their similarity; one a does not have a similar sthānin and the other r does not have a similar ādēśa and this is their similarity. NOTE:-This is not a convincing argument. Hence Vārttikakāra goes to the next one. This is the opinion of Nāgēŝabhaṭṭa; but Kaiyaṭa says that he goes to it with reference to the pratyākhyānapakṣa of the sūtra ‘Sthānē antaratamaḥ, संप्रयोगो वा नष्टाश्वदग्धरथवत् Close association like two men having one’s carriage whose horse is dead associated with the horse of another whose carriage is burnt. अथवा नष्टाश्वग्धरथवत् सह सम्प्रयोगो भवति तद्यथा तवाश्वो नष्टः ममापि रथो दग्धः, उभौ सम्प्रयुज्यावहै इति । एवमिहापि प्रकृतिर्नास्ति, ममाप्यन्तरतम आदेशो नास्ति, अस्तु नौ सम्प्रयोग इति ।

तवाप्यन्तरतमा

  1. This is not found as the vārttika in the Bombay and Chowkhamba editions. Bhattōji Dikṣita too thinks that it is not a vārttika since he says in Sabdakāustubha under the next sutra Bhāṣyakārāirimam pakṣam āśritya samāhitam anāntaryam ēvāitayōrāntanryam iti.’ SEVENTH AHNIKA-STHĀNENTARATAMAH 55 Or they are in close association like two men, one being naṣṭāśva and the other being dagdharatha. It is explained as follows:Your horse is dead and my chariot too is burnt and let us make use of both we have and associate them. Similar is the case here :—You do not have a sthānin similar to you and I do not have an ādēŝa similar to me and let us both be associated together. विषम उपन्यासः । चेतनावत्सु अर्थात्प्रकरणाद्वा लोके सम्प्रयोगो भवति । वर्णाश्च पुनरचेतनाः । तत्र किंकृतः सम्प्रयोगः ? The argument is not a sound one. There is close association in the world among animate beings through common purpose or necessity. But letters, on the other hand, are inanimate. How is it possible for them to have samprayōga ? यद्यपि वर्णा अचेतनाः, यस्त्वसौ प्रयुङ्क्ते स चेतनावान् Even though letters are inanimate, he who uses them is animate. X एजवर्णयोरादेशेऽवर्ण स्थानिनोऽवर्णप्रधानत्वात् Avarna to be the ādēsa of avarna and c on account of sthānin having the a element to a large degree. एजवर्णयोरादेशे अवर्णं प्राप्नोति, खटुलका मालौपगवः Akāra will be the ēkādēsa of avarna and ec in khaṭvāilakā, mālāupagavah. किं कारणम् ? Why ? स्थानिनोऽवर्णप्रधानत्वात्; स्थानी ह्यत्र अवर्णप्रधानः Since the sthānin has the a element to a large degree; for the sthānin here has a element to a large degree (the former being avarṇa and the latter having a element in them). सिद्धं तूभयान्तर्यात् It is decided through that which is similar to both. सिद्धमेतत् It is settled. कथम् ? How ?

[[56]]

उभयोर्योऽन्तरतमस्तेन भवितव्यम् ; न चावर्णमुभयोरन्तरतमम् । It is only that which is antaratama to both should be the ādēśa and avarna is not antaratama to both. उरण् रपरः ( 1, 1, 51 ) Four topics are dealt with here :-( 1 ) Is an enjoined to yearnea and that too with r following it or is r enjoined to follow an alone, where both an and anan are enjoined by another sūtra or is the an which has a chance to replace to be followed by r? (2) What is the need to read an in the sūtra? ( 3 ) There is need for ēkādēsōpasankhyāna and (4) Is r pūrvānta, parādi or abhakta ? I किमिदमुरण्रपरवचनमन्यनिवृत्त्यर्थम् ’ उः स्थाने अणेव भवति रपरश्चेति आहोस्विद् रपरत्वमात्रमनेन विधीयते ’ उः स्थाने अण् च अनण् च, अण् तु रपरः ’ इति । , Is this sūtra • Uran raparah’ intended to prohibit another (i.e.) does it say that only an replaces ? and that too, being followed by r, or is raparatva alone enjoined by this (i.e.) is an enjoined to be rapara, both an and anan being enjoined by another sutra ? कश्चात्र विशेषः ? What is the difference here ? उरण्रपरवचनमन्यनिवृत्त्यर्थं चेदुदात्तादिषु दोषः If the sūtra • Uran raparah’ is intended for anyanivrtti, there is difficulty in udāttādi. उरणपरवचनमन्यनिवृत्त्यर्थं चेदुदात्तादिषु दोषो भवति । If the sutra Uran raparaḥ’ is intended to prohibit another, there is difficulty in udatta etc. के पुनरुदात्तादयः ? What then are udāttādis ? उदात्तानुदात्तस्वरितानुनासिकाः, कृर्तिः हृर्तिः, कृतं हृतं प्रकृतं प्रहृतम्, नृः पाहि ।

Udātṭa, anudātta, svarita and anunāsika; krtih and hrtiḥ have udatta r; lertam and hytam have anudattar ; prakrtam and prahṛtam have svarita ṛ and nr has anunāsika. r * । SEVENTH ĀHNIKA-URAN RAPARAḤ 57 NOTE: In krti and hrti the first syllable is udatta by the sūtra Ñnityādir nityam (6, 1, 197); if ṛ is changed to ar by this sūtra, ṛ cannot be udatta. Similarly in kṛtam and hṛtam, ta is udatta by the sutra Adyudallaśca (3, 1, 3) and consequently r is anudatta by the sutra Anudāttam padam ēkavarjam ’ (6, 1, 158); if ṛ is changed to ar, ? cannot be anudātta. In prakṛtam and prahṛtam, pra is udatta by the sūtra ‘Gatir anantaraḥ’ (6, 2, 49) and consequently kṛ and hṛ are svarita by the sutras · Anudāttam padam ēkavarjam’ (6, 1, 158) and Udattad anudattaḥ svaritaḥ’ (8, 4, 661). If is changed. to ar, it cannot become svarita. In nrḥ pāhi, 7 has a chance of becoming anunāsika by the sūtra · Atrānunāsikaḥ pūrvasya tu vā’ (8, 3, 2). If r is changed to ar, cannot be anunāsika, though ṛ may be changed to 7 by the jñāpaka of the sūtra Nīn pē (8, 3, 20). अस्तु तर्हि उः स्थाने अण् चानण् च ; अण् तु रपर इति । If so, let another sutra enjoin that an and anan replace r and this sūtra enjoin that, among them, an is followed by r. य उः स्थानेऽण् स रपर इति चेद् गुणवृद्धयोरवर्णाप्रतिपत्तिः If it is said that the an which replaces r is followed by r, avarna cannot replace r where it is said to take guna and vṛddhi. य उः स्थाने अणू स रपर इति चेद् गुणवृद्धयोः अवर्णस्याप्रतिपत्तिः, कर्ता, gaf, ardnog: If it is said that the an which is used in place of ṛ is followed by r, avarna cannot replace it wherever guna and vrddhi are enjoined to it as in kartā, hartā, vārṣaganyaḥ. C NOTE:-Ṛ of kr and hr takes guṇa by the sūtra · Sārvadhātukārdhadhātukayōḥ’ (7, 3, 84) and ṛ in vṛṣagana takes vṛddhi by Acō ñniti’ (7, 2, 115). किं हि साधीयः, ऋवर्णस्य असवर्णे यदवर्णं स्यात् न पुनरेडेचौ ! When rvarna has no like letter among guna and vṛddhi letters, is there any stronger reason for avarna to replace it in preference to ēn and aic? M. 858 LECTURES ON PATANJALI’S MAHĀBHĀṢYA पूर्वस्मिन्नपि पक्षे एष दोषः ; किं हि साधीयस्तत्रापि ऋवर्णस्यासवर्णे यदवर्ण स्यात्, न पुनरिवर्णोवर्णों This defect exists even in the first paksa. Is there any stronger reason for avarna to replace it in preference to ivarna and uvarna ? J अथ मतमेतत् उः स्थाने अणश्च अनणश्च प्रसङ्गे अणेव भवति रपरश्व इति, सिद्धा पूर्वस्मिन् पक्षे अवर्णस्य प्रतिपत्तिः । If this is the intention that, when there is a chance for to be replaced by an and anan, an alone replaces it and that too with r following it, it is a decided fact that, in the first paksa, a alone replaces it. NOTE:-Kaiyaṭa says that there is no chance for ikāra or ukāra, since they are neither guna nor vṛddhi letters. यत्तु तदुक्तम् उदात्तादिषु दोषः इति, स इह दोषो जायते, न जायते ? Does the difficulty udātṭādiṣu dōṣaḥ’ mentioned before arise here or no? जायते स दोषः The difficulty does arise. कथम् ? How ? उदात्त इत्यनेन अणोऽपि प्रतिनिर्दिश्यन्ते अनणोऽपि By udatta there is reference to both aṇ and anan. यद्यपि अणोऽपि प्रतिनिर्दिश्यन्ते, न तु प्राप्नुवन्ति Though ans too are referred to, they do not actually take the place. किं कारणम् ? Why ? miàszaram̃ì Hqfà già Any ādēśa is closely related to sthānin. कुतो नु खल्वेतत्, द्वयोः परिभाषयोः सावकाशयोः समवस्थितयोः ’ स्थानेऽन्तरतमः ’ इति ’ उरण् रपरः’ इति च, स्थानेऽन्तरतमः इत्यनया परिभाषया व्यवस्था भविष्यति, न पुनः उरण् रपर इति ?

  1. Bombay Edition reads इकारोकारौ. SEVENTH ĀHNIKA-URAN RAPARAḤ 59 How is it that, when the two paribhāṣās • Sthānē antaratamaḥ’ and Uran raparaḥ’ have their application elsewhere, it is taken that the decision here is on the basis of ‘Sthānē antaratamah’ and not on the basis of Urar raparah’ ? अतः किम् ? What if ? अत एष दोषो जायते ’ उदात्तादिषु दोषः’ इति Hence arises the difficulty Udātṭādiṣu dōṣaḥ.’ ये चाप्येते ऋवर्णस्य स्थाने प्रतिपदमादेशा उच्यन्ते तेषु रपरत्वं न प्राप्नोति ‘ऋत इद्धातोः, ’ उदोष्ट्यपूर्वस्य ’ इति । , • Such of the ādēśus of ṛvarṇa as are actually mentioned in the sutras Rta id dhātōh (7, 1, 100 ) and Ud osthyapūrvasya ’ • (7, 1, 102) cannot be followed by r. • NOTE:-Kaiyaṭa says Yatra hi aniyamaprasangaḥ tatra anēna niyōgaḥ kriyate, tatra taccheṣabhūtam raparatvam bhavati, na tu anyatra pratipadavidhau iti dōṣaḥ. सिद्धं तु प्रसङ्गे रपरत्वात् The object is accomplished on account of raparatva when there is prasanga. सिद्धमेतत् This (the desired object) is accomplished. कथम् ? How ? प्रसङ्गे रपरत्वात् उः स्थाने अण प्रसज्यमान एव रपरो भवति ।

On account of raparatvɑ when there is prasanga :-An which has a chance to replace r is followed by r. NOTE:-Kaiyaṭa says that there is ēkavākyatā between vidhivākyas and this sūtra. किं वक्तव्यमेतत् ? Is this to be stated ? न हि No, it need not be stated. कथमनुच्यमानं गंस्यते ? How is it to be secured without its being mentioned ? स्थान इति वर्तते; स्थानशब्दश्च प्रसङ्गवाची the word sthānē is taken here by anuvṛtti and the word sthāna means prasanga.

[[60]]

यद्येवमादेशोऽविशेषितो भवति If so, ādēśa is devoid of restrictive adjunct. आदेशश्च विशेषितः Adeśu too has the restrictive adjunct. कथम् ? Where ? द्वितीयं स्थानग्रहणं प्रकृतमनुवर्तते । तत्रैवमभिसम्बन्धः करिष्यते - उः स्थाने अण् स्थान इति । उः प्रसङ्गे अण् प्रसज्यमान एव रपरो भवति । • There is here anuvṛtti for the word sthāna mentioned the second time and the sentence is thus construed – Uḥ sthānē an sthānē’, which means, the an which has a chance to replace ṛvarṇa in its course of happening is followed by r.’ NOTE:-1. From this it is clear that there is anuvriti to the words sthane found in both the sutras Sasthi sthānēyōga and · Sthānēsntaratamah.’ NoTE : 2. By so doing, in udāttādi, there is no chance for an since ? takes the place of r by antaratamya and in the places of guna and vṛddhi, avarṇa (a or ā) is followed by r. II अथ अणग्रहणं किमर्थं, न ’ ऊ रपरः’ इत्येवोच्येत ? 45 What, then, is the need for the word an in the sūtra? Why should it not be worded ‘ī raparah’ ? ऊ रपरः इतीयत्युच्यमाने क इदानीं रपरः स्यात् ? If the sūtra is read as ‘ī raparah’ alone, which, then, will be followed by r ? य उः स्थाने भवति That which replaces varna.. कश्च उः स्थाने भवति ? What replaces ?varna ? आदेशः Ādesa. आदेशो रपर इति चेद्रीरिवर्धिषु रपरप्रतिषेधः Prohibition of rapara in the vidhis which enjoin rin and rin if ādēsa is said to be (rapara). आदेशो रपर इति चेद् रीरिविधिषु रपरत्वस्य प्रतिषेधो वक्तव्यः ।

  1. उः is not found in the Bombay Edition. SEVENTH ĀHNIKA-URAN RAPARAH 61 If ādēśa is taken to be rapara, there is need for the prohibition (of raparatva) in the rules which enjoin that ṛvarna is changed to rī and ri. “’ Rin NOTE:-1. The sutras Rin rtaḥ’ (7, 4, 27) and śayagliñṣu (7, 4. 28) enjoin that short is changed to rī and ri. NOTE:-2. The plural in Rīrividhiṣu suggests tha rī and ri are upalakṣaṇa. के gar fffa:? What then are vīrividhis? angoìqacaśūśfenśar: The sutras which enjoin the ādēśas – akan, löpa, anan, anuù, rīn and rin. अकङ् - सौधातकिः अकङ् The example for akan, is Suudhatakiḥ, (where of Sudhatr is replaced by akan by the sūtra Sudhātur akai ca’ ̧4, 1, 97). लोप - पैतृष्वसेयः - लोप The example for lopa is Pāitṛsvaseyaḥ (where r of pitrsvasr is dropped by the sūtra Dhaki lōpaḥ (4, 1, 133.) आनड् होतापोतारौ - आनङ् The example for anan is Hōtāpētārau (where r of hotr is replaced by anan by the sutra Anan ṛto dvandvě (6, 3, 28.) अनङ् - कर्ता, हर्ता - अनङ् The examples for anan are kartā and hartā (where ṛ of tṛ is replaced by anan by the sutra Ṛd - usanas - purudaṁsõsnēhasām ca (7, 1, 94.) âg - ¤zīufà, fìdīufà - īṣ री The examples for rin are matriyati and pitriyati (where r is replaced by ri on the strength of the sūtra Rīù ṛtaḥ (7, 4, 27.) रिङ् क्रियते, हियते रिङ् The examples for rin are kriyatē, and hriyate (where is replaced by ri on the strength of the sūtra Riñ śayaglinṣu’ (7, 4, 20.) उदात्तादिषु च In udāttādis too. 62 नँः पाहि LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA उदात्तादिषु च In udatta etc. aiso. किम् ? What ? रपरत्वस्य प्रतिषेधो वक्तव्यः । कृर्तिः हृर्तिः, कृतम् हृतम्, प्रकृतम् प्रहृतम्, : Prohibition to raparatva has to be mentioned, in kṛtiḥ, hṛtiḥ, lertam, hrtam, pralertam, prakrtum, nth pāhi. तस्मादण्ग्रहणं कर्तव्यम् Hence the word an should be read in the sūtra. एकादेशस्योपसङ्ख्यानम् The addition of ēkādēśa. IIl एकादेशस्योपसङ्ख्यानं कर्तव्यम् - खट्टर्भ्यः, मालर्थः 9 The word ēkādēśa should be added in the sutra, to secure the forms khatvarśyah, malar syah. किं पुनः कारणं न सिध्यति ? How is it that the object is not achieved (there)? उः स्थाने अण् प्रसज्यमान एव रपरो भवतीत्युच्यते ; न चायमुरेव स्थानेऽण् शिष्यते । It is said that the an which has a chance to replace r is followed by r when there is a chance for it; this an is not enjoined in the place of ? alone. 1 किं तर्हि ? In the place of what then ? उश्च अन्यस्य च In the place of / and another. अवयवग्रहणात्सिद्धम् The achievement through avayavagrahaṇa. यदत्र ऋवर्ण तदाश्रयं रपरत्वं भविष्यति । तद्यथा भाषा न भोक्तव्या इत्युक्ते मिश्रा अपि न भुज्यन्ते । Raparatva chances to come on the basis of rvarna found here. This may be illustrated thus:-If the eating of black gram is prohibited mixture also should not be eaten.
  2. This is considered to be Bhāsya text by some. SEVENTH AHNIKA-URAN RAPARAḤ अवयवग्रहणात्सिद्धमिति चेदादेशे रान्तप्रतिषेधः 63 Prohibition of rāntatva in ādēśa, if the object is said to be achieved through avayavagrahaṇa. अवयवग्रह्णात्सिद्धमिति चेद् आदेशे रान्तस्य प्रतिषेधो वक्तव्यः - होतापोतारौ यथैवाश्चान्यस्य च स्थाने अण् रपरो भवतीति एवं य उः स्थाने अण् च अनण् च सोऽपि रपरः स्यात् । If it is said that the object is accomplished on account of r being a part, there is need for the mention of prohibition of rāntatva in the ādēśa, as in the word hōtāpātārau (where r is replaced by anan). Just as an which replaces both ṛ and another becomes rapara, so also the an in the ādēŝa of r which consists of both an and anan may become rapara. यदि पुनः ऋवर्णान्तस्य स्थानिनो रपरत्वमुच्येत खयः मालश्यः Suppose that it is said that raparatva is possible in khatvarśyaḥ and mālarsyaḥ by taking the sthānin as ṛvarṇānta. नैवं शक्यम्; इह हि दोषः स्यात् कर्ता हर्ता किरति गिरति ऋवर्णान्तस्य इत्युच्यते, न चैतद्ववर्णान्तम् । ‘, ; It is not possible; for difficulty will arise in the formation of kartā, hartā, kirati, girati, since the ādāsa here is not to roarnānta mentioned before. ननु चैतदपि व्यपदेशिवद्भावेन ऋवर्णान्तम् ? Can’t we say that this is also rvarnanta through vyapadeŝivadbhāva ? अर्थवता व्यपदेशिवद्भावः, न चैषोऽर्थवान् । तस्मान्नैवं शक्यम् Vyapadesivadbhava is only with that which is arthavat and this is not arthavat. Hence it is not possible. NOTE:-Kāiyaṭa says ‘Arthasya hi tyāgōpādānābhyām varnarūpata dhāturupata ca vyavasthāpyatē. न चेदेवम्, उपसङ्ख्यानं कर्तव्यम् If it is not so, there is need for upasaiikhyāna.
  3. Bombay reading is इह न प्रसज्येत.

[[64]]

इह च रपरत्वस्य प्रतिषेधो वक्तव्यः, मातुः पितुः इति Co Prohibition of raparatva has to be mentioned here too with reference to mātuḥ, pituḥ (in ekādēŝa). NOTE: If raparatva is prohibited here, there will be no difficulty in the formation of mātuḥ and pituḥ. In mātṛ +as, u will replace and a by the sūtra ‘Ṛta ut’ (6, 1, 111) and s will be changed to visargu by the sutras Sasajusōruḥ’ Kharavasanayōr visarjanīyaḥ.’ If, on the other hand, raparatva is not prohibited, we will get the form māturs where s will be changed tor and the first r will be dropped by the sūtra Rōri’ (8, 3, 14) and the previous vowel u will be lengthened by the sūtra Dhralōpē pūrvasaya dīrghōsṇaḥ (6, 3, 111) and r will be replaced by visarga. The result will be that we get the forms mātuḥ and pitūḥ. But, even if raparatva is not prohibited, (8, 2, 24) operates before the sūtra · Sasajuṣõ ruḥ’ operates. उभयं न वक्तव्यम् { Rāt sasya (8, 2, 26) Both (ēkādēsōpasankhyānam and raparatvapratiṣedha with reference to mātuḥ, pituḥ) need not be mentioned. कथम् ? How to achieve the object ? यो द्वयोः षष्ठीनिर्दिष्टयोः प्रसङ्गे भवति, लभतेऽसौ अन्यतरतो व्यपदेशम् । adur - Zazara ya:, à¶zarar: ya: gfà i तद्यथा That which has a chance to appear, being related to two, gets its designation from either of the two, as in Devadatta’s son, and Devadatta’s son. 44 mg: fìg: già ? How to arrive at the forms mātuḥ, pituḥ ? A 9 Let there be raparatva here. का रूपसिद्धिः ? How is the form arrived at ? ’ रात्सस्य ’ इति सकारलोपः, रेफस्य विसर्जनीयः S (of māturs) is dropped by the sūtra Rāt sasya’ (8, 2, 24) and r is changed to visarga. SEVENTH ĀHNIKA-URAN RAPARAH 65 नैवं शक्यम् । इह हि मातुः करोति, पितुः करोति, इति अप्रत्ययविसर्जनीयस्य इति षत्वं प्रसज्येत । 1 This is not possible; for in mātul + karoti and pitul + larōti, the visarga will be replaced by s by the sutra Idudupadhasya cāpratyayasya ’ ( 8, 3, 41 ), if we admit it. S अप्रत्ययविसर्जनीयस्य इत्युच्यते, प्रत्ययविसर्जनीयश्चायम् Only apratyayavisarjanīyasya is mentioned in the sutra and this visarga belongs to pratyaya. लप्यतेऽत्र प्रत्ययो रात्सस्य इति The pratyaya, here, is dropped on the strength of the sūtra • Rat sasya’. एवं तर्हि - If so, भ्रातुष्पुत्रग्रहणं ज्ञापकमेकादेशनिमित्तात् षत्वप्रतिषेधस्य The mention of bhrātuṣputra is a jñāpaku for satvapratiṣēdha on the basis of ēkādēsa. यदयं कस्कादिषु भ्रातुष्पुत्रशब्दं पठति, तद् ज्ञापयत्याचार्यो नैकादेशनिमित्तात् षत्वं भवति इति Since Acarya reads the word bhrātusputra in the kaskādigana, he suggests that salva does not set in on the basis of ēkādēŝasāstra. IV किं पुनरयं पूर्वान्तः, आहोस्वित् परादिः, आहोस्विद् अभक्तः ? Is this (r) to be considered pūrvānta, parādi or abhalcta ? कथं " चायं पूर्वान्तः स्यात् ? कथं वा परादिः ? कथं वा अभक्तः ? Under what circumstances is it considered pūrvānta ? Under what circumstances is it parādi? Under what circumstances is it abhakta ? यद्यन्त इति वर्तते, ततः पूर्वान्तः; अथादिरिति वर्तते ततः परादिः ; अथोभयं निवृत्तं, ततोऽभक्तः ।

  1. Bombay reading is प्राप्नोति.
  2. Bombay reading is वायम् M.9

[[66]]

If it is taken as the final letter, it is pūrvānta; if it is taken as the initial, it is parādi ; and if it is neither, it is abhakta. कश्चात्र विशेषः ? What is the point to be noted here? अभक्ते दीर्घत्वयगभ्यस्तस्वरहलादिशेषविसर्जनीय प्रतिषेधः प्रत्ययाव्यवस्था च If it is abhakta, non-accomplishment of dīrghatva, latva, yaksvara, abhyastasvara, halādiseṣa, need for the mention of visargapratiṣēdha and absence of vyavastha with reference to pratyaya. यद्यभक्तः, दीर्घत्वं न प्राप्नोति गीः, पूः - ‘रेफवकारान्तस्य धातोः’ इति दीर्घत्वं न प्राप्नोति । If it is abhakta, lengthening of the vowel in gīḥ and pūḥ is not possible on the strength of the sūtra Rvōrupadhāyā dīrgha ikah (8, 2, 78), which enjoins it to the penultimate of the roots ending in r and v. NOTE:-Giḥ is derived thus: Gṛdhātōḥ kvip; Rta id dhatoḥ itītvē raparatvam; Rvōrupadhāyā dīrghaḥ iti dirghaḥ. Pūḥ is derived thus: Prdhatoḥ kvip; Ud oṣṭhyapurvasya ityuttvam; Rvōr upadhāyā dīrghaḥ iti dīrghaḥ. किं पुनः कारणं रेफवकाराभ्यां धातुर्विशेष्यते, न पुनः पदं विशेष्यते रेफवकारान्तस्य पदस्य इति : What, then, is the reason that r and v are taken as the visēṣaṇas of dhātu and not of pada, so that rvoh may be taken to mean rèphavakārāntasya padasya? नैवं शक्यम्; इहापि प्रसज्येत अनिर्वायुरिति । It is not possible; otherwise the same may happen in agniḥ and vāyuḥ. एवं तर्हि रेफवकाराभ्यां पदं विशेषयिष्यामः, धातुना इकं, रेफवकारान्तस्य पदस्य इको धातोः इति । If so, we shall take r and v as the visēṣaṇas of pada and dhātu as the visēṣaṇa of ik, so that it may mean rēphavakārāntasya padasya ikō dhātōḥ. SEVENTH ĀHNIKA-URAN RAPARAḤ 67 एवमपि, प्रियं ग्रामणि कुलमस्य प्रियग्रामणिः, प्रियसेनानिः, अत्रापि प्राप्नोति ; तस्मात् धातुरेव विशेष्यते । धातौ च विशेष्यमाणे इह दीर्घत्वं न प्राप्नोति गीः पूः । दीर्घ । If so, the same will happen in the bahuvrihi compounds priyagrāmanik - priyam grāmani (kulam) asya - priyasēnānih; hence the dhātu alone should be visēṣya. If the dhātu is visēṣya, lengthening in gīḥ, pūḥ is not possible. लत्व । लत्वं च न सिध्यति निजेगिल्यते ‘ग्रो यङि’ इति लत्वं न प्राप्नोति । Latva is not accomplished in nijēgilyatē by the sūtru‘Grō yani’ (8, 2, 20). नैष दोषः, ग्र इत्यनन्तरयोगेषा षष्ठी This difficulty does not arise, since the sixth case in graḥ signifies immediate proximity. एवमपि स्वर्जेगिल्यते इत्यत्रापि प्राप्नोति If so, latva will appear in sear-jegilyate. एवं तर्हि या आनन्तर्य विशेषयिष्यामः । अथ वा ग्र इति पञ्चमी | लव | If so, anantarya is taken to qualify yan. Or grah is taken to be the fifth case. यक्स्वर । यक्स्वरश्च न सिध्यति, गीयते स्वयमेव, पूर्यते स्वयमेव । अचः कर्तृयकि इत्येष स्वरो न प्राप्नोति, रेफेण व्यवहितत्वात् । । The svara when yak is in the sense of karta enjoined by the sūtra Acah kartryaki (6, 1, 195 ) cannot be accomplished in the words gīryatē and pūryatē, since the vowel is intercepted from yak by r. NorÐ :-The svara is ādirudattatva. 1 नैष दोषः, स्वरविधौ व्यञ्जनमविद्यमानवत् इति नास्ति व्यवधानम् । यक्स्वर । This objection cannot stand, since there is no interception on the basis of the dictum that consonants are considered to be non-existent in svaravidhi.

  1. Bombay Edition reads - अविद्यमानवद् भवति68 LECTURES ON PATANJALI’S MAHABHAṢYA अभ्यस्तस्वर - अभ्यस्तस्वरश्च न सिध्यति मा हि स्म ते पिपेरु, मा हि स्म ते बिरुः - ’ अभ्यस्तानामादिरुदात्तो भवति अजादौ लसार्वधातुके’ इत्येष स्वरो न प्राप्नोति, रेफेण व्यवहितत्वात् । The abhyastasvara in piparuḥ and bibharuḥ inʻmā hi sma tē piparuḥ’ and ‘mā hi sma të bibharuḥ’ is not accomplished on the strength of the sutra Abhyasṭānām ādiḥ (udattō bhavati ajādāu lasārvadhātukē) (6, 1, 189), since there is the interception. of r. नैष दोषः, स्वरविधौ व्यञ्जनमविद्यमानवत्’ इति नास्ति व्यवधानम् | अभ्यस्तस्वर This difficulty does not arise, since there is no interception on account of the dictum Svaravidhau vyañjanam avidyamānavat. हलादिशेष - हलादिशेषश्च न सिध्यति - ववृते ववृधे - अभ्यासस्येति हलादिः शेषो न प्राप्नोति । हलादिशेष | The sūtra ’ Haladih sesah’ (7, 4, 60 ) cannot operate in the forms vavṛtē, vavṛdhe since (r does not form part of abhyasa) and hence there is no chance for its being dropped. विसर्जनीयप्रतिषेधः - विसर्जनीयस्य च प्रतिषेधो वक्तव्यः - नार्कुट, नार्पत्यः ’ खरवसानयोर्विसर्जनीयः’ इति विसर्जनीयः प्राप्नोति । विसर्जनीयप्रतिषेधः । There is chance for r in narkuṭaḥ, nārpatyaḥ to be replaced by visarga on the strength of the sūtra Kharavasānayōr visarjaniyaḥ and it should be prohibited. NOTE:-1. Narkuṭaḥ and nārpatyaḥ are derived from nrkuṭi and nṛpati by the addition of an and nya. NOTE:-2. Kaiyaṭa says, ‘Yasmat suptinvidhiḥ tadādi subantam tiñantañ ca iti rephantasya padatvad visarjanīyaprasangah. प्रत्ययाव्यवस्था च । प्रत्यये च व्यवस्था न प्रकल्पते - किरतः, गिरतः । रेफेोऽप्यभक्तः, प्रत्ययोऽपि । तत्र व्यवस्था न प्रकल्पते । In the formation of the words kirataḥ and girataḥ there is difficulty in the use of the pratyaya (śa), when r is abhakta (i. e.)
  2. Bombay Edition reads अविद्यमानवद् भवति. SEVENTH ĀHNIKA-URAN RAPARAḤ 69 sa is joined to the dhātu when sārvadhātuka pratyaya follows it ; since r is abhakta, śa cannot be taken to follow the root ; if, on the other hand, r is used after the vikaraṇa, it cannot be said to follow an; hence there is avyavasthā. NOTE:-Of the seven objections raised against taking r as abhakta, the first one and the last three remain unanswered. Hence the repha cannot be considered abhakta. एवं तर्हि पूर्वान्तः करिष्यते If so, it is considered pūrvanta. पूर्वान्ते ववधारणं विसर्जनीयप्रतिषेधो यक्स्वरश्च It being purvānta, mention of avadharana of ru and visarjanīyapratiṣēdha and non-accomplishment of yaksvarē. यदि पूर्वान्तः रोरवधारणं कर्तव्यम् - ‘रोः सुपि ’ - रोरेव सुपि नान्यस्य रेफस्य - सर्पिष्षु, धनुष्षु । इह मा भूत् - गीर्षु, पूर्षु । If it is considered pūrvānta, there is need to mention in the interpretation of the sūtra Roh supi (8, 8, 16) that the visarjaniya replaces ru alone and not other rephas, so that the sūtra may operate in sarpissu, dhanuṣṣu and not in girṣu, pūrsu. परादावपि सत्यवधारणं कर्तव्यम् - चतुर्षु इत्येवमर्थम् । ववधारणम् । Even if it is considered parādi, the avadhāraṇa has to be resorted to, so that the sutra may operate in caturṣu. विसर्जनीयप्रतिषेधः । विसर्जनीयस्य च प्रतिषेधो वक्तव्यः - नार्कुट, नार्पत्यः ’ खरवसानयोर्विसर्जनीयः’ इति विसर्जनीयः प्राप्नोति । There is chance for r in nārkuṭaḥ, nārpatyaḥ to be replaced by visarga on the strength of the sūtra Kharavasanayōr visarjaniyaḥ’ and it should be prohibited. परादावपि विसर्जनीयस्य प्रतिषेधो वक्तव्यः नार्कल्पिरित्येवमर्थम् । कल्पिपदसङ्घातभक्तोऽसौ नोत्सहते अवयवस्य पदान्ततां विहन्तुमिति कृत्वा ’ विसर्जनीयः प्राप्नोति । विसर्जनीयप्रतिषेधः ।
  3. Bombay Edition omits कृत्वा 1

[[70]]

Prohibition of visarga is necessary even if it is considered as parādi, for the sake of forming the word nārkalpiḥ. R (which has come on account of nr taking vṛddhi) which forms a part of kalpi which is made up of the two pratyayas kalpa and i, cannot afford to give up its padāntatva which will enable it to be replaced by visarga. यक्स्वरः । यक्स्वरश्च न सिध्यति गीयते स्वयमेव, पूर्यते स्वयमेव ’ अचः कर्तृयकि’ इत्येष स्वरो न प्राप्नोति । The yaksvara enjoined by the sutra Acaḥ kariryaki’ cannot be accomplished in the words giryatē, pāryatā. नैष दोषः, उपदेश इति वर्तते । चर । This objection cannot stand, since there is anuvṛtti for upadēŝa. अथवा पुनरस्तु परादिः Or let it be taken as parādi. परादावकारलोपौत्व पुक्प्रतिषेधः, चङ्युपधाह्रस्वत्वमिटोsव्यवस्था, अभ्यासलोपो ऽभ्यस्ततादिस्वरो दीर्घत्वं च It being parādi, prohibition of ākāralōpa, autva and pukiva, non-accomplishment of the shortening of upadha when can follows, avyavasthā with reference to it and non-accomplishment of abhyasalōpa, abhyastasvara, tādisvara and dirghutva. यदि परादिः, अकारलोपः प्रतिषेध्यः कर्ता हर्ता - ’ अतो लोप आर्द्धधातुके ’ इत्यकारलोपः प्राप्नोति ।

→ If it (r) is considered as the initial of what follows there is chance for the elision of u in kurtā, hurtā on the basis of the sūtra • Ato löpah’ ( 6, 4, 48 ) and it is to be prohibited. नैष दोषः, उपदेश इति वर्तते । This objection cannot stand, since upadeśa. there is anuvrtti for यद्युपदेश इति वर्तते - धिनुतः कृणुतः - अत्र लोपो न प्राप्नोति If it is said that there is anuvṛtti for upadēśa, the elision of a in dhinutaḥ and krnutah cannot take place. NOTE:-With reference to the roots dhivi and krvi belonging to the first conjugation, the stem becomes dhinu SEVENTH ĀHNIKA-URAN RAPARAḤ 71 and kyyu by the sūtra Dhinvilennoyoraca’ ( 3, 1, 80 ) and a is dropped before tas, third person dual termination. नोपदेशग्रहणेन प्रकृतिरभिसम्बध्यते Upadēśa is not attached to prakṛti. किं तर्हि ? What then ? आर्द्धधातुकमभिसम्बध्यते - आर्द्धधातुकोपदेशे यदकारान्तमिति । अकारलोप It is attached to ārddhadhātuka, so that it may mean that which is akārānta at the time when the arddhadhātuka is enjoined. औत्व - औत्वं च प्रतिषेध्यम् चकार, जहार ‘आत औ णलः’ इत्यौत्वं प्राप्नोति । Autva too should be prohibited; otherwise autva will set in the forms calāra, jahāra by the sūira ‘Ātu āu nalaḥ’ (7,1 34) (since cakā and jahā end in a when r is taken as parādi) and ra will be replaced by āu). नैष दोषः । ’ निर्दिश्यमानस्यादेशा भवन्ति’ इत्येवं न भविष्यति This difficulty does not arise, since ādēŝas replace only those that are mentioned (and r is not mentioned there). यस्तर्हि निर्दिश्यते तस्य कस्मान्न भवति ? What is the reason why it does not replace that which has been mentioned (i. e., a) ? रेफेण व्यवहितत्वात् Since it is intercepted by rēpha. पुक्प्रतिषेधः । पुक् च प्रतिषेध्यः कारयति हारयति - आतां पुक् इति पुक् प्राप्नोति । पुप्रतिषेधः । · Puk has to be prohibited, since, otherwise it will set in the forms kārayati, harayati by the sutra Arti - hrī - vlī - rī - knūyī - kṣmāyī - ātām pun nāu (7, 3, 36). चङ्युपधाह्रस्वत्वम् । चङ्युपधाह्रस्वत्वं च न सिध्यति अचीकरत् अजीहरत् - ’ णौ चङ्युपधाया हवः’ इति हस्वत्वं न प्राप्नोति । चयुपधाह्रस्वत्वम् । The shortening of the penultimate in acikarat and ajiharat, when kṛ and hṛ are followed by can is not possible. The

[[72]]

shortening cannot take place on the strength of the sūtra ’ Nau canyupadhāyā hrasvah (7, 4, 1). इटोsव्यवस्था | इश्व व्यवस्था न प्रकल्पते - आस्तरिता, निपरिता - इडपि परादिः, रेफोऽपि, तत्र व्यवस्था न प्रकल्पते । इटोव्यवस्था It is not possible to decide about it, which is found in āstaritā, niparitā; (for if guna and raparatva take place first, it cannot make its appearance on the strength of the sutra ‘Nēḍ vaśi kerti (7, 2, 8) ; if the sūtra Ardhadhātukasya id valādīk’ however operates, it should precede repha). It too is paradi and repha too and hence there is difficulty in deciding it. , अभ्यासलोपः । अभ्यासलोपश्च वक्तव्यः ववृते ववृधे ’ अभ्यासस्य इति हलादिशेषो न प्राप्नोति । अभ्यासलोपः ।

There is need to mention the elision (of r) in abhyāsa in vavrlē, vavrdhe, since the sutra Haladih Sēsah (7, 4, 60 ) where there is anuvṛtti for the word abhyāsasya from 7, 4, 58 cannot accomplish it. अभ्यस्तस्वरः । अभ्यस्तस्वरश्च न सिध्यति मा हि स्म ते पिपेरु, माहि स्त ते विरुः । अभ्यस्तानामादिरुदात्तो भवति अजादौ लसार्वधातुके ’ इत्येष स्वरो न प्राप्नोति । अभ्यस्तस्वर | The ādirudāttatva in the abhyāsa in piparuḥ bibharuḥ is not accomplished on the strength of the sutra Abhyastānām ādiḥ (6, 1, 189) since lasārvadhātu does not commence with a vowel. प्रकर्ती प्रकर्तुम् ’ तादौ च निति तादिस्वरः । तादिस्वरश्च न सिध्यति - प्रकर्ती प्रकर्तुम् कृत्यतौ ’ इत्येष स्वरो न प्राप्नोति । Pūrvapadaprakrtisvara which happens when the kert com - mences with t in prakartā, prakartum is not accomplished 蠢 through the sūtra Tadau ca niti kertyatāu’ (6, 2, 50 ). नैष दोषः ; उक्तमेतत् कृदुपदेशे वा ताद्यर्थमिडर्थम् इति । तादिस्वरः । 6 This difficulty does not arise, since Vārttikakāra has read the vārttika Krdupadēsē vā tādyartham iḍartham’, under the sutra 6, 2, 50 by which he means that it is sufficient if the krt is tādi when it is first read. + SEVENTH ĀHNIKA ALOŌNTYASYA 73 दीर्घत्वम् । दीर्घत्वं च न सिध्यति - गीः पूः - रेफवकारान्तस्य धातोरिति दीर्घत्वं न प्राप्नोति । दीर्घत्वम् Lengthening of the vowel in giḥ and puḥ is not possible, since it is enjoined (to the penultimate) of the roots ending in r and 22. NOTE:With reference to abhaktatva and parāditva, some of the objections raised remain unanswered. With reference to purvāntatva, three objections were raised of which the last was answered and the other two were said to be common to parāditvapakṣa also. Hence purvāntatvapakṣa alone is considered to be the safest of the three. अलोऽन्त्यस्य ( 1, 1, 52 ) किमिदमल्ग्रहणम् अन्त्यविशेषणम्, आहोस्विद् आदेशविशेषणम् ? Is this alaḥ visēṣaṇu to antya or to ādēŝa? NOTE: Since the nominative plural and the genitive singular of al have the same form, this question has arisen. किं चातः ? What is the difference then ? यद्यन्त्यविशेषणम् आदेशोऽविशेषितो भवति If it is the visēṣaṇa to antya, ādēŝa is left unrestricted. तत्र को दोषः ? What is the harm there ? अनेकालप्यादेशो अन्त्यस्य प्रसज्येत Even anekal may have a chance to become the ādēśa of antya. 1 यदि पुनरलन्त्यस्य इत्युच्यते तत्रायमप्यर्थः ’ अनेकाल्शित् सर्वस्य ’ इत्येतन्न वक्तव्यं भवति । इदं नियमार्थं भविष्यति अलेवान्त्यस्य भवति नान्य इति । If alaḥ is taken to be the viseṣaṇa of adeśa, this purpose also is achieved that the sūtra · Anēkāl śit sarvasya’ need not be read. This word alaḥ itself will have the restrictive force so that the ādēsa of antya will be al alone and not another. एवमप्यन्त्यो अविशेषितो भवति If so, the antya is left unrestricted.

  1. The use of al as singular here shows that there is vivakṣā only for the stem and not for the plural case-suffix. M. 10

[[74]]

तत्र को दोषः ? What harm is there ? वाक्यस्यापि पदस्याप्यन्त्यस्य प्रसज्येत The ādēśa may chance to have reference to the antya of vakya or pada too. यदि खल्वप्येषोऽभिप्रायस्तन्न क्रियेतेति, अन्त्यविशेषणेऽपि सति तन्न करिष्यते । If it is the opinion that it (the sūtra Anēkāl sit sarvasya) need not be read in that case, it need not be read even if alah is taken to be the viseṣana of antyasya. कथम् ? How is it possible ?

ङिच्च, अलोन्त्यस्य, इत्येतन्नियमार्थं भविष्यति ङिदेव अनेकालन्त्यस्य भवति नान्य इति The sutra Nicca after this sūtra Alōntyusya is taken to be a niyamasūtra meaning that the anekal which is nit alone becomes the ādēśa of antya and not others. किमर्थं पुनरिदमुच्यते ? With what purpose, then, is this read ? अलोन्त्यस्येति स्थाने विज्ञातस्यानुसंहारः The sūtra Alōntyasya is an anusamhara after the saṣṭhi is known to be sthānēyōgā. अलोन्त्यस्य इत्युच्यते, स्थाने विज्ञातस्यानुसंहारः क्रियते, स्थाने प्रसक्तस्येति । The sūtra • Alōntyasya’ is read to serve as a supplementary sūtra after the ṣaṣṭhī is decided to be sthānēyāgā, so that ādēśa may replace the final al. NOTE:-Kaiyaṭa says, Ya ṣaṣṭhī sthānēyōgatvēna vijñātā sā antyam alam anusaṁhriyatē; ādeśō vā yō niścitaḥ sō antyasya alaḥ sthānē iti anusamhriyate. इतरथा निष्टप्रसङ्गः For, otherwise there is chance for undesired operation. इतरथा हि अनिष्टं प्रसज्येत, टित्किन्मितोऽपि अन्त्यस्य स्युः For, otherwise there is chance for undesired operation; tit kit and mit too will operate upon the final al. यदि पुनरयं योगशेषो विज्ञायेत ! What if this is considered to be a part of the sutra (Ṣaṣṭhī, sthānēyōgā)? SEVENTH AHNIKA-NICCA योगशेषे च In yogasēsa too. योगशेषे च किम् ? What happens if it is considered to be yōgasēṣa? अनिष्टं प्रसज्येत टित्किन्मितोऽप्यन्त्यस्य स्युः 75 There is chance for an unwanted thing to happen. Tit, kit and mit too will operate upon the final al. तस्मात् सुष्ठुच्यते ’ अलोऽन्त्यस्येति स्थाने विज्ञातस्यानुसंहारः इतरथा ह्यनिष्टप्रसङ्गः ’ इति 4 Hence the Varttika · Alōntyasya iti sthānē vijñātasya anusaṁhāraḥ itarathā hi aniṣṭaprasangaḥ’ is well said. ङिच्च (1, 1, 53 ) तातङ् अन्त्यस्य स्थाने कस्मान्न भवति, ङिच्च, अलोन्त्यस्य इति प्राप्नोति ? How is it that the pratyaya tātań does not replace the antya by the sūtra • Nicca which follows ’ Alontyasya ’ ? तातङि डिस्करणस्य सावकशत्वाद्विप्रतिषेधात्सर्वादेशः Nitkarana in tatan being made use of elsewhere, there is sarvādēsa by vipratiṣēdha. तातs ङित्करणं सावकाशम् The mention of ǹ as it in tatan is of use elsewhere. कोऽवकाशः ? Where is it made use of ? गुणवृद्धिप्रतिषेधार्थो ङकारः Nakāra is intended to prevent the occurrence of guna and vrddhi. तातङि ङित्करणस्य सावकाशत्वाद् विप्रतिषेधात् सर्वादेशो भविष्यति f Since the mention of nit in tatan is of use elsewhere, there is sarvādēsa through the dictum Vipratiṣedhe param kāryam’. प्रयोजनं नाम तद् वक्तव्यं यन्नियोगतः स्यात् । यदि चायं नियोगतः सर्वादेशः स्यात् तत एतत्प्रयोजनं स्यात् । कुतो नु खल्वेतत् - ङित्करणादयं सर्वादेशो भविष्यति, न पुनरन्त्यस्य स्यादिति ? It alone deserves to be called prayōjana, which results from an injunction. If the sarvādēŝa is secured through an injunction (other than this), this (gunavṛddhipratiṣēdha) may be called the

[[76]]

prayojana. How is it to be understood that, through ñitkaraṇa, sarvādēśa takes place and not antyādēśa ?

एवं तर्हि एतदेव ज्ञापयति, न तातङ् अन्त्यस्य स्थाने भवतीति यदेतं ङितं करोति ; इतरथा हि लोट एरुप्रकरण एव ब्रूयात् ‘तिह्योस्तादाशिष्यन्यतरस्याम्’ इति If so, it is evidently this the Sūtrakāra’s reading tātan (instead of tat) suggests that tat does not replace the final letter alone; otherwise he would have read Tihyōs tād āśiṣyanyatarasyām ’ by the side of Eruk ’ ( 3, 4, 86 ) where there is anuvrtti for loṭaḥ from the previous sutra in the third chapter instead of Tuhyós tātanññāsisyanyatarasyām (7, 1, 35 ) which he has read in the seventh chapter. * आदेः परस्य (1, 1, 54 ) अलोन्त्यस्यादेः परस्यानेकाल्शित्सर्वस्येत्यपवादविप्रतिषेधात्सर्वादेशः Sarvādēśa through vipratiṣedha when ‘Adeḥ parasya’ and’ Anēkālsit sarvasya’ the apavādas of Alāntyasya’ both operate. अलोन्त्यस्य इत्युत्सर्गः " The sūtra • Alóntyasya’ is the general rule. तस्य ’ आदेः परस्य अनेकाल् शित्सर्वस्य ’ इत्यपवादौ The sūtras • Adēh parasya’, and ’ Anēkāl sit sarvasya’ are exceptions to it. अपवादविप्रतिषेधात्तु सर्वादेशो भविष्यति Since the apavādas are contradictory to each other, sarvādēśa sets in (through the dictum Vipratiṣēdhē param kāryam). 6 आदेः परस्य ’ इत्यस्य अवकाशः अवकाशः ’ व्यन्तरुपसर्गेभ्योऽप ईत् ’ - द्वीपम् अन्तरीपम् The room for the paribhāṣā “Adēḥ parasya’ to operate is the sūtra ́ Dvyantarupasargēbhyös pa īt (6, 3, 97), by which the words dvīpam and antaripam are formed. f अनेकाल् शित्सर्वस्य’ इत्यस्य अवकाशः अस्तेर्भूः - भविता भवितुम् " The room for the paribhāṣā ’ Anēkāl sit sarvasya’ to operate is the sūtra • Aster bhūk ’ (2, 4, 52 ), by which the forms bhavita and bhavitum are formed. SEVENTH ĀHNIKA-ANĒKĀL ŚITSARVASYA 7 इह उभयं प्राप्नोति - ’ अतो भिस ऐस्’ ; अनेकाल सर्वस्य इत्येतद्भवति विप्रतिषेधेन Hence, in the sūtra Atō bhisa āis ’ ( 7, 1, 9) both can operate ; but the anekal becomes the ādēŝa of the whole through vipratisedha. शित् सर्वस्य इत्यस्यावकाशः ’ इदम इश्’ - इतः, इह ; आदेः परस्य इत्यस्यावकाशः स एव The room for • Sit sarvasya’ to operate is the sūtra ’ Idama is ’ by which the words itaḥ and iha are formed. The room for Adeh parasya’ to operate is the same. इहोभयं प्राप्नोति ‘अष्टाभ्य औश ’ ; शित्सर्वस्य इत्येतद्भवति विप्रतिषेधेन । Here, in the sūtra ’ Astābhya āus (7, 1, 21 ) both can operate ; • Śit sarvasya’ operates through vipratiṣēdha. अनेकाल शित्सर्वस्य (1, 1, 55) शित्सर्वस्येति किमुदाहरणम् ? What serves as the example for ’ śit sarvasya’ ? " इदम इश्’ - इतः इह The sūtra Idama is’ from which the words itaḥ and iha are formed. नैतदस्ति प्रयोजनम्, शित्करणादेवात्र सर्वादेशो भविष्यति । This is not the prayōjana, since sarvādēŝa sets in (on account of anēkāltva) which exists on account of sitkarana. इदं तर्हि अष्टाभ्य औश This, then, the sūtra ’ Astābhya dus’ serves as the example. NOTE: The difference between the former and the latter is that idamah is sasthī and astābhyah is pañcam. ननु चात्रापि शित्करणादेव सर्वादेशो भविष्यति Oh, even here sarvādēśa sets in through ŝitkaraṇa. इदं तर्हि जसः शी, जश्शसोः शिः These, then, ’ Jasah & ‘, ’ Jassason sin serve as examples.78 LECTURES ON PATAÑJALI’S MAHABHẰṢYA ननु चात्रापि शित्करणादेव सर्वादेशो भविष्यति Oh, even here sarvādēsa may happen through sitkarana. अस्त्यन्यच्छित्करणे प्रयोजनम् ? There is another prayojana in sitkarana. किम् ? What is it ? विशेषणार्थेनार्थः शकारः Śakāra is for the sake of viśāsana. व विशेषणार्थेनार्थः ? Where has it the prayōjana of visēṣaṇārthalva? ‘शि सर्वनामस्थानं, ’ ’ विभाषा ङिश्योः’ इति The sūtras Śi sarvanāmasthānam (6, 4, 136). शित्सर्वस्येति शक्यमकर्तुम् (1, 1, 42 ) - Vibhāsā iisyoh It is possible to manage without ŝit sarvasya in the sūtra. कथम् ? How ? अन्त्यस्यायं स्थाने भवन्न प्रत्ययः स्यात् । असत्यां प्रत्ययसंज्ञायामित्संज्ञा न स्यात् । असत्यामित्संज्ञायां लोपो न स्यात् । असति लोपे अनेकाल् । यदा अनेकाल तदा सर्वादेशः । यदा सर्वादेशः तदा प्रत्ययः । यदा प्रत्ययः तदेत्संज्ञा । यदेत्संज्ञा तदा लोपः । When it comes as ādēsa replacing the final letter, it cannot get the designation pratyaya. In the absence of pratyayasaṁjñā, there will be no chance for the designation it, In its absence, there is no elision. In the absence of elision it is anēkāl. When it is anekal, there is sarvādēśa; when it is sarvādēŝa, it gets the designation pratyaya. When it is pratyaya, it gets the designation it. When it gets itsamjna, there is elision. एवं तर्हि सिद्धे सति यच्छित्सर्वस्य इत्याह तद् ज्ञापयत्याचार्यः अस्त्येषा परिभाषा ‘नानुबन्धकृतमनेकालत्वं भवति’ इति Since Acarya has read Sit sarvasya’ even though it is possible to manage without it, he suggests the existence of the paribhāṣā that anubandha (it) is not a factor to decide the anēkaltva. SEVENTH ĀHNIKA—ANĒKĀL ŚITSARVASYA किमेतस्य ज्ञापने प्रयोजनम् ? What is the benefit derived from this suggestion ? 79 तत्र असरूपसर्वादेशदा प्रतिषेधेषु पृथग निर्देशो अनाकारान्तत्वाद् इत्युक्तं, तन्न वक्तव्यं भवति । € The vārttika‘Asarūpa - sarvādēśa - dāp-pratiṣēdhëṣu prthag nirdēśō anākārāntaivāt’ is read there (under the sutra Tasya lōpaḥ’ (1, 3, 9) and it need not be read. NOTE: The bhāṣya under the varttika is thus :-Tatra asarūpavidhaū dōṣō bhavati — ‘Karmanyan’ ‘Ātōsnupasargē kaḥ iti; kaviṣaye anapi prāpnēti. Sarvādēsē ca dōṣō bhavati - Diva aut’; aut sarvādēśaḥ prāpnōti. Dappratiṣedhe prthaktvanirdeśaḥ kartavyaḥAdabdāipāu’ iti vaktavyam. Kim punaḥ kāraṇam na siddhyati? Anākārāntatvāt. C SEVE Eighth Ahnika anfaqıśansakaði (1, 1, 56) Firstly Mahabhāṣyakāra deals with three topics-1. The need for vat 2. The non-need of ādēśaḥ and 3. The need for the word vidhi in analvidhāu. Then Vārttikakāra first proves that this sūtra is unnecessary. This may have been the view of Mahābhāṣyakāra. This may be taken as the fourth topic. He then argues the necessity of the word analvidhāu in the sūtra and then points out thirteen dõṣas in the sutra. These two may be taken as the fifth and sixth topics. Mahabhaṣyakāra has, in the last topic, almost met with all the defects pointed out by Vārttikakāra. वत्करणं किमर्थम् ? I Why should vat be read (in sthānivat) ? ’ स्थान्यादेशोऽनल्विधौ ’ इति इयत्युच्यमाने, संज्ञाधिकारोऽयं, तत्र स्थानी आदेशस्य संज्ञा स्यात् । If the sutra is read without vat as Sthanyādēśōsnalvidhāu,’ it will mean that sthānin is the saṁjñā of ādēśa, since this section deals with saṁjñā. aq? What is the harm then? 4 आङो यमहनः ’ आत्मनेपदं भवतीति वधेरेव स्यात् हन्तेर्न स्यात् । वत्करणे पुनः क्रियमाणे न दोषो भवति, स्थानिकार्यमादेशे अतिदिश्यते गुरुवद् गुरुपुत्रे इति यथा । From the sutra Año yamahanaḥ’ 1, 3, 28), ātmanē pada terminations will be used only after vadh with ā and not after han with a. If vat is read, that defect cannot arise, since ādēśakarya can be analogized with the sthānikarya, in the same way as the homage to teacher’s son is analogized with that to the teacher. II अथ आदेशग्रहणं किमर्थम् ? What for is the mention of ādāsa ? स्थानिवदनल्विधौ इति इयत्युच्यमाने क इदानीं स्थानिवत् स्यात् ? EIGHTH AHNIKA-STHANIVADĀDĒŚŌNALVIDHĀU 81 If the sūtra is read Sthānivad analvidhāu’ without ādēśa, which will act like sthānin ? यः स्थाने भवति ? (That) which replaces it. यः कश्च स्थाने भवति ? Which replaces it ? आदेशः Adesa. इदं तर्हि प्रयोजनम् - आदेशमात्रं स्थानिवद्यथा स्यात् । एकदेशविकृतस्योपसङ्ख्यानं चोदयिष्यति ; तन्न वक्तव्यं भवति । This, then, will be the prayājana that all ādesa’s (pratyaksa and anumita) will act like sthānins and consequently the statement Ekadēśavikṛtasya upasankhyānam which will shortly be read under this sūtra is unnecessary. अथ विधिग्रहणं किमर्थम् ? III What for is the mention of vidhi (in analvidhāu) ? सर्वविभक्त्यन्तः समासो यथा विज्ञायेत - अलः परस्य विधिः अविधिः, अलो विधिः, अल्बिधिः, अलि विधिः अविधिः, अला विधिः अल्विधिः इति । So that it may be understood that the former member of the compound alvidhi may stand in all case-relations with the latter as fifth case, sixth case, seventh case and third case. नैतदस्ति प्रयोजनम् । प्रातिपदिकनिर्देशोऽयम् । प्रातिपदिकनिर्देशाश्चर्थतन्त्रा भवन्ति, न काञ्चित् प्राधान्येन विभक्तिमाश्रयन्ति । तत्र प्रातिपदिकार्थे निर्दिष्टे यां यां विभक्तिमाश्रयितुं बुद्धिरुपजायते सा सा आश्रयितव्या । This is not the prayōjana. There is only mention of the stem here. The case-suffix after it is dependent upon the meaning and hence the stem does not take any particular case-suffix after it. When its meaning is mentioned, such case-suffixes as suit it are used. इदं तर्हि प्रयोजनम् - उत्तरपदलोपो यथा विज्ञायेत उत्तरपदलोपो यथा विज्ञायेत - अलम् आश्रयते अलाश्रयः, अलाश्रयो विधि ः अविधिः इति । यत्र प्राधान्येन अल् आश्रीयते, तत्रैव प्रतिषेधः स्यात्, यत्र विशेषणत्वेन अल् आश्रीयते, तत्र प्रतिषेधो न स्यात् M. 11

[[82]]

This, then, is the prayojana, that it is to be taken as uttara - padalopisamasa thus:-alam aśrayatē alāsrayaḥ; alasrayō vidhiḥ alvidhiḥ. Where alasraya is pradhāna, prohibition sets in and where it is dependent, prohibition does not set in. किं प्रयोजनम् ? What is the benefit ? — प्रदीव्य, प्रसव्य इति, वलादिलक्षण इण्मा भूद् इति The it whose appearance is dependent on the following val has not appeared in pradīvya, prasīvya. NOTE: Though ya in pradīvya and prasivya is the ādēśa of ktvā, it does not take the agama it on the strength of the sūtra Ārddhadhātukasya iḍ valādēḥ (7, 2, 35) through sthānivadbhāva, since the al is not pradhāna here. IV किमर्थं पुनरिदमुच्यते ? What is the need for this sūtra ? स्थान्यादेश पृथक्त्वादादेशे स्थानिवदनुदेशो गुरुवद् गुरुपुत्र इति यथा । Analogization of ādēśa with sthānin like that of guruputra with guru, since they are different. अन्यः स्थानी अन्य आदेशः स्थान्यादेश पृथक्त्वात् एतस्मात् कारणात् स्थानिकार्यमादेशे न प्राप्नोति । Sthanin is one and ādēsa is another and since they are different, that which happens to sthānin does not happen to ādēśa. तत्र को दोषः ? What is the harm there ? आङो यमन आत्मनेपदं भवति इति हन्तेरेव स्याद् वधेर्न स्यात् । इष्यते च वधेरपि स्यादिति । तच्चान्तरेण यत्नं न सिद्ध्यतीति तस्मात् स्थानिवदनुदेशः । एवमर्थ - मिदमुच्यते । गुरुवद् गुरुपुत्र इति यथा तद्यथा गुरुवदस्मिन् गुरुपुत्रे वर्तितव्यम् इति गुरौ यत्कार्यं तद् गुरुपुत्रे अतिदिश्यते । एवमिहापि स्थानिकार्यमादेशे अतिदिश्यते ।

From the sutra’ Āñō yamahanaḥ’ ātmanēpada terminations will be attached only to the root han and not to vadh (its ādēsa);

  1. This is not a vārttika in Chaukamba Edition.
  2. Bombay Edition omits अस्मिन् . EIGHTH ĀHNIKA-STHANIVADĀ DĒŚŌNALVIDHĀU 83 but they are needed after vadh also. Since it is not accomplished without effort, there is analogization. This sūtra is for this. The explanation of guruvad guruputrē is this:-On account of the statement that one should behave towards guruputra in the same way as towards guru, that which is to be done to guru is transferred towards guruputra. So also sthānikarya is transferred towards ādēsa. नैतदस्ति प्रयोजनम् No, this is not the desired benefit. लोकतः 1 From the world. लोकत एतत् सिद्धम् । तद्यथा लोके यो यस्य प्रसङ्गे भवति, लभतेऽसौ तत्कार्याणि । तद्यथा - उपाध्यायस्य शिष्यो याज्यकुलानि गत्वा अग्रासनादीनि लभते । This is accomplished from what is found in the world. He who comes in place of another takes to his work. This may be illustrated thus:-The pupil who goes to the house of a sacrificer in place of his teacher is given the front seat etc. यद्यपि तावल्लोक एष दृष्टान्तः, दृष्टान्तस्यापि तु पुरुषारम्भो निवर्तको भवति Even though this is a settled fact in the world, it is set at naught by another’s efforts. 2 अस्ति चेह : कश्चित् पुरुषारम्भः ? Is there then any effort here ? अस्तीत्याह • Yes there is,’ says he. कः ? What ? स्वरूपविधिर्नाम । हन्तेरात्मनेपदमुच्यमानं हन्तेरेव स्याद् वधेर्न स्यात् । The sūtra • Svam rūpam sabdasyāsabdasamjna’ The ātmanepada termination enjoined to be attached to the root han will be attached only to the root han and not to vadh. एवं तर्हि आचार्यप्रवृत्तिर्ज्ञापयति स्थानिवदादेशो भवतीति यदयं ‘युष्मदस्मदो- रनादेशे’ इत्यादेशप्रतिषेधं शास्ति । If so, Acārya Panini suggests that adeśa becomes sthanivat, since he has used the word anādēśē in the sūtra Yuṣmad-
  3. This is not a vārttika in Chowkhamba edition.
  4. Bombay Edition reads वा.

