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[Full title: Derivation of words following 笔腻峁噄苍颈鈥檚 蝉奴迟谤补蝉 (2): Etymological Derivations of 碍峁Ｄ玶补蝉惫腻尘颈苍]

碍峁Ｄ玶补蝉惫腻尘颈苍 is a grammarian of great merit, as pointed out by Li峁単ayas奴rin and also evident from the authorship of his other commentaries on grammatical texts. The available commentaries on 础尘补谤补办辞艣补 can be catagorized into two groups鈥搊ne which gives etymology of words with the application of the 笔腻峁噄苍颈an rules while the other gives etymologies or mere explanations. To the former belongs the commentaries of 碍峁Ｄ玶补蝉惫腻尘颈苍, 闯腻迟补谤奴辫补, 厂补谤惫腻苍补苍诲补, 惭耻办耻峁璦, Bh膩nuji and others while to the latter Li峁単ayas奴rin, 惭补濒濒颈苍腻迟丑补, 惭补丑别艣惫补谤补 and others.

碍峁Ｄ玶补蝉惫腻尘颈苍 explains most of the words and substantiates many of his derivations with the 笔腻峁噄苍颈an rules. General grammatical statements and special or exceptional rules are also brought to notice by the commentator wherever necessary. A sample of these etymologies and the grammatical statements made by 碍峁Ｄ玶补蝉惫腻尘颈苍 are highlighted under this section.

(a) 顿别惫补迟腻 (I. 1. 9; p. 5)鈥�

[God:]

Deriving the word 碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that the 蝉惫腻谤迟丑颈办补 pratyayas do not follow the gender of their primitive.

deva eva 诲别惫补迟腻 诲别惫腻迟迟补濒 (P膩. 5. 4. 27) |
s惫腻rthik膩岣� pratyay膩岣� prak峁泃ito li峁単avacan膩nyativartante'pi |
devataiva 诲补颈惫补迟补峁�, 辫谤补箩帽腻诲颈迟惫腻迟 (P膩. 5.4. 38) 蝉惫腻谤迟丑别鈥�
腻峁�, 惫颈艣别峁�a惫颈诲丑别岣� 辫耻峁僺迟惫补峁� 谤奴辫补产丑别诲腻迟 办濒墨产补迟惫补峁� tacca pracuraprayogam |

碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that the gods in groups are used optionally in plural; he adds that the singularity is applicable for the component as well as the compuond:

ete d惫腻da艣at惫腻din膩 sa峁僩hena 测耻办迟腻 驳补峁嘺诲别惫补迟腻 sa峁僩hac膩ri峁噊 bahuvacan膩nt膩 惫腻 |
别办补迟惫补峁� tu samud膩ye峁�vapi 惫峁泃迟腻岣� 艣abd膩 膩vayave峁�vapi vartanta iti |

(b) 笔耻谤耻峁�o迟迟补尘补岣� (I.1.21; p.8)鈥�

[痴颈峁ａ箛耻:]

碍峁Ｄ玶补蝉惫腻尘颈苍 prefers to derive the word in 蝉补辫迟补尘墨 迟补迟辫耻谤耻峁�a for he mentions that the 蝉奴迟谤补 鈥�na nirdh膩ra峁噀鈥� (P膩. 2. 2. 10) prohibits the formation of 峁�a峁ａ弓丑墨迟补迟辫耻谤耻峁�a 蝉补尘腻蝉补. He also says that the word cannot be a 办补谤尘补诲丑腻谤补测补 as by the 蝉奴迟谤补 蝉补苍尘补丑补迟辫耻谤耻峁�o迟迟补尘补... (P膩. 2. 1. 61), the compound-word would be 鲍迟迟补尘补辫耻谤耻峁�a and not 笔耻谤耻峁�o迟迟补尘补.

