VAMAM&S CONCEPTION OF CHASTITY OF

VJOHDS AND HIS CONTRIBUTION TO GRAMMAR. .

_
Vamana&a concern with grammars- An examinationAVamana»s

observations on tine poetical conventions,technically called

Kavya-aamayas, shows that Vamana is always very ranch concerned

with the purity* of diet ion. In the final chapter of his

_ ,
KavysuLamkara ^
sutravrtti he deals with what he calls Sabda-

-auddhi,a terra which means chastity of worda,with the largest

number of sutraa with such a thoroughness and with such auth-

-oritative verdicts that the said chapter may be passed on

as a treatise on grammar itself,Hence,it is quite in the

fitness of things that later commentators like Malllnatha

have referred to the views of Varaana with as much of reverence

and deference as for the other great authorities on grammar.

Compare,for example,Mallinathas aarvankaaa on Siaupalavadha-1-3,

Vamana and the JKag'lkatcWe have the name of one Varnana as the

author of a portion of the Kaaika,the well-known commentary

on the Aatadhyiyl of Paninl.But this Vamana is different from

Vamana^tfee author of the Kavyalamkaraautra vytti.although

the latter is also no less a grammarian than the former.

The two authors are different beeause(i)Vamana,the alamkarika,

_ t r s — «.
frequently quotes from Maghas Sisupalavadha,while Hagha

himself refers to the Kaalka and also to its au^commentary

Nyaaa in the verse-

anutsutra padanyisa sad vrttih sannibandhana

sabda vidyeva no bhati rajanitlrapaspaa'a-

( Sisupalavadha.il-112)
 >354®

Hare the word sadU.vytti refers to the KaslkS vrttl and the

word nylga referj^the Hyaaa eonaaentary also other wise named

Kaikavlvarana Panjlka.
"""A.. . '■ '. ' 1 .... “

(2) In Kaaika tooth classical and araa forma are dealt with,
«

while in tbe Kavyalsunkara sfitravrtti only classical forms are

examined or given for example to the total exclusion of forms

occuring in epic Sanskrit.Mrs.Malati Sen suggests that

Vamana thought that sages are not to toe judgedtoy authors

4
like himself having only a limited knowledge of grammar.

It may also be suggested that Vamana * s very intention is to

instruct the would toe poets who would compose only in the

classical language and as such the question of examining or

presenting the epic or puranic forms does not arise#

(3 ) MrseMalati Sen shows with suitable illustrations that

while in some places there is agreement between the author

of the Kaaika and the author of KSV.,ln a number of places

there is also much divergence of views of the two authors# 2

Vamana and the Astadhyagis- $he K&alkavptti presents the

paninian rules in the same order as that of the Aatadhyayi.

Works like the aiddhanta kaumudi present the paninian rules

in a rearranged order#¥amana in the JSSV. 5»g does not have

an occasion to quote the Paninian rules in a series.But a

* .*

close examination of this adhikarana would show that it is

as good as a commentary on certain selpct rules of the

Astadhyayi.His own rules appear to toe as goodjas the Varttikag

~r’1..... .. . a in so far as they are found to supplement the
of Katyayana.views contained in the relevant Paninian rules.
4M|NMBtva£>MNMa9X«SH^^

Each of the rules of Vamana in this chapter is concerned with

the contents of one or two of the rules of Panini on a certain

theme.

i .Mrs .Malati Sen,Kavy«lamkaraautra vrttl (Chap V.See.I)

Introduction PP#2 and 5.

2. See Mrs.Malati Sen,Ibid-PP«4ff•

 335-

Someilmes even a larges? number of rules of Panini deserve to be

referred to in time of examining contents of^single rule of
Vamana ,¥e have taken all the care to find out this interesting

fact that while formulating his supplementary die turns in the

form of the rules of the final chapter of the S3V Vamana had

before him the rules of Paninl exactly in the same order as

that of the Kasika and also a copy of the JSaa'ika itself.Along

with the rules of Vamana we have to proceed through the Aatadhyayi

gradually from the first to the eighth aalryaya. While the first

rule of Vamana!i, e .«KSV 5-2-1} is concerned with panlnis 1-2-67

the last rule of Vamana(i*e,,iCSV 5-2-1) is concerned with panlnis

8-4-3•In the notes given below,we shall try to indicate all the

panlnlan rules with which the rules 6f Vamana are severally

concerned.
Motes on the Individual rules on sabdaguddhis-Vamana formulates

these rules of the second chapter of the fifth adhikarana for

discarding certain forms of w©rda as unjustifiable on the

basis of the ruleAc of Banini find for justifying the use of
certain doubtful forms on the strenght of the relevant f>aninian

rulea.Xn this section we shall quote the rules of Vamana one

after another with short expository notes.

Budravityekasesomiesyah(5-2-l)£ W© cannot have the word rudrau
as an Ekaaeaa a omasa to mean<>Budra and Rua»anl*(i«e., god Rudra

and his consort Rudrani)*If we want to have it as a case of

Ekaaeaa it must be formed in the light of the Paninian rule,

puman atriya(1-2-67),But this Baninian rule is applicable only

where the female with which the male is mentioned haa no

speciality other than its f araini t y (a tr 11 va) ,bec aus e there is

the anuvrtti(follow!ng) of the clause ^tallakaanascedeva visesah*

from the rule 1-2-6 5.^h us we may have Ekaaeaa in the uJord
brahvamnau which may be expounded as bpahamanasca brahmanlca.

where the worad brahman! formed according to the Paninian rule

. . « •
(4—1—63).
 336.
simply means a female blonglng to ttee brah^min cast.But the
word rudranl involved in the word rudrau if it is taken as

an Ekasesa,is formed by suffixing nis according to the rule

pumyogid akhyayam( 4-1-48) followed by the rule indra-varuna
bteaya-sarva-ruara,etc(4-l-49).Slnoe^word rudranl according

to rule 4-1-48 means more than a female,have the additional

speciality of being the wife of particular male,we cannot
have an Ekasesa with this word.Similarly we can not have the
forms indrau.bhavau,aarvau etc.as cases of Ekasesa.Vamana,tfee
- / „ also observes almost the same thing under the
author of Kagika
rule puman atriyij1-2-67) and suggests that instead of indrau,

for example,we should have indrendrahyau as an Ekasesa.

Mili-Klavi-Ksapl-prabhrtinBm dhatutvam dhatuganaayapari aamapteta
(5-2-2>;- while the earlier rule has relevance to the Paninian
rule Ho.1-2-67,this rule has relevance to the Paninian rule Ho-
1-3-1.This rule justifies the recognition of mlli,klavi,kaftpi
etc.as roots(dhatua) in view of the use of the verb-forms-
milatl.viklavatl^kaapayati.etc. although these roots are' not
mentioned in the Paninian Ganapattea(i.e*,the list of roots)
on the strength of the argument that the list of roots is
not exhaustive and there is also the saying amongst the
grammarians that wthe list of roots is ever enlarging
(yardhate dhatuganafe).
Baleratmanepadam anityam j^nsfpakat (5-2-3 )s-Going further
ahead in the Astadhyayi,we find that this rule has relevance
to Paninis 1-3-12(anudaftanita atmanepadam) which enjoins
that the roots which have either an anudatta letter or the
letter n as ttee it-varna should be recognised as atmanepadi.
.
in the'present rule Vimana suggests that the root ball is
-4^®. .irregularly atmanepadi,i.e.,it may be used also as
paraamaipad|<l as it is actually used like that in such
expressions as "lajjaiolam balantl".
 -337-

Varnana suggests that this irregularity can be gathered from

the suggest!vity of the act of putting two anubandhaaji.e.,
additional letters deserving ellsion)in the root caksln.
Shis is stated by Varaana in a following rule which should
better be taken as forming a part of the present rule itself.
The next rule is as followss«
Cakaino dyanubandh akaranam(5-2-4)t The root caksln is mentioned
• V •

in the Paninian rule cakainah khyanC 2-4-54). In this root we

• WOWWWUlWl'HWM IH'.W I \\f ■ ■TBW

have two lt-varnaa.viz«an anudatta 1 and also the letter n.

This emplies that the atraanepada enjoined by the anudatta 3^ is.
irregular.Hence,the roots vedl,bhartsi.tarji etc.having
anud&tta-i.aa the anubandha are also atmanepadi only irregu- •
larly*
Kalyate it! karmakartari(5-S»3):»This rule has a relevance
to the paninian rule Ho.l_g-is(bbavakarmanoh) and most probably
f ^ t* _
also to the JKaslka v$rti on the same rule.® Here Varaana
ammmmatmrnmmmmmi r # 11,1

suggests that the verb-form kaiyate is in the karmakartr-vacya.

The root kai is given in the following three forma-
*
<i) In Bhvadlgana,kgi,ksaye.to wane,to decay,giving the form
kgayati.
(2) In avadigana,kai himsayam,to destroy giving the form
Ksinotl.
p •

(3) In the tudadi gana,ksinivasagafeyoh,to dwell,to go.giving

the form kalyati. Howhere the root is found to be atmanepadl.
Hence the verb form kgiyate should be taken to be in the
karma-kartr.vScya in the sense of the agent decaying Itself.
_ /
In anlogy with the example given in the Kasika we may have an
example like the follow tng-dhanam avayam kgiyate (money x
decays itself).

3. cf .Karraakarttarl-luyate kedarafa svayameveti parasmaipadam

na bhavati(Kaalka-vrtti on 3>aninis,2-3-13)«
Khiayate itl ca(5-2-6):-This rule also, has relevance to the

Panini*s rule Ho.l-3-13.According to the present rule the verb

form ^hlflyat© also should be taken to be In the Karmakartrvaeya,

otherwise we can not have a verb.fora with the suffix syan in

as much as the root khid ia not read in the DIvaaiganad.e.,
the list of poots of the divadi class)J^argeratmanepadam

alakgraa(5-2-7): Shis rule seems to have been formulated in the

light o£ Panini*s rule Ho* 1-3-67*Boot mafrga is given in the

curidi-gana in the sense of searching!marga anveaane).Though

given in the curadigana this root takes the suffix nio optiona-

-11y according to the ganaautra.a dhrsadva*.(with the nic this

root could have been used in the'atmanepada after the panlnian

rule Ho.1-3-67).According to the present rule of Vamana.when

•

the root is without nic.it can not be used in parasmaipada.

Hence.the atmanepadl form is incorrect in an expression like

margantam dehabharam,We have the correct form when the root

is used in parasmalpada as in t he example.karakiaalayam dhutva

dhutva vimargatl visasi,

Lolamana dayaacanaal(5-2-8):-Although this autra makes a

reference to the suffix canas,applied by the Panlnian rule

Ho.3-2-129,£©t It is very ^likely that the idea of formulating

/
this rule has come form the Panlnian rule Ho.1-3-78)(aeaat-

kartari par asms jppadam).Apeording to the present rule the

forms lolamana and vellamana are not constructed with the

sbLffix same as the roots involved are not atmanepadl but

parasmalpadi.fheae forms are actually constructed with the

suffix c ana s' according to the Pacinian rule, tape failya vayovapam

saktisu canas(3-2-129)*

Labhergat yart hatvanni~e yanau, kartuh karma t vir karma tve

(5-2-9 )t This rule has direct reference to the Panlnian rule Ho.
t

1-4-52.The root labh has two meanlngs.Thus there is one root

labh which means going with the suppression of the idea of

receiving.(aatyayam labhih yah praptyupaaarjafeiam gatim aha).