[[84]]

asmadōr anādēsē’ prohibiting the lengthening of a of yuva and āva before halādivibhakti which is anādēśa. कथं कृत्वा ज्ञापकम् ? Under what construction does it become jñāpaka ? युष्मदस्मदोर्विभक्तौ कार्यमुच्यमानं कः प्रसङ्गो यदादेशेऽपि स्यात् । पश्यति त्वाचार्यः ’ स्थानिवद् आदेशो भवति इति । अत आदेशे प्रतिषेधं शास्ति । What happens to yuṣmad and asmad when case-suffix follows them may not happen to them when an ādēsa to the casesuffix follows. Acārya prohibits it when adeśa follows them seeing that ādēsa may play the same part as sthānin. इदं तर्हि प्रयोजनम् अनल्विधाविति प्रतिषेधं वक्ष्यामि इति इह मा भूत् द्यौः पन्थाः, स इति This, then, is the prayōjana that he is to prohibit it in alvidhi so that the nominative singular suffix may not be dropped in the words dyaḥ, panthāḥ and saḥ. NOTE:-V of div is changed to au before su by the sūtra · Diva aut’ (7, 1, 84) ‘Su’ is not dropped by the sutra, • Halnyābhyō dirghāt sutisyapṛktam hal (6, 1, 68) by taking recourse to sthānivadbhāva. Similarly pathin is changed to panthā before su by the sutras Pathimathyṛbhukṣām āt (7, 1, 85) and Thō nthaḥ (7, 1, 87) and tad is changed to sa by the sutras Tyadādīnām aḥ and Tadoḥ saḥ sāvanantyayōḥ (7, 2, 106) before su. एतदपि नास्ति प्रयोजनम् । आचार्यप्रवृत्तिर्ज्ञापयति ’ अल्विधौ स्थानिवद्भावो न भवति’ इति, यदयम् ’ अदो जग्धिप्ति किति’ इति ‘ति किति’ इत्येव सिद्धे ल्यग्रहणं करोति । This too is not the prayōjana, since Acārya reads lyap in the sūtra Adō jagdhir lyap ti kiti (2, 4, 36), though the purpose is served by ‘Ti kiti’ and hence suggests that there is no chance for sthānivadbhāva in alvidhi. तस्मान्नार्थोऽनेन योगेन Hence no useful purpose is served by this sūtra. EIGHTH ĀHNIKA-STHÂNIVADĀDĒSŌNALVIDHÂU 85 NOTE: If Sthanyādēsapṛthaktvad ādēsē sthānivad anudēśō guruvad guruputra iti yatha’ and ‘Lokataḥ’ are vārtikas, it should be construed that Vārttikakāra proves from laukikanyaya that this sūtra is unneccessary and Mahābhāṣyakāra, finding it weak, proves the same from Acārya’s jñāpaka. If they are not vārttikas, it should be construed that Mahābhāṣyakāra himself first propounds the argument lõkataḥ and finding it weak proceeds further. Reference to laukikanyāya is made both by Varttikakāra and Mahābhāṣyakāra elsewhere. The former says lõkataḥ in the first vārttika and the latter under Viṣayēṇa tu nānālingakaraṇāt siddham’ in the sutra ‘Aiun!’ Since the following vārttikas prove the necessity of analvidhāu and suggest additions and omissions feeling that the sūtra is defective, it may be taken that it is Mahabhaṣyakāra that suggests that this sūtra is unnecessary. 6 V आरभ्यमाणेऽप्येतस्मिन् योगे If this sūtra is read, अल्विधौ प्रतिषेधेऽविशेषणेऽप्राप्तिस्तस्यादर्शनात् Even in (the absence of) pratiṣēdha in alvidhi, non-operation of the sūtra in the absence of viseṣana thro’ its disappearance. अल्विधौ प्रतिषेधे असत्यपि, विशेषणे समाश्रीयमाणे, असति तस्मिन् विशेषणे अप्राप्तिर्विधेः - प्रदीव्य प्रसीव्य The sūtra does not operate, if the viseṣana that is resorted to makes its disappearance even though there is no mention of the pratiṣēdha with reference to alvidhi in the sutra. (Hence there is no it in the forms) pradivya, prasīvya. किं कारणम् ? How ? तस्य अदर्शनात् - वलादेरित्युच्यते, न चात्र वलादिं पश्यामः 6 On account of its disappearance. ‘Valādēḥ’ is mentioned as viśēṣaṇa (in the sūtra Arddhadhātukasya iḍ valādēḥ’) and we do not see valādi here (in pradīvya, prasīvya). NOTE: The agama it is enjoined to the arddhadhātuka which is valadi. Ya which is an adeśa of tvā is not valadi.

[[86]]

ननु चैवमर्थं एवायं यत्नः क्रियते, ‘अन्यस्य कार्यम् उच्यमानमन्यस्य यथा स्यात्’ इति Oh the attempt is made only for this purpose that the kārya enjoined to one may pass on to another also. सत्यमेवमर्थः । न तु प्राप्नोति । True, it is for that purpose. But it does not chance to happen. किं कारणम् ? Why ? सामान्यातिदेशे हि विशेषानतिदेशः Transference, though it holds good with reference to general characteristics, does not hold good with reference to special characteristics. सामान्ये ह्यतिदिश्यमाने विशेषो नातिदिष्टो भवति । तद्यथा - ब्राह्मणवद् अस्मिन् क्षत्रिये वर्तितव्यम् इति सामान्यं यद् ब्राह्मणकार्यं तत् क्षत्रियेऽतिदिश्यते । यद्विशिष्टं माठरे कौण्डिन्ये वा, न तदतिदिश्यते । एवमिहापि सामान्यं यत् प्रत्यय - कार्य तदतिदिश्यते, यद्विशिष्ट वलादेरिति न तदतिदिश्यते । Transference applied with reference to general features cannot be applied with reference to special features. For instance, if it is said that this kṣatriya may be treated like a brāhmaṇa, the treatment given to a brāhmaṇa on general lines is transferred to a kṣatriya; but the special treatment given to Mathara and Kaunḍinya is not transferred. So also the sāmānyakārya of pratyaya is transferred and not that of a pratyaya which commences with letters included in the pratyāhāra val. C NorE : - Mahābhāsyakāra, under the sūtra Hayavarat’ has stated Brāhmaṇā bhōjyantām, Māṭharakāuṇḍinyāu parivēviṣātām’. From this it appears that the transference holds good to feeding and not to serving. यद्येवम् अग्रहीत् ‘इट ईटि’ इति सिचो लोपो न प्राप्नोति If so, (i.e. there is only sāmānyātidēśa and not viśēṣātidēśa), the elision of sic in agrahīt cannot take place through the sūtra Ita iti (8, 2, 28 ).

  1. Other Editions omit हि. EIGHTH ĀHNIKA-STHANIVADĀ DĒŚŌNALVIDHÂU 87 NorÐ :-1. The sūtra ’ Ita iti has to operate after the sūtra ‘Grahōstita dirghak (7, 2, 37 ). Since the acparibhāsā makes its appearance in dirghavidhi, the sthanin will be ac. Hence ackarya alone is possible and not iṭkārya. NOTE:-2. Nāgōjibhaṭṭa reads ’ Bhāṣye sicō lõpō na prāpnēti ityasya tasmād analvidhāu iti vaktavyam iti sēṣaḥ.’ अनल्विधाविति पुनरुच्यमाने इहापि प्रतिषेधो भविष्यति, प्रदीव्य प्रसव्य इति ; विशिष्टं ह्येषो अलमाश्रयते वलं नाम If, on the other hand, the word analvidhāu is read in the sutra, there will be pratisedha (for idāgama) in pradioya, prasivya; for this depends upon val which is alviśéṣa. इह च प्रतिषेधो न भविष्यति अग्रहीत् इति ; विशिष्टं ह्येषोऽनलमाश्रयते इटं नाम Pratiṣēdha in agrahit too cannot take place; for this depends upon it, which is not alvisēṣa but an alsamudāya, यदि तर्हि सामान्यमप्यतिदिश्यते विशेषश्च If, then, there is the atidēśa of sāmānya as well as viśēṣa. सत्याश्रये विधिरिष्टः Vidhi is a desired thing if there is aśraya. सति च वलादित्वे इटा भवितव्यम् - अरुदिताम्, अरुदितम्, अरुदित There is chance for it, only if there is sārvadhātuka commencing with val in the words aruditām, aruditam, arudita. किमतो यत्सति भवितव्यम् ? What is the idea behind the statement sati bhavitavyam? प्रतिषेधस्तु प्रामोत्यविधित्वात् There is chance for pratiṣedha an account of its being alvidhi. प्रतिषेधस्तु प्राप्नोति Pratiṣēdha may chance to set in. किं कारणम् ? Why ? अल्विधित्वात्, अल्विधिरयं भवति On account of its being alvidhi; it becomes alvidhi.88 LECTURES ON PATANJALI’S MAHĀBHĀṢYA तत्रानल्विध इति प्रतिषेधः प्राप्नोति Pratiṣedha chances to happen there, it being analvidhi. NorE : —The āgama it in aruditām, aruditam, arudita by the sūtra ’ Rudādibhyah sārvadhātuke’ (7, 2, 76 ) is not possible, since the iḍagama is alvidhi and hence tam, tam and ta cannot be considered sārvadhātuka by sthānivadbhāva. न वानुदेशिकस्य प्रतिषेधादितरेण भावः Since there is pratiṣedha only to that which has atidesa as its prayōjana, the operation of the vidhi through one different from it. न वैष दोष This objection cannot stand. किं कारणम् ? Why ? आनुदेशिकस्य प्रतिषेधात् - अस्त्वत्र आनुदेशिकस्य वलादित्वस्य प्रतिषेधः । स्वाश्रयमत्र वलादित्वं भविष्यति । On account of the pratiṣēdha to ānudēśika; let there be here the pratiṣedha to that valaditva which has atideśa for its prayōjana; there is here valaditva which depends upon itself. नैतद्विद्वामहे वलादिर्न वलादिरिति We do not raise the doubt whether there is valādi or not. किं तर्हि ? What then? स्थानिवद्भावात् सार्वधातुकत्वमेषितव्यम् ; तत्रानल्विधौ इति प्रतिषेधः प्राप्नोति । Sārvadhātukatva should be secured through sthānivadbhāva and there is chance for pratiṣēdha, it being alvidhi. किं पुनरादोशनि अलि आश्रीयमाणे प्रतिषेधो भवति, आहो स्विद् अविशेषेण, आदेशे आदेशिनि च ? Is the pratiṣēdha restricted to a letter found in the sthānin alone or has it no restriction so that it may have reference to a letter seen both in ādēśa and sthānin ? कश्चात्र विशेषः ? What is the difference here ? 1 EIGHTH ĀHNIKA-STHĀNIVADĀDĒSÖNALVIDHĀU आदेश्य विधिप्रतिषेधे कुरुवधपिवां गुणवृद्धिप्रतिषेधः 89 Pratiṣēdha being in the alvidhi of al found in sthānin alone, (need for) the pratiṣēdha of guna and vṛddhi in the words kuru, vadha and piba. आदेश्यविधिप्रतिषेधे कुरुवधपियां गुणवृद्धयोः प्रतिषेधो वक्तव्यः । कुरु इत्यत्र स्थानिवद्भावादङ्गसंज्ञा, स्वाश्रयं च लघूपधत्वं तत्र लघूपधगुणः प्राप्नोति । वधकमित्यत्र स्थानिवद्भावादङ्गसंज्ञा, स्वाश्रयं च अदुपधत्वं तत्र वृद्धिः प्राप्नोति । पिब इत्यत्र स्थानिवद्भावादङ्गसंज्ञा, स्वाश्रयं च लघूपधत्वं, तत्र लघूपधगुणः प्राप्नोति । € If the pratiṣēdha is restricted to the vidhi pertaining to a letter in sthānin, there is need to mention the pratiṣēdha with reference to guṇa and vṛddhi in the words kuru, vadha and piba. With reference to the word kuru, there is angasamjña through sthānivadbhāva and there is laghūpadhatva in itself and hence guna (to u after k) may take place by the sutra Pugantalaghйpadhasya ca’ (7, 3, 86). With reference to the word vadhaka, there is angasaṁjñā through sthānivadbhāva and there is adupadhatva in itself and hence vṛddhi may take place by the sūtra * Ata upadhāyāḥ’ (7, 2, 116). With reference to the word piba, there is angasaṁjñā through sthānivadbhāva and there is laghūpadhatva in itself and hence guṇa (to i after p) may take place by the sūtra Pugantalaghūpadhasya ca.’ ៩ 6 NOTE:1. Vadha in the vārttika stands for vadhaka. It is derived thus:-The root han takes the adēŝa vadh before the pratyaya nvul. NOTE:-2. Kuru is derived thus:kr+hi = kr+u+hi by the sutra Tanadikṛñbhya uḥ’ (3, 1, 79); kar+u+hi by Sārvadhātukārddhadhātukayōḥ’ (7, 3, 84); kur + u + hi by • Ata ut sārvadhātukē’ (6, 4, 110); and hi is dropped by • Utasca pratyayād asamyōgapūrvāt’ (6, 4, 106). NOTE:-3. Piba is derived thus pā+a+hi=piba+a+ hi by ’ Paghrā ….. pibajighra … sīdāḥ (7,3, 78) = pib+a+hi by ‘Atō löpaḥ’ (6, 4, 48), pib+a by Ato heḥ’ (6, 4, 105). अस्तु तर्हि अविशेषेण - आदेशे आदेशिनि च M. 12

[[90]]

If so, let it be without restriction, so that it may have reference to a letter both in ādēśa and sthānin. आदेश्यादेश इति चेत् सुप्तिङ्कदतिदिष्टेषूपसङ्ख्यानम् If it is both in sthānin and ādēśa, mention of its non-application with reference to the ādīsas of sup, tin, krt etc. is needed. आदेश्यादेश इति चेत् सुप्तिङ्कदतिदिष्टेषु उपसङ्ख्यानं कर्तव्यम् If it is with reference to an al in both sthānin and ādēśa, mention is needed of the sūtra’s non-application with reference to the ādēśas of sup, tin, krt etc. सुप् । वृक्षाय प्लाय - स्थानिवद्भावात् सुप्संज्ञा, स्वाश्रयं च यजादित्वं, तत्र प्रतिषेधः प्राप्नोतिं । सुप् With reference to subādēśa-The lengthening of a in vṛkṣāya, plaksāya ( is secured by the sūtra’ Supi ca’ (7, 3, 102 ) and it) depends upon supsaṁjñā got by sthānivadbhāva and yañāditva through its own svarupa and the pratiṣēdha may happen here. तिङ् । अरुदिताम् अरुदितम् अरुदित स्थानिवद्भावात् सार्वधातुकसंज्ञा, स्वाश्रयं च वलादित्वं, तत्र प्रतिषेधः प्राप्नोति । तिङ् With reference to tiñādēśa-The iḍāgama in aruditām, aruditam, arudita (is got by the sūtra ‘Rudādibhyaḥ sārvadhātukē’ (7, 2, 76) where sārvadhātukatva is secured from sthānivadbhāva and valāditva from its own svarūpa and the pratiṣedha may happen here.

कृदतिदिष्टं भुवनं सुवनं धुवनम् - स्थानिवद्भावात् प्रत्ययसंज्ञा, स्वाश्रयं च अजादित्वं तत्र प्रतिषेधः प्राप्नोति With reference to kṛdādēśa-The uvañādēśa in bhuvanam, suvanam and dhuvanam (is got by the sūtra ‘Aci śnudhātubhruvām yvōr iyañuvañāu’ (6, 4, 77), where pratyayatva is secured from sthānivadbhāva and ajaditva from its own svarupa. The pratiṣēdha may happen here. NOTE:-Kaiyaṭa reads ‘Upalakṣaṇam ētat; taddhitādēśēṣvapi na prāpnoti, laigavāyanak iti ‘. किं पुनरत्र ज्यायः ? Which is then better here ? EIGHTH ĀHNIKA-STHĀNIVADĀDĒŚŌNALVIDHÂU आदेशिनि अलि आश्रीयमाणे प्रतिषेध इत्येतदेव ज्यायः 91 The case where the pratiṣēdha is restricted to al in sthānin is better. कुत एतत् : How is it ? तथा ह्ययं विशिष्ट स्थानिकार्यमादेशे अतिदिशति गुरुवद् गुरुपुत्रे इति यथा । तद्यथा - गुरुवद् अस्मिन् गुरुपुत्रे वर्तितव्यमन्यत्रोच्छिष्टभोजनात् पादोपसङ्ग्रहणाच्च इति । यदि च गुरुपुत्रोऽपि गुरुर्भवति तदपि कर्तव्यं भवति For he transfers all sthānikaryas to adeśa on the analogy of the treatment given to a teacher’s son when he acts in place of his teacher. But the statement that one should treat his teacher’s son like his teacher does not warrant him to eat his ucchiṣṭa or to press his feet. If, on the other hand, the teacher’s son becomes the teacher himself, he may deserve them too. 6 NOTE:-Kaiyaṭa reads Yatkāryam ādēśaḥ svatō na pratipadyatē, tasya tatra syād atidēsākānkṣā; taccheṣasca pratiṣedhaḥ taddvāraka ēva alkāryē yuktaḥ … yathā guruputrō gurutvē sati na atidēśam apēkṣatē, tathā valāditram prati ādēŝasya nāsti atidēśāpēkṣā iti ētāvatā dṛṣṭāntaḥ.’ अस्तु तर्हि आदेशिनि अलि आश्रीयमाणे प्रतिषेधः If so, let the pratiṣëdha be restricted with reference to al in sthānin. ननु चोक्तम् - आदेश्यल्विधिप्रतिषेधे कुरुवधपिबां गुणवृद्धिप्रतिषेधः इति Oh, it has been said that, if the pratiṣedha is restricted with reference to al in sthānin, pratiṣedha with reference to guna and vṛddhi in kuru, vadhaka and piba should be mentioned. 1 नैष दोषः । करोतौ तपरकरणनिर्देशात्सिद्धम् । पिबिः अदन्तः । वधकमिति अन्योऽयम् अकशब्दः किदौणादिकः, रुचक इति यथा । < नायं ण्वुल् ; This difficulty does not arise:-The u in kuru does not take guna, since it is read tapara (in the sūtra Ata ut sārvadhātukē ( 6, 4, 110); the ādisa of the root pā is piba which ends in a, ef. Paghrā … piba jighra … (7, 3, 78) ; aka in vadhaka is not ṇoul but a pratyaya aka in uṇādi as aka in rucaka.

  1. Bombay Edition reads तपरनिर्देशात्.

[[92]]

एकदेशविकृतस्योपसङ्ख्यानम् Addition of ekadāsavilerta. एकदेशविकृतस्य उपसङ्ख्यानं कर्तव्यम् That which has its form slightly changed from the original should be added as a supplement to ādēŝa in the sutra, so that it may also be sthānivad to take its kārya like ādēŝa. किं प्रयोजनम् ? Why ? पचतु पचन्तु तिङ्ग्रहणेन ग्रहणं यथा स्यात् So that the words pacatu and pacantu may be taken as tiñantu. एकदेशविकृतस्यानन्यत्वात्सिद्धम् It is accomplished since ēkadēŝavikṛta is not other than original. एकदेशविकृतमनन्यवद् भवति इति तिङ्ग्रहणेन ग्रहणं भविष्यति । तद्यथा श्वा कर्णे वा पुच्छे वा छिन्ने श्चैव भवति, नावो न गर्दभ इति । They are taken as tinanta on the dictum Object is the same, though it has undergone slight modification.’ It may be illustrated thus:-Dog whose ears or tail is cut off is evidently a dog and not a horse or an ass. अनित्यविज्ञानं तु तस्मादुपसङ्ख्यानम् ’ But, the idea of anityatva of śabda ; hence is the need for upasankhyāna. अनित्यविज्ञानं तु भवति । नित्याः शब्दाः । नित्येषु नाम शब्देषु कूटस्थ - रविचालिभिर्वर्णैर्भवितव्यम् अनपायोपजनविकारिभिः । तत्र स एवायं विकृतश्च इति एतन्नित्येषु शब्देषु नोपपद्यते । तस्माद् उपसङ्ख्यानं कर्तव्यम् । But it will lead to the idea that sabda is anitya. Śabdas are nitya. It is necessary that the letters in sabdas which are nitya should be permanent and unchanging without giving room to elision, augmentation or substitution. Hence the statement that this is that word which has undergone modification cannot be correct according to the nityatva theory of sabda. Hence is the need for upasankhyāna.

  1. This is bhāsya according to Bombay Edition.
  2. तस्मादुपसङ्ख्यानम् is not found in Chaukamba edition. EIGHTH AHNIKA-STHANIVADĀDĒSÕNALVIDHAU 93 NOTE:-Nagesabhaṭṭa tells us that, though, in the opinion of Varttikakāra, laukikanyāya settles the question when ŝabda is taken to be kārya and upasankhyāna settles it when sabda is taken to be nitya, the word vikṛta clearly tells us that it may be settled in both the cases through lāukikanyāya. भारद्वाजीयाः पठन्ति Those belonging to the school of Bharadvāja read:एकदेशविकृतेषु उपसङ्ख्यानम् Upasankhyana with reference to ikadēśavikrtas. एकदेशविकृतेषु उपसङ्ख्यानं कर्तव्यम् There is need for upasankhyāna with reference to ekadēŝavikṛtas. 1 किं प्रयोजनम् ? What is the benefit? पचतु पचन्तु तिङ्ग्रहणेन ग्रहणं यथा स्यात् So that pacatu and pacantu may be taken as tiñanta. किञ्च कारणं न स्यात् ? Why should they not be taken so? अनादेशत्वात् All On account of their not being aādēśa. आदेश स्थानिवदित्युच्यते ; न चेमे आदेशाः It is said that ādēśa is sthānivad; these are not ādēśus. रूपान्यत्वाच्च On account of variation in form too. अन्यत् खल्वपि रूपं पचतीति, अन्यत् पचत्विति The word pacati has one form and the word pacatu has another form. As: These too, are ādēśas. कथम् ? How ? आदिश्यते यः स आदेशः । इमे चाप्यादिश्यन्ते । Ādēsa is that which is specified. These too are specified. NOTE ;—Mahābhāṣyakāra states that there is no need for upasankhyāna, since the word ādēsa refers not only to pratyakṣādēśas but also to ānumānikādēśas and since pacatu, pacantu etc, may come under the latter category.
  3. This is omitted in Benares Edition.

[[94]]

आदेशः स्थानिवदिति चेन्नानाश्रितत्वात् The statement ‘ādēśaḥ sthānivad’ does not hold good on account of its being anāŝrita. आदेशः स्थानिवद् इति चेत्, तन्न If it is said that ādēśa is like sthānin, it does not hold good. किं कारणम् ? Why ? अनाश्रितत्वात् On account of (the adeśa’s not being reckoned (in the padavidhāyakasūtra). योऽत्रादेशो नासावाश्रीयते यश्च आश्रीयते नासावादेशः ; That which is ādēśa here (u for i by the sutra Eruḥ’) is not reckoned (in suptinñantam padum); that which is reckoned there (tu in place of ti) is not mentioned here as ādēśa. नैतन्मन्तव्यं समुदाये आश्रीयमाणेऽवयवो नाश्रीयते इति । अभ्यन्तरो ह समुदायस्यावयवः । तद्यथा, वृक्षः प्रचलन् सहावयवैः प्रचलति । It is not right to hold the view that, if the whole is reckoned, the part is not reckoned. For part is included in the whole. The tree which moves, evidently moves with its parts. This may be taken as an illustration. आश्रय इति चेदविधिप्रसङ्गः If it is reckoned, there is chance for alvidhi. आश्रय इति चेत्, अल्विधिरयं भवति If it is reckoned, it becomes alvidhi. तत्त्रानल्विधाविति प्रतिषेधः प्राप्नोति If so, there is chance for pratiṣēdha on account of its being alvidhi. नैष दोषः, नैवं सति कश्चिदनविधिः स्यात् । उच्यते चेदमनल्विधाविति । तत्र प्रकर्षगतिर्विज्ञास्यते, साधीयो यो विधिरिति । This objection cannot stand, since, under such circumstances nothing can be counted as analvidhi. But the word analvidhāu EIGHTH ĀHNIKA-STHĀNIVADĀDĒŚŌNALVIDHÂU 95 is read here. It is satisfactorily interpretated thus:-Alvidhi is that which is directly so. कश्च साधीयः ? Which is directly alvidhi ? यत्र प्राधान्येन अल् आश्रीयते Where al is reckoned prominently. यत्र नान्तरीयकोऽल आश्रीयते नासावरिवधिरिति Where al is reckoned through inference, it is not alvidhi. अथवा उक्तमादेशग्रहणस्य प्रयोजनम् ’ आदेशमात्रं स्थानिवद् यथा स्यात्’ इति Or it has been mentioned that the mention of the word ādēŝa in the sūtra has for its prayōjana that it refers to all kinds of ādēśas whether they are pratyakṣa or ānumānika. अनुपपन्नं स्थान्यादेशत्वं नित्यत्वात् 1 Impropriety of the terms sthānin and ādēśa on account of the nityatva (of śabda). स्थानी आदेश इत्येतत् नित्येषु शब्देषु नोपपद्यते । When sabdas are taken to be nitya, the terms sthanin and ādēśa are not appropriate. किं कारणम् ? Why ? नित्यत्वात् On account of their being nitya. स्थानी हि नाम, यो भूत्वा न भवति ; आदेशो हि नाम योऽभूत्वा भवति । एतच्च नित्येषु शब्देषु नोपपद्यते, यत्सतो नाम विनाशः स्यात् असतो वा प्रादुर्भाव इति । , For, sthānin is that which was and which is not; ādēsa is that which was not and which is. This is inappropriate with reference to the nityatva of sabdus that the existent has disappeared and the non-existent has appeared. सिद्धं तु यथा लौकिकवैदिकेष्वभूतपूर्वेऽपि स्थानशब्दप्रयोगात् Propriety is established from the use of the word sthāna with reference to an object that has not ceased to exist both in the laukika and vāidika statements.

  1. नित्यशब्दत्वात् is another reading.

[[96]]

सिद्धमेतत् The propriety is established. कथम् ? How ? यथा लौकिकवैदिकेषु च कृतान्तेषु अभूतपूर्वेऽपि स्थानशब्दो वर्तते । लोके तावत् ’ उपाध्यायस्य स्थाने शिष्यः’ इत्युच्यते, न च तत्र उपाध्यायो भूतपूर्वो भवति । वेदेऽपि, ’ सोमस्य स्थाने पूतीकतृणान्यभिषुणुयात्’ इत्युच्यते, न च तत्र सोमो भूतपूर्वो भवति । The word sthana is used with reference to an object that has not ceased to exist in the statements found in the world and in Vēdas. Firstly it is said in the world ‘Let the pupil take the place of the teacher’ and the teacher has not ceased to exist. In the Veda too it is said ‘Let the juice be taken from pútika in place of sōma and sōma has not ceased to exist there. NOTE–Here it is evident that Varttikakāra takes the word sthana in the sense of prasanga. कार्यविपरिणामाद्वा सिद्धम् Propriety through the transformation of kāryā. अथ वा कार्यविपरिणामात् सिद्धमेतत् Or this (propriety) is established through the transformation of kāryā. किमिदं कार्यविपरिणामादिति ? What is meant by the expression karyavipariṇāmāt? कार्या बुद्धिः, सा विपरिणम्यते Karya implies comprehension and it undergoes transformation. ननु कार्याविपरिणामादिति भवितव्यम् Oh! it should then be Eāryā viparināmāt. सन्तिं चैव हि औत्तरपदिकानि हस्वत्वानि There are also compound words where the long vowel in the former member is shortened. NOTE:-Kaiyaṭa states that it has sanction from the mention of bahula in the sūtra ·Ñyāpōḥ saṁjñāchandasōr bahulam’ (6, 8, 68 ). EIGHTH ĀHNIKA-STHĀNIVADĀ DĒŚŌNALVIDHÂU 97 अपि च बुद्धिः सम्प्रत्ययः इत्यनर्थान्तरम् कार्या बुद्धिः, कार्यः सम्प्रत्ययः कार्यस्य सम्प्रत्ययस्य विपरिणामः, कार्यविपरिणामः, कार्यविपरिणामाद् इति Besides the words buddhi and sampratyaya are synonyms ; kārya implies buddhi and karya implies sampratyaya; karyavipariṇāmāt is the fifth case of kāryavipariṇāma which is split as kāryasya vipariṇāmaḥ, where kāryasya implies sampratyayasya. परिहारान्तरमेवेदं मत्वा पठितम् This is given under the impression that this is another way of answering the objection. कथं चेदं परिहारान्तरं स्यात् ? 1 Under what circumstances does this serve as parihārāntara ? यदि भूतपूर्वे स्थानशब्दो वर्तते If the word sthana is used in the sense of place occupied by another previously. भूतपूर्वे चापि स्थानशब्दो वर्तते The word sthāna is used in bhūtapūrva also. कथम् ? How ? बुद्ध्या Through comprehension. तद्यथा कश्चित् कस्मैचिद् उपदिशति ’ प्राचीनं ग्रामादाम्राः ’ इति ; तस्य सर्वत्राम्रबुद्धिः प्रसक्ता ; ततः पश्चाद् आह ’ ये क्षीरिणोऽवरोहवन्तः पृथुपर्णास्ते न्यग्रोधाः’ इति । स तत्राम्रबुद्ध्या न्यग्रोधबुद्धिं प्रतिपद्यते । स ततः पश्यति बुद्ध्या आम्रांश्व अपकृष्यमाणान् न्यग्रोधांश्च उपधीयमानान् । नित्या एव च स्वस्मिन् । विषये आम्राः, नित्याश्च न्यग्रोधाः, बुद्धिस्त्वस्य विपरिणम्यते । · This may be illustrated thus -One tells another, ‘There are mango trees to the east of the village’. He comprehends that there are mango trees in the whole range. He then tells him, ‘Those milky ones with pendent branches and big leaves are fig trees’. He comprehends fig trees after mango trees. Hẹ

  1. Bombay Edition reads वा, M. 1398 LECTURES ON PATANJALI’S MAHABHAṢYA then sees that the mango trees are removed from his mind and fig trees take their place. Mango trees and fig trees do not change by themselves, but their idea in his mind undergoes transformation. 1 ; एवमिहापि अस्तिरस्मा अविशेषेणोपदिष्टः तस्य सर्वत्रास्तिबुद्धिः प्रसक्ता । सः ’ अस्तेर्भूर्भवति इत्यस्तिबुद्धया भवतिबुद्धिं प्रतिपद्यते । स ततः पश्यति बुद्धया अस्ति चापकृष्यमाणं भवतिं चोपधीयमानम् । नित्य एव च स्वस्मिन्विषये अस्तिः, नित्यो भवतिश्च बुद्धिस्त्वस्य विपरिणम्यते । ; So also the form as is taught to him without reservation; he comprehends that form throughout its range. He then comprehends the form bhū after as on hearing the statement ‘As is for bhu.’ He then sees that the range of operation of as is restricted in his mind and that of bhi takes its place. The forms as and bhū do not change by themselves, but their idea in his mind undergoes transformation. अपवादप्रसङ्गस्तु स्थानिवच्चात् Chance (for utsargakārya) in apavāda thro’ sthānivadbhāva. 2 ; अपवादे उत्सर्गकृतं च प्राप्नोति । कर्मण्यण्, आतोऽनुपसर्गे कः इति केऽपि आणि कृतं प्राप्नोति । The karya of the general rule may shoot to exception. • Kar - manyan is the general rule; Atōsnupasargē kuḥ’ is the exception ; ṇitkarya may shoot to kit. किं कारणम् ? How ? स्थानिवत्त्वात् Through sthānivadbhāva. उक्तं वा This has been answered. किमुक्तम् ? How has it been answered ? विषयेण तु नानालिङ्गकरणात् सिद्धम् इति The object is achieved through peculiar lingas attached to different visayas.
  2. Bombay Edition reads अस्तेर्भूः इत्यनेनास्तिबुद्धधा.
  3. Bombay Edition omits च, EIGHTH ĀHNIKA-STHANIVADĀDĒŚŌNALVIDHĀU · 09 NOTE: This is a vārilika under the sutra Aiun’ in the second āhnika. cf Vol. I p. 96 अथवा Or सिद्धं तु षष्ठीनिर्दिष्टस्य स्थानिवद्वचनात् The object is evidently achieved by ascribing sthānivadbhāva to the ādēśa which is suṣṭhīnirdisṭa. सिद्धमेतत् The object is achieved. कथम् ? How ? षष्ठीनिर्दिष्टस्य आदेशः स्थानिवदिति वक्तव्यम् The sutra has to be so read that the word ādēsa may be qualified by the word ṣasthinirdistasya. तत्तर्हि षष्ठीनिर्दिष्टग्रहणं कर्तव्यम् Then the expression ṣaṣṭhinirdiṣṭusya is to be read न कर्तव्यम् । प्रकृतमनुवर्तते It need not be read. There is anuvrtti for what is found in the prakarana. क प्रकृतम् ? What is the sutra in the prakarana whence there is anuvṛtti? षष्ठी स्थानेयोगा इति The sutra Sasthi sthāneyōgā. अथ वा आचार्यप्रवृत्तिर्ज्ञापयति - नापवादे उत्सर्गकृतं भवतीति यदयं श्यन्नादीन् कांश्चिच्छितः करोति श्यन् श्नम्, श्ना, शः, श्नः इति । Or the procedure of Acārya Pāṇini suggests that the karya of the utsarga does not shoot to apavāda, since he reads syan, śnam, śnā, śaḥ, śnuh, with ≤ as anubandha in the apavāda sūtras (though sap in the utsarga Kartari sap’ has s as anubandha . ) " VI तस्य दोषः The defect in the sutra. तस्यैतस्य लक्षणस्य दोषः Defect in this sūtra :—(Sthānivad ādēsīsnalvidhāu)

[[100]]

1 (1) तयादेशे उभये प्रतिषेधः Need of pratiṣedha with reference to ubhaye which has got tayādēśa. तयादेश उभये प्रतिषेधो वक्तव्यः - उभये देवमनुष्याः - तयपो ग्रहणेन ग्रहणाद् जसि विभाषा प्राप्नोति 6 There is need for the mention that ayac in ubhaya which is the ādēśa of tayap (mentioned in Sankhyāyā avayavē tayap (5, 2, 42 ) does not take sthānivadbhāva, so that ubhaye alone may be the nominative plural form as in ‘ubhayē dēvamanuṣyāḥ.’ Otherwise since it has to be considered tayabanta through sthānivadbhāva, there may be two forms ubhaye and ubhayāḥ on the strength of the sutra Prathamacaramatayālpārdhakatipayanāmāśca ’ (1, 1, 33 ) following the sūtra Vibhasā jasi. ’ · नैष दोषः । अयच् प्रत्ययान्तरम् There is no room for this defect, since this ayac is a different one (and not the ādāsa of tayap). यदि प्रत्ययान्तरम् उभयी इति ईकारो न प्राप्नोति If it is a different pratyaya, ubhaya cannot take nip by the sūtra Ţiḍḍhāṇañ……..kvarapaḥ, to secure the form ubhayĩ. मा भूदेवम् Let it not be so. मात्रच इत्येवं भविष्यति It takes place through the mention of matrac. ? कथम् : How ? मात्रजिति नेदं प्रत्ययग्रहणम् Mātrac does not denote pratyaya. किं तर्हि What then ? प्रत्याहारग्रहणम् It denotes pratyāhāra. क सन्निविष्टानां प्रत्याहारः What is it the pratyāhāra of ? मात्रशब्दात् प्रभृति आ अयचश्चकारात्

  1. Bombay Edition reads उभयप्रतिषेधः. EIGHTH ĀHNIKA-STHĀNIVADĀDĒSÕNALVIDHÂU “ 101 (It is the pratyāhāra) from mātra in the sūtra’ Pramāṇē dvayasaj-dagħnañ-mātracaḥ’ (5, 2, 37) to c in Dvitribhyām tayasyāyujvā’ (5, 2, 43). यदि प्रत्याहारग्रहणं ‘कति तिष्ठन्ति’ अन्त्रापि प्राप्नोति If it is taken as pratyāhāra, it chances to come even in kati in the sentence kati tisthanti. NOTE: This objection is raised since Kimaḥ sunkhyāparimānē ca (5, 2, 41) lies between those two sūtras. a già à There is the anuvrtti for the word ataḥ. एवमपि तैलमात्रा घृतमात्रा अत्रापि प्राप्नोति If so, the nip will appear in the words tāilamātrāḥ, ghṛtamātrāḥ. NOTE: The objection is based upon the fact that, if mātrac is a pratyāhāra, the word mātra may refer not only to pratyayas, but also to stems. सदृशस्याप्यसन्निविष्टस्य न भवति प्रत्याहारग्रहणेन ग्रहणम् Even though the stem mātra is similar to the pratyaya mātra, it is not included under the pratyāhāra, since it is not in that group. (2) जात्याख्यायां वचनातिदेशे : स्थानिवद्भावप्रतिषेधः Need for the mention of the pratiṣēdha of sthānivadbhāva when there is atideśa for vacana, when jāti is referred to. जात्याख्यायां वचनातिदेशे स्थानिवद्भावस्य प्रतिषेधो वक्तव्यः । व्रीहिभ्य आगत इत्यत्र ’ घेर्डिति’ इति गुणः प्राप्नोति । Mention should be made of pratiṣëdha to sthānivadbhāva with reference to the ādēsa of vacana when genus is referred to. In vrīhibhyaḥ in the sentence vrīhibhya āgataḥ the sūtra Gher niti’ (7, 3, 111) will operate. { NOTE: On the strength of the sutra Jatyākhyāyām ēkasmin bahuvacanam anyatarasyam’ (1, 2, 58), there is plural number in vrīhibhyaḥ. If there is sthānivadbhāva to bhyas, it may be considered as the fourth case singular suffix he and in that case the sūtra ‘Ghēr niti’ will operate.
  2. Bombay Edition reads वचनादेशे. ་

[[102]]

नैष दोषः । उक्तमेतत् ’ अर्थातिदेशात्सिद्धम् इति This difficulty does not arise, since it is said under Jātyākhyāyām ēkasmin bahuvacunam anyatarasyām’ that vacana does not denote pāribhaṣikavacana, but is used in the sense that which is said.’ NOTE:-Cf, the bhāṣya text under that sūtra. Nēdam pāribhāṣikasya vacanasya graḥanam. Kim tarhi? Anvarthagrahanam - ucyatē vacanam, bahūnām arthānām vacanam bahu- vacanam. (8) ङयाग्रहणेऽदीर्घः The shortened form in ni and āp. या अदीर्घ आदेशो न स्थानिवदिति वक्तव्यम् The short ādēśa of nī and āp should be prohibited from taking sthanivadbhāva. NOTE: It is worth consideration whether the vārttika was ¡yābgrahaṇē dīrghē so that sthanivadbhāvapratiṣedha may be taken here from the previous vārttika. किं प्रयोजनम् ? Why ? निष्कौशाम्बिः, अतिखटुः - डघान्ग्रहणेन ग्रहणात् सुलोपो मा भूदिति 4 So that there may not be elision of su, the nominative singular suffix in the words niṣkausāmbiḥ and atikhatvaḥ (on the strength of the sutra Halnyabhyō dīrghāt sutisyaprktam hal’ (6, 1, 68) taking the final i and a in their stem to be nī and āp by sthanivadbhāva. NOTE:-Khaṭvām atikrāntaḥ becomes atikhatvaḥ by the vārttika ’ Atyādayaḥ krāntādyarthē dvitīyaya’ and Niṣkrāntaḥ Kausāmbyāḥ becomes Niṣkāusāmbiḥ by the vārttika ‘Nirādayaḥ krantadyarthe pañcamya’. The shortening of the final of the stems is on the basis of the sūtra Gōstriyōr upasarjanasya (1, 2, 48). ननु च दीर्घाद् इत्युच्यते Oh! there is the word dirghāt (in the sūtra 6, 1, 68) EIGHTH ĀHNIKA-STHĀNIVADĀDĒŚŌNALVIDHĀU तन्न वक्तव्यं भवति It need not be read. किं पुनरत्र ज्यायः ? Which is better P 103 स्थानिवद्भावप्रतिषेध एव ज्यायान् । इदमपि सिद्धं भवति अतिखदाय, अतिमालाय - ’ याडापः’ इति याण न भवति । 1 Prohibition of sthānivadbhāva is better. This too is accomplished by it that the agama yāt does not appear in the words atikchatvāya, atimālāya by the sūtra ’ Yad āpah’ (7, 3, 113). अथेदानीमसत्यपि स्थानिवद्भावे दीर्घत्वे कृते पिचासौ भूतपूर्व इति कृत्वा याडाप इति याट् कस्मान्न भवति ? Now let there be no sthanivadbhava; let the lengthening (of a) be done by the sūtra ‘Supi ca.’ Why should not this a feeling that it was originally tap allow the agama yaṭ by the sutra ‘Yādāpah.’ लक्षणप्रतिपदोक्तयोः प्रतिपदोक्तस्यैवेति From the dictum that the word actually mentioned has preference to the word got from lakṣaṇa. ननु चेदानीं सत्यपि स्थानिवद्भावे एतया परिभाषया शक्यमिहोपस्थातुम् Cannot we meet the objection here through this paribhāṣā even after sthānivadbhāva sets in? 2 नेत्याह । न हीदानीं क्वचिदपि स्थानिवद्भावः स्यात् No,” says he. For nowhere could there be sthānivadbhāva then. तत्तर्हि वक्तव्यम् Then it (sthānivadbhāvapratisedha) must be read. न वक्तव्यम् It need not be read. प्रश्लिष्टनिर्देशात् सिद्धम् It is achieved through praslistanirdeśa.

  1. Bombay Edition reads याड्.
  2. Bombay Edition reads तहींदानीम्.

[[4]]

प्रश्लिष्टनिर्देशोऽयम् डी - ई, ईकारान्तात्, आआप् आकारान्ताद् इति Nī and āp in Halnyābhyaḥ in the sūtra is taken as nī ī and ā āp, so that the word may mean halantāt, īkārāntāt sīpratyayāt and ākārāntad appratyayal. (4) आहिभुवोरीप्रतिषेधः Need for the prohibition of it in the ādēśas āha and bhú (of brū and as respectively). प्राप्नोति आहिभुवोरीटः प्रतिषेधो वक्तव्यः - आत्थ, अभूत् अस्तिग्रहणेन ग्रहणादीट्

The pratiṣedha of it in the words attha and abhūt, the forms of ( the ādāsas) ūha and bhū has to be stated. There is chance for it to set in, since they do the karya of the roots as and bru by sthānivadbhāva. NOTE: The root brũ optionally takes the ādēsa āh by the sūtra ‘Bruvaḥ pañcānām ādita āhō bruvaḥ’ (3, 4, 80). The h of ah before tha is changed to tha by the sutra‘Āhasthaḥ’ (8, 2, 35) which is deaffricated before the termination tha. lf there is sthānivadbhāva for āh, it may allow the following tha take the īdāgama by the sūtra Bruva it. (7, 3, 93 ). The root as takes the ādīsa bhū by the sūtra Astër bhūl (3, 4, 52 ). If bhū in abhūt takes sthānivadbhāva, it will be followed by īdāgama by the sūtra ’ Astisicī sprkte (7, 3, 96 ). आहेस्तावन्न वक्तव्यः । आचार्यप्रवृत्तिर्ज्ञापयति नाहेरीड् भवतीति यदयम् ’ आहस्थः ’ इति झलादिप्रकरणे थत्वं शास्ति । Firstly with reference to aha, it need not be mentioned. The procedure of Acārya Pāṇini suggests that ah does not allow īdāgama after it, since he reads the sūtra Ahasthak (8, 2, 35 ) in the context where there is anuvṛtti to jhali from the sūtra ’ Jhalī jhadi’. नैतदस्ति ज्ञापकम् अस्ति ह्यन्यदेतस्य वचने प्रयोजनम् । This is not a jnāpaka to it, since there is another prayōjana for it. किम् ? What i EIGHTH AHNIKA-STHĀNIVADĀDĒŚŌNALVIDHĀU भूतपूर्वगतिर्यथा विज्ञायेत झलादिर्यो भूतपूर्व इति 105 In order that it may be known that the termination was jhalādi in its former form (i. e.) the sthānin of tha is jhaladi. आथो यद्येवं थवचनमनर्थकं स्यात् । आथिमेवायमुच्चारयेत् ब्रुवः पञ्चानामादित ब्रुवः इति । If so, the sūtra ‘ Ahasthah’ is unnecessary ; ācārya would have read athō for āhō in the sutra, so that the sutra may read Bruvaḥ pañcānām ādita āthō bruvaḥ’. भवतेश्चापि न वक्तव्यः । अस्स्तिसिचोक्ते इति द्विसकारको निर्देश, अस्तेः सकारान्ताद् इति It need not be mentioned with reference to bhi also. The sūtra ’ Asstisicōspṛktē’ is read with two sakāras, so that it may • after as which ends in s. ’ mean (5) वध्यादेशे वृद्धितत्त्वप्रतिषेधः Pratisedha of vrddhi and tattva in vadh, the ādāsa (of han.) वध्यादेशे वृद्धितत्त्वयोः प्रतिषेधो वक्तव्यः द्भावात् वृद्धि प्रातः । वधकं पुष्करमिति स्थानिव Prohibition has to be made of vṛddhi and the change to takāra in the ādēśa vadh; for in the word vadhakam in the expression vadhakam puskaram, there is chance for vṛddhi and tattva through sthānivadbhāva. NOTE:-Since the pratyaya aka which is the ādēŝa of nvul is nit through sthānivadbhāva and hence a of vadh may take vrddhi through the sutra Ata upadhāyāḥ’ and dh of vadh may be changed to t through sthānivadbhāva by the sūtra Hanasstōscinnaloh (7, 3, 32 ). , नैष दोषः । उक्तमेतत्, नायं ण्वुल् किन्त्वन्योऽयमकशब्दः किदौणादिको रुचक इति यथा 1 This defect does not arise. It has already been answered that it is not nvul, but another pratyaya aka which comes under unādi and is kit like aka in the word rucaka.

  1. Cf. p. 91. M. 14 106 (6) विधिव LECTURES ON PATANJALI’S MAHĀBHĀṢYA Pratiṣēdha of sthānivadbhāva with reference to iḍnidhipratiṣēdha ( to be mentioned.) इडिधेयः । आवधिषीष्ट - ‘एकाच उपदेशेऽनुदात्तात्’ इति इट्प्रतिषेधः प्राप्नोति Since there is a chance for iḍpratiṣēdha in the word āradhiṣīṣṭa through the sūtra Ekāca upadesesnudattat’ (7, 2, 10), there is need to prohibit that pratiṣēdha, so that īḍāgama may set in there. NOTE: Since the root han is ēkāc and unudalla, there will be prohibition to īḍāgumu in āvadhiṣīsta if the sthānivadbhāva of vadh is resorted to. The root has taken the almanëpada termination through the sūtra Ani yamahanali (1, 3, 28) नैष दोषः । आद्युदात्तनिपातनं करिष्यते । स निपातनस्वरः प्रकृतिस्वरस्य बाघको भवति । 1 This difficulty will not arise, since it is made to get ādyudātta through nipātana and the nipātanasvara sets at naught the prakrtisvara. एवमपि उपदेशिवद्भावो वक्तव्यः । यथैव हि निपातनस्वरः प्रकृतिस्वरं बाधते, एवं प्रत्ययस्वरमपि बाधेत आवधिषीष्ट इति । V Even then there is need for upudēśivadbhāva, since, otherwise, the nipatanasvara will set at naught the pratyayasvara in āvadhiṣīṣṭa in the same way as it does the prakṛtisvara. नैष दोषः । आर्धधातुकीयाः सामान्येन भवन्ति अनवस्थितेषु प्रत्ययेषु तत्रार्धधातुकसामान्ये वधिभावे कृते सतिशिष्टत्वात् प्रत्ययस्वरो भविष्यति । This difficulty does not arise, since it is first stated that ādēsas due to ārdhadhātuka come before the pratyayas actually take place and at the first stage itself the ades vadh takes the place of han and then arddhadhātuka appears and thereafter pratyayasvara sets in through the varttika ‘Sati siṣṭasvarabalīyastvam anyatra vikaranēbhya iti vācyam.”
  2. Bombay reading is भविष्यति. EIGHTH ĀHNIKA-STHANIVA DADĒSÖNALVIDHĀU 107 (7) आकारान्तानुषप्रतिषेधः Need for the pratiṣēdha of nuk and ṣuk after ākārānta. आकारान्तात् नुक्षुकोः प्रतिषेधो वक्तव्यः विलापयति, भापयते - लीभीग्रहणेन ग्रहणानुक्षुको प्रातः । The pratiṣēdha of nuk and ṣuk after ākārānta in vilāpayati, bhāpayatë must be mentioned, since nuk and ṣuk appear there on account of their being l and bhĩ through sthānivadbhāva. " NOTE: The root lī takes atva by the sutra Vibhāṣā līyatēḥ’ (6, 1, 51) and nuk by the sūtra ‘Līlōr nuk…..’ (7, 3, 39) and bhī takes ātva by the sūtra • Bibheter hetubhaye’ ( 6, 1, 56 ) and ṣul by the sūtra ‘Bhiyō hētubhaye suk’ (7, 3, 40). नैष दोषः This defect does not arise. लाभियोः प्रश्लिष्टनिर्देशात् सिद्धम् It is achieved through praśliṣṭanirdēśa in lī and bhĩ. लीभियोः प्रश्लिष्टनिर्देशोऽयं ली ई ईकारान्तस्य इति, भी ई ईकारान्तस्य च इति Lī and bhī in · Lilor nuke…. ’ (7, 3, 39 ) and Bhiyo hetubhaye suk: (7, 3, 40) are read as lī ī, bhī ī so that they may mean lĩ which ends in ĩ and bhi which ends in ĩ. (8) लोडादेशे शाभावजभावधित्वहिलोपैच्च प्रतिषेधः Need of pratisedha of sābhāva, jabhāva, dhitva, hilāpa and etva. लोडादेशे एषां प्रतिषेधो वक्तव्यः शिष्टात्, हतात्, भिन्तात् कुरुतात्, स्तात् । लोडादेशे कृते शाभावो जभावो धित्वं हिलोप एत्वम् इत्येते विधयः प्राप्नुवन्ति । 嘎 Prohibition of these-Sabhāva, jabhāva, dhitva, hilāpa and ētva-with reference to tat, the ādēsa of lōṭ (by the sutra Tuhyōs tātairāsisyanyatarasyam (7, 1, 85 ) has to be mentioned, so that the forms siṣṭāt, hatāt, bhintât, kurutāt and stāt may be secured. Wheu the ādēśa tāt of lot begins to operate, sābhāva, jabhāva, dhitva, hilōpa and ētva chance to appear in the forms śiṣṭāt etc. respectively through sthānivadbhāva (on the strength
  3. Some take this as bhāsya.108 LECTURES ON PATAÑJALI’S MAHABHAṢYA of the sutras • Śā hāu’ (6, 4235), ‘Hanter jak’ (6, 4, 36 ), • Hy.jhalbhyo her dhik’ ( 6, 4, 101), ’ Utasca pratyayād asaniiyogapūrvāt’ (6, 4, 106) and Ghvasōr eddhāu abhyasalopasca’ 6, 4, 119). नैष दोषः This defect will not arise. इदमिह सम्प्रधार्यम् - लोडादेशः क्रियताम्, एते विधय इति । This has to be decided here which operates first, lõḍādēsavidhāyaka-sūtra or the sūtras which bring about these-sābhāva, jabhāva, dhitva, hilāpa and etva. किमत्र कर्तव्यम् ? What is to be done here ? परत्वाल्लोडादेशः The sūtra enjoining lōḍādēśa operates before any of the sūtrus bringing about sābhāva etc. since it is para. अथेदानीं लोडादेशे कृते पुनः प्रसङ्गविज्ञानात् कस्मादेते विधयो न भवन्ति How is it that these rules do not operate through punaḥprasangavijñāna after the rule bringing about tāl, the ādēśa of lot has operated ? सकृद्रतौ विप्रतिषेधे यद्वाधितं तद्बाधितमेवेति कृत्वा । On applying the principle that, when two rules conflict with each other, the one defeated at its first operation is defeated for ever. ( 9 ) त्रयादेशे सन्तप्रतिषेधः Need of pratiṣedha of sranta with reference to trayādēśa- वयादेशे सन्तस्य प्रतिषेधो वक्तव्यः तिसृणाम् । तिसृभावे कृते त्रेस्त्रयः इति त्रयादेशः प्राप्नोति । There is need to mention that sranta is prohibited from trayādēśa. After tri is changed to tisṛ by the sūtra Tricaturōḥ striyam tisrcatas?’ ( 6, 4, 4), there is chance for the ādēśa traya to appear there by the sūtra Trestrayah (6, 3, 48 ) through sthānivadbhava. नैष दोषः This objection cannot stand. EIGHTH ĀHNIKA-STHĀNIVADĀDËSÕNALVIDHẦU इदमिह सम्प्रधार्यम् - तिसृभावः क्रियतां, त्रयादेश इति । 109 This has to be decided here which is to operate first-the ādēsa tisr or the ādēśa traya. किमत्र कर्तव्यम् ? What is to be done here ? परत्वात् तिसृभावः Tisrbhāva is to operate first, since the sutra enjoining it is para. अथेदानीं तिसृभावे कृते पुनःप्रसङ्गविज्ञानात् त्रयादेशः कस्मान्न भवति ? How is it that the rule enjoining the adeŝa traya does not operate after that enjoining tisṛbhava by the principle of punaḥprasangavijñāna has operated? सकृतौ विप्रतिषेधे यद्वाधितं तद्बाधितमेव इति When two rules conflict with each other, the one defeated at its first operation is defeated for ever. ( 12 ) आम्विधौ च In āmvidhi too. आम्विधौ च सन्तस्य प्रतिषेधो वक्तव्यः - चतस्रः तिष्ठन्ति । चतसृभावे कृते ‘चतुरनडुहोरामुदात्तः’ इति आम् प्राप्नोति । There is need for prohibition with reference to a word ending in sṛ in āmvidhi, so that the form catasraḥ in catasraḥ tiṣṭhanti may stand. Otherwise after catasṛbhāra is secured through the sūtra ‘Tricaturōḥ striyām tisṛcatasṛ (7, 2, 99), ām may set in by the sūtra ’ Caturanaduhōr ām udāattah (7, 1, 98 ). नैष दोषः This difficulty will not arise. इदमिह सम्प्रधार्यम् चतसृभावः क्रियतां ‘चतुरनडुहोरामुदात्तः’ इत्यामिति । This is to be decided whether catasṛbhāva is to operate first or āmbhāva through the sūtra ‘Caturanaḍuhōr ām udātṭaḥ.’ किमत्र कर्तव्यम् ? What is to be done here ? परत्वाच्चतसृभावः Catasṛbhāva is to operate first since the sutra enjoining it is para. अथेदानीं चतसृभावे कृते पुनःप्रसङ्गविज्ञानादाम् कस्मान्न भवति ? Why should not ām make its appearance through the principle of Punalprasangavijñāna’ after catasrbhāva is secured ?

[[0]]

सकृतौ विप्रतिषेधे यद्वाधितं तद्बाधितमेव इति When two rules conflict with each other, the one defeated at its first operation is defeated for ever. (11) स्वर वस्त्रादेशे With reference to svara in vusvādisu. स्वरे स्वादेशे प्रतिषेधो वक्तव्यः - विदुषः पश्य - शतुरनुमो नद्यजादी अन्तोaraiz gào far: gimia Pratiṣedha with reference to svara in vasvādēsa need be mentioned, so that viduṣaḥ in viduṣaḥ pasya may not get, through sthānivadbhāva, the svara enjoined in the sutra ‘Śutur unumõ nadyajādī’ (6, 1, 173) where there is anuvrtti for antōdātṭāt from the sutra Antōdaltad uttarapadad anyatarasyām anityasamāsē’ (6, 1, 169). 番 NOTE:-The saty after the root vid takes optionally the ādēśa vas by the sūtra · Vidēḥ śatur vasuḥ’ (7, 1, 36). Viduṣaḥ has udatta in the second syllable and through this ākṣēpa it will get it in the final syllable. नैष दोषः, अनुमः, इति प्रतिषेधो भविष्यति This objection cannot stand, since there is the pratiṣēdha through the word anumaḥ in the sutra. aga gryzaà, a ala zā qzara: Mention is made of anumaḥ and we do not see num here. अनुम इति नेदमागमग्रहणम् The agama num is not referred to in the word anumaḥ. किं तर्हि ? What is it then? um _ The pratyāhāra um is referred to.

  • afafqeni geler: Pratyāhāra of whom ? उकारात् प्रभृति आ नुमो मकारात् From a to m in num. NOTE-U is found in Tanadikṛñbhya uḥ’ (3, 1, 79) and num is found in ‘Iditō num dhātōḥ’ (7, 1, 58). यदि प्रत्याहारग्रहणं, लुनता पुनता, अन्त्रापि प्राप्नोति If it refers to pratyāhāra, the same will have a chance in lunatā and punatā. EIGHTH AINIKA-STHĀNIVADĀDĒŚŪNALVIDHĀU 111 NorE : — Snā mentioned in ’ Kryādibhyah snā’ ( 8, 1, 81) occurs between u and m. अनुग्रहणेन न शत्रन्तं विशेष्यते The word anum does not qualify that which ends in satṛ. faf? What does it qualify then? शतैव विशेष्यते शता यो अनुम्क इति happa Śair serves as the viśēsyu and it means ‘Śatū yō anumkaḥ.’ अवश्यं चतदेवं विज्ञेयम् । आगमग्रहणे हि सति इह प्रसज्येत - मुञ्चता, मुञ्चतः इति It is certainly to be interpreted that way; for if there is āgamagrahaṇa, the same will have a chance to happen in muicatā, muñicatah. ( 13 ) गोः पूर्वणिचात्वस्वरेषु On pūrvatva, ṇittva, ātva and svara with reference to gō. गोः पूर्वणित्त्वात्वस्वरेषु प्रतिषेधो वक्तव्यः Prohibition has to be made on pūrvutva, ṇittva, ātva and svara with reference to gỗ. चित्रग्वग्रं शबलम्वयं, ‘सर्वत्र विभाषा गो’ इति विभाषा पूर्वत्वं प्राप्नोति Gu in the compound words citragu and sabalagu, through sthānivadbhāva, and a of agram may optionally take the prakṛtibhāva through the sūtra ‘Sarvatra vibhāṣā gōḥ” (6,1,122) and remain citrgu agram and sabalagu agram. नैष दोषः । एङः इति वर्तते, तत्र अनल्विधौ इति प्रतिषेधो भविष्यति । This difficulty will not arise. There is anuvṛlti for ēñaḥ and consequently the pratiṣedha analvidhau will operate. एवमपि हे चित्रगो अग्रम्, अत्र प्राप्नोति , Even then it will happen when citrago is a vocative as in • He citragā agram’ णित्त्वम् त्वम् । चित्रगुः चित्रगू चित्रगवः आत्वम् । चित्रगुं पश्य, शबलगुं पश्य, ‘आ ‘गोतो णित्’ इति णित्त्वं प्राप्नोति । गोतः’ इत्यात्वं प्राप्नोति The sarvanāmasthāna case-suffixes in citraguḥ, citragu and citragavah may take ṇittva through the sūtra ’ Gātā nit’ (7, 1, 90)

[[112]]

so that u in gu may take vrddhi through sthānivadbhāva. Akara may become ēkādēśa between u, in citragu and in sabalagu and am the case-suffix in the expression citragum pasya and ŝabalagum paśya on the strength of the sūtra Ātōsmśasõḥ’ (6, 1, 93) through sthānivadbhāva of gu. नैष दोषः । तपरकरणात्सिद्धम् तपरकरणसामर्थ्यात् णित्त्वात्वे न भविष्यतः । There is no room for this dōṣa. The object is achieved through taparakar ana. The two-nitiva and āttva-do not step in, since gō in gōtaḥ and ō in ōtaḥ are provided with t. स्वर । बहुगुमान् - ‘न गोश्वन्साववर्ण’ इति प्रतिषेधः प्राप्नोति । | The antōdāttatva of the word bahugumān on the strength of the sūtra · Hrasvanuḍbhyām matup’ (6, 1, 176) will be prohibited by the sutra Na gōśvan….. ’ (6, 1, 182) if u in gu takes sthānivadbhāva. 1 (13) करोतिपिब्योः प्रतिषेधः Pratiṣedha with reference to ky and pib. करोतिपिव्योः प्रतिषेधो वक्तव्यः - कुरु, पिब इति - स्थानिवद्भावात् लघूपधगुण’ प्राप्नोति । Prohibition with reference to the roots kr and pib; for the first u in kuru and i in piba will take guna through sthānivadbhāva on the strength of ‘Pugantalaghūpadhasya ca.’ 32 It has been answered. किमुक्तम् ? How has it been answered ? करोतौ तपरकरणनिर्देशात्सिद्धम् । पिबिरदन्तः इति 3 The objection is answered through taparakarana in ut in Ata ut sārvadhātuke’ with reference to kr (6, 4, 110) and (with reference to pib) piba with a final a is taken as ādēŝa. NOTE: Of the thirteen dōsas pointed out by Varttikakāra, Mahābhāṣyakāra has completely met with all but the twelfth and partially met with it too.

  1. Bombay Edition reads fact:
  2. This is noted as a vārtṭika in Bombay edition.
  3. Cf. p. 91. EIGHTH ĀHNIKA-ACAH PARASMIN PURVAVIDHẪU 113 अचः परस्मिन् पूर्वविधौ (1, 1, 57 ) There are eleven topics here:-(1) The need for acaḥ in the sūtra (2) The need for parasmin (3) The need for pūrvavidhāu (4) The need for vidhi in pūrvavidhāu (5) The benefits of sthānivadbhāva if purvavidhi is split as pūrvasmād vidhi (6) The vārttika aparavidhāviti, benefits of sthānivadbhāva with reference to svavidhi and Mahābhāṣyakāra’s view on the same (7) The benefits of this sūtra (8) The need for sthanivadbhāva and asiddhatva or otherwise (9) Is there sthānivadbhāva when a vidhi is to operate with reference to that which immediately precedes or to all which precede? (10) Can the ādēśa of a hal and ac take sthānivadbhāva or no? (11) Is sthānivadbhāva admitted when sthānin alone stands as nimitta to the karya or elements other than sthānin too stand as nimitta? अच इति किमर्थम् ? I What for is the mention of acaḥ (in the sutra)? gar fax:, gear year, amera, A (So that the following forms may be considered to be in order) :—praśnaḥ, viśnaḥ, dyūtvā, syūtvā, ākrāṣṭām, āgatya. प्रश्नो विश्व । इत्यत्र छकारस्य शकारः परनिमित्तकः, तस्य स्थानिवद्भावात् 1 ‘छे च’ इति तुक् प्राप्नोति ; अचः इति वचनान्न भवति । The substitution of s for ch to form the words praśnaḥ and visnaḥ is paranimittaka (i. e.) owes to what follows. If it is allowed to have sthanivadbhāva, there is chance for the agama tuk after a and i respectively on the strength of the sūtra ‘Chẽ ca’ (6, 1, 73); the presence of the word acaḥ in the sutra prevents it. नैतदस्ति प्रयोजनम् । क्रियमाणेऽपि वा अज्ग्रहणे, अवश्यमत्र तुगभावे यत्नः 1 कर्तव्यः, अन्तरङ्गत्वाद्धि तुक् प्राप्नोति । ।
  4. The words praśnaḥ and viśnaḥ are thus derived :-The roots pracch and vicch take nan by the sutra • Yajayācayatavicchapracchrakṣo nan’ (3, 3, 90); cch is replaced by s on the strength of the sūtra Cchvōḥ śūḍ anu, nāsikē ca (6, 4, 19). M. 15

[[4]]

This cannot be taken as prayojana; for, even if there is mention of acaḥ in the sutra, special effort has to be taken to prevent tuk here, since it has a chance to get in through antarangatva. NOTE: Since the sūtra Che ca’ need not wait till ch is replaced by s, it is antaranga with reference to the sutra • Yajayāca..’ (3, 3, 90). That which can operate first is considered antara nga here. इदं तर्हि प्रयोजनम् द्यूत्वा स्यूत्वा वकारस्य ऊतू परनिमित्तकः, तस्य

  • 1, स्थानिवद्भावात् अचीति यणादेशो न प्राप्नोति ; अच इति वचनाद्भवति This, then, is the prayōjana, that, the mention of acah allows yaṇādēsa (between i of div and siv and uṭh), though it may be prevented by the sthānivadbhāva of uṭh in dyūtrā and syūtvā, since uṭh in place of v is paranimittaka. एतदपि नास्ति प्रयोजनम्, स्वाश्रयमत्राच्त्वं भविष्यति This too cannot be prayōjana, since the dharma actva is seen in ac and not in the adesa. NOTE:-1. The ādēśa is technically the samudaya ūṭh and not й and hence it has not the dharma of actva in itself. NOTE:-2. Kaiyaṭa reads here-Na hi atidēśēna svāśrayā dharmā nivartyantē. era ar aìsaràðūt ararateīaà, zzrefaà araraiaa: 1 Or that which is ādēsa here is not the basis (for yan) and that which serves as the basis for it is not ādēśa. NOTE :-The ādēsa is ūṭh and yan takes place on account of which forms a part of ūṭh. इदं तर्हि प्रयोजनम् आकाष्टाम् सिचो लोपः परनिमित्तकः, तस्य स्थानि-
  • 2 वद्भावात् ’ षढोः कः सि’ इति कत्वं प्राप्नोति, अच इति वचनान्न भवति ।
  1. The words dyūtvā and syūtva are thus derived :-Div and siv are roots; v is replaced by uth by the sutra Cchvõḥ śūḍ anunāsikē ca’ (6, 4, 19) before tvā and i changed to y by the sūtra ‘Ikō yan aci.’
  2. Ākrāṣṭām is the third person dual aorist of the root krs with ā, kṛṣ takes the agama am by the sutra ’ Anudāttasya ca ṛdupadhasya anyatarasyām, (6, 1, 59), y takes yaṇādēśa, a takes vṛddhi by the sūtra Vadavrajahalantasya acaḥ (7, 2, 3) and sic is dropped, EIGHTH AHNIKA-ACHAH PARASMIN PURVAVIDHÂU 115 This, then, is the prayōjana that the mention of acaḥ prevents the change of s to t by the sutra Ṣathōh kah si’ (8, 2, 41 ) in the word ākrāṣṭam through the sthānivadbhāva of sic; which has elided on account of what follows. एतदपि नास्ति प्रयोजनम्, वक्ष्यत्येतत् पूर्वत्रासिद्धे न स्थानिवद् इति This too is not the prayōjana, since he is going to say that there is no chance for sthanivadbhāva when a sutra in purva - trūsiddhaprakarana will have occasion to operate.1 इदं तर्हि प्रयोजनम् आगत्य अभिगत्य - अनुनासिकलोपः परनिमित्तकः, तस्य स्थानिवद्भावात् ह्रस्वस्येति तुङ् न प्राप्नोति, अच इति वचनाद्भवति । This, then, is the prayōjana that the mention of acaḥ enables the sūtra ’ Hrasvasya piti leti tuke’ ( 6, 1, 71) to operate, and it will not operate if the lopa of m which depends upon the following lyap is allowed to have sthānivadbhāva. NOTE: From this it is clear that there is need of mention of acaḥ in the sutra, so that forms like agatya, abhigatya can be safe without being tampered. अथ परस्मिन्निति किमर्थम् ? II What for is the word parasmin mentioned in the sūtra ? युवजानिः वधूजानिः, द्विपदिका १, वैयाघ्रपद्यः, आदीध्ये (So that the following forms may be considered to be in order)-Yuvajāniḥ, vadhūjāniḥ, dvipadikā, vāiyāghrapadyaḥ, ādīdhyē. युवजानिः वधूजानिरिति - जायाया निङ् न परनिमित्तकः, तस्य स्थानिवद्भावाद ’ वलि ’ इति यलोपो न प्राप्नोति । परस्मिन् इति वचनाद्भवति । Since the ādēsa of niñ enjoined to jāyā in the sūtra ‘Jāyāyā nin’ (5, 4, 134) has no reference to what follows, y may not be dropped by the sūtra ‘Lōpō vyōr vali’ (6, 1, 66) through the sthānivadbhāva of nin. Its dropping takes place on account of the mention of parasmin in the sūtra.
  3. This is stated under the sutra Upasargasyāyatāu ’ (8, 2, 19). 2. There is room to think that tripadikā also should be here.