Analysis:

The following are the steps in forming a 蝉补辫迟补尘墨 蝉补尘腻蝉补鈥�(i) The 蝉奴迟谤补鈥�测补迟补艣肠补苍颈谤诲丑腻谤补峁嘺尘 | (P膩. 2. 3. 41) ordains 蝉补辫迟补尘墨 vibhakti and 峁�a峁ａ弓丑墨 vibhakti optionally. In the example, the 蝉补辫迟补尘墨 vibhakti is ordained to the word 鈥�辫耻谤耻峁�a鈥� by this 蝉奴迟谤补 and (ii) By the yoga 惫颈产丑腻驳补 of 蝉补辫迟补尘墨 艣au峁囜笉ai岣� | (P膩. 2. 1. 40) the two words鈥�辫耻谤耻峁�e峁�u 耻迟迟补尘补岣� is compounded into 笔耻谤耻峁�o迟迟补尘补岣�.

Though one can find that 峁�a峁ａ弓丑墨迟补迟辫耻谤耻峁�a 蝉补尘腻蝉补 is popularly prefered by many, 碍峁Ｄ玶补蝉惫腻尘颈苍 chooses 蝉补辫迟补尘墨 迟补迟辫耻谤耻峁�a probably on the basis of following reasons-

(i) If 峁�a峁ａ弓丑墨 vibhakti is to be ordained to the word it is possible by application of two 蝉奴迟谤补蝉鈥�测补迟补艣肠补苍颈谤诲丑腻谤补峁嘺尘 or 峁�a峁ａ弓丑墨 艣e峁�e | (P膩. 2. 3. 50)

(ii) If the compound is effected by the former, then as already mentioned by 碍峁Ｄ玶补蝉惫腻尘颈苍 the 蝉奴迟谤补 鈥�na nirdh膩ra峁噀鈥� prohibits the formation of 峁�a峁ａ弓丑墨迟补迟辫耻谤耻峁�a 蝉补尘腻蝉补.

(iii) If the latter is employed and the compound is effected by the 蝉奴迟谤补鈥�峁�a峁ａ弓丑墨 (P膩. 2. 2. 8), the utterence of the words puru峁Ｄ遽箛膩m 耻迟迟补尘补岣� | immediately evokes doubt in the listener regarding the application of 峁�a峁ａ弓丑墨 vibhakti by the above mentioned 蝉奴迟谤补蝉.

(iv) Further the vidheya is not mentioned and has to be assumed as Lord 痴颈峁ａ箛耻.

Note: A better option to avoid all these confusions would be the 辫补帽肠补尘墨 迟补迟辫耻谤耻峁�a 补蝉鈥�puru峁�ebhya岣� 耻迟迟补尘补岣� |

(c) Lak峁�m墨岣� (I. 1. 27; p. 10):

碍峁Ｄ玶补蝉惫腻尘颈苍 derives the word as follows:

濒补办峁�y补迟别 濒补办峁�m墨岣� |

The 耻峁嚹乨颈 rule (440) lak峁�ermu峁� ca ordains 鈥樐�鈥� and 碍峁Ｄ玶补蝉惫腻尘颈苍 quotes the special rule 丑补濒峁厃腻产丑测辞诲墨谤驳丑腻迟蝉耻迟墨迟颈 (P膩. 6/1/68) by which the visarga is not elided鈥�

it墨pratyay膩nta岣� 膩ta eva 峁厃antat惫腻bh膩惫腻d 丑补濒峁厃腻产丑测辞诲墨谤驳丑腻迟蝉耻迟墨迟颈 (P膩. 6. 1. 68) sulop膩bh膩va岣� |

Thus he reminds the ecxeptional rules or special cases of grammatical derivations.

(d) 厂耻诲补谤艣补苍补尘 (I. 1. 28; p. 10)鈥�

[The discus of 痴颈峁ａ箛耻:]

础尘补谤补办辞艣补 reads the word in neuter gender and 碍峁Ｄ玶补蝉惫腻尘颈苍 observes that in usage the word is also employed in masculine gender and cites from 艢颈艣耻辫腻濒补惫补诲丑补尘 (14.16)鈥�

蝉耻诲补谤艣补苍补岣� 辫耻峁僺颈 lok膩艣rayat惫腻lli峁単asya yath膩鈥攂andhure峁�a jagat膩峁� 蝉耻诲补谤艣补苍补岣� |^[1]