 -339

There is also another root labh which means receiving with the

suppression of the idea of goings(asti ca gatyuhasarjanam

prapptiraiaheti)*When the root has the first meaning,it becomes

a gatyarthaka root and hence,in that cage,the subject of the

•aniMMIKMVMWM _

root in the non«causative form becomes a karma in the causative

form according to the Paninian rule-gati buddhi pratyavaaanarttaa,

etc*(Mo,l-4-52)*For example,in the sentence-dirghikaau kumudani

_ f / _ t f
vlkasara lambhayanti sislrah aasibhaaah(in the ponds the cool

rays of the moon are making the lilies to bloom),the verb

lambhayanti is in the sense of prapayanti and the word kumudani

as karma (She word kumudani is in the plural of the second. case-

-endlngK^hen the root labh has the second meaning*the subject

of the non-causative stage does not become a karma.Benoe.tn

the following example,sitiraaCwhitness)the subject of the non­

causative stage takes the third case-ending and becomes sltlmna

instead of becoming karma and taking the second case-ending*

The exanple is-

Si tarn sitimna, autaram munervapur

viaarlbhih svudham ivatha lambhayan

dvijavali vyajanisa karamaubhih

sue 1 amltam vacamavacadacyutate(Sisupalavadha, 1-25)

Here the verb lambhayan is derived from the root labh having

the second meaning*

te*rae-sabaau-nlpategu(5-2-10)s-It seems that Vamana has the

Pan&nian rule Ho*1-4-56 in time of formulating the present rule*

This rule suggests that the word te and me in the sense of

tvayagby you) and mays (by me) respectively should be recognised

as nipataa*ln»srutamte vacanam taaya* (His speck ia heard by you)

the word te used in the sense of tvayS ia a nipata.In vedan

adhita itl nadhlgatam pura me(it has not been known by me

earlier that he has studied the vedas),the word me used in the

sense of Maya is a nipata.

trraskrta iti paribhute’ntardhyupacaratt5-2-11)*

t
 340-

Tkia rule has a reference Paninis rule Mb.l-4-7i*In expression

like rajna tiraskrtajpl subdued by the king) the word tlraakpta

la used In the sense of being defeated.This word in this form

and In this sense la apparently not jua11fiable,Bec aus e according

to the rule tlrontardhau, (Paninl 1-4-71) the tjord tirafr gets the

Aaa gati only when it la used in the sense of h id ing(I.e»,cove ring

or submerging or suppressing)*After getting the technical deal-

-gnation as gatl.lt retains the s(I*ea,dental a.)in a word like

<} r—* —

tlraskpta according to the rule tiraaonyatarasyam(Paninl 8-3-42)•

Hence,the word tlraakrta can not be in the sense of being subdued

(or defeated)*Vamana gives a solution to this problem by saying

that through secondary aignificatlon(upaoara)the word having the

idea of bfeing suppressed also carries the Idea of being defeated

because one who is defeated becomes like a supreaaed(l«e«,over

whelmed)person(Paribhuto hyantarhitavad bhavati),&n example of

the word tiraakyta,uaed in the primari^of^being suppressed (or

overwhelmed)is-iayanya praaaratiraakrtanga lekham(The girl whose

&lim limbs are covered up by an excessive flow of luature.)

Naika gabdah aupsupeti samaaat(5-2-12H-With this autra we pass

on to the second pada of the Astadhyayi,because this rule has an

immediate reference to Panini*s rule on 2»l«4(aaha supa).The

wordtenalka(in the sense of many,iaeanot one) la found to have

been used In the expressions like arapyani stanam phalanamlta

nalkadrumamldam(ff hia forest has many trees with their branches

drooping down with fruits)*If we take the word! naika as a case

of Nansamaaa,the form becomes incorrect inasmush as in the light

of the rules na lopa nanah and tasmannuflacl the form should

• ?
have been anaika*Vimana in this rule suggests that the form

naika may be defended by taking it is a case of aupaupa samaaa.

 >341
Madfaupipagu prabfertlnani 3ami go garaigamyad i g u pathat( 5ol-l5)j»
This rule has reference to Paninis rule Md.2Ai*24*because It ia
directly connected with the varitika.sritadisu garaigamyadinam
upasarakhyanam which Is quoted In the Itagxka under the context
of the Pininian rule No*2-l-24(dvitlya arltatlta.etc)Accordlng
to the rule dvitiya grltatfta,etc *we hare Dvitiya tatpurusa
samaaa with the words ar i tg,atIta,eto*aa the second member
following the first member occurring in the second case ending*
_ / '

Katyayana adds that in the of arlts,etc the words garni,gamya etc*

_ oJb&e
also should be included*Thua,witfe the word plpasu we may have
the same samaaa as in the compound madhuplpiau taking the word
— i «* -

pipaau also ip the aritadi Hat on the strength of the vorttika*

In the kialki also we have a very similar example *odanabubhukgu.
tribalIsabaah alddha samjna cet<6-2-14)*Thia Is directly connect-
1 1 — —

-ed with Paninia rule ifos*2-l-50 and 2-l«51*We can not explain
the word triball aa a case of samahara formed on the strength
of the rule,taddhitarthottara pada 3amahare ca(Panini 2-1-51)9
because in that case it must occur in the nuter gender according
to the rule aa napumsakamjPanlni 2-4-17)*In this rule Vamana
suggests that the form tribal! may be accepted as a samjna(Name)
and as such as a Tatpurusa compound formed in the light of the
• VA- _ ^

diksamkhye aamjnayamCPanini 2-1-50)-

Vlmbadfaara iti vrttau madhyamapada lopinyam(5-2-15)t-cf.Paninis
rule Ho»2-l-56*We have the form vlmbidharaigi in an expression like
gVlmbadfaarah piyateg(The vimaba-like lowerlip ia being kissed)*
But according to the autra upamitam vyaghridibhi etc*(Panini
2-1-58) the form is expected to be adharavimba*Then how to
defend the form vimbSdhara? Vamana suggests that vimbadhara is
— ^ *“* Ab>

a aamasa of the aakpartfaiva type having the elision of the

medial word and the conpouna may be expounded as vimbakarah ►
 •342-

Similarly the compound vimbauata may also be fefended.But all

suck forms must be already in use and no liberty should be taken

for coining any suck from according to one* a own a wire t will .The

word vrtti used In the sutra and ita exposition means a vyasavakya~

amulaloladiau vrttirvispaata patuvat(5-2«16)s»2hia rule ia

* » • • •
directly connected witk Paninia rule aiayuravyamgaka daylaca( 2-1-72)

because here Vamana opines that forma like amulalolam and amula-

-saraaam are instances of tke Mayura vyamaaka type of aamaaa.

Vamana cites the analogy of the form viapastapatu, whick ia merely

» #

mentioned aa a counter example in the Easika on dandve ghi

(paninia 2-2-32),but is given more prominence in tke Mahabbasya

- r 2-l=»3*In a place like tke present one Vamana follows
on Paninia
— 9 —
tke Bhaaya and takes the readers knowledge of tke Bhaaya for

granted.

na akanyaaaatkadiau aaatki aamaaa pratiaedhah.puranenagya tadd-

hltair tatvatC 5-2-17)t-Thia ruLe is occasioned by tke Panlnian

rule No.2.2-11 and tkua we pass on to the second pada of tke

2nd«adhyaya.of the Aatadhyayi.Because of the prohibition in tke

in1 ri i ■ mi» ii i in ~ -

rule puranaguna suhitartha#etc(Panini 2-2-11) We can not have a

aaatkitat'puruaa samasa in the compounds like dhanyasastha and

f • / - _
unchasastha a3 in Sagkuvamsa 6-8) .STamana suggests that the puran a

word ^qgtba takes yet anotfaer(l»e.,a different type of jTaddhita

pratyaya and ceases to be a purana word and makea it convenient

to form a aaatki aamaaa.Thua the purana word sastha,takes the

suffix an in the sense of a bhaga by the Paninian rule-gaathaa-

-tamabhyam n“ea (5-3-50)wklch operates in the light of an earlier

rule pnranad bhaga tiyadan( 5-3-48) .The>i we have the iford interpre-

-ted as aa^tho bhagak qagthak with which a sastfei tatppruaa corap-

-oundAbe feasible.4

4. This rule contains a bold recommendation of Vamana.

Mrs.Halati Sen obaervea-nTbe kasika does not try to defend
suck forma aa unchasastha either under 2-2-11 or under 5*3.60
The Bhaaya is definitely and emphatically against tke procedure

adopted in.tke Kavyalamkara autra vrttit The Kavyalamkarasutra

Vrtti Ckap-V.Sec.I.P-7)*
 «S43<

Paferapltlmadlsu guaa vacanen®(5-2-18)t-Thia rule is also

directly connected with Panini»a Wo,2-2-ii.Vamana opines that

we. cannot have a Sasthi ssmaaa in expressions like pafcrapitima

(Yellowness of the leaf)and pakamali pingalima(redness of the

eye-lashes), etc because by the rule Purana guna etc(Panini

2-2-11)3asthi aamasa is prohibited also with guna words(l.e.

words signifying qualities like colour etc.)Bence,there are

cases of foolish mistakes. ,

avarjyo bahuvrlhirvyadhikarano janmadyuttarapadah(5-2-tQ)s

This o ft quoired rule of Vamana seems to have been formulated

under the general context of Panini*a rule Wo.2-2-24.This rule

is intended to allow the formation of Vyadhikarana Bahuvriteis

as in the confounds sacchatrajanaa and Kant® vrttah.5

6 7
When they
* »

have janma0etc.as the second member of the compound.Xt is also

an original contribution of Vamana in the absence of any such

/ ?
recomendatlon in the other authoritative works upto that time. 6

haatagragrahaatadayo gunaguninorbhedlbhedatj5-2-20)s

This ia with reference to Panini*a autragvafeitagnyadiauC2-2-57)

In case of the words of the ahitagni class we have two alter­

native forms like agnyahltah and ahltagnlh.But the forms

like hastagram and agrahastafe and puspagram and agrapuspam

are not formed according to the said rule as these words are

not Included in the ahitagni class.If we include them in the

list there will be irregularity!cf.ahitagnyadiavapathat pathe

va tadanlyamah ayafe ).^ Vamana suggests that we may yet have the

alternative forms because of recognising both bheda(difference

and abhedalpn difference) between guna and guai(l.e,.between

the conatitunet parts and the whole).