[[116]]

नैतदस्ति प्रयोजनम् - स्वाश्रयमत्र वल्त्वं भविष्यति । अथ वा योऽत्रादेशो ararareīuà, qæreīzà arararŝa: 1 This too cannot be prayōjana since valtva is in n. Or that which is ādēŝa here does not bring about (yalōpa) and that which brings it about is not ādēśa. NOTE:-The ādēŝa is nin and yalōpa depends upon n which forms a part of it. इदं तर्हि प्रयोजनम् - द्विपदिका त्रिपदिका - पादस्य लोपो न परनिमित्तकः, तस्य स्थानिवद्भावात् पद्भावो न प्राप्नोति । परस्मिन् इति वचनाद्भवति । This, then, is the prayojana that the mention of parasmin enables padbhāva to appear in dvipadika and tripadiku, which would not, otherwise, appear through the sthānivadbhāva of the lōpa of pada (by the sūtra Padaŝatasya sankhyādēr vīpsāyām vun lōpaśca’ (5, 4, 1) since it is not paranimittaka. NOTE:-Padbava is from the sutra Padaḥ pat’ (6, 4, 130). एतदपि नास्ति प्रयोजनम् । पुनर्लेपवचनसामर्थ्यात् स्थानिवद्भावो न भविष्यति । This too is not the prayōjana, since there is no chance for sthānivadbhāva on account of the injunction of lōpa also in the sūtra Pādaŝatasya…lōpaśca’ (5, 4, 1) though it may be achieved by the sūtra Yasyēti ca’ (6, 4, 184). इदं तर्हि प्रयोजनम् - वैयाघ्रपद्यः This, then, is the prayojana that the mention of parasmin enables padbhāva to appear in vāiyāghrapadya, which would not, otherwise, appear through the sthānivadbhāva of the lōpa of pada by the sūtra Padasya lõpōshastyādibhyaḥ’ (5, 4, 138), since it is not paranimittaka. ननु चात्रापि पुनर्वचनसामर्थ्यादेव न भविष्यति Oh! even here the sthānivadbhava has no chance to appear on account of the injunction of lopa also in the sutra ‘Padasya… (5, 4, 138). अस्ति यत् पुनर्लेपवचने प्रयोजनम् Oh! there is another prayōjana for the vidhi of lōpa too. किम् ? What ? EIGHTH ĀHNIKA-ACAḤ PARASMIN PURVAVIDHÀU यत्र भसंज्ञा न व्याघ्रपात् श्येनपात् इति 117 To have it where there is no bhasaṁjñā as in the words vyāghrapat, Syēnapāt. 1 इदं चाप्युदाहरणम् - आदीध्ये आवेव्ये - इकारस्यैकारो न परनिमित्तकः, तस्य स्थानिवद्भावात् ‘यीवर्णयोदीधीवेव्योः’ इति लोपः प्राप्नोति । परस्मिन् इति वचनान्न भवति । This then is the udāharaṇa - ādīdhyë, āvēvyē. The ādēśa of ē for ī is not paranimillaka. Through its sthānivadbhāva, there is chance for ī to be elided by the sutra ‘Yīvarṇayōr dīdhīvēvyōḥ’ (7, 4, 53 ). But it is prevented by the mention of parasmin in the siūtra. अथ पूर्वविधाविति किमर्थम् ? III What for is pūrvavidhāu in the sūtra ? हे गौः, बाभ्रवीयाः, नैधेयः (So that the following forms may be considered to be in order): —Hē gāuḥ, bābhravīyāḥ, nāidhēyaḥ. हे गौः इत्यकारः परनिमित्तकः । तस्य स्थानिवद्भावाद् ‘एड् ह्रस्वात्सम्बुद्धेः इति लोपः प्राप्नोति । पूर्वविधाविति वचनान्न भवति । The au in gāuḥ (vocative singular) is paranimittaka (since it is formed by the sūtra • Gōtā nit 7, 1, 90 ) There is chance for s after gẫu to be dropped by the sūtra En hrasvat sambuddhāh’ (6, 1, 69) on account of the sthānivadbhāva of āu. But it does not take place by the mention of pūrvavidhāu in the sūtra. नैतदस्ति प्रयोजनम् । आचार्यप्रवृत्तिर्ज्ञापयति, न सम्बुद्धिलोपे स्थानिवद्भावो भवति इति, यदयम् ’ एङ् हस्वात् सम्बुद्धेः’ इत्येङ्ग्रहणं करोति । This is not the prayōjana. The procedure of Acārya Panini suggests that there is no sthanivadbhāva with reference to the elision of the vocative suffix, since he reads en in the sūtra • En hrasvāt sambuddhih (6, 1, 69 ).

  1. Avēvyč may have been a later addition or it should have been mentioned at the beginning.118 LECTURES ON PATANJALI’S MAHABHĀṢYA NOTE–If there is sthūnivadbhāva, the object is achieved from hrasvat alone. नैतदस्ति ज्ञापकम् गोऽर्थमेतत् स्यात् 梦 No, it is not jnapaka, since it is intended for gōsrtham. यत्तर्हि प्रत्याहारग्रहणं करोति, इतरथा हि ‘ओहस्वात्’ इत्येव ब्रूयात् It is jñāpaka, since he reads the pratyāhāra en in the sutra ; otherwise he would have read the sūtra ·Õhrasvāt.” 1

इदं तर्हि प्रयोजनं बानवीयाः माधवीयाः वान्तादेशः परनिमित्तकः, तस्य स्थानिवद्भावाद् हलस्तद्धितस्य इति यलोपो न प्राप्नोति । पूर्वविधाविति वचनाद्भवति । This, then, is the prayojana that the formation of babhraviyaḥ, mādhavīyāḥ 1 is in order. The ādēśa ending in v of ō in babhrō and madhō depends upon the following taddhita pratyaya ya. Through its sthānivadbhāva the lopa of ya on the strength of the sūtra ‘Apatyasya ca taddhitësnāti’ (6, 4, 151) after the sutra ’ Halas taddhitasya’ cannot take place. But the mention of pūrvavidhāu in the sūtra enables it to take place. एतदपि नास्ति प्रयोजनम् । स्वाश्रयमत्र हल्त्वं भविष्यति । अथ वा aīsanèaì ararareīuà, qærâīraà arararàat: / This too cannot be prayōjana, since haltva is here in v. Or that which is ādēsa is not taken as the basis for (yalōpa) and that which serves as the basis is not ādēŝa. इदं तर्हि प्रयोजनम् - नैधेयः - आकारलोपः परनिमित्तकः, तस्य स्थानिवद्भावाद् यज्लक्षणो ढग् न प्राप्नोति । पूर्वविधौ इति वचनाद्भवति । This, then, is the prayojana that the form nāidhēya is in order The lōpa of ākāra (of the root dhā preceded by ni) depends. upon the following (ki pratyaya by the sutra Upasargē göḥ kiḥ (3, 3, 92). Through its sthānivadbhāva, the pratyaya dhak which depends upon dvyac cannot be used after nidhi (by the sūtra Itaścāniñaḥ (4, 1, 42). The mention of purvavidhi helps it to appear.

  1. The words madhu and babhru take yañ by the sutra Madhubabhrvör brāhmaṇakāuśikayōḥ’ (4, 1, 106); u takes guna by ‘Ōr gunaḥ’ (6, 4, 146) and ō takes the ādēsa av, and the forms madhavya and babhravya have come into existence. They take cha after them by Viddhacchaḥ (4, 2, 114) and ya of mādhavya and bābhravya is dropped on the strength of the sutra Āpatyasya ca…..(6, 4, 151). EIGHTH ĀHNIKA-ACAH PARASMIN PURVAVIDHAU 119 अथ विधिग्रहणं किमर्थम् ? IV What for is the mention of vidhi in the sutra ? सर्वविभक्त्यन्तः समासो यथा विज्ञायेत, पूर्वस्य विधिः पूर्वविधिः, पूर्वस्माद् विधिः पूर्वविधिः इति So that the compound may be split allowing the former member have different case-relations with the latter thus: pūrvasya vidhiḥ or pūrvasmād vidhiḥ. V कानि पुनः पूर्वस्माद्विधौ स्थानिवद्भावस्य प्रयोजनानि ? What are the benefits in admitting sthānivadbhāva to the ādēśa when a vidhi is to operate on that which follows what precedes it ? बेभिदिता चेच्छिदिता, माथितिकः, अपीपचन् । (So that the following forms may be considered to be in order) :—bēbhiditā, cęcchiditā, māthitikah, apāpacan. ‘बेभिदिता चेच्छिदिता इति, अकारलोपे कृते एकाज्लक्षण इट्प्रतिषेधः प्राप्नोति, स्थानिवद्भावान्न भवति When a (of bēbhidya, cīcchidya) in bibhidita, cecchidita is dropped, there is chance for prohibition of it by the sūtra ‘Ēkāca upadeSisnudattāt (7, 2, 10 ) and it is avoided by sthānivadbhāva. 2 माथितिक इति अकारलोपे कृते, ‘तान्तात्कः’ इति कादेशः प्राप्नोति । स्थानिवद्भावान्न भवति । When a (of mathita) in māthitika is dropped, there is chance for thak to be replaced by ka by the sūtra Isusuktāntāt kaḥ’ (7, 3, 51 ) and it is avoided by sthānivadbhāva.
  2. Bhid and chid are roots and bēbhiditā and cecchiditā are trjanta or luḍanta after their yananta. The y and a of bēbhidya and cecchidya are dropped on the strength of the sūtras Yasya halah’ ( 6, 4, 49 ) and Ato lopah’ (6, 4, 48 ) : 6
  3. Māthitikah is derived thus : mathita+ikah by the sūtra - Tadasya panyam’ (4, 4, 51) and a of mathita is dropped by Yasyēti ca (6, ́4, 48).

[[0]]

1 अपीपचन् । इति एकादेशे कृते अभ्यस्तात् झेर्जुम् भवति इति जुस्भावः प्राप्नोति । स्थानिवद्भावान्न भवति । When ēkādēŝa takes place (between a of can) and a of an (the ādēsa of jhi) in the word apipacan, there is chance for jhi to be replaced by jus by the sutra Sijabhyastavidibhyaśca’ (3, 4, 109), which follows the sutra • Jhērjus’. 6 नैतानि सन्ति प्रयोजनानि These are not the prayājanas. 2 कुतः ? Why ? प्रातिपदिकनिर्देर्शोऽयम् । प्रातिपदिकानिर्देशाश्च अर्थतन्त्रा भवन्ति, न काञ्चित् प्राधान्येन विभक्तिमाश्रयन्ति । तत्र प्रातिपदिकार्थे निर्दिष्टे यां यां विभक्तिमाश्रयितुं बुद्धिरुपजायते सा साश्रयितव्या ॥ 3 It is only the stem that is intended here. The case-suffix after it isdependent upon the meaning and hence the stem does not take any particular case-suffix after it. When its meaning is mentioned, such case-suffixe as suits it is used. इदं तर्हि प्रयोजनं विधिमाले स्थानिवद्भावो यथा स्यात्, अनाश्रीयमाणायामपि प्रकृतौ - वाय्वोः अध्यय्र्वोः - ‘लोपो व्योर्वलि’ इति यलोपो मा भूद् इति This, then, is the prayōjana that there is sthānivadbhāva only when something is enjoined to that which precedes it bearing upon the ādēśa, and not upon the sthanin, so that y is not elided in vayōḥ, adhvaryvoḥ on the strength of the sutra Löpō vyōr vali’ (6, 1, 66). अस्ति प्रयोजनमेतत् ? Is this to be considered prayojana ? किं तर्हिति ? What then ?

  1. Apipacan is the third person plural, ( causal aorist of the root pac. The augment is by the sūtra Tunlanlynksu ad udāttah’ (6, 4, 71), the reduplication by Cani ( 6, 1, 11), cari by Niśridrubhyak kartari can ( 3, 1, 48 ), the nilöpa by Nēr aniti (6, 4, 51 ), the ēkādāśa of a of cai and a of an by : Ato guṇē’ (6, 1, 97) and the lõpa of i of jhi is by Itaśca’ (3, 4, 100).
  2. कुतः is not found in Bombay Edition. 3, cf. P. 81, EIGHTH AHNIKA-ACAH PARASMIN PURVAVIDHAU VI अपरविधाविति तु Aparavidhāu too. अपरविधौ इति तु वक्तव्यम् There is need to mention a paravidhāu too. किं प्रयोजनम् ? Why ? स्वविधावपि स्थानिवद्भावो यथा स्यात् 121 So that sthānivadbhāva may be taken recourse to in svavidhi too. NOTE: The word sva here denotes the ādēsa that has replaced sthānin. कानि पुनः स्वविधौ स्थानिवद्भावस्य प्रयोजनानि ? What are the benefits reaped from admitting sthānivadbhāva to ādēśa, if some kārya is enjoined to itself? आयन् आसन्, धिन्वन्ति कृण्वन्ति, दध्यत्र मध्वत्र, चक्रतुः चक्रुः । (So that the following forms may be considered to be in order): – Ayan, āsan ; dhinvanti, krṇoanti; dadhyatra, madhvatra; cakratuḥ, cakruḥ.

इह तावद् आयन् आसन् इति, इणस्त्योर्यण्लोपयोः कृतयोः अनजादित्वाद् आडजादीनाम् इति आणू न प्राप्नोति । स्थानिवद्भावाद्भवति । Firstly here in āyan and āsan (the imperfect third person plural of the roots i and as) where i takes yaṇādēśa and as loses its a before an, there is no chance for āḍāgama (since yan and san do not commence in a vowel.) ‘It is secured thro’ sthānivadbhāva. धिन्वन्ति कृण्वन्ति इति - यणादेशे कृते वलादिलक्षण इट् प्राप्नोति । स्थानिवद्भावान्न भवति । In dhinvanti and krnvanti where u of nu takes yaṇādēśa, there is chance for iḍāgama before v. But it does not appear on account of the sthānivadbhāva of v. दध्यत्र मध्वत्र इति यणादेशे कृते संयोगान्तस्य लोपः प्राप्नोति । स्थानिवद्भावान्न भवति । In dadhyatra and madhvatra where i and u have taken the ādēśa y and v, there is chance for the elision of y and v through M. 16

[[122]]

’ Samvyāgāntasya Topak’ (8, 2, 23 ) and it does not take place on account of sthānivadbhāva. चक्रतुः चक्रुः इति, यणादेशे कृते अनच्कत्वाद् । द्विर्वचनं न प्राप्नोति । स्थानिवद्भावाद्भवति । In cakratuḥ and cakruḥ where ṛ has taken yaṇādēśa, there is no chance for the reduplication of kr since a after is not a lit termination (though it is a part of atus) and it happens through sthānivadbhāva. NOTE:-Kāiyaṭa says that, if this is admitted, there is no need for the sūtra ’ Dvirvacanāsci (1, 1, 59 ) . 9

यदि तर्हि स्वविधावपि स्थानिवद्भावो भवति द्वाभ्यां देयं, लवनम् अत्रापि प्राप्नोति । If, then, sthānivadbhāva is admitted in svavidhi too, it may chance to happen even here-in dvābhyām, deyam and lavanam. द्वाभ्याम् इत्यत्र अत्वस्य स्थानिवद्भावात् दीर्घत्वं न प्राप्नोति । In dvābhyām, the lengthening may not happen through the sthānivadbhāva of a. NOTE:-1 of dvi is changed to a by the sutra “Tyadādīnām’ ah (7, 1, 102). देयम् इति ईत्वस्य स्थानिवद्भावात् गुणो न प्राप्नोति । In deyam (dā + ga), there will be no chance for guna, if i takes sthanivadbhāva. NOTE:-Ā of the root da is changed to ī by the sutra Id yati (6, 4, 65 ) and 7 takes guna by Sarvadhātukārddhadhātukayoh (7, 3, 84 ). लवनम् इत्यत्र गुणस्य स्थानिवद्भावाद् अवादेशो न प्राप्नोति In lavanam (lū+ana), there will be no avādāsa, if the guna (5) takes sthanivadbhāva. नैष दोषः, स्वाश्रया अत्रेते विधयो भविष्यन्ति This dōṣa does not arise, since the vidhis here refer to the kārya of that which is dependent upon the ādēŝa. तत्तर्हि वक्तव्यम् अपरविधाविति Then there is need to read aparavidhāu.

  1. Benares Edition reads अनण्त्वात् EIGHTH ĀHNIKA-ACHAḤ PARASMIN PŪRVAVIDHÂU 123 न वक्तव्यं, पूर्वविधावित्येव सिद्धम् No, it need not be read, since the object is achieved through pūrvavidhau itself. कथम् ? How? न पूर्वग्रहणेनादेशोऽभिसम्बध्यते अजादेशः परनिमित्तकः पूर्वस्य विधिं प्रति स्थानिवद्भवति । The word pūrva is not taken in relation to ādēśa thus-The ajādēśa which is paranimittaka takes its sthānivadbhāva when a vidhi with reference to what precedes takes place. कुतः पूर्वस्य ? Of whose precedent ? आदेशाद् इति Of the ādēśu. किं तर्हि ? How else then ? निमित्तमभिसम्बध्यते - अजादेशः परनिमित्तकः पूर्वस्य विधिं प्रति स्थानिवद्भवति । It is taken in relation to nimitta thus:-The ajādēśa which is paranimittaka takes its sthānivadbhāva when a vidhi with reference to what precedes takes place. कुतः पूर्वस्य ? Of whose precedent ? निमित्ताद् इति Of the nimitta. अथ निमित्तेऽभिसम्बध्यमाने यत्तदस्य योगस्य मूर्धाभिषिक्तमुदाहरणं तदपि सङ्गृहीतं भवति ? If it is taken in relation to nimitta, can the udaharana unanimously adopted by all the scholars under this sūtra stand? किं पुनस्तत् ? What is it? पट्ट्या मृध्या इति The words patoyā, mrdvya. NOTE:-Kaiyaṭa reads, Paṭu ī ā iti sthitë parayaṇādēśēna ākārasya vyavadhānāt prasnaḥ.’ बाढं सङ्गृहीतम् Certainly it can stand. ननु च ईकारयणा व्यवहितत्वान्नासौ निमित्तात् पूर्वो भवति ? Oh! does it not fail to precede the nimitta, since it is intercepted by yan, the ādēśa of ī?

[[4]]

व्यवहितेऽपि पूर्वशब्दो वर्तते तद्यथा पूर्वं मथुरायाः पाटलिपुत्रम् इति

The word pūrva is used even if there is interception, as in the sentence Pāṭaliputra is pūrva to Mathurā. अथ वा पुनरस्तु आदेश एवाभिसम्बध्यते Or let it be taken to be in relation to ādēśa itself. कथं यानि स्वविधौ स्थानिवद्भावस्य प्रयोजनानि ? How are the benefits which have been mentioned to be derived from the sthanivadbhāva in svavidhi, to be secured? नैतानि सन्ति These are not the prayojanas. इह तावद् आयन् आसन् धिन्वन्ति कृण्वन्ति इति, अयं विधिशब्दो ऽस्त्येव कर्मसाधनो विधीयते विधिरिति अस्ति च भावसाधन :विधानं विधिरिति ; तत्र कर्मसाधनस्य विधिशब्दस्योपादाने न सर्वमिष्टं सङ्गृहीतमिति कृत्वा भावसाधनस्य विधिशब्दस्योपादानं विज्ञास्यते - पूर्वस्य विधानं प्रति पूर्वस्य भावं प्रति । पूर्वः स्यादिति स्थानिवद्भवतीति । एवमाड् भविष्यति, इट् च न भविष्यति । Now firstly with reference to āyan, āsan, dhinvanti, kṛṇvanti this word vidhi is derived by adding the krt suffix i denoting karma to the root dhā preceded by the upasarga vi, so that it means that which is enjoined; it is also derived by adding the same suffix to the same root to denote bhāva, so that it means the state of existing. Feeling that all that are desired are not covered if the word vidhi is taken as karmasādhana, it is taken as bhāvasādhana also. Then Pūrvasya vidhānam prati ’ will mean Pūrvasya bhāvam prati’. So the adeśa becomes sthanivad if anything precedes it. Hence there is aḍādēsa (in āyan and āsan) and the absence of idāgama ( in dhinvanti, keryvanti). 6 दध्यत्र मध्वत्र चक्रतुः चक्रुः इति परिहारं वक्ष्यति Acarya meets with the objection regarding dadhyatra, madhvatra, cakratuk and cakerul later on, NOTE: The objection with reference to dadhyatra and madhvatra is met with by Varttikakāra in his varttika Saṁyōgāntasya lõpē yanaḥ pratiṣēdhaḥ’ under the sutra EIGHTH ĀHNIKA-ACAḤ PARASMIN PURVAVIDHĀU 125 Samyāgāntasya lāpal ( 8, 2, 23 ). Caleratuh and cakruh are said to be the prayōjanas by Mahābhāṣyakāra under the sutra Dvirvacanēsci (1, 1, 59) VII कानि पुनरस्य योगस्य प्रयोजनानि ? What, then, are the benefits of this sūtra ! स्तोष्याम्यहं पादिकमौदवाहिं ततः श्वोभूते शातनीं पातनीं च । नेतारावागच्छतं धारणि रावणि च ततः पश्चात् संस्यते ध्वंस्यते च ॥ Oh! Śvõbhūti, I’ll tell you-pādikam, āudavāhim, and then, śātanīm and pālanīm; oh! the two leaders come heredhāraṇim, rāvaṇim and then sramsyate and dhvamsyatē. । इह तावत् पादिकमौदवाहिं शातनी पातनी धारणि रावणिमिति, अकारलोपे कृते पद्भाव ऊडल्लोपष्टिलोप इत्येते विधयः प्राप्नुवन्ति; स्थानिवद्भावान्न भवन्ति । संस्यते ध्वंस्यते णिलोपे कृते ’ अनिदितां हल उपधायाः क्ङिति’ इति नलोपः प्राप्नोति स्थानिवद्भावान्न भवति । ;

Firstly here, after the elision of a in padikam, āudavāhim, ŝātanīm, pātanīm, dhāraṇim and rāvaṇim, there is chance for the sutras enjoining padbhāva (in pādikam), ūth (in audavāhim), elision of a (in śātanīm and pātanīm) and elision of the final syllable (in dharaṇim and rāvaṇim) to operate and they do not do so on account of sthānivadbhāva. After nic is elided in the verbs sramsyatē and dhvaṁsyate, there is chance for the elision of n by the sūtra Aniditām hala upadhāyāk keriti’ (6, 4, 24). and it is avoided by sthānivadbhāva. ’ नैतानि सन्ति प्रयोजनानि । असिद्धवदत्राभाद् इत्यनेनाप्येतानि सिद्धानि । These need not be considered as prayōjanas, since they are secured by the sūtra • Asiddhavad atrābhāt’ (6, 4, 22 ) इदं तर्हि प्रयोजनं याज्यते वाप्यते । णिलोपे कृते ’ यजादीनां किति’ इति सम्प्रसारणं प्राप्नोति । स्थानिवद्भावान्न भवति । This, then, is the prayōjana that, after nic is elided in yāiyatē and vapyate, there is chance for the initial y and v to take

[[126]]

samprasarana (since each is followed by yuk) by the sutra • Vacisvapiyajādānāmn kiti (6, 1, 15 ) and sthānivadbhāva prevents it. एतदपि नास्ति प्रयोजनम् । यजादिभिरत्र कितं विशेषयिष्यामः यजादीनां यः किदिति This too is not the prayōjana, since we make yajādi qualify kit thus :—the kit of yajādi. कश्च यजादीनां कित् ? What is meant by yajādānān keit? यजादिभ्यो यो विहित इति That which is enjoined to yajādi. a ará qanfèvaì fafka: This (yak)is not enjoined to yaj. NOTE:-In the above forms yak is enjoined to nijanta by the sūtra * Sārvadhātukē yak’ (3, 1, 67). इदं तर्हि प्रयोजनं पट्ट्या सूया इति । परस्य यणादेशे कृते पूर्वस्य न प्राप्नोति, ईकारयणा व्यवहितत्वात् । स्थानिवद्भावाद्भवति । This, then, is the prayōjana that, if in paṭu ī ā, mṛdu ī ā, ī which is para takes yaṇādēśa, u cannot take yaṇādēśa since the yan of i stands between u and a and that the sthanivadbhāva helps to secure it. किं पुनः कारणं परस्य तावद्भवति न पुनः पूर्वस्य ? Why is it that yaṇādēśa first operates with reference to ī which is para and not to u which is pūrva?

नित्यत्वात् । नित्यः परयणादेशः कृतेऽपि पूर्वयणादेशे प्राप्नोति अकृतेऽपि प्राप्नोति । Since it is nitya. Parayaṇādēśa is nitya, since it operates whether pūrvayaṇādēśa has operated earlier or not. नित्यत्वात् परयणादेशे कृते पूर्वस्य न प्राप्नोति । स्थानिवद्भावाद्भवति । If parayanādesa first operates since it is nitya, pūrvayaṇādēśa has no chance to operate. Sthānivadbhāva helps it. एतदपि नास्ति प्रयोजनम् । असिद्धं बहिरङ्गलक्षणमन्तरङ्गलक्षणे इत्यसिद्धत्वाद् बहिरङ्गलक्षणस्य परयणादेशस्य अन्तरङ्गलक्षणः पूर्वयणादेशो भविष्यति । अवश्यं चैषा EIGHTH AHNIKA-ACAH PARASMIN PŪRVAVIDHĀU 127 परिभाषा आश्रयितव्या स्वरार्थम् कर्ध्या हर्ध्या ’ उदात्तयगो हल्पूर्वात्’ इत्येष स्वरो यथा स्यात् । C This, too, is not the prayōjana, since pūrvayaṇādēśa which is antaranga operates before parayaṇādēśa which is bahiranga on the strength of the paribhāṣā Asiddham bahirangalakṣaṇam antarangalakṣaṇe’. This paribhāṣā is necessarily to be adopted with reference to svara in the words kartryā and hartryā, where the case-suffix a has to take udāttasvara by the sutra • Udattayanō halpurvāt (6, 1, 174). NOTE:-1. In paṭu ī ā the case-suffix a has a chance to operate only after the prūtipadika formed by the combination of paṭu and i assumes the form paṭvī and hence pūrvayaṇādēśa is antaranga with reference to parayaṇādēśa. NOTE :2. In kartryā, ā is enjoined to be udatta only if it follows yan which has replaced an udatta vowel. Hence pūrvayaṇādēśa has to take place anterior to parayaṇādēśa. xàaifq fug: 01: The svara is secured by this (sūtra) too. कथम् ? How ? आरभ्यमाणे नित्योऽसौ This having been read, it is nitya. आरभ्यमाणे त्वस्मिन्योगे नित्यः पूर्वयणादेशः । कृतेऽपि परयणादेशे प्राप्नोति, अकृतेपि । When this sūtra is read, pūrvayaṇādēśa becomes nilya and it operates whether parayanādēsa has operated before it or not. परयणादेशोऽपि नित्यः, कृतेऽपि पूर्वयणादेशे प्राप्नोति अकृतेऽपि Parayaṇādēśa, too, is nitya, since it operates whether pūrvayaṇādēśa has operated before it or not. परश्वासौ व्यवस्थया It is para through relative position. syafyar art q: Through relative position is it taken to be para. युगपत्सम्भवो नास्ति There is no simultaneous operation.128 LECTURES ON PATANJALI’S MAHĀBHĀṢYA न चास्ति यौगपद्येन सम्भवः They cannot operate simultaneously. कथं च सिध्यति ? How is the desired object achieved P बहिरङ्गेण सिध्यति The object is achieved through bahirangaparibhāṣā. असिद्धं बहिरङ्गलक्षणमन्तरङ्गलक्षणे इत्यनेन सिध्यति । The object is achieved on the strength of the dictum ‘Asiddham bahirangalakṣaṇam antarangalakṣaṇē.” एवं तर्हि योऽत्र उदात्तयण् तदाश्रयः स्वरो भविष्यति If so, the svara depending upon that of the udattayan is necessarily secured. NOTE:-1. The four vārttikas seem to form the limbs of a slōkavārttika. NOTE:-2. This attempt is on the basis of not accepting the bahirangaparibhāṣā. ईकारयणा व्यवहितत्वाद् न प्राप्नोति No, it has no chance since it is intercepted by the yan which has replaced it. स्वरविधौ व्यञ्जनमविद्यमानवद्भवति इति नास्ति व्यवधानम् There is no interception, since, with reference to accent, consonants are not taken cognisance of on the strength of the paribhāṣā Svaravidhāu vyañjanam avidyamānavat. सा तर्हि परिभाषा कर्तव्या If so, there is need to resort to that paribhāsā. ननु चेयमपि कर्तव्या - असिद्धं बहिरङ्गलक्षणमन्तरङ्गलक्षणे इति ? Oh is it not that this paribhāṣā too ‘Asiddham bahirangalakṣaṇam antarangalakṣane’ to be resorted to ? बहुप्रयोजनैषा परिभाषा, अवश्यमेवैषा कर्तव्या । This paribhāṣā is of manifold benefits and certainly is it to be resorted to सा चाप्येषा लोकतः सिद्धा This (the operation of this paribhāṣā) is supported from what is seen in the world too. EIGHTH AHNIKA-ACAH PARASMIN PURVAVIDHĀU 129 कथम् ? How ? 1 प्रत्यङ्गवती लोको लक्ष्यते Object in the world which is subjected to a large number of operations is seen thus:-first it is operated upon with reference to the closest limb, then with one a little more remote, then with one remoter than the second and so on. तद्यथा - पुरुषोऽयं प्रातरुत्थाय यान्यस्य प्रतिशरीरं कार्याणि तानि तावत् करोति, ततः सुहृदां, ततः सम्बन्धिनाम् It may be illustrated as follows:-Man, after getting up from his bed, first attends to the actions pertaining to himself, then to those of his friends and then to those who are connected with him. प्रातिपदिकं चाप्युपदिष्टं सामान्यभूतेऽर्थे वर्तते । सामान्ये वर्तमानस्य व्यक्तिरुपजायते । व्यक्तस्य सतो लिङ्गसङ्ख्याभ्यामन्वितस्य बाह्येनार्थेन योगो भवति । ययैव चानुपूर्व्या अर्थानां प्रादुर्भावस्तयैव शब्दानामपि । तद्वत्कार्यैरपि भवितव्यम् । Stem too, as soon as it is mentioned, produces in the mind of the hearer the idea of the genus, and then the individuality, and it in its turn comes in association with gender and number, so that it becomes connected with external object. The order of procedure in words is the same as is found in objects. Similar should be the operations on them. इमानि तर्हि प्रयोजनानि - पटयति, लघयति, अवधीत्, बहुखटुकः These then are the prayojanaspatayati, laghayati, avadhit, and bahukhatvakaḥ. पटयति लघयति इति णिचि टिलोपे कृते, ‘अत उपधायाः’ इति वृद्धिः प्राप्नोति । स्थानिवद्भावान्न भवति After the elision of the final syllable when the roots paṭa and lagha are followed by nic, there is chance for upadhāvṛddhi on the strength of the sūtra Ata upadhāyāk’ (7, 2, 116 ) in patayati and laghayati and sthānivadbhāva prevents it. •

  1. Kāiyata reads:Pratyāsannavācī pratyangaśabdah. Angaśabdān.a pratyasattir lakṣyatë. M. 17

[[0]]

अवधीत् इति - अकारलोपे कृते ’ अतो हलादेर्लघोः’ इति विभाषा वृद्धिः प्राप्नोति । स्थानिवद्भावान्न भवति । • After the elision of a in vadha of avadhit, there is chance for the optional vṛddhi of a of vadh by the sutra Ato halader laghok’ (7, 2, 7) and it is prevented by sthānivatbhāva. 1 बहुखटुक इति - ’ आपोऽन्यतरस्याम्’ इति ह्रस्वत्वे ’ कृते ’ ह्रस्वान्तेऽन्त्यात्पूर्वम् ’ इत्येष स्वरः प्राप्नोति । स्थानिवद्भावाद् न भवति । After the optional shortening of ā in khaṭvā of bahukhaṭvakaḥ by the sūtra Apösnyatarasyām (7, 4, 15 ), there is chance for a after v to become udatta by the sūtra ’ Hrasvāntēṣntyāt pārvum ’ ( 6, 2, 174 ) and it is prevented by sthānivadbhāva. VIII इह वैयाकरणः, सौवश्व इति ययोः स्थानिवद्भावाद् आयावौ प्राप्नुतः, तयोः प्रतिषेधो वक्तव्यः There is chance for ai and au in vaiyakaraṇaḥ and Sauvaśvaḥ to get the ādēŝas āy and av through the sthānivadbhāva of y and v and there is need to prohibit it. NOTE :-The pratyaya an is enjoined after the word vyākarana by the sūtra Tad adhite tad veda ( 4, 2, 59 ) and the pratyaya an after Svaśva, in the meaning of apotya. The āgamas āi and au respectively come before y of vyākaraṇa and v of Svasva by the sutra Na yvābhyam padantābhyām pārvāu tu tābhyām aic’ (7, 3, 3) अचः पूर्वविज्ञानादैचाः सिद्धम् The object is achieved with reference to aic on account of the sthānivadbhāva to ac before it takes ādēśa. योऽनादिष्टादचः पूर्वस्तस्य विधि प्रति स्थानिवद्भावः । आदिष्टाचैषोऽचः पूर्वः Sthānivadbhāva takes place only with reference to a vidhi to one preceding an ac which has not already been replaced by an ādēŝa, but which is on the point of being replaced by the ādēśa. This is a case where it has already been replaced by the ādēśa.

  1. Bombay Edition reads हस्खे EIGHTH ĀHNIKA-ACHAH PARASMIN PŪRVAVIDHĀU 131 किं वक्तव्यमेतत् ? Is this to be stated ? न हि No, it need not. कथमनुच्यमानं गंस्यते How is it to be understood if it is not stated? अचः इति पञ्चमी ; अचः पूर्वस्य The word acaḥ is taken to be the fifth case, so that it may be understood in the sense to that which precedes the vowel.’ यद्येवमादेशोऽविशेषितो भवति If so, there is nothing to qualify ādesa. NOTE:-In that case the ādēsa of hal too may take sthānivadbhāva. आदेशश्च विशेषितः Adesa too has a qualifying word. कथम् ? How : न श्रमः, यत् षष्ठीनिर्दिष्टमज्ग्रहणं तत्पञ्चमीनिर्दिष्टं कर्तव्यम् इति " We do not say that the word acaḥ which is in the sixth case should be taken to be in the fifth case. किं तर्हि अन्यत् कर्तव्यम् ? Is then another to be read? अन्यच्च न कर्तव्यम् । यदेवादः षष्ठीनिर्दिष्टमज्ग्रहणं तस्य दिक्शब्दैर्योगे पञ्चमी भवति । - अजादेशः परनिमित्तकः पूर्वस्य विधिं प्रति स्थानिवद्भवति । No, there is no need to read another. The word acak which is in the sixth case is taken to be in the fifth case if it comes in association with words denoting direction. (Hence the sutra means) that the ajādēsa which is paranimittaka takes sthānivadbhāva with reference to a vidhi pertaining to that which precedes. कुतः पूर्वस्य ! Preceding which ? अच इति । तद्यथा - आदेशः प्रथमानिर्दिष्टः, तस्य दिक्शब्दैर्योगे पञ्चमी ? भवति ’ - अजादेशः परनिमित्तकः पूर्वस्य विधिं प्रति स्थानिवद्भवति । कुतः पूर्वस्य आदेशादिति ।
  2. Bombay Edition reads भविष्यति 132 LÈCTURES ON PATANJALI’S MAHÂBHĀṢYA Preceding ac. It is explained thus:-The ādēsa mentioned in the first case takes the fifth case when it is in association with words denoting direction. The ajadeśa which is paranimittaka takes sthānivadbhāva with reference to a vidhi pertaining to what precedes it. Ādēsāt is the answer to the question Preceding which ?’ NOTE.-There is no difficulty in the word vāiyākaraṇa and Sāuvaśva, since v and s which precede y and are not taken to be nimitta to the agamas āi and āu. Nāgēsabhaṭṭa says that some feel that there is no sthanivadbhāva there on account of the injunction about the agamas âi and āu. तत्रादेशलक्षणप्रतिषेधः Prohibition of the operation of vidhis to ādēśa. तत्रादेशलक्षणं कार्यं प्राप्नोति, तस्य प्रतिषेधो वक्तव्यः - वाय्वोः, अध्वय्र्वोः ‘लोपो व्योर्बलि’ इति लोपः प्राप्नोति The kārya pertaining to the ādēsa may chance to set in there and it has to be prohibited. For instance there is a chance for the elision (of y) in the words vāyvõḥ and adhvaryvoḥ by the sūtra Lõpō vyör vali’ (6, 1, 66). असिद्धवचनात् सिद्धम् It is accomplished by declaring ādēśa to be asiddha. अजादेशः परनिमित्तकः पूर्वस्य विधिं प्रत्यसिद्धो भवतीति वक्तव्यम् There is need to declare that the ajādēśa which is paranimitta is asiddha with reference to a pūrvavidhi. असिद्धवचनात् सिद्धमिति चेदुत्सर्गलक्षणानामनुदेशः If it is said that the object is achieved by declaring it to be asiddha, mention has to be made where it is siddha. असिद्धवचनात् सिद्धमिति चेद् उत्सर्गलक्षणानामनुदेशः कर्तव्यः पटूव्या, मृध्या इति If it is said that the object is achieved by declaring it to be asiddha, there is need to declare the atideśa of the karyas pertaining to sthānin to secure the forms paṭvyā and mṛdvyā. EIGHTH ÁHNÍKA-ACAH PARASMIN PŪRVAVIDHĀU ननु चैतदप्यसिद्धवचनात् सिद्धम् Oh! this too is accomplished by declaring it asiddha. असिद्धवचनात् सिद्धमिति चेन्न अन्यस्यासिद्धवचनादन्यस्य भावः 133 No, it cannot be said that the other is siddha by mentioning one asiddha. The existence of one (cannot be established) through the asiddhatva of another. असिद्धवचनात् सिद्धमिति चेत् तन्न If it is said that it is accomplished through asiddhuvacana, it is not. किं कारणम् ? Why ? नान्यस्यासिद्धवचनाद् अन्यस्य भावः । न ह्यन्यस्य असिद्धत्वादन्यस्य प्रादुर्भावो भवति । तद्यथान हि देवदत्तस्य हन्तरि हते देवदत्तस्य प्रादुर्भावो भवति । The existence of one is not secured through the asiddhatva of another. For one does not come into existence when another is declared asiddha. This may be illustrated thus:-Devadatta does not come back to life if one who killed him is killed. तस्मात्स्थानिवद्वचनम् Hence is the mention of sthānivattva. तस्मात् स्थानिवद्भावो वक्तव्यः Hence there is need to mention sthānivadbhāvu. असिद्धत्वं च Asiddhatva too. असिद्धत्वं च वक्तव्यम् Asiddhatva too need be mentioned. पट्ट्ट्या मृया इति स्थानिवद्भावः । वाय्वोः अध्यर्ध्वोः इत्यत्रासिद्धत्वम् । Need of sthānivadbhāva to arrive at the forms paṭvyā and mṛdvyā and asiddhatva to arrive at vāyvõḥ and adhvaryvõḥ. उक्तं वा It has been answered. किमुक्तम् ? How has it been answered ? स्थानिवद्वचनानर्थक्यं शास्त्रासिद्धत्वाद् इति The non-need of sthanivadvacana by admitting śāstrāsiddhatva. विषम उपन्यासः । युक्तं तत्र यदेकादेशशास्त्रं तुक्शास्त्रे असिद्धं स्याद् अन्यदन्यस्मिन् । इह पुनरयुक्तम् । कथं हि तदेव नाम तस्मिन्नसिद्धं स्यात् ?

[[134]]

The reasoning is not sound. It is but proper that ēkādēŝaśāstra is considered asiddha with reference to tukśāstra (by the sutra Ṣatvatukōr asiddaḥ (6, 1, 86) since one is different from another. But it is unsound here.
unsound here. How can one ŝāstra be considered
asiddha with reference to the same?
तदेव चापि तस्मिन्नसिद्धं भवति । वक्ष्यति ह्याचार्यः ‘चिणो लुकि तग्रहणानर्थक्यं, सङ्घातस्याप्रत्ययत्वात्तलोपस्य चासिद्धत्वात्’ इति । चिणो लुक् चिणो
क्वासिद्धो भवति ।
t
The same sastra, too, is considered asiddha with reference to itself. For Acārya (Vārttilakāra) is going to say, (under the sūtra • Cinō luke’ ( 6, 1, 104 ) the vārttika Cinō luki tagrahanānarthakyam, sanghatasya apralyayatvāt talōpasya ca asiddhatvāt. The sastra Cino luk’ is considered asiddha with reference to itself.
NorÐ :—Ta after āpyāyi, the aorist third person singular of the root pyāyi, is dropped, but not in apyāyitarām.
काममतिदिश्यतां वा सच्चासच्चापि नेह भारोऽस्ति । heart fe arrest वाक्यं वक्तर्यधीनं हि ||
Let the atideśa be made at will; there is no difficulty here, since it may be or may not be; the ellipsis in the sentence has to be filled up; for the sentence depends upon the speaker for its content.
7
अथवा वतिनिर्देशोऽयम् । कामचारश्च वतिनिर्देशे वाक्यशेषं समर्थयितुम् । तद्यथा ’ उशीनरवन्मद्रेषु यवाः ’ ; सन्ति, न सन्ति इति । मातृवदस्याः कलाः; सन्ति, न सन्ति इति । एवमिहापि स्थानिवद्भवति, स्थानिवन्न भवति इति वाक्यशेषं समर्थयिष्यामहे । इह तावत् पट्ट्या मृव्या इति यथा स्थानिनि यणादेशो भवति, एवमादेशेऽपि भवति । इहेदानीं वाय्वोः अध्वर्वोः इति, यथा स्थानिनि यलोपो न भवति एवमादेशेऽपि न भवति ।

Or here is the-mention of the particle vat; wherever it is, it is possible to complete the sentence at our will and pleasure. For instance the sentence Uŝīnaravad madrēṣu yavāḥ’ may be completed by the expression santi or na santi and the ( EIGHTH ĀHNIKA-ACAḤ PARASMIN PURVAVIDHĀU 135 sentence matṛvad asyaḥ kalaḥ’ may be completed (in the same way) by the expression santi or na santi. So also we may complete the sentence here too by the expression bhavati or na bhavati, so that it may read sthānivad bhavati or sthānivad na bhavati. Firstly here in patvyā and mṛdvyā there is yaṇādēŝa in ādēśa in the same way as it is in the sthanin and here, then, in vāyōḥ and adhvaryvõḥ, there is no yalōpa in ādēŝa in the same way as it is not in the sthānin. IX किं पुनरनन्तरस्य विधिं प्रति स्थानिवद्भावः, आहोस्वित् पूर्वमात्रस्य ? Is there sthanivadbhāva with reference to a vidhi to one which immediately precedes or to one which precedes, though not immediately? कश्चात्र विशेषः ? What difference will there be, if it is one or the other? अनन्तरस्य चेदेकाननुदात्तद्विगुखरगतिनिघातेषूपसङ्ख्यानम् If it is with reference to anantara, there is need for it in the additional cases of ēkānanudātta, dvigusvara and gatinighāta. अनन्तरस्येति चेदेकाननुदात्तद्विगुस्वरगतिनिघातेषु उपसङ्ख्यानम् । If it is with reference to a vidhi to that which immediately precedes, there is need for taking it in the additional cases of ēkānanudātta, dvigusvara and gatinighāta.

J एकाननुदात्त लुनीह्यत्र पुनीत्र अनुदात्तं पदमेकवर्जम् इत्येष स्वरो न प्राप्नोति । Ekānanudātta. The anudatta enjoined to all the syllables other than the udatta syllable in a word enjoined by the sūtra Anudattam padam ēkavarjam’ does not take place in the expressions lunihyatra and punihyatra. NOTE:-Hi in lunīhi and punīhi is udātta; consequently u and i are anudattas; when i takes yaṇādēśa, there is no udātla syllable in the words lunīhi and punīhi and hence u and i cannot become anudātta. In order that they become anudātta, sthānivadbhāva of y must be admitted.

[[136]]

L + द्विगुस्वर पञ्चारन्यः दशारत्त्यः इगन्तकाल इत्येष स्वरो न प्राप्नोति । Dvigusvara. The purvapadaprakṛtisvaratva enjoined by the sūtra Igantakālakapāla bhagāla sarāvīsu dvigān (6, 2, 29 ) does not take place in the words pañcāratnyaḥ and daśāratnyaḥ (since they are not iganta on account of yanādēŝa). गतिनिघात - यत्पलुनीह्यत्र यत्प्रपुनील - ’ तिङि चोदात्तवति’ इत्येष स्वरो न प्राप्नोति । Gatinighata The anudattatva of pra in pralunīhyatra and prapunihyatra (which has gatisanjña) enjoined by the sutra • Tiivi cōdāttavati’ ( 8, 1, 71) does not take place ( since the tiñanta lunīhi and punihi have lost the udatta syllable by Yanalisa. अस्तु तर्हि पूर्वमात्रस्य If so, let it be with reference to a vidhi pertaining to that which precedes immediately or remotely. पूर्वमात्रस्येति चेदुपधाह्रस्वत्वम् If it is to pūrvamātra, shortening of the penultimate (has to be enjoined ). पूर्वमात्रस्येति चेदुपधाह्रस्वत्वं वक्तव्यम् । वादितवन्तं प्रयोजितवान्अवीवदद्वीणां परिवादकेन If it is with reference to purvamātra, there is need to enjoin upadhāhrasvatva in the word avivadat in the sentence avivadad vīṇām parivadakena (he made the player play on lute) which is used when one asks the player play on it. किं पुनः कारणं न सिध्यति ? Why is it not achieved ? योऽसौ णौ णिलुप्यते तस्य स्थानिवद्भावात् ह्रस्वत्वं न प्राप्नोति The shortening of the penultimate is not achieved by the sūtra • Nāu canyupadhāyā hrasva?’ (7, 4, 1 ) on account of the sthānivadbhāva of elided nic following another nic. गुरुसंज्ञा च Gurusanijña too. EIGHTH AHNIKA-ACAH PARASMIN PURVAVIDHĀU 137 गुरुसंज्ञा च न सिद्ध्यति - श्लेष्मा ३ न, पित्ता ३ घ्न, दा ३ ध्यश्व, मा ३ ध्वश्व - हलोऽनन्तराः संयोगः इति संयोगसंज्ञा, संयोगे गुरु इति गुरुसंज्ञा, गुरोरनृत इति प्लुतो न प्राप्नोति । The designation guru is not possible to secure. Through the sthānivadbhāva of the lopa of a in ghna in slēṣmaghna, pittaghna and the yaṇādēśa of i and u in dadhyaśva and madhvaśva, għna, dhya and dhva do not take the saṁyōgasaṁjñā, by the sutra • Halōsnantarāḥ saṁyōgaḥ’ (1, 1,7), a in ma, ta, da and ma does not consequently take gurusaṁjñā by the sūtra ‘Saṁyōgē guru’ (1, 4, 11) and hence it cannot become pluta through the sūtra · Gurōr anrto… (8, 2, 86). < NOTE: The a of han is elided by the sutra · Gamahanajanakhanaghasum löpaḥ krityanani’ (6, 4, 98). ननु च यस्याप्यनन्तरस्य विधिं प्रति स्थानिवद्भावः तस्याप्यनन्तरलक्षणो विधिः संयोगसंज्ञा विधेया । Oh, the defect mentioned with reference to saṁyōgasaṁjñā holds good even to him who admits of sthānivadbhāva with reference to a vidhi to one which immediately precedes. NOTE:-The difficulty with reference to samyōgasaṁjñā is common to both the holders of anantaravidhisthānivadbhāva and purvamātrasthānivadbhāva. नवा संयोगस्यापूर्वविधित्वात् No, on account of samyōga being apūrvavidhi. न वैष दोषः This defect does not arise. किं कारणम् ? Why ? संयोगस्यापूर्वविधित्वात् । न पूर्वविधिः संयोगः On account of upūrvavidhitva of saṁyōga. Samyōga is not pūrvavidhi. af? What then? पूर्वपरविधिः संयोगः

  1. Bombay Edition reads H 3 A… M. 12138 LECTURES ON PATANJALI’S MAHĀBHĀṢYA Samyōga is that which pertains to both-that which precedes and that which follows. NOTE :—It is the samudāya that gets the sanilyogasaijñia. एकादेशस्योपसङ्ख्यानम् Upasankhyāna of ēkādēśa. एकादेशस्योपसङ्ख्यानं कर्तव्यम् - श्रायसौ, गौमतो, चातुरौ, आनडुहौ, पादे, उदवाहे एकादेशे कृते नुमामौ पद्भाव ऊडित्येते विधयः प्रामुवन्ति । Admission of sthānivadbhāva in ēkādēŝa is necessary. Otherwise there is chance for num in śrāyasāu and śāumatāu (by the sutra •Ugidacām sarvanāmasthānēsdhatok 7, 170 ), ām in cāturāu, anaḍuhau (by the sutra Caturanaḍuhōr ām udāttaḥ (7, 1, 98 ), padbhāva in pāde (by the sūtra • Pādah pat ’ 6, 4, 130 ) and ūth in udavāhē (by the siūtra (6, 4, 133). किं पुनः कारणं न सिद्ध्यति ? 1 Why does it not admit of sthānivadbhāva ? उभयनिमित्तत्वात् On account of its having both for the nimitta. अजादेशः परनिमित्तक इत्युच्यते । उभयनिमित्तश्च यम् । Vaha uth The ajādēśa which is paranimittaka is referred to in the sutra ; but here the ādēŝa is ubhayanimittaka. उभयादेशत्वाच्च On account of its being the ādāśa of both. अच आदेश इत्युच्यते । अचोश्चायमादेशः The adeśa of one vowel is referred to in the sutra ; but here it is the ādēśa of two vowels. नैष दोषः This objection cannot stand. यत्तावदुच्यते उभयनिमित्तत्वादिति - इह यस्य ग्रामे नगरे वाऽनेकं कार्यं 2 भवति, शक्नोत्यसौ ततोऽन्यतरतो व्यपदेष्टुम् - तद्यथा ग्रामे : गुरुनिमित्तं च वसामः, अध्ययननिमित्तं च वसामः इति
  2. Bombay Edition reads सिद्धयन्ति. 2, Bombay Edition omits ग्रामे, EIGHTH AHNIKA-ACHAH PARASMIN PŪRVAVİDHÁU 139 Firstly with reference to the objection ubhayanimittatvāt :-He who has to attend to many a function in a village or a city may be referred to by one of them For instance it may be said that we live in the village for the sake of the teacher or that we live in the village for the sake of study. यदप्युच्यते उभयादेशत्वाच्चेति इह यो द्वयोः षष्ठीनिर्दिष्टयोः प्रसङ्गे भवति लभतेऽसावन्यतरतो व्यपदेशम् तद्यथा देवदत्तस्य पुत्रः, देवदत्तायाः पुत्र इति । Then with reference to the objection Ubhayadeśatvācca’He who has a chance of having relationship with two is named after either. This may be illustrated as follows:-One whose father is Devudatta and whose mother is Devadattā is called either Devadatta’s son or Dēvadattā’s son. X अथ इलचोरादेशः स्थानिवद्भवति उताहो न ? (By the bye), does the ādēŝa of a consonant and a vowel take sthānivadbhāva or not? कश्चात्र विशेषः १ What is the peculiar feature to be noted here ? हलचोरादेशः स्थानिवदिति चेदू विंशतेस्तिलोप एकादेशः If the ādēśa of a hal and an ac takes sthānivudbhāva, (need for) the mention of ēkādēśa at the elision of ti in vimŝati. हलचोरादेशः स्थानिवदिति चेत् विंशतेस्तिलोपे एकादेशो वक्तव्यः - विंशकः ‘, विंशं शतम्, विंशः If the adesa of a consonant and a vowel takes sthānivadbhāva, the ēkādēśa of the pratyaya and the final of viṁśati when ti is elided should be permitted, NOTE:-1. Ti in vimsati is dropped by the sutra ‘Ti viṁŝatēr ḍiti” (6, 4, 142) and it is followed by aka by the sūtra Vimśatitrimśadbhyām ḍvun asaṁjñāyām’ (5, 1, 24) and there is pararūpa by ‹ Atō guṇē’ (6, 1, 97); hence is the form vimsaka. Vimśam is secured by the sutra Śadantaviṁśatēśca’ (5, 2, 46) after the elision of ti.
  3. Bombay Edition reads fing. (

[[140]]

NOTE:-2. Nāgōjibhatta reads:-Vimsa iti tu prakṣiptam, ŝatasahasrayōr ēva dasya iṣṭatvāl. स्थूलादीनां यणादिलोपेऽवादेशः (Sanction of) avādēśa after the elision of yaṇādi in sthūla etc. स्थूलादीनां यणादिलोपे कृते अवादेशो वक्तव्यः - स्थवीयान् दवीयान् After the portion, in the words sthūla, dūra etc., beginning with the letter found in yan-pratyāhāra is dropped, sanction should be given for avādēśa, so that the words sthavīyān and daviyān can be formed. NOTE:-1. The elision of yaṇādi in sthūlādi is by the sūtra Sthula-dura-yuva-hrasva-kṣipra-kṣudrānām yaṇādiparam pūrvasya ca guṇaḥ (6, 4, 156). NOTE:-2. If there is sthanivadbhāva, it prevents the guna from taking avādēśa. केकयमित्रय्वोरियादेश एत्वम् (Nonaccomplishment of) elva when iy takes the place of yakārādi in the words Kēkaya and Mitraya. केकयमित्रय्वोः इयादेशे एत्वं न सिध्यति - कैकेयः, मैत्रेयः - अचि इत्येवं न fazufa | The in the words Kāikēya, and Maitreya formed by the sandhi of a and i of iy is not possible (if there is the sthanivadbhāva of iy) on account of the absence of ac after a, iy taking the place of yakārādi in the words Kekaya and Mitrayu (by the sutra Kekayamitrayupralayānām yādēr iyaḥ 7, 3, 2). उत्तरपदलोपे च [n uttarapadalōpa too. SAN उत्तरपदलोपे च दोषो भवति दध्युपसिक्ताः सक्तवः दधिसक्तवः - अचीति यणादेशः प्राप्नोति । There will be difficulty when there is the elision of uttarapada in samāsa. There is chance for yan to replace i in dadhisaktavaḥ (thro’ sthānivadbhāva), since u of upasikta which has been dropped is ac. ÉIGHTH ĀHNIKA-ACAḤ PARASMIN PURVAVIDHÂU 141 यलोपे यणियङ्ङुवङः Non-accomplishment of yan, iyan and uvan when there is yaiilopa. यङ्लोपे यणियङ्ङुवङो न सिध्यन्ति चेच्यः नेन्यः, चेक्षियः, चेक्रियः, लोलुवः, पोपुवः - अचीति यणियङङवडो न सिध्यन्ति Yan in cẽcyaḥ and nënyaḥ, iyan in cekṣiyaḥ and cekriyaḥ and uvan in lõluvaḥ and popuvaḥ are not possible when there is yanlōpa (if it takes sthānivudbhāva), since there is no ac after the reduplicated root. NOTE:-The iyań and uvań are enjoined in the sūtra · Aci snudhātubhruvām yuor iyaiiuvanau’ ( 6, 1, 77 ) and there is guṇavṛddhiniṣēdha for the final vowel by the sutra ‘Na dhātulopa arddhadhātukie’ (1, 1, 4) अस्तु तर्हि न स्थानिवत् There need not, then, be sthānivadbhāva to hal and ac. अस्थानिवच्चे यलोपे गुणवृद्धिप्रतिषेधः Prohibition of guna and vṛddhi in yanlöpa in the absence of sthānivadbhāva. अस्थानिवत्वे यलोपे गुणवृद्ध्योः प्रतिषेधो वक्तव्यः लोलुवः पोपुवः सरीसृपः मरमृिजः इति If sthānivadbhāva is not resorted to, there is need to prohibit guṇa and vṛddhi (to the final vowel of the reduplicated root) when yai is elided, as in loluvah, popuvah, surisrpal and marimrjah. नैष दोषः ’ न धातुलोप आर्द्धधातुके’ इति प्रतिषेधो भविष्यति This difficulty does not arise, since there is prohibition by the sūtra · Na dhātulāpa ārddhadhātule’ (1, 1, 4). XI किं पुनराश्रीयमाणायां प्रकृतौ स्थानिवद्भवति, आहोस्विदविशेषेण । Is there sthānivadbhāva admitted when sthanin alone stands as nimitta to the kārya or elements other sthānin too stand as ni mitta ?

[[2]]

NOTE:–Nagōjibhatta tells us that this topic, though it was dealt with before, is taken here to comment upon the vārttikas of a Vārttikakāra other than Katyāyana. कश्चात्र विशेषः ? What is the peculiar feature here ? अविशेषेण स्थानिवदिति चेल्लोपयणादेशे गुरुविधिः (Non-achievement of ) guruvidhi when there is lopa and yanādēŝa, if sthānivadbhava is admitted in both the cases. अविशेषेण स्थानिवदिति चेल्लोपयणादेशयोर्गुरुविधिर्न सिद्ध्यति श्लेष्मा ३ न पित्ता ३ न, दा ३ ध्यश्व मा ३ ध्वश्व - हलोइनन्तराः संयोगः इति संयोगसंज्ञा, संयोगे गुरु इति गुरुसंज्ञा, गुरोः….इति प्लुतो न भवति । If sthānivadbhāva is admitted both when sthānin and nonsthānin are nimitta to the karya, the rule depending upon gurusaṁjñā cannot operate in the words slēṣmā ₹ għna, pittā 3 ghna, dā 3 dhyaśva and mā 3 dhvasva. Samyōgasaṁjñā by the sūtra Halōsnantaraḥ samyōgaḥ, gurusamjñā by the sutru saṁyōgē guru and pluta by the sūtra Gurōr anrtaḥ…..will have no chance to operate. द्विर्वचनादयश्च प्रतिषेधे ३ Prohibition with reference to dvirvacana etc. द्विर्वचनादयश्च प्रतिषेधे वक्तव्याः - द्विर्वचनवरेयलोपेति Dvirvacana, varē, yalōpa etc. should be mentioned that they are beyond the range of sthānivadbhāva. क्सलोपे लुग्वचनम् (Need for) the mention of luk when there is löpa for ksa. क्सलोपे लुम्वक्तव्यः अदुग्ध, अदुग्धाः लुग्बा दुहदिहलिहगुहामात्मनेपदे दन्त्ये इति There is need for the mention of luk of ksa when there is chance for lōpa, so that the forms adugdha and adugdhāḥ can be secured as is enjoined in the sutra Lug vā duhadihalihaguhām ātmanāpade dantyē’ (7, 8, 73). NOTE :–Kāiyata reads:–’ क्सस्य अलोऽन्त्यस्येति लोपे कृते तस्य स्थानिवद्भावाद झलो झलीति लोपो न स्यादिति लुग्वचनम् ’ EIGHTH ĀHNIKA-ACAḤ PARASMIN PŪRVAVIDHẬU 143 हन्तेर्घत्वम् Change of h to gh in han. 1 हन्तेश्च घत्वं वक्तव्यम् - घ्नन्ति, घ्नन्तु, अन्नन् There is need for mentioning that h of han changes to gh in ghnanti, ghnantu and aghnan. NorE :Kaiyata reads : - ’ अलोपस्य स्थानिवत्त्वादनन्तरो नकारो न भवति इति घत्वाप्रसङ्गः अस्तु तर्हि आश्रीयमाणायां प्रकृताविति If so, let it be when sthānin is nimitta to the kārya. ग्रहणेषु स्थानिवदिति चेत् जग्ध्यादिष्वादेशप्रतिषेधः " If the sthanivadbhāva takes place when the sthanin is the nimitta to the kārya, need for prohibiting the aādēśas like jagdhi. ग्रहणेषु स्थानिवदिति चेज्जग्ध्यादिष्वादेशस्य प्रतिषेधो वक्तव्यः - निराद्य, समाद्य अदो जग्धिप्ति किति’ इत्यदो जग्धिभावः प्राप्नोति । * If it is said that sthānivadbhāva takes place when there is nimittatva only to sthanin, there is need to prohibit the ādēśa jagdhi to the root ad in the forms nirādya and samādya which is to come by the sūtra ‘Adō jagdhir lyap ti kiti’ (2, 4, 36). NorE :—Kāiyata reads : -आदयतेर्णिलोपे कृते एकदेशविकृतस्यानन्यत्वाद् अदिरेवायम् इति जग्धिः प्राप्नोति । न च जग्धौ निराश्रितः यणादेशे युलोपेत्वानुनासिकात्वप्रतिषेधः (Need for) the pratiṣēdha of the lōpa of y and u, ītva and anunāsikātva in yaṇādēśa. यणादेशे युलोपेत्वानुनासिकात्वानां प्रतिषेधो वक्तव्यः There is need to mention the lōpa of y and u, ītva and anunāsikātva with reference to yaṇādēśa. यलोप - वाय्वोः अध्वर्वोः - लोपो व्योर्वलि इति यलोपः प्राप्नोति । Yalōpa. There is chance for yalōpa in vāyvōḥ and adhvaryvõḥ by the sūtra ‘Lōpō vyör vali.’