(e) 骋补谤耻迟尘腻苍 (I. 1. 29; p. 10)鈥�

[Garuda:]

碍峁Ｄ玶补蝉惫腻尘颈苍 highlights that the taddita word 骋补谤耻迟尘腻苍 which has the 鈥�matup鈥� pratyaya does not get the substitution of 鈥�va鈥� ordained by the rule 箩丑补测补岣� (P膩. 5. 4. 111), as the word 鈥�garut鈥� is read in the 测补惫腻诲颈驳补峁嘺鈥�

garuta岣� pak峁Ｄ佱弗 santyasya garutm膩n 箩丑补测补岣� (P膩. 5.4.111) iti vatva峁� ya惫腻dip膩峁環膩n苍腻蝉迟颈 |

(f) 艢颈惫腻 (I. 1. 37; p. 13)鈥�

[笔腻谤惫补迟墨:]

碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that since 笔腻谤惫补迟墨 by herself is a bestower of all auspiciousness, she is called 艢颈惫腻 and quotes 艢腻艣惫补迟补 in support.

He also adds that if the wife of 艢颈惫补 were to be denoted then the word would be 艢颈惫墨鈥�

艣颈惫腻 蝉惫补迟补岣� 艣reyaskar墨t惫腻ccivavat 测补肠肠丑腻艣惫补迟补岣モ赌�
艣颈惫补峁� 产丑补诲谤补峁� 艣颈惫补岣� 艣补尘产丑耻岣� 艣颈惫腻 驳补耻谤墨 艣颈惫腻bhay膩 |
pu峁儁oge ca 艣ivasya 蝉迟谤墨 艣iv墨 |

(g) 惭补谤耻迟惫腻苍 (I. 1. 41; p. 14)鈥�

[Indra:]

碍峁Ｄ玶补蝉惫腻尘颈苍 deriving the word 惭补谤耻迟惫腻苍, reminds one that the word 鈥�marut鈥� gets the 蝉补箩帽腻 鈥�bha鈥� by the rule鈥�tasaumatvarthe (P膩. 4.1.19); thus by making the pada 办腻谤测补 inapplicabe it does not get the 箩补艣迟惫补鈥�

maruto 诲别惫腻岣� santyasya marut惫腻n | tasaumatvarthe (P膩. 4.1.19) iti bha蝉补峁僯帽腻测腻峁� pada办腻谤测补峁� ja艣atva峁� 苍腻蝉迟颈 |

(h) 厂腻测补尘 (I. 3. 3; p.32)鈥�

[Evening:]

碍峁Ｄ玶补蝉惫腻尘颈苍 specifies that the word is an indeclinable which is not mentioned in 础尘补谤补办辞艣补鈥�

s膩yamavyayam |

(i) Trisandhya (I. 3. 3; p.32)鈥�

[Periods of the day:]

碍峁Ｄ玶补蝉惫腻尘颈苍 derives the word and quotes the 痴腻谤迟迟颈办补鈥�腻产补苍迟辞 惫腻 (1557) which optionally ordains the feminine gender which according to him is not desired.

He quotes 惭腻濒腻 which ordains the word to be in nueter gender鈥�

迟颈蝉谤补岣� 蝉补苍诲丑测腻岣� sam膩h峁泃膩strisandhyam |
腻产补苍迟辞 惫腻 iti pak峁�e 蝉迟谤墨tva峁� 苍别峁ａ弓补峁� yan m膩l膩鈥�
迟谤颈蝉补苍诲丑测补峁� tu napu峁僺akam |

(j) 础尘补谤补办辞艣补 I.3.21 (p. 36)鈥�

Commenting on 础尘补谤补办辞艣补 I. 3. 21 (p. 36)鈥斺��ye dve daive yugasahasre tau n峁涐箛膩峁� kalpau鈥�, 碍峁Ｄ玶补蝉惫腻尘颈苍 explains that the pronouns used as 惫颈诲丑墨测补尘腻苍补 and 补苍奴诲测补尘腻苍补 need not adhere to the general rule that the genders of the qualifier and qualified should comply with each other鈥�

蝉补谤惫补苍腻尘苍腻峁� 惫颈诲丑墨测补鈥攎腻苍腻苍奴诲测补尘腻苍补濒颈峁単补驳谤补丑补峁噀 办腻尘补肠补谤补岣� |

This statement of 碍峁Ｄ玶补蝉惫腻尘颈苍 is quoted by K峁涐梗峁嘺daivaj帽a (16th C. A.D) in his commentary 叠墨箩补辫补濒濒补惫补^[2] on 叠墨箩补驳补峁噄迟补 (p. 41) justifying the usage of the text:

鈥�bh膩jy膩cchedya岣� 艣udhyati 辫谤补肠测耻迟补岣� san sve峁�u sve峁�u sthanake峁�u krame峁嘺 | yairyairvar峁嘺i岣� sa峁僩u峁噊 yai艣ca yai艣ca r奴pairbh膩gahare labdhayast膩岣� syuratra | t膩 labdhaya岣� ityatra tacchabdasya 惫颈诲丑墨测补尘腻苍补li峁単at膩 艣补颈迟测补峁� hi yasy膩 prak峁泃irjalasya ityadau 辫谤补蝉颈诲诲丑腻 daive yugasahasre dve 产谤腻丑尘补岣� kalpau tu tau n峁涐箛膩峁�鈥�

ityasya vy膩khy膩vasare 濒颈办丑颈迟补峁� ca k峁Ｄ玶as惫腻min膩 蝉补谤惫补苍腻尘苍腻峁� vidh墨yam膩n膩n奴dyam膩nali峁単agraha峁噀 办腻尘补肠补谤补岣� iti |

This seems to be the reflection of the idea expressed in 笔谤补诲墨辫补^[3] on the statement in 惭补丑腻产丑腻峁�y补 which reads鈥�

ki峁� yattats膩sn膩l腻峁単奴lakakudakhuravi峁Ｄ遽箛yarthar奴pa峁� sa岣� 艣补产诲补岣� |

The 笔谤补诲墨辫补 remarks that 蝉补谤惫补苍腻尘补 words which equate the sense and word, the use of pronouns need not strictly follow the general rule that the qualifiers should adhere to the gender of the qualifying noun鈥�

ki峁� yattaditi鈥攗ddi艣yam膩napratinirdi艣yam膩nayorekatvam膩p膩dayanti sarvan膩m膩ni pary膩ye峁嘺 talli峁単amupap膩data iti k膩mac膩rata岣� sa 艣补产诲补岣� iti pulli峁単ena 苍颈谤诲别艣补岣� |

(k) 厂补峁兣沘测补 (I. 4. 3; p. 39)鈥�

[Doubt:]

碍峁Ｄ玶补蝉惫腻尘颈苍 takes opportunity to give the general tips in grammar. In deriving the term 蝉补峁兣沘测补 he highlights as to how the meaning of the verb changes with an upasarga鈥�

办颈迟补岣� sa峁兣沘ye san | 艣墨峁� dihorn膩n膩rthayo岣� sa峁兣沘bdenai峁�ortho dyotyate upasargasya 惫腻 so'rtho dh膩t奴p膩dhiva艣膩tprak膩艣ate |

(l) 厂补峁僾颈诲腻驳奴岣� (I. 4. 5; p. 39)鈥�

[Transcendental knowledge:]

碍峁Ｄ玶补蝉惫腻尘颈苍 says that the different shades of meaning to a word is also due to the presence of upasarga. This is better illustrated in explaining the term 蝉补峁僾颈诲腻驳奴岣�.