5. ^s in the expressions»nsa0cchaatr&janm& hi vlvekalabhah*

and€kanta vrttayah pranah(given in the vrtti on sutra 5-2-19)

6. Mrs«Malatl Sen observes-^The Kaalka does not explicitly

prescribe Vyadhikarana Bahuvrihi in the case of expression
like aacchastrajanma(Zbid,P-7).
7. Vrtti on 5-2-20.
 ’S44<

When there la a bheda*ice have the forma like haatagra(aa cases

of saathi aamasajand when there la abheda,we have the forma

like agrahasta(aa cases of Earmadharaya s»maa»3) s

Purvanipate pabhramso rakayafe(5-2-21)A1though this rule has

a reference to the VarttikajLaghvakaaram purvaia nipatatltl

vaktavyam which comes under the Paninian rule alp ac taram

(2-2-34) according to the Saalka yet the Idea of formulating

the present rule must have come to Vaiaana under the context

of Panini * a (2-2-37) »2teiis the procedure of following the Paninian

rules In their proper order la not broken*Zn this rule Vaiaana

observes that alternative forms are found to be in use also In

case of the forma like kaathatrna and trnakastha.Thls Is not

• - i ■ ■■ n,t * wmtmm — ■ ■■■» mm

proper as the word kagtha is placed earlier in violation of the

rule or Purvanlpata^l^e+the principle of putting the word

containing lesser number of letters as the earlier member* Vamana

suggests that care should be taken to avoid the corrupt^like

Kagthatrna*There is the Paninian rule»lakaana hetvoh kriyayah

(3-2-126)»where even in a Dvandva compound the larger word

laksana is put earlier*In the Kaslka under Panini*s 3-2-126

it is pointed out that the word lakgapahetvoji is suggestive of

the fact that the rule concerning the placing of the larger

word is flexible and not rigid*Wlth reference to this observa­

tion of the gaalki Vamana remarks that the flexibility of the

rule does not cover all the cases of irregularity*(cf.anltvatva-

-jnapanantujna sarva-visayam iti)*

mm 1 'l « rjw ' e

nipatenapyabhihite karmanl na karmavlbhaktihjparigananaaya

prayikatvat(5-2-22 )b-VJith this oft-quoted rule of Vamana we

pass on to the third pada of the second adhyaya of the

Astadhyayi,because it has a direct reference to the Pafninian

rule No *2-5-1*&ccording to the rule anablc ite ite (Panini 2-3-1)

karma and other .such karakas take the case-endings enjoined

by the following rules when.Kanaa.etc,are not abhihita

 -345-
Under the context of this rule we have the second cage-ending
after a Karma by the rule Karmani dvitiya(2-S-i3)only wben the
karma is not abhiSalta^WSaen the karma becomes abbibita it takes
the first case-ending by the rule gpatlpadikartha#ete **(panini,
2-3-46)*Katyayana in bis Varttika on Paninla 2-5-1aor aaro&aa*
Vstraana suggests that this list(pariganana or pariaaakhyana)
of tbe factors like tin and tat is prayika,i*e9,not exhaustive*
•

Hencefa karma may be abbibita also by a nipata*ffbua*wben a

karma is abbibita even by a nlpafca,it does not take the second
case ending; but instead takes the first ease-endlng*Fbr
example v in vlaavrkgopi sambardbya avyam c hettaura^aaampratam
(^xaa^aambbava92-55) the karma*visa-vrksa does not take tbe
second ease-ending(i*e*athe karma-vlbbaktl)aa it is abbibita
by tbe nipata.aaamprat&m*Slmilarly in tbe sentence .pandltem
murkha iti manyate*tbe kanaa*murhfea is tbe first case-ending
and not in tbe second case-eMing or it is abbibita by the
nipata»itl*!Ehe Kaaika regards tbe list given by tbe Varttika
as exhaustive,Bhattoji Diksita, follows Vamana,borrows tbe
term prayika and says?abhidbanam ca pgayena tinkrt ta&bita
aamasaibCunder iule Wo,537} and cites tbe gam® example as that
given by Vamana,!,e,Visavrkaopl etc* Stsaanskan^ic
o • *
/ , - _ _ , - -
Sakyamitl rupam karmabbidbayam villngavacanaayapi samanyopa-
-kramatfs-2-23)g-Tbis rule la also formulated under the context
of Paninia Wo,2-3-1 as it is also concerned with a Kftr&ma
being abbibita by a Krt*2his rule has several varient readings
and we have reconstructed it as given here^becauae only this
reading is in best conoforralty with t*hat is given in the Vrtti
and appears to convey the idea intended by Vamana in the best
manner*Mltfa this rule Vamana firstly propunds that according
* / ' /
to the rule SaklaahoacaCFanlnl 3-1-99)tbe root aak takes tbe
suffix yat and gets tbe form sakyam when by i
a Karma becomes abhihita*Seeondly it is propounded by this
rule that even for a karma having a different fienderU&nga)
 -346<
* /

or a different number (vacana),the word aakyam retains the

same form with a neater gender and a singular number because

of only a general llnga and a general vaeana(i.e..the neuter

gender and the singular number)being desired in such a case

(cf,llngavacanaayapl samanyopakramat viseganapekgayam jti in

vrtti on 5,2-23),An example ia-

Sakyamofadhipater navodayah karnapuraracanakrtetava

apragalbhayavasucikomatasehe ttum agranakhasanrputaih

karaia * (Kumsreaaambhava, VIII-621

where the word aakyam retains its general form(with neuter

gender and singular number)even when the Kama.karah (masculine.

m>aa^P 1*
is abhihita by It,Ehat the form aakyam need not necessarily

conform with the karma in respect of the gender and the number

is suggested by the Bhasyakara(i»e,,Patanjali) himself when fce„..

sayss aayanba avaiaamaidibi^lh^pl^by^akyam is in feminine gender.

It is,however,not obllgatary to retain only the general form of

sakyanuHenoe. we may also have a form agreeing with the karma,

inrespect of the llnga and the vacana,as in the example-aakya-

bhaiiktum jfeatiti viginikanda yacoandre pidah,where the word

aakya is in full conformity with the karma,padah in respect of

the linga ana vacana,

hanivad adbikyam apyangansaivikaraht 5-2-24) :«i‘bia rule has a

direct reference to Panini*s rule yenangavikarabjNo,g-5-20)which

enjoins the third case-ending to a defective organ of the body,

She stock example of this rule (as given by the Kasika and
repeated in the KSV) is akana kanah(lbllnd with one eye),where

the deformity(vikara) of the body is due to the loss of an organ

of the body(l,e,,of one eye),Vamana suggests that the deformity

may also be due to a limb of the body being in excess of the

usual number,For exa^>le,mukhena trllocanalf(he is tfettee eyed wifeh

his face),where the third cage-ending in mukhena is on the

strength of Panint»a 2-3-20 and the present rule of Vamana.Thia

/ , _
example is taken in a condensed form from Sigupalavadha-l-70,But

we are constrained to observe here that there is. some loophole

 -347-

loopfeole In this rule of Vamana,so far as the illustration is

concerned,2rilocana(the three-©yed)has adfaikya(©xeeaajin respect

of his third eye and the deformity is not because of whole

mjfeha but because of the third eyeeHence^we like to suggest very

humbly that the example given by Vamana is not very happy*

na kmikitanamitigekavadbhavapraaangat(6-2-25)

With this rule we pass on to the fourth pada of the second

adfeyaya of Panini as this rule has a direct reference to

Fanini's sutra-kgudrajantavahCNo*2-4-8),In an expression like

t-jii'ir mu jmr # ^ <•

«ayugah krmikitanam alamkaranam alpata*(The shortness of the

kreais and teitag i.e*#the insects is rather a matter of advantage)

r,m" " 'ii”1
the plural in krmll&tinim is not admissible because according
a ^ . _
to the rule ksudrajantavah(Panini 2-4-8) as a Dvanda confound
wujr^—aiww

this word should have singular nimber.It cannot be explained

as a case of Madhya°padalopl samasa in analogy with the compound

mukhanaaikafoccuring in panini*a rule W©*l-l-8,and expounded in

the ICaaika as mukhaaahita naslka(mukhanigika) with the indication

that it is a Madhy©.°padalopi compound* since the scope of such a

Madhuapadalopi conpound cannot be extended to all the cages*(cf.#
*

m pa madhyapadalopi aamaso yuktahftaaya aaarvavigyatvat9in the

Vrtti on 5-2-25)j£a kharagtrau uatrakharam iti pathat(3-2-26)i

cf*Paninis Wo«2-4-ii«^he word kharfistrau as in the expression*

kharastrau vahanam yesam is incorrect.because the correct form

should occur in the singular number and be read as kharoa$ram9

because of this very ftm& being included in the list of gavasva

etcaPenini enjoins singular number to the Pandva compounds of

the said list by the rule gavagyaprabhrtini ca( 2-4-ii) •Sagika

on Paninis 2-4-3J. also mentions

(5-2-27)$-This rule is formulated in the context of Panini*a

rule Wo*2-4-62»5he verb form isa„aa the expression tavanyam

utpldya ivaga yatnahjTfee effort of the creator shene9i*e*,assumed

brilliance or prominence after producing the lusture of the

body of the damsels}ls derived form the root as of the Bhvadi

 348.

Bhaafli 11at( bhvadlgaga) a baying the meanings of gatl.dlptl,

and IdainaCaa a gatidlntyiidaneauh^his verb from is not derived
\

findm the root as the Adadi 1ist(adadi gaha) in the sence of

n •

1 being,because according to Panlnils rule aster bhutt(2-4-52)in the

lit lakflra root bhu is substituted for root as and «a should
have got the form babhuva and not aaa**
Yudfcyedeti yudhah kyacl(5-2-88)s-Wlth this rule we pass on to
a
the first adhyaya of the third plda of the Aatadhyayi because
it has a direct reference to the rule,aiga Itmanah kyac(5-l-8)*
She verb form yudhyet in the expreasion-Yo bhartrpindasya tote
« a * *

na yudhyet(Pratijnayaugandharayana I¥-g)aeems to be incorrect

because the root yudh is an atmanepadi root of the Divadi gana,
Vamana suggest** a justification for the form by saying that the
root Yudh has become at^manepadl because of taking the suffix
kyae(according to Panini*s rule No ,3-1-8) and the form Yudhyet
is in the sense of yudham atmanah icchet,
Viralayamana&lsu
iiiiiiiii
-nnnr ii _ 1,10 " '
kyan nirupyah(5-2-29
* r'T ^ ,
)?-cf ,Panini*s rules,3-1-12
and 3-l-13*iere Vamana observes that the suffix kyan is words
like viralayamana is not correct,because of not being read in
the bhrsadi list referred to in the Paninian autra bhraadibhyo
bhuvvacverlopasca halah(3-l-l2) We can not also derive the words
like viralayamana with the suffix kyes because of not being read
• -

in the lohitadi list,ref erred to In the Paninian rule-lohi tadida-

-jbhyah kyaat 3-1-15), He re we notice a difference with the JKasika,
where Lofeitadigana is said to be an atotlgana under the rule
No•3-1-13),
Ahetau hanter nic,curadipathat(5-2-30)s
cf,Panini*a ruie,hetumatica(No,3-l-26),According to this rule the

suffix nic comes after a root where the subject is a prayojaka

karta(technisally called also a hetu),But in an expression like,
ghitayitva dftsaayam{A.fter killing Havana),nic is suffixed to the
root has, even when the subject is not hetu or prayojaka kart a
 [__