उलोप - अकुर्वि + आशाम् अकुर्व्याशाम् नित्यं करोतेः ’ ’ ये च’ इत्युकारलोपः प्राप्नोति ।

  1. Bombay Edition omits च.

[[144]]

Ulōpa. There is chance for ukāra to elide in akurvyāsām by the sūtra • Yē ca’ (6, 4, 109 ) which follows the sūtra Nityam Jcarōtē? ’ (6, 4, 108). प्राप्नोति ईत्वम् - अलुनि + आशाम् अलुन्याशाम् ‘ई हल्यघोः’ इति ईत्वं

Itva. There is chance for to appear in alunyāśām by the sītra I halyaghok (6, 4, 113 ). f

अनुनासिकात्वम् अजज्ञि + आशाम् = अजश्याशाम् ’ ये विभाषा’ इति अनुनासिकात्वं प्राप्नोति । Anunāsikātvam. There is chance for a in place of the anunāsika in ajajītyāsām by the siūtra Ye vibhāsā’ (G, 4, 43 ). NorE : - Kaiyata reads :‘बहिरङ्ग परिभाषानाश्रयेणैतदुच्यते ’ रायात्वप्रतिषेधश्व (Need for ) the pratisēdha of ā of rāi. रायात्वस्य च प्रतिषेधो वक्तव्यः रायि + आशाम् हलि इत्यात्वं प्राप्नोति राय्याशाम् - रायो There is need to prohibit the atva in rāi, which may chance to come in rāyyāsām by the sūtra Rāyō hali’ (7, 2, 85). दीर्घे यलोपप्रतिषेधः Protiṣidha of yalöpa when it is followed by a long vowel. दीर्घे यलोपस्य प्रतिषेधो वक्तव्यः । सौर्ये नाम हिमवतः शृङ्गे, तद्वान् सौर्य हिमवान् इति | सौ इन्नाश्रये दीर्घत्वे कृते सूर्यतिष्येति यलोपः प्राप्नोति । There is need to prohibit yalopa when it is followed by a dirgha. There are two peaks to the Himavan by name Sāuryā. Since he has them, Himavan is called Sauryī. After i of in is lengthened before su of the nominative singular suffix, there is chance for the elision of y by the sutra Surya-tiṣyaagastya-matsyānām ya upadhāyāḥ (6, 4, 149). अतो दीर्घे यलोपवचनम् + (Need for) the mention of yalöpa at the lengthening of at. अतो दीर्घे यलोपो वक्तव्यः - गार्गाभ्यां वात्साभ्याम् दीर्घे कृते ‘आपत्यस्य च तद्धितेऽनाति’ इति प्रतिषेधः प्रामोति

EIGHTH ĀHNIKA-ACAH PARASMIN PURVAVIDHĀU 145 There is need to mention the elision of y after a is lengthened ( by the sūtra Supi ca’) in gārgābhyām and rātsābhyām, which has a chance to be prevented by the sutra Apatyasya ca taddhitēsnāti (6, 4, 151). नैष दोषः, आश्रीयते तत्र प्रकृतिस्तद्धित इति There is no room for this dōṣa, since the taddhita is taken there to be pralerti. सर्वेषामेव परिहारः - उक्तं विधिग्रहणस्य प्रयोजनं विधिमात्रे स्थानिवद् यथा स्याद् अनाश्रीयमाणायामपि प्रकृताविति । This is the answer to all. The prayōjuna of the mention of vidhi in the sutra has been stated thus:-There is sthāni vadbhāva only when something is enjoined to that which precedes it bearing upon the adēśa and not upon the sthanin. अथवा पुनरस्तु अविशेषेण स्थानिवदिति Or let it take sthanivadbhāra in both the cases. ननु चोक्तं अविशेषेण स्थानिवदिति चेत् लोपयणादेशे गुरुविधिः, द्विर्वचनादयश्च प्रतिषेधे, क्सलोपे लुग्वचनं हन्तेर्घत्वम् इति Oh it has been said with reference to ‘aviśēṣēṇa sthānivad,’ lōpayaṇādēśē guruvidhiḥ, dvirvacanādayaśca pratiṣēdhë, ksalōpē lugvacanam, hanter ghatvam.’ नैष दोषः This dāsa does not stand. यत्तावदुच्यते अविशेषेण स्थानिवदिति चेल्लोपयणादेशे गुरुविधिरिति उक्तमेतत् न वा संयोगस्यापूर्वविधित्वादिति * The first objection ‘aviśēṣēṇa sthānivad iti cēt lōpayaṇādēśē guruvidhi?’ has been answered thus : - Na vā samyogasyāpurvavidhitvat. यदप्युच्यते द्विर्वचनादयश्च प्रतिषेधे वक्तव्याः इति उच्यन्ते न्यास एव Those that were stated nextdvirvacanādayaśca pratiṣēdhë vaktavyāḥ’ have been mentioned in the (next) sūtra itself. क्सलोपे लुग्वचनमिति, क्रियते न्यास एव With reference to ksalõpē lugvacanam, it is made in the sūtra (7, 3, 73) itself. M. 19

[[148]]

हन्तेर्घत्वमिति सप्तमे परिहारं वक्ष्यति ।
Hunterghatvam - It will be answered in the seventh chapter.
NOTE:-From the bhāṣya under the sutra Pratyayasthāt kātpūrvasyāta id āpyasupaḥ’ (7, 3, 44) we learn that the vyavadhāna through sthānivadbhāva is not vighātaka. Cf. Kaiyata’s statement:Śrutikṛtam ānantaryam āśrīyatē, sthāni vadbhāvakṛtam tu vyavadhānam vacanasāmarthyād avighātakum’ न पदान्तद्विवचनवरेयलोपस्वरसवर्णानुस्वारदीर्घजश्चर्विधिषु ( 1, 1, 58 )
There are five topics under this sūtra :(1) Whether vidhi in padāntavidhi is karmasādhana or bhārasādhana (2) Whether varēyalopa is one unit or two (3) Restriction in the sthanivadbhāvaniṣēdha with reference to svara, dirgha and yalōpa (4) Need for the addition of kviluk, upadhātva etc. in the sūtra (5) The advantages and the disadvantages of taking sthānivadbhāvaniṣēdha in pūrvatrāsiddhaprakarana.
I
पदान्तविधिं प्रति न स्थानिवद् इत्युच्यते, तत्र वेतस्वान् इति रुः प्राप्नोति
It is said that there is no sthānivadbhāva with reference to padāntavidhi. If so, there is chance for s of vētasvān to be replaced by r.
NOTE: The sutra Kumuda-nada-vētasebhyō ḍmatup’ (4, 2, 87) enjoins malup after vētasa. The final a is dropped by the sūtra Ţēḥ’ (6, 4, 143). Since s is now the final element of the pada vētasa, it has a chance to be replaced by r by the sutra • SasajusĀ ruh (8, 2, 66).
नैष दोषः, भसंज्ञा अत्र बाधिका भविष्यति ’ तसौ मत्वर्थे ’ इति
This difficulty does not arise, since the bhasamjña enjoined to tanta and sānta before matvarthapratyaya by the sutra Tasāu matvarthe’ (1, 4, 19) stands against the padasamjñā.
अकारान्तमेतद्भसज्ञां प्रति, पदसंज्ञां प्रति सकारान्तम्
It should be taken as one ending in a with reference to bhasaṁjñā and as one ending in s with reference to padasamjñā. NOTE:-Nothing prevents sthānivadbhāva with reference
to bhasaṁjñā.
EIGHTH AHNIKA-NA PĀDĀNTADVIRVACANA… VIDHISU 147
ननु चैवं विज्ञायते, यः सम्प्रति पदान्त इति । . Oh, the sūtra is to be interpreted to have reference to that which is padānta at the time of its operation. कर्मसाधनस्य विधिशब्दस्योपादाने एतदेव स्यात् This may be as it is, if the word vidhi is taken as karmasādhana. (i.e.) There is no difficulty in vētasvān, if vidhi is taken as karmasādhana. अयं च विधिशब्दः अस्त्येव कर्मसाधनः, विधीयते इति विधिरिति This word vidhi is evidently used as karmasadhana having its derivation thus :-vidhīyate iti vidhik. अस्ति च भावसाधनः विधानं विधिरिति । तत्र भावसाधनस्य विधिशब्दस्योपादाने एष दोषो भवति - इह च ब्रह्मा, ब्रह्मध्वै धकारस्य जश्त्वं प्रामोति It is also used as bhavasadhana thus :-vidhānam vidhiḥ. If vidhi in the sūtra is taken as bhāvasādhana, d has a chance to replace dh in brahmabandhvā and brahmabandhvāi and it is not desired. NOTE :—The strīpratyaya ūǹ is enjoined by the sūtra “ĪJů utah’ (4, 1, 66 ) after brahmabandhu. In the third and fourth cases it takes yaṇādēśa and by taking v as the adi of vā and vai, dh may be replaced by d by the sutra Jhalām jaśōsntë.”’ अस्ति पुनः किञ्चिद् भावसाधनस्य विधिशब्दस्योपादाने सति इष्टं सङ्गृहीतम् आहोस्वित् दोषान्तमेव । Is there any advantage at all by taking vidhi as bhāvasādhana or only disadvantage? अस्तीत्याह इह, कानि सन्ति, यानि सन्ति, कौ स्तः, यौ स्तः इति - योऽसौ पदान्तो यकारो वकारो वा श्रयेत, स न श्रूयते । षंडिकश्चापि सिद्धो भवति “Yes,” says he. Y or v which has a chance to exist at the end of kāni, yāni, kāu or yāu in kāni sānti, yāni sānti, kāu staḥ and yau staḥ does not exist. The form sadika too is secured. NOTE:-Sadangulidatta is the name of a person. It takes Bahvacó - manuṣyasada by the sūtra the pratyaya thac after it by the sutra nāmnasthajvā’ ( 5, 8, 78 ). It is changed to148 LECTURES ON PATANJALI’S MAHABHAṢYA ( • Ṭhājādāvūrdhvam dvitiyād acaḥ’ (5, 3, 83). The a of sada is Hence we have dropped by the sutra Yasyēti ca’ (6, 1, 184). ṣaṣ+ika Through the sthanivadbhāva of a which has been dropped, ṣaṣ takes the padasaṁjñā and hence ṣ, the padānta, takes jaśbhāva. वाचिकस्तु न सिध्यति But the word vācika is not secured. NOTE: -In analogy with sadikaḥ, vācikaḥ (Vāgāśīrdatta + ika+-s) should be vāgikaḥ, but it is not so. अस्तु तर्हि कर्मसाधनः If so, let it be karmasādhana. यदि कर्मसाधनः, षडिको न सिध्यति If it is karmasādhana, the word sadikaḥ is not secured. 3fg af€ 4198197: Let it, then, be bhāvasādhana. वाचिको न सिध्यति The word vācikah is not secured. वाचिकषडिको न संवदेते The words vācikaḥ and ṣaḍikaḥ are not analogous. कर्तव्योऽत्र यत्रः Effort need be made here (to secure both). NOTE:-Varttikakara reads the vārttika Ekākṣarapūrvapadānām uttarapadalõpō vaktavyaḥ’ to secure the form vācikaḥ under the sūtra ‘Śēvala…’ (5, 3, 84). कथं ब्रह्मबन्ध्वा ब्रह्मबन्ध्यै ? How is one to secure the forms brahmabandhvā, brahmabandhvāi? उभयत्र आश्रयणे नान्तादिवद् इति Since both (dh and ũ) are taken into consideration, dh is not taken to be the end of the pada. कथं वेतस्वान् ? How is one to secure the form vētasvān? Aả faṣımà, qzera: qgra:, vgrāta faft: qarafafa;, qgrafàfā प्रति । The word padantavidhi in padāntavidhim prati should not be analysed thus:-padasya antaḥ padāntaḥ; padantasya vidhiḥpadāntavidhiḥ: EIGHTH AHNIKA-NA PADANTADVIRVACANA… VIDHIṢU. 149 af? How then? qa era:, qgrfa, yarrara fafa: qgraâfa:, qgrafafa qlà Pade antaḥ padāntaḥ; Padāntasya vidhiḥ = padāntavidhiḥ ; padāntavidhim prati. अथवा यथैव अन्यान्यपि पदकार्याणि उपप्लवन्ते रुत्वं जश्त्वं च एवमिदमपि पदकार्यमुपप्लोष्यते Ör, just as rutva and jaśtva which are the kāryas of padacaramāvayava are taken by padāntavidhi, so also this padakārya is taken to be the kārya of padacaramāvayava. किम् ? What is it ? भसंज्ञा नाम Evidently the designation bha. II वरे यलोपविधिं प्रति न स्थानिवद्भवति इत्युच्यते । तत्र तेऽप्सु यायावरः प्रवपत पिण्डान् । अवर्णलोपविधिं प्रति स्थानिवत् स्यात् It is said that there is no sthānivadbhāva with reference to the yalōpavidhi when the pratyaya vara follows. Hence in the word yāyāvara in the sentence Tē apsu yāyāvaraḥ pravapēta pindan,’ there is chance for sthānivadbhāva with reference to the vidhi based on the löpa of a. • NOTE: The pratyaya varac is enjoined after the yaianta of the root ya by the sutra Yasca yañaḥ’ (3, 2, 176). The a after y is dropped by the sutra Atō lōpaḥ’ (6, 4, 48) If the sthānivadbhāvaniṣedha is with reference to yalōpa, it is not with reference to alōpa and hence avarna can be dropped by the sūtra Atō lōpa iṭi ca’. € नैष दोषः । नैवं विज्ञायते - वरे यलोपविधिं प्रति न स्थानिवद्भवति’ इति This objection cannot stand. It is not interpreted that there is no sthānivadbhava with reference to yalōpavidhi when vara follows. कथं तर्हि ? How then?
  1. Bombay Edition omits afa.

[[0]]

वरेsयलोपविधिं प्रति इति With reference to ayalōpavidhi when rara follows. किमिदमयलोपविधिं प्रति इति ? What is meant by with reference to ayalōpavidhi ? अवर्णलोपविधिं प्रति यलोपविधिं च प्रति इति With reference to akāralōpavidhi and yakāralōpavidhi. अथवा योगविभागः करिष्यते - वरे लुप्तं न स्थानिवत् ; ततो यलोपविधिं प्रति न स्थानिवद् इति Or varēyalōpa in the sutra is not taken as a unit, but is taken as two units, so that it means that there is no sthanivadbhāva of that which elides when vara follows and also with reference to yalöpavidhi. यलोपे किमुदाहरणम् ? What is the example for ‘yulōpavidhim prati na sthànivat’? कण्डूयतेरप्रत्ययः कण्डूरिति The word kanduḥ which is formed by adding kvip to the namadhātu kandūyati (where y is keyac). नैतदस्ति, कौ लुप्तं न स्थानिवत् No, it cannot be, since there is no sthanivadbhava to that which is elided when followed by kvip. इदं तर्हि प्रयोजनम्, सौरी बलाका This, then, is the prayōjana that the form sauri in the expression sāurī balākā is achieved. NOTE: If there is sthānivadbhāva of the two akāras in sūrya+an+i, y cannot be upadha and hence it cannot be dropped by the sūtra Sūryatisyāgastyamatsyānām ya upadhāyāh’ (6, 4, 149 ). नैतदस्ति, उपधाविधित्वं प्रति न स्थानिवत् This cannot be, since there is no sthānivadbhava with reference to a rule relating to upadhā. इदं तर्हि प्रयोजनम् - आदित्यः This, then, is the prayōjana-the word aditya. EIGHTH AHNIKA-NA PADANTADVIRVACANA…VIDHIṢU 151 NOTE–First the word aditya is derived by adding nya to aditi by the sūtra Sāsya dēvatā (4, 2, 24); another nya is added to aditya in the sense of bhava and one y is dropped by the sūtra ‘Halō yamām yami löpaḥ’ (8, 4, 64) if there is sthāni vattvaniṣedha. नैतदस्ति, पूर्वत्रासिद्धे न स्थानिवत् This is not the prayōjana, since there is no sthānivadbhāva when a rule found in pūrvatrāsiddhaprakarana has a chance to operate. इदं तर्हि कण्डूतिः, वल्गूतिः

This, then, is the prayōjana - the words kaṇḍūtiḥ and valgūtiḥ. नैतदस्ति प्रयोजनम् कण्डूया वल्गूया इति भवितव्यम् No, it is not the prayōjana, since the proper forms are kaṇḍūyā and valgāyā. इदं तर्हि - कण्डूयतेः क्तिच् - ब्राह्मणकण्डूतिः, क्षत्रियकण्डूतिः This, then, is the prayōjana-brāhmaṇakanḍūtiḥ and kṣatriyakaṇḍutiḥ where the pratyaya ktic comes after kandu. III प्रतिषेधे स्वरदीर्घयलोपेषु लोपाजादेशो न स्थानिवत् It is to be stated that there is no sthānivadbhāva in lāpājādēśa with reference to svara, dirgha and yalōpa in pratiṣēdhasūtra. प्रतिषेधे स्वरदीर्घयलोपविधिषु लोपाजादेशो न स्थानिवद्भवतीति वक्तव्यम् Mention has to be made in the pratiṣēdhaśāstra that lōpājādēśa does not take sthānivadbhāva with reference to svara, dirgha and yalōpa. er - arafta:, famidas:, fagida: Svara - ākarṣikaḥ, cikīrṣakaḥ, jihīrṣakaḥ. NOTE:-If there is sthānivadbhāva to a which has elided on the strength of the sutra ‘Yasyēti ca’ a preceding rṣi in the first and ī preceding rṣa (in the second and third) cannot get udāttasvara. Lāpājādēśa means the lopa which stands as the ādēśa of aś,

[[152]]

यो हि अन्य आदेशः स्थानिवदेवासौ भवति पञ्चरत्न्यः, दशारत्न्यः । स्वर
If any one other than lōpājādēśa is the ādēśa, there is sthānivadbhāva. viz. pañcāratnyah, dasāratnyal.
*
दीर्घ प्रतिदीन्ना प्रतिदीन्ने यो धन्य आदेशः स्थानिवदेवासौ भवति किर्योः, गिर्योः - दीर्घ ।
Dirgha-There is no sthānivadbhāva for the lipa in pratidīvnā, and pratidīvnē. Where there is an ādēsa other than löpa there is sthānivadbhāva, as in kiryoh, giryoh.
NOTE:-In pratidivan + ŝas (accusative plural suffix), the a of an is dropped by the sūtra ’ Allöposnak’ ( 6, 4, 134 ) and i of div is lengthened by the sūtra ’ Hali ca’ (8, 2, 77 ) ; here there is no sthānivadbhāva for allōpa. In kiryöḥ and giryöḥ which are the genetive-locative dual of kiri and giri which are formed from the roots kr and gr by the addition of i, there is no upadhāguṇa since yan takes its sthānivadbhāva.
यलोप - ब्राह्मणकण्डूतिः, क्षत्रियकण्डूतिः । यो अन्य आदेशः स्थानिवदेवासौ भवति - वाय्वोः अध्वय्वौः इति । यलोप

an Yalopa. There is no sthānivadbhāva with reference to yalōpa in brāhmaṇakaṇḍūtiḥ and kṣatriyakanḍutiḥ. Where there is an ādēśa other than lōpa, there is sthānivadbhāva so that the sūtra ‘Lōpo vyōr vali’ does not operate in vayvoḥ and adhvaryvõḥ. तत्तर्हि वक्तव्यम् It, then, should be mentioned. न वक्तव्यम् । इह हि लोपोऽपि प्रकृतः, आदेशोऽपि ; विधिग्रहणमपि प्रकृतमनुवर्तते, दीर्घादयोऽपि निर्दिश्यन्ते । केवलं तत्राभिसम्बन्धमात्रं कर्तव्यं, स्वरदीर्घयलोपविधिषु लोपाजादेशो न स्थानिवदिति । It need not be mentioned. The word lopa is found here in this sutra, the word adeśa and the word vidhi too are taken here from the previous sutras and dīrghādis are mentioned here. It is only necessary to establish their relationship to arrive at the statement; ‘svara-dirgha-yalōpavidhiṣu löpājādēsō na sthanivad. EIGHTH ĀHNIKA-NA PADĀNTADVIRVACANA… VIDHISU 153 आनुपूर्व्येण सन्निविष्टानां यथेष्टमभिसम्बन्धः शक्यते कर्तुम् । न चैतान्यानुपूर्व्येण सन्निविष्टानि । It is possible to establish the relationship, in any way we like, of words read only in a particular sequence. But these are not read in a particular sequence. THE अनानुपूर्व्येणापि सन्निविष्टानां यथेष्टमभिसम्बन्धो भवति । तद्यथा अनड्डाहमुदहारि या त्वं हरसि शिरसा कुम्भं भगिनि साचीनमभिधावन्तमद्राक्षीः इति । तस्य यथेष्टमभिसम्बन्धो भवति - उदहारि भगिनि ! या त्वं कुम्भं हरसि शिरसा, अनड्डाहं साचीनमभिधावन्तमद्राक्षीः इति It is possible to establish the relationship of words which are not read in a particular sequence too For example the sentence · Anaḍvāham udahāri yā tvam harasi śirasā kumbham bhagini sācīnam abhidhāvantam adrākṣīḥ’ may be taken in this order: Udahari bhagini! yā tvam kumbham harasi ŝirasā, anaḍvāham sācīnam abhidhāvantam adrākṣiḥ.’ NorE :1. The meaning of the sentence is this : - Sister carrying water, you, who carry the pot upon the head saw the bull running across. NOTE:-2. Since it is not easy to make such a collection of words as suggested by Mahābhāṣyakāra, it may be said that he is not serious in advocating that the vārttika is not necessary. IV क्विलुगुपधात्वचङ्परनिर्ह्रासकुत्वेषूपसङ्ख्यानम् Addition of ‘kvi-lug-upadhātva-can paranirhrāsa-kutvēṣu’. किलुगुपधात्वचङ्परनिर्ह्रास कुत्वेषूपसङ्ख्यानं कर्तव्यम् Addition of ‘kvi-lug-upādhātva-can paranirhrāsa-kutvēṣu ‘should be done in the sūtra. कौ किमुदाहरणम् ? What is the example with reference to kvi? कण्डूयतेरप्रत्ययः कण्डूरिति The word kaṇḍūḥ derived from the root kandu by the addition of kvip. MA 20

[[4]]

नैतदस्ति, यलोपविधिं प्रति न स्थानिवत् This cannot be a suitable example, since it has been said in the sutra that there is no sthānivadbhava with reference to yalōpa. इदं तर्हि पिपठिषतेरप्रत्ययः - पिपठीः … This, then, pipathiḥ derived by adding kvip to the desiderative stem of path, is the example. नैतदस्ति । दीर्घविधि प्रति न स्थानिवत् This cannot be. There is no sthānivadbhāva with reference to dirghavidhi. इदं तर्हि लावयतेलः, पावयतेः पौः This then is the example :-lauḥ derived from the nijanta of lū and pauḥ from the nijanta of pú. NOTE :—In lāv+i+kvip, i is dropped and on account of its sthānivadbhava, v is not replaced by uth. नैतदस्ति । अकृत्वा वृद्धयावादेशौ णिलोपः । प्रत्ययलक्षणेन वृद्धिर्भविष्यति । No, this cannot be an example. Nic is elided before ũ of the root takes urddhi and āvādēŝa and й then takes vrddhi on the dictum Pratyayalōpē pratyayalakṣaṇam’. इदं तर्हि - लवमाचष्टे लवयति, लवयतेरप्रत्यये - लौ, पौः स्थानिवद्भावात् रूण न प्राप्नोति । कौ लुप्तं न स्थानिवद् इति भवति This then-lauḥ and pauḥ derived from lavayati in the sense of lavam ācaṣṭē (and pavayati in the sence of pavam ācaṣṭē) may serve as example. On account of the sthānivadbhāva of nic, ũṭh does not come. It chances to come if the dictum • Kvāu luptam na sthānivad’ is admitted. एवमपि न सिध्यति Even then the desired object is not accomplished. कथम् ? Why ? कौ णिलोपः, णौ अकारलोपः, तस्य स्थानिवद्भावाद् अण् न प्राप्नोति There is nilopa on account of kvip; there is akaralōpa on account of nic and uṭh does not set in on account of its sthanivadbhāva, EIGHTH ĀHNIKA-NA PADĀNTADVIRVACANA… VIDHIṢU 155 नैष दोषः, नैवं विज्ञायते कौ लुप्तं न स्थानिवद् इति This difficulty does not arise, since it is not interpreted that the lõpa on account of kvip does not take sthānivadbhāva. af? How then? कौ विधिं प्रति न स्थानिवद् इति It is interpreted that there is no sthānivadbhāva with reference to a vidhi which operates in the presence of kvip. लुकि किमुदाहरणम् ? What is the example with reference to luk? बिम्ब, बदरम् The words bimbam (bimba fruit) and badaram (badara fruit) 4 4 NOTE: The words bimbi and badarī (names of trees) take the pratyaya añ by the sutra Anudāttādēśca (4, 3, 130); añ and iṣ are respectively dropped by the sutras Phale luk (4, 3, 164) and ‘Luk taddhitaluki’ (1, 2, 49). On account of the luk of nīs there is chance for its sthānivadbhāva. नैतदस्ति, पुंवद्भावेनाप्येतत् सिद्धम् It is not a suitable example, since it is achieved by purivadbhāva on the strength of the Varttika Bhasyāḍhē taddhitē’ under 6, 3, 35. इदं तर्हि ¿¿ afỀ - #364 If so this-amalakam – is an example. नैतदस्ति । वक्ष्यत्येतत् फले लुग्वचनानर्थक्यं प्रकृत्यन्तरत्वाद् इति No, this is not so. Vārttikakāra is going to say under ‘Phalē luk’ that it is unnecessary, since āmalaka, badara and bimba are different stems. इदं तर्हि पञ्चभिः पट्टीभिः क्रीतः पञ्चपटुः दशपटुः इति This, then may be the example :-Pañcapatuḥ, dasapatuḥ which mean that which is purchased for five paṭvī and ten paṭvī. 6 蓄 NOTE: The sutra Arhad….thak (5, 1, 19) enjoins thak; and thak has luk by the sutra Adhyardha pūrvadvigor lug asaṁjñāyām’ (5, 1, 28) Nis is dropped by Luk taddhitaluki’. On account of the sthānivadbhāva of luk, there is chance for yaṇādēśa. 蠢

[[156]]

ननु चैतदपि पुंवद्भावेनैव सिद्धम् Oh! this too is accomplished through pumvadbhūva. कथं पुंवद्भावः ? How is pumvadbhāva secured ? भस्याढे तद्धिते पुंवद्भवतीति There is puṁvadbhāva on the strength of the vārttika Bhasyāḍhē taddhitë ‘. भस्येत्युच्यते ; यजादौ च भं भवति ; न चात्र यजादिं पश्यामः 1 Bhasya’ is said ; There is bha when the pratyaya is yajadi ; and we see no yajādi here. प्रत्ययलक्षणेन यजादिः 6 There is yajādi on the strength of the dictum Pratyayalōpē pratyayalaksanam’. वर्णाश्रये नास्ति प्रत्ययलक्षणम् Pratyayalakṣaṇa has no place where one is based on varna. NOTE :Kāiyata reads : Yatra bhavi bhatvam tatra pumvadbhāvaḥ; iha tu luki bhatvābhāvāt kutaḥ puṁvadbhāvaḥ ? एवं तर्हि ’ ठक्छसोश्च’ इत्येवं भविष्यति । If so puṁvadbhāva takes place on the strength of the vārttika • Thakchasisca. ’ ठक्छसोश्चेत्युच्यते, न चात्र ठक्छसौ पश्यामः Mention is made of thakchasōśca,’ but we do not see thak and sas here. प्रत्ययलक्षणेन Through pratyayalaksana. ‘न लुमता तस्मिन् ’ इति प्रत्ययलक्षणस्य प्रतिषेधः The vārttika ‘Na lumatā tasmin’ prohibits the operation of pratyayalaksana. न खल्वप्यवश्यं ठगेव क्रीतप्रत्ययः, कीताद्यर्था एव वा तद्धिताः It is not necessary that thak should invariably be a krītapratyaya, nor taddhitas have only the meaning krītādi. किं तर्हि ? What then ?

  1. Bombay Edition reads भसंज्ञा. EIGHTH ÂHNIKA-NA PADANTADVIRVACANA… VIDHISU 157 अन्येऽपि तद्धिता ये लुकं प्रयोजयन्ति There are other taddhitapratyayas too which take luk. शताभिः पञ्चेन्द्राण्यो देवता अस्येति पञ्चेन्द्रः । दशेन्द्र, शतेन्द्रः, पञ्चाभिः, दशाभिः, 1 (There is luk in) pañcēndra which means pañca indrāṇyaḥ dēvatā asya. (Similarly) are daśēndraḥ, śatēndraḥ, pañcāgniḥ, daśāgniḥ, and satāgnih. उपधात् किमुदाहरणम् What is the example with reference to upadhātva? पिपठिषतेरप्रत्ययः पिपठीरिति The word pipathiḥ formed by the addition of kvip to the sannanta of the root path. नैतदस्ति, दीर्घविधि प्रति न स्थानिवत् This cannot be, since there is no sthānivadbhāva with reference to dirghavidhi. इदं तर्हि सौरी बलाका If so, this-saurī in sāurī balākā-serves as an example. नैतदस्ति, यलोपविधिं प्रति न स्थानिवत् This cannot be, since there is no sthānivadbhāra with reference to yalāpa. इदं तर्हि पारिखीयः If so, this-pārikhiyah serves as the example. NoTE :—Kāiyata reads : Parikhāśabdāt cāturarthikë ani kṛtē, ākāralōpasya sthānivattrāt pārikhē bhava iti Vrddhadakēkāntakhōpadhat’ iti chō na syāt.” चङ्परनिर्ह्रासे चोपसङ्ख्यानं कर्तव्यम् । वादितवन्तं प्रयोजितवान् अवीवदद् वीणां परिवादकेन Addition need be made with reference to upadhāhrasvatva before can, to form the word avīvadat in the sentence ‘avīvadad vīṇām parivādakēnu’ which is used when one asks the player play on it.
  2. Bombay Edition omits aana:.158 LECTURES ON PATANJALI’S MAHABHÂṢYA किं पुनः कारणं न सिध्यति ? Why is it not accomplished ? योऽसौ णौ णिलुप्यते तस्य स्थानिवद्भावात् ह्रस्वत्वं न प्राप्नोति । Hrasvatva has no chance to set in on account of the sthanieadbhava of nic which is elided before another nic. ननु चैतदप्युपधात्वविधिं प्रति न स्थानिवदित्येव सिद्धम् Oh! this too comes under the principle that there is no sthānivadbhāva with reference to upadhātvavidhi. विशेषतः : एतद्वक्तव्यम् This must be mentioned separately. क्क ? Where ? प्रत्ययविधाविति । इह मा भूत् पटयति लघयति इति In pratyayavidhi, so that it may not operate here in paṭayati and laghayati. कुत्वे चोपसङ्ख्यानं कर्तव्यम् - अर्चयतेरकः, मर्चयते मर्कः Addition has to be made with reference to kutva, so that arkaḥ and markaḥ may be formed from the roots are and mure of the curādi class. NOTE :-Kulva in arku and marka is from the sūtra · Cajōḥ loughingatoh (7, 3, 52 ) नैतद्भजन्तम् । औणादिक एव कशब्दः, तस्मिन्नाष्टमिकं कुत्वम् This arka and marka-is not ghañianta, but has āunādika kapratyaya after it and the kutva takes place from the sūtra in the eighth adhyāya (i.e.) Cōḥ kuḥ. एतदपि णिचा व्यवहितत्वान्न प्राप्नोति This too has no chance to operate, since there is the interception of nic. V पूर्वत्रासिद्धे च In pūrvatrāsiddha too. पूर्वत्रासिद्धे च न स्थानिवद् इति वक्तव्यम् It must be mentioned that there is no sthanivādbhāva in purvatrāsiddhaprakaraṇa. किं प्रयोजनम् ? What is the use ? EIGHTH AHNIKA-NA PADĀNTADVIRVACANA… VIDHISU 159 प्रयोजनं क्सलोपः सलोपे The prayōjana is that there is the elision of ksa when there is salipa. क्सलोपः सलोपे प्रयोजनम् । अदुग्ध, अदुग्धाः The prayōjana is the lopa of ksa before salōpa, as in adugdha and adugdhāh. लुग्बा दुहदिहलिहगुहामात्मनेपदे दन्त्ये इति लुग्ग्रहणं न ? Is there not, in that case, the necessity for the mention of luk in the sūtra • Lugvā…dantye (7, 3, 73 ) ? कर्तव्यं भवति It must be mentioned. दध आकारलोपे आदिचतुर्थत्वे Elision of a in dā and dhā when the initial changes to the fourth letter. दध आकारलोप आदिचतुर्थत्वे प्रयोजनम् - धत्से, धद्धे, धद्धुम् इति । दधस्तथोश्च इति चकारो न कर्तव्यो भवति । Elision of a in da and dhā when the initial changes to the fourth, as in dhatse, dhaddhrē, dhaddhvam is the prayojana and consequently ca in the sūtra Dadhastathāśca ( 8, 2, 38 ) need not be read. हलो यमां यमि लोपे With reference to the lipa of yam following hal, when yam follows. हलो यमां यमि लोपे प्रयोजनम् । आदित्यः । हलो यमां यमि लोपः सिद्धो भवति । The prayōjana is in the lōpa of yam following hal and preceding yam, as in ādityaḥ. The löpa of yam after hal and before yam becomes a decided fact. अल्लोपणिलोपौ संयोगान्तलोपप्रभृतिषु Allōpa and nilōpa with reference to saṁyōgānta etc. अल्लोपणिलोपौ संयोगान्तलोपभृतिषु प्रयोजनम् । पापच्यतेः पापक्तिः, यायज्यतेः यायष्टिः, पाचयतेः पाक्तिः, याजयतेः याष्टिः । ।

[[0]]

The prayōjana is allōpa and nilōpa when samyōgāntalōpa etc. occur, as in pāpaktiḥ, yāyaṣṭiḥ, pāktiḥ and yāstiḥ derived from papacya, yāyajya, pācay and yājay. द्विर्वचनादीनि च Dvirvacana etc. too. 1 द्विर्वचनादीनि च प्रयोजनानि ’ : न पठितव्यानि भवन्ति ; पूर्वत्रासिद्धेनैव सिद्धानि भवन्ति । Dvirvacana etc. too become prayōjanas; hence they need not be read in the sūtra; they are accomplished by accepting that there is no sthānivadbhāva in pūrvatrāsiddhaprakaraṇa. किमविशेषेण ? Is it wholly ? नेत्याह No, says he . वरेयलोपखरवर्जम् Except vare, yalöpa and svara. aðaðiġ eak a adifâcal Except varēyalōpa and svara. तस्य दोषः संयोगादिलोपलत्वणत्वेषु The ills of its operation are with reference to saṁyōgādilōpa, latva and natva. तस्यैतस्य लक्षणस्य दोषः संयोगादिलोपलत्वणत्वेषु It (pūrvatrasiddhe ca) is defective with reference to samyōgādilāpa, latva and natva ( i. e.) there is sthānivadbhāva with reference to them. संयोगादिलोपे - काक्यर्थम् वास्यर्थम् - स्कोः संयोगाद्योरन्ते च इति लोपः प्राप्नोति । Samyōgadilōpa. There is chance for Skoḥ samyōgādyōr antē ca (8, 2, 29) to operate in kakyartham, vasyartham and bring out the löpa of k and s. NOTE : –स्थानिवद्भावात् न प्राप्नोति is understood at the end. Latva लत्वम् निगार्यते निगाल्यते - अचि विभाषा इति लत्वं न प्राप्नोति ।

There will be no chance for r of nigāryatë to change to l by the sūtra Aci vibhāsā’ (8, 2, 21 ).

  1. Bombay Edition omits प्रयोजनानि EIGHTH AHNIKA-DVIRVACANĒCI, NOTE :स्थानिवद्भावात् प्राप्नोति is understood at the end. णत्वम् माषवपनी श्रीहिवपनी प्रातिपदिकान्तस्य इति णत्वं प्राप्नोति € 161 Natva. The sutra Prātipadikāntanum vibhaktiṣu ca (8, 4, 11) may chance to operate (so that there may be optional natva) in māṣavapanī and vrihivapani. NOTE :स्थानिवद्भावात् न प्राप्नोति is understood at the end. fadaasfa (1-1-60) There are two topics here:-(1) The possible interpretations. on the sūtra and the final decision, and (2) the benefits of the sutra. I आदेशे स्थानिवदनुदेशात्तद्वतो द्विर्वचनम् Doubling of ādēśavat on account of sthānivadbhāva being enjoined to ādēśa. आदेशे स्थानिवदनुदेशात्तद्वतः Since sthānivattva is enjoined to ādēśa, (it is) to that containing it. fa? To that containing which? To that containing the ādēŝa. द्विर्वचनं प्राप्नोति There is a chance for doubling. NOTE:-The vārttika tells us that there is kāryātidēśa. aaa:? What is the harm then ? तत्राभ्यासरूपम् (The non achievement of) the form of abhyāsa then. तत्र अभ्यासरूपं न सिध्यति चक्रतुः चक्रुः The desired form of the abhyasa in cakratuḥ, and cakruḥ cannot be achieved then. NOTE:-If yaṇādēsa of r in kr operates first, kr has to be doubled; but doubling is enjoined to ēkāc. अज्ग्रहणं तु ज्ञापकं रूपस्थानिवद्भावस्य But the mention of ac is jñāpaka to rūpātidēśa, M. 21

[[162]]

यदयमज्ग्रहणं करोति तज्ज्ञापयत्याचार्यो रूपं स्थानिवद् भवतीति Since the Acārya (Sūtrakāra) makes mention of ac, he suggests that there is only rūpātidēśa. कथं कृत्वा ज्ञापकम् ? How is it taken to be jñāpaka ? अज्ग्रहणस्यैतत्प्रयोजनम् - इह मा भूत् जेन्रीयते देयते इति । यदि च रूपं स्थानिवद् भवति, ततोऽज्ग्रहणमर्थवद्भवति । This is the prayōjana of ajgrahaṇa, that it may not operate here in jéghiyatē and dēdhmīyatē. If there is rūpātidesT, ajgrahana is sārthaka here. अथ हि कार्यं, नार्थोऽज्ग्रहणेन भवत्येवात्र द्विर्वचनम् ; If there is kāryātidēśa, no purpose is served by the mention of ac; doubling necessarily takes place here. NOTE: – Jēghrīyatē and dēdhmīyatē are the yañunta forms of the roots ghrā and dhmā, The sūtrus The sūtrus • Sanyanoh’ ( 6, 1, 9) and I ghrādhmol’ (7, 4, 31 ) bring out reduplication and ītvādēśa to ā. तत्र गाप्रतिषेधः Prohibition of gāi then. तत्र गाङः प्रतिषेधो वक्तव्यः - अधिजगे; इवर्णाभ्यासता प्राप्नोति It rūpātidēŝa is admitted, there is need to prohibit gan found in adhijage from the operation of the sutra; for the abhyāsa will contain only i. NOTE: The root in takes the ādēsa gā by the sūtra Gān liti (2, 4, 49). न वक्तव्यः, गाल्लिटि इति द्विलकारो निर्देशः, लिटि लकारादौ इति । No, it need not be said; the sūtra - Ganlliti’ is read with two lakaras, so that it means that in takes the adeśa gā in liṭ before lakāra. कृत्येजन्तदिवादिनामधातुष्वभ्यासरूपम् (Non-achievement of) abhyāsarūpa with reference to lert, ejanta, divādi and nāmadhātu. कृत्येजन्तदिवादिनामधातुष्वभ्यासरूपं न सिध्यति । The abhyasarūpa in kṛt, ējanta, divadi and namadhātu cannot be accomplished. EIGHTH ĀHNIKA-DVIRVACANĒCI कृति - अचिकीर्तत् - कृति Kṛti.-The abhyāsa in acikīrtat cannot be ci, (but ca). € . 163 NOTE: The sutras Upadhāyāśca’ (7, 1, 101) and Upadhāyāñca’ (8, 2, 79) enjoin that is changed to ir and i is lengthened. If ir before can takes sthanivadbhāva, abhyāsa will be only ca. एजन्त - जग्ले, मम्ले - एजन्त Ejanta.-The abhyasa in jagle and mamle cannot be ja and ma (but ji and mi). NOTE:-Jagle and mamle are the third person singular forms in lit of the roots glāi and mlāi; āi is changed to a by the sūtra • Ādēca upadēśa aŝiti’ (6, 1, 45). If it takes sthānivadbhāva the vowel in the abhyāsa can be only i. 6 दिवादि fzania - zuqfâ, gezafa - fagna दुद्यूषति, सुस्यूषति - दिवादि Divādi. The abhyāsa in dudyūṣati and susyūṣati cannot be du and su (but di and si) NOTE:-Dudyūṣati and susyuṣati are the sannantu forms of the roots div and siv, where v takes the ādēśa ūṭh by the sutra Cchvõḥ śūḍ anunāsikē ca (6, 4, 19), If it takes sthanivattva, the vowel in the abhyasa should be only i. i नामधातु - भवनमिच्छति भवनीयति, भवनीयतेः सन् बिभवनीयिषति Nāmadhātu.—The abhyāsa in bibhavanīyiṣati, the sannanta form of the namadhātu bhavaniyati which means bhavanam icchati cannot be bi, (but bu). NOTE:-1. If there is sthānivadbhāva of av in bhav, the vowel in the abhyāsa can be only u, since i can take the place of only a in san by the sūtra Sanyataḥ’ (7,4, 79). NOTE:-2. The above vārttika arises on the assumption that the sūtra Dvirvacanēsci’ means ‘Aci yaḥ ajādēśaḥ saḥ dvirvacanē kartavyē sthānivat.’ एवं तर्हि प्रत्यय इति वक्ष्यामि If so, I shall say pratyaye which is aiādi.

[[164]]

प्रत्यये इति चेत् कृत्येजन्तनामधातुष्वभ्यासरूपम् If it is contrued as ajādāu pratyayē, (non-achievement of) the abhyāsarūpa in kṛt, ējanta and nāmadhātu. प्रत्यय इति चेत् कृत्येजन्तनामधातुष्वभ्यासरूपं न सिद्ध्यति । दिवादय एके परिहृताः । If it is construed as ajādāu pratyayē, the abhyūsarūpa in kṛt, ējanta and nāmadhātu cannot be achieved. Dividis alone are avoided. एवं तर्हि द्विर्वचननिमित्तेऽच्यजादेशः स्थानिवदिति वक्ष्यामि If so, I shall state that the sutra means ‘Dvirvacananimittē aci ajādēśaḥ sthānivat.’ स तर्हि निमित्तशब्द उपादेयः । न ह्यन्तरेण निमित्तशब्दं निमित्तार्थो गम्यते । If so, the word nimitta has to be read for the meaning of nimitta cannot be secured; without the word nimittu. अन्तरेणापि निमित्तशब्दं निमित्तार्थो गम्यते The meaning of the word nimitta is secured even without the word nimitta. तद्यथा - दधित्रपुरं प्रत्यक्षो ज्वरः - ज्वरनिमित्तमिति गम्यते । नडुलोदकं पादरोगः - पादरोगनिमित्तमिति गम्यते । आयुर्धृतम् - आयुषो निमित्तमिति गम्यते । This may be illustrated thus:-Curd and tin are immediate fever; it is suggested that they are cause of fever. Water full of reeds is foot-disease; it is suggested that it causes footdisease. Melted butter is longevity of life; it is suggested that it produces longevity of life. NOTE:-It is clear that the above expressions are cases of lakṣaṇāvṛtti; but there is nothing to suggest in the sutra that lakṣaṇā plays its part there. अथ वाऽकारो मत्वर्थीयः, द्विर्वचनमस्मिन्नस्ति सोऽयं द्विर्वचनः, द्विर्वचने इति Or, the suffix a has matvartha, so that dvirvacane is taken as the seventh case of dvirvacanaḥ which is derived thus:- :-dvirvacanam asmin asti. EIGHTH ĀHNIKA-DVIRVACANĒCI एवमपि न ज्ञायते, कियन्तमसौ कालं स्थानिवद्भवतीति Even then it is not known how long it will have sthānivattva. यः पुनराह द्विर्वचने कर्तव्ये इति कृते तस्य द्विर्वचने स्थानिवन्न भविष्यति । 165 In the opinion of him who holds that dvirvacane means dvirvacanē kartavyē, there will be no sthanivattva after the doubling is done. एवं तर्हि, प्रतिपेधः प्रकृतः, सोऽनुवर्तिप्यते If so, the context deals with pratiṣēdha and it is taken here. क प्रकृतः ? What is the sūtra in the context where pratiṣēdha is found? न पदान्तद्विर्वचनेति The sūtra Na padantadvirvacana… ’ द्विर्वचननिमित्ते अचि अजादेशो न भवति इति (The sūtra means :-) There is no ajādēśa before a vowel causing doubling. एवमपि न ज्ञायते कियन्तमसौ कालमादेशो न भवति इति Even then it is not known how long ādēsa will not set in. यः पुनराह द्विर्वचने कर्तव्ये इति कृते तस्य द्विर्वचने अजादेशो भविष्यति । In the opinion of him who takes it to mean kartavyē’ ajādēśa sets in after doubling. एवं तर्हि, उभयमनेन क्रियते प्रत्ययश्च विशेष्यते, द्विर्वचनं च dvirvacanē If so, both are done with this:-The pratyaya is qualified and doubling too. कथं पुनरेकेन यत्नेनोभयं लभ्यम् ? How is it possible to strike two birds at one stroke? लभ्यमित्याह “It is possible ” says he. कथम् ? How ? एकशेषनिर्देशात् - Through ekaśāganirdīśa.

  1. Bombay Edition takes this as bhāsya.

[[166]]

एकशेषनिर्देशोऽयम् - द्विर्वचनं च द्विर्वचनञ्च द्विर्वचनम् । द्विर्वचने च कर्तव्ये द्विर्वचनेऽचि प्रत्यय इति ; द्विर्वचननिमित्तेऽचि स्थानिवद्भवति
1
This is ēkasēsanirdeśa thus : - dvirvacanam ca, dvirvacanam ca. dvirvacanam. Dvirvacanē means dvirvacane ca kartavyē dvirvacanē aci pratyaye, so that the sutra means that there is sthanivattva when a vowel causing doubling follows. द्विर्वचननिमित्तेऽचि स्थानिवदिति चेण्णौ स्थानिवद्वचनम्
If it is interpreted ‘dvirvacananimitte aci sthanivat, need for mention of sthanivativa when nic follows.
द्विर्वचननिमित्तेऽचि स्थानिवद् इति चेण्णौ स्थानिवद्भावो वक्तव्यः, अवनुनाव-
यिष्यति अवचुक्षावयिष्यति
If it is interpreted ‘dvirvacananimitte aci sthanivat, sthanivattva need be said when nic follows to secure the forms avanunāvayiṣyati and avacukṣāvayiṣyati.
NOTE:-Avanunāvayiṣyati and avacukṣāvayiṣyati are the forms of the roots nu with ava and kṣu with ava followed by nic and san.
न वक्तव्यः No, it need not be said.
ओः पुयजिषु वचनं ज्ञापकं णौ स्थानिवद्भावस्य
The mention of u being replaced by i when followed by pu, yaṇ and jakāra is jñāpaka for the sthānivattva when nic follows.
यदयम् ’ ओः पुयण्ज्यपरे ’ इत्याह, तद् ज्ञापयत्याचार्यो भवति णौ स्थानिवद्
इति

2 Because ācārya ( Sūtrakāra) has read the sūtra oh pujanjyaparē’ (7, 4, 80), he suggests that there is sthānivadbhāva when nic follows. यद्येतज्ज्ञाप्यते - अचिकीर्तत् अत्रापि प्राप्नोति

If it is suggested, it chances to appear even in acikīrtat. तुल्यजातीयस्य ज्ञापकम् Suggestion is only with reference to those of the same class.

  1. Bombay Edition omits द्विर्वचननिमित्तेऽचि स्थानिवद्भवति
  2. Bombay Edition reads स्थानिवद्भावः EIGHTH ÂHNIKA-DVIRVACANĒCI कश्च तुल्यजातीयः ? Which is of the same class? यथाजातीयकाः पुयण्जयः Those that are similar to pu, yan and j. कथंजातीयकाश्चैते ? Of what feature are they ? अवर्णपराः They are followed by avarna. कथं जग्ले मम्ले ! How are the forms jaglē and mamle to be secured? अनैमित्तिकमात्वं, शिति तु प्रतिषेधः 167 Ātva is not due to the following vowel; but there is pratiṣēdha in sit. कानि पुनरस्य योगस्य प्रयोजनानि ! II What are the benefits accrued from the sūtra? पपतुः पपुः, तस्थतुः तस्थुः जग्मतुः जग्मुः, आटिटत् आशिशत्, चक्रतुः चक्रुः इति । अल्लोपोपधालोपणिलोपयणादेशेषु कृतेष्वनच्कत्वाद् द्विर्वचनं न प्राप्नोति, स्थानिवद्भावाद्भवति । Doubling has no chance to appear on account of the absence of a vowel in the roots pā and sthā after the elision of ā (by the sūtra • Ato lopa iti ca’ (6, 4, 64 ), in the root gam after the elision of the penultimate (by the sūtra ’ Gamahana…. ’ ( 6, 4, 98), in the roots aṭ and as after the elision of nic and in the root kṛ after yaṇādēśa and it does appear through sthānivadbhāva, so that the following forms are secured :-Papatuḥ papuḥ, tasthatuḥ tasthuh, jagmatuh jagmul, atitat āsisat, cakratuh and cakerul. नैतानि सन्ति प्रयोजनानि ; पूर्वविप्रतिषेधेनाप्येतानि सिद्धानि These are not the prayōjanas, since they are secured through purvavipratiṣëdha. कथम् ? How ? वक्ष्यति ह्याचार्यः द्विर्वचनं यणयवायावादेशाल्लोपोपधालोपणिलोपकिकिनोरुत्वेभ्यः इति । Acarya (Varttikakāra) is going to read the following varttika (under 6, 1, 12) Dvirvacanam yan-ay-av-ay-āv-ādēśa-āllōpaupadha-lōpa-nilōpa-ki-kinōr-utvēbhyaḥ,168 LECTURES ON PATAÑJALI’S MAHĀBHĀṢYA स पूर्वविप्रतिषेधो न पठितव्यो भवति That pūrvavipratiṣedha need not be read. किं पुनरत्र ज्यायः ? Which is better here? स्थानिवद्भाव एव ज्यायान्, पूर्वविप्रतिषेधे हि सतीदं वक्तव्यं स्यात् ‘ओदौदादेशस्य उद्भवति चटुतुशरादेरभ्यासस्य इति ’ Sthanivativa alone is better. For, if purvavipratiṣedha is resorted to, there is need to mention Od–aud-ūdēśasya ud bhavati ca tu-tu-sarādēr abhyāsasya’. ननु च त्वयापीत्त्वं वक्तव्यम् Oh! you too have to provide for ittva by reading the sutra ‘Oḥ puyanjyaparè’ (7, 4, 80). परार्थं मम भविष्यति सन्यत इद्भवतीति In my case it is intended for what follows:-sru etc. mentioned in ’ sravati… ( 7, 4, 81) has a replaced by it mentioned in the sūtra Sanyatah (7, 4, 79). ममापि तर्हि उत्वं परार्थं भविष्यति ’ उत्परस्यातः ति च’ इति If so, the utva, in my opinion, is intended for what follows:- Utparasyātah (7, 4, 88 ) ‘Ti ca’ (7, 4, 89 ). इत्त्वमपि त्वया वक्तव्यम् यत्समानाश्रयं तदर्थम् उत्पिपविषते संयियविषति इत्येवमर्थम् । तस्मात् स्थानिवद् इत्येष एव पक्षो ज्यायान् Ittva too has to be mentioned by you for the sake of utpipaviṣatē, saṁyiyaviṣati which stand on the same footing. Therefore the sthānivadbhāvapakṣa alone is better. NOTE: The expression sarvestalaksyasiddhiḥ mentioned at the end of Pradīpa by Kāiyaṭa suggests, in the opinion of some, that the first eight āhnikas alone were read by many of the Vāiyākaraṇas. It may be noted that he uses the expression-Siddham istam at the end of the work (i. e.) at the end of the eighty-fifth āhnika. EIGHTH AHNIKA ENDS Ninth Ahnika अदर्शनं लोपः ( 1-1-60) There are only two topics here :-(1) Establishing the samjna to the meaning of adarsana and avoiding anyōnyāśrayatā. (2) How to avoid the samjñā wherever there is adarśana. लोपसंज्ञायामर्थसंज्ञाकरणम् I With reference to lōpasaṁjñā, it should be given to artha. अर्थस्य संज्ञा कर्तव्या, शब्दस्य मा भूद् इति The designation should be given to the meaning (conveyed by the word adarśana), so that it may not go to the word adarśana. इतरेतराश्रयं च Interdependence too. इतरेतराश्रयं च भवति It gives room to interdependence too. का इतरेतराश्रयता ? How chances the interdependence ? सतोऽदर्शनस्य संज्ञया भवितव्यं, संज्ञया चादर्शनं भाव्यते, तदेतदितरेतराश्रयं भवति । इतरतराश्रयाणि च कार्याणि न प्रकल्पन्ते । There should be adarsana so that saṁjñā may be given to it; and through samjña it is made to exist. This is interdependence. Deeds which are interdependent are not accomplished. लोपसंज्ञायामर्थसतोरुक्तम् With reference to lōpasaṁjñā, it is given to artha and to that which exists. किमुक्तम् ? To what is it given ? अर्थस्य तावदुक्तम्, इतिकरणोऽर्थनिर्देशार्थ इति It is first given to artha, since the word iti is intended to denote artha. NOTE :-Mahābhāṣyakāra opines that there is here the anuvṛtti for the word iti from the sutra Na vēti vibhāṣā’ (1, 1, 44), so that this sūtra reads adarśanam iti lopaḥ, where adarśanam iti should invariably denote, according to Sūtrakāra M. 22 :

[[170]]

the meaning of adarśanam. Kāiyaṭa gives an alternate solution by suggesting that the designation which is anvartha suggests it. Nagesabhaṭṭa assigns for the same the reason asambaddhapadavyavāyāt na anuvṛttiḥ.’ सतोऽप्युक्तं ’ सिद्धं तु नित्यशब्दत्वात्’ इति । नित्याः शब्दाः । नित्येषु च शब्देषु सतोऽदर्शनस्य संज्ञा क्रियते, न संज्ञया अदर्शनं भाव्यते । It (samjñā) is also given to that which exists, since sabda is siddha on account of its nityatra. Ŝabdas are nitya. When sabdas are nitya, samjñā is given to the adarśana which exists and its existence is not brought out by the sam̃jñā. सर्वप्रसङ्गस्तु सर्वस्यान्यत्रादृष्टत्वात् II Chance for the adarśana of all to get the samjñā, since they are not found in places other than those where they exist. सर्वप्रसङ्गस्तु भवति । सर्वस्यादर्शनस्य लोपसंज्ञा प्राप्नोति । It has a chance to be given to the adarsana of all. Lōpasaṁjñā chances to be applied to the adarśana of all. किं कारणम् ? Why ? सर्वस्यान्यलादृष्टत्वात् । सर्वो हि शब्दो यो यस्य प्रयोगविषयः स ततोऽन्यत्र न दृश्यते । त्रपु जतु इत्यत्राणोऽदर्शनम् - तत्रादर्शनं लोप इति लोपसंज्ञा प्राप्नोति । Since all are not found elsewhere. For all words are not found in places where they are not used. An is not found in trapu and jutu and hence it may get the lōpasaṁjñā on the dictum ’ Adarsanam löpah’ तत्र को दोषः ? What harm is there ? तत्र प्रत्ययलक्षण प्रतिषेधः (Need for) the prohibition of pratyayalakṣaṇakārya there. तत्र प्रत्ययलक्षणं कार्यं प्राप्नोति, तस्य प्रतिषेधो वक्तव्यः । ’ अचो णिति’ इति वृद्धिः प्राप्नोति There is chance, then, for the karya pertaining to the pratyaya to operate and it is to be prohibited. Vṛddhi by the sutra • Acō nniti’ chances to appear (in trapu and jatu). NINTH AHNIKA-ADARŚANAM LÖPAH 171 नैष दोषः । ञ्णित्यङ्गस्याचो वृद्धिरुच्यते । यस्मात् प्रत्ययविधिः तदादि प्रत्ययेऽङ्गं भवति । यस्माच्चात्र प्रत्ययविधिः न तत् प्रत्यये परतः, यच्च प्रत्यये परतो न तस्मात्प्रत्ययविधिः । This difficulty does not arise. Vṛddhi Vrddhi is mentioned to the vowel in the anga when ñit or nit follows. Anga is that which commences with that after which there is pratyayavidhi. That after which there is pratyayavidhi here is not followed by that pratyaya (nit) ; that after which there is that pratyaya, there is no pratyayavidhi. NOTE: The case-suffix su is enjoined after trapu. क्विपस्तर्हि अदर्शनम् । तत्र अदर्शनं लोपः इति लोपसंज्ञा प्रामोति । There is, then, adarśana for kvip. The saṁjñā līpa chances to appear there by the sūtra ’ Adarsanam lipak. ’ तत्र को दोषः ? What is the harm there? तत्र प्रत्ययलक्षणप्रतिषेधः तत्र प्रत्ययलक्षणं कार्यं प्राप्नोति, तस्य प्रतिषेधो वक्तव्यः । ह्रस्वस्य पिति कृति तुग् इति तुक् प्राप्नोति । । Pratyayalakṣaṇapratiṣēdha then-There is chance for pratyayalakṣaṇakārya to operate there and it should be prohibited. The agama tuk chances to appear (after trapu) by the sutra • Hrasvasya piti krti tule (6, 1, 71 ). सिद्धं तु प्रसक्तादर्शनस्य लोपसंज्ञत्वात् 1 The desired object is achieved since the löpasamjñā is given to the disappearance of one which has a chance to exist.. सिद्धमेतत् This (the desired object) is achieved. कथम् ? How ? प्रसक्तादर्शनं लोपसंज्ञं भवतीति वक्तव्यम् It must be said that prasaktādarśana gets the lāpasamjna. यदि प्रसक्तादर्शनं लोपसंज्ञं भवतीत्युच्यते, ग्रामणीः सेनानीः अत्र वृद्धिः प्राप्नोति If it is said that prasaktādarśana gets the lōpasaṁjñā, there is chance for vṛddhi in grāmaṇīḥ and senānīḥ.

  1. Benares Edition reads लोपसंज्ञित्वात्

[[2]]

NOTE: There is chance for an to come after grāmaṇī and sẽnānī by the sutra Karmanyan. प्रसक्तादर्शनं लोपसंज्ञं भवति षष्ठीनिर्दिष्टस्य Prasaktādarśana which is sasṭhinirdista gets the lōpasaṁjñā. Note :-Kāiyata reads here ‘Su sthīgrahanam api anuvartate, and Nāgōjibhaṭṭa reads, “Tacca ṣaṣṭhyantam vūiyadhikaranyēna. adarśanānvayīti bōdhyam.’ I यदि षष्ठीनिर्दिष्टस्येत्युच्यते ’ चाह लोप एवेत्यवधारणं, ‘चादिलोपे विभाषा ’ इत्यत्र लोपसंज्ञा न प्राप्नोति । If it is said of ṣaṣṭhīnirdiṣṭa, there is no chance for lōpasañjña in ‘Cahalāpa evītyavadhāranam’ 8, 1, 6-2 ) and Cadilope vibhāsā (8, 1, 63). अथ प्रसक्तादर्शनं लोपसंज्ञं भवतीत्युच्यमाने कथमेवैतत् सिध्यति ? If it is said that prasaktādarsana gets the löpasamjñā, how can that samjña appear here? NorE :Since no sūtra enjoins löpa to ca, aha etc., the word lõpa in those sutras merely means aprayoga. को हि शब्दस्य प्रसङ्गः १ What is, then, meant by the prasanga of sabda ? यत्र गम्यते चार्थो न च प्रयुज्यते The place where the word is not used, but its meaning exists अस्तु तर्हि प्रसक्तादर्शनं लोपसंज्ञं भवतीत्येव । Let it then be that prasaktādarśana alone gets the lōpasaṁjñā. कथं ग्रामणीः सेनानीः ? How is one to meet with the objection raised about grāmaṇīḥ and sēnānih ? योsa अणः प्रसङ्गः विपासौ बाध्यते । The prasakti of an here is set at naught by kvip. प्रत्ययस्य लुक्श्लुलुपः ( 1-1-61) The prayōjana of the mention of pratyayasya is the only topic dealt with here. NINTH ÂHNIKA-PRATYAYASYA LUKŚLULUPAḤ 173 प्रत्ययग्रहणं किमर्थम् ? What for is the word pratyayasya in the sūtra? लुमति प्रत्ययग्रहणम् अप्रत्ययसंज्ञाप्रतिषेधार्थम् Mention of pratyayasya in connection with luk, ślu and lup is to prohibit the samñjās to apratyayas लुमति प्रत्ययग्रहणं क्रियते, अप्रत्ययस्यैताः संज्ञा मा भूवन्निति । The word pratyayasya is read with reference to lumal, so that these saṁjñās may not go to the adarśana where pratyaya is non-existent. किं प्रयोजनम् ? What is the use of it ? प्रयोजनं तद्धितलुकि कंसीयपरशव्ययोर्लुकि च गोप्रकृतिनिवृत्यर्थम् To avoid the luk of gō when there is taddhitaluk and that of the stem in kaṁsīya and paraŝavya. तद्धितलुकि गोनिवृत्त्यर्थम्, कंसीयपरशन्ययोश्च लुकि प्रकृतिनिवृत्त्यर्थम् । ’ लुक् तद्धितलुकि ’ इति गोरपि लुक् प्राप्नोति, प्रत्ययग्रहणान्न भवति । ‘कंसीयः परशव्ययोर्यत्र लुक् च इति प्रकृतेरपि लुक् प्राप्नोति, प्रत्ययग्रहणान्न भवति । च, The avoid the elision of gō when there is taddhitaluk and to avoid that of the stem when there is luk after kamsiya and parasavya. From the sūtra ‘Luke taddhitaluki’ (1, 2, 49), there is chance for luk to gō also and it is prevented by the mention of pratyayasya here. From the sutra Kamsiyaparaśavyayōr Yañañau luke ca’ ( 4, 3, 168), there is chance for the luke of the stem of kamsiya and paraśavya and it is prevented by the mention of pratyayasya here. NorE :— The thak after pañcagukh (one bought for five cows) is dropped by the sutra asaṁjñāyām (5, 1, 28). गोनिवृत्त्यर्थेन तावन्नार्थः Adhyardhapurvadvigōr lug Firstly no purpose is served by gōnivṛttyartha. योगविभागात्सिद्धम् The object is achieved by splitting the sutra into two.