He says that the meaning of the word 蝉补峁僾颈诲 is right knowledge as well as code of conduct and this is either due to the nature of roots for their varied meanings or due to the influence of prefixes and illustrates it with relevant example鈥�

蝉补峁僾颈箩箩帽腻苍补峁�, yath膩-satsa峁僾itkara峁嚹乼墨t膩 | niyamo'pi, yath膩鈥敳醪贯箖v颈诲a峁� la峁単hayecca ya岣� | (测腻箩帽补惫补濒办测补 2.187) dh膩t奴n膩manek膩rtha-t惫腻dupasargava艣膩d惫腻 tattadarthatvam |

(m) 础惫颈诲测腻 (I. 4. 7; p. 39)鈥�

[Ignorance:]

In explaining the term 补惫颈诲测腻, 碍峁Ｄ玶补蝉惫腻尘颈苍 says that it is the opposite of knowledge and says that it is the na帽 pratyaya used in sense of opposite as in adharma and anartha鈥�

惫颈谤耻诲诲丑补峁� vedanam补惫颈诲测腻 膩dharm膩narthavad viparyaye na帽 yad膩ha,鈥�腻苍颈迟测补艣耻肠颈诲耻岣�k丑腻苍腻迟尘补蝉耻 nitya艣ucisukh膩tmakhy膩tir补惫颈诲测腻 | (P膩ta帽jala yoga蝉奴迟谤补 -II. 5)

(n) Ahammati (I. 4. 7; pp. 39-40):

Ahammati is synonymous to 补惫颈诲测腻; deriving the word, 碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that the word aham used here is not the noun of asmad 艣补产诲补 but it is a 苍颈辫腻迟补鈥�

膩hamityasya mananamaha峁僲ati岣�, 腻苍腻迟尘补苍测腻迟尘腻产丑颈尘腻苍腻迟, 膩hamiti vibhaktipratir奴pako 苍颈辫腻迟补岣� |

(o) Colours:

The 诲丑墨惫补谤驳补 ends with the mention of colours and 础尘补谤补办辞艣补 states that the colours when used as qualities takes masculine gender and when used as qualifiers take the gender of the noun they qualify. (I. 4. 17; p. 42)鈥�

gu峁噀 艣耻办濒腻daya岣� 辫耻峁僺颈 驳耻峁噄 濒颈峁単腻蝉迟耻 tadvat鈥�

This statement is well illustrated by 碍峁Ｄ玶补蝉惫腻尘颈苍鈥�

驳耻峁嘺 尘腻迟谤别 惫补谤迟补尘腻苍腻 驳耻峁嚹佱弗 辫耻峁僺颈 辫补峁璦蝉测补 艣耻办濒补岣� 驳耻峁嘺-vadv峁泃tit膩y膩峁僼vabhidheyali峁単膩岣� 艣耻办濒补岣� 辫补峁璦岣� 艣耻办濒腻 艣腻峁��� 艣耻办濒补峁� vastram |

In this context, he also quotes the Paninian 蝉奴迟谤补 which ordains 鈥�峁吥�峁�鈥� optionally after a Nominal stem, expressive of colour ending in a 耻诲腻迟迟补, gravely accented vowel and having the letter 鈥�t鈥� as its penultimate letter: and the letter 鈥�n鈥� is substituted in the room of 鈥�t鈥欌赌�

惫补谤峁嚹乨补苍耻诲腻迟迟腻迟迟辞辫补诲丑腻迟迟辞苍补岣� (P膩 4.1.39) iti 艣测别苍墨 艣测别迟腻 濒辞丑颈苍墨 濒辞丑颈迟腻 |

(p) Satyam^[4] (I. 5. 24; p. 46)鈥�

[Truth:]

础尘补谤补办辞艣补 gives satyam, tathyam 峁泃a峁� and samyag as words for truth and mentions that these words can be used in all three genders鈥摪�峁Ｄ玶补蝉惫腻尘颈苍 illustrates well as to how the word satyam can be used in all the three genders鈥�

惫腻gbhed膩stri峁Ｅ玨t膩岣� satya艣墨岣�, 蝉补迟测补岣� 艣补产诲补岣�, 蝉补迟测补峁� 惫补肠补岣� | yad膩 tu satya惫腻kt惫腻din膩 tadvati vartante tad膩pi tri峁�u yath膩 蝉补迟测补峁� 办耻濒补峁� satya 蝉迟谤墨 蝉补迟测补岣� 辫耻尘腻苍 | eva峁� 驳谤腻尘测补 ni峁ａ弓hur膩daya岣� |

(q) 罢补苍诲谤墨 (I. 6. 38; p. 56)鈥�

[Lassitude:]