349-

and Is a direct agent for the act of killing. This form is

justified because of the root han being read in the curadi

list by the ganautra,hantyarthaaea l No,200),coming after the

A
rules "cata sphutabhede" and "ghata sanghatew,the roots of

■the curadi list take the suffix nlo even when the subject is

not a beta or prayojaka karta*

Anueariti careatittvat (5-8-51);-This rule baa relevance to

the Paninian rule No»3-l-134(nandigratii pacadibhyo lyuninyaeah)

which names the pacadi-gana in which is included the word

carat*In the present rule of Vamana the fem,fpm anucari and

with nip is first doubted on the score that there is no ground

on which we may have the n£p»Then it is suggested that nip is

available by the rule tifldhanan etc,(4-1-15) on the word carat

is a tit-wgrd#

Kesar&lamltyalateranK5-2-32)s cf,Panlni*a rule No.3*2-l*How

can we defend the form keaaralam,occurring in the expression

keasralam silindhram? She doubt arises because we can not have

this form with the suffix lac according to Panin is rule No*

5-2-96 the word kesara does not end in a and it is also not
A mm
limb of a prani(i«e»,living being)*Vamana suggests that the

form is derived by suffixing an, by the rule karmanyaia(Pa-

3-2-i),to the root al,ln the aence of embellishing,® with

the ward kesara as upaflada*

Pafrralaraiti lateah ke(5-2-33)?-This rule is baaed on Paninis

No,3-2-3*The word patrala.aa it occurs in the expression

patralam vanam idam rajate,can not be derived with a lac

pratyaya as the word patra is not read in the sldhmadigana

under the rule aiahaadibhyascajPa-5-2-97)*Vamana suggests

that the form is derived by suffixing to root ka,to take

(la-adane)witk patra as an upapada.after the rule "iT-to1!

nupaaarge kah(Pa-g-2-3)«

8* ala*.bhuisana paryaptl varanesu.

 -350.

mahidhradayo mulavibb ujadl darsanat(5-2-54)8^his yule comes

under the contest of fSnini's No«3-2-5,It is suggested here,

that words like mahldbra and dfaaranidhra age derived by

suffixing ka to root ahr,having raahi and dharani as upapadas

f®apectively,!?he suffix ka is available here,because of their

being seen in the mulavibhujadi list,to which ka is enjoined

by the varttika,°kaprakarane mulvibh uj adibh ya upasamkhyanam**

• -/
which occurs under Paninltarule' ifo,3-2-5*Xn the JCasika and

the Mahabhasya we do not have the words mahidhra and dharani-

-dhra as illustations of. the aulavibhujadi list,Bence we like

to suggest that with the expression,mulavibhujadi daraanat

Vaaana suggests that words like mahidhra,etc ,may be formed

in analogy with the words of the mulavibhujadi list.The word

raulavibhuja^expounded as mulam vibhujati iti mulayibhuja|,

means a ratha,

brahmadisu hanter niyamad arihadyasiddhi^C5-2-35)£-

*
This rule has a direct reference to Panini»s No, 3-2-87 *By *> the

rule brahmabhruna, vrtreau,kvlp( 3-2-87 ),krip pratyaya ia

suffixed to root han in the past tense having brahma,ete,as

upapada,In analogy with the wards like brahmaha,formed in the

light of this rule,we can not have a form 1 ikeicariha,because

the rule brahma bhruna,etc,lnvolvfea,etc,involves four

reatrictlona(niyaaa) and those four restrictions are as followss

(1) only when brahma,bhrana and vrtra are upapadas,(2)only

after the root han,(g}onXy kvih is suffixed and (4)only in

past these,In violation of the firat(and possibly also the

fourth) restriction the proposed form ariha is not correct.

Here Vamana explicitely follows the kasika which points out

as many as four restrictions(cf,,brahmadisu hanteoh kvibacanam

ryu^(wmAv£Ri>*w ™rn 1««.—..
/ _
aturvldhascs^tra niyama ipyate) and he doep not fol
follow the
ovi^-\rv$-o nZs(UKa.
Mahabhaaya brahmadiau hanteminlna-bhavi tav|un?
“■ * ' -~K f ' ' ^,-i 'a' * . wL . • •' •

na bhavitaVyam,&lm kaganam? ubhayato niyamat. ubahayato

niyamoyam brahmadtsveva hanteh kvibbhavati kvibeva ca
bgahmadlaviti)
brahmavida dayah kradanta vrttya(5-2-36)£-
This rule baa a drlec t reference to Panini*s 3-2-76*Biat the
t

formal ation of the rule baa been occasioned by the latter rule
brahmabhruna e te , (Ho*3-2-87)and hence,the order of following the
Panlnian rules is not broken*Since Kavij is restricted only to
the root ban by the rule Ho*3-2-87,how can we have forms like
brafamavid and vyttrabhld,with roots vid and frUld.etct Here
Vakana suggests that roots via and bfald occurring without any
upapada first take the suffis ktlip on the strength of the rule,
ki&p ca{g-2-76) and present as the forma vit(veflltiuit)and bhit
(bhinattiti bhit)0Then we have sasthi aarnicas follows s-
Srahmanah vit»brafamavlt and
vrttraaya bhit-vrttra bhit*
"H i .......... * -mnr- ir

Tair mahldharadgya vyakfayatahC5-2-57)s-Thia rule also has a

reference to Panini»s Io*3-2-87*The words like mahidhara and
gangadhara ©an not be formed with the suffix Sn according to
the rule karmanyan(5-2-i),because in that case the forms would
be mahidhara and gangadhara» Vamana suggests that here also we
first derive the word dhara with the suffix ac according to the
rule nandi gratei etc«( 3-1-134) on the strength of the fact that
pacadl is an akrtigana and then we have aapthi samasa with mahl
and ganga etc* Thus we have-mahyaldharo mafeidharafe and gangaya
dfaaro gangadharah^hiduradayah karmakarttari kartlarl ca

C5-1-38}t-ef*Paninis rule Ho*3-2-161 and 3-2-162#The rules

bhanjabhasamido ghurac(3-2-161)and vidibhi dicchidefe kuraol
ir - - 1 ^ ............. 0'

(5-2-162) prescribe the suffixes ghurac and kurac and we have

the forms like bhangura.bhidura ana chidura*After observing the
following uses of these forms Vamana concludes that words like
bhldura are used both in the karraakartr vacya and kartr vacya,
«OWHMNIMM» WMHMMHVVMMWiMb* mMHMMSW . . ' ' l—l—wA—» MMMMWN

Thus we have the following uses in karmakart j*i vacya.

bhiduram kaatham(Tfee wood that breaks Itself),
bfeiduram tamai$(The darkness that disappears)
bhangura pritiji(lov® that ceases to be)And in the
 -352-

kart rvac ya also we have the following uaes-

timira^bhlduram vyomnah srngam(The top of the sky that prices
til® darkness)*
raataeracehldttram preraa(The love that breaks jealousy)
mitarigam mana bhariguram(The elephant that breaks pride)*
Vamana here seeks a sanction from the Mahabhasya&wfcei-’e it ^
said-a flkarmakartarl cayam isyatew implying with the particle
Q
ca that the sild forms may be used also in the kartrvacya,
_/ _ *
The kaaika also recbmmends both uses for the shid forma*cf*
tbhanjeh karmakarttari pratyah svabhavat*(kaaika under 3-1-161)
and vidadibhyo dhatubfayaata cchlladisu kartrgu kurao pratyayo

bhavati* and tbhidicchidygoh karmakarttari prayogah *

(both in kaaika under 3-2-162)•In this matter ^aranadeva(1172
/iJD*), author of the Durgtaataf1>rtti refers to Varnana as an
authorlty+cf «,* tbfaldeh chided karmakarttari cayam iayate* iti
(;• t-r: i.« r • ">•'«} ^ ]*f
V J. w Vi’-a-U. *4
vrttlvuktatvat kevale na syat*ucyate cfaidlbhidefa»kartQrioaf
iti yarns noktatvat atro *karmakartari ca iti cakaro* pi kevale*
piti lingam»(Purghatav*tti on Panini 3-2-162}*It now appears
• 7 ** /
that Saranadeva also takes4 »Karmmkartari cayamlgyate* also a

quotation from the vrtti presumably the kasxkavrtti*

Gunavistaridayascintyafe(5-2-39)|«

9* kamadhenu recognises wkarmakartari cayam iayate" as a

quotation from the Mah abh as ya * But aMrs «Mal a t i Sen takes it
to have been taken from the Kaaika and presumes it have
been a varient reading for the passage bhidicchidyoh
karmakartari prayogah^ of the kas ika" under 3-2-162*
 /

-353-

Now we pass on tb the third pads of the third adhyaya**Here

Vamana points out that the form viatana as it occurs in the
expressions-gunaviatarah and aKyaksepavisjfcarafe,1 a Incorrect*
# •

The correct form should he aiatara as it derived suffixing

ghan to the root str,preceded by vi according to the rule
prathane ystvaaabde (Ho.5^5-55)
Avatar&paeayaaaMayordirgfaavyatyiaobalanam(B-g-40) j-
cf*,Panini»s rules 3-3-40 and 3-3-67*In this rule Vamana
observes0 that the forms avatar(as in the incorect expression
marutavataira) and apaeaya(as in the incorrect expression
puapacaya) are lncorrect»The correct forms are avatara,derived
by suffixing aV to root ava-tr according to the rule rdorafi
0

C3-3-57)and apcaya,derived by suffixing ghan~ to root apa-ci

according to the rule hastadane cerasteye(3-3-40)*
sobhetl nlpatanat(5-2-41)t-This has reference to faninl*s rule
Nos*3-3-102 and 3-3-104.Vamana observes here that the m rd
/ « f
aobha is correct,because the guna(i.e*,0 in ao)may be defended
*

as due to a nipatana*The idea is that the root aubh is mentioned

in the Dhatupatha as following-»aubha aumbha aobhar^thabJ
This root may be Included in the bhidadl gana as the same is
mum«Ptpmmm mmoAnm

/
an akrtlrvgana*Hence,the root subha may Stake the suffix an•
according to the rule sidbhidadibhyon(3-3-104)giving the form
/
aobha,As *
an is a nit pratyaya.the gum should not have occured
in the word aobha,But yet we have it due to nipatana*and
finally according to the rule a pratyayat(3-3-102)we suffix
a to aobha and have the form aobha.Now there is another question.
Should we break the word aobfearthau occuring in the quotation
from the Dhatupatha as sobha (plu|) artha or as sobha(pl^arthaf
This may be decided on the strength of the tradition handed
down by the teachers*(cf*viaesa vagatira^caryya paramparopaddasu
-dltl), Vamana observes like this probably with the presumption
that as it is the context of defending the form aobha the
teachers would break the word as sobha(plu£artha*
 ■ -354-

avidhau gurofa strlyam bahulam vivakaa(5-2-42):-

Shis baa a reference to Panini*s rule 3-3-103»Here Vamana
wants to justify the forma badha,uha,vrlda3etc, ending in
abort a by observing that in the matter of suffix a by the
rule gurosca halak(3-3-103)tbe fem#gender is taken by the
words according to the will of the speaker.Becauae of this
flexibility(bfehulam vivakaa) we have three alternativea aa
follows-(Dsome times the fem.gender ia coopulsorily desired
as in ika and lajja(2) some times the fengender is not desired
Q-J) Arr>/

the word will be with ghaiT and not with a enjoined by the rule
(3-3-103),where a comes ,only in jcase of only in case of the fem#
geiaer^ is both desired and not desired (cf^kffa^idubhayam lti)
as in-bEftha and badhah,uha' and uha^^vrjda and vrldah#
“rrir ........IJ" ""irr mmmm “"""V rn -T-mra