[[174]]

योगविभागः करिष्यते - गोरुपसर्जनस्य - गोऽन्तस्य प्रातिपदिकस्योपसर्जनस्य ह्रस्वो भवति । ततः स्त्रियाः - स्त्रीप्रत्ययान्तस्य प्रातिपदिकस्योपसर्जनस्य ह्रस्वो भवति । ततो ’ लुक् तद्धितलुकि’ इति स्त्रिया इति वर्तते, गोरिति निवृत्तम् । The sūtra ( ’ Göstriyor upasarjanasya’ (1, 2, 48 ) is split into ‘Gōr upasarjanasya’ which means that shortening happens to the upasarjana which is a stem ending in gō and ‘Striyāḥ’ which means that shortening takes place to the upasarjana in the form of a stem which ends in strīpratyaya. Then the sūtra • Luk taddhitaluki’ is read where there is anuvrtti only to striyāḥ and not to gōḥ also. NOTE:-Kāiyaṭa says that by yōgavibhāga here Mahabhāṣyakāra suggests that there is anuvṛtti here for a portion of the previous sūtra. कंसीय परशव्ययोर्विशिष्टनिर्देशात् सिद्धम् Object is achieved through specific reference towards kaṁ - siya and paraśavya.” कंसीयपरशव्ययोरपि विशिष्टनिर्देशः कर्तव्यः कंसीयपरशव्ययोर्यञ भवतश्छयतोश्व भवति इति लुग् Specific mention has to be made with reference to kaṁsīya and parasavya thus:-that yañ and an are respectively added to kaṁsiya and paraśavya and there is luk to cha and yat. स चावश्यं विशिष्टनिर्देशः कर्तव्यः । क्रियमाणेऽपि वै प्रत्ययग्रहणे उकारसकारयोः ’ मा भूदिति । ‘कमेः सः कंसः परान् शृणाति इति परशुः 1 That specific mention has certainly to be made, so that, even if pratyayasya is read, luk should not happen to sa in kamsaḥ got from the sūtra ‘Kamēḥ saḥ’ and u in paraśu which means that which cuts others. NorE :U in paraśu is from the sūtra Aparayon khanisṛbhyām nicca.’ नैष दोषः, उणादयोऽव्युत्पन्नानि प्रातिपदिकानि This difficulty does not arise, since unādis are avyutpannaprātipadikas.

  1. Benares Edition reads उकार सकारशब्दयोः NINTH AHNIKA-PRATYAYASYA LUKŚLULUPAḤ 175 NOTE:-The stems which have the unadipratyaya at the end are not generally derivable from roots. स एषोऽनन्यार्थो विशिष्टनिर्देशः कर्तव्यः, प्रत्ययग्रहणं वा कर्तव्यम् Specific mention which is not intended for other pratyayas has to be made, or pratyayasya has to be read. उक्तं वा Or it has been answered. किमुक्तम् ? How has it been answered ? ‘ड्याप्प्रातिपदिकग्रहणमङ्गभपदसंज्ञार्थं यच्छयोश्च लुगर्थम् इति The mention of ‘Nyāppratipadikāt’ (4, 1, 1) is for the sañjña of anga, bha and pada and for the luk of yat and cha. NorE :It deserves to be noted that under 4, 1, 1. Mahabhāṣyakāra reads Etad api nāsti prayōjanam, yathāparibhāṣitam pratyayasya lukślulupō bhavantīti pratyayasya bhaviṣyati.’ षष्ठीनिर्देशार्थं तु For the sake of sasthānirdeśa. षष्ठीनिर्देशार्थं तर्हि प्रत्ययग्रहणं कर्तव्यं, षष्ठीनिर्देशो यथा प्रकल्पेत । The mention of pratyayasya is then necessary for saṣṭhīnirdēśa, so that the meaning of saṣṭhi can be clearly understood. अनिर्देशे हि षष्ठ्यर्थाप्रसिद्धिः Non-comprehension of saṣṭhyartha in the absence of nirdēśa. अक्रियमाणे हि प्रत्ययग्रहणे षष्ठ्यर्थस्याप्रसिद्धिः स्यात् If pratyayasya is not read, clear comprehension of the meaning of ṣaṣṭhī is not possible. कस्य ? Of what ? स्थानेयोगत्वस्य Of sthānēyāgatva. क्क पुनरिह षष्ठीनिर्देशार्थेनार्थः प्रत्ययग्रहणेन, यावता सर्वत्रैव षष्ठ्युच्चार्यते, अणियोः, तद्राजस्य, यजञोः, शपः इति Where is this benefit of saṣṭhinirdēsa to pratyayagrahana seen, since the sixth case is used everywhere, as in Aniñok, tadrājasya, yañanoh, sapah etc. इह न काचित् षष्ठी, ‘जनपदे लुप्’ इति

[[176]]

C There is no ṣasthī here in the sūtra Janapadi bup ( 4, 2, 81 ) अत्रापि प्रकृतं प्रत्ययग्रहणमनुवर्तते Here too there is anuvṛtti for the word pratyaya found in the context. क प्रकृतम् ? What is the sutra in the context referred to here? प्रत्ययः परश्च Pratyayak ( 3, 1, 1) ; Paraśca ( 3, 1, 2) तद्वै प्रथमानिर्दिष्टं, षष्ठीनिर्दिष्टेन चेहार्थः It is read in the first case and there is need of the sixth case here. ड्याप्रातिपदिकाद् इत्येषा पञ्चमी प्रत्यय इति प्रथमायाः षष्ठीं प्रकल्पयिष्यति, तस्मादित्युत्तरस्येति । The fifth case in nyāpprātipadikāt enables, with the help of the paribhāṣā “Tasmād ityuttarasya’, the first case in pratyaya to be changed to sixth case. प्रत्ययविधिरयं न च प्रत्ययविधौ पञ्चम्यः प्रकल्पिका भवन्ति This is pratyayavidhi and pañcamis have no part to play in pratyayavidhi. नायं प्रत्ययविधिः । विहितः प्रत्ययः प्रकृतश्चानुवर्तते This is not a case of pratyayavidhi. Pratyaya has been enjoined and the context is adhered to. सर्वादेशार्थं वा वचनप्रामाण्यात् To act as the ādēśa of the whole through the sāmarthya of (its) mention सर्वादेशार्थं तर्हि प्रत्ययग्रहणं कर्तव्यम्; लुकूश्लुलुपः सर्वादेशा यथा स्युः Mention of pratyayasya is then for the sake of sarvādēśa, so that luk, ślu and lup may serve as sarvādēŝas. अथ क्रियमाणेऽपि प्रत्ययग्रहणे कथमिव लुक्श्लुलुपः सर्वादेशा लभ्याः ? How is it ascertained that luk, ślu and lup are sarvādēŝas even if pratyayasya is mentioned ? NINTH ĀHNIKA - PRATYAYALŌPE PRATYAYALAKSANAM 177 वचनप्रामाण्यात् प्रत्ययग्रहणसामर्थ्यात् Through the authority of its mention (i. e) through the samarthya of the reading of pratyayasya. एतदपि नास्ति प्रयोजनम् । आचार्यप्रवृत्तिर्ज्ञापयति लुक्श्लुलुपः सर्वादेशा भवन्ति इति यदयं ‘लुग्वा दुहदिहलिह गुहामात्मनेपदे दन्त्ये ’ इति लोपे प्रकृते लुकं शास्ति । This too cannot serve as prayojana. The procedure of Acārya (Sūtrakāra) suggests that luk, ślu and lup can be only sarvādēŝas, since he reads the word luk in the sūtra Lug vā duhadihatihaguhām ātmanāpade dantye’ (7, 3, 73) though there is chance for the anuvṛtii of the word löpa (from the sūtra ‘Ghōr lopo leti vā’ (7, 8, 70). उत्तरार्थं तु For the sake of the following sūtra then. उत्तरार्थं तर्हि प्रत्ययग्रहणं कर्तव्यम् ५ There is, then, need to read pratyayasya for the sake of the following sūtra. क्रियते तत्रैव प्रत्ययलोपे प्रत्ययलक्षणम् इति It is evidently read there thus ‘pratyayalōpē pratyayalakṣaṇam.” द्वितीयं कर्तव्यम् ; कृत्स्नप्रत्ययलोपे प्रत्ययलक्षणं यथा स्याद्, एकदेशलोपे मा भूद् इति - आनीत, संरायस्पोषेण मी इति ॥ It should be read once more, so that it may be taken that pratyayalakṣana operates only when there is elision for the whole pratyaya and not where a part of it alone elides, as in āghnīta and gmīya in saṁrāyaspōṣēṇa gmīya. f NOTE :—Kāiyaṭa reads :-’ Āghnīta iti—paratvāt upadhālēpē krtē punaḥprasangavijñānāt anunāsikalōpaḥ syāt! Nāgōjibhatta reade, Samgmiya iti jhaladinitparatvāt anunāsikalopah syat’. प्रत्ययलोपे प्रत्ययलक्षणम् ( 1-1-62 ) Four topics are dealt with here:-(1) the need of pratyaya in pratyayalöpe, (2) the need of pratyaya in pratyayalaksanam, ( 3 ) the need for this sūtra and ( 4 ) the benefits of this sūtra. M. 23178 LECTURES ON PATANJALI’S MAHĀBHĀṢYA I प्रत्ययग्रहणं किमर्थम् ? What for is the expression pratyaya? ‘लोपे प्रत्ययलक्षणम्’ इति इयत्युच्यमाने सौरथी वैहती इति गुरुपोत्तमलक्षणः प्यङ् प्रसज्येत If the sutra is read only as Lāpē pratyayalakṣaṇam, there is chance for the pratyaya ṣyan which appears when the penultimate is guru to appear in the words saurathi and vaihati by the sūtra • Aminor anārsayor gurūpottamayoh syai gotre’ (4,1, 78). NOTE:-Kaiyaṭa reads:-Surathasya vihalasya ca apatyam gōtram strīti iñi kṛtē, makāranakarayōr bhāvē yathā gurūpōttamattvāt ṣyan bhavati, ēvam līpēpi syut. Nagesabhatta supplements it :Ramāh kthani, hanteśca lete, anudatto peti (6, 4, 37 ) anunāsikalōpē, agurūpōltamattvād aprāptaḥ ṣyan atidēśataḥ syād ityarthah. नैष दोषः This difficulty does not arise. नैवं विज्ञायते, लोपे प्रत्ययलक्षणं भवति - प्रत्ययस्य प्रादुर्भाव इति The word pratyayalakṣaṇa in lõpe pratyayalakṣaṇam’ is not taken as tatpuruṣa compound with the word lakṣaṇa meaning prādurbhāva (appearance). कथं तर्हि ? How then ? प्रत्ययो लक्षणं यस्य कार्यस्य तल्लुप्तेऽपि भवति । It is taken as bahuvrihi compound meaning the karya which has pratyaya for its nimitta and consequently lõpe pratyayalakṣaṇam means that the karya which has pratyaya for its nimitta operates even when the pratyaya has elided. 1 इदं तर्हि प्रयोजनम् - सति प्रत्यये यत् प्राप्नोति तत् प्रत्ययलक्षणेन यथा स्यात्, लोपोत्तरकालं यत् प्राप्नोति तत् प्रत्ययलक्षणेन’ मा भूद् इति । This, then, is the prayōjana of the presence of pratyaya that what has a chance to appear in the presence of the pratyaya appears even in its absence through pratyayalakṣaṇa and what has a chance to appear after the elision of the pratyaya does not appear through pratyayalaksana.

  1. प्रत्ययलक्षणम् - Chawkhamba and Bombay editions. NÍNTH ĀHNIKA-PRATYAYALŌPĀ PRATYAYALAKSANAM 179 किं प्रयोजनम् ? What is the benefit (of such an interpretation)? ग्रामणिकुलं, सेनानिकुलम् इत्यत्र औत्तरपदिके ह्रस्वत्वे कृते, ह्रस्वस्य पिति कृति तुक् इति तुक् प्राप्नोति स मा भूद् इति In the words grāmaṇikulam and sēnānikulam tuk which has a chance to appear by the sūtra Hrasvasya piti krti tuke’ (6,1,71) after ī of grāmaṇī and sēnānī is shortened on account of a word following them, does not make its appearance. ‘Ikō NorE :1. Shortening of 7 is by the sūtra Ilcō hrasvósiyā NOTE:-1. ī Galavasya’ (6, 3, 61). NorE : 2. Here pratyayalōpe is not a compound word, but is a phrase made up of two words pratyaya and lõpē, where pratyaya has its seventh case suffix dropped. यदि तर्हि यत् सति प्रत्यये प्राप्नोति तत् प्रत्ययलक्षणेन भवति, लोपोत्तरकालं यत् प्राप्नोति तन्न भवति, जगत् जनगत् इत्यत्र तु न प्रामोति, लोपोत्तरकालं ह्यत्र तुगागमः । तस्मान्नार्थ एवमर्थेन प्रत्ययग्रहणेन । If, then, it is taken that what appears in the presence of the pratyaya appears even in its absence through pratyayalakṣana and what appears after its elision does not appear through pratyayalakṣaṇa, there is no chance for the agama tuk in jagat and janagat, since it can appear only after the elision of the pratyaya. Hence there is no use of giving this interpretation for the presence of the word pratyaya in pratyayalōpē. कस्मान्न भवति, ग्रामणिकुलं सेनानिकुलम् ? How does not tuk appear in grāmaṇikulam and sēnānikulam ? बहिरङ्गं ह्रस्वत्वम्, अन्तरङ्गस्तुक्, असिद्धं बहिरङ्गमन्तरङ्गे । Shortening is bahiranga and tuk is antaranga and bahiranga is asiddha when antaranga operates. इदं तर्हि प्रयोजनं कृत्स्नप्रत्ययलोपे प्रत्ययलक्षणं यथा स्याद्, एकदेशलोपे मा भूदिति आनीत, संरायस्पोषेण ग्मीय । This, then, is the prayōjana that pratyayalakṣaṇa operates when the whole pratyaya elides and not its part, as in āghnīta and in gmīya of sam rāyaspõṣēna gmīya.

[[180]]

पूर्वस्मिन्नपि योगे प्रत्ययग्रहणस्यैतत्प्रयोजनमुक्तम् । This was said to be the prayōjana for reading pratyayasya in the previous sūtra also. अन्यतरच्छक्यमकर्तुम् It is possible to delete either of the two. NOTE :-The concluding portion of the bhasya under the previous sūtra makes us infer that Vārtlikakāra thinks that all the three-pratyayasya and pratyaya in pratyayalōpë and pratyayalakṣaṇam-are necessary and the previous sentence here suggests that Mahabhāṣyakāra is prepared to dispense with pratyayasya or pratyaya in pratyayalōpē. अथ द्वितीयं प्रत्ययग्रहणं किमर्थम् ? II What for is then the word pratyaya read for the second time (in pratyayalakṣaṇam)? प्रत्ययलक्षणं यथा स्यात्, वर्णलक्षणं मा भूदिति । गवे हितं गोहितं, रायः कुलं कुलम् इति । So that the kārya depending upon pratyaya may set in and not that depending upon a letter. For example the ādēsas av and ay which replace ō and ai in gō and rāi when they are respectively followed by the fourth case suffix and the sixth case suffix do not replace them when the case-suffixes are dropped in the compound words gōhitam and rāikulam. NOTE:-Nageśabhatta explains pratyayalaksanam and varṇalakṣaṇam thus:-pratyayatva-tadvyāpya-anyataradharmavacchinnalakṣaṇam and varṇatvavyāpyadharmāvacchinnanimittam and also states that the sutra may be read pratyayalōpēspi. III किमर्थं पुनरिदमुच्यते ? Why is this sūtra read ? NOTE:-Kaiyaṭa reads Sthānivadbhāvēna siddham iti bhavaḥ’. प्रत्ययलोपे प्रत्ययलक्षणवचनं सदन्वाख्यानाच्छास्त्रस्य NÍNTH ĀHNIKA—PRATYAYALŌPË PRATYAYALAKṢAṆAM 181 Reading of Pratyayalōpē pratyayalakṣaṇam on account of the sastra explaining what exists. प्रत्ययलोपे प्रत्ययलक्षणमित्युच्यते 露 The sutra Prtayayalōpē pratyayalakṣaṇam is read. सदन्वाख्यानाच्छास्त्रस्य - सत् शास्त्रेण अन्वाख्यायते, सतो वा शास्त्रम् अन्वा- ख्यायकं भवति On account of the śāstra explaining what exists-that which exists is explained (by Acarya) through sastra, or ŝāstra explains what already exists. सदन्वाख्यानाच्छास्त्रस्य, ‘उगिदचां सर्वनामस्थानेऽधातोः’ इति इहैव स्यात् गोमन्तौ यवमन्तौ, गोमान् यवमान् इत्यत्र न स्यात् । इप्यते च स्यादिति । तच्च अन्तरेण यत्नं न सिध्यति । अतः प्रत्ययलोपे प्रत्ययलक्षणवचनम् इति । एवमर्थमिदमुच्यते ॥ Since the śāstra explains only what exists, the sutra • Ugidacām sarvanāmasthānāsdhatok (7, 1, 70 ) will operate only with reference to gōmantāu and yavamantāu and not with reference to gōmān and yavamān; but it is desired that it should operate there also. Since it cannot be accomplished without a special effort, the sutra Pratyayalōpē pratyayalakṣaṇam’ is read. It is read only for this. अस्ति प्रयोजनमेतत् ? Is this the prayojana ? किं तर्हिति ? If not, what is it? लुक्युपसङ्ख्यानम् Addition of bukci. लुकि उपसङ्ख्यानं कर्तव्यम् - पञ्च, सप्त Addition of luki is necessary (in the sūtra), so that pañca and sapta (can secure padasamjñā). NorE :Luki is upalaksana to shulupāu. किं पुनः कारणं न सिध्यति ? Why is it not accomplished (when there is luke) ? लोपे हि विधानम् For the vidhana is only with reference to lōpa.

[[182]]

लोपे हि प्रत्ययलक्षणं विधीयते For pratyayalakṣana is enjoined only when there is lopa. तेन लुकि न प्रामोति Therefore it does not operate when there is luk. NOTE:-Kaiyaṭa says that the takrakaunḍinyanyāya operates here and hence there is badhana for lōpasamjñā by lugādisaṁjñā. न वादर्शनस्य लोपसंज्ञित्वात् Not necessary, adarśana being the samjñin of löpa. न वा कर्तव्यम् It need not be read. किं कारणम् ? Why ? अदर्शनस्य लोपसंज्ञित्वात् । अदर्शनं लोपसंज्ञं भवतीत्युच्यते । लुमत्संज्ञाश्चाप्यदर्शनस्य क्रियन्ते ; तेन लुक्यपि भविष्यति । Adarśana being the saṁjñin of lōpa. It is said that adarśana gets the lōpasamjñā; and lumatsamjñās also are enjoined to adarśana; and hence it will chance to happen even with reference to luk. यद्येवम् - If so’ प्रत्ययादर्शनं तु लुमत्संज्ञम् The adarsana of pratyaya, then, chances to take any of lumatsaṁjñās. प्रत्ययादर्शनं तु लुमत्संज्ञमपि प्राप्नोति The adarsana of pratyaya chances to take any of lumatsamjñās. तत्र को दोषः ? What is the harm then ? तत्र लुकि श्लुविधिः प्रतिषेध्यः Śluvidhi is then to be prohibited when there is luk. तत्र लुकि लुविधिः प्राप्नोति स प्रतिषेध्यः । अति हन्ति, लौ इति द्विर्वचनं प्राप्नोति । Śluvidhi, then, has a chance to operate when there is luk; and it is to be prohibited. Doubling will chance to happen by the sūtra Slau’ ( 6, 1, 10 ) in the forms atti and hanti. NINTH AHNIKA - PRATYAYALŌPE PRATYAYALAKSANAM 183 न वा पृथक्संज्ञाकरणात् No, on account of the creation of special saṁjñā. न वैष दोषः This difficulty cannot arise. किं कारणम् ? Why ? पृथक्संज्ञाकरणात् - पृथक् संज्ञाकरणसामर्थ्याल्लुकि विधि भविष्यति । On account of the making of special saṁjñā :-ŝluvidhi does not chance to happen where there is luk on account of the capacity of prthaksaṁjñākaraṇa. तस्माददर्शनसामान्याल्लोपसंज्ञा लुमत्संज्ञा अवगाहते Hence lōpasamjñā takes within its range the lumatsaṁjñās also on account of their connoting adarŝana in general. यथैव तर्हि अदर्शनसामान्याल्लोपसंज्ञा लुमत्संज्ञा अवगाहते, एवं लुमत्संज्ञा अपि लोपसंज्ञामवगाहेरन् । Just as lōpasamjñā takes within its range the lumatsaṁjñās on account of adarŝanasāmānya, so also may lumatsaṁjñās take within their range lõpasaṁjñā. तत्र को दोषः ? What is the harm there ? अगोमती गोमती सम्पन्ना गोमतीभूता, ‘लुक् तद्धितलुकि ’ इति ङीपो लुक् प्रसज्येत In the word gōmatībhūtā whose derivation is agōmatī gōmatī sampannā (where there is lōpa for cvi), luk may replace nip by the sūtra : Luke taddhitaluki ‘. ननु चात्रापि न वा पृथक्संज्ञाकरणाद् इत्येव सिद्धम् । Oh! here too, the desired object is achieved through the vārttika Na vā prthaksamjñākaraṇāt’. यथैव तर्हि पृथक्संज्ञाकरणसामर्थ्यादत्र लुमत्संज्ञा लोपसंज्ञां ज्ञनावगाहन्ते, एवं लोपसंज्ञाऽपि लुमत्संज्ञा नावगाहेत । तत्र स एष ’ दोषो लुक्युपसंख्यानमिति । Just as, lumatsaṁjñās then do not take within their range lõpasaṁjñā on account of the samarthya from the creation of

  1. Bombay Edition reads एव.

[[4]]

pṛthaksaṁjñā, so also lōpasaṁjñā cannot take within its range lumatsamjñas. Then the objection Luki upasankhyānam’ that was raised stands. अस्त्यन्यद् लोपसंज्ञायाः पृथक्संज्ञाकरणे प्रयोजनम् There is a special purpose in making the samjñās luk, slu, lup differentiating them from löpa. किम् ? What ? लुमत्संज्ञासु यदुच्यते तल्लोपमात्रे मा भूदिति । That which is enjoined to lumalsamjñās may not apply to lopa in general. लुमति प्रतिषेधाद्वा Or on account of pratiṣēdha in lumat. अथवा यदयं ‘न लुमताङ्गस्य ’ इति प्रत्ययलक्षणप्रतिषेधं शास्ति, तज्ज्ञापय- त्याचार्यो भवति लुकि प्रत्ययलक्षणमिति । Or Ācārya (Sūtrakāra) suggests that there is pratyayalakṣaṇa in luk, since he prohibits it by the sūtra • Na lumatāñgasya’. सतो निमित्ताभावात् पदसंज्ञाभावः Non-chance for padasaṁjñā on account of its not being nimitta before elision. सन् प्रत्ययो येषां कार्याणामनिमित्तं राज्ञः पुरुष इति, स लुप्तोऽप्यनिमित्तं स्याद् राजपुरुष इति । The pratyaya which, while existing, does not stand as nimitta to certain kāryas, as as in rājñaḥ puruṣaḥ (with reference to padasaṁjñā, will not stand as nimitta even when it is elided, as in rājapurusah. NOTE:-1. The stem rajan does not get the padasaṁjñā before the genetive singular suffix as and hence does not have n dropped, but only has a dropped, When the suffix as is dropped in the compound word rājapuruṣaḥ, the same raian should not get the padasaṁjñā so that n may be dropped and not a NINTH ĀHNIKA - PRATYAYALÔPE PRATYAYALAKSANAM 185 NOTE:-Having answered the first defect Luki upasankhyānam, Vārttikakāra raises the second defect Satō nimittābhāvāt padasaṁjñābhāvaḥ with reference to the sūtra. अस्तु तस्या अनिमित्तं या स्वादौ पदमिति पदसंज्ञा । या तु सुबन्तं पदम् इति पदसंज्ञा सा भविष्यति । सत्येतत् प्रत्यय आसीत्, अनया भविष्यति अनया न भविष्यति इति । Let it be animitta to the padasaṁjñā enjoined by the sutra Svādiṣu asarvanāmasthānē (1-4, 17 ). But the padasañjñā enjoined by the statement subantam padam in the sūtra Suptinantam padam may set in. Only in the presence of the pratyaya there is room to say that one is secured by this and not by that. लुप्त इदानीं प्रत्यये, यावत एवावधेः स्वादौ पदमिति पदसंज्ञा तावत एव सुबन्तं पदमिति । अस्ति च प्रत्ययलक्षणेन यजादिपरतेति कृत्वा भसंज्ञा प्राप्नोति । 1 6 When the pratyaya has now been elided, the portion which gets the padasaṁjñā by ‘Svādiṣu…’ is the same as that which gets the same saṁjñā by Subantam padam’. We take that it is followed by the suffix yajadi and make it take the bhasamjña through pratyayalakṣaṇa. तुग्दीर्घत्वयोश्च विप्रतिषेधानुपपत्तिरेकयोगलक्षणत्वात् परिवीरिति । Inappropriateness of vipratiṣedha between tuk and dirghatva on account of ēkayōgalakṣaṇatva, as in parivīḥ. तुग्दीर्घत्वयोश्च विप्रतिषेधो नोपपद्यते Vipratiṣēdha between tuk and dīrghatva does not suit. क ? Where ? परिवीरिति In parivih. किं कारणम् ? Why ?

  1. Benares Edition reads वावधेः before सुबन्तम् M. 24

[[186]]

एकयोगलक्षणत्वात् - एकयोगलक्षणे हि तुग्दीर्घत्वे । इह लुप्ते प्रत्यये सर्वाणि प्रत्ययाश्रयाणि कार्याणि पर्यवपन्नानि भवन्ति तान्येतेन प्रत्युत्थाप्यन्ते । अनेनैव तुग् अनेनैव च दीर्घत्वमिति, तदेकयोगलक्षणं भवति ; एकयोगलक्षणानि च न प्रकल्पन्ते On account of having the same sutra as nimitta. For tuk and dīrghatva have the same sūtra as nimitta. As soon as the pratyaya is elided, all the operations depending upon it die and they are endowed with fresh life by this sutra. Since tuk appears on account of this and dirghatva too on account of this, they become ekayōgalakṣaṇam and the operations of those which are ēkayōgalakṣana cannot be effected. NOTE :-Pariviḥ is the nom. sing. of the stem formed by the addition of the root vyêñ preceded by the preposition pari with the pratyaya kvip. Kvip is dropped, y of vye takes the samprasarana by the sutra Vaci-svapi-yajādinām kiti ( 6, 1, 15), and i and take the pūrvarūpa by the sūtra Samprasārayācca ( 6, 1, 108). On account of this sūtra Pratyayalōpē pratyayalakṣaṇam, both the sutras Hrasvasya piti lerti tul (6, 1, 71) and Halah (6, 4, 2) have an opportunity to operate simultaneously. Finally Halah operates thro’ the dictum Vipratisādhā param kāryam’. " सिद्धं तु स्थानिसंज्ञानुदेशादान्यभाव्यस्य It is achieved through the adeśa getting only the samjñā of the sthānin. सिद्धमेतत् It is achieved. ? कथम् How ? स्थानिसंज्ञा अन्यभूतस्य भवतीति वक्तव्यम् It must be said that ādēśa gets the saṁjñā of the sthānin. किं कृतं भवति ? What is achieved by it ? सत्तामात्रमनेन क्रियते ; यथाप्राप्ते तुग्दीर्घत्वे भविष्यतः । The existence of the saṁjñā alone is achieved by it; tuk and dīrghalva appear as they would under ordinary circumstances. तद् वक्तव्यं भवति It has to be stated, NINTH AHNIKA - PRATYAYALŌPĒ PRATYAYALAKSANAM 187 यद्यप्येतदुच्यते, अथवैतर्हि स्थानिवद्भावो नारभ्यते, स्थानिसंज्ञा अन्यभूतस्या- नल्विधौ इति वक्ष्यामि । If it is so stated there is no need for the sutra Sthanivad ādēśōsnalvidhāu.’ I shall read instead:Sthānisamjña anya- Sthānisaṁjñā bhūtasyānalvidhāu.’ यद्येवम् आडो यमहन आत्मनेपदं भवतीति हन्तेरेव स्यात् वधेर्न स्यात्, न हि काचिद्धन्तेः संज्ञास्ति या वधेरतिदिश्येत । < If so, the ātmanēpada terminations enjoined by the sūtra Āñō yamahanah’ (1, 3, 28 ) will hold good only to han and not to vadh, since han has no saṁjñā which can be analogized to vadh. हन्तेरपि संज्ञा अस्ति There is samjñā even to han. का ? What ? हन्तिरेव - Han itself. कथम् ? How ? ’ स्वं रूपं शब्दस्याशब्दसंज्ञा’ इति वचनात् स्वं रूपं शब्दस्य संज्ञा भवति इति हन्तेरपि हन्तिः संज्ञा भवतीति । Han becomes the samjñā of han, since the form of a word is recognised to be its saṁjñā from the sūtra • Svam rūpam sabdasyāśabdasaṁjñā’ (1, 1, 68). भसंज्ञाङीष्फगोरात्वेषु च सिद्धम् The object is achieved with reference to bhasanjna, iiip, spha and gōrātva also. भसंज्ञाङीफ गोरात्वेषु च सिद्धम् भवति It is fruitful with reference to bhasaṁjñā, ñīp and ṣpha and gōrātva also. भसंज्ञा - राज्ञः पुरुषो राजपुरुषः । प्रत्ययलक्षणेन ’ यचि भम्’ इति भसंज्ञा प्राप्नोति ; ’ स्थानिसंज्ञान्यभूतस्यानल्विधौ ’ इति वचनान्न भवति । भसंज्ञा Bhasaṁjñā with reference to rajapuruṣaḥ, the compound of rāiñaḥ puruṣaḥ. The bhasamjña which has a chance to set in by pratyayalakṣana is set at naught by the statement Sthānisamjñā anyabhūtasya analvidhāu.‘188 LECTURES ON PATANJALI’S MAHĀBHĀṢYA ङीप् - चित्रायां जाता चित्रा । प्रत्ययलक्षणेन अणन्ताद् इति ईकारः प्राप्नोति, स्थानिसंज्ञा अन्यभूतस्यानल्विधौ इति वचनान्न भवति । ङीप् 1 Nip-In the word Citra which means ‘a woman born in the constellation of citrā, there is chance for i, it being ananta, through pratyayalakṣaṇa and it is prevented by the statement “Sthānisamjñā anyabhutasya analvidhāu.’ NOTE:-The aṇ which comes after citra is dropped by the Vārttika Citrā-rēvatī-rōhinībhyaḥ striyām upasankhyānam under the sūtra • Luke taddhitaluki’ (4, 2, 49 ) and there is chance for nip by the sūtra Tiddhānan…’ (4, 1, 15 ). फ - वतण्डी । प्रत्ययलक्षणेन यजन्तादिति ष्फः प्राप्नोति, स्थानिसंज्ञा अन्यभूतस्यानल्विधौ इति वचनान्न भवति । प्फ In the word vatanḍī, the spha which has a chance to appear on account of yañanta thro’ pratyayalakṣana is set at naught by the statement Sthānisaṁjñā anyabhūtasya analvidhāu.’ $ NOTE:-The yan which is enjoined after vatanda by the sūtra • Vatandācca (4, 1, 108) is dropped by the sūtra Lule striyām’ (4, 1, 109 ). There is chance for spha by the sūtra • Prācām spha taddhitah’ (4, 1, 17 ). But it takes nīn by the sūtra • Sarngaravād yanā nān’ (4, 1, 73). गोरात्वम् । गामिच्छति गव्यति । प्रत्ययलक्षणेनामि औतोऽम्शसोः इति आत्वं प्राप्नोति । स्थानिसंज्ञा अन्यभूतस्यानल्विधौ इति वचनान्न भवति । गोरात्वम् Gōrātvam. In gavyati which means gām icchati, the ātva which has a chance to appear before am by the sūtra “Autōmśasõḥ ( 6, 1, 93) through pratyayalaksana is set at naught by the statement Sthānisaṁjñā anyabhūtasyānalvidhāu. तस्य दोषो ङौनकारलोपेवेम्विधयः It is defective with reference to nāu-nakāralāpa-vidhi, ittvavidhi and imvidhi. तस्यैतस्य लक्षणस्य दोषः

  1. Benares Edition reads भविष्याते NINTH ĀHNIKA-PRATYAYALOPE PRATYAYALAKṢANAM 189 The defect in that vacana (sthānisamjñā anyabhūtasyānalvidhāu) is as follows:- ङौ नकारलोपः - आर्द्रे चर्मन्, लोहिते चर्मन् । प्रत्ययलक्षणेन यचि भम् इति भसंज्ञा सिद्धा भवति । स्थानिसंज्ञान्यभूतस्यानल्विधौ इति वचनान्न प्राप्नोति । Ñāu nakāralōpaḥ—In carman of ārdrē carman and lõhitē carman, bhasamjña is an accomplished fact by the sutra Yaci bham’ (1, 4, 18) through pratyayalaksana and it will be set at naught by the statement Sthânisaṁjñā anyabhūtasya analvidhāu. • NOTE: The defect here is this:-If there is bhasamjñā through pratyayalakṣaṇa, there is no chance for n of carman to be dropped. If it is set at naught by this vacana, there is need for the sutra Na nisambuddhyoh’ (8, 2, 8) which is proved by Varttikakāra under the sutra in the 8th adhyāya to be unnecessary.

इम् अतृणेट् प्रत्ययलक्षणेन हलीति इम् सिद्धो भवति । स्थानिसंज्ञन्यभूतस्यानल्विधौ इति वचनान्न प्राप्नोति । Im. The im which is got through the anuvṛtti of hali (in the sūtra Trnaha im’ (7, 3, 92) by the application of pratyayalakṣaṇa is set at naught by the statement Stḥānisaṁjñā anyabhūtasya analvidhāu,’ सूत्रं च भिद्यते The wording too in the sutra (Sthanivad ādēsōsnalvidhāu) is changed. NOTE: By taking recourse to the statement Sthānisaṁjñā anyabhūtasya analvidhāu,’ three defects are noted above. The wording in the sūtra too is changed.

[[190]]

यथान्यासमेवास्तु Let the sūtra remain as it is. " ननु चोक्तं सतो निमित्ताभावात् पदसंज्ञाभावः तुग्दीर्घत्वयोश्च विप्रतिषेधानुपपत्तिरेकयोगलक्षणत्वात् परिवीरिति Was it not said (that there are two defects) - Sati nimittabhāvāt padasaṁjñābhāvaḥ’ and ‘Tugdirghatvayōśca vipratiṣēdhānupapattir ēkayōgalakṣaṇatvāt parivīr iti”? नैष दोषः This difficulty does not arise. वक्ष्यत्यत्र परिहारम् The way to meet with the first, Acārya immediately says. इहापि परिवीरिति - शास्त्रपरविप्रतिषेधेन परत्वाद् दीर्घत्वं भविष्यति Here too with reference to parivīḥ, lengthening takes place since the sūtra enjoining it is para to the other, on the strength of the śastra - Vipratisedhā param kāryam’ ( 1-4-2). कानि पुनरस्य योगस्य प्रयोजनानि ? IV What, then, are the benefits derived from this sūtra ? प्रयोजनमपृक्तशिलोपे नुममामौ गुणवृद्धिदीर्घत्वेमडाट्नम्विधयः Benefit is that the vidhis pertaining to num, am, and ām, guna and orddhi, dirghatva, im, at, and ūt and snam after apṛktalōpa and śilōpa. अपृक्तलोपे शिलोपे च कृते नुम् अमामौ गुणवृद्धी दीर्घत्वमिम् अडाटौ विधिरिति प्रयोजनानि After apṛktalōpa and ŝilōpa are effected, the vidhis pertaining to num, am and ām, guna and orddhi, dīrghatva, im, at and āt and snam operate and they are the prayōjanas. नुम् अझे त्री ते वार्जिना त्री षधस्था ( R. V. 8, 20, 2) ता ता पिण्डा- नाम् । नुम् Num in the word vājinā in the line agne trī tē vājinā trī sadhasthā tā tā piṇḍānām. अमामौ - हे अनड्डून्, अनड्डान् NINTH ÂHNIKA - PRATYAYALŌPE PRATYAYALAKSANAM 191 Am in anadvan (voc.) and ām in anadvān. गुणः - अधोक्, अलेट् Guna in adhōle and alit. वृद्धिः - न्यमार्टू Vrddhi in nyamārt. दीर्घत्वम् - अग्ने त्री ते वाजिना त्री षधस्था ता ता पिण्डानाम् Lengthening in trī, sadhasthā and tā in the line agnē trī tē vājinā trī ṣadhasthā tā tā piṇḍānām. इम् - अतृणेट् Im in atret. अडाटौ - अधोक्, अलेट्, ऐयः, औनः Aṭ in adhōk and alēṭ and āṭ in āiyaḥ and āunaḥ. विधिः - अभिनोऽत्र अच्छिनोत्र Śnam in abhinōstra and acchinōstra. अपृक्तशिलोपयोः कृतयोरेते विधयो न प्राप्नुवन्ति । प्रत्ययलक्षणेन भवन्ति Rules relating to the above cannot operate after the apṛkta and ŝi elide and they are made to operate through pratyayalaksana. नैतानि सन्ति प्रयोजनानि ; स्थानिवद्भावेनापि एतानि सिद्धानि These need not be taken as prayōjanas; they are achieved through sthanivadbhāva also. न सिध्यन्ति । आदेशः स्थानिवदित्युच्यते । न च लोप आदेशः । No, they are not achieved. It is said that ādīsa is sthānivat. Lōpa is not an ādēśa. लोपोsप्यादेशः Lōpa, too, is ādāsa. कथम् ? How ? आदिश्यते यः स आदेशः, लोपोऽप्यादिश्यते । Adēsa is that which is aimed at and lopa, too, is one which is aimed at. दोषः खल्वपि स्याद्यदि लोपो नादेशः स्यात् । इह ’ अचः परस्मिन् पूर्वविधौ ’ इत्येतस्य भूयिष्ठानि लोप उदाहरणानि तानि न स्युः There will be harm too, if lōpa is not taken as ādēśa. There are plenty of illustrations with reference to the sūtra • Acaḥ

[[192]]

parasmin purvavidhau taking löpa as ādēsa and they will not now suit. यत्र तर्हि स्थानिवद्भावो नास्ति तदर्थमयं योगो वक्तव्यः There is need to read this sūtra with reference to such places as do not admit sthanivadbhāva. कच स्थानिवद्भावो नास्ति ? Which do not admit sthanivadbhāva ? NOTE: The word a here should be construed in the same way as in a gaf qaq in the first āhnika. safa: That which is alvidhi. प्रयोजनं नकारलोपेचेम्विधयः Prayōjana is with reference to naunakāralõpa, ittva and im. àìàia: gaigafta The vidhis relating to ñāunakāralōpa, ittva and im are allowed to operate. NOTE:-In carman there may be no room for sthanivadbhāva thro’ analvidhāu and bhasaṁjñā is secured here thro’ pratyayalakṣaṇa and hence there is no elision of n. Similar will be the position of ittva and im in āśīḥ and atṛnēt. भसंज्ञाङीष्फगोरात्वेषु च दोषः It is defective with reference to bhasaṁjñā, nip, ṣpha and gōrātva too. भसंज्ञाङीपूष्फगोरात्वेषु च दोषो भवति 1 This will be an impediment for the bhasamjña, nip, spha and görātva to operate. भसंज्ञायां तावन्न दोषः । आचार्यप्रवृत्तिर्ज्ञापयति न प्रत्ययलक्षणेन भसंज्ञा भवतीति यदयं ‘न ङिसम्बुद्धयोः’ इति ङौ प्रतिषेधं शास्ति Firstly there is no difficulty with reference to bhasamjña. The procedure of the Sūtrakāra who prohibits the elision of nakāra

  1. Bombay Edition seems to reconstruct after this the bhāṣya not found in other editions on the lines of the bhāṣya found under the vārttika Bhasamjñā… in p. 187. NINTH AHNIKA - PRATYAYALŌPE PRATYAYALAKṢANAM 193 before the seventh case singular suffix in the sutra Na ni sambuddhyōḥ’ suggests that there is no bhasamjñā through pratyayalakṣaṇa. ङीप्यपि नैवं विज्ञायते अणन्तादकारान्ताद् इति www There is no difficulty with reference to nip also; for akāra is not taken to qualify aṇanta. कथं तर्हि ? How then ? अण् योऽकार इति An is taken to qualify akāra (so that p becomes varnanimitta and not pratyayanimitta and hence there is no chance for pratyayalaksana ). ष्फेऽपि नैवं विज्ञायते यजन्तादकारान्ताद् इति There is no difficulty with reference to spha also; for akāra is not taken to qualify yañanta. कथं तर्हि ? How then ? यञ् योऽकार इति Yañ is taken to qualify akāra (so that it means yañavayavō ya akārah). गोरात्वेऽपि, नैवं विज्ञायते अमि अचि इति Even with reference to gōr ātva, there is no difficulty, since ac is not taken as the visēṣaṇa of am. कथं तर्हि ? How then ? अचि अमीति Am is taken to be the visēṣaṇa of ac (so that am becomes apradhana and hence there is no opportunity for tadadividhi. The result is that atva is varṇanimitta and not pratyayani mitta). प्रयोजनान्यपि तर्हि तानि न सन्ति If so, those that were mentioned as prayōjanas need not be so.
  2. Bombay Edition reads नैतानि M. 25

[[194]]

यत्तावदुच्यते ङौ नकारलोप इति क्रियते एतन्न्यास एव न ङि सम्बुद्धयोः Nāu nakāralōpa mentioned first is enjoined in the sūtra Na ni sambuddhyōḥ. इत्त्वमपि - वक्ष्यत्येतत् शास इत्त्वे आशासः कौ इति Even with reference to ittva, he (Vārttikakāra) is going to say with reference to ittva of śās the vārtṭika · Āśāsaḥ kvāvupadhāyā ittvam vācyam.” इम्विधिरपि - हलीति निवृत्तम् C The difficulty with reference to imvidhi too is solved by not taking to the anuvṛtti of hali (from the sutra Utō vṛddhir luki hali’ (7, 3, 89 ). यदि हलीति निवृत्तं तृणहानि अत्रापि प्राप्नोति If it is solved through nonanuvṛtti of hali, it may chance to come with reference to trṇahāni. एवं तर्हि ‘अचि न’ इत्यनुवर्तिष्यते If so, recourse to the anuvṛtti of aci na is taken (from the sūtra • Na abhyastasya aci…. ’ (7, 3, 87). न तहींदानीमयं योगो वक्तव्यः १ Is not, then, this sūtra necessary ? वक्तव्यश्च - It is necessary. किं प्रयोजनम् ? What is the benefit ? प्रत्ययं गृहीत्वा यदुच्यते तत् प्रत्ययलक्षणेन यथा स्यात्, शब्द गृहीत्वा यदुच्यते तत् प्रत्ययलक्षणेन मा भूद् इति । That which is enjoined with reference to pratyaya may come within the range of pratyayalakṣaṇa and that which is enjoined with reference to a word may not come within its range. किं प्रयोजनम् ? What is the advantage derived from it? शोभना दृषदोऽस्य ब्राह्मणस्य, सुदृषद् ब्राह्मणः - ‘सोर्मनसी अलोमोषसी’ इत्येष स्वरो मा भूद् इति । The bahuvrihi compound sudrṣad which becomes an adjunct of brahmana may not take adyudāttasvara enjoined by the sūtra Sērmanasi alāmāsasī (6, 2, 117 ). NÍNTH ÁHNIKA-NA LUMATĀŃGASYA 195 NOTE: 1. Kāiyata says that, on the authority of the vārttika Aninasmangrahaṇānyarthavatā cānarthakēna ca tadantavidhim prayōjayanti, the pratyayas aspratyaya and apratyaya are referred to by sōrmanasĩ. NOTE:2. Varttikakāra, considering that there is no sthānivadbhāva in alvidhi, feels the need for this sutra in such cases and relates the merits and demerits in doing so. Mahābhāṣyakāra takes this to be a niyamasutra. Kaiyaṭa mentions in this context Sthānivadbhāvēna siddhë satyayam yōgō niyamārthah’ and Bhattōjidīkṣita in his Ŝabdakaustubha under this sūtra says ’ Yō asmākam niyamavidhiḥ sa mīmāṁsakarītyā parisankhyāvidhir iti spaṣṭam vivaraṇādāu’. न लुमताङ्गस्य (1, 1, 63) Whether there is need for the upasankhyāna of ekapadasvara etc. or not is discussed here. लुमति प्रतिषेधे एकपदखरस्योपसङ्ख्यानम् Supplementation of ēkapadasvara to lumat-pratiṣëdha. लुमति प्रतिषेधे एकपदस्वरस्योपसङ्ख्यानं कर्तव्यम् - एकपदस्वरे च लुमता लुप्ते प्रत्ययलक्षणं न भवतीति वक्तव्यम् The word ekapadasvarasya is to be added to the sutra Na lumatāñgasya’ (i. e.) it should be said that even with reference to ēkapadasvara, pratyayalakṣaṇa does not operate when there is elision by the words luk, ślu and lup. NOTE:Ekapadasvaraḥ means ēkapadāśrayaḥ svaraḥ. Hence if the svara is padadvayasraya, pratyayalakṣaṇa may operate. fanfaror? Is it to all without exception ? f No’, says he. सर्वामन्त्रितसिज्लुक्खरवर्जम् Excepting the svara in sarva, āmantrita and sijluk, सर्वस्वरम् आमन्त्रितस्वरं सिज्लुक्स्वरं च वर्जयित्वा Excepting sarvasvara, āmantritasvara and sijluksvara.

[[196]]

सर्वस्वर - सर्वस्तोमः सर्वपृष्ठः - ‘सर्वस्य सुपि ’ इति आदात्तत्वं यथा स्यात् । Sarvasvara-So that there may be ādyudāttatva in the words sarvastōmaḥ, sarvaprsthaḥ by the sūtra Sarvasya supi (6, 1, 191). NOTE: The words sarvastōmaḥ and sarvapṛṣṭhaḥ are bahuvrihi compounds. The sutra Bahuvrīhāu pūrvapadam prakrtyā enjoins that they are accented on the same syllable as their former member, The first syllable in sarva takes the accent if it is followed by sup by the sutra Sarvasya supi’; but there is luk for the sup after sarva by the sutra ‘Supō dhātuprātipadikayōḥ (2, 4, 71). If the pratyayalakṣaṇa-pratiṣēdha operates with reference to sarva, the first syllable in sarva · stōmaḥ and sarvaprṣṭhaḥ cannot be accented. Hence it is exempted here. स्यात् आमन्त्रितस्वर - सर्पिरागच्छ, सप्तगच्छत आमन्त्रितस्य च इत्याद्युदात्तत्वं यथा Amantritasvara-So that the first syllable in sırpir āgaccha, sapta agacchata may be accented by the sutra Amantritasya ca’ (6, 1, 198). NOTE: The words sarpis and saptan are antōdāita and āmantritasvara sets it at naught. flugopaz-Ar fearate, ar fè ardra-enfe: faszarena सिचोऽन्यतरस्याम् इत्येष स्वरो यथा स्यात् Sijluksvara-So that the svara enjoined by the sutra Adiḥ sicōsnyatarasyām’ (6, 1, 187) may take place in the verbs dātām and dhātām in the sentences Mā hi dātām, mā hi dhātām. NOTE:-1. The sic in dātām and dhātam is dropped by the sutra Gatisthaghupābhubhyaḥ’ (2, 4, 77). The first syllable in them takes the udatlasvara by the sutra Adiḥ sicōsnyatarasyām’ through pratyayalakṣaṇa, * NOTE:-2. Nagesabhaṭṭa reads:-Mā hi dātām ityatra atpratisedhaya màn; hiśabdā ‘Hi ca iti nighātapratisedharthah किं प्रयोजनम् ? Why ? gicti faltıdegê, eu: Benefit of the upasankhyāna of ēkapadasvara is seen where there is the luk of ñit, nit and kit. NINTH ĀHNIKA-NA LUMATÁNGASYA 197 faffà«eu: śīà qūsuffa 1 qnf:, azur, fagr:, eaf:, erfa वामरज्जुः - ज्निति इत्याद्युदात्तत्वं मा भूदिति । इह च अत्रेयः, कितः इत्यन्तोदात्तत्वं मा भूदिति । The svaras pertaining to ñit, nit and kit are prohibited as a result when there is luk to them, so that the words gargāḥ, vatsāḥ, bidāḥ, urvāḥ, uṣṭragrīvāḥ, vāmarajjuḥ may not accent on the first syllable by the sūtra ‘Ñniti ādir nityam’ (6, 1, 197) and atrayaḥ may not accent the final syllable by the sūtra Kitaḥ (6, 1, 125). NOTE:-1. The words Garga and Vatsa take the gōtrapratyaya yañ by the sutra Gargādibhyō yañ (4, 1, 105). The stems Gargya and Vātsa become Garga and Vatsa in the plural number by the sūtra Yañañōśca (2, 4, 64) and accent the final. syllable by the sūtra Phiṣōsnta udātṭaḥ and not the initial syllable by the sūtra Ñniti… Similarly the words Bida and Ūrva take the gōtrapratyaya añ by the sūtra Anṛṣyānantaryē bidadibhyōsñ (4, 1, 104) and the stems become Bida and Trva in the plural number by the sutra Yañañōŝca (2, 4, 64). Uṣṭragrīva and vāmarajju take kan by the sūtra Ivē pratikṛtāu (5, 3, 96) and it is dropped by the sutra Devapathādibhyasca (5, 3, 100). The word Atri takes dhak by the sūtra Itascaniñaḥ (4, 1, 122) and it takes luk by the sūtra Atri bhṛgu……..(2–4–65), NOTE:-2. Kaiyaṭa reads:-Pratiṣēdham iti adhyāhāraḥ and Nagēsabhaṭṭa supplements it thus:-Prayōjayanti ilyasya karmākānkṣāyām āha pratiṣēdham iti. पथिमथोः सर्वनामस्थाने लुकि At the luk of sarvanāmasthāna case-suffix after pathin and mathin. 1 पथिमथोः सर्वनामस्थाने लुकि प्रयोजनम् । पथिमथोः सर्वनामस्थाने लुमता ŝà gauzaoi a nafa gfa azmoqq1-qfùf¥a:, #fáfqq: - qfâquì: #971स्थाने इत्येष स्वरो मा भूदिति ।

  1. Bombay and Benares Editions omit this sentence.198 LECTURES ON PATANJALI’S MAHĀBHĀṢYA Another prayojana (in taking pratyayalakṣaṇapratiṣedha in ēkapadasvara) is when there is luk of sarvanāmasthāna after pathin and mathin. It must be said there is no pratyayalakṣaṇa when sarvanāmasthāna has lumat-lõpa, so that the adyudattatva enjoined by the sutra Pathimathoḥ sarvanāmasthānē (6, 1, 199) may not take place in the words pathipriyaḥ and mathipriyaḥ. NOTE :-Nagēśabhaṭṭa reads:Pathimathiśabdāu inipratyayāntatayā pratyayasvariṇa Phisṣōnta iti vā antōdātṭāu. Ha (Upasankhyāna) with reference to ravidhi in ahan अहो रविधाने लुमता लुप्ते प्रत्ययलक्षणं न भवतीति वक्तव्यम् - अहर्ददाति अहर्भुङ्क्ते - रोsसुपि इति प्रत्ययलक्षणेन प्रतिषेधो मा भूदिति । It must be said that pratyayalakṣaṇa-pratiṣedha operates when there is lumatlōpa with reference to ravidhāna in ahan, so that there may be rēphādēsa in ahar dadāti and ahar bhunkte without its being prevented by asupi in Rossupi through pratyayalakṣaṇa. NOTE:-When there is sup which is instrumental for padasaṁjñā after ahan, there is rutva by the sutra Ahan (8, 2, 68). उत्तरपदत्वे चापदादिविधौ (Upasankhyāna) with reference to apadādividhi in the padalva of the second member of a compound also. उत्तरपदत्वे चापदादिविधौ लुमता लुप्ते प्रत्ययलक्षणं न भवतीति वक्तव्यम् - परमवाचा परमवाचे, परमगोदुहा परमगोदुहे, परमश्वलिहा परमश्वलिहे पदस्येति प्रत्ययलक्षणेन कुत्वादीनि मा भूवन्निति । It must be said that there is pratyayalakṣaṇa-pratiṣēdha when there is lumat-lōpa with reference to the rules applicable to all the letters in the latter member of a compound other than the initial one, so that kutva and others do not take place in paramavācā and paramavācē, paramagōduhā and paramagōduhë and paramaśvaliha and paramaśvalihe, by assuming padatva (an account of samāsārthavibhakti) through pratyayalakṣaṇa. NINTH AHNIKA-NA LUMATĀŃGASYA 199 NOTE:-1. The word adi in kutvādīni refers to ghatva and dhatva. The kutva etc. take place by the sutras Cōḥ kuḥ (8, 2, 30) Dādēr dhātōr ghaḥ (8, 2, 32) and Hō ḍhaḥ (8, 2, 34). NOTE:-2. The elision of the case-suffix is through the sūtra ‘Supō dhātuprātipudikayōḥ’ (2, 4, 71). NOTE:-3. Kaiyaṭa reads:-Samāsārtha ya vibhaktiḥ kṛtā, tām pratyayalakṣaṇēna āśritya padatvanibandhanāni kutvādīni prāpnuvanti. Bhasaṁjñā tu yasmād yajādividhir iti samudāyasyāiva na tu avayavasya. अपदादिविधौ इति किमर्थम् ? What for is the expression apadādividhāu (in the vāritika) ? दधिसे चौ दधिसेचः - सात्पदाद्योः इति प्रतिषेधो यथा स्यात् So that satrapratiṣēdha may happen in dadhisēcāu and dadhisēcaḥ through the sutra Sāt padādyōḥ (8, 3, 111). यदि अपदादिविधौ इत्युच्यते उत्तरपदाधिकारो न प्रकल्पेत If apadādividhāu is read in the vārttika, there is no chance for the uttarapada-adhikāra suggested by the sutra Uttarapadadiḥ (6, 2, 111) to operate. aa? What harm is there? कर्णो वर्णलक्षणात् इत्येवमादिविधिर्न सिध्यति Each of the sutras led by the sutra Karno varnalakṣaṇāt (6, 1, 112) can have no effect. NOTE: The sutra Karnō varṇalakṣaṇāt enjoins the adyudāttatva of karṇa in śuklakarna etc. and so also do the following sūtras. 1 यदि पुनर्नलोपादिविधौ प्लुत्यन्ते लुमता लुप्ते प्रत्ययलक्षणं न भवतीत्युच्येत Suppose ’lumatā lupte pratyayalakṣaṇam na bhavati’ is read (after pluti following the sutra Na lõpaḥ prātipadikāntasya (8, 2, 7). नैवं शक्यम् । इह हि राजकुमार्यौ राजकुमार्यः इति शाकलं प्रसज्येत No, it is not possible to say so; for the rule of Śākalya mentioned in the sūtra Ikōssavarṇē śakalyasya hrasvaśca (6, 1, 127) may operate in the words rājakumāryāu and rājakumāryaḥ.
  2. Benares Edition reads zyà.

[[0]]

NOTE: The above may be the case since there is anuvṛtti for padāntāt from Enak padāntād ati (6, 1, 109 ). नैष दोषः, यदेतत् सिति शाकलं नेति एतत् प्रत्यये शाकलं न इति वक्ष्यामि This difficulty can be avoided; I shall read pratyayē in place of the sit in the vartlika Sinnityasamāsayōḥ śākalapratiṣēdhaḥ under ( 6, 1, 127 ). यदि प्रत्यये शाकलं नेत्युच्यते, दधि अधुना, मधु अधुना अत्रापि न प्रसज्येत If pratyaye śākalam na is read, the vidhi of Sālealya (i.e. pralertibhāva) may not operate in dadhi+adhunā and madhu+adhunā. NorE :-Adhunā is mentioned as a pratyaya in (5, 3, 17 ). प्रत्यये शाकलं न भवति The vidhi of Śakalya does not operate when a pratyaya is the following member. 1 कस्मिन् ? On which pratyaya serving as the following member? यस्माद्यः प्रत्ययो विहित इति When the pratyaya enjoined follows that to which it is enjoined. If SO, इह तर्हि परमदिवा परमदिवे, दिव उत् इति उत्त्वं प्राप्नोति the uttva will a find a place in paramadiva and paramadivē by the sūtra Diva ut ( 6, 1, 131 ). NOTE :– padadhikārah. Kaiyaṭa reads:-Uttvavidhau Enaḥ padāntād iti अस्तु तर्हि अविशेषेण If so, let it operate without reservation. ननु चोक्तम् उत्तरपदाधिकारो न प्रकल्पेत इति Oh, it was said that there will be no room for uttarapadādhikāra. वचनादुत्तरपदाधिकारो भविष्यति There will be room for uttarapadādhikāra through vacana.

  1. Bombay Edition reads कतरस्मिन्. NINTH AHNIKA-NA LUMATANGASYA तत्तर्हि वक्तव्यम् It, then, must be mentioned. 6 NorE :-Tat refers to Uttarapadatvā ca apadādividhāu. न वक्तव्यम् It need not be mentioned. अनुवृत्तिः करिष्यते Anuvrtti will be taken recourse to. इदमस्ति यस्मात्प्रत्ययविधिस्तदादि प्रत्ययेऽङ्गम् < 201 Here is the sutra Yasmat pratyayavidhiḥ tadādi pratyayē arigam’ (1, 4, 13 ) ( from which there is anuvrtti to yasmāt and tadādi in the following five sūtr (18). सुप्तिङन्तं पदम् - यस्मात् सुप्तिविधिः तदादि सुबन्तं तिङन्तं च Suptinantam padam ( 1, 4, 14). The subdasvarupa beginning with that after which sup and tin are enjoined and the subanta and the tinantu take padasaṁjñā. नः क्ये - नान्तं क्ये पदसंज्ञं भवति यस्मात् क्यविधिः तदादि सुबन्तं च , Nak kyē (1, 4, 15 ). That which ends in n and is followed by kya takes padasamjñā and also the subanta beginning with that after which the pratyaya kya is enjoined. सिति च - सिति च पूर्वं पदसंज्ञं भवति, यस्मात् सिद्विधिः तदादि सुबन्तं च Siti ca (1, 4, 16). That which precedes sit takes padasamjñā and also the subanta beginning with that after which sit is enjoined. स्वादिष्वसर्वनामस्थाने स्वादिष्वसर्वनामस्थाने पूर्व पदसंज्ञं भवति यस्मात् स्वादिविधिः तदादि सुबन्तं च । Svādiṣu asarvanāmasthānē (1, 4, 17). That which precedes sup which is not sarvanāmasthāna takes padasamjñā and also the subanta beginning with that after which svādividhi is mentioned. यचि भम् - यजादिप्रत्यये पूर्वं भं भवति, यस्माद् यजादिविधिः तक्षदि सुबन्तं च । Yaci bham (1, 4, 18). That which precedes the pratyaya beginning with yac takes bhasamjña and also the subanta beginning with that after which yajādi appears. M. 26

[[2]]

इह तर्हि परमवाक् - असर्वनामस्थाने इति प्रतिषेधः प्राप्नोति There is, then, chance for pratisēdha here in paramavāk on account of asarvanāmasthānē. NOTE:Asarvanāmasthānē is taken as prasajyapratiṣēdha and hence there is pratiṣēdha for padatva and hence aprūpli to kutva. अस्तु तस्याः प्रतिषेधः या स्वादौ पदमिति पदसंज्ञा । या तु सुबन्तं पदम् इति पदसंज्ञा स भविष्यति । सत्येतत्प्रत्यये आसीदनया भविष्यत्यनया न भविष्यतीति । Let there be pratiṣedha to that padasamjña which is enjoined by the sūtra Svādiṣvasarvanāmasthānē (1, 4, 17). Let then the padasaṁjñā enjoined by subantam padam set in. Only in the presence of the pratyaya there is room to say that it is secured by this and it is not secured by the other. लुप्त इदानीं प्रत्यये यावत एवावधेः स्वादौ पदमिति पदसंज्ञा, तावत एवावधेः सुबन्तं पदमिति । अस्ति च प्रत्ययलक्षणेन सर्वनामस्थानपरतेति कृत्वा, प्रतिषेधाश्च बीयांसो भवन्तीति प्रतिषेधः प्राप्नोति । ( When the pratyaya has now been elided, the portion which gets the padasamjña by Svadi.su… ’ is the same as that which gets the same by Subantam padam’. We take that it is followed by sarvanāmasthāna suffix. Pratiṣēdha sets in by the dictum that pratiṣedhas are more powerful. नाप्रतिषेधात् No, on account of apratisidha. नायं प्रसज्यप्रतिषेधः सर्वनामस्थाने न इति It is not prasajyapratiṣēdha so that it may be taken to mean ‘Sarvanāmasthānē na. ’ किं तर्हि ? What then? पर्युदासोऽयम् यदन्यत्सर्वनामस्थानादिति It is paryudāsa, so that it means that which is other than sarvanāmasthāna. सर्वनामस्थाने अव्यापारः । यदि केनचित्प्राप्नोति तेन भविष्यति वण च प्राप्नोति । NINTH ĀHNIKA—NA LUMATĀNGASYA 203 This sūtra does not act with reference to saṛvanāmasthāna. If there is chance for it through another, it gets it through it. Here (in paramuvāk) the padusamjña sets in through the former (Suptiniantam padam 1-4-14). अप्राप्तर्वा Or, on account of aprāpti. अथ वा अनन्तरा या प्राप्तिः सा प्रतिषिध्यते Or, the kārya of a sutra which is proximate is prohibited. NOTE: This vārttika suggests that there is no harm even if it is taken as prasajyapratiṣēdha. कुत एतत् ? How is it P अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा इति पूर्वा प्राप्तिरप्रतिषिद्धा, तया भविष्यति The prapti by the remote sutra is not prohibited, since vidhi or pratiṣēdha relates to what is proximate and hence it is effected on the strength of the former. ननु चेयं प्राप्तिः पूर्वां प्राप्तिं बाधते Oh, this prapti sets at naught the previous prāpti. नोत्सहते प्रतिषिद्धा सती बाधितुम् It, being set at naught, cannot disturb the previous one. यद्येवं परमवाचौ परमवाच इति, सुप्तिङन्तं पदम् इति पदसंज्ञा प्राप्नोति If so, there is chance for padasamjna through Suptinantam padam’ in the words paramavācāu and paramavācah. NOTE:-In that case there will be chance to kutva by • Coh kuh. ’ एवं तर्हि योगविभागः करिष्यते ’ स्वादिषु’, स्वादिषु पूर्व पदसंज्ञं भवति; ततः, ’ सर्वनामस्थाने अयचि’, सर्वनामस्थाने अयचि पूर्वं पदसंज्ञं भवति, ततः ‘भम्’, भसंज्ञं भवति यजादावसर्वनामस्थाने इति । If so, the sūtras are split thus : - First ’ Svādisu’ is read as a separate sūtra and it means that the element which precedes svādi takes padasaṁjñā. Then ‘Sarvanāmasthānē ayaci’ is read

[[204]]

and it means that the element which precedes sarvanāmasthāna which is ayajādi takes padasaṁjñā. Then ‘Bham’ is read and it means that the element which precedes asarvanāmasthāna which is yajādi takes bhasamjñā. NOTE:-Kaiyaṭa reads:Bhāṣyē tu vastumātram upanyastamSarvanāmasthānē ayaci iti; and Nāgeśabhaṭṭa supplements it thus:Vastumātram, arthasiddhösrthaḥ; tatphalam nañaḥ sarvanāmasthānapadēna asambandhapradarśanam. यदि तर्हि सावपि पदं भवति, एचः प्लुतविकारे पदान्तग्रहणं चोदयिष्यति इह मा भूत् भद्रं करोषि गौः इति । तस्मिन् क्रियमाणेऽपि प्राप्नोति

If, then, there is padasaṁjñā even before su, the rule Ecōspragrhyasya adūrāddhūtē pūrvasyārdhasya azt uttarasya idutau (8, 2, 107) will operate with reference to au in the sentence ‘bhadram karōṣi gāuḥ,’ even though Vārttikakāra reads under that sūtra the varttika Ecaḥ plutavikārē padāntagrahanam’ to avoid it. वाक्यपदयोरन्त्यस्येत्येवं तत् It is with reference to that which is the final of a vakya and pada. NOTE: The meaning of this sentence becomes clear from Kaiyaṭa’s Pradipa under that sutra. इह तर्हि - दधिसेचौ दधिसेचः - सात्पदाद्येोरिति पदादिलक्षणः पत्वप्रतिषेधो न प्राप्नोति Here then in dadhisēcāu and dadhisecaḥ, there cannot be ṣatvapratiṣedha which is padādilakṣaṇa through the sutra Sāt padādyōḥ. मा भूदेवं पदस्यादिः: पदादिः पदादेन इति W Let padādēḥ be not taken as the genetive of padadi which is split as padasya ādiḥ and consequently the pratiṣedha need not be taken to padasya ādi. afe? How then? पदादादिः पदादिः, पदार्न इत्येवं भविष्यति The pratiṣedha may be to padādi which is split as padad adiḥ· NINTH ĀHNIKA-NA LUMATĀŃGASYA नैवं शक्यम् - इहापि प्रसज्येत ऋक्षु वाक्षु त्वक्षु कुमारीषु किशोरीषु इति 205 No, it is not possible to interpret it so, for such an interpretation may chance to be applied to ṛkṣu, vākṣu, tvakṣu, kumārīṣu and kiśōrīṣu. सात्प्रतिषेधो ज्ञापकः, स्वादिषु परत्वेन येषां पदसंज्ञा न तेभ्यः प्रतिषेधो भवतीति The pratiṣedha by the sutra Sat padadyoḥ’ is a jñāpaka to this :pratiṣēdha does not prevail after those which get the padasoṁjñā on account of their being followed by svādi. इह तर्हि बहुसेच बहुसेचः, बहुत् अयं प्रत्ययः अत्र पदादादिः पदादिः पदादेर्न इत्युच्यमानेऽपि न सिध्यति 梦 Here, then, in bahusēcāu and bahusēcaḥ, bahuc is the pratyaya. Even though it is said that the pralisedha holds good to padadi where it is split as padād ādiḥ, the forms cannot be accomplished. एवं तर्हि उत्तरपदत्वे च पदादिविधौ लुमता लुप्ते प्रत्ययलक्षणं भवति इति वक्ष्यामि । तन्नियमार्थं भविष्यति - पदादिविधावेव न पदान्तविधौ इति If so, I shall read Uttarapadatvē ca padadividhāu lumatā luptē pratyayalakṣaṇam bhavati.’ It will serve as niyamavidhi operating only in padādividhi and not in padāntavidhi. कथं बहुसेच बहुसेचः ? How is one to get the forms bahusēcāu and bahusēcaḥ? . No1E :Kaiyata reads :Samāsābhāvāt na uttarapadalvam, nāpi pūrvasya padatvam. Nōgesabhaṭṭa supplements it: Evam ca niyamaprāptāu pratyayalakṣaṇīna padatṭvāt ṣatvaniṣēdhavat Cōḥ kuḥ padāntasya iti kutvam syāt. बहुच्पूर्वस्य च To bahucpūrva also. बहुच्पूर्वस्य व पदादिविधावेव न पदान्तविधाविति It applies only to padādividhi and not to padāntavidhi even in words where bahuc is the former member. द्वन्द्वेऽन्त्यस्य To the final in dvandva.