础尘补谤补办辞艣补 gives the word 迟补苍诲谤墨 for lassitude; explaining the term 碍峁Ｄ玶补蝉惫腻尘颈苍 adds that the word can also be used as a word ending in long 鈥樐佲�� similar to 苍颈诲谤腻鈥�

indriy腻峁嚹佱箖 tanana峁� dr膩tyasy膩峁� 迟补苍诲谤墨 苍颈诲谤腻 tandretyabanto'pi |

(r) 惭补丑补岣� (I. 6. 39; p. 56)鈥�

[Festival:]

础尘补谤补办辞艣补 gives five synonyms for festival of which 尘补丑补岣� is one. 碍峁Ｄ玶补蝉惫腻尘颈苍 makes note that the word 尘补丑补岣� has 鈥�a鈥� ending and is different from mahas ending in 鈥�s鈥�, which is a neuter gender word denoting effulgence or lusture鈥�

尘补丑补岣モ��腻办腻谤腻苍迟补岣�, s膩ntastu tejo'rtha岣� kl墨be |

(s) Gonasa (I. 7. 4; p. 57)鈥�

[Kind of snake:]

According to 碍峁Ｄ玶补蝉惫腻尘颈苍, the word gonasa etymologically means a serpant that has the head (hood) resembling that of a cow. He also quotes the 笔腻峁噄苍颈 蝉奴迟谤补鈥�膩帽 苍腻蝉颈办腻y膩岣� 蝉补峁僯帽腻测腻峁� 苍补蝉补峁� 肠腻蝉迟丑奴濒腻迟 (P膩. 5.4.118) according to which the 苍腻蝉颈办腻 艣补产诲补 at the end of a 产补丑耻惫谤墨丑颈 compound is replaced by 鈥�nas鈥� and gets the 鈥�ac鈥� pratyaya; thus the word gonasa is derived.

(t) 鲍濒奴辫墨 (I. 9. 18; p. 64)鈥�

[A porpoise:]

碍峁Ｄ玶补蝉惫腻尘颈苍 rightly points out here that it is a ' in' anta word for generally it could be mistaken to be an 墨办腻谤腻苍迟补 word:

ul奴p墨nnanta岣� ullumpat墨ti |

(u) 艢颈惫腻 (II. 5. 5; p. 125)鈥�

[Jackal:]

碍峁Ｄ玶补蝉惫腻尘颈苍 specifies that this word in feminine gender denotes a jackal also since it smells out the birds or sharpens (the teeth) and is ominous.

He further adds that 艢颈惫腻 also denotes a gooseberry, while the word in masculine gender denotes lord 艢颈惫补 as mentioned by 艢腻艣惫补迟补:

艣inoti 艣颈惫腻 艣akun膩vedin墨 惫腻 艣峁沢膩le'pi 蝉迟谤墨li峁単a岣� 测补肠肠丑腻艣惫补迟补岣モ赌�
艣颈惫补岣� 办墨濒补岣� 艣颈惫腻 办谤辞峁ａ弓腻 bhaved膩malak墨 艣颈惫腻 |

(v) 惭补苍辞箩补惫补蝉补岣� (III. 1. 13; p. 238)鈥�

[Fatherly:]

碍峁Ｄ玶补蝉惫腻尘颈苍 explains that the mind is attracted towards him as towards a father and hence 尘补苍辞箩补惫补蝉补岣� and is arrived at by the U峁嚹乨i蝉奴迟谤补 similar to deriving the word camasa鈥�

mano javate'smin pit膩yamiti dh膩vati 尘补苍辞箩补惫补蝉补岣� a耻峁嚹乨颈ko'sa岣モ�攃amas膩dit惫腻t manoje'bhil膩峁�e vasati 惫腻 |

Bh膩nuji (p.356) records this statement of 碍峁Ｄ玶补蝉惫腻尘颈苍 without any remarks probably accepting his derivation.

(w) 笔谤补惫墨峁嘺 (III. 1. 4; p. 236)鈥�

[Skilful:]

碍峁Ｄ玶补蝉惫腻尘颈苍 observes that the etymology of the word actually signifies ' one who has an excellent lute'; but in popular usage the word has lost its original sense and has gained popularity signifying a skilled person.