Obviously the maao .forms will be derived with suffixes other

than a,
Vyavaaitadiau ktah karttar1 cakarat(5-3-43)?-Shia has a
reference to Panini»a rule Ho,5-4-73.gatyarth akarmaka,etc#
which enjoins the suffix kta after gatyarthaka roots,
akarmaka roots and roots alls,sin etc,In the sense of Kartta
(karttari). Because of the particle ca^occuring as the last
word of the rule gatyartha,etc , which ia an anukta aamusoayartha
particle,the forma vyavaaitah and pratipannah may also be
—r 1—irrmwiiT-r* mwwmmmmmmimm

interpreted to have been derived with the suffix kta applied

in the sense of kartta,although these are not cases.of akarmaka
roots,The particle ca itself is competent to drag in the
i

roots involved in the forms vyavaslta and pratipanna9(of,

gatyadiautre cakaraaya nuktasamu ccayarthatvit in Vrtti
— •

on 5-2-4|3) Ordinarily the Kta in vyavaslta^ and pratipannah is

of the bhava and karma vacyag,Because of the implication of
the particle ca the kta: enjoined by the rule gatyartha etc#
in the kartr vacya is availabhe in these two words also ,
 -355-
X2.1& la argued that the particle ca in the rule gatyartha.eto»
ia for extending the scope of the &ta pratyaya to the bhava and
karma vacyaa also, then we must say that the particle ca ih&k
is to be repeated again for draggin^agin the ideas of the roots
involved in vyavaslta and pratipanna alao(cf .bhava karmanukar-
aanarthatvam oakaraayeti oet.avrttih karttavya in Vrtti on
• - *- * •
5-8-45).Vamana * a doubt that the particle ca may be for dragging
in the idea of bhava and karma vacyaa has a reference to the
kasika according to which the idea of the bhava and karma vacyag
is derived with the particle o a (of » .gatyarthebhyo. .. all aadibhyaaea
yafr ktah aa karttarl bhavati.eakirad yatha praptam ca bhavakaraw
-anoh.
' J
in the kasika «-y..........
vrtti on ............................"'
Panint»s..... 3-4-72)*
ahetl bhutenya nalanta bhramad'-bruvo latiC5-2-44)8-
• •

3?his rule has a direct reference to Panin!»s Ho.5-4-84(bruvah

pancanamadlta aho bruvah) according to which the first five
tiii-suffixes of Lat are substituted by the first five tin-suffixes
of lilt in case of the root bru* which is itself substituted by
___ 013-
- _

the form aha. As a result of this^verb form aha is the thiw3t

personal sigular form of the root bru in Lat and not in Lit.
k *

Because of its similarity with the verb forms derived from other
roots with the suffix nal of Littthe verb form aha is also often
mistaken to be in Ljt.Thua it is incorrect to use the form aha
2a an expression wityah&bfaagavan prabhuhg.The intelligent persons
9

would be use the form aha with the particle ama as in the
expression ”iha sma amitamadhuramadhuriksaraua giram”„ Vamana finds
it a suitable occasion to point out that in the expression-”
anukaroti bhagavato narayanasya” also there must have been a ama
after the.verb which presumably left out by the sribea through
oversight.
aabdladibhyah atrlyam tapopraptifa(5-8-45)t-
o * •

With this rule we pass on to the fourth adhyaya of the A-atadhyayi

aa it has a direct reference to the rule.anyato nia(4-1-40).
Here Vamana observe a that the forms aabala and &almasa with

the fea»suffix tap as we have them in the expressions-

upasrotah avaa thaathitamahisasrngagraa abalah,etc,and bhramarot

karakalmasihaeto.are worng.because according to the rule anyato

TJIJir^" "" mmt mU a™ *
* ^ ""

nia these words should get the suffix: ais and present us the
forms aatoair and Kalmasi.
^—HiiHNB—HI—

Praniai nileti cintyam(5-2-46)r-cf«,Panlnl*a 4-1-42*

Vamana observes that the form nlla with the fem.suffix tap (as

in the exauple kuvalayaaalanila kokila valacute) is wrong.She

correct from is nil! with nia which is prescribed by the varttika*

prapini ea.reaa after the varttika niladosadhau.under the context

»
of the rule janapadakunda*ete .(4-1-42) when from a reference to

the word nlla is dragged In to the said start tlkaa*

manusyajater vivaksavivakaeC5-2-47)cf*& Panini*s rules 4-1-65 and
4-l-66*^hls rule is intended to point out that in tbe same places

where the fem*suffixes nia and ttn are available due to the idea
*

of manugyajatl being desired to be conveyed(vivakaa)*we may not

also have the said suffixes because of the idea of manusyajatl

being not desired to be conveyed (avivaksa)*In the exanqple

“aandaraaya ma&iraksi par^vata nirananabhlj na bhavantl nimnageh

etc«we have the worda'madiraksi and nimnanabhl as follows: Bp

WmMWHMW mmmmrntmmmmmemm*
♦ **

suffixing nia according to the rule ito manusyajateh(4»l-65)*

we have the words madiraksi aid nlmmnabhlLwith the desirability
«

srifcifcxxka of the idea of manus ya j a 11(mamsya j&ter vivaksa yam).

0 9 C

Shen#in aambodhana we have the words ending in short i,according

to the rule ombarthanadyorfcfeasvah(7-5-107) .But.when there is no
•
vlvakaa.in respect of manusyajatl we may suffix nia to the word
« « •

nabhi by the varttika*Itasca pranyanga vacinova his vaktavyah*.

• »
In that ease we will first have the word nimnanabhl as a case

of Bahuvrlhi compound*which will necessarily be followed by the

aamasinto suffix kap according to the rule nadyr t ase»(Pa-5-4-153)•

 -367-
Ties ere id.ll be shortening of the long JL because of the rule
pa kapi(7-4-14) and we will finally have the form aa nimnanabhlka,
- , 10
•lad lb sambodhana we shall have it as nirana"'nafehike
naaMNaMMMWMMMPM»

The form nimagnanabheh in the example-

hrtostharagair foayanoda vindubhir nlmagnsr nabher nipatadhbhir
anklt&m,etc,presdnt as a case where there is no nia due to an
0

das—to..fin svlvakaa of manusya^jate ,fform the stem,nimagnanabhl,

ending in a short 1 we have the present form in the sixth case**
0 _ _
ending.With bis the stem would have been nimagnanabhi and in
the sixth case-ending form would have been nimagnanabhyah,
In the example-
sutanu jahihi feppam paaya padanatam mam the word sutanu
presents ua a case where the stem is sutanu.with un suffixed
according to the rule, u nutah,because of a vivaksa of manusyajafci
• # *

In sambodhana,we have the present form according to the rule,

ambartha nadyor ^rasvah(ga-7-3-101)
& counter example is found in the quotation-
Varatanurathavaaau naiva drata tvaya me,where the x*ord varatanuh
is without a final long u because of the absence of the suffix
uruof because of the a vivakaa- of manus yaj atj^Okarant^apyunpravr-

-tteh(5-2-48)t ef,,Panini*s Ho,4-i«66#Vamana here observes that

6

by the Panlni rule,unutah(4-l-68) the suffix un is prescribed

after the words ending in short u, But the Acarya,i,e,,the another
of virttikaa has taken steps to enjoin un also after words ending
in long u*In the varttika,*apranijateacarajjuadinam* he desires
un after words ending also in long u as la evidenced by the
examples alabuh and karkandhuh ,whloh occur with long u even
* T ,

without the Tin, These two examples are given algo by the gasikaa
In the example*subhru kim sambhramena* the word subhru in aambod-
-hana is with short u,because it is derived from the word subhru.
having the suffix un,. The form of the word subhru,.without un
in sambodhana would be subhru,with long u ,,
10# There is a varient reading ‘nlj3jnanfBI;i£i’,,iiut we have
preferred to follow the kamadhenu as it is without going
to enter in to a controversial issue*
 -358-

KArttikiya iti than"&urdharah(5-2-49): According to this io?ule

the tford Karttikiya,occurrIng in an expression like karttikiyo

nabhaavan£The sky belonging to the $onth of Karttlka)ia not

correct .The re la no ground to justify the suffix cha with which

this word is formed.For conveying a meaning like the present one

the word karttika can not he held back from taking the suffix

than- according to the rule(kalat than(4-3-11),giving us the

correct from Karttikika.

Vakana thus seems to have skipped over the second

pada of the fourth adhyaya of Panini.But is appears to us that

he has been promoted to examin the form Karttikiya by a rule of

the second pada itself,viz.the rule Kalebfeyo bhavavat(4-2-34).

aarvaram lti ca(5-2-50)s-The x^ord sarvaram>aa it occurs in the

expression aarvaram tamah(Parkneas belonging to the night)9

la also not correct.She correct form aarvarlkam may be derived

by kfc suffix than to the wrd sarvarijnight)according to the

ruie Kalatthan(4-3-11).
/ _
Saavatam iti prayukteh(5-2-51)s-Xt is also in the context of

Paninl’a 4-3-11,In expression like aaavatam jyotih(a light

belonging to all time).the word aaavatam does not seem to be

correct,With the suffix than",according to the rule kalat than"

(Pa,4-3-11), the correct from would be aaavatika.Paninl'himself

uaea the would be aaavatika In the ride yesanea virodhah aaavati-

-kah(Paa2-4-9)»Here Vamana .suggests that the word aaavatam la

also correct,Because the yrttikakara has used this form in the

varttika.saavate pratl sedhah". .

0 m
raj a yams yadayati gadhvarthe yati bhavantl( 5-2-52)?-
- «/
This rule hag a reference to Panini*a 4-.3-.54.The word vama a

being read in the digadi gana,we should have the suffix yat

after it in the sense of ”being there*(bhavarthe).But in the

word rajavamsya.the word vamaa being last part of a compound,

we can have bhavarthe yat only if the tadanta vidhi operates.

But by the Varttika,«grahapavata pratipadikena tadantavidhi

 -359

pratiaedteah»,tadantavidhi Is prohibited in a case like this*.