[[206]]

द्वन्द्वेऽन्त्यस्य लुमता लुप्ते प्रत्ययलक्षणं न भवतीति वक्तव्यम्, वाक् च स्रक् च त्वक् च वाक्त्रत्वचम् | It must be said that pratyayalaksana does not operate with reference to the final in the deander compound, as in vūksraktvacam which is the duandva of vūk, srak and tvak. इह अभूवन् इति प्रत्ययलक्षणेन जुस्भावः प्राप्नोति Jus may chance to appear in abhuvan through pratyayalalesana (by the sūtra Sij abhyastavidibhayasea (3, 4, 109 ). सिचि जुसोऽप्रसङ्ग आकारप्रकरणात् There is no chance for jus to appear where sic has appeared on account of ākāraprakaraṇa. सिचि सिनिमित्तस्य जुसोऽप्रसङ्गः There is no chance for jus which has sic for its nimilla to appear in place where sic has room to appear. किं कारणम् ? Why ? 1 आकारप्रकरणात् - आतः इति वर्तते, तन्नियमार्थं । भविष्यति - आत एव च सिज्लुगन्तात् नान्यस्मात् सिज्लुगन्ताद् इति On account of ākaraprakarana. The sūtra ātah ( 3, 4, 110) is read there and it is taken to suggest niyama, so that pratyayulakṣaṇy operates at the end of sijluk following d alone. इह ’ इति युष्मत्पुत्रो ददाति ‘, ’ इत्यस्मत्पुत्रो ददाति ’ इत्यत्र प्रत्ययलक्षणेन युष्मदस्मदोः षष्ठीचतुर्थीद्वितीयास्थयोर्वान्नावौ इति वान्नावादयः आदेशाः प्राप्नुवन्ति There is chance for the adesas vām, nāu etc. to take the place of yuṣmal and asmat in ‘Iti yuṣmatputrō dadāti, Iti asmatputrā dadati’ by the sūtra Yuṣmad-asmadon sastha-caturthi-dvitiyasthayor vāmnāvāu (8, 1, 20) thro’ pratyayalaksana. युष्मदस्मदो ः स्थग्रहणात् On account of reading stha in the sūtra ’ Yuṣmadasmadok…’

  1. Bombay Edition reads आतः इत्येतन्नियमार्थम् NINTH ĀHNIKA-NA LUMATĀNGASYA स्थग्रहणं तत्र क्रियते, तत् श्रयमाणविभक्तिविशेषणं विज्ञास्यते 207 Stha is read there and it is taken to be the visēṣaṇa of the case-suffix that has not elided. अस्त्यन्यत् स्थग्रहणस्य प्रयोजनम् There is another prayōjana in reading stha. किम् ? What P सविभक्तिकस्य वान्नावादयो यथा स्युः इति So that vām, nau etc. may replace yuṣmad and asmad only when they are followed by case-suffix. नैतदस्ति प्रयोजनम् । पदस्य इति वर्तते । विभक्त्यन्तं च पदम् । तत्र अन्तरेणापि स्थग्रहणं सविभक्तिकस्यैव भविष्यति । This cannot be the prayojana. There is adhikāra for padasya. Pada is that which has vibhakti at the end. Hence vam, nāu etc. can replace yusmad and asmad only when they are followed by case-suffix even without stha in the sūtra. भवेत्सिद्धम् यत्र विभक्त्यन्तं पदम् । यत्र तु खलु विभक्तौ पदं तत्र न सिध्यति, ग्रामो वां दीयते, ग्रामो नौ दीयते, जनपदो वां दीयते, जनपदो नौ दीयते । It may be so decided where vibhakyanta is taken to be pada; but the same cannot hold good where pada is that which is followed by vibhakti, as in grāmā vām dīyatē, grāmā nāu dīyatē, janapadā vām dīyatē, janapadō nāu dīyatē. सर्वग्रहणमपि प्रकृतमनुवर्तते, तेन सविभक्तिकस्यैव भविष्यति There is anuvṛtti for sarva read in the context also and hence the ādēsa replaces only that which has vibhakti at the end. इह ‘चक्षुष्कामं याजयाञ्चकार’ इति ’ तिङ्ङतिङ : ’ इति तस्य च निघातः, तस्माच्चानिघातः प्राप्नोति । Here in the sentence Cakṣuṣkāmam yājayāñcakāra, yājayām takes sarvānudatta by the sutra Tinnatiñaḥ’ and cakāra takes its accent. NOTE:-Kaiyaṭa reads:-Paratvāt tibādiṣu kṛtēṣu Āmaḥ ( 2, 4, 81 ) iti lukei, pratyayalalesanēna yājayam ityasya tiniantatvam iti pūrvaḥ pakṣaḥ,208 LECTURES ON PATANJALI’S MAHĀBHĀṢYA आमि लिलोपात्तस्य चानिघातस्तस्माच्च निघातः On account of lakāralōpa with reference to am, it does not get nighāta and the following element gets it. zifa foðna am aıftara:, ama fara: fusì afàcufà With reference to am, there is no nighātusvara on account of the elision of lit and the nighūtasvara to the element which follows it stands firm. अङ्गाधिकार इटो विप्रतिषेधौ Angadhikara being accepted, (non-accomplishment) of vidhi and pratisedha of it. अङ्गाधिकारे इटो विधिप्रतिषेधौ न सिध्यतः - जिगमिष संविवृत्स अङ्गस्य इतीटो विधिप्रतिषेधौ न प्राप्नुतः । If angasya is taken by adhikāra, the iḍvidhi and iṭpratiṣēdha in the words jigamiṣa and saṁvivṛtsa cannot take place. NOTE:- After the imperative second person singular termination hi is dropped by the sutra Ato heḥ (6, 4, 105), iṭ after m cannot be inserted by the sutra Gamēr it parasmāipadēṣu’ (7, 2, 58), since it is not angadhikaravihitakārya Similarly the iṭpratiṣēdha in saṁvivṛtsa cannot operate by the sutra Na vrbhyaś caturbhyaḥ’ (7, 2, 59). क्रमेदीर्घत्वं च The lengthening too in kram. f? What does the particle ca connect ? इटश्च विधिप्रतिषेधौ The vidhi and the pratisīdha of it. NOTE: This answer has a sly humour in it which slightly irritates the questioner. नेत्याह ; अदेशेऽयं चः पठितः; क्रमेश्व दीर्घत्वम् उत्क्राम सङ्क्राम इति “No,” says he; This ca is not read in its proper place; the vārttika should have been read thus:-Krameśca dīrghatvam, (so that lengthening cannot be accomplished) in utkrāma and sankrāma, NINTH AHNIKA-NA LUMATĀNGASYA 209 इह किंचिदङ्गाधिकारे लुमता लुप्ते प्रत्ययलक्षणेन भवति, किञ्चिच्च अन्यत्र न भवति । Here in angādhikāra there is, in certain cases, pratyayalakṣaṇa when there is lumat-löpa and there is no pralyayalakṣaṇa in some places where there is no adhikāra for anga. यदि पुनः न लुमता तस्मिन इत्युच्येत ई Suppose the sūtru is read · Na lumatā tṛsmin.’ अथ न लुमता तस्मिन इति उच्यमाने, किं सिद्धमेतद् भवति इटो विधि- प्रतिषेध क्रमेर्दीर्घत्वं च If it is read Na lumatā tasmin,’ are the following accomplished the vidhi and the pratiṣëdha of iṭ and the lengthening of kram? बाढं सिद्धम् - Yes, they are accomplished. न इटो विधिप्रतिषेध परस्मैपदेष्विति उच्यते It is not said that there is vidhi and pratiṣēdha to it when they are followed by parasmāipada terminations. कथं तर्हि ? When then ? सकारादाविति When they are followed by the group commencing with s. तद्विशेषणं परस्मैपदग्रहणम् The word parasmāipada is its viśēṣaṇa. न खल्वपि क्रमेर्दीर्घत्वं परस्मैपदेष्वित्युच्यते It is not also said that lengthening in kram takes place when it is followed by parasmāipada terminations. कथं तर्हि ? When then ? शितीति When it is followed by sit. तद्विशेषणं परस्मैपदग्रहणम् The word parasmāipada is its viśēṣaṇa. M. 27

[[210]]

न लुमता तस्मिन्निति चेद्धनिणिङनदेशास्तलोपे If the sutra is read ‘Na lumatā tasmin,’ (non-achievement of) the ādēsas of han, in and in when there is talōpa. न लुमता तस्मिन्निति चेत् हनिणिङादेशास्तलोपे न सिध्यन्ति - अवधि भवता दस्युः, अगायि भवता ग्रामः, अध्यगायि भवता अनुवाकः । तलोपे कृते लुङीति हनिणिङादेशा न प्राप्नुवन्ति If the sūtra is read ‘Na lumatā tasmin’, the ūdēśas of han, in and in do not replace them when ta elides in the following cases :-Avadhi bhavatā dasyuḥ, agāyi bhavatā grāmaḥ, adhyagāyi bhavatā anuvākaḥ. After talōpa has taken place, the ādēśas of han, in and in do not replace them by the sūtra Luùi ca (2, 4, 43), Inā gā luivi (2, 4, 45 ) and Vibhāsā luiilinch (2, 4, 50 ). NorE : -Ta is dropped by the sītra Cinā luke (6, 4, 104) नैष दोषः, न लुङीति हनिणिङादेशा उच्यन्ते This objection cannot stand, since the ūdēśas are not enjoined to han, in and in when they are followed by lun. किं तर्हि ? When then ? आर्द्धधातुक इति । तद्विशेषणं लुङ्ग्रहणम् When they are followed by arddhadhūtuka. The word lun is its viśēṣaṇa. इह च - सर्वैस्तोमः सर्वेष्पृष्ठः - सर्वस्य सुपि इत्याद्युदात्तत्वं न प्राप्नोति Here too in sarvastomaḥ and sarvaprsthaḥ, adyudattatva does not chance to take place by the sutra Sarvasya supi’ (6, 1, 191). तच्चापि वक्तव्यम् That, too, has to be read. न वक्तव्यम् । न लुमताङ्गस्य इत्येव सिद्धम् It need not be read. It is accomplished by the sutra ‘Na lumatāngasya.” कथम् ? How ? न लुमता लुप्ते अङ्गाधिकारः प्रतिनिर्दिश्यते । When there is lumat-lõpa, there is no nisëdha to the angakārya which has it for its nimitta, NINTH ĀHNIKA—ALÖNTYĀT PŪRVA UPADHÂ faf? To which is, then, the pratinirdeśa? योऽसौ लुमता लुप्यते तस्मिन् यदङ्गं तस्य यत्कार्यं तन्न भवति । 211 There is prohibition to the karya of that which forms the anga when there is lumat-lopa to the pratyaya. NOTE:-Kaiyaṭa reads :-Angasya ityasya svaritattvāpratijñānāt tatra lumatā luptē pratyayē yad angam tasya yat kāryam pratyayanimittam angam anāngam vā tanna bhavati ityarthaḥ. एवमपि सर्वस्वरो न सिध्यति Even then sarvasvara is not secured. àìsa a: Effort has to be made with reference to it. NOTE :–At first it was recognised that angasya of the sūtra Na lumatāṁgasya has svaritattva and hence lumat-lõpa has pratinirdēŝa to añgādhikāra. The difficulties that arose from that interpretation were pointed out by the Vārttikakāra who first supplemented the sūtra by same vārtikas and finally decided to change the sutra thus-Na lumaṭā tasmin. Mahabhāṣyakāra has given to the sutra Na lumatangasya’ the same meaning as is given to Na lumatā tasmin · Na lumatā tasmin’ by discarding the svaritattva of angasya. Even then one defect is noted at the end. From this discussion it is clear that even at the time of Mahābhāṣyakāra it was not definitely known how the Aṣṭādhyāyī was studied in the samhita form. 蕾 अलोऽन्त्यात् पूर्व उपधा ( 1-1-65 ) Whether alaḥ in the sutra is nominative plural or ablative singular is the only point discussed here. Incidentally Vārttikakāra gives reasons for the need of the paribhāṣā “Nānarthakēslõntyavidhir anabhyāsavikārē’ and Mahābhāṣyakāra proves that it is not necessary. किमिदमल्ग्रहणमन्त्यविशेषणम् ? Is the word alaḥ here the viseṣya of antya? एवं भवितुमर्हति It deserves to be so. उपधासंज्ञायामल्ग्रहणमन्त्यनिर्देशश्चेत् सङ्घातप्रतिषेधः

[[212]]

Need for prohibiting sanghata from securing the samjñā if the word alaḥ in the sutra defining upadha has antya for its visesana. उपधासंज्ञायामल्ग्रहणमन्त्यनिर्देशश्चेत् सङ्घातस्य प्रतिषेधो वक्तव्यः । सङ्घतस्यो - पधासंज्ञा प्राप्नोति । If the word alaḥ in the sutra defining upadha has antya for its viŝēṣaṇa, saǹghāta should be prohibited from getting the samjñā. There is chance for upadhāsaṁjñā to the sanghata. तत्र को दोषः ? What harm will set in then ? शास इदङ् हलोः - शिष्टः, शिष्टवान् - सङ्घातस्येत्त्वं प्राप्नोति I will replace the sanghata su by the sutra Sasu idun halōḥ ( 6, 4, 34), so that the forms sistul and sistavān, cannot be secured. यदि पुनरलन्त्याद् इत्युच्यते Suppose alaḥ is taken as nominative plural denoting the jāti al. śanca-aìsīâàìfqaì vafà If so, the final is not restricted. तत्र को दोषः ? What harm is there ? सङ्घातादपि पूर्वस्योपधासंज्ञा प्रसज्येत That which precedes the final sanghata may chance to get the upadhāsaṁjñā. तत्र को दोषः ? What harm is there? शास इदङ् हलोः, शिष्टः शिष्टवान् शकारस्य इत्त्वं प्रसज्येत। सूत्रं च भिद्यते ( If so, έ of sās will be replaced by i by the sutra Śāsa idań halōḥ,’ so that the forms siṣṭaḥ and ŝiṣṭavān cannot be secured. Besides the sūtra has to be modified. NOTE:-The word alaḥ has to be replaced by al. यथान्यासमेवास्तु Let the sūtra remain as it is. ननु चोक्तम् ’ उपधासंज्ञायामल्ग्रहणमन्त्यनिर्देशश्चेत् सङ्घातप्रतिषेधः इति Oh, it has been said that there is need for sanghatapratiṣēdha if alaḥ in upadhāsaṁjñāsūtra is restricted by antyasya. नैष दोषः This difficulty does not arise. NINTH ĀHNIKA—ALÖNTYĀT PURVA UPADHĀ अन्त्यविज्ञानात्सिद्धम् It is accomplished from antyavijñāna. सिद्धमेतत् ‘This is accomplished. कथम् ? How ? अलोऽन्त्यस्य विधयो भवन्तीत्यन्त्यस्य भविष्यति 213 The final element will be operated upon by the application of Alösntyasya’ (1, 1, 52 ). अन्त्यविज्ञानात्सिद्धमिति चेन्नानर्थकेऽलोऽन्त्यविधिरनभ्यासविकारे It cannot be accomplished from ‘Alōntyasya’ since it does not apply to the meaningless other than abhyasavikāra. अन्त्यविज्ञानात्सिद्धमिति चेत् तन्न If it is said that it is accomplished through antyavijñāna, it is not so. कर्तव्या किं कारणम् ? Why : नानर्थकेऽलोन्त्यविधिरनभ्यासविकारे । अनर्थकेऽलोन्त्यविधिर्न इत्येषा परिभाषा On account of the paribhāṣā, ‘Nānarthakē alōntyavidhir anabhyāsavikārē.’ It is necessary to admit the paribhāṣā that alöntyavidhi does not operate in meaningless elements. किमविशेषेण ? Is it without restriction? नेत्याह : No, says he. अनभ्यासविकारे In the modifications other than abhyāsa. अभ्यासविकारान् वर्जयित्वा भृञामित्, अर्तिपिपत्यश्च इति Except the modifications in the abhyasa, as in the operation of the sūtras Bhrñām it’ (7, 4, 76), ’ Artipipartyāśca (7, 4, 79). कान्येतस्याः परिभाषायाः प्रयोजनानि ? What are the benefits accrued from this paribhāṣā ? प्रयोजनमव्यक्तानुकरणस्यात इतौ Benefit is found in the operation of the sutra Avyaktānukaraṇasyāta itāu’ (6, 1, 98).

[[4]]

अव्यक्तानुकरणस्यात इतौ इत्यन्त्यस्य प्राप्नोति । अनर्थ अलोऽन्त्यविधि भवतीति न दोषो भवति । The operation of the sūtra Avyaktānukaraṇasya ata itâu chances to affect the final letter and it is set at naught by the paribhāṣā Anarthake alōntyavidhir na bhavati. नैतदस्ति प्रयोजनम् । आचार्यप्रवृत्तिर्ज्ञापयति नान्त्यस्य पररूपं भवतीति, यदयं नाम्रेडितस्यान्त्यस्य तु वा इत्याह । This does not serve as a prayōjana. The procedure of Acarya (Sūtrakāra) suggests that the final letter alone does not take pararupa, since he reads untyasya tu vā in the sutra Namreditasyāntyasya tu vā’ ( 6, 1, 99). ध्वसोरेद्धावभ्यासलोपश्च (Benefit) in the operation of the sūtra Gheasòr ēt hâu abhyāsalöpaśca (6, 4, 119 ). व्वसोरेद्धावभ्यासलोपश्वेत्यन्त्यस्य प्राप्नोति । अनर्थके अलोन्त्यविधिर्न इति न दोषो भवति । Et and abhyasalōpa in ghu and as chance to happen to the final letter. It is avoided by Anarthake alōntyavidhir na. एतदपि नास्ति प्रयोजनम् । पुनर्लेपवचनसामर्थ्यात् सर्वस्य भविष्यति This, too, does not form a prayojana. They happen to the whole on the strength of the mention of the word lōpa in this sūtra also, (though it may be taken here from the previous sūtra “ Lōpō yi).’ अथ वा शित् लोपः करिष्यते, स ’ शित्सर्वस्य’ इति सर्वादेशो भविष्यति Or the lōpa will be made sit, On account of the sutra ‘Anēkāl śit sarvasya’ (1, 1, 55), there will be sarvādēśa. स तर्हि शकारः कर्तव्यः If so, sakāra is to be read, न कर्तव्यः No, it need not be read. क्रियते न्यास एव द्विशकारको निर्देशो ध्वसोरेद्धावभ्यासलोपश्च इति । Two sakāras are read in the sutra itself thus-Ghvasōrēddhāvabhyāsalōpaśśca. NINTH ĀHNIKA-ALŌNTYĀT PURVA UPADHĀ आपि लोपोsaisaचि (Benefit) in the operation of the sūtra Āpi lõpōskōsnaci. तिष्ठति सूत्रम् ? Is the sūtra read in this form. 215 NOTE: The vārttika seems to suggest that it was the sūtra of Pūrvācāryas and Sūtrakāra has modified it into Hali lōpaḥ since akaḥ and api may be taken by lanuvṛtti from the previous sūtra. अन्यथा व्याख्यायते It is read in another form. आपि हलि लोपः इत्यन्त्यस्य प्राप्नोति । अनर्थके अलोऽन्त्यविधिर्नेति न दोषो भवति । Lōpa of the final of idam may chance to happen if it is followed by ap commencing with a consonant and this difficulty is avoided by Anarthakē alōntyavidhir na’. एतदपि नास्ति प्रयोजनम् । अन एव लोपं वक्ष्यामि This, too, is not a prayōjana. I shall state that this sūtra enjoins the lōpa of an. NOTE :— The sūtra Anāpyakah (7, 2, 112) enjoins that id of idam is replaced by an. तदनो ग्रहणं कर्तव्यम् An should, then, be read in the sutra. न कर्तव्यम् । प्रकृतमनुवर्तते No, it need not be read. It is in this context and is taken here by anuvrtti. क प्रकृतम् : ? What is the sutra in the context wherefrom there is anuvrtti. अनाप्यकः The sūtra ’ Anāpyakah ( 17, 2, 112). तद्वै प्रथमानिर्दिष्टम्, षष्ठीनिर्दिष्टेन चेहार्थः । It is read there in the nominative case; but genetive is needed here. case ‘हलि’ इति एषा सप्तमी अन्निति प्रथमायाः षष्ठीं प्रकल्पयिष्यति तस्मिन्निति निर्दिष्टे पूर्वस्य इति

[[6]]

The word hali which is in the seventh case enables the nominative an to be changed to genetive anaḥ on the capacity of the paribhasa Tasminniti nirdistē pūrvasya’. अत्र लोपोsम्यासस्य C (Benefit) in the operation of the sutra Atra lõpōshhyāsasya’ (7, 4, 58). अत्र लोपो अभ्यासस्य इत्यन्त्यस्य प्राप्नोति । नानर्थके अलोन्त्यविधिरिति न दोषो भवति । The elision of the final of the abhyāsa of mī, mā, ghu, rabha etc. chances to appear by the sutra Atra lõpōsbhyāsasya. It is avoided by the dictum Nanarthakē alōntyavidhiḥ”, एतदपि नास्ति प्रयोजनम् । अत्रग्रहणसामर्थ्यात् सर्वस्य भविष्यति । This, too, is not a prayojana. The lopa occurs to the whole abhyasa on the strength of the word atra read here. अस्त्यन्यद् अत्रग्रहणस्य प्रयोजनम् Another purpose is served by reading atra किम् ? What ? सन्नधिकारोऽपेक्ष्यते इह मा भूत् दधौ ददौ The needed adhikāra of san is suggested, so that the lopa may not take place in dadhāu and dadāu. अन्तरेणाप्यत्रग्रहणं सन्नधिकारमपेक्षिष्यामहे Even without the word atra here, it is possible for us to take the adhikara of san- संस्तर्हि सकारादिरपेक्ष्यते यिषति इति सनि सकारादाविति - इह मा भूत् जिज्ञाप If so, it suggests that it takes place in san commencing with s, so that it may not take place in jijñāpayisati. अन्तरेणाप्यत्रग्रहणं सनं सकारादिमपेक्षिष्यामहे Even without the word atra it is possible for us te take san commencing with s. NINTH ĀHNIKA - ALONTYĀT PŪRVA UPADHA 217 प्रकृतयस्तर्ह्यपेक्ष्यन्ते, एतासां प्रकृतीनां लोपो यथा स्यात् इह मा भूत् पिपक्षति, यियक्षति । , There is need for the suggestion of the stem so that there is lopa of these stems and there is no lopa in pipakṣati and jiyakesati. अन्तरेणाप्यत्रग्रहणमेताः प्रकृतीरपेक्षिप्यामहे Even without the word atra it is possible for us to understand that there is lopa of these stems. विषयस्तर्हि अपेक्ष्यते - मुचोऽकर्मकस्य गुणो वा इति । इह मा भूत् मुमुक्षति गाम् इति The place of operation is then to be suggested, as in Mucōs- akarmakasya guṇī rā’ (7, 4, 57), so that it may not happen in mumukṣati in the sentence mumukṣati gām. अन्तरेणाप्यत्रग्रहणमेतं विषयमपेक्षिप्यामहे Even without the word atra, the place of operation can be suggested. कथम् ? How ? अकर्मकस्येत्युच्यते, तेन यत्रैवायं मुचिरकर्मकः तत्रैव भविष्यति । The word akarmakasya is read and hence the rule operates where the root muc is intransitive. तस्मान्नार्थोऽनया परिभाषया नानार्थकेऽलोन्त्यविधिः इति •

Hence this paribhāṣā Na anarthakē alōntyavidhiḥ’ is not needed. अलोऽन्त्यात् पूर्वोऽलुपधेति वा Or the sutra may be read Alōntyāt pūrvōsl upadhā. अथ वा व्यक्तमेव पठितव्यम् - अलोऽन्त्यात् पूर्वोऽल् उपधासंज्ञो भवति इति Or the sutra should be clearly worded thus:-Alōntyāt pūrvēsl upadhā, so that the al which precedes the final al may take the upadhāsamjna. तत्तर्हि वक्तव्यम् It must be so read then. न वक्तव्यम् - No, it need not be so read. M. 28218 LECTURES ON PATANJALI’S MAHABHASYA अवचना लोकविज्ञानात्सिद्धम् It is decided from the worldly experience without its mention here. अन्तरेणापि वचनं लोकविज्ञानात्सिद्धमेतत् - तद्यथा लोके ‘अमीषां ब्राह्मणानामन्त्यात् पूर्व आनीयताम्’ इत्युक्ते यथाजातीयकोऽन्त्यः तथाजातीयकोऽन्त्यात् पूर्व आनीयते This is decided from the experience of the world even without its mention in the sutra. If it is said that one who precedes the last one among these brahmans may be brought, the person who belongs to the same class as that of the last is alone brought. NOTE: From this it is clear that alah in the sutra is taken to be genetive singular. But Kaiyaṭa mentions that there is no harm even if it is taken to be genetive singular or nominative plural thus:-Sasṭhiprathamayor api na dōṣaḥ. Sasthīpakṣe nirdharanē sasthi…. Prathamabahuvacanapakṣēspi ayam arthaḥ — antyāt pūrvō al upadhāsaṁjña iti - Alaḥ iti jātāu bahuvacanam. afmfafa fafèè qāer (1, 1, 66) तस्मादित्युत्तरस्य (1, 1, 67 ) There are three topics dealt with here: (1) The udāharaṇas for these two sūtras (2) The prayōjana of the word nirdiṣṭē in the sutra. (3) The need for these two sūtras. I किमुदाहरणम् ? What is the udāharana here ? इह तावत् ’ तस्मिन्निति निर्दिष्टे पूर्वस्य’ इति इको यणचि दध्यत्र, मध्वत्र । इह ’ तस्मादित्युत्तरस्य ’ इति द्र्यन्तरुपसर्गेभ्योऽप ईत्द्वीपम्, अन्तरीपं समीपम् । Firstly the udaharana of Tasminniti nirdistē pūrvasya’ is ‘Ikō yanṇ aci’ by which the forms dadhyatra and madhvatra are secured. Then the udaharaṇa of Tasmād ityuttarasya’ is Dvyantarupasargēbhyöspa īt (6, 3, 97) by which the forms dvīpam, antarīpam and samīpam are secured. NINTH AHNIKA-TASIHINNITI… TASMADITI … 219 अन्यथा जातीयकेन शब्देन निर्देशः क्रियते, अन्यथाजातीयक उदाहियते Sūtra is read with one word and udaharana is given containing another. NOTE: The objection is that the words tasmin and tasmāt which are found in the paribhāṣāsūtras are not found in the udāharanasūtras. NOTE:2. The pratyaya thai suggests prakaratva and the pratyaya jātīyar, prakāravattva; hence the expression anyajātīyakena is better than anyathājātīyakēna. किं तर्हि उदाहरणम् ? What, then, is the udāharana? इह तावत् तस्मिन्निति निर्दिष्टे पूर्वस्य इति तस्मिन्नणि च युष्माकास्माको इति । तस्मादित्युत्तरस्येति तस्माच्छसो नः पुंसि इति । Firstly the udāharaṇa of Tasminniti nirdiṣṭē pūrvasya’ is Tasminnani ca yuṣmākāsmākāu’ (4, 3, 2) and that for • Tasmād ityuttarasya’ is ‘Tasmacchasi nah puinsi’ ( 6, 1, 103 ) इदं चाप्युदाहरणम् – ‘इको यणचि’, ‘द्वयन्तरुपसर्गेभ्योऽप ईत्’ इति These too are the udāharana - ‘Ikā yan aci’, ’ Doyantarupasargibhyāspa it. काथम् ? How ? ; सर्वनाम्नाऽयं निर्देशः क्रियते सर्वनाम च सामान्यवाचि तत्र सामान्ये निर्दिष्टे विशेषा अप्युदाहरणानि भवन्ति । Mention is here made through a pronoun; pronoun denotes genus; when the genus is referred to, individual cases too appear as udāharaṇas. NOTE:-Siddhāntavādin tells us that tasmin iti means saptamī and tasmād iti means pañcamī, since Sūtrakāra has said that generally a word in Aṣṭādhyāyī refers to its form and since śāstrakāras have taken that the word iti changes the meaning of the word. Cf. Itisabdaḥ padarthaviparyāsakṛt. किं पुनः सामान्यं, को वा विशेषः ? What, then, is genus and what is individuality ? गौः सामान्यं, कृष्णो विशेषः Cow is genus and a black one is individuality.

[[220]]

न तर्हि इदानीं कृष्णः सामान्यं भवति, गौर्विशेषो भवति ? Does not then krsna become genus and gauḥ individuality? भवति च It may also be so. यदि तर्हि सामान्यमपि विशेषः, विशेषोऽपि सामान्यं, सामान्यविशेषौ न प्रकल्पेते । f, then, sāmā nya can be viŝēṣa and vice versa, it is not possible to decide whether one denotes genus or individuality. प्रकल्पेते च They can be decided. कथम् ? How ? विवक्षातः From the desire of the speaker. यदाऽस्य गौः सामान्येन विवक्षितो भवति कृष्णो विशेषत्वेन, तदा गौः सामान्यं कृष्णो विशेषः । यदा कृष्णः सामान्येन विवक्षितो भवति गौविशेषत्वेन विवक्षितः, तदा कृष्णः सामान्यं गौर्विशेषः । If it is his desire that go should denote genus and krsna should denote individuality, gō denotes genus and kṛśna individuality. If, on the other hand, it is his desire that kṛṣṇa should denote genus and gō individuality, krśna denotes genus and gō individuality. अपर आह प्रकल्पेते च Another says that they can be decided कथम् ? How ? पितापुत्रवत् Like father and son. तद्यथा - स एव कञ्चित्प्रति पिता भवति कञ्चित्प्रति पुत्रो भवति । एवमिहापि स एव कञ्चित्प्रति सामान्यं कञ्चित्प्रति विशेषः It is illustrated thus:-The same person is father to one and son to another. So also the same thing may be considered genus with reference to one and individuality with reference to another. एते खल्वपि नैर्देशिकानां वार्त्ततरका भवन्ति ये सर्वनाम्ना निर्देशाः क्रियन्ते । एतैर्हि बहुतरकं व्याप्यते । 221 NINTH ĀHNIKA-TASMINNITI… TASMĀDITI … Those that are referred to by pronouns are found most suitable; for their range is wide. NOTE:-Nāgēśabhaṭṭu reads against nāirdēśikānām— bōdhrprayōjanakānām sabdānām madhye. II अथ किमर्थमुपसर्गेण निर्देशः क्रियते ! What for is the word nirdiṣte used in the sūtra ? NOTE: 1. Even though the expression upasargēna nirdēśaḥ means mention of upasarga, Kāiyaṭa tells us that the question is not why diṣte alone is not used, since the root diś without the preposition is dānārthaka. NOTE: 2. Even though Atha kimartham upasargēna nirdēśaḥ kriyatē’ here, and Atha nirdiṣṭagrahanam kimarthum later on, convey the same meaning, the latter serves as the introduction to the varttika Nirdistagrahanam ananaturyartham’ and this is the additional information given by the Mahābhāṣyakāra on the same. € शब्दे सप्तम्या निर्दिष्टे पूर्वस्य कार्यं यथा स्यात्, अर्थे मा भूत् जनपदे, अतिशायने इति । So that the karya may take place to the preceding one if sabda is denoted by the saptamyunta and not if artha is denoted by the same as in janapadē, atiśāyanē. NOTE:-Janapade and atiśāyanē in the sutras Janapade lup (4, 2, 81) and Atiśāyanē tamabiṣṭhanau (5, 3, 55) denote artha and not sabda. किं गतमेतदुपसर्गेण, आहोस्वित् शब्दाधिक्याद् अर्थाधिक्यम् ? Is this understood through the capacity of the upasarga in the word nirdiṣṭē or by the whole word nirdiṣte following the dictum Śabdādhikyād arthādhikyam ? ’ गतमित्याह ‘It is understood (through upasarga)’, says he. कथम् How ?

[[222]]

निरयं बहिर्भावे वर्तते - तद्यथा निष्क्रान्तो देशाद् निर्देश :बहिर्देश इति गम्यते शब्दश्च शब्दाद् बहिर्भूतः, अर्थोऽवहिर्भूतः । This upasarga denotes bahirbhāva (outside existence). Hence nirdēśaḥ is derived thus:niṣkrāntō dēsāt and bahirdēsa is understood from it. Sabda is outside the range of another sadba; but artha of sabda is not outside its range. अथ निर्दिष्टग्रहणं किमर्थम् ? What purpose, is then, served by the word nirdiṣṭa ? निर्दिष्टग्रहणमानन्तर्यार्थम् The word nirdista is for anantarya. निर्दिष्टग्रहणं क्रियते । आनन्तर्यार्थम् - आनन्तर्यमात्रे कार्यं यथा स्यात् - इको यणचि - दध्यत्र, मध्वत्र; इह मा भूत् समिधो, समिधः, पदों, दृषदः । The word nirdiṣṭa is read. For the sake of anantarya-so that kārya may take place to the immediately associated, as in dadhyatra, madhvatra from the sūlra ‘Ikō yaṇ aci’ and not to one not immediately preceding or following, as in samidhāu, samidhaḥ, dṛṣadāu, dṛṣadaḥ. NOTE:-Kaiyata does not agree with the prayojana of the word nirdista suggested by Mahābhāṣyakura and says that, in that case, the sutra should have been read thus - Tasminniti sabdē pūrvasya. But it seems that the views of Vārttikakāra and Muhabhaṣyakāra do not contradict each other. [1] किमर्थं पुनरिदमुच्यते ? What for are these siūtras read? NOTE:-Kaiyaṭa reads:-Kim niyamurtham atha ṣasthipraklptyartham iti praśnaḥ, तस्मिंस्तस्मादिति पूर्वोत्तरयोर्योगाविशेषान्नियमार्थं वचनं दध्युदकं पचत्योदनम् Since saptamīvibhakti and pañcamīvibhakti can both have the relationship of pūrvatva and uttaratva, this statement (i.e. the two sūtras) is for niyama, as in dadhyudakam and pacatyödanam. तस्मिंस्तस्मादिति पूर्वोत्तरयोर्योगयोरविशेषात् नियमार्थोऽयमारम्भः NINTH AHNIKA-TASMINNITI TASMĀDITI … 223 + Since saptamivibhakti and pañcamivibhakti can have equally the relationship of purvatva and uttaratva, the reading of these sutras is for niyama. ग्रामे देवदत्तः, पूर्वः पर इति सन्देहः । ग्रामाद् देवदत्तः, पूर्वः पर इति सन्देहः In the statement Grāmē Devadattaḥ,’ there is the doubt whether the relationship between grāma and Devadatta is pūrvatva or paratva. (Similarly) in the statement Grāmād Devadattaḥ,’ there is the doubt whether the relationship between grāma and Devadatta is pūrvatva or paratva. एवमिहापि ‘इको यणचि ’ - दध्युदकं, पचत्योदनम्, उभाविकौ उभावचौ; अचि पूर्वस्य अचि परस्य इति सन्देहः । ’ तिङ्ङतिङः ’ इति अतिङः पूर्वस्य अतिङः परस्य इति सन्देहः । . 霾 So also here in the examples dadhyudakam and pacatyōdanam of the sūtra ‘Ikō yan aci’ both are iks and both are acs. There is the doubt whether it is aci pūrvasya’ or ‘aci parasya.’ In the sūtra ‘Tinnatiñaḥ’ there is the doubt whether it is ‘atiñaḥ pārrasya’ or ‘aliñaḥ parasya.’ NOTE-It deserves the consideration of scholars whether the expressions dadhyudakam and pacatyōdanam in the vārttika and the phrase dadhyudakam… ubhāvacāu in the bhāṣya are interpolations, since similar expressions relating to the sutra ‘Tinnatiñaḥ’ are absent. इष्यते चात्र अचि पूर्वस्य स्याद् अतिङश्च परस्य इति । तच्चान्तरेण वचनं न सिध्यतीति नियमार्थं वचनम् । एवमर्थमिदमुच्यते And it is desired here to take purvasya with aci and parasya with atinaḥ. Since it cannot be accomplished without its being mentioned, the reading of the sūtras is for the sake of niyama. It is for this they are read. अस्ति प्रयोजनमेतत् ? Is this the prayojana ? किं तहींति ? What then ? अथ यत्रोभयं निर्दिश्यते, किं तत्र पूर्वस्य कार्यं भवति आहोस्वित् परस्येति It is to decide whether, when both are mentioned in a sūtra, the karya happens to that which precedes or to that which follows. 224 LECTURES ON PATANJALI’S MAHĀDHĀSTA उभयनिर्देशे विप्रतिषेधात्पञ्चमीनिर्देशः If both are read, the latter sūtra operates on account of vipratisedha. उभयनिर्देशे विप्रतिषेधात् पञ्चमीनिर्देशो भविष्यति The latter sutra will operate through cipratizēdha if both are read. NOTE: Kaiyata reads Sutrapāthāpēkṣayā puratvasya vyavasthāpakatvam’ to meet the objection that, in karyakālapaksa, there is no paurvaparya and consequently vipratisedha cannot operate. किं प्रयोजनम् ? What is the prayājaun ? प्रयोजनमतो लसार्वधातुकानुदात्तत्वे Prayōjana, from this, is found with reference to the anudattatra of lasārvadhātuka. वक्ष्यति ’ तास्यादिभ्योऽनुदात्तत्वे सप्तमीनिर्देशोऽभ्यस्तसिजर्थः ’ इति । तस्मिन् क्रियमाणे, तास्यादिभ्यः परस्य लसार्वधातुकस्य, लसार्वधातुके परतस्तास्यादीनाम् इति सन्देहः । तास्यादिभ्यः परस्य लसार्वधातुकस्य । C (Vārttikakāra) is going to read (under the sutra Tāsyanudāttēt … ( 6, 1, 186 ) the vārttika Tasyādibhayāsnudāttatvā saptaminirdēśōsbhyastasijarthaḥ’. If it is done (i. e. if lasārvadhātukē is read), there arises the doubt whether the karya is to lasārvadhātuka following tāsyādi or to tūsyādi followed by lasārvadhātuka. (From vipratiṣēdha) it is decided that it is to lasārvadhatuka following tasyadi. बहोरिष्टादीनामादिलोपे (Benefit is ) with reference to the ādilōpa of istha etc. after bahu. बहोरुत्तरेषामिष्ठेमेयसाम्, इष्ठेमेयःसु परतः बहोः इति सन्देहः । बहोरुत्तरेषा - मिष्ठेमेयसाम् । There is the doubt whether the kārya is to iṣṭhā, imā and īyas following bahu or to bahu when followed by isṭhā, imā and īyas and it is decided that it is to isthā, imā, and īyas follow ing bahu. NINTH ĀHNIKA-TASMINNITI TASMĀDITI … 225 NOTE:The sutra under reference is Bahōr lōpō bhữ ca bahōḥ (6, 4, 158). Iṣṭhēmēyaḥsu is found in (6, 4, 154). If the lōpa mentioned in the sutra is to bahu, there is anuvṛtti to isthēmēyaḥsu as it is; if, on the other hand, the lōpa is to istha etc., there should be anuvṛtti to iṣṭhēmēyasām. It is not so found in that sūtra The saptami there has to be changed to saṣṭhi. a (Benefit is) with reference to nit after gō. गोतः परस्य सर्वनामस्थानस्य, सर्वनामस्थाने परतो गोतः इति सन्देहः । गोतः परस्य सर्वनामस्थानस्य There is the doubt whether the nidradbhāva is to sarvanāmasthāna following gō or to gō followed by sarvanāmasthāna and it is decided that it happens to the sarvanāmasthāna following gō. NOTE: There is the word sarvanāmasthānē in (7, 1,86). It is taken here by anuvṛtti and changed to sarvanāmasthānasya. रुदादिभ्यः सार्वधातुके (Benefit is) with reference to sārvadhātuka after rudādi. zankea: qrea ardurgaea, ardargè qza: zardianfèfa erde: 1 रुदादिभ्यः रुदादिभ्यः परस्य सार्वधातुकस्य । There is the doubt whether iḍāgama is to the sarvadhātuka following rudādi or to rudādis followed by sārvadhātuka and it is decided that it is to the sārvadhātuka following rudādi. आने मुगीदासः (Benefit is) with reference to it in the sutra Idāsaḥ (7, 2, 83) following Ane muk (7, 2, 82). आनस्य आस उत्तरस्य आनस्य, आने परत आसः इति सन्देहः । आस उत्तरस्य There is the doubt whether ittva happens to āna following ās or to as followed by ana and it is decided that it is to ana following us. M. 29

[[226]]

NOTE:-Anë, after anuvṛtti, is changed to anasya.
enía adara: आमि सुद्
(Benefit is) with reference to suṭ in the sūtra nāmnaḥ sut’ (7, 1, 52).
• Āmi sarva-
सर्वनाम्नः उत्तरस्यामः, आमि परतः सर्वनाम्नः इति सन्देहः । सर्वनाम्न
उत्तरस्यामः ।
There is the doubt whether the suṭ is to am following sarvanāma or to sarvanāma followed by am and it is decided that it is to ām following sarvanāma.
घेर्डित्याण्नद्याः
(Benefit is) with reference to adḍāgama in the sūtra ‘Āṇ nadyāḥ’ (7, 3, 112) following the sutra Ghēr niti.’
•
aur zekqi fearų, fscy qraì aur gfà acàɛ: | aur satqi fearg | Doubt arises whether aḍagama is to its following nadyanta or to nadyanta followed by hits and it is decided that it is to nits following nadyanta.
NOTE:-There is anuvṛtti to niti in the sūtra ’ Ān nadyāḥ.’
याडापः
(Benefit is) with reference to yāḍāgama in the sūtra ‘Yaḍ apaḥ’ (7, 3, 113).
आप उत्तरस्य ङितः, ङिति परत आप इति सन्देहः । आप उत्तरस्य ङितः । Doubt arises whether the yāḍāgama is to nit following ap or to ap followed by nit and it is decided that it is to it following āp.
NOTE:-There is anuvrtti to niti from the sutra Ghēr niti (7, 3, 111).
ङमो हस्वादचि ङमुनित्यम्
(Benefit is) with reference to namuṭ in the sūtra.
ङम उत्तरस्याचः, अचि परतो ङम इति सन्देहः । ङम उत्तरस्याचः
Doubt arises whether namuṭ is to the ac following nam or to the nam followed by ac and it is decided that it is to the ac following nam.
NINTH ĀHNIKA-TASMINNITI TASMĀDITI …
विभक्तिविशेष निर्देशानवकाशत्वादविप्रतिषेधः
…
227
Impropriety of vipratisedha on account of anavakāśatva of vibhakti-visisa-nirdeśa.
विभक्तिविशेषनिर्देशस्य अनवकाशत्वाद् अयुक्तोऽयं विप्रतिषेधः । सर्वत्रैवात्र कृतसामर्थ्या सप्तमी, अकृतसामर्थ्या पञ्चमी इति कृत्वा पञ्चमीनिर्देशो भविष्यति ।
This vipratiṣēdha is not proper since the mention of a particular vibhakti (pañcami) is not put to use. The saptami, in all cases here, has been made use of and pañcami is not so and hence the karya of pañcami will take place.
यथार्थ वा षष्ठीनिर्देशः
(Need for ) the mention of sasthāī to every visaya.
यथार्थं वा षष्ठीनिर्देशः कर्तव्यः । यत्र पूर्वस्य कार्यमिष्यते तत्र पूर्वस्य षष्ठी
कर्तव्या; यत्र परस्य कार्यमिष्यते तत्र परस्य षष्ठी कर्तव्या ।
There is need to use ṣaṣṭhi after every viṣaya. Ṣaṣṭhī should be suffixed to the former, if there is kārya to it and ṣṣasthi should be suffixed to the latter if there is kārya to it.
स तर्हि तथा निर्देशः कर्तव्यः Then it should be read accordingly.
न कर्तव्यः । अनेनैव प्रक्लृप्तिर्भविष्यति तस्मिन्निति निर्दिष्टे पूर्वस्य षष्ठी, तस्मादित्युत्तरस्य षष्ठीति ।
No, it need not. It is decided by this : Where there is mention of saptami, ṣaṣṭhī is to that which precedes and where there is mention of pañcami, ṣaṣṭhī is to that which follows.
तत्तर्हि षष्ठीग्रहणं कर्तव्यम् If so, sastha is, then, to be read. न कर्तव्यम् । प्रकृतमनुवर्तते
No, it need not be read. It is taken by anuvṛtti since it is in this prakarana.
क प्रकृतम् ?
What is the sūtra in the context whence it is taken by anuvṛtti ?
षष्ठी स्थानेयोगा इति The sūtra Sasthi sthānēyoga.228
LECTURES ON PATAÑJALI’S MAHABHAṢYA
प्रकल्पकमिति चेत् नियमाभावः
If it is prakalpaka, there cannot be niyama.
प्रकल्पकमिति चेद् नियमस्याभावः । उक्तं चैतत् नियमार्थोऽयमारम्भः
If it is taken as the suggestive element of the anuvṛtti of ṣaṣṭhī, it cannot be taken to suggest niyama. But it was said that this attempt (the reading of the two siūtras) is for niyama.
प्रत्ययविधौ खल्वपि पञ्चम्यः प्रकल्पिकाः स्युः
Besides the pañcamis may chance to become prakalpikas in pratyayavidhi.
तत्र को दोषः ? What harm is there ?
‘गुप्तिज्किच्यः सन् ’ - गुप्तिज्ञ्यः इत्येषा पञ्जमी ’ सन्’ इति प्रथमायाः
षष्ठीं प्रकल्पयेत्, तस्मादित्युत्तरस्येति
'
The pañcamī gup-tij-kidbhyal in the sūtra (Gup-tij-kidbhyah san ’ ( 3, 1, 5 ) will enable the prathamā san to change to sastha on the strength of the sūtra Tasmād ityuttarasya.”
अस्तु Let it be .
न कश्चिदन्य आदेशः प्रतिनिर्दिश्यते
No other is enjoined as ādēśa.
तत्रान्तर्यतः सनः सन्नेव भविष्यति

San itself may become the ādēsa of san through closest similarity. नैवं शक्यम् । तत्र ’ इत्संज्ञा न प्रकल्पेतं । उपदेश इतीत्संज्ञोच्यते It is not possible. N of san cannot there be considered it (since the second san is only an ādēśa and not an upadēśa). It-saṁjñā is enjoined only when it is in upadēśa. प्रकृतिविकाराव्यवस्था च Non-discrimination of prakṛti and vikāra also. प्रकृतिविकारयोश्च व्यवस्था न प्रकल्पते इको यणचि, अत्येषा सप्तमी यणिति प्रथमायाः षष्ठीं प्रकल्पयेत् तस्मिन्निति निर्दिष्टे पूर्वस्य इति । "

  1. Bombay Edition omits तत्र NINTH AHNIKA - TASIHINNITI TASMADITI … 229 Discrimination of prakṛti and vikāra cannot be secured. In the sutra Ikō yaṇ aci, the saptami aci may enable the prathamā yan to be changed to sasthi on the strength of Tasminniti nirdiste pūrvasya. ’ सप्तमीपञ्चम्योश्च भावादुभयत्र षष्ठीप्रक्लप्तिस्तत्रोभयकार्य प्रसङ्गः The presence of both saptami and pañcami enables sasthipraklpti both ways and hence there is chance for the karya of both to set in. } सप्तमीपञ्चम्योश्च भावादुभयत्रैव षष्ठी प्राप्नोति । तास्यादिभ्य इत्येषा पञ्चमी लसार्वधातुक इत्यस्याः सप्तम्याः षष्ठीं प्रकल्पयेत् तस्मादित्युत्तरस्येति । तथा लसार्वधातुक इत्येषा सप्तमी तास्यादिभ्यः इति पञ्चम्याः षष्ठीं प्रकल्पयेत् तस्मिन्निति निर्दिष्टे पूर्वस्येति । Since both saptami and pañcamī exist, there is chance for ṣasthi both ways. The pañcamī tāsyādibhyaḥ may change the saptamī lasārvadhātukē into ṣaṣṭhī on the strength of Tasmād ityuttarasya. Similarly the saptamī lasārvadhātukē may change the pañcami tasyadibhyaḥ into sasthi on the strength of Tasminniti nirdistē pūrvasya. तत्र को दोषः ? What is the harm there ? तत्रोभयकार्यप्रसङ्गः - उभयोः कार्यं तत्र प्राप्नोति Chance for ubhayakārya there-The kārya of both may chance to appear there. नैष दोषः This difficulty (i. e. the four objections raised above) will not arise. यत्तावदुच्यते प्रकल्पकमिति चेन्नियमाभाव इति, माभून्नियमः With reference to the first objection, ‘Prakalpakam iti cēd niyamābhāvah’, let there be no niyama. सप्तमीनिर्दिष्टे पूर्वस्य षष्ठी प्रकल्प्यते पञ्चमीनिर्दिष्टे परस्य । यावता सप्तमीनिर्दिष्टे पूर्वस्य षष्ठी प्रकल्प्यते एवं ’ पञ्चमीनिर्दिष्टे परस्य । नोत्सहते सप्तमीनिर्दिष्टे परस्य कार्य भवितुं नापि पञ्चमीनिर्दिष्टे पूर्वस्य । When there is saptaminirdeśa, ṣaṣṭhiprakalpanam is to that which precedes, and when there is pañcamīnirdeśa, sasthi-
  2. Bombay Edition omits एवम्

[[230]]

In the manner in prakalpanam is to that which follows. which there is saṣṭhīprakalpanam to the purva when there is saptaminirdesa, there is sasthiprakalpanam to the para when there is pañcaminirdeśa. When there is saptaminirdesa, it is not possible for the para to get the kūrya and when there is pañcamīnirdeśa, it is not possible for the pitrve to get the kārya. यदप्युच्यते ’ प्रत्ययविधौ खल्वपि पञ्चम्यः प्रकल्पिकाः स्युः’ इति, सन्तु प्रकल्पिकाः With reference to the second objection Pratyayavidhāu khalvapi pañcamyah prakalpikūh syul’, let them become prakalpikas. ननु चोक्तं ’ गुप्तिकिञ्चः सन्’ इत्येषा पञ्चमी सन्निति प्रथमायाः पष्ठीं प्रकल्पयेत् तस्मादित्युत्तरस्येति । Oh, it was said that the pañcami (up-tij-kidbhyah in the sūtra Gup-tij-kidbhyaḥ san’ will enable the prathamā san to change to ṣaṣṭhi on the strength of Tasmad ityuttarasya’. C परिहृतमेतत् न कश्चिदन्य आदेशः प्रतिनिर्दिश्यते, तत्रान्तर्यतः सनः सन्नेव भविष्यति इति । This was answered thus:There is no other ādēsa that is enjoined and san itself may become the adēśa of san there through close similarity. ननु चोक्तं, नैवं शक्यम् इत्संज्ञा न प्रकल्पेत, उपदेश इतीत्संज्ञेोच्यते इति । Oh, it was raised as the objection that it was not possible for n to get the it-samjñā, since it is enjoined only in upadesa. स्यादेष दोषो यदीत्संज्ञा आदेशं प्रतीक्षेत । तत्र खलु कृतायामित्संज्ञायां लोपे च कृते, आदेशो भविष्यति । उपदेश इति हि इत्संज्ञोच्यते । This objection may stand if it-saṁjñā has to wait for ādēsa. Adēśa takes place after the achievement of it-saṁjñā and its consequent elision. For it-saṁjñā is said to have reference only in upadeśa. 7 अथ वा नानुत्पन्ने सनि प्रक्लृप्त्या भवितव्यम् । यदा चोत्पन्नः सन् तदा कृतसामर्थ्या पञ्चमीति कृत्वा प्रक्लप्तिर्न भविष्यति । NINTH AHNIKA - TASMINNITI… TASMĀDITI … 231 Or there is no chance for saṣṭhiprakalpana so long as san does not make its appearance. Even if it has made its appearance, there is no chance for praklpti, since pañcami has played its part in enabling the san go along with the root. 1 यदप्युच्यते प्रकृतिविकाराव्यवस्था च इति, तत्रापि कृता प्रकृतौ षष्ठी इक इति विकृतौ प्रथमा यणिति । यत्र च नाम सौत्री षष्ठी नास्ति, तत्र प्रक्लृप्त्या भवितव्यम् । With reference to the third objection prakṛtivikārāvyavasthā- ca’ there is ṣaṣṭhī in the prakṛti in the form of ikaḥ and there is prathamā in the vikṛti in the form of yan. There is need for praklpti only if there is no sasthi in the sutra. अथ वा अस्तु तावद् इको यणचि इति नाम सौली षष्ठी । यदि चेदानीम् अत्यषा सप्तमी यणिति प्रथमायाः षष्ठीं प्रकल्पयेत् तस्मिन्निति निर्दिष्टे पूर्वस्य इति अस्तु । न कश्चिदन्य आदेशः प्रतिनिर्दिश्यते ; तत्र आन्तर्यतः यणो यणेव भविष्यति । Or let the sūtra be ‘Ikā yar aci’ where there is sasthi. If, then, the saptami aci changes the prathama yan into ṣasthi yanak, let it do so. Since no other ādēŝa is mentioned with reference to it, yan becomes the adeśa of yan through close similarity. यदप्युच्यते ‘सप्तमीपञ्चम्योश्च भावादुभयत्र षष्ठीप्रक्लप्तिस्तत्रो भय कार्यप्रसङ्गः ’ इति, नैष दोषः The fourth objection ’ Saptami - pañcamyosca bhāvād ubhayatra sasthipraklptiḥ tatra ubhayakāryaprasangaḥ’ cannot stand. आचार्यप्रवृत्तिर्ज्ञापयति ‘नोभे युगपत्प्रकल्पिके भवतः’ इति यदयम् ‘एकः पूर्वपरयोः’ इति पूर्वपरग्रहणं करोति । , The procedure of Acārya (Sūtrakāra) suggests that both cannot be prakalpikā at the same time, since he reads pūrvapara in the sūtra Ekak pūrvaparayik’. NOTE:-In the opinion of the Vārttikakāra the two sūtras are for niyama and not for saṣṭhipraklpti, since he raises objections against the latter. But Mahābhāṣyakāra answers them. Whether he has leaning towards saṣṭhīpraklptipakṣa in preference to niyamapakṣa, it is not easy to discern. 1, Bombay Edition reads अत्रापि

[[232]]

स्वं रूपं शब्दस्याशब्दसंज्ञा ( 1-1-68) There are three topics here:-(1) What is the use of the word rūpam in the sūtra ? (2) What is the need for this sūtra ? (3) Mention of contrivances to refer to risesus, paryāyas etc. I रूपग्रहणं किमर्थम् ? न ‘स्वं शब्दस्याशब्दसंज्ञा भवतीत्येव रूपं शब्दस्य संज्ञा भविष्यति ? न ह्यन्यत्स्वं शब्दस्यास्त्यन्यद् अतो रूपात् What for is the word rupa? If the sūtra is read • Svam sabdasya asabdasamjñā’, does not ripa become the bodhya of sabda? For the sva of subda is not different from its rupa. NOTE : -Nāgēsabhatta reads : - Saijñasabdah bādhyaparah, karmavyutpatteh. एवं तर्हि, सिद्धे सति यद्रूपग्रहणं करोति, तद् ज्ञापयत्याचार्यः अस्त्यन्यद्रूपात् स्वं शब्दस्येति । If so, from the fact that Acārya has read rupa even though its purpose is served by the word sva, he suggests that the sva of śabda is something other than rupa. किं पुनस्तत् ? What is it then ? अर्थःMeaning किमेतस्य ज्ञापने प्रयोजनम् ? What is the prayojana of this suggestion? अर्थवद्ग्रहणे नानर्थकस्येत्येषा परिभाषा न कर्तव्या भवति The paribhāṣā be read. Arthavadgrahanē nānarthakasya’ need not II किमर्थं पुनरिदमुच्यते ? What is the need for this sūtra? शब्देनार्थगतेरर्थे कार्यस्यासम्भवात् तद्वाचिनः संज्ञाप्रतिषेधार्थं स्वरूपवचनम् The mention of the sutra Svam rūpam etc.’ is to prevent the operation of the saṁjñā towards the words conveying the meaning conveyed by this sabda, since sabda denotes meaning and karya is away from the range of the meaning. NINTH ĀHNIKA-SVAM RŪPAM SABDASYĀSABDASAMJÑĀ 233 शब्देनोच्चारितेनार्थो गम्यते - गामानय, दध्यशान इति अर्थ आनीयते, अर्थश्च भुज्यते । The meaning is understood when sabda is expressed. For instance when one says Gām ānaya’, the meaning of the word gō is brought and when one says ‘Dadhi aśāna’, the meaning of the word ( curd) is taken in. अर्थे कार्यस्यासम्भवात् - इह च व्याकरणे अर्थे कार्यस्यासम्भवः । ‘अग्नेर्दक्’ इति न शक्यते अङ्गारेभ्यः परो ढक् कर्तुम् On account of the kārya not affecting the meaning-Here, in grammar, the rule does not operate on the meaning of sabdaFrom the sūtra ‘Agnēr dhak’, it is not possible to suffix the red-hot charcoal with the pratyaya ḍhak. , शब्देनार्थगतेः, अर्थे कार्यस्यासम्भवात् यावन्तः तद्वाचिनः शब्दाः तावद्भ्यः सर्वेभ्य उत्पत्तिः प्राप्नोति । इष्यते च तस्मादेव स्याद् इति । तचातरेण यत्वं न सिध्यतीति तद्वाचिनः संज्ञाप्रतिषेधार्थं स्वरूपवचनम् । एवमर्थमिदमुच्यते । Since meaning is suggested from the word and the rules of grammar do not operate on artha, it is possible for them to operate on all words which have the same meaning as the word mentioned. It is desired that it should operate only on the word that is mentioned. Since it cannot be accomplished without effort, the expression svam rūpam is read so that the samjñā may be prevented from reaching all the words having the same meaning other than the word mentioned. The sutra is read to serve this purpose. न वा शब्दपूर्वको ह्यर्थ सम्प्रत्ययस्तस्मादर्थनिवृत्तिः No, knowledge of artha along with sabda; hence non-applica - tion to the words having the same meaning. न वैतत् प्रयोजनमस्ति No, this is not the purpose served by the sūtra. किं कारणम् ? Why ? शब्दपूर्वको ह्यर्थे सम्प्रत्ययः The knowledge in artha is associated with sabda. M. 30

[[4]]

आतश्च शब्दपूर्वकः Hence it is preceded by the knowledge of sabda योऽपि सावाहूयते नाम्ना, नाम च यदानेन नोपलब्धं भवति तदा पृच्छति ‘किं भवानाह’ इति । शब्दपूर्वक चार्थस्य सम्प्रत्ययः । • What did you When one is addressed by his name, he says, say?’ when he does not catch the word. Hence the knowledge of artha is preceded by that of sabda. इह च व्याकरणे शब्दे कार्यस्य सम्भवः, अर्थेऽसम्भवः । तस्मादर्थस्य निवृत्ति - भविष्यति । Here, in grammar, operation of rules relates only to sabda and not to artha. Hence there will be non-application (of them) to words having the same meaning. इदं तर्हि प्रयोजनम् अशब्दसंज्ञेति वक्ष्यामीति इह मा भूत् ‘दाधा घ्वदाप्’ तरप्तमपौ घः’ इति This, then, is the prayōjana that the operation of the rules may not happen to the words ghu and għaḥ mentioned in the sūtras ‘Dādhāghvadāp’ ‘Taraptamapau ghaḥ’ on the strength of aśabda-saṁjñā in the sūtra. शब्दसंज्ञाप्रतिषेधानर्थक्यं वचनप्रामाण्यात् Non-need of sabdasaṁjñāpratiṣēdha on account of the validity of vacana. 1 शब्दसंज्ञाप्रतिषेधश्वानर्थकः It is unnecessary to prohibit the samjñā towards the words ghu, ghah etc. शब्दसंज्ञायां स्वरूपविधिः कस्मान्न भवति ? How is it that the dictum ‘Svam rūpam sabdasya’ does not operate in sabdasamjñas (like ghru) ? वचनप्रामाण्यात् - शब्दसंज्ञावचनसामर्थ्यात् । On account of the validity of vacana, on account of the capacity of the sutras enunciating the saṁjñās (like ghu etc.)