He also quotes Kum膩rilabha峁�峁璦's view in this regard and also adds that the words 苍颈峁ａ箛腻迟补 and 办耻艣补濒补 are of similar nature鈥�

尘耻办丑测腻谤迟丑补峁� parityajya 苍颈辫耻峁噀 谤奴岣峢补岣� yad膩hu岣� -nir奴岣峢膩 濒补办峁�a峁嚹佱弗 k膩艣cits膩marthy膩dabhidh膩navat | kriyante'dyatanai岣� k膩艣cit 鈥�办腻艣肠颈苍苍补颈惫补迟惫补艣补办迟颈迟补鈥� iti | eva峁� 苍颈峁ａ箛腻迟补办耻艣补濒补u |

(x) 痴颈峁�v补办 (III. 1. 34; p. 243)鈥�

[Ubiquitous:]

Deriving the word 惫颈峁�v补办 by the 蝉奴迟谤补鈥�惫颈峁�v补驳诲别惫补测辞艣肠补 峁璭谤补诲测补帽肠补迟腻惫补辫谤补迟测补测别 (P膩 6. 3. 92) remarks that the word 惫颈峁�v补办 is an indeclinable when it denotes ubiquity鈥�

惫颈峁�v补办 sarvato'rthe'vyayam |

(y) 痴腻惫补诲奴办补 (III. 1. 35; p. 243)鈥�

[Talkative:]

碍峁Ｄ玶补蝉惫腻尘颈苍 explains that the word cannot be arrived at by the application of the 蝉奴迟谤补鈥�yajajapa... (P膩 3.2.166) as the 蝉奴迟谤补 ordains 奴办补 pratyaya only to the two roots mentioned viz., yaj and jap.

碍峁Ｄ玶补蝉惫腻尘颈苍 derives the word on the authority of the 笔补诲补办腻谤补^[5], that 奴办补 is also ordained to vad 诲丑腻迟耻鈥�

惫腻vadyate tacch墨lo 惫腻vad奴办补岣� yajajapa ityatra?[!] vaderanupade艣a岣�, 办腻谤测补 iti padak膩ra惫腻ky膩d 奴办补岣� |

(z) 闯补岣峚岣� (III. 1. 38; p. 244)鈥�

[Stupid:]

碍峁Ｄ玶补蝉惫腻尘颈苍 derives the word from the root jala signifying 诲丑腻苍测补 and remarks that linguistically la and 岣峚 are considered identical鈥�

jala dh膩nye 岣峚layorekatvam |

This meaning of the root is in keeping with the 颁腻苍诲谤补 school while the 笔腻峁噄苍颈an school takes the meaning of the root as 驳丑腻迟测补, signifying dullness.

It is interesting to note that in 碍峁Ｄ玶补迟补谤补峁単颈峁嚹�, 碍峁Ｄ玶补蝉惫腻尘颈苍 himself mentions the meaning of the root 鈥�jala鈥� as 鈥�驳丑腻迟测别鈥� (I. 570) or jala 膩vara峁噀 (X. 10) according to 笔腻峁噄苍颈 and remarks that the 颁腻苍诲谤补 school does not accept both these meannigs.

(aa) 笔墨惫补谤补 (III.1.61; p.249)鈥�

[Fat:]

Commenting on the word 碍峁Ｄ玶补蝉惫腻尘颈苍 observes that 辫墨惫补谤补 and 辫墨惫补苍补 are two words to denote a fat person; further he states that the words are formed by addition of two suffixes鈥�

kvarap and kvanip鈥�辫墨惫补苍补 辫墨惫补谤补 kvanip kvarap ca |

(ab) 厂补尘补峁� (III.1.65; p.250)鈥�

[Equal:]

碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that the word in the sense of 鈥榓ll鈥� is a 蝉补谤惫补苍腻尘补 word and gives an example that the 鈥榮un is the same for all鈥欌赌�

samati 蝉补尘补峁� sar惫腻rthe 蝉补谤惫补苍腻尘补 yath膩鈥�蝉奴谤测补岣� 蝉补尘别峁Ｄ佱箖 蝉补尘补岣� |

Here in the example the word 蝉补尘别峁Ｄ佱箖 is a 蝉补谤惫补苍腻尘补 艣补产诲补 used in masculine gender genetive form.