^ 0 f
Vamana,here suggests that the word rajavamsya occurs with a
yat in the sense of ‘being adept*(sadbvarttee According to the
rule tatra sgdhg(Pa„4-4-98)»

dar&vaaabdo dusprayuktafr5-2-55h-cf ,,Fninla 4-3-120 and*

4-5-144,In the expression daravam patram(a cup made of wood)/

the use of the word daravam is not happy,In the sense of being
\
made of wood the word should be darumayam being formed with the

suffix mayat,-which comes invariably according to the rule,

nit yam vr£dteasaradibhyah(Pa,4-3-i44),We can not say that the .
* i

form may also be daravam with t tee suffix an in the sense of

#

•It is of wood(daruna idam iti vivakaityara),according to the

• 0

rule tasyedam^4-5-120),because in that sense of a relation of

general nature also the operation of the rule taayedara will be

barred by the rule, vrddhabcteaii(Pa,4-2-114) which will enjoin

the suffix cfaa and give us the form darviya.Hence,in no way we

can defend the form darava in an expression like the one given

above,
raugdhlmadiavimani j mrgyahC 5-2-54) s -ef, ,Paninl* a 5-1-122,

(prttevadlbhya imanijva) which enjoins the sufflx,imanic,after

the words of prthvadi class,She words like raugdha and praudha

• *

being no included in the said prthvadi gana,the words like

mugdhima and praudteima must be taken to be incorrect,

aupamya dayaacaturvarnyavat(5-2-55);-cf,,Panini*s 5-1-124*

Words like aupamya and gannidhya are formed with the suffix ayan"
*

in their own sense(avarthe)on the strength of the Varttika.

c aturvarnadinam gvartha upasaxnkhyanam,presented in the context

of Fanini * a mrule, *gujnavaoana brahmanadibhyah kanaan^ca*^^

enjoins the avarthika suffix syaxT»(Thu3 we have, upamaiva

t— .
aupamyam and sannidhlreva aannldbyam),Botii aupamya and aannidhya

are found in the caturvarnyadi class in the Xaaika but not in the
MBMM|M«wr||i||iiiil |i a Ma" " ■" in—Will ii iiWlM’in |i,H—

0
Mahabhasya-
o

ayarfah sitkaranadikarobhhulamC5-2-56) i-
° — ■*- -• °i i i i . .

With reference to Panini»s 5-1-124}

 -360-
(guga vacana,etc)Vamam observes that since ayan la a alt pratyaya
a
the resultant forma may optionally take the fern, a affix I
(ImGmmfiia) according to the rule ,sldgauradibh yascal Pa^ 4- i-81).
O

Because of the aptlonality of this rid© the word brahmanya does onmimmmwAmm

not take nis. «

samagriram ityadisu vAkalpenai 5-2-57 )s-Xn continuation of the

*"***"mm - ■ ■ .................. e ' - ■ -

previous rule Vamanahere shows that because of the optlonality

of the nis
11 o'
the ^formTr"1aamagrayam
r'x: T *................
may have the optional at form
samagri with nis and the form vai&agdhya may have the optional
form vldagdhl with 6is«$his rule and its vrtti may also be taken
1 11 "1 "‘v'1..... it

as a continuation of the previous rule itself*

dhanviti vrihyadisu pathitC5-2-58)t~®hia rule has reference to
Paninis rules 5-2-115 and 5-2-116#Here it is observed that the
word dhanvi is derived by suffixing ini to the word dhanvan.
which is read in the vrlhyadi classfaccording to the Paninian
rule vrlfeyadibhyaaca(5-2-li6)*Shis has become necessary to point
out this formation of the word dhanvi in as much as the word
dhanvan being not Manta can not have the suffix ini by the
Paninian rule.ata inithanau(5-2-115).though Vamana says
«vrihyadisu dhanvan aabdaaya pathat».we do not find the word
dhanvan inthe vrlhyadl-gana given in the kag'ika.Bence.
- - 0 __ _ /
vrlhyadl-gana has got to be taken as an akrti gana#Sut kaslka
also does not take It as an akrti gana.
paturasrasobhltl ninaul5-2-59) t-We have already come far away
from the ordinary field of the alamkara sastra.In case of rule
like the present one we feel that we are handling a rugular
treatise on grammar and not Poetics.B© that as it may.The
present rule has a reference to Panini*s 5-2-115 and 5-2-116.
babhuva tasylacaturaaraaobhlvapur vlbhaktam
navayauvanena(Kuraaragambhava 1-132)
In this ejgaa^ple we have the word caturasraaobhl(beautiful on all
sides i»e.,In all respect).How Is this word formed.We can form
this word with the stiffix ai tel according to the rule Pa,s-2»li5.
 -361-.

because the word aobhsT is not an adanta word{i*e.,it does not

end in a short a).$h© word sobha is not read in the vri-hyadl
class*But we can not have ini by the rule,Pa,g-2-116,after
considering the Vrihyadi Class as an akrti gana and including
/
sobha f
in it,because the word sobha- does not occur alone«It
f _
occurs as the the last part of the compound word caturaara sobha
and hence according to the vart bika,grahanavata pratlpadikena,
etc *tadantavldhl is also prohibited here .Even if we over look
this prohibition,we cannot apply the matvagthiya suffix ini
because c aturaara aobfa a is such a karmadharaya s ami's a whiSfh
conveys such an idea which may be found also when the same
compound is expounded as a Bihuvrihl aamasa.Hence,according
to the maxlm» »na karmadharayan matvarthiyo bhhuvrihiacet
tadartha pratlpattlkarah* the matvarthlya suffix ini can not
be applied*At this stage it is suggested that the word is
derived by suflflxing ninl. in the sense of tacohilya.to the
t

root aubh.having the word caturaara as upapada,according to the

rule,supyajatau nlnistacchllye(Pa,3-2-78)(of*,caturasram sobhat®
iti tacchilike ninavayam prayogah in the Vrtti on 5-2-59)*
•T " -ni ,r.:ir .......... *1 ■1 1 "v

How the question arises as to how can we form the word

anumeyasobhit Me can not expound this word inthe same manner as
in the case of eaturasraaobhl*At this stag© it is suggested
/
that first of all we derive the word aobhl by suffixing ninl
either in the sense of aadfeukarln,aecording to the Varttika.
1 sldbukarinyupaaamkhyanam* or in the sense of avaayaka.
f

according to the rule »avaayakadbamarnyayorninih*(Pa^g-g-170)

The»iwe have the word sobhitaa,with the suffix ttfajl'hen we have
a Bahurihi compound as follows-anumeyam aobhitvam yagya tat,
Aiiumeyasobhi .In the compound word the bhavapratyaya (1# * the tva-
pratyaya) remains understood,just it remains understood in the
expression nirakulam tlathat! (Slrakulatvena tlsthatiti) and
sadhlram uvaca(aadhiratvena uyaba) #
 362.

Kanbukiya itl kyacc (5-2-60);- From Pa,S_2-94 up to the end of tke.

*fe«x8j5*
*x0gx4taxssKfia; _ ' . ..
the second pfida of the fifth adhyaya(i,e,,5-2-140)*there are

rules on matvarthiya pratyayaa* But none of these rules is

found adequate for justifying the matvarth iya oha pratyaya in the
— U - ^
word karicukiya as it occurs in the expression jlvanti raja

mahislmanu kancukiyah*,Hence Vamana suggests that vie get the word

Kancukiya by suffixing a Kyac-pratyaya-according to the rule

aupa atmanah kyac{Fa,1-1-8) end the rule Kyacl ca(Pa,7-4-33)

which gives the long Jt at the end of the word Ka&ouka,

banddha pratiyogyapeksayam apyati sayanikahi5-2-61)

Shis rule has a direct reference to Panini£s 5-3-55 and 5-3-57*

In the matter of applying the suffixes for implying the comparative

and superlative degrees,we may do even when the relative items

are not explicitly mentioned or they remain understood so to say,

<*
For example,in examples ghanataram tamah(thicker darkness) and

bahulataram prema(deeper love) we deo not have the immediate

mention of the lesser darkness or the inferior love,

Kavteiladaya llaci varnalopat(5-2-62)8-

vide Panini*a 5-3-79 and 5-3-83*In this rule Vamana explains the

formation of the forms like kauaila and vaalla,3?he words kaualka

and vaaiatha take the suffix ilac by the rul@,ghanilacau ©a

- r * llJ"Lll"iLI111 ".....

(5-5-79) and in this process the ka of kauslka and atha of

vasiatfaa are elided by the rule,tfeajada vurdhvam dvitiyadacati

(5-5-83)*

mauktikam itl vinayadipathat(5-2-63)s-Vide Panini*a 5-4-34*

Vamana suggests that we derive the word mauktika by reading

i

the word mukta in the vinayadl gana and then suffixing the

svarthika tbak pratyaya according to the rule,vinayadlbh^ysthak

* A* r

(5-4-34),$hus we may say, *mukta eva mauktikam*,(Thus there is

no agreement* between the original word mukta(fem) and the

derived mauktikam!neut■) in respect of thier gender Vamana here

points out that there is the maxim that in the matter of

applying the svarthika suffixes the derived words need not

 **363'
need not necessarily have conformity to the original(base)in
respect of gender and nuraber( e f #, svart hikasoa prakrtito
lingavacananyativartante» in the Vrtti on Vamana»a(5-2-63)**
----------- 1—-------------- Tir------- 1--------- ♦

With reference to this rule of Vamana Mrs.Malati Sen points

out that wmukta is not included in the vinayadi gana in the
Kaaika notL in Candra IV»4-17*nor in Vinayadi regarded as
akrtigam* (Mrs .Malati Sen.Qp cit P,10)
& 9 -
Pratibhadayah prajnadiau(5-2-64 ?:-Vide Panini’s 5-4-38*Bere
Vamana suggests that the words like pratibba vikrtl and dfflta, /
etc*should be read in the prajnadi class.Then we may apply
a avarthika an suffix according to the rule»prajaaaibhyaa'ea

(Pa, 5-4-38) and have the forma j^atifeham,v&ikrtam and dvaitam*

It may be pointed out here that prajnadi of the Kasika does not
include these three words and the Kasika does not recognise praj-
%**■*
-nadi M
as an akrti-gana,By reading rule of Vamana like the preaeiJrfc

one we get the impression that Vamana does not apeak of the
words like pratibha having been already been included in the
relevant ganaa>But instead he himself assumes the responsibility
of imporving upon the contents of the Kasika or upon the already
prevelant grammatical tradition*
na aarajasam ityanavyayibhave (5-2-65)s-Shis has a direct
- .. j

• ^
reference to the Kasika on Pa,5-4-77*She word aarajasam,found
in an expression like *madhusarajaaam madhye padam pibanti
a ilimukh ah** Vamana opines that this word saitajaaam is incorrect
unless it is an Avyayibhava compound.This is hhe same view as
that of the Kasika under Pa-5•4#77 where we reads

ekovyaylbhavafei aakalye, aarajaaamabhyavaharati bahuvrhau na

bhavati aaha rajaaa aarajah pankajam^s, dbrtadhanuaityasamjnayam

(6-2-66):-Vide Panini»a No#5-4-132 and 54-133*In the expression

»dhrtadhanusl dharya aalini*(on the strong person who hold the
• *

bow) we have the word dhrtadfoanusi being the seventh case-ending

singular form of the stem dfertadhanus.Varaand says that
dhrtadfeanus can not have a general meaning(as we have given in
• I

the English translation above )but must be us^ed as the name

 • rr..