  1. Bombay Edition reads शब्दसंज्ञायाः प्रतिषेधः NINTH ĀHNIKA-SVAM RŪPAM SABDAŚYĀŚABDASAMJÑĀ 235 ननु च वचनप्रामाण्यात् संज्ञिनां सम्प्रत्ययः स्यात्, स्वरूपग्रहणाच्च संज्ञायाः । Oh! let the recognition of the samjñins (of ghu) take place from vacanaprāmāṇya and let the recognition of samjña (like ghu) too take place from this-the svarūpagrahaṇasūtra. एतदपि नास्ति प्रयोजनम्। आचार्यप्रवृत्तिर्ज्ञापयति शब्दसंज्ञायां न स्वरूपविधिर्भवतीति यदयं ’ ष्णान्ता षट्’ इति षकारान्तायाः सङ्यायाः षट्संज्ञां शास्ति; इतरथा हि वचनप्रामाण्याच्च नकारान्तायाः सङ्यायाः सम्प्रत्ययः स्यात्, स्वरूपग्रहणाच्च षकारान्तायाः । This, too, is not a prayojana. The procedure of Acārya suggests that there is no svarūpavidhi in śabdasaṁjñā, since he gives the samjna ṣat to the word ending with $ (i. e. ṣaṣ itself) by the sūtra ‘Snāntā sat’ (!, 1, 24 ). Otherwise the samjna would reach the words ending in n through vacanaprāmāṇya and the word ending in s (sas) through svarupagrahana नैतदस्ति ज्ञापकम् । न हि षकारान्ता संज्ञा अस्ति This is not a jñāpaka; for the saṁjñā does not end in ṣ. का तर्हि ? What then does it end in ? डकारान्ता It ends in d. असिद्धं जश्त्वं, तस्यासिद्धत्वात् षकारान्ता | Jaśtva is asiddha and hence it is to be taken to end in ṣ. मन्त्राद्यर्थम् For the sake of mantra etc. 1 मन्त्राद्यर्थं तर्हीदं वक्तव्यम् । मन्त्रे, ऋचि, यजुषि इति यदुच्यते तन्मन्त्र- शब्दे ऋक्शब्दे यजुः शब्दे च मा भूत् । If so, there is need for this sūtra for the sake of mantra etc. That which is said with reference to mantra, rk and yajus, should not operate on the words mantra, ṛk and yajus. NorE :1. Nagesabhatta reads :Jñāpakam Sastrīyaśabdasaṁjñāyām na svarupagrahaṇam ityartham bodhayitum, na tu sabdarthake ityāśayēna āha bhāṣyē-mantrādyartham iti.
  2. Bombay Edition omits this Vārttika.

[[236]]

NOTE:-2. The words mantre, rei and yajuṣi are read in the following surus:-Mantrē sōma… (6, 3, 131), Rei tu… (6, 3, 133), yajuṣyēkēṣām (8, 3, 104). मन्त्राद्यर्थमिति चेच्छास्त्रसामर्थ्यादर्थगतेः सिद्धम् If it is read for the sake of mantra etc., it is decided by arthagati through śāstrasāmarthya. मन्त्राद्यर्थमिति चेत्, तन्न If it is said it is read for the sake of mantra etc., it is not. किं कारणम् ? Why ? शास्त्रस्य सामर्थ्याद् अर्थस्य गतिर्भविष्यति । Artha will be comprehended as the place of operation through the capacity of the sastra. मन्त्रे ऋचि यजुषीति यदुच्यते, मन्त्रशब्दे ऋक्शब्दे यजुरशब्दे च तस्य कार्यस्य सम्भवो नास्तीति कृत्वा, मन्त्रादिसहचरितो योऽर्थस्तस्य गतिर्भविष्यति, साह - चर्यात् । C The sutra which is read with the words mantrē, rci or yajuṣi, is taken to operate on the artha which is denoted by the word mantra etc., finding that it does not actually operate upon the words mantra, rk and yajus. The reason for doing so is sahacarya (i.e.) the state of sabda and artha being always associated. III Since Aṣṭādhyāyī has some words referring to their visëṣas alone, some to themselves and their visēṣas, some to their paryāyas alone, some to themselves and their paryayas and some to themselves, their paryāyas and visēṣas, Vārttikakāra gives four vārttikas by way of supplement. सित्तद्विशेषाणां वृक्षाद्यर्थम् Reading of s as it so that vṛkṣa may refer to its viśēṣa. सिन्निर्देशः कर्तव्यः । ततो वक्तव्यं तद्विशेषाणां ग्रहणं भवतीति Reading of s as it (as vrkṣas, mrgas) is to be made. Then it should be mentioned that it comprehends its visēṣas. NINTH ĀHNIKA SVAM RUPAM SABDASYĀSABDASAIJÑĀ 237 किं प्रयोजनम् ? Why ? वृक्षाद्यर्थम् । विभाषा वृक्षमृग ….इति । लक्षन्यग्रोधं, लक्षन्यग्रोधाः So that the word orkesa etc. in the sutra • Vibhāsā vrksamrga-trna… (2, 4, 12 ) may refer to its visesa in order that the forms plakṣanyagrīdham, plakṣanyagrōdhāḥ can be secured. NorÉ :· Kaiyata reads : - Etad api nyāyasiddham-tulyajātīyānām dvandva ekavad bhavati iti vakṣyatē. पित् पर्यायवचनस्य च स्वाद्यर्थम् Reading of p as it (as srap) so that sua may refer to itself and its paryāyas. पिन्निर्देशः कर्तव्यः । ततो वक्तव्यं पर्यायवचनस्य च तद्विशेषाणां च ग्रहणं भवति, स्वस्य च रूपस्य इति Reading of p as it (as svap) has to be made. Then it should be stated that it refers to paryāyas, viśēṣas and its own form. किं प्रयोजनम् ? Why ? स्वाद्यर्थम् स्वे पुषः - स्वपोषं पुष्यति, रैपोषं धनपोषं,’ विद्यापोषं, गोपोषम्, अश्वपोषम् । For the sake of the word sva to refer to itself, its visiṣas and its paryāyus in the sūtra Svē pusah ( 3, 4, 40 ) so that the forms svapāsam in svapāsam pusyati, raipāsam, dhanapösam, vidyapāṣam, gōpōṣam and aśvapõṣam may be secured. NOTE :-Kāiyata reads :Idam vācanikam eva.. जित्पर्यायवचनस्यैव राजाद्यर्थम् Reading of j as it (as rājaj) so that rajan etc. may refer to paryaya alone. जिनिर्देशः कर्तव्यः । ततो वक्तव्यं पर्यायवचनस्यैव ग्रहणं भवतीति । Reading of j as it is necessary and then it should be stated that it refers only to paryayas. किं प्रयोजनम् ? Why ?

  1. Bombay Edition omits विद्यापोषम्238 LECTURES ON PATANJALI’S MAHABHAṢYA राजाद्यर्थे “ सभा राजामनुप्यपूर्वा " भवति राजसभा । तद्विशेषाणां च न भवति इनसभम्, ईश्वरसभम् । तस्यैव न पुष्यमित्रसभा, चन्द्रगुप्तसभा । • Sabha rājāmarusyapūrvā’ So that rājādi in the sūtra ( 2, 4, 23 ) may refer only to their paryāyas in order that the forms inasabham and īśvarusabhum can be secured. It does not operate on itself allowing the form rūiasibhū nor on its visēṣas allowing the forms Puṣyamitrasabhā and Candraguptasabhā. NorE : - Kavyata reads : - Idam nyāyasiddham ityāhub. Arājēti paryudāsaḥ āśrīyatē. झित्, तस्य च तद्विशेषाणां च मत्स्याद्यर्थम् Reading of jh as it so that matsyādi may refer to itself and its visēsas. झिन्निर्देशः कर्तव्यः । ततो वक्तव्यं तस्य च ग्रहणं भवति तद्विशेषाणां च इति । Reading of jh as it is necessary and then it should be stated that it refers to itself and its visēsas. किं प्रयोजनम् ? Why मत्स्याद्यर्थम् - पक्षिमत्स्यमृगान् हन्ति - मात्सिकः । तद्विशेषाणाम् - शाफरिकः, शाकुलिकः । पर्यायवचनानां न भवति अजिह्मान् हन्ति, अनिमिषान् हन्ति इति । एकस्य पर्यायवचनस्येष्यते मीनान् हन्ति मैनिकः For the sake of matsyadi in the sutra Pakṣimṛgan hanti (4, 4, 35 ) so that the form mātsikah and the forms of its visēsa śāpharikaḥ and sākulikaḥ may be secured and so that it may not apply to its paryayas ajimhān hanti, animiṣān hanti. It holds good to only one of its paryāya, (i.e.) māinikaḥ which means minān hanti. NOTE :-Māinikah is the word which comes within the purview of the sutra in the opinion of Mahabhaṣyakāra. It evident that the word mina is a Dravidian word derived
  2. Bombay Edition reads पुष्पमित्रसभा NINTH ĀHNIKA-AṆ UDIT SAVARṆASYA CAPRATYAYAḤ 239 from the root min (to shine) and the root min is very productive in Tamil and other Dravidian Languages. Since Mahabhāṣyakāra mentions it, it is clear that it was borrowed by Sanskrit before his time. But it remains to be seen whether it found its place in Sanskrit before Varttikakāṛa’s time. In this context it is worthy of note that Kumārilabhaṭṭa has recorded in his Ślōkavārttika Dravidian and foreign words which had crept in the Vedic literature. अणुदित् सवर्णस्य चाप्रत्ययः ( 1, 1, 69) There are two topics dealt with here:(1) What is the meaning of apratyayaḥ? (2) What is the need for aṇ in the sūtra ? [ अप्रत्यय इति किमर्थम् ? What is the meaning of apratyaya ? NOTE:-Kāiyaṭa says that the question means whether pratyaya refers to vihita-pratyayasaṁjñāvatpratyaya alone or to yāugikapratyaya also. Nageśabhatta supplements it thus:Na ākṣēpós-yam; kintu viśēṣajijñāsā. सनाशंसभिक्ष उः, अ सांप्रतिके • U and a in the sutras San-āśamsa-bhikṣa uḥ’ (3, 2, 168) and ‘A sāmpratikē’ (4, 3, 9) (are included under pratyaya). अत्यल्पमिदमुच्यते, अप्रत्यय इति । अप्रत्ययादेशटित्किन्मितः इति वक्तव्यम् । प्रत्यये उदाहृतम् । आदेशे इदम इशू - इतः इह । टिति - लविता, लवितुम् । किति - बभूव । मिति हे अनड्डून् The statement ‘apratyayaḥ’ is very meagre. It should be read The example with reference to pratyaya was given. Those with reference to ādēŝa, ṭit, kit and mit are itaḥ, iha by the sutra Idama iś’, lavitā lavitum, babhūva and hẽ anaḍvan. Apratyaya-ādēŝa-tit-kin-mitaḥ’. टितः परिहारः - आचार्यप्रवृत्तिर्ज्ञापयति fa: fer: - arqqqfàṣıfqufà ‘a fèar gqufai ogoj Hafà’ न ग्रहणं इति, यदयं ग्रहोऽलिटि दीर्घत्वं शास्ति ।

[[0]]

The addition of ṭit is not necessary. The procedure of Acārya suggests that ṭit cannot comprehend sarurnus, since he enjoins dīrghatva in the sūtra Grahōsliṭi dīrghaḥ’ (7, 2, 37). नैतदस्ति ज्ञापकम् । नियमार्थमेतत् स्यात् ग्रहोऽलिटि दीर्घ एवेति This is not a jñāpaka. It is intended for niyama that it is the dirgha alone that takes place with reference to grah in lakaras other than lit. यत्तर्हि ‘वृतो वा’ इति विभाषां शास्ति If so, he enjoins vibhāsā in the rule Vita eū (7, 2, 38 ) सर्वेषामेष पारिहारः, भाव्यमानेन सवर्णानां ग्रहणं न इत्येवं भविष्यति । This, that a letter taught in a rule cannot refer to those homogeneous with it, will make all unnecessary. प्रत्यये भूयान् परिहारः - अनभिधानात् प्रत्ययः सवर्णान्न ग्रहीष्यति । यान्हि प्रत्ययः सवर्णग्रहणेन गृह्णीयान्न तैरर्थस्याभिधानं स्यात् । अनभिधानान्न भविष्यति । There is an additional fact which makes the mention of pratyaya unnecessary. Those what are comprehended by pratyaya through savarṇagrahana cannot denote the desired object and so, the pratyaya does not become savarṇagrāhaka. इदं तर्हि प्रयोजनम् - इह केचित् प्रतीयन्ते, केचित् प्रत्याय्यन्ते । ह्रस्वाः प्रतीयन्ते, दीर्घाः प्रत्याय्यन्ते । यावद् ब्रूयात् ’ प्रत्याय्यमानेन सवर्णानां ग्रहणं न इति, तावद् अप्रत्यय इति This, then, is the prayājana for the mention of apratyaya. Here some are pronounced and some are comprehended. Short vowels are pronounced and long ones are comprehended. The word apratyaya is needed by one who wants to signify that it is not possible for comprehended ones to refer to their homogeneous letters. कं पुनर्दीर्घः सवर्णग्रहणेन गृह्णीयात् ? Which will dirgha comprehend as savarna? ह्रस्वम् - The short one

  1. Bombay Edition reads यावच ब्रूते. NINTH AHNIKA-AN UDIT SAVARNASYA CAPRATYAYAH 241 यत्नाधिक्यान्न ग्रहीष्यति It does not comprehend it, since greater energy has been spent. प्लुतं तर्हि गृह्णीयात् If so, it will comprehend pluta. अनत्वान्न गृहीप्यति It will not comprehend it, it being anan. एवं तर्हि सिद्धे सति यदप्रत्यय इति प्रतिषेधं शास्ति तद् ज्ञापयत्याचार्यो भवत्येषा परिभाषा भाव्यमानेन सवर्णानां ग्रहणं न इति 矍 If so, since Acāryt has enjoined pratisedha by the expression apratyayaḥ even though the object is otherwise secured, he suggests that there is need for this paribhāṣā ‘Bhāvyamānēna savaryānām. grahanam na’. II किमर्थं पुनरिन्द्रमुच्यते ? What for is this read ? NorE : - Idamn refers to an found in the sūtra. अण् सवर्णस्येति स्वरानुनासिक्य कालभेदात् Mention of an savarṇasya on account of difference in svara, nasalisation and mātrā. अण् सवर्णस्य इत्युच्यते The expression An savarnasya’ is read. स्वरभेदाद् आनुनासिक्यभेदात् कालभेदाच्च अण् सवर्णान् न गृह्णीयात् । इष्यते च ग्रहणं स्याद् इति । तच्च अन्तरेण यत्नं न सिध्यतीत्येवमर्थमिदमुच्यते । An may not comprehend savarṇas on account of difference in tone, nasalisation and quantity. But it is desired that it should comprehend them. Thinking that it cannot be achieved without effort, it is read for that purpose. अस्ति प्रयोजनमेतत् ? Can this be the prayojana ? किं तर्हि ? What then ? तत्र प्रत्याहारग्रहणे सवर्णाग्रहणमनुपदेशात् At the mention of pratyāhāra, non comprehension of savarna, on account of its not being read. M. 31

[[242]]

तत्र प्रत्याहारग्रहणे सवर्णानां ग्रहणं न प्राप्नोति अकः सवर्णे दीर्घ इति At the mention of pratyāhāra as akaḥ in ‘Akaḥ sararṇē dīrghaḥ,’ there is no chance for the like letters to be comprehended. किं कारणम् ? Why ? अनुपदेशात् On account of their being not read in pratyöhūra - sūtras. यथाजातीयकानां संज्ञा कृता तथाजातीयकानां सम्प्रत्यायिका स्यात् । हस्खानां च क्रियते, ह्रस्वानामेव सम्प्रत्यायिका स्याद् दीर्घाणां न स्यात् । The nature of the letters comprehended is exactly identical with that of the letters which form the samji. Since it is formed of the short letters alone, it can comprehend only short letters and not long ones. ननु च ह्रस्वा प्रतीयमाना दीर्घान् सम्प्रत्याययिप्यन्ति Oh, the short ones being comprehended may comprehend long ones. ह्रस्वसम्प्रत्ययादिति चेदुचीयमाणशब्दसम्प्रत्यायकत्वाच्छब्दस्यावचनम् If it is said that hrasva can comprehend dirgha, (it is not); that which is read can comprehend the same and that which is comprehended cannot comprehend another. ह्रस्वसम्प्रत्ययादिति चेद् उच्चार्यमाणः शब्दः सम्प्रत्यायको भवति न सम्प्रतीयमानः । तद्यथा ऋग् इत्युक्ते सम्पाठमात्रं गम्यते, नास्या अर्थो गम्यते । If it is said that a short one can comprehend long one, (it is not). That which is pronounced can comprehend another and not that which is comprehended. As an illustration, if one mentions rk, only the text is understood and not its meaning. एवं तर्हि वर्णपाठ एवोपदेशः कारप्येत If so, it is commented that they are considered to have been read in the varṇapāṭha. वर्णपाठ उपदेश इति चेदवरकालत्वात् परिभाषाया अनुपदेशः If the upadesa is from varnapatha, it is not, on account of the avarakālatā of paribhāṣā. NINTH ĀHNIKA-AN UDIT SAVARNASYA CĀPRATYAYAH 243 वर्णपाठ उपदेश इति चेद्, अवरकालत्वात् परिभाषाया अनुपदेशः If it is said that it is commented upon that they are considered to have been read in the varṇapāṭḥa, it cannot be, since the paribhāṣā is much later. किं परा सूत्रात् क्रियते इत्यतोऽवरकाला ? Is it considered to be later, since it is composed later than sutra ? नेत्याह । सर्वथाऽवरकालैव । वर्णानामुपदेशस्तावत्, उपदेशोत्तरकालेत्संज्ञा, इत्संज्ञोत्तरकाल आदिरन्त्येन सहेता इति प्रत्याहारः, प्रत्याहारोत्तरकाला सवर्णसंज्ञा, सवर्णसंज्ञोत्तरकालं अणुदित्सवर्णस्य चाप्रत्ययः इति । सैषा’ उपदेशोत्तरकालाऽवरकाला सती वर्णानामुत्पत्तौ निमित्तत्वाय कल्पयिष्यत इत्येतन्न । 1 No,” says he It is later in all ways. Firstly the upadēśa of varṇas, then itsaṁjñā after it, then the pratyāhāra by the sūtra · Ādir antyēna sahētā’ after itsaṁjñā, then savarṇasaṁjñā after pratyāhāra and the sūtra · Aṇṇ udit savarṇasya cāpratyayah’ after savarnasamjña. This, being much later than upadēśakāla, cannot stand as nimitta towards the utpatti of varnas. तस्मादुपदेशः Hence is the need for upadāsa. तस्मादुपदेशः कर्तव्यः Hence they must be read (in the pratyāhārasūtras). तत्रानुवृत्तिनिर्देशे सवर्णाग्रहणमनण्त्वात् Even then the non-grahana of savarna in anuvṛttinirdēśa, it being anan. तत्रानुवृत्तिनिर्देशे सवर्णानां ग्रहणं न प्राप्नोति, अस्य च्वौ, यस्येति च । Even then there is no chance for them to comprehend like letters in anuvṛttinirdēśa like asya and yasya in the sūtras ‘Asya cvāu’ (7, 4, 32) and Yasyēti ca (6, 4, 148). Nor ́ :-1. Anuvrttinirdeśa is explained thus by Nāgesa. bhatta :-vrttim varnasamāmnāyam, anugatah = tatsadrsak, anuvrttiḥ akārādih; tasya nirdeśah = svarūpena uccaranam.

  1. Bombay Edition reads : - सैषा अवरकाला । उपदेशोत्तरकाला वर्णानाम् .

[[244]]

NOTE:-2. The portion from here to the end of this sūtra is partly dealt with in the sutra Ainn in the second āhnika. किं कारणम् ? Why ? अनण्त्वात् - Since it is not al. न होते अणो येऽनुवृत्तिनिर्देशे These, the letters which are in amerilinirdest, are not anal. के तर्हि ? What then ? येऽक्षरसमाम्नाय उपदिश्यन्ते Only those which are read in pratyāhārasūtras. एवं तर्हि अनत्वादनुवृत्तौ न, अनुपदेशाच्च प्रत्याहारे न; उच्यते चेदम् अण् सवर्णान् गृह्णाति इति । तत्र वचनाद्भविष्यति । If so, that which is in anuvṛtti is not savarṇagrāhaka on account of its being anan and that which is in pratyāhāra is not so on account of the long letters etc. not being read in the sūtras; but it is said that an comprehends savarna. Hence it takes place on the authority of the vacana. वचनाद्यत्र तन्नास्ति That which is said as vacanād bhavisyati does not hold good. NOTE:-It may be said that there is no vivakṣā to saptamyartha in yatra here as in kva in the first āhnika and anyatra in Anyatra dharmat in the Kathopanisud. But Kāiyaṭa reads: • anantaröletam ubhayam yatra nāsti Aleñcītyādau ‘. नेदम् वचनाल्लभ्यम् This cannot be got from vacana. अस्ति यन्यदेतदस्य वचने प्रयोजनम् There is another prayojana for this vacana. किम् ? What ? य एते प्रत्याहाराणामादितो वर्णास्तैः सवर्णानां ग्रहणं यथा स्यात् So that savarṇagrahana may be got by those letters originally read in the sūtras. एवं तर्हि If so NINTH AHNIKA - AN UDIT SAVARNASYA CĀPRATYAYAH 245 सवर्णेऽण्ग्रहणमपरिभाग्यमाकृतिग्रहणात् The word an need not be read in savarṇagrāhakasūtra and the aim is reached thro’ ālkrtigrahana. सवर्णे अण्ग्रहणमपरिभाष्यम् The word an need not be read in the sutra ‘An udit savarṇasya cāpratyayah.’ कुतः ? Why ? आकृतिग्रहणात् By taking recourse to ākrtigrahana. अवर्णाकृतिरूपदिष्टा सर्वमवर्णकुलं ग्रहीष्यति । तथैवर्णाकृतिः, तथोवर्णाकृतिः Avarṇākṛti, being mentioned, comprehends the whole family of a. So is ivarnakṛtiḥ and so is uvarnakṛtih. ननु चान्या आकृतिरकारस्य अन्या आकारस्य च Oh! the ākrti of akāra is different from that of ākara. अनन्यत्वाच्च Of their being not of different ākrti. अनन्याकृतिरकारस्याकारस्य च Akāra and ākāra are not of different akrti. अनेकान्तो ह्यनन्यत्वकरः For that which is aniyata does not make (objects) different. यो नेकान्तेन भेदो नासावन्यत्वं करोति । तद्यथान यो गोश्च गोश्व भेदः सोऽन्यत्वं करोति । यस्तु खलु गोश्व अश्वस्य च भेदः सोऽन्यत्वं करोति । For the difference which does not always exist does not make (two objects) different. This may be illustrated thus :-The difference which exists between one cow and another cow does not make them different. On the other hand that which exists between a cow and a horse does make them different. अपर आह Another says. सवर्णेऽण्ग्रहणमपरिभाष्यमा कृतिग्रह्णादनन्यत्वम् An need not be read in the savarṇagrahakasūtra; they are not different from akrtigrahana. सवर्णेऽण्ग्रहणमपरिभाष्यम् । आकृतिग्रहणात् अनन्यत्वं भविष्यति । अनन्याकृति - रकारस्य आकारस्य च ।

[[6]]

A need not be read in the sūtra ‘An udit… Oneness is secured by taking recourse to jutipakṣa. Akāra and ūkāra belong to the same genus. अनेकान्तो ह्यनन्यत्वकरः For that which is aniyata makes (two ) belong to the same. यो नेकान्तेन भेदो नासावन्यत्वं करोति । तद्यथा न यो गोश्व गोश्च भेदः 鸭 सोऽन्यत्वं करोति । यस्तु खलु गोश्व अश्वस्य च भेदः सोऽन्यत्वं करोति । For the difference which is aniyata does not make (two objects) different. This may be illustrated thus:-The difference that exists between one cow and another cow does not make them belong to different genus. On the other hand that which exists between a cow and a horse does make them belong to different genus. तद्वच्च हल्ग्रहणेषु The same view being held in sutras dealing with consonants. एवं च कृत्वा हल्ग्रहणेषु सिद्धं भवति झलो झलि - अवात्ताम् अवात्तम् अवात्त, यत्रैतन्नास्ति अणू सवर्णान् गृह्णातीति । । Only on account of this, object is achieved in sutras dealing with consonants where there is no room for the operation of the dictum An savarnān gṛhṇāti,’ as in the sūtra Jhalo jhali’ ( 8, 2, 26 ) which explains the forms avūltām, arūtlam, avñitta.. अनेकान्तो ह्यनन्यत्वकरः For non-lasting difference does not make objects different. इत्युक्तार्थम् This has been explained. द्रुतविलम्बितयोश्चानुपदेशात् On account of the non-reading in druta and vilambita. द्रुतविलम्बितयोश्चानुपदेशान्मन्यामहे आकृतिग्रहणात् सिद्धम् इति यदयं कस्यचिद् वृत्तौ वर्णानुपदिश्य सर्वत्र कृती भवति । Since there is no upadēśa in drutavṛtti and vilambitavṛtti, it is decided that he takes recourse to jātipakṣa; for he feels himself satisfied by pronouncing the letters in one vṛtti or other so that it may refer to those in other vṛttis. NINTH AHNIKA-TAPARASTATKĀLASYA अस्ति प्रयोजनमेतत् ? Is this the prayājana ? क तहात ? What then ? वृत्तिपृथक्त्वं तु नोपपद्यते 247 It is not proper to classify them differently on the basis of vrtti. वृत्तेस्तु पृथक्त्वं नोपपद्यते There is no upapatti for prthuktva through vṛtti. तस्मात्तत्र तपरनिर्देशात्सिद्धम् Hence it is achieved there through taparanirdē तस्मात्तत्र तपरनिर्देशः कर्तव्यः Hence there is need for taparanirdēśa there. } न कर्तव्यः । क्रियते एतन्न्यास एव ’ अतो भिस ऐस्’ इति । No; it need not be made. It is read in the sūtra Ato bhisa ais’ itself. 1 तपरस्तत्कालस्य ( 1, 1, 70) There are two topics here :-(1) Is tat-kālasya a correct; expression or not? (2) Is this sūtra apūrvavidhi or niyamavidhi ? * I अयुक्तोऽयं निर्देशः तत्कालस्येति तद् इत्यनेन कालः प्रतिनिर्दिश्यते, तद् इत्ययं च वर्णः । तत्रायुक्तं वर्णस्य कालेन सह सामानाधिकरण्यम् । This expression - tat-kālasya is not correct; kāla is put in apposition with tad and tad denotes varna. Hence the appositional use of the word denoting varna with the word denoting kāla as saḥ kālaḥ yasya is incorrect. कथं तर्हि निर्देशः कर्तव्यः १ If so, what is the correct form of the expression ? तत्कालकालस्य इात Tat-kala-kālasya, किमिदं तत्कालकालस्येति What is this-tat-kāla-kālasya ?

  1. Bombay Edition reads तपरस्तत्कालस्य248 LECTURES ON PATANJALI’S MAHABHASYA तस्य कालः, तत्कालः, तत्कालः कालो यस्येति सोऽयं तत्कालकालः, तत्कालकालस्य इति Tat-kāla-kālasya is the genetive singular of tat-kāla-kālaḥ which is a bahuvrīhi compound whose vigraha is tat-kālaḥ kalō yasya where tatkalaḥ is split into tasya kālaḥ. स तर्हि तथा निर्देशः कर्तव्यः It should, then, be read so. न कर्तव्यः । उत्तरपदलोपोऽत्र द्रष्टव्यः तद्यथा, उष्टमुखमिव मुखं यस्य सोऽयमुष्ट्रमुख, खरमुखः; एवं तत्कालकालस्तत्कालः, तत्कालस्येति No, it need not be so read. The latter (of the two) is dropped here, It is illustrated thus:-Ustramukhaḥ is the compound whose vigrahavākya is uṣṭramukham iva mukham yasya. The word kharamukhah is of the same type. So also it may be considered that tat-kala-kalaḥ has become tat-kālaḥ and its genetive singular is tat-kālasya. अथ वा साहचर्यात्ताच्छब्द्यं भविष्यति । कालसहचरितो वर्णोऽपि काल एव Or it (kala) is denoted by that word (tat) on account of close association. Even the varna which is associated with kala is evidently kāla. II किं पुनरिदं नियमार्थमाहोखित् प्रापकम् ? Is this niyamasutra or apurvavidhisūtra? कथं च नियमार्थं स्यात् ? कथं वा प्रापकम् ! Under what circumstances may it be considered as niyamasūtra and under what circumstances as apurvavidhisūtra ? यद्यत्र अण्ग्रहणमनुवर्तते ततो नियमार्थम् । अथ निवृत्तं ततः प्रापकम् If an is taken here from the previous sūtra, it is niyamavidhi and if it is not, it is apūrvavidhi. कश्चात्र विशेषः ? What will be the difference in effect between the two? तपरस्तत्कालस्येति नियमार्थमितिचेत् दीर्घग्रहणे स्वरभिन्नाग्रहणम् If the sūtra Taparas tat-kalasya is niyamavidhi, long letters cannot comprehend those which differ from them in svara. NINTH AHNIKA-TAPARAS TATKĀLASYA 249 तपरस्तत्कालस्येति नियमार्थमिति चेद् दीर्घग्रहणे स्वरभिन्नानां ग्रहणं न प्राप्नोति 6 Suppose the sūtra ’ Taparas tatkalasya’ is a niyamavidhi; then, if long letters are mentioned, they cannot comprehend the same long letters which differ from them in svara. केषाम् ? Of what ? उदात्तानुदात्तस्वरितानुनासिकानाम् Of udātta, anudātta, svarita and anunāsika. अस्तु तर्हि प्रापकम् ? Let it, then, be apūrvavidhi ? प्रापकमिति चेद्भ्रस्वग्रहणे दीर्घप्लुतप्रतिषेधः If it is apūrvavidhi, there will be need for the pratiṣedha of dirgha and pluta where hrasva is mentioned. 1 प्रापकमिति चेद्र ह्रस्वग्रहणे दीर्घप्लुतयोस्तु प्रतिषेधो वक्तव्यः If it is prāpaka, there is need to mention the pratiṣedha to dirgha and pluta when hrasva is mentioned. NOTE:-Kaiyaṭa reads:-Idam hi sutram anangrahaṇē caritārtham. न वक्तव्यः It need not be mentioned. विप्रतिषेधात् सिद्धम् It is decided by the dictum ‘Vipratiṣēdhë param kāryam.” अण् सवर्णान् गृह्णाति इत्येतदस्तु तपरस्तत्कालस्य इति वा । तपरस्तत्कालस्य इत्येतद्भवति विप्रतिषेधेन । अणू सवर्णान् गृह्णाति इत्यस्य अवकाशः हस्वा अतपरा अणः । तपरस्तत्कालस्य इत्यस्य अवकाशः दीर्घास्तपराः । ह्रस्वेषु तपरेषु उभयं प्राप्नोति; तपरस्तत्कालस्य इत्येतद् भवति विप्रतिषेधेन ॥ Let the sūtra An… savarnasya… ’ stand and let the sūtra • Taparas tatkalasya’ too. The sutra Taparas tatkalasya’ operates on account of vipratiṣedha. There is scope for an to comprehend savarna when there is mention of ans which are short and are not tapara. There is scope for ‘Taparas tatkālasya’ to operate when there is mention of dirghas which
  2. Bombay Edition omits 32

[[250]]

are taparas. When there is mention of hrasvas which are taparas, both the sūtras have a chance to operate and ‘Taparas tat-kālasya’ operates though vipratiṣēdhaśāstra. NorÐ:-Kāiyata reads :•Nanu ata iti takārōccāraṇasāmarthyāt anēnāiva grahanam bhavisyati, kim vipratiṣédhā śrayēna. Nāitad asti. Mukhasukhārthasyāpi takārasya darśanāt. यद्येवम् If so, द्रुतायां तपरकरणे मध्यमविलम्बितयोरुपसंख्यानं कालभेदात् On taparakarana being made in drutāvrtti, need for the upasunkhyāna of madhyamāvṛtti and vilambitāvṛtti, on account of the difference in bala. द्रुतायां तपरकरणे मध्यमविलम्बितयोरुपसङ्ख्यानं कर्तव्यम् । तथा मध्यमायां द्रुतविलम्बितयोः । तथा विलम्बितायां द्रुतमध्यमयोः If taparakarana is done in drutāvṛtti, there is need to read it in madhyama and vilambita; if it is similarly done in madhyamā, there is need to read it in drutā and vilambitā; and if it is similarly done in vilambitā, there is need to read it in drutā and madhyamā. किं पुनः कारणं न सिध्यति ? What is the reason for its non-achievement? कालभेदात् On account of difference in the duration of pronunciation. ये हि द्रुतायां वृत्तौ वर्णास्त्रिभागाधिकास्ते मध्यमायाम् । ये च मध्यमायां वर्णाः त्रिभागाधिकास्ते विलम्बितायाम् । The duration of the pronunciation of varnas in madhyamāvṛtti is one and one-third of that in drutāvrtti and that in vilambitāvrtti is one and one-third of that in madhyamāvṛtti. सिद्धं त्ववस्थिता वर्णा वक्तुश्चिराचिरवचनाद् वृत्तयो विशिष्यन्ते It is achieved; varnas are niyatakālas; vṛttis are based upon the quick or slow pronunciation of the speaker. सिद्धमेतत् It (the purpose) is achieved. NINTH ĀHNIKA-TAPARAS TATKĀLASYA कथम् ? How ? अवस्थिता वर्णा द्रुतमध्यमविलम्बितालु Varṇas are niyatakālas in drutā, madhyamā and vilambitā. किं कृतस्तर्हि वृत्तिविशेषः ? What is, then, orttivisesa due to ? वक्तुश्चिराचिरवचनाद्वृत्तयो विशिष्यन्ते 251 Vrttis play an additional part on account of the quick and slow pronunciation of the speaker. वक्तैव कश्चित् आश्वभिघायी भवति - आशु वर्णान् अभिधत्ते, कश्चिच्चिरेण कश्चिचिरतरेण । तद्यथा - तमेवाध्वानं कश्चिदाशु गच्छति, कश्चिचिरेण गच्छति, कश्चिच्चिरतरेण गच्छति । रथिक आशु गच्छति, आश्विकश्विरेण पदातिश्विरतरेण । " 1 One speaker is quick in speech - ( i. e. ) pronounces sounds quickly ; another is slow; and another is very slow. This is like one traversing the same path; one goes fast, one slowly and one very slowly; the charioteer goes fast, horseman slowly and footsoldier very slowly. विषम उपन्यासः । अधिकरणमत्राध्वा व्रजतिक्रियायाः । तत्रायुक्तं यदधि- करणस्य वृद्धिहासौ स्याताम् । The line of argument is not sound; the path is the adhikaraṇa to the act of going; it is not proper there for the adhikaraṇa to increase or decrease. एवं तर्हि स्फोटः शब्दः, ध्वनिः शब्दगुणः If so, sphōṭa is the sabda and dhvani is the vyañjaka of sabda. कथम् ? How ? भेर्याघातवत् Like the beater of a drum तद्यथा - भेर्याघातो भेरीमाहत्य कश्चिद्विंशतिपदानि गच्छति, कश्चित्रिंशत्, कश्चिचत्वारिंशत् । स्फोटश्व तावानेव भवति । ध्वनिकृता वृद्धिः । This may be illustrated as follows:-One beater of a drum goes twenty steps at the time when the sound by beating the .

  1. Chaukhamba and Bombay editions add कश्चिच्चिरतमेन कश्चिच्चिरतमेन शिशुश्चिरंतमेन
  2. Bombay Edition reads बजिक्रियायाः

[[2]]

drum lasts, another thirty steps and another forty steps. Beating is the same. The increase is due to the sound produced by beating. ध्वनिः स्फोटश्च शब्दानां ध्वनिस्तु खलु लक्ष्यते । अल्पो महांश्च केषांचिदुभयं तत्स्वभावतः || With reference to sabdas there are dhvani and sphota. Of them dhvani alone is cognisible to the sense of hearing. It is short, it is long and it is, by nature, both short and long at the hands of some. आदिरन्त्येन सहेता (1, 1, 71) आदिरन्त्येन सहेता इत्यसम्प्रत्ययः संज्ञिनोऽनिर्देशात् Non-comprehension of the sutra Adir antyena sahētā’ on account of the non-mention of saṁjñin. आदिरन्त्येन सहेता इत्यसम्प्रत्ययः The meaning of the sūtra • Ādir antyēna sahētā’ is not understandable. किं कारणम् ? Why ? संज्ञिनोऽनिर्देशात् । न हि संज्ञिनो निर्दिश्यन्ते On account of the non-mention of samjñin For the saṁjñins are not mentioned. सिद्धं त्वादिरिता सह तन्मध्यस्येति वचनात् The object is achieved by reading Adir ita saha tan-madhyasya.” सिद्धमेतत् - It is achieved. कथम् ? How ? आदिरन्त्येन सहेता गृह्यमाणः स्वस्य च रूपस्य ग्राहकस्तन्मध्यानां चेति वक्तव्यम् । It is to be read that the letter at the beginning joined with the it at the end denotes itself and those between them. NOTE:-Svam and rūpam are taken here by anuvṛtti from the sutra Svam rūpam sabdasya asabdasamjñā’ and they are changed to svasya and rūpasya. NINTH ĀHNIKA¬ĀDIRANTYÉNA SAHĒTĀ सम्बन्धिशब्दैर्वा तुल्यम् Or it is similar to sambandhisabdas. 253 सम्बन्धिशब्दैर्वा तुल्यमेतत् । तद्यथा - सम्बन्धिशब्दाः मातरि वर्तितव्यं, पितादर शुश्रूषितव्यम् इति । न चोच्यते स्वस्यां मातरि स्वस्मिन् पितरि इति । सम्बन्धाच्च i गम्यते - या यस्य माता, यश्च यस्य पितेति । एवम् इहापि आदिरन्त्य इति सम्बन्धिशब्दावेतौ । तत्र सम्बन्धाद् एतद् गन्तव्यं यं प्रति य आदिः अन्त्य इति च भवति, तस्य ग्रहणं भवति, स्वस्य च रूपस्येति Or it is similar to the words of relationship. This may be explained thus:-Sambandhiśabdas (are found in the expressions) mātari vartitavyam (there is the necessity to behave properly towards mother) and pitari śuśrūṣitavyam (there is the necessity to render service towards father). It is not said there svasyām matari (towards one’s mother) and svasmin pitari (towards one’s father ). From sambandha it is understood who is whose mother and who is whose father. Here also, in the sūtra, it should be understood that there is grahana to that with reference to which one is taken as ādyavayava and another is taken as antāvayava and also to itself, NorE :— Kāiyata reads :Svam rūpam tu ādēr ēva grhyate, nāntyasya, tasya aprādhānyāt. Nagesa reads : Adyantaśabdabhyām avayavavācakābhyām avayavī samudāyaḥ ākṣipta iti sambandhitvēna aviŝēṣād ādēr api grahaṇam; antyusya tu na. ‘Acārād apradhānatrāt lōpasca balavattaraḥ’ ityuktēr anyānubandhanam iva asyāpi saṁjñākāryābhāvāt.’ येन विधिस्तदन्तस्य (1, 1, 72) There are four topics dealt with here : ( 1 ) the need or otherwise of reading prakrtē tadantavidhiḥ (2) the defects in the sūtra (3) the alterations in, and additions to, the sūtra and (4) the prayōjana of this sūtra. Ι इह कस्मान्न भवति, इको यणचि - दध्यत्र, मध्वत्र ?

  1. Bombay Edition omits a

[[4]]

Why does not this sūtra operate here in the application of the sūtra Ikō yaṇ aci withe reference to dadhyatra and madhvatra ? NOTE :Kāūyata reads here: Sabdānusasanaprastavāt sabdarūpam ikā visēṣyutē iti asti tadantasya prasangah. But Nāgēśabhaṭṭa says, Yatsambandhi vidhiḥ sa tadantasya saṁjñā iti sūtrārtham malvā ŝankā. अस्तु, अलोऽन्त्यस्य विधयो भवन्तीत्यन्त्यस्य भविष्यति । There is no harm; kārya takes place to the final letter on the strength of Alōntyasya. नैवं शक्यम् । ये अनेकाल आदेशास्तेषु दोषः स्यात् - एचोऽयवायावः इति It is not possible to explain it in that manner, since it cannot hold good where ādēśas consist of more than one letter, as in the case of Ecosyavāyāvaḥ. नैष दोषः । यथैव प्रकृतितस्तदन्तविधिर्भवति, एवमादेशतोऽपि भविष्यति । तत्रजन्तस्य अयाद्यन्ता आदेशा भविष्यन्ति । I This objection cannot stand. As we take tadantavidhi with reference to prakṛti, so also do we take the same with reference to ādēŝa thus:-Those that end in ec take for their ādēŝa those that end in ay, av etc. यदि चैवं क्वचिद् वैरूप्यं, ’ तत्र दोषः स्यात्, ब्रह्मेन्द्र, ब्रह्मोदकम् " If so, there is difference in some instances, as in brahmēndraḥ and brahmōdakam and difficulty may arise there. NOTE:-Since ēkādēsa may be taken as the anta of the former member, or the ādi of the following member, there is difficulty for tadantagrahana where the latter is adopted. अपि च, अन्तरङ्गबहिरङ्गे न प्रकल्पयेताम् Besides, it may not be possible to decide which is antaranga and which is bahiranga. तत्र को दोषः ? What harm will result there? स्योनः स्योना, अन्तरङ्गलक्षणस्य यणादेशस्य बहिरङ्गलक्षणो गुणो बाधकः प्रसज्येत ; ऊनशब्दमाश्रित्य यणादेशो नशब्दमाश्रित्य गुणः NINTH AHNIKA-YĒNA VIDHIS TADANTASYA 255 In forming the words syōnaḥ and syōnā, yaṇādēsa which is of antarangalakṣana will be set at naught by guna which is of bahirangalakṣaṇa; yaṇādēśa is dependent on una and guṇa is dependent on na. NOTE:-The root is siv and it takes the auṇādikapratyaya na after it Here there are chances for the following three sūtras to operate :-Lōpō vyōr vali (6, 1, 66) by which v may be dropped; Cchvõḥ ṣūḍ anunāsikē ca’ (6, 4, 19), by which v may be replaced by ũ; and ‘Pugantalaghūpadhasya’ (7, 3, 86) by which i may take guna. Here Kōiyaṭa reads:-Apavādatvād ūṭhā valōpō bādhyatē; guṇastu antarangatvād bādhyatē. Gunō hi angasambandhinīm iglakṣaṇām laghvīm upadhām ārdhadhātukañ ca āśrayati, ūṭḥ tu vakārānṭam angam anunāsikādim ca pratyayam iti alpāpēkṣatvāt antarangaḥ; tatra kṛtē guṇaś ca prāpnōti yaśṇādēśaśca; tatra varṇamātrāpēkṣatvād yaṇādēśōsnta. rangaḥ pravartatē If we admit that there is tadantavidhi, it will be difficult to take yaṇādēśa to be of antarangalakṣaṇa. अल्विधिश्व न प्रकल्पेत - द्यौः पन्थाः स इति Besides the vidhi which pertains to the final al of div etc. to secure the forms dyāuḥ,panthaḥ and saḥ will have no chance to operate. 蓄 NOTE: If there is tadantavidhi in alvidhi, āu will replace div by the sutra ‘Diva aut’ so that the form dyauḥ cannot be secured. Similarly ntha will replace path by the sutra ‘Thō nthaḥ’ (7, 1, 87) and hence the form panthaḥ cannot be secured. Similarly if a replaces tyadadi by the sutra Tyadādīnām aḥ’ (7, 2, 102), there will be no occasion for the sūtra Tadōḥ saḥ savanantyayōḥ’ (7, 2, 106) to operate and hence the form saḥ cannot be secured. तस्मात् ’ प्रकृते तदन्तविधिः’ इति वक्तव्यम् Hence it is necessary to state that there is tadantavidhi if there is viŝēṣya in the context. NOTE:-Kaiyaṭa says that prakṛte means prastute and prastāva may be in three ways kvacit sākṣāt… kvacid adhikārāt

[[256]]

…kvacid āksēpat. Nagêsabhatta says • Bhasyē prastuta-ityarthaka-prakerte ityasya viśesye iti sesal.’ तद्यथा न वक्तव्यम् । येनेति करण एषा तृतीया । अन्येन च अन्यस्य च विधिर्भवति । देवदत्तस्य समाशं शरावैः ओदनेन यज्ञदत्तः प्रतिविधत्ते । तथा सङ्ग्रामं हस्त्यश्वरथपदातिभिः । एवमिहापि अचा धातोर्यतं विधत्ते । आकारेण प्रातिपदिकस्य इयं विधत्ते । No, it need not be stated. The third case suffix in the word yena is used in the sense of karana. The action of one is achieved through another. This is illustrated thus :-Devadatta’s food, Yajñadutta prepares, through dishes and rice. So also is a battle run through elephants, horses, chariots and foot-soldiers. In the same manner Acārya, here also, enjoing yat to dhātu through ac and enjoins in to the pratipadika through akāra. + NOTE :By the sūtra Acó yat’ (3, 1, 97), yat is enjoined to ajantadhātu and by the sūtra Ata iñ (4, 1, 95), iñ is enjoined to the pratipadika which is adanta. II. येन विधिस्तदन्तस्येति चेद् ग्रहणोपाधीनां तदन्तोपाधिप्रसङ्गः On admitting‘Yēna vidhis tadantasya’, there is chance for tadantatva to the specified portion of the visēṣanas in the sutra. येन विधिस्तदन्तस्येति चेद् ग्रहणोपाधीनां तदन्तोपाधिताप्रसङ्गः । ये ग्रहणो- 1 पाधयः तेऽपि तदन्तोपाधयः स्युः । If the dictum ‘yēna vidhis tadantasya’ is admitted, there is chance for the specified portion of the viseṣanas in the sūtra to have tadantatva. Those that are graḥanōpādhis, even they may become tadantōpādhis. स्यात् तत्र को दोषः ? What harm is there ? ‘उतश्च प्रत्ययादसंयोगपूर्वात्’ इति असंयोगपूर्वग्रहणम् उकारान्तविशेषणं

  1. Bombay Edition omits अपि NINTH AHNIKA-YĒNA VIDHIS TADANTASYA · 257 The expression asamyogapūrvat in the sutra, Utasca pratyayād as myōj pūrvāt ṁyōj pūrvāt’ (6, 4, 106) may be liable to take ukārānta as its viśēṣaṇu. :? What harm is there ? असंयोगपूर्वग्रहणेन इव पर्युदासः स्यात् अक्ष्णुहि, तक्ष्णुहि इति इह न Fara arcgfa, magia zia Through the mention of smyōgapūrva there will be paryudāsa! only in the case of aksnuhi and iikṣnuhi and not in the case of apnuhi and śaknuki. NOTE: The sutra Utuśc…’ enjoins luk of hi (imperative second person singular termination) if it follows the anga which ends in the pratyaya u which is not preceded by a conjunct consonant. Here utah is in apposition with pratyayāt and not the viśēṣaṇa of prātyayāt and hence utaḥ pratyayāt is not taken in the sense of udantāt pratyayāt. If the latter interpretation were to be given, there would have been a chance for hi in apnuhi and saknuhi to be dropped, since udantapratyaya nu is asamyōgapūrva. तथा उदोष्ट्यपूर्वस्य इति ओष्ठ्यपूर्वग्रहणम् ऋकारान्तविशेषणं स्यात् Similarly the expression ōṣṭhyapūrva in the sūtra • Ud ōṣṭhyapūrvasya’ (7, 1, 102) may become the visiṣana of ṛkārānta. NOTE: There is anuvrtti for ṛtah here from the sutra Ṛtaiddḥātōḥ (1, 1, 100). Ūṣṭhyapūrvasya is taken in apposition with rtah. aaa:? What harm is there ? ओष्ठ्यपूर्वग्रहणेन इह प्रसज्येत सङ्कीर्णम् सङ्गीर्णम् इति ; इह च न स्यात् Aagaf: faver gía 1 Through the mention of oṣṭhyapūrva, the uttva may chance to appear in sankīrṇam and sangīrṇam and it may not appear in nipūrtāḥ in the phrase nipūrtāḥ pinḍāḥ. सिद्धं तु विशेषणविशेष्ययोर्यथेष्टत्वात् It is evidently achieved on account of viśēṣaṇa and viśēṣya being related at one’s pleasure. M. 33258 LECTURES ON PATANJALI’S MAHĀBHĀṢYA सिद्धमेतत् This is achieved. 59? How? यथेष्टं विशेषणविशेष्ययोर्योगो भवति The relation between viseṣaṇa aud risesya may be chosen at our pleasure.

यावता यथेष्टम् इह तावत् उतश्च प्रत्ययादसंयोगपूर्वात्’ इति, नासंयोग पूर्वग्रहणेन उकारान्तं विशेष्यते । Since it is at our will, firstly here in the sūtra • Ulasen pratya- yād asaṁyōgapūrvād’, asaṁyōgapūrea is not made to qualify ukārānia. fafe? What then? उकार एव विशेष्यते - उकारो योऽसंयोगपूर्वः तदन्तात् प्रत्ययाद् इति । Ukāra alone is qualified, so that the sutra may mean that hi is dropped after the pratyaya which has at its end ukara which is not preceded by a conjunct consonant. तथा ’ उदोष्ठ्यपूर्वस्य’ इति नौष्ट्यपूर्वग्रहणेन ऋकारान्तं विशेष्यते । So also in the sutra Ud öṣṭhyapurvasya’, ōsthyapūrva is not made to qualify ṛkārānta. faf? What then? ऋकार एव विशेष्यते - ऋकारो य ओष्ठ्यपूर्वस्तदन्तस्य धातोः इति Ṛkāra alone is qualified, so that u may replace in the root which ends in 7 which is preceded by a labial consonant. NOTE :-From this it is clear that generally there is no tadantavidhi in the viseṣaṇa of one which stands as the visēṣaṇa of another. Hence Nagēŝabhaṭṭa says, ‘Evam ca vyākhyānād prakrtē visiṣṭasya vāisiṣṭyam iti rītyaiva bōdhaḥ’. समासप्रत्ययविधौ च ’ प्रतिषेधः III Pratiṣēdha in samāsavidhi and pratyayavidhi.

  1. Bombay Edition omits NINTH ĀHNIKA-YËNA VIDHIS TADANTASYA समासविधौ प्रत्ययविधौ च प्रतिषेधो वक्तव्यः 259 Prohibition need be made in samāsavidhi and pratyayavidhi समासविधौ तावत् द्वितीया श्रितादिभिः समस्यते, कष्टश्रितः, नरकश्रितः । कष्टं परमश्रित इत्यत्र मा भूत् । Firstly in samāsavidhi. The sutra Dvitiyā śrita - alīta … ’ (2, 1, 24 ) will have to operate only with reference kasta-sritah and narakasritaḥ etc. and not to kaṣṭam paramasritaḥ. NOTE :Tadantavidhi is not applied to śrita, atita etc. प्रत्ययविधौ - नडादिभ्यः फक्, नडस्यापत्यं नाडायनः । इह न भवति सूत्रनडस्यापत्यं सौत्रनाडिः In pratyayavidhi. The sūtra Nudādābhyah phale’ (41, 99 ) will have to operate with reference to Naḍasya apatyam Naḍāyanaḥ, and not with reference to Sutranaḍasya apatyam which takes the form Sautranāḍiḥ. किमविशेषेण ? Is it without exception P नेत्याह - ‘No’, says he . उगिद्वर्णग्रहणवर्जम् 3 उगिग्रहणं वर्णग्रहणं च वर्जयित्वा । उगिहणम् उगितश्च भवती, अतिभवती; महती, अतिमहती । वर्णग्रहणम् - अत इञ् - दाक्षिः, प्लाक्षिः Exceptiug ugidgrahana and varṇagrahana. With reference to ugidgrahana, the sūtra Ugitas ca’ (4, 1, 6 ) will have to operate to arrive at the forms atibhavatī and atimahatī similar to bhavatī and mahati. With reference to varṇagrahana, the sutra Ata in’ (4, 1, 95 ) will have to operate to arrive at the forms Dākesin Plāksih. अस्ति चेदानीं कश्चित्केवलोऽकारः प्रातिपदिकं यदर्थो विधिः स्यात् ? Is there any pratipadika which is pure a alone, for which this sūtra may be intended ? अस्तीत्याह; अततेर्डः अः, तस्यापत्यम्, अत इञ् इः

[[260]]

• ‘Yes’, says he; The stem a is derived from the root at by the addition of the pratyaya da; the sūtra Ata in’ may operate on it to give the sense of his apatya to secure the form iḥ. अकज्नम्यतः सर्वनामाव्ययधातुविधावुपसङ्ख्यानम् Need of upasankhyāna in sarvanūmaridhi and aryayavidhi with reference to akajvat and in dhātuvidhi with reference to śnam- vat. अकज्वतः सर्वनामात्र्ययविधौ नम्वतो धातुविधौ उपसङ्ख्यानं कर्तव्यम् । There is need for extending the operation of the sutra in the sarvanāmavidhi and avyayavidhi with reference to stems having akac and in the dhātuvidhi with reference to dhātus having the vikarana ŝnam. अकज्वतः सर्वनामविधौ - सर्वके विश्वके, अव्ययविधौ - उच्चकैः नचिकैः The forms sarvakē and viśvakē have to be secured in the sarvanāmavidhi, and uccakāis and nīcakāis have to be secured in the avyayavidhi, with reference to the stem having akac. श्रम्वतः - भिनत्ति, छिनत्ति The proper accent in bhinatti and chinatti has to be secured with reference to the roots having snam. किं पुनः कारणं न सिध्यति ? Why are they not secured ? इह तस्य वा ग्रहणं भवति, तदन्तस्य वा । न चेदं तद् नापि तदन्तम् Here it or that which ends in it is comprehended. This is neither the one nor the other. Bhi- NOTE:Kāiyaṭa reads Sarvaka iti-akaci kṛtē śībhāvõna syat. Uccakair iti tathāiva akaci krtē lug na syāt. nattīti – dhātōr anta udāttō bhavati iti udātṭatvam na syāt. सिद्धं तु तदन्तान्तवचनात् It is definitely achieved by reading tadantāntasya in place of tadantasya (in the sūtra). 钠

  • This (the desired object) is achieved. ? How? तदन्तान्तवचनात् - तदन्तान्तस्येति वक्तव्यम् NINTH ĀHNIKA-YËNA VIDHIS TADANTASYA 261 By reading tadantanta. The expression tadantantasya should be read in place of tadantasya. किमिदं तदन्तान्तस्येति Pafos agrararafa? What is it - tadantantasya? तस्य अन्तः = तदन्तः; तदन्तो अन्तो यस्य तद् इदं तदन्तान्तं, तदन्तान्तस्येति Tadantantasya is taken to be the genitive singular of tadantantam, which is a bahuvrīhi compound of tadanta and anta, where tadanta is sasthī tatpurusa. NOTE: Kaiyaṭa reads:Sarvasabdasya yō antyō akāraḥ NOTE:-Kāiyaṭa sōsntyaḥ sarvakasabdasya Evam, anyatrāpi yōjyam”. स तर्हि तथा निर्देशः कर्तव्यः If so, it should be read in that form. न कर्तव्यः । उत्तरपदलोपोऽत्र द्रष्टव्यः । तद्यथा - उष्ट्र मुखमिव मुखमस्य, उष्ट्रमुखः खरमुखः । एवम् इहापि तदन्तः अन्तो यस्य सोऽयं तदन्तः, तदन्तस्येति No, it need not be read so. It may be considered that there is uttarapadalōpa here. It may be explained thus:-Just as uṣṭramukha is the compound form of usṭramukham iva mukham asya and kharamukha is of the same type, so also tadantasya is taken as the genetive singular of tadanta which is the compound form of tadantaḥ antō yasya. NOTE:-The defect in this argument is shown by Kaiyaṭu thus:Vācanikōstra löpaḥ, na tu sāmarthyād gamyamānārthasya nivrttir ityahuh. तदेकदेशविज्ञानाद्वा सिद्धम् Or it is achieved by taking that whole comprehends a part of it. तदेकदेशविज्ञानाद्वा पुनः सिद्धमेतत् Or this is achieved in another way by adopting the principle that whole refers to a part newly added to it. तदेकदेशभूतस्तग्रहणेन गृह्यते - तद्यथा, गङ्गा यमुना, देवदत्ता इति । अनेका नदी गङ्गां यमुनां च प्रविष्टा गङ्गायमुनाग्रहणेन गृह्यते । तथा देवदत्तास्थो गर्भो देवदत्ता - ग्रहणेन गृह्यते । 262 LECTURES ON PATANLALPS MAMLABHASYA Whole is taken to refer to that which has been added to it to form its part. This may be illustrated thus:-Many a river which enters the Ganges and the Jumma go by the name of the Ganges and the Jumma and the foetus in the womb of Dēradattā is included in the mention of Dendriti. Hence Gangā, Yammend and Diradrela may be taken as examples. NorE :——Kaiyata reads :Mathyapittini akajadayah tadākadēsā iti tattvabuddhim na righuuuti.“ विषम उपन्यासः । इह केचिच्छा अक्तपरिमाणानाम् अर्थानां वाचका भवन्ति य एते सङ्ख्याशब्दाः परिमाणशब्दाश्च पञ्च सप्त इति, एकेनाप्यपाये न भवन्ति; द्रोणः खारी आढकम् इति, नवाधिके भवन्ति न न्यूने । केचिद्यावदेव तद्भवति तावदेवाहुः - - य एते जातिशब्दाः गुणशब्दाश्च तैलं घृतम् इति, खार्यामपि भवन्ति, द्रोणेऽपि शुक्लो नीलः कृष्णः इति हिमवत्यपि भवति वटकणिकामात्रेऽपि द्रव्ये । इमाश्वापि संज्ञा अक्तपरिमाणानामर्थानां क्रियन्ते । ताः केनाधिकस्य स्युः The line of argument is not sound. Here there are certain words which are restricted in their denotation. The words denoting number, measurement etc. come under that category. Five, six etc. cannot have their original denotation if one is removed from them. Drōṇaḥ, khārī and uḍhakam cannot have their denotation either if something is added or something is removed. Some which have an extensive denotation have it the words denoting jūti and guna. The juti-sabdas like tāilam and ghṛtam may have their denotation, whether the quantity of the article is khūrī or drōṇa. The guna-sabdus like śuklaḥ, nīlaḥ, kṛṣṇaḥ may have their denotation whether the gunin is Himavan or the tiny seed of banyan tree. These saṁjñās too are restricted in their denotation. Hence how can they denote those to which something has been added? एवं तर्हि आचार्यप्रवृत्तिर्ज्ञापयति तदेकदेशभूतं तद्ग्रहणेन गृह्यते इति यदयं ‘नेदमदसोरकोः’ इति सककारयोरिदमदसोः प्रतिषेधं शास्ति । If so, the procedure of Acarya (Sūtrakāra) suggests that one may denote the same even if something is added to it, since NINTH AHNIKA-YĒNA VIDHIS TĀDANTASYA 263 he enjoins pratiṣëdha to idam and adas having ka - praiyaya in the sūtra · Nēdamadasor akōh (7, 1, 11.) कथं कृत्वा ज्ञापकम् ? Under which interpretation is it jñāpaka? इदमद्सोः कार्यमुच्यमानं कः प्रसङ्गो बत्सककायाः स्यात् । पश्यति त्वाचार्यः ’ तदेकदेशभूतं तद्ग्रहणेन गृह्यते इति, ततः सककारयोः प्रतिषेधं शास्ति । Where is the chance for idam and adas with kakara to get the kārya enjoined to idam and adas? Acārya sees that one may denote the same even if something is added to it and hence enjoins prutisidha if they are with kakara. IV कानि पुनरस्य योगस्य प्रयोजनानि ? What, then, are the prayojanas of this sūtra ? प्रयोजनं सर्वनामाव्ययसंज्ञायाम् There is prayōjana with reference to sarvanāmasaṁjñā and avyayasamiña. सर्वनामाव्ययसंज्ञायां प्रयोजनम् सर्वे, परमसर्वे विश्वे, परमविश्वे उच्चैः परमोच्चैः नीचैः परमनीचैः इति

5 The prayōjana is in getting the sarvanāmasaṁjñā to paramasarva and paramavisva related to sarva and viśva, so that the forms paramasarvē and paramaviśvē may be secured and in getting the avyayasaṁjñā to paramōccaiḥ and paramanīcāiḥ related to uccāis and nīcāis. उपपदविधौ भयाढ्यादिग्रहणम् Taking in bhaya and adhya under upapadavidhi (is another benefit.) उपपदविधौ भयाढ्यादिग्रहणं प्रयोजनम् - भयङ्करः, अभयङ्करः, आढ्यङ्करणं स्वाढ्यङ्करणम् Prayōjana is taking in bhaya and adhya under upapadavidhi, so that the forms abhayankaraḥ and svāḍhyankaranam may be secured in the same way as bhayankaraḥ and aḍhyankaranam. ङीव्विधावुगिग्रहणम् Taking in ugit under nīb-vidhi,

[[264]]

ङीन्विधावुद्रिणं प्रयोजनम् भवती, अनिभवती महती, अतिमहती Prayōjana is taking in agit under iīb-ridhi so that atibhavati and atimahati can be secured in the same way as bhavatī and mahati. प्रतिषेधे स्वत्रादिग्रहणम् Taking in svasrādi under nīp-pratiṣīdha (is another benefit). ङीप्रतिषेधे स्वस्रादिग्रहणं प्रयोजनम् - स्वसाः परमस्वसा; दुहिता, परमदुहिता Prayājana is taking in sertsr etc. under it pratisadha, so that paramusvasā and paramadukitā can be secured in the same way as srasu and duhitū. Nore :The word vidhi in the sūtra Yena vidhis tadantasya’ does not refer to that which is antoganistic to pratiṣēdh a अपरिमाणविस्तादिग्रहणं च प्रतिषेधे Taking in aparimāṇabistādi also under hip-pratiṣedha. अपरिमाणविस्तादिग्रहणं च ङीष्प्रतिषेधे प्रयोजनम् । अपरिमाणविस्ताचितकम्ब-

蟹 ल्येभ्यो न तद्धितलुकि द्विविस्ता, द्विपरमविस्ता; त्रिविस्ता, त्रिपरमविस्ता; याचिता द्विपरमाचिता । Prayōjana is taking in bistādi not preceded by a word denoting parimāṇa under hip-pratiṣedha. The forms deibistā, tribistā and dvyācitā are secured by the sūtra ・ Aparimāṇabistācītakambalyābhyā na taddhitaluki’ (4, 1, 22 ) So also the forms dviparamabistā, triparamabistā and dviparamūcilā may be secured. दिति Taking in diti (is another benefit.) दितिग्रहणं च ण्यविधौ प्रयोजनम् - द्वितेरपरत्यं दैत्यः । अदितेरपत्यम् आदित्यः । दित्यदित्यादित्येत्यदितिग्रहणं न कर्तव्यं भवति । Prayōjana is taking in diti under hyavidhi, so that the son of Aditi may be called Aditya in the same way as the son of Diti is called Daitya. In that case the word aditi’ need not be read in the sutra • Dityadityadityapatyuttarapadan nyaḥ’ (4, 1, 85). रोण्या अण् A with reference to röṇī (is another benefit). रोण्या अण्ग्रहणं च प्रयोजनम् - आजकरौणः, सैंहिकरौणः NINTH AHNIKA-YENA VIDHIS TADANTASYA 265 Prayōjana is in taking an with reference to rōni, so that the forms ajakarauṇaḥ and saimhikarāuṇaḥ may be secured. तस्य च Tasya ca. तस्य चेति वक्तव्यम् - रौणः ‘Tasya ca’ need be read, so that rāuṇaḥ may be secured. NOTE:-Kaiyata reads here:Svam rūpam ilyasya anuvṛttim Vārttikakārō nëcchati’ and Nagōjibhaṭṭa adds:Tēnti sūtrapratyākhyānād iti tātparyam.’ 1 किं पुनः कारणं न सिध्यति ? ’ तदन्ताच्च तदन्तविधिना सिद्धम्, केवलाच व्यपदेशिवद्भावेन । Why is it not achieved? It takes place by tadantavidhi in words which end in it and by vyapadēśivudbhāva if it stands alone. व्यपदेशिवद्भावोऽप्रातिपदिकेन There is no vyapadēśivadbhāva 2 in pratipadikas. NOTE:-Kaiyaṭa reads:Apratipadikēna ityatra prātipadikagrahaṇē lingaviśiṣṭasyāpi grahaṇam iti vacanāt strīpratyayantair api vyapadēśivadbhāvā na bhavati. किं पुनः कारणं व्यपदेशिवद्भावोऽप्रातिपदिकेन ? What is the use of the paribhāṣā Vyapadēśivadbhāvāsprātikēna ‘? vācī. NOTE:-Nagōjibhaṭṭa reads :-Bhāṣyē kāraṇaśabdaḥ prayōjana- ga garzaigmafà, garraıgì vaðifa kazga¶fant afafa i So that thak may be suffixed to the word ending in sutra (by the sūtra · Kratu…sūtrāntāṭṭhak’ (4, 2, 60) and dah to the word ending in dasa (by the sūtra Tadasminnadhikam iti daśāntāḍ ḍaḥ’ (5, 2, 45) and not to the words sūtra and daśa.