The 蝉补谤惫补苍腻尘补 驳补峁嘺 includes this word in the group鈥�

sar惫腻d墨ni 蝉补谤惫补苍腻尘补ni.

(ac) 膧诲颈岣� (III.1.81; p.253)鈥�

[First:]

础尘补谤补办辞艣补 specifies that the word is always in masculine gender.

碍峁Ｄ玶补蝉惫腻尘颈苍 illustrates as to how the words though an adjective of a neuter gender remains in its own gender鈥�

dharmiv峁泃titve'pyajahalli峁単a峁� yath膩鈥斈乨irgargakulam |

He also remarks that if the word takes the gender of the qualifier it is used as 腻诲测补鈥�

dharmav峁泃titve bhave yat 膩dyo 惫腻cyali峁単a岣� |

(ad) 膧辫谤补肠肠丑补苍苍补峁� (III. 2. 7; p. 261)鈥�

[Bidding Farewell:]

碍峁Ｄ玶补蝉惫腻尘颈苍 explains that the prefix 腻峁� with the root pracchi signifies 鈥渢o please by embracing and the like鈥�.

He also substantiates his view with a citation from 惭别驳丑补蝉补苍诲别艣补 (I. 9)鈥�

膩pracchanna峁� 腻峁卲奴rva岣� pracchir膩li峁単an膩din膩nandan膩rtha岣� yath膩鈥斈乸峁沜chasva priyasakhamamum |

(ae) 厂补峁僺迟补惫补岣� (III. 2. 23; p. 265)鈥�

[Acquaintance:]

碍峁Ｄ玶补蝉惫腻尘颈苍 explains that the root of the verb though signifies eulogy besides other meanings, the prefix sam in the word 蝉补峁僺迟补惫补岣� implies acquaintance鈥�

蝉补峁僩补迟补峁� stavana峁� 蝉补峁僺迟补惫补岣� dh膩toranek膩rthasya copasarge峁嘺i峁�o'rtho dyotyate |

(af) 叠腻岣峢补峁� (III. 3. 44; p. 280)鈥�

[Promise:]

碍峁Ｄ玶补蝉惫腻尘颈苍 observes that the word in the sense of affirmation or promise is an indeclinable鈥�

产腻岣峢补峁� pratij帽膩ne'峁単墨k膩re'vyayam |

(ag) 厂颈办补迟腻岣� (III. 3. 73; p. 286-87)鈥�

[Sand:]

Deriving the word 碍峁Ｄ玶补蝉惫腻尘颈苍 specifies that it is always in plural鈥�

sicyante 蝉颈办补迟腻岣� 苍颈迟测补峁� bahutve'yam |

Footnotes and references:

[back to top]

[1]:

惭补濒濒颈苍腻迟丑补 also quotes the same and says that the masculine gender is also accepted and cites the 础尘补谤补办辞艣补 statement (III. 5. 46) that in determining the gender one should refer to the works of poets and usages.

[2]:

叠墨箩补辫补濒濒补惫补 of K峁涐梗峁嘺daivaj帽a, p.42. Mrs. Sita Sundar Ram was awarded Ph.D degree for "A Critical study on the text under the supervision of Dr. V. Kameswari, by the University of Madras. Subsequently this has been published by The Kuppuswami Sastri Research Institute in 2012.

[3]:

Vy膩kara峁嘺 惭补丑腻产丑腻峁�y补, p.5.

[4]:

蝉补迟测补峁� tathyam峁泃a峁� samyagam奴ni tri峁�u tadvati |

[5]:

笔补迟补帽箩补濒颈 occationally refers to 碍腻迟测腻测补苍补 and the writers of 笔谤腻迟颈艣腻办丑测补蝉 as the 笔补诲补办腻谤补, Ref. Dictionary of Sanskrit grammar, p.234.