-364-
(&amjna) of a particular peraon.Because for conveying a general
meaning the word dhanua must compulsorily,have the a affix anan
according to the rule »dhanuaaaca» (Pa,5-4»l52)givlng us the
stem dhrta die anvan of which the nom.singular form la dhrtadhanva
•
and loc.aing.form p
is dhrta dhvanam.But only when the resultant
form is a name{sam«)na) we can also have the suffix omn optio-
naily# according to the rule vaTsmjnayam* 5-4-133), ana as such
can have also a form dhrtadhanua without anan,where from we may
derive the form dhrtadhanua! in the loo,singular.
durgandhipade iddurlatohahj 5-2-67 ) 8-Vlde Pa~, 5-4-135.The word
durgandhi as it occurs in an expression like :»*aucgandhih kayak}
(a foul-smelling body) is formed with the suffix it. according
to the rule,gandhaayedut putlsusurabhibhyah(Pa~,5-4-135).Vamana
opines that the word durgandhi can not be derived with the suffix
it since,the given rule of Fanlnlfsnjoins it only after the
particjjb.es ut,putl,au and aurabhi and the particle dub is not
included in this list.
audatyadayah prativldheyah(5-3-68):-cf..Fanlnia 5-4-141,6-4-143
and 5-4-145.In the expressions OTsa dakaarosat sudatiT sasarja"
and waikharadati pa tat 1 raa^aa” we have the words audati in nom*
singular and aikharadati in vacative singular.The word sudati
6dlfl.d b® formed by substituting danta by datr according to the
— *

rule,vayaaldantaaya datr(5-4-141) ,and the suffixing feninine tils

according to the rule ugit a sc a (1-1-8)® But in such a case the
word sudatX must signify an age.The word audati in the given
quotation does not signify the idea of a specific age.Hence,we
must find sonae other argument for forming the word like this.
The rule vayasi dantaaya datr(5-4-141 immediately following the
rule gamkhyaaupurvasyaC5-4-140) allows the substitute datr only
after the words signifying amkhya and after the particular word
au.Hence after the word aikhara we cannot have datr as the substi-
fi

-tute of danta and thus we can not have the form^aikharadatl in

^ ........................ - — —*

nom.aInguLar which would have aikharadati in vocative singular.

 366-
Vaman& now offers two aolutlons-
(i) In the rule a grants etc.(5-4-145)there is a final ca,
which being an. anuktasamuceayartfaaka particle may allow us

to include the words su and aikhara in the list of agranta

etc and then my allow tfe© substitution of danta by datr
optionally.Coming under this rule the words audati and
alkharadati need not signify any age*
*,
(S) Another suggestion ia that audati and aikharadati etc are
the OKMOMMMMr
names of females in general and sucho a significance of such
words is conventionally eatablished(sudatyadayat stryabhldhayino
yogarudhasabdajjQ. Henee,the said words being sam«Jnaa,we may
m

have the substitution of danta by datr by the rule«a triyam

— •
aamjffayam (Pa, 5^4-14$)jSsatadrahorasa jtl m kap, tadantavidhi

pratlaedhatC5-2-69)s«
cf^SSiSilxn the expression ’’plavanga nakha kotibhih kaatadrid
a .... -—r - **■ —iT... "S1 r
horaao rakaasah” we have the word kgatadrdho raaah in nom,
• • ♦ „ o . ’

plural which has katadr^dhorah in nom. singular.Here we do not

have the aamaaanta kap-pratayaya which is directed by the rule,
urah orabhrtlbhyah kap-(5-4-151 ?because the word urah occurs
■—""" •' 1 1 "■ •——

as the latter member of the compound drdharafa.ghe rule urah

TT--- T •

nrabhrtlbhvah kap directs kap to urah occurring alone.Here

* «

tadantavidhi is also prohibited by the paribhasa^grahanavata

«ratinadikenaw etc.Vamana further suggests that at the stage
of Bahurrihi compound we expound the samisa not aa^kaatam
•'

drdham urah yesim” but as nkgataa audits or o vesam1*.

— —» r- .-n [ ■ # ® • •

avaihlti vrddhiravadya(s-2-70)s-witli this rule we pass on to

»

the 6th padhyaya of the Aatadhyayi.In a shortest possible Vrtti

• 4 • *

on this rule Vimana says that the vrddhl in t he word ayaihl

*

is incorrect .Me. should have a guna.Tloe idea is that we should

#•

have the word as avehl and not avaihi.ghia word occurs in an

expression like avehl mam pritam(Raghuvamsa 3-6S).lhe word is
derived form root 1 .to go In I»ot second person singular number,
with the upasarga,ava,j(ow at the stage of ava*ihi,we have the
form avehl with a guna according to *cke rule.adgunah(6- 1-B7)
 -366
We may also say that two upaaargaa,vig.ava and a are involved
here*ln that ease we first have a+ihi-ehl by the rule adgunah t.-WM MM» • mmmmrnmni ura

and then ava l^as( a F3d*s ihi)ava ?£aa ehisavehl by the rule,

OnanoaeaC6-l-95)which directs a parafoupa#In neither of these

cases there is any scr'ope for a Vrddhi in avehi.Now at the
stage of ava^ehi^e need not again think of a vrddhi # ao oording
to the rule etyedhatythau(6-1-89 );becauae etyedhatjzthau^canpot

operate as a bidhaka for the rule.Omarioaca nor as on anavada

sutra#disqualify a later rule separated by other rules coming
in between«ef#JKaaika on 6-i»89: Omaa'oacetyetattu pararupam na
bidfayate yena naprapte yo vidhlrarbhyate aa taaya badhako
bhavatititporaatadapavada anantaran vidhin badhante nottaran
iti va#cf#,also vrtti on 6#1#89 in the aiddharitokaumudi-paraatad
apavada nyayeneyam vrddhihwenl pararupam** -ityaayaiva badhika,
na tu omanoaca. ltyaaya.*avaifai iti vrddhiraaanahureva,
11 r 1
' **" / - ®

apanganetreti lugalabhyaht5-S-7i)s-
l.nw»i'»iwi i mm w .■ w—w—wwmii wwii ■■■i—wtewi**—I

Vamana seems to have skipped over the second pada of the sixth
adhyaya of the Agtadhyayi because this rule has a direct referesCw-
to Panini»a 6-3-12#The qord apanganetra which has got to be
expounded as#apange netram yaayah aa.ia incorrect because with
deference to Panini»s ruletaraurddhamastakat avangadakajne(6-3-12)
the <s in apange can not be elided#The correct form would be
apangenetra.
neatah sliataprlya dayah.pumvad bhava pratiaedhat(5-2-72)#cf#
^
Paninls ^
6-3-34#The words like aliata prlyah and vlaliatakantah
are not corr«ect#$he earlier members of these compound i#e#,
aliata and visitsta ©aa not have pumvadbhava) because of the
word priya being the second member in both the cases aa such
a pumvadbhava is prohibited in case of the following of the
iw> iiii#ju nr »■>«■ ■■ iwwg##—a *■*'

words of the priyadl class by the rule>atriyah pumvat etc#Pa^

6-3-34)#
drdha bhaktirasau sarvatreti( 5-2-73 )s-cf#I>a,6«**3-34#2he word
« *

bhaktl ig read in the priyodl el»sS,A.a such there should not

have been |lumvadbhava in the word drdha occurring in the compound
drdh abhak ti h , Vamana points out that this word in this form 1b
• •

used every where. For. example,it is used by Kalidasa himself

in the expression drdhabhaktiraaau jyea t he(Hagbuvamsa 12-14)*
Hence,it has got to be defended by saying that the earlier
-member of the compound viz,the word drdha is not intended to
* *

be in the fem»g,ender at all,It is a word in neuter gender,used

as an adverb(kriya viseaamjpresenting us the convenience of
* «

expounding the aamasa in drdhabhaktlh as drdham bhaktir yaaa aaht

jambulatadayo W,aavaviaheh(5-2-74)sef*Panini*a 6-3-61,2he word
*

jambu ends in a long u. But in the c ompound. ,1 ambulata. the long

u is given as short u as directed by the rule.ikofaraavonva
galavasya(Pa 6-3-61)*
tilekadayoJirBdiauCS-2-7g):-Cf .Psuiini1 s 6-3-119,
* \

In this rule Vaiaana defends the form of the prope r names tilaka
vatj and kanakavati,etc*by saying that these words are to be
read in the ajlradi gana,Unless read in the ajradigana.these
* a

words would have lengthening of their final vowels before

taking matup pratyaya and present us the forms tiXak&yati -wad
jg&sdnt-.ns tha-~forag tHakavati and kanakjati according to the
rule,matau bahvaconajiradinamC6-3-119),2he ajiradi class given
In the S&slka.however.does not &n elude the words tilaka and
klanaka nor also the class regarded as an akrtlgana,
t *

With a disguised reference to the Kaaika,Vamana

further observes that according to some,the lengthenlng,dIrected
by the rule.matau.etc*(6-5-119).takes place only in t he case of
those words which take matup.by the rule naflyam matup(4-2-85).
 -368-

(Silakavati and kanakavati being not names of rivers and as

such not talcing xaatup by the rule,nafiyaiamatup, ne ed not have

the lengthening);Shis argument of having the lengthening only

incase of the names of rivers is not sound,because the word

amaravati which is not a name of river,occurring with a

lengthening cannot not be defended that way*

*(cf*.teaammatam

xta. amaravati tyadInara aaiddheh in vrttl on Varna na a 5-2-75 )*'I'h is

decidedly refers to the kasika,because in the kaaika,the word

awiaplvati is given as an illustrating of the rule, mat cm bhavacona-

-jIradinamC6-5-119)along with vlranavatl puskaravati,etc*with trfcea

explie it remark^nadyaia matubiti raatup pratyayah”
/ /
iaamya-niaamayya /
aabdau ^ 5-2-76)i- In the sense
prakrtibhedatC

of arutva(hearing),we have two forms derived from the root aam

/ /
with the suffix 1 yajl,vlg*niaamya am nisamayya*Vamana suggests

that these two forms are derived from two different roots

belonging to two different gunaa.ffrom the root sara of the

Divadi guna w© have the form nisamya and from the root sam

(samo daraane)of the curadi-^ana.We have the form nisamayya.

by substituting the usual nic-agama of the curadi-gana by ay

• i

according to the rule,lyapi laghupurvat<Pa,6-4-56)»

Samyamya n&yamya aabdayanl jantatvat( g-2-77) i -

This rule also refers to Faninia 6-4-86*We have the two verb

forms samyamya and nlyamya with the suffix lya|i after the root

yam#How the question arises as to why we should not have the

forms as samyamayya and nlyamayya with nic and the same nic
• #

substituted by ay according to the rule.iyapl laghu purvat

(Pa,6-4-56)»Here Vamana says that the two forms,given earlier,

are correct because we do not have nic with the root yam in

the given forms because of the bar® root itself conveying the

Idea of engaging(i«e,.neatrictlng)othera(dhator nic na krtah

- — * * *
gatar thatvat)*For example,In the expression vacanniyaccatl

(He is restricting his speech) the idea of a nijanta verb is

understood*
 <-563

But wlei% the idea of a nljanta is not automatically involved

the nlc is needed to be suffixed to the core root as in

. gamyamayitum irabdhah;
*

Prapiyetl plnahC5-2-78)t-This rule is formulated after the

Kasika on Pa,6-4-69*The question is how ia the prapiya derived?