  1. In some editions there is the reading It should be taken as a kāku. • व्यपदेशिवद्भावेन.
  2. For the explanation of vyapadēŝivadbhāva, see Vol. I p. 78. 34 266 MU LECTURES ON PATANJALI’S MAHĀBILĀṢYA नेतदस्ति प्रयोजनम् । सिताच्च नदविधिना केवलाच व्यपदेशवद्भावेन । सोऽयमेवं सिद्धे सति वदन्नग्रहणं करोति ज्यापत्याचार्यः सूत्रान्तादेव दशान्तादेव इति No, this is not the praysjana. The pratyaya mentioned is definitely suffixed by tadunturidhi to words ending in them and by ryapadéśivadbhīva if they stand alone Since Acarya has, in that situation, mentioned the word anin, he suggests that they are suffixed only to those that end in them. नात्र तदन्तादुत्पत्तिः प्राप्नोति इदानीमेव युक्तं समासप्रत्ययविधा प्रतिषेधः इति । It is not possible to suffix it here by talanlaridhi, since it is just now said that there is pratiṣīdha in sumisoridhi and pratyayavidhi. सा तर्हि एषा परिभाषा कर्तव्या Hence it is necessary to read this paribhuṣā (Vyapadēśivadbhāvōsprātipadikēna).

न कर्तव्या । आचार्यप्रवृत्तिर्ज्ञापयति व्यपदेशिवद्भावोऽप्रातिपदिकेन - इति, यदयं पूर्वादिनिः, सपूर्वाच्च इत्याह । No, it need not be read. The procedure of Icarya suggests that there is no vyapadesivadbhāva with reference to pratipadi.ka., since he reads ‘Pūrvād inik’ (5, 2, 86 ) and ’ Saptūrvācca’ (5, 2, 87). NOTE:Nageśabhatta reads: Purvād ityamsō jñāpaka ityarthaḥ नैतदस्ति ज्ञापकम् । अस्ति ह्यन्यदेतस्य वचने प्रयोजनम् It is not a jñāpaka; for there is another prayōjana got from its mention. किम् ? What ? ‘सपूर्वात्पूर्वादिनिं वक्ष्यामीति । I shall state that ini is suffixed to all sapūrvas. यत्तर्हि योगविभागं करोति । इतरथा हि पूर्वात्सपूर्वादिनिः इत्येव ब्रूयात् 1, सपूर्वादिनिम् is another reading. NINTH ĀHNIKA-YËNA VIDHIS TADANTASYA 267 It cannot be taken in that manner, since he has split it into two sūlras. Otherwise he would have read it as ‘Pūrvāt sapūrvad iniḥ’. किं पुनरयमस्यैव शेषः तस्य चेति ? Is this the supplement to this sutra Tasya ca’ alone? नेत्याह, यच्चानुक्रान्तं यच्चानुकंस्यते सर्वस्यैव शेषः तस्य चेति । 6 No, says he. It is supplement to wherever it (anta) is mentioned, wherever it is to be mentioned and to Tasya ca’. रथसीताहलेभ्यो यद्विधौ In yadvidhi with reference to ratha, sītā and hala. रथसीताहलेभ्यो द्विधौ प्रयोजनम् - रथ्यः, परमरथ्यः; सीत्यम्, परमसीत्यम् ; हल्या, परमहल्या Prayōjana is towards yadvidhi with reference to ratha, sītā and hala, so that the pratyaya yat may be suffixed to words ending in ratha, sītā and hala to secure the forms paramarathyaḥ, paramasītyam and paramahalyā in the same way as rathyaḥ, sītyam and halya (by the sutras Rathād yat 4, 3, 121), ‘Nāu…sītā….. sammitēṣu’ (4, 4, 91) and Matajanahalāt…’ (4, 4, 97). सुसर्वार्धदिक्छब्देभ्यो जनपदस्य •

With reference to janapada after su, sarva, ardha and dikśubda. सुर्वार्धदिक्शब्देभ्यो जनपदस्य प्रयोजनम् । सु सुपाञ्चालकः सुमागधकः सु । सर्व - सर्वपाञ्चालकः सर्वमागधकः सर्व । अर्ध - अर्घपाञ्चालकः, अर्धमागधकः - अर्ध । दिक्छब्दपूर्वपाञ्चालकः, अपरपाञ्चालकः पूर्वमागधकः, अपरमागधकः Prayōjana is with reference to words denoting janapada following su, sarva, ardha and dikśabdas, so that vuñ (enjoined by the sūtra Janapadatadavadhyōśca (4, 2, 124) may be suffixed after them so that the following forms may be secured :Supāñcālakaḥ, sumāgadhakaḥ, sarvapāñcālakaḥ, sarvamāgadhakaḥ, ardhapāñcālakaḥ, ardhamāgadhakaḥ, pūrvapāñcālakaḥ, aparapāñcālakaḥ, pūrvamāgadhakaḥ and aparamāgadhakaḥ. ऋतोर्वृद्धिमद्विधाववयवानाम् Towards the parts of seasons with reference to vṛddhimadvidhi.268 LECTURES ON PATANJALI’S MAHĀBILAṢYA ऋतोवृद्धिमद्विधाववयवानां प्रयोजनम् पूर्वमारदरा अपरशारद, पूर्वनैदाघम् अपरनँदाघम् 斷 Prayōjana is towards the arayarus of rtus with reference to vṛddhimad pratyaya, so that the forms pārvisarudlam, aparaSāradam, pūrcandidāgham and aparnaidagham can be secured. ठञ्विधौ सहख्यायाः Towards saikiyat in thaniridhi. ठविध सङ्ख्यायाः प्रयोजनम् - द्विपाष्टिक, पञ्चपाष्टिकम् Prayōjana is in thañridhi towards sankhyāśubdas, so that the forms dviṣāṣṭikam and pañcaṣāṣṭikam may be secured. धर्मान्नञः With reference to dharma preceded by nañ (is another benefit). धर्मान्नञः प्रयोजनम् - धर्मे चरति धार्मिकः, अधमं चरति अधार्मिकः । अधर्माच इति न वक्तव्यं भवति । Prayojana is with reference to dharma preceded by nañ in taking thak after it, so that the word adhārmikaḥ may be secured in the sense of adharmam carati in the same way as dhārmikaḥ is secured in the sense of dharmam carati. In that case there is no need to read the vāritika Adharmāccēti vaktavyam.’ पदाङ्गा धिकारे तस्य च तदुत्तरपदस्य च Need to read Tasya ca laduttarapadasya ca’ in padūdhikāra and angadhikara. पदाङ्गाधिकारे तस्य च तदुत्तरपदस्य च इति वक्तव्यम् । It is necessary to read Tasya ca taduttarapadasya ca in padādhikāra and angadhikāra. पदाधिकारे किं प्रयोजनम् १ What is the prayōjana (in reading it) in padudhikāra ? प्रयोजनमिष्टकेषीकामालानां चिततूलभारिषु Prayōjana is in the operation of the sūtra Iṣṭakēsīkāmālānām citatulabhāriṣu’ (6, 3, 65). 00 NINTH ĀHNIKA-YÊNA VIDHİS TADANTASYA 269 इष्टकेपीकामालानां चिततूलभारिषु प्रयोजनम् इष्टकचितं चिन्वीत पक्केकचित चिन्वीत इषीकतूलेन मुखेषीकतूलेन : मालभारिणी कन्या, उत्पलमालभारिणी कन्या । Prayōjana is in the operation of the sutra Istakēṣīkāmālānām cilatūlabhāriṣu’ so that the shortening of the final letter of iṣṭakā, iṣīkā and mālā may take place in pakvēṣṭakacitam, muñjēṣīkatūlēna, and utpalamālabhārīṇī as in istaka-citum, iṣīkatūlēna and mālabhāriṇi in the expressions isṭakacitam cinvīta, and mālabhāriṇī kanya. अङ्गाधिकारे किं प्रयोजनम् ? What is the prayōjana (in reading it) in angādhikāra ↑ प्रयोजनं महदप्स्वसृनप्तृणां दीर्घविधौ Prayōjana is in dirghavidhi with reference to mahat, ap, svasi and naptr. ;

महदप्स्वसृनप्तॄणां दीर्घविधौ प्रयोजनम् महत् महान् परममहान् अप् - आपस्तिष्ठन्ति स्वापस्तिष्ठन्ति स्वसृ स्वसा स्वसारौ स्वसारः परमस्वसा, परमस्वसारौ परमस्वसारः; नप्तृ - नप्ता नप्तारौ नप्तारः, परमनप्ता परमनप्तारौ परमनप्तारः Prayōjana is in dīrghavidhi with reference to mahat, ap, svasṛ and naptṛ, so that the form paramamahān similar to mahān, svāpaḥ in the sentence srāpas tiṣṭhanti similar to apaḥ in the sentence āpas tiṣṭhanti, paramasvasā paramasvasārāu paramasvasāraḥ similar to svasā svasārāu svasāraḥ, and paramanaptā paramanaptārāu, paramanaptārah similar to naptā, naptārāu, naptāral may be secured. पद्युष्मदस्मदस्थ्याद्यनडुहो नुम् (Prayojana is) with reference to pad, yusmad, asmad, asthi etc. and anaduh in relation to num. पद्भावः प्रयोजनम् द्विपदः पश्य The padbhāva of pada is the prayōjana, so that the form dvipadaḥ in the sentence dvipadaḥ paśya can be secured. अस्ति चेदानीं कश्चित् केवलः पाच्छब्दो यदर्थो विधिः स्यात् ?

  1. Reading in Bombay Edition is slightly different.

[[270]]

Is there any stem put, for which the right is necessary? Norw: –Naggibhatta tolls us that this question has arisen under the view that there is talin’aridhi on neeount of the adhikāra of pad. नास्तीत्याह ‘No’ says he. एवं तर्हि अङ्गाधिकारे प्रयोजनं नास्तीति कृत्वा पदाधिकारस्य प्रयोजनमुक्तं ‘हिमकाषिहतिषु च । यथा पत्काषिणों पका एवं परमपत्काषिणौ परम- ’ ’ पकापिंग पत्काषिणः On considering that, if so, there is no use in aigadhikāru, the benefit of taking padādhikūra is shown in the sūtra Flimakāsihatisu’ (6, 3, 51 ) so that the forms paramapatkāsināu, and paramapatkāṣiṇaḥ may be secured similar to patkāṣiṇāu and patkāsinah. यदि तर्हि पदाधिकारे पादस्य तदन्तविधिर्भवति, ’ पादस्य पदाज्यातिगोपहतेषु’ यथेह भवति - पादेनोपहतं पदोपहतम्, एवमत्रापि स्यात् दिवपादेनोपहतं दिग्वपदोपहतमिति If, then, there is tadantavidhi to pāda in padadhikāra, digdhapādēna upahatum will have to be compounded into digdhapadopahatam in the same way as pūdēna upahatam is compounded into padōpahatam on the strength of the sutra · Půdasyu padājyātigōpaḥatēṣu’ (6, 3, 52) and it is not desired. एवं तर्हि अङ्गाधिकार एव प्रयोजनम् If so, there is prayojana in anigādhikāra itself. ननु चोक्तं नास्ति केवलः पाच्छब्द इति * Oh, it was said that there is no stem of the form pāt. अयमस्ति पादयतेरप्रत्ययः पात्पदः पदा पदे There is the stem pāt in the sense of padayati by adding kvi pratyaya, from which the case-forms padaḥ, padā, and padē are formed. युष्मदस्मत् यूयं वयम्, अतियूयम् अतिवयम् '

Prayōjana is with reference to yuṣmad and asmad, so that the forms atiyūyam, ativayam can be secured similar to yūyam and vayam.

  1. Bombay Edition reads परमयूयं परमवयम् NINTH AHNIKA-YENA VIDHIS TADANTASYA 271 अस्थ्यादि अस्थमा, दध्ना सक्छना, परमास्थना, परमदवना, परमसक्थ्ना Prayōjana is with reference to asthi etc, so that the forms paramāstḥnā, paramadadhnā and paramasakthnā can be secured similar to asthnā, dadhnā and sakthnā. अनडुहो नुम् अनड्डान् परमानड्डान् Prayōjana is with reference to anaḍut in relation to num, so that the form paramānaḍvān similar to anaḍvān can be secured. द्युपथिमथिङ्गोसखिचतुरनडुत्रिग्रहणम् (Prayājana is ) with reference to dyu, pathin, mathin, puri, gi, sakhi, catur, anndut and tri. , । द्युपथिमथिपुंगोसखिचतुरनस्त्रिग्रहणं प्रयोजनम् । द्यौः, सुद्यौः पन्थाः, सुपन्थाः; मन्थाः, सुमन्थाः परममन्थाः पुमान्, परमपुमान् गौः, सुगौः; सखा सखायौ सखायः, सुसखा सुसखायौ सुमखायः ; परमसखा परमसखायौ परमसखायः ; चत्वारः, परमचत्वारः ; अनड्वाहः परमानड्डाहः ; त्रयाणां परमत्रयाणाम् । Prayojana is with reference to dyu, pathin, mathin, pum, go, sakhi, catur, anaḍut and tri, so that the forms sudyauḥ by the side of dyāuḥ, supanthaḥ beside panthāḥ, sumanthāḥ and paramamanthāh by the side of manthah, paramapumān beside pumān, sugāuḥ beside gāuḥ, susakḥā susakhāyāu susakhāyaḥ, paramasakhā paramasakhāyāu, paramasakhāyaḥ beside sakhā sakhāyāu sakhayaḥ, paramacatvāraḥ beside catvāraḥ, paramanaḍvahaḥ beside anaḍvāhaḥ and paramatrayāṇām beside trayāṇam can be secured. त्यदादिविधिभस्त्रादिस्त्रीग्रहणं च (Prayōjana is) with reference to tyadādividhi, bhastrādi and strī. त्यदादिविधिभस्त्रादिस्त्रीग्रहणं च प्रयोजनम् । सः, अतिसः ; भस्त्रका, भस्त्रिका, निर्भत्रका निर्भस्त्रिका, बहुभस्त्रका बहुभस्त्रिका ; स्त्रियौ स्त्रियः, राजस्त्रियौ राजस्त्रियः । Prayōjana is with reference to tyadādividhī, bhastrādi and strī so that the forms atisah beside saḥ, nirbhastrakā nirbhastrikā, bahubhastrakā and bahubhastrikā beside bhastrā and bhastrikā and rājastriyāu and rājastriyaḥ beside striyāu and striyaḥ can be secured.

[[2]]

वर्णग्रहणं च सर्वत्र Varnagrahanam too everywhere (is the prayōjana). वर्णग्रहणं च सर्वत्र प्रयोजनम Prayōjana is with reference to varna everywhere. ? What is referred to by sarvatra ? अङ्गाधिकारे चान्यत्र च In angādhikāra and elsewhere. अन्यत्रोदाहृतम् Examples were given with reference to places other than those having angādhikāra. अङ्गाधिकारे अतो दीर्घे यत्रि, सुपि च इहैव स्यात् आभ्याम्, घटाभ्या- मित्यत्र न स्यात् The sūtras Atō dīrghō yañi’ and’ Supi ca’ which are in angādhikāra will operate only with reference to abhyām and not with reference to ghaṭābhyām. प्रत्ययग्रहणं चापञ्चम्याः Absence of the same with reference to the pratyaya forming the visiṣaṇa of pañcamyanta is the prayojana. प्रत्ययग्रहणं चापञ्चम्याः प्रयोजनम् । यजिजोः फग्भवति गार्ग्यायणः ; वात्स्यायनः परमगार्ग्यायणः, परमवात्स्यायनः । Prayōjana is not to have tadantavidhi with reference to the pratyaya enjoined after a pañcami for another pupose, so that the forms paramagārgyāyaṇaḥ and paramavatsyayanaḥ may be formed by compounding parama with Gārgyāyaṇaḥ and Vātsyāyanaḥ which are formed from Gargya and Vatsya which are yañanta by the addition of phak by the sūtra Yañiñōśca’ (4, 1, 101). 4 NOTE:-(1) Kaiyaṭa reads: Apañcamyaḥ ityasya nāyam arihaḥ — yatra pañcamyantāt pratyayō vidhīyatē tatra tadantavidhir na bhavati iti’…’ Yatra pañcamyantāt paraḥ pratyayaḥ kāryāntaravidhānāya parigṛyatē tatra todantavidhir mā bhūt. Nāgōjibhaṭṭa states that parigṛhyate means anudyatē. Parama- NINTH AHNIKA-YÊNA VIDHIS TADANTASYA gārgyāyaṇa iti-Tatra Gārgyāyaṇa iiyēva udāharanum etc. 273 NOTE: :(2) Certain editions read after paramavātsyāyayanaḥ in the text Dākṣāyaṇaḥ Paramadakṣaynah. But it seems to me that, if they were in the original text, Dākṣāyaṇaḥ would have been read after Vatsyāyanaḥ. Since Bhattōjidikṣita mentions Dākṣāyaṇaḥ, it should have crept into the text before his time. अपञ्चम्या इति किमर्थम् ? What for is apañcamyāh ? दृषत्तीर्णा, परिषत्तीर्णा So that t in tīrṇā of drṣattīrṇā and pariṣattīrṇā is not changed to n by the sutra Radabhyam nisṭhāto naḥ purvasya ca daḥ’ (8, 2, 42) अलैवानर्थकेन Anarthaka only with one letter. NOTE: This vārttik is not found in some editions. { अलैवानर्थकेन, नान्योनानर्थकेनेति वक्तव्यम् It must be said that anarthakasya in the dictum arthavadgrahanē anarthakasya grahanam with reference to varnanirdēśa has reference to only one letter and not to that which consists of more than one letter. किं प्रयोजनम् ? Why ? हन्ग्रहणे लीनग्रहणं मा भूत्; उद्ग्रहणे गर्मुग्रहणं ; स्त्रीग्रहणे शस्त्रीग्रहणम् ; सङ्ग्रहणे पायसङ्करोतीति मा भूत् । 1 So that plihan may not be taken on the strength of hangrahaṇa, garmud may not be taken on the strength of udgrahana, śastrī may not be taken on the strength of strigrahana and payasaǹkarōti may not be affected by the grahana of saṁ. NOTE:Kaiyaṭa reads here:-Tēna plīhānāu iti dīrghō bhavati… garmut-sthāsyati iti pūrvasavarṇābhāvaḥ …śastriyā… iti iyan na bhavati, pāyasankarōti iti … suṭ na bhavati.

  1. Bombay Edition reads M. 35

[[4]]

किमर्थमिदमुच्यते ? न पदाङ्गाधिकारे तस्य च तदुत्तरपदस्य च ’ इत्येव सिद्धम् ; न चेदं तत् नापि तदुत्तरपदम् । What is this for? It does not come within the operation of Padangadhikārē tasya ca tadultarapadasya’, the paribhāṣā since it is neither tat nor taduttarapada. तन्न वक्तव्यं भवति That paribhāsā need not be read. किं पुनरत्र ज्यायः ? Which is better here ? agrafafuta zuara Tadantavidhi is evidently better. इदमपि सिद्धं भवति परमातिमहान् एतद्धि नैव तद् नापि तदुत्तरपदम् |

The form parumātimahān too is achieved; it is neither tat nor taduttarapada. ‘अनिनस्मन्ग्रहणान्यर्थवता चानर्थकेन The pratyayas an, in, as and man take tadantavidhi both when they have meaning and when they have no meaning. अनिनस्मन्ग्रहणानि अर्थवता च अनर्थकेन च तदन्तविधि प्रयोजयन्ति । अनू - राज्ञा इत्यर्थवता, साम्ना इत्यनर्थकेन । इन् - दण्डी इत्यर्थवता, वाग्मी इत्यनर्थकेन अस् - सुपया इत्यर्थवता, सुस्रोता इत्यनर्थकेन । मनू - सुशर्मा इत्यर्थवता, सुप्रथिमा इत्यनर्थकेन । An, in, as and man take tadantavidhi both when they have a meaning or no meaning. The an is arthavad in rājñā and anarthaka in sāmnā; in is arthavad in danḍī and anarthaka in vāgmī; as is arthavad in supayaḥ and anarthaka in susrōtāḥ; and man is arthavad is suŝarmā and anarthaka in suprathimā यस्मिन्विधिस्तदादावल्ग्रहणे C Need for the paribhāṣā Yasmin vidhis tadadavalgrahane.’ अल्ग्रहणेषु यस्मिन् विधिः तदादाविति वक्तव्यम् 2 In sutras dealing with a single letter, it must be said Yasmin vidhih tadādau. '

  1. Bombay reading is अनिनस्मन्ग्रहणानि च
  2. Bombay reading is यस्मिन्विधिस्तदादाविति वक्तव्यम् NINTH ĀHNIKAVRDDHIR YASYĀCĀMĀDIS TAD VRDDHAM 275 किं प्रयोजनम् ? Why ? अचि वातुभ्रुवां खोरियङुवङौ - इहैव स्यात् श्रियौ भ्रुवौ, श्रियः श्रुव इत्यत्र न स्यात् ’ (Otherwise), the sutra Aci śnu-dhātu-bhruvām yvōr iyahuvanāu’ will operate with reference to śriyāu and bhruvāu and not to śriyaḥ and bhruvaḥ, (since as of the latter two is ajādi and not ac). वृद्धिर्यस्याचामादिस्तद्वृद्धम् (1, 1, 73,) There are three topics : - (1) The prayojana of the words orddhi, yasya, acām and ādi. (2) The inappropriateness of the expression acām ādiḥ and its answer and (3) The additions to the sutra. वृद्धिग्रहणं किमर्थम् ? I What for is the mention of vṛddhiḥ in the sūtra ? यस्याचामादिस्तद् वृद्धम् इतीयत्युच्यमाने दात्ताः राक्षिताः, अत्रापि प्रसज्येत । वृद्धिग्रहणे पुनः क्रियमाणे न दोषो भवति । If the sutra is read omitting the word vṛddhiḥ thus-Yasyacām ādis tad vṛddham’; the saṁjñā will have ativyāpti in the words dāttāḥ and rākṣitāḥ. If, on the other hand vṛddhiḥ is read, there will be no defect in the sūtra. ’ NOTE:-Kaiyaṭa and Nāgōjibhaṭṭa state that yasya acām adiḥ will refer to the hal which precedes the vowels in the group, since ṣaṣṭhī in acām will convey samīpārtha. अथ यस्यग्रहणं किमर्थम् १ What for, then, is the mention of the word yasya ? यस्येति व्यपदेशाय The word yasya is to suggest what is denoted by tad. अथ अज्ग्रहणं किमर्थम् ? What for, then, is the mention of acām P वृद्धिर्यस्यादिस्तद्वृद्धम् इतीयत्युच्यमाने इहैव स्यात् ऐतिकायनीयाः औपगवीयाः ; इह न स्यात् गार्गियाः वात्सीयाः इति । अज्ग्रहणे पुनः क्रियमाणे न दोषो भवति ।

[[276]]

If the sūtra is read omitting acam thus-‘Vṛdelhir yasyādīs tad vṛddham’, it will have application only with reference to Aitikayaniyah and Hupagariyah and not with reference to Gārgiyāḥ and Vāisīyāḥ. If acum is read, there will be no defect in the sutra. अथ आदिग्रहणं किमर्थम् ? What for, then, is the mention of di? वृद्धिर्यस्याचां तद् वृद्धम् इतीयत्युच्यमाने सभासंनयने भवः साभासंनयनः इत्यत्रापि प्रसज्येत । आदिग्रहणे पुनः क्रियमाणे न दोषो भवति If the sutra is read omitting adiḥ as Vrddhir yasyācām tad vṛddham’, there will be atiryapti in sūbhūsuṁnayana which means sabhāsamnayanē bhavaḥ. If the word adiḥ is read, there will be no defect in the sutra. वृद्धसंज्ञायामजसंनिवेशादनादित्वम् II Impossibility of âditva in the sūtra dealing with vṛddhasaṁjñā on account of the impossibility of sannivēśa of vowels. वृद्धसंज्ञायाम् अजसंनिवेशाद् आदिरित्येतद् नोपपद्यते ; न ह्यचां संनिवेशोऽस्ति । The expression adiḥ in the sutra dealing with wrddhasamjñā has no meaning, since it is impossible to read vowels in a word in juxtaposition. ननु चैवं विज्ञायते अजेव आदिः अजादेरिति 1 Oh it is understood only in this manner that ajādēḥ is the genetive singular of ajadi which means the adi among vowels, (so that there may be vowels and consonants in the group). नैवं शक्यम् । इहैव प्रसज्येत - औपगवयाः; इह न स्यात् गार्गीया इति । No, it too cannot produce the desired effect; for the sūtra will operate only with reference to aupagaviyāḥ and not with reference to gārgāyāḥ. NOTE: Nāgojibhutta says that vrddhi in the sūtra can refer only to the vṛddhi letter found in the Akṣarasamāmnāya.

  1. Bombay Edition omits 12: NINTH AHNIKAVRDDHIR YASYACAMADIS TAD VRDDHAM 277 एकान्तादित्वं तर्हि विज्ञायते If so, acām ādiḥ is interpreted as the adi among vowels which form the avayavas of the word. एकान्तादित्वे च सर्वप्रसङ्गः If ēkāntāditva is taken to be the meaning of acām ādiḥ, there is chance for more than one to take the saṁjñā. इहापि प्रसज्येत सभासन्नयने भवः साभासन्नयन इति There is chance for the saṁijñā to operate in sābhāsannayana in the meaning of sabhasannayanē bhavaḥ. NOTE :—Kaiyaṭa says that, since there is no nirdhāraṇē ṣaṣṭhī, acām ādiḥ may mean the first of vowels and hence it may refer to any vowel that precedes any other vowel from the end. सिद्धमजाकृतिनिर्देशात् (The object) is achieved on account of the nirdēsa of the ajālerti. सिद्धमेतत् This is achieved. कथम् ? How ? 1 अजाकृतिर्निर्दिश्यते The ajākrti is referred to here. एवमपि व्यञ्जनैर्व्यवहितत्वान्न प्राप्नोति Even then it does not chance to operate, since they are intercepted by consonants. व्यञ्जनस्याविद्यमानत्वं यथान्यत्र Non-recognition of the presence of consonants as elsewhere. व्यञ्जनस्याविद्यमानवद्भावो वक्तव्यः The avidyamānavadbhāva of consonants has to be mentioned. यथान्यत्रापि व्यञ्जनस्याविद्यमानवद्भावो भवति As there is avidyamānavadbhāva of vyañjana elsewhere. क्वान्यत्र ? What does elsewhere refer to ?
  • विजयनामसंवत्सरे सिंहमासि शुक्लपक्षे विनायकचतुर्थ्याम् इदं विमर्शनं अ अ सूत्रान्तं सम्पूर्णम् ( 12 - 9 - 1953) CORRIGENDA. Page Line 3 20 32 8 saiso 40 20 adjunct For Add-it is taken that the saṁjñā is for both ŝāsā adjunct Read 2 ádésas 69 12 yaksvarē 70 17 akaralōpa 88 120 JJ N 2 aamfari 7 Add-It is avoided by sthānivadbhāva 16 case-suffixe 154 24 sence 164 3 contrued 173 18 The 183 27 ज्ञनावगाहन्ते ādēŝas yaksvara akaralōpa anafeyst case-suffix sense construed To Alqnigfà 197 14 Omit the full-stop at the end 211 16 same some 216 30 te to 220 7 f If 240 11 पारिहारः परिहारः 242 28 कारष्येत करिष्यते 247 3 कि तहात fafifa 10 taparanirdē taparanirdēŝa 28 शत इति 254 3 withe 258 17 & 21 ऋकार 261 4 tadantantasya 263 6 सककायोः 273 17 नान्योना- 274 21 or 276 2 yasyādīs M. 36 with ऋकार tadantantasya सककारयोः नान्येना- and yasyādis i INDEX OF SUTRAS Number refers to page अचः परस्मिन्पूर्वविधौ 113 अणुदित्सवर्णस्य चाप्रत्ययः 2:30 अदर्शनं लोपः 169 अनेकाल शित्सर्वस्य 17 अलोऽन्त्यात्पूर्व उपधा 211 अलोऽन्त्यस्य 73 आद्यन्तौ टकितौ 7 आदिरन्त्येन सहेता 252 आदेः परस्य 76 इग्यणः सम्प्रसारणम् 1 उरण् रपरः 56 एड् प्राचां देशे 280 एच इग्वादेशे ?? ङिच्च 75 त्यदादीनि च 279 तपरस्तत्कालस्य 247 तस्मादित्युत्तरस्य 218 तस्मिनिति निर्दिष्टे पूर्वप्य 18 द्विर्वचनेऽचि 101 । न पदान्तद्विर्वचनवरेयलोपस्वर - } 146 सवर्णानुस्वारदीर्घजश्चर्चिधिषु न लुमताङ्गस्य 195 प्रत्ययलोपे प्रत्ययलक्षणम् 177 प्रत्ययस्य लुक्श्लुलुपः 172 मिदचोन्त्यात्परः | येन विधिस्तदन्तस्य 953 वृद्धिर्यस्याचामादिस्तद्वृद्धम् 275 पष्ठीस्थानेयोगा 30 स्थानिवदादेशो ऽनल्विधौ 80 स्थानेऽन्तरतमः 37 स्वं रूपं शब्दस्याशब्द संज्ञा 232 11 INDEX OF VĀRTTIKAS अक्षु चानेकवर्णादेशेषु 50 अकजू उपसङ्ख्यानम् 260 अङ्गाधिकार इटो विप्रतिषेधौ 208 अचः पूर्वविज्ञानादेचोः सिद्धम् 130 अलोन्त्यस्येति … अनुसंहारः 74 अलोन्त्यात्पूर्वोऽलुपधेति वा 217 अवचनाल्लोकविज्ञानात् सिद्धम् 218 अवयवग्रहणात्सिद्धम् 62 अज्ग्रहणं … अणू सवर्णस्येति रूपस्थानिवद्भावस्य 161 241 अवयवग्रहणात् … रान्तप्रतिषेधः 6:3 अवयवषष्ठ्यादिषु … 31 अन लोपो ऽभ्यासस्य 216 अतो दीर्घे यलोपवचनम् 144 अवयवषष्ट्यादीनाम् 32 अविशेषेण गुरुविधिः 149 अन्त्यविज्ञानात् सिद्धम् 213 असिद्धत्वं च 133 अन्त्यात्… संयोगादिलोपार्थम् 19 अन्त्यविज्ञानात्… अनभ्यासविकारे 213 अस्थानिवत्त्वे 141 अन्तरतमवचनं च 18 अनर्थकं च 47 … 92 अनन्तरस्य चेद्… 135 अनादेशत्वात् 93 अनान्तर्यमेव 54 अनित्यविज्ञानं तु अनिनस्मन्ग्रहणानि 274 अनिर्देश हि 175 अनुपपन्नं… 95 अनेकान्तो 245, 246 अप्राप्तेर्वा 203 अपरविधाविति तु 121 अपरिणाम प्रतिषेधे 264 … … अपवादप्रसङ्गस्तु · 98 अभक्ते शीभावाः 21 … असिद्धवचनात् सिद्धम् 132 असिद्धवचनात् … अनुदेशः 132 अह्नो रविधौ 198 आकारान्तात् . 107 आद्यन्तयोर्वा 16 4G आदिरन्त्येन … अनिर्देशात् 252 आदेश्यल्विधिप्रतिषेधे 89 आदेश्यादेशः 90 …. … … आदेशः स्थानिवत् 94 आदेशे …. द्विर्वचनम् 161 आदेशो रपर इति… 60 आने मुगीदासः 225 आपि लोपः आम्विधौ च 109 215 आमि लिलोपात् 208 आमि सर्वनाम्नः सुट् 226 अभक्ते दीर्घ… प्रत्ययाव्यववस्था च 66 आरभ्यमाणे अल्लोपणिलोपौ 159 अल्विधौ प्रतिषेधे 85 अलोन्त्यस्यादेः सर्वादेशः 76 अलैवानर्थकेन आश्रय इति चेत् 127, 128 94 आहिभुवोरीप्रतिषेधः 104 इडिधिश्च 106 इतरेतराश्रयं च 169 उक्तं वा 47, 98,133, 175 उगिग्रहणवर्जस् उत्तरपदत्वे चापदादिविष 198 उत्तरार्थ तु 177 उदात्तादिषु च (61 उपधासंज्ञायां 211 । उपपदविधौ भयाख्यादिग्रहणम् 263 उभयनिमित्तत्वात् 138 उभयनिर्देशे … 224 उभयादेशत्वात् 138 उरणपरवचनं दोषः 56 ऋतो अवयवानाम् 267 ऋवर्णस्य … अविशेषात् 52 एकदेशविकृतस्योपसङ्ख्यानम् 92 एकदेशविकृतेषु उपसङ्ख्यानम् 93 एकशेषनिर्देशात् 165 एकादेशस्योपसङ्ख्यानम् 62, 138 एकान्तादित्वे च सर्वप्रसङ्गः 277 एङ् प्राचां देशे शैषिकेषु 280 एच इग्वचनं 27 एजवर्णयोः … 55 ऐचोश्चोत्तरभूयस्त्वात् 30 स्थानिवद्भावस्य 166 ओः क्रमेदीर्घत्वं च 2008 विलुग्… उपसङ्ख्यानम् 153 क्सलोपे लुग्वचनम् 142 कंसीय परशव्ययोः 174 करोतिपिब्योः प्रतिषेधः 112 कार्यविपरिणामाद्वा 96 काममतिदिश्यतां वा कृत्येजन्वादि 162 केकयमित्रय्वोः 140 134 ग्रहणेषु … आदेशप्रतिषेधः 14:3 गुणवृद्धयेज्भावेषु च 50 गुरुसंज्ञा च 136 गोत्रान्ताद्वा 278 984 गोत्रोत्तरपदस्य 278 गोतो णित् 2 गोः पूर्वाणित्वात्वरेषु ||| वसोरेत् … 21 वर्डित्याण्नद्याः 226 ङयाग्रहणेऽदीर्घः 102 ङमो हस्वादचि 226 … ङीविधाबुद्ग्रिहणम् 263 जात्याख्यायां 101 जित्पर्यायवचनस्यैव जिह्वाकाय 278 237 झित्… मत्स्याद्यर्थम् 2:38 टकितो : … प्रत्ययप्रतिषेधः 12 ठञ्विधौ सङ्ख्यायाः 268 त्यदादिविधिः 271 ध्यादेशे स्त्रन्तप्रतिषेधः 108 तत्र गाप्रतिषेधः 162 तत्र प्रत्ययलक्षणप्रतिषेधः 170 तत्र प्रत्याहारग्रहणे 241 तत्र लुकि विधिः प्रतिषेध्यः 182 तत्रादेशलक्षणप्रतिषेधः 132 तत्रानुवृत्तिनिर्देशे 243 तत्राभ्यालरूपम् 101 तद्वय हल्ग्रहणेषु 46 तदेकदेशविज्ञानाद्वा सिद्धम् 261 तपरस्तत्कालस्य 248 तयादेशे उभये प्रतिषेधः 100 तस्मात्तत्र 247 तस्मादुपदेशः 243 तस्य च 265 तस्य दोषः 99 तस्य दोषः संयोगादि तातङि सर्वादेशः 75 तुग्दीर्घत्वयोश्च …. 185 द्युपथि ग्रहणम् द्रुतविलम्बितयोश्च 246 271 160 द्रुतायां … कालभेदात् 250 द्वन्द्वे ऽन्त्यस्थ 205 द्विर्वचननिमित्तेऽचि … 166 द्विर्वचनादयश्च… 112 द्विर्वचनादीनि च 160 दध आकारलोपे 159 दिति 264 दीर्घप्रसङ्गस्तु 27 दीर्घाप्रसङ्गस्तु 28 दीर्घे यलोपप्रतिषेधः 144 धर्मान्नञः 268 तलोपे 210 न लुमता तस्मिन् 209 न लुमता न वा ऋवर्णस्य न वादर्शनस्य न वानुदेशिकस्य न वानेकाल्त्वस्य 53 182 … 88 53 न वा पृथक्संज्ञाकरणात् 183 न वा बहिरङ्गलक्षणत्वात् 26 न वा संयोगस्थ नाप्रतिषेधात 202 … 137 निपातनात् सिद्धम् 20 निर्दिष्टग्रहणं 222 228 निर्वृत्तप्रतिपत्तौ निवृत्तिः 46 प्रकल्पकमिति चेत् प्रकृतिविकाराव्यवस्था च 2:8 प्रत्ययग्रहणं चापञ्चम्याः 272 प्रत्ययलोपे शास्त्रस्य 180 प्रत्ययादर्शनं तु 182 285 प्रयोजनमिष्टका 268 प्रयोजनं adlad … qasty: … 159 क्ललोपः प्रयोजनं डौ नकारः 192 173 प्रयोजनं त्रिनिकिल्लुकिस्वराः 196 प्रयोजनं तद्धितलुकि प्रयोजनं सर्वनामाव्ययसंज्ञायाम् 263 प्रापकमिति 249 पचतु पचन्तु 92, 93 पथिमथोः 197 पद्युष्मद् …. नुम् 269 पदाङ्गाधिकारे 268 परवचनात्सिद्धम् 12 परवचनात् परादौ अकारलोपः 70 परादी गुणवृद्धि 23 … अपवादत्वात् 12 … …. पित् पर्यायवचनस्य 237 पूर्वत्रासिद्धे च 158 पूर्वमात्रस्येति चेद्… 136 पूर्वान्त नपुंसकः पूर्वान्ते वैवधारणं बहु पूर्वस्य च 205 वहोरिष्ठादीनां 224 … … 25 भ्रातुष्पुत्रग्रहणं… 65 भर्जिमच्यथ 20 भसंज्ञा भसंज्ञा दोषः 192 69 सिद्धम् 187 भेर्याघातवत् 251 … मन्त्राद्यर्थम् 2:35 मन्त्राद्यर्थम् सिद्धम् 236 महद्… दीर्घविधौ मिदचोन्त्यात् प्रत्यये इति चेत् 164 प्रत्यात्मवचनम् 47 17 प्रत्यात्मवचनमशिष्यं …47 य अ स्थाने 57 प्रतिषेधस्तु …. 87 यङ्लोपे 141 प्रतिषेधे 151 यणादेशे 143 प्रतिषेधे स्वस्त्रादिग्रहणम् 261 इतौ 213 प्रयोजनं प्रयोजनमपृक्त शिलोपे 100 यथार्थ वा 227 यस्मिन्विधिः 274 युष्मदस्मदोः स्थग्रहणात् 206 960 तदन्तपाङ्गः स्यानिक येन विधिः योगविभागात्सम् रथसीताह १ यहिधी पा रायात्वप्रतिषेधात्र 10: रुदादिभ्यः सार्वधातुके रूपान्यत्वाच ४३ रोण्या अणू 201 लीभियोः 107 लुक्युपसङ्ख्यानम् 16/ लुमति प्रत्यहग्रह 173 लुमति प्रतिषेधाद्वा 181 लुमति प्रतिषेधे . 195 लोकतः 8 लोडादेशे 107 लोपसंज्ञायामर्थसतोरक्तम् 169 लोपसंज्ञायामर्थसंज्ञाकरणम् 16) लोपे हि विधानम् 181 व्यञ्जनस्याविद्यमानत्वं व्यञ्जनस्वरव्यतिक्रमे च 49 वचनाद्यत्र तन्नास्ति 244 वध्यादेशे 105 वर्णपाठः 242 …. वर्णस्य संज्ञा … 2 वरेयलोपस्वरवर्जम् 160 वा नामधेयस्य 278 विप्रतिषेधात् सिद्धम् 219 विभक्तिविशेष 227 विभक्तिविशेषनिर्देशस्तु वृत्तिपृथक्त्वं … 247 वृद्धसंज्ञायां 276
277
3
शब्द संज्ञाप्रतिषेधानर्थक्यं … 231
शब्देनार्थगतेः 232
षष्ठीनिर्देशार्थे तु 175
षष्ठीस्थानेयोगवचनं 31
सम्प्रयोगो वा 54
सम्प्रसारणसंज्ञायां 1
256
स्वस्तिक 15
इं
कचर
h
"
20
114
सत्याश्रये विविध सती निमिकायावात् लक्ष्मीपञ्चम्योच सम्बन्धिदेवी तुल्यम् 2 समाजप्रत्यविधी
eta
ve të qanadla spara d
41
gânwqvg…. 170
258
सवादेशप्रक्षण सर्वादेशार्थ वा ..376 सर्वामन्त्रित 103 सवर्णेऽग्रहणं 216 लवणेऽग्रहणं 245
די
सामान्यातिदेशे ….80
सिचि जुसः
206
सित्तद्विशेषाणां
236
सिद्धमजाकृति 277
सिद्धं त्ववस्थिता
250
सिद्धं त्वादिः
252
257
सिद्धमेङः
29
सिद्धं तु प्रसक्कादर्शनस्य
171
95
सिद्धं तु तदन्तान्तवचनात् 260
सिद्धं तु विशेषण
सिद्धं तु प्रसङ्गे
सिद्धं तु यथा
सिद्धं यधिकारे … 15
तु
सिद्धं तु पष्ठीनिर्दिष्टस्य
सिद्धं तु स्थानिसंज्ञा
सिद्धं तु तुझ्यान्तर्यात्
सुसर्वार्ध
辙
99
186
जनपदस्य 267
ह्रस्वसंप्रत्ययात् … 242 हन्तेर्घत्वम् 143
हलचोरादेशः 139
हलो यमां यमि लोपे 159
iii
INDEX OF PARIBHĀSAS, NYĀYAS ETC.
अन्यस्य कार्यमुच्यमानमन्यस्य यथा स्यात् 86
अर्थवता व्यपदेशिवायः 63
अर्थवग्रहणे नानर्थकस्य 232
असिद्धं वहिरङ्गमन्तरडे 26
इतरेतराश्रयाणि च कार्याणि न प्रकल्पन्ते 6
इतिशब्दः पदार्थविपर्यासकृत् 219
एकदेशविकृतमनन्यववति 81, 82
दधि ब्राह्मणेभ्यो दीयतां तर्क कौण्डिन्याय 18, 86, 182 नानर्थकेऽलोन्त्यविधिरनभ्यासविकारे 213
नानुबन्धकृतमने काल्त्वम् 78
निर्दिश्यमानस्यादेशा भवन्ति 25, 37, 71
नोत्सहते प्रतिषिद्धा सती बाधितुम् 203 पितापुत्रवत् 220
पुरस्तादपवादा अनन्तरान् विधीन् बाधन्ते नोत्तरान 16 पूर्वत्रासिद्धे न स्थानिवत् 115
ब्राह्मणा भोज्यन्तां माठर कौण्डिन्यौ परिवेविषाताम् 86
भाव्यमानेन सवर्णानां ग्रहणं न 241
भाषा न भोक्तव्या इत्युक्ते मिश्रा अपि न भुज्यन्ते 62 यो हि भुक्तवन्तं ब्रूयान् मा भुक्था इति किं तेन कृतं स्यात् ? 47 लक्षणप्रतिपदोक्तयोः प्रतिपदोक्तस्यैव 103 व्यपदेशिवद्भावोऽप्रातिपदिकेन 265
व्याख्यानतो विशेषप्रतिपत्तिर्न सन्देहादलक्षणम् 36
विप्रतिषेधे परं कार्यम् 249
स्वरविधौ व्यञ्जनमविद्यमानवत् 67, 68, 128
सकृद्गतौ विप्रतिषेधे यद्वाधितं तद् बाधितमेव 108-110
सम्प्रयोगो वा नष्टाश्वदग्धरथवत् 54
सामान्यविहितः विशेषविहितेन वाध्यते, न समुचीयते, नापि विकल्प्यते 19
सामान्यातिदेशे विशेषानतिदेशः 86iv
INDEX OF IMPORTANT WORDS IN MAHABHĀSYA TEXT
अक्तपरिमाणानाम् 262
अतिखदाय 103
अक्षरसमाम्नाये 244
अतिदिश्यते 50, 86
अणुहि 257
अतिदिश्यमान 86
अकर्मकः 217
अतिदिश्येत 187
अकारनिवृत्त्यर्थम् 27, 29
अतिविष्टः 86
अकुर्व्याशाम् 143
अतिभवती 259, 26.4
अग्निः 66
अतिमहती 259, 26-1
अग्रहीत 86
अतिमालाय 103
अग्रासनादीनि 23
अतिथ्यम् 270
अगायि 210
अतिवयम् 270
अम्नन् 143
अतिशायने 221
अङ्गस्य 10, 35
अतिसखीनि 23
अतृणेद 189, 191
अङ्गाधिकारः 210
अङ्गाधिकारे 208, 209
अगुल्यादि 20
अच्छिनोऽत्र 191 अचः 113-11
अचिकर्तित् 163, 166
अचीकरत 71
अचेतनाः 55
अचेतनेषु 48
अजश्याशाम् 141 अजाः 7
अजाकृतिः 277
अजादेशः 165
अजाविधनौ 7
अजीहरत् 71
अण्ग्रहणम् 245
अत्ति 182
अत्यल्पम् 239
अत्रग्रहणम् 216, 217 अतिखट्टः 102
अदन्तः 112
अदर्शनस्य 169, 170, 182
अदर्शनात् 85
अदुग्ध 142, 159 अदुग्धाः 142, 159
अदृष्टत्वात् 170 अदेश 208
अव्यगायि 210
अध्ययननिमित्तम् 138
arcazat: 120, 132, 134, 143, 152 अधार्मिकः 268
अधिकरणम् 251
अधिकारः 34
अधिवजगे 162 अधोक 191 अन्त्यनिर्देशः 212 अन्त्यविज्ञानात् 213 अन्त्यविशेषणम् 73, 211
अन्तरङ्गः 26, 179, 254
289
अन्तरङ्गत्वात् 113
भववकाशम् 18
अन्तरतमः 28, 47, 53, 55 56, 58 अनवकाशत्वात् 227
अन्तरतमनिर्वृत्तिः 40
अनाश्रितत्वात् 94
अन्तरतमनिर्वृत्तौ 41, 42, 44, 45
अनागमकानाम् 9
अन्तरतमवचनम् 48
अनादिष्टात् 180
अन्तरतमाः 40-42, 45
अनान्तर्यम् 54
अन्तरीपम् 76, 218
अनाश्रीयमाणायाम् 145
अन्तरेण 31, 40, 44, 82, 164,
अनिमित्तम् 184, 185
181, 216, 217, 218,
223,
अनिर्देशार्थ : 34
233, 241
अनिष्टप्रसङ्गः 74
अन्यत्र 91
अनिष्टम् 75
अन्यतरत् 180
अनुरूप्यते 34
XFTATA: 64, 138, 139
अनुच्चार्य 35
अनुच्यमानम् 131
अन्यथा 215
अन्यथाजातीयकः 219
अन्वाख्यायकम् 181
अनन्तरलक्षणः 137
अनड्डाहम् 153
अन्योन्यम् 48
अनच्कत्वात् 122
अनड्डून् 190, 239
अनद्दान्
190
अनण्त्वात् 241, 244 अनन्तरयोगा 67
अनन्तरस्य 135
अनन्तरस्य विधिं प्रति } 187
अनन्तरा प्राप्तिः 203
अनन्तरे 36
अनभ्यासविकारे 213
अनर्थकम् 47, 105
अनर्थकः 234
अनर्थके 214, 216 अनर्थकेन 273, 274 अनर्थान्तरम् 97 अनवस्थितेषु 106
M. 37
अनुदातः 56, 249
अनुनासिकः 56, 249
अनुपदेशात् 242
अनुमः 110 अनुवर्तते 215 अनुवृत्तिः 201
अनुवृत्तिनिर्देशे 248, 244
अनुवृत्त्या 11
अनुवृत्तम् 34
अनुषः 19
अनुस्वारः 22, 25 अनुसंहारः 74, 75 अनेकः 89 अनेकविधम् 88
अनेकान्तेन 245, 246
53
अनेकाल्त्वात् 58
अनैमित्तिकम् 167
अप्रत्ययः 153 अप्रातिपादिकेन 265 अप्राप्तिः 32
अपकृष्यमाणम् 98
अपकृष्यमाणान् 97 अपदादिविधी 198, 199 अपरनंदाघम् 268 अपरपाञ्चालकः 267 अपरमागधकः 267 अपरविधौ 121, 122 अपरशारदम् 268 अपरिभाष्यम् 245 अपवाद : 13, 17, 76
अपरिहारः 15
अपवादत्वात् 12, 13
अपवादे 98
290
अयुक्तम् 16 अयोगः 38 अर्कः 15
अर्थः 162, 212, 233
अर्थस्य 169
अर्थकृतम् 48 अर्थगतेः 2:3
अर्थतन्त्राः 81, 120 अर्थनिमित्तकः शब्दः 16 अर्थनिर्देशार्थः 169
अर्थवता 63 274 अर्थातिदेशात् 102 अर्थानाम् 129 अर्थे 234
अर्द्ध एकारः 27
अपवादेः 18
अपीपचन् 119
अपूर्वः 8
29
अपूर्वविधित्वात् 137, 145
अर्द्ध ओंकारः 27
अपृक्तलोपे 190
अर्द्धतृतीयमात्रः 52
अपेक्ष्यन्ते 217
अर्द्धतृतीयमात्रम् 50
अब्विकारः 48
अभ्यन्तरः 94
अर्धपाञ्चालकः 267
अर्धमागधकः 267
अभ्यस्तस्वरः 68, 72
अभ्यासरूपम् 161
अभ्यासलोपः 72, 214
अभ्रंलिहः 23, 25
अभक्तः 20, 21, 65, 66, 68
अभयङ्करः 263
अभिज्वलयति 34
अभिधानम् 240
अभिनोऽत्र 191
अभिसम्बन्धः 36, 60, 153
अभिसम्बन्धमात्रम् 152
अभूत् 104
अनभिधानात् 240
अयलोपविधिम् 150
अयसा 34
अर्द्धमात्रिकः 50
अर्द्धमात्रिकस्य 49
अर्वाक 49
अरुदित 90
अरुदितम् 90
अरुदिताम् 90
अल्ग्रहणम् 73, 211, 212 अल्पीयसी 3
अविधिः 87
अलुन्याशाम् 144
अलेट् 191
अलोन्त्यविधिः 214, 216
अव्यक्तयोगा 33
अव्युत्पन्नानि 174
अवकाशः 13, 14, 75, 77
अवकाशे 32 अवगाहते 183
अवचुक्षावयिषति 166
अवतिष्ठन्ते 46
अवधारणम् 69
अवधि 210
अवधीत् 129, 130
अवनुनावयिष्यति 166
अवयवग्रहणात् 63
अवयवषष्ट्यादयः 32
अवयवषष्ठ्यादिषु 32, 34
अवर्णप्रधानः 55
अवर्णस्य 27
अवर्णाकृतिः 245
अवरकालत्वात् 213
अवरकाला 243
अवरतः 30
अवरोहवन्तः 97
अवश्य पाव्यम् 43
अवश्यलव्यम् 43
अवस्थिताः 251
अवान्त 246
अवात्तम् 246
अवात्ताम् 246
अविद्यमानवत् 67
अविद्यमानवद्भावः 277
अविशेषात् 52
अविशेषितः 60, 73
291
अस्थानिववे 141 असन्दिग्धत्वात् 32 असन्देहार्थः 51 असन्निविष्टस्य 101
असम्प्रत्ययः 16, 252
असम्भवः 234
असम्भवात् 233
असर्वनामस्थाने 201, 203
असिद्धत्वम् 133
असिद्धवचनात् 132, 133
असिद्धवदत्राभात 125
आकाष्टाम् 113, 114 आकर्षिकः 151
आकारप्रकरणात् 206 आकाशदेशे 48, 49 आकृतिग्रहणात् 245, 246
आगत्य 113
आगमः 110, 111 आगमबुद्धिः 11 आगमौ 8 आनीत 177, 179
आचार्यः 65-78, 84, 134, 167,
184, 232, 241, 266
आचार्य प्रवृत्तिः 83, 84, 99, 1()4,
117, 177, 192, 214, 231, 239, 262, 266
आज्ञापयति 18
आजकरौणः 264
अविशेषेण 88, 89, 141, 145, 160, आटिटत् 169
195, 259
अवीवदत् 157
अश्वः 92
आढ्यङ्करणम् 263
आढकम् 262
अश्वपोषम् 237
अशान 233
अशिष्यम् 47, 48 अस्तिः 98
आत्थ 104
आद्युदात्तत्वम् 22 आदित्यः 159 आदिश्यते 93 आदिष्टात् 130
आदीध्ये 115 आदेश्यादेशे 90
आदेशः 39, 40, 45, 51, 00, 08,
!, 73, 80-82, 84, 88, 89, 93, 94, 99, 102, 114, 116, 118, 121,
131, 191, 206, 228, 231, 29 आदेशतः 40-42, 44, 45, 254 आदेशलक्षणम् 132
आदेशयतः 161
आदेशविशेषणम् 73
आदेशाः ), 41, 44, 51, 93,254
आदेशात् 123
arrafarer 88, 89, 91
आदेश 35
rada: 45, 49-53, 228, 230
आन्तर्यम् 38, 48, 54
202
आरम्भः 1, 222, 225 आराशत्रिणी 6 आवधिषीष्ट 16 आश्रीयमाणायाम् 111. 110 aferera 167 आशिशत् आशीः 189 आस्तरिता, 12, 73 आस्तारकः 42 आसन् 121, 1:22. आहिभुवोः ||
इः 259
इत्त्वम् 194 इत्थंलिङ्गा 33 इतरेतराश्रयता 169 इतरेतराश्रयम् 3, 6, 169 इतिकरणः 169
इमिवाधः 194
आनन्तर्यार्थम् 222
आन्तरिक्ष्यः 48
आनडुहौ 138
आनय 233
आनर्थक्यम् 133
आनुदेशिकस्य 88
आनुनासिक्यभेदात् 241
आनुपूर्व्या 11, 129
इवर्णाकृतिः 245
इवर्णोवर्णयोः 27, 30
इष्टम् 7, 49
इटव्यवस्था 46
इटा 46
इष्यते 10 ईश्वरः 18 उच्चकः 260 उच्चारितेन 233
आनुपूर्व्येण 153
आमुहि 257
आपः 48
आम्रा : 97
आमन्त्रितस्वरम् 195, 196
उत्तरत्र 1
आमलकम् 155
आम्रेडितस्य 214
आयन् 121, 124
आयुः 164
आर्द्धधातुकस्येट्
arert: 36
आर्द्धधातुकीयाः 136
उच्छिष्टभोजनात् ॥
उत्क्राम 208
उत्तरपदलोपः 81, 248, 261
उत्तरपदाधिकारः 200
उत्तरभूयस्त्वात् 30
उत्तरस्य 225 226 उत्तरेषाम् 226
उत्पलमालभारिणी 269 उत्सर्गः 76
उत्सर्गकृतम् 98 उत्सर्गलक्षणानाम् 132
उत्सर्गाः 18 उत्सहते 69
उदवाहे 138
उदात्तः 56, 58, 240 उदात्तग्रहणेन 10
293
उशीनरवत् 184
उष्ट्रमुखः 261 उष्ट्रमुखम् 248 ऊठ् 154 ऊर्ध्वम् 48 ऋक्षु 205 ऋचि 235
उदात्तत्वम 10
उदाहियेते 9
एकत्वेन 39
एकदेशनिमित्तात् 65
उदाहरणम् 18, 37, 77, 117, 150, एकदेशभूतम् 263
153, 155, 218, 219
उदाहरणानि 191
उत्तम् 7, 49
उपतिष्ठते 34
एकदेशलोपे 177, 179
एकदेशविकृतस्य 92
उपदिष्टम् 129
उपदेशः 70, 71, 242, 243
उपदेष्टुम् 11 उपधाग्रहणम् 44 उपधा विधित्वम् 150
उपधासंज्ञायाम् 212
एकदेशविकृतेषु 93 एकदेशस्थ : 34
एकपदस्वरस्य 195 एकयोगलक्षणम् 186
एकदेश विज्ञानात् 261
एकशतम् 31, 35 एकशेषनिर्देशः 166
एकादेशशास्त्रम् 133 एकादेशस्य 138 एकान्तादित्वम् 277
एकाननुदान्त 135
एकार्थः 37
एकेन 165
उपधाह्रस्वत्वम् 136
उपधीयमानम् 98
उपधीयमानान् 97
उपन्यासः 251
उपपदविधौ 263
उपसङ्ख्यानम् 63, 90, 92, 93, 135 एङ्ग्रहणम् 117
138, 181, 183, 260
उपसर्गेण 221
उपाध्यायः 96
एत्वम् 107
ऐतिकायनीयाः 275
ऐयः 191
ओदनपाणिनीयाः 278
उपाध्यायस्य शिष्यः 83
उभयकार्यप्रसङ्गः 229, 231
उभयनिमित्तः 138
उभयथा 40
उभयम् 64, 165
उभयवान् 15
उभयी 100
ओष्ठस्थानः 37, 38
औत्तरपदिकानि 96
औदवाहिम 125
औनः 191
औपगवीयाः 275, 276
क्रियते 61
क्षत्रियकण्डूतिः 15: 152
क्षत्रिये 86
क्षीरिणः 97
क्षुपाग्रम् 38
क्सलोपे 145
कङ्कटवान् ||
204
185, 213, 236, 242, 211, 252, 200, 200
कारणात् १२
कालभेदान 24, 20
काष्ठम् 31
किदौणादिकः 1005
कण्ठस्थानः 38
Fazit: 152
कण्डूः 150, 153
किरतः 68
कण्डूतिः 151 कण्डूयतेः 15:3
कण्डया 151
कति 101
किरति 63
किशोरीषु 2015
कुण्डानि 17, 18, 21
कम्बलः 35
कम्बलचारायणीयाः 278
कर्या 127
कर्ता 22, 57, 61, 63, 70 कर्मसाधनः 124, 147, 148
करोतौ 91
कला : 134
कष्टश्रितः 259
कष्टं परमश्रितः 259
कस्कादिषु 65
काक्यर्थम् 160
काकः 4
कान्तारे 279 कानि सन्ति 147 कामचारः 134 कार्यः 97
कार्यम् 162
कार्यस्य 233, 234
कार्या 96, 97
कारकः 42
कुत्वादीनि 198
कुमारीषु 2005
कुर्वाते
कुर्वाथे 52
कुमार्यर्थम् 41,50
कुरु 89, 112
कुरुतात् 107
graffa 121, 124
कृणुतः 7()
कृत्स्नप्रत्ययलोपे 177, 179
कृतम् 56, 62
कृतसामर्थ्या 227, 230
कृतान्तेषु 96
कृतिः 56, 62 कृशाः 48 कृष्णः 219, 220 कैकेयः 140 कौ स्तः 147
खट्टर्थः 63
खद्वेन्द्रः 51
खद्वेषा 51
खद्वैतिकायनः 51
कारणम् 47, 52, 53, 55, 58, 62,
66, 85 87, 93-95, 133, 136-
138, 158, 170, 181, 182, 183,
खट्टेलका 51, 55 खड़ोढा 51
295
खोदकम् 51 खौदनः 51 खट्टौपगवः 51
खदिरः 11 खदिरवरौ 11
खरमुखः 261
खारी 262
ग्मीय 177, 179
ग्रहणोपाधयः 256
ग्रामणिकुलम् 179
गुरुनिमित्तम 138
गुरुपुत्रे 80, 82, 91
गुरुवत् 80, 82, 91 गुरुविधिः 145
गुरुसंज्ञा 136, 137, 142 गोयुक्तकानि 48 गोनिवृत्त्यर्थम् 173 गोपोषम् 237 गोमतीभूता 183 गोमन्तौ 181
aroft: 171, 172
गोमान् 181
ग्रामात् 97, 223
ग्रामान्तरम् 32
ग्राम 138,
गोऽर्थम् 118
गोहितम् 180
गोरात्वम 188
गङ्गा 261
गतम् 221
गोरात्वे 193
117, 203, 219, 220 गतिः 236 गतिनिघात 136 गर्दभः 92 गर्मुद्ग्रहणम् 273 गायणः 272 गार्गीयाः 275, 276 गाम् 233 गार्गाभ्या 144 I गौमतौ 138 गौरकाण्डौ 11 झन्ति 143 नन्तु 143 घत्वम् 145, 146 घृतम् 164 घृतमात्राः 101 घृतरौढीयाः 278 चक्रतुः 121, 122, 124, 161, 167 चक्रुः 121, 122, 124, 161, 167 चकार 71 चन्द्रगुप्तसभा 238 चर्मन् 189 गावः 48 गिर्योः 152 गिरतः 68 गिरति 63 गीः 73 गीर्यते 67, 70 चरितवत्यः 48 गीर्षु 69 चातुरौ 138 गुणवृद्धिप्रसङ्गे 42 गुणवृद्धी 51 गुणवृद्धयेज्भावेषु 51 गुणशब्दाः 262 चायकः 41 चिकीर्षकः 151 चित्रग्वग्रम् 111 चित्रा 188 चक्षियः 141 चेच्छिदिता 119 चेच्यः 141 चेतनावत्सु 18, चेता 41 चेयम 43 चोदयिष्यति 87 छन्दसि 41 छन्दोगानाम् 29 छिनत्ति 18, 260 ज्ञापकः 3, 200 ज्ञापकम् 84 118, 162. 160, 235 240, 266 ज्ञापयति 65, 76, 78, 83, 84, 99 104, 117, 162, 177, 184, 192, 214, 231, 232, 241, 246 ज्ञापने 232 ज्यायः 103, 168, 274, 279 ज्यायान् 168, 274 2000 विनिर्देशः J नपुसी - वयादेश । विपदिका विपदवीहिः || त्रपु 120 विमकाः । विभागाधिकाः 500 त्रिमात्रचतुर्मात्राणाम् त्वदीयः ॥ त्वक्षु 1 तत्रदानम् IN तक्ष्णुहि झा तत्कालता 49-51 तत्कालस्य 247 तथाजातीयकः 218 तथाजातीयकानाम् 242 तद्धितः 145 तदन्तविधिः 274 तदन्तविधिना 266 तदन्तान्तस्य 201 तदन्तोपाधयः 256 तदाश्रयत्वात् ग ज्योतिषः 18 Fax: 154 जग्ले 163 जग्धिभावः 143 जग्मतुः 167 जग्मुः 167 तन्तुवायम् (6 तप्ते 46 जगत् 179 जतु 170 जतुनी 23, 25 जनगत् 179 जनपदे 221 जभाव : 107 जहार 71 जातिशब्दाः 262 जिहीर्षकः 151 जेयम् 43 जैह्वाकाताः 278 तपरे 51 तर्पणम् तस्थतुः 167 ag: 167 तालुस्थानः 37, 38 तिङन्तम् 201 तिर्यक् 48, 19 तिर्यक्पथः 32 तिलाः 46 तिष्ठति 215 तुकू 113, 179, 185 297 तुम्बुरुणी 23-25 दवीयान् 140 तुल्यजातीयः 43, 167 तुल्यजातीयस्य 166 दशपटुः 155 दशानिः 157 तैलमात्राः 101 थवचनम् 105 द्यूत्वा 113, 114 at: 84, 254 द्रुतमध्यमयोः