What is the root involved in this form? We can. not derive it Sap
i

fmia the root pa, to drink#Beeauae according to the rule.na

lyap i( Pa, 6-4-89 )»T he root ga when followed by lyap can not

have i for its final vowel other wise directed by the rule,

gfeuiaastba etc,»(Pa,6-4-66).Tbua root ga cannot be substituted

by pi and the form prap&ya eanmnot be derived*Vamana now

suggests that the form prapiya is derived from the root pi,to
drink(pin pane),which alrady ends in the long li and need not

depend on Pa, 6-4-86 for the same •This rule of. Vamana is said
to be after the Kis’ika because the example prapaya is given

by the Kasika £laoaef •wPibaterhiUnalyapi« iti tvapratiaedhat

— «

prapayeti bhavati in the vrtti on Vamana*a 5-2-78?

■araao ■Kuroiini*-#* urf^iWfiiinaH ,

durayatiti bahiila grabanat(5-2-79 h-0f,Pa,6-4-156i8fsa»fia

finds the form durayati in the expression durayatyavanate

vivaswti**(Throwing it off to a distance as the sun droops

low)«Wow it ia doubted that the form should be davayati d*&d

not durayati,after the pratipadika,dura having the sense of

a dhatu(l«e#,uaee as a namadhitu)there comes nic»This nlc again
• •

begins to behave like the suffix latha»Theae two operations

(.in respect of nio and is the )take place by the maxiiju

wpratipadikaddhatvartha bahulam iathavacoa11 .After these two

operations there cornea the rule »athula dura»,ete(Pa,6-4-156)

according to which dus of dura becomes do and the re elide.^

and we finally have th„e form davayatl,At this stage Vamana

suggests that the form durayati is also corrext because,the

operations directed by the rule,ath^.adura.etc,(i,e>«guna of

the u aoad of du and lopa of the ra of dura) take place only
when the nic ia taken to be like isthaffut.because of the word

bahula in the maxim pratipadikat.etc.the nio hebaves like an

 -370-
an la til a only optionally.
gacchatl prabhrtlayanisedhyonum(5-2-8Q}:-
0 * *

With this rule we pass on to the seventh adhyaya of the

As tadhyayi. Vamana finds the word gacchatl in the expression
wharatl hi vanarajlr gacchatl syakabhaVamw.Shia form is inco-
-rrect.Because of the num coupulsorily directed by the rule*,
a yapayanoraityam(Pa,7-1-81),The correct from la gacchanti.
The formulation of the present rule of Vamana was prompted
presumably by an earlier rule of Pahini, i.e .,iditonum dhatch
<7-l-58)*SfcB
-^he order of following the Paninian rules is not violated,while
formulating the next rule on the basis of PS,7-1-73,and 7-1-74*
Mitrena goptreti pumvadbhavat{5-2-81)?-
■maMnOBiaw )H^pHMMMkwa*i maammmmmm*

ef*Pa,7-l-73 and Pa,7-l-74*In the expression,mitrena,goptra,

the viaeaya.aitra being a word of the neut,gender,the adj«go$tr
«

also should be in the neut.gender and as such the form should

not be goptra in masc*gender*In the neut.'Srd*case-ending
singular the form should be goptr&a as it gets a num(l.e.,a na)
by the rule iko»ei vibhaktau(Pa,7-l-73) Vamana suggests that
the word goptr is a bhasitapomska word and as such in a caae-
UKb. Ct.-ia*. TR*,'L "IJ 1 T

z^nding^even the form desired to be in the neut.gender becomes

masculine according to the ruLe-trtiyadisu bhasltapumskam pumvad
galavas ya(Pa,7-l-74)i
Vetayagiti padabharigatC 5-2-82 )g-Ref.Pa,7-2-10*
»patitam vetayaal kaltau»(you will see it falling on the ground)
The word vetayaal(you will know)as 4t occurs in this expression
is not ©orrest.Hoot via is not covered by the rule.ekaca
i^adeaenudattat(Pa,7-2-10).Bence,it can not be withheld and we
must have the form vedlayaal in place of vetayaal.{Vamana
aays,vet§taalti na aidhyatl.it priaarigit) At this stage it is
** .... . 11 ...... •" -. — — m
" %

suggested that the word vetayaal should be broken as vetai^aal

(you know),The w rd aal as a nibata in the sense of you Is often
used*
 Ag an embellishment of eapreaalons(vakyalamkara) also some
times itj ia used in the expression 1 tke«>par thivaatvamaai
a atyama-bh yadhah ,
« **m ' f f '* A*-. t
Samayafoi&aabdah siadhonadiscetC5-2-85)s-Shla rule las a
reference to Fanini*g rale ane muk£7-2-82).Wlth tie augment
\ ■ ^
auk 4irec"t?d by tie said rule of Panini,the form should have
been kamayamana and not kamayana«Yet Vamana defends the form
kaiaayana saying that the rules prescribing augmenta(agaraaa)
are not of universal application# (igamanusaaanam anityam)#
But Huch an irregular form must be already in use from time
immemorial(anadiaoet)t

sauhrda»dauhrdasabdavani hr&bhavat{5-2-S4):-Ihia rule seems to

— - ♦ -■ ■ *....................................................................*........................................................ ..

have been formulated under the context of Panlnla 7-2-117 and

«
with this very rule we also pass on to the grd#pada of the
seventh a&hyaya of the Aatadhyayi as there is a reference also
to Pa,7-2-i9*
/
After the words auf»rdaya(l#e#asobhanam hrdayam yaaya)
- c «

and durhrdava there comes the suffix an by the rule.hayananta

a *

yuvadibhyon(?a»5-1-150) because of reading the ,words suhrdaya

^clasa^TJith vhe fallowing an in view the word hrdaya becomes hrt
by the rule#hrdayaaya hrllekhayadan laaeau(Pa#6-§-50)#^hus at
the stage of auhrda and durhr&a there operates the rule,
taddhlteavacomldeh(Pa,7-2-117}and we have the forms sauhrda and
_______ , , ♦ ______ ___________ rn W aSMMMMWM

daurhrda* k

Again because of being read in the Yuvadi class itself

the words auhrt and durhrt may take the suffix an,With this an <
* ■ *11 - . •

in view of the rule,hrdbhaga,etc.(Pa,7-5-10) directs ubhayavrd*

dhi as such we have the forma aauhardam(with vrddhi for u of au,
and for r of hr? and dauhardam#
 -372-

In our edition of the Kaalka we have the words auhrt and

*

s ultra aya in the yuvadi class,under paa5-j-150 but not words-

the words auhrt ana durhrdaya,
Virama iti niptanat(5-2-85)s-of aPa^7-3-54»She word Vlraiaa
Is apparently incorrect because the of the root via^am being

a manta root should have the form Virima,with vrdflhi inasmuch

^by the ruLe,nodattapadeaasya mantasyinacameh (Pa»7-5-54) .Here
Vamana suggests that the form uparama may be taken to b© correct
because of being formed as a case of nipatana in analogy with
the irrigularly formed(nlpat ane siddha) word uparama mentioned

in the Dhatu patha aa*jyama upagsuae».The difference between the

i

forms virama and uparama in respect of the upaaaraga may be

overlooked because the difference of upagargaa cannot bar the
analogy (a tan tram copasarga iti,vptti on Yamuna»a 5-«2-85)
bparyadisu sUmipye dvirukteau dvltiya(5-2-86):-
* — —

Shis rule is formulated in the context of Pa,8-1-7 and that is

how with this rule we pass on to the eighth adhylya. of the
&atadhyayi,We get the second ease-ending in a word governed
by its association with the words aparl,adhl and adhah,when
they are reduplicated in the sense of p? oximity(aimip yaD
according to the expression "dvitiya amreditantesu”of the
relevant karika,the reduplication in the sense of samipya
takes place according to the rude ,uparyadhiyadhaaah aimlpye
(Pa,8-1-7),But when the reduplication is according to the rule
nitya vipaajoh(Pa.8-l-4)worI/6 uparl etc*do not govern the

accusative case-ending as inthe expression »i^»aryupari buddhinsm

carantisvara buddhyah*
mandam mandamityaprakararthatve (5-2-87) t~cf JPs*.8-1-12»We have
the expression-mandats mandam nudatl pavanab (Meghaduta),Here
the reduplication in mandammandam is not in the sense of prakara
TKi- nidU»-^u!*tej^Vn« w-bvU<£.<(jji-W*«-rwt-e-
Xn the sense of^ prakare gunar vacanaaya(Pa,8-l-l2)and then the
reduplicated forms would assume the form of a karmadharaya a&misa
and finally present us the form mandamandara.,
 ■373-

The reduplication in mandam mandam aa we have it la due to

the rule.nityavipagayofr(Pa,8-1-4).The ©repression mandam mandam

qualifies the action expressed by the verb nudati which is

said to be fully covered by a languMity*

aa nidradrug iti bhaabhavapraptehC5-2-88)i-

• _ * •
of«Pa,8-2-57*In the express!ontfnidra' druk kadraveyaochavlruparil-

-aadd ghargharo varivahai? \m have the word nidra&ruk.It is not

correst.Because of the rule,ekaco vaao bhap#etc»(Pa>8-2-57)the

baa letter da is substituted by a bhas letter giving us the

' *

correct form nidradhruk.This incorrefit form has been used only

by those who love anupraaa (alliteration)*

nisyanda iti satvam cintyam(5-2-89) i-cf *Pa.8-2-48*'ihe cerebral

—mIwUMIIII UK H M^ll WMBBWHW Ifffti MIMW null'll I IIP * w

a, in the word nisyanda cannot be allowed,There Is no rule

,to justify this £ .The correct form is niavandft.The inclusion
• —

of this rule in the Kaakadi class referred to in Pa,8-3-48

is also doubtful.

nanguliaanga ltl,murddhanya"vldfceh(5-2-90)s-

ef *,Pa,8—3-80.W© have the example- *mlayantyangiiLi-aangepi komalah

. mama* mmmm

2msumasr a j al| * -He re the woed angulis&nga is not correct.lt

should be angulis&nga with cerebralisation of the a according

^
to the rule smaaenguleS} ^
a amah (Pa.8-5-80)

tenavant iaenadayafappatyukftaiip (5-2-91):-

Cf.Pa,8-3-98 and 8-3-99.In the manner of angulisanga referred

to in the earlier rule,the compound words avantisena end indua-
ena j etc.are also incorrect.Because in these words also the £

should be ce’rebralised by the rules auaamftdiau ca(Pa,8-3-99)

and, aamjnayan agit(Pa,8-3-99) •
 ■374-

nendravahane natyamaahitatvaaya^ivafc:gltatvat( 5-2-92)

of,Pa-8«-4-8*In tils© SiaupaIavadhaaqanto I,we have the
easpreaaionglcuthena nagendram Ivendra vahanam»
According to the rulearaharpah 1t at (P s-4-8) the final n
of the word indravahana should he cerebraliae d #But this

rule applies only when the word immediately preoeedlng

the word vihana Implies that^erson,implied by the
purvapada.la actually seated on the tffflfeanaJSut here
Indra is not simposed to be just seated on the vahana.
Between Indra and the vahana there Is merely the relation
of ayaaT%nlbhava*f?ere the form indra^yahana with dental n
is correct*