Grammatical Discussions

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Grammatical Discussions in !"kyarak#itas V!ttam"l"(stuti)viv!ti 65

Grammatical Discussions in kyarak# itas

Vttam l stuti)vivti

Mahesh A. Deokar,

Lata Mahesh Deokar,

S. S. Bahulkar (University of Pune)

Introduction

J"na$r%mitras (first half of the 11thcentury)1V!ttam"l"stuti(= VMS) Garlandof Praise of Maju$r%s Conducts in Various Metres is an ingenious work ofpoetry combining devotional sentiments and scientific discussion on classicalSanskrit metres. After an introduction (14) consisting of four "ry"stanzas, in

which he explains the aim of his composition, J"na$r%mitra describes in thefollowing 150 stanzas (5154), composed in various metres, different conductsof Maju$r%. These are classified into the three main categories of peaceful(sama), half peaceful, and half angry (ardhasama) and angry (vi#ama). At thesame time, using stanzas 5154 as illustrations of particular metricalstructures, he defines these metres along with their names, the categories towhich they belong, and their caesura(s). These metres are also classified intothree divisions of sama- equal, ardhasama- half equal and vi#amav!ttasunequal. In order to compose such complex verses with parallel structuresthe use of ingenious linguistic tools and techniques was inevitable for theauthor. The names of metres like meghavisph$rjita, narkku%aka and to%aka weredifficult to use in the praise of Maju$r%in a meaningful manner. Still difficultwas the task to include the names of metres likeyavamat&and "p&'a as they donot fit into the metrical structure of those particular metres. In order to solvethese difficulties, Jana$r%mitra was forced to use uncommon words or splitcommon words in an uncommon manner, and had to choose such expressionsas would suggest the intended name of a metre. Indicating caesura and themetrical genre in a manner which would likewise apply to the description ofMaju$r% is an equally difficult task. This also has been successfullyaccomplished by using different synonymic collocations and symbolic terms.

Such a complex structure of the text presents a challenging task before its

commentator. It certainly demands a thorough understanding of the maintext (m$lagrantha) and an in-depth knowledge of grammar, lexicography,metrics, and Buddhist philosophy, especially the Mah"y"na philosophy,particularly related to Mantray"na. !"kyarak#ita (between 10501150 A.D.),2who flourished almost a hundred years after J"na$r%mitra, well-equippedwith all those prerequisites, has successfully explained the complex nature of

1Cf. HAHN1971: 6.2Cf. HAHN1971: 8.


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Mahesh A. DEOKAR, Lata M. DEOKAR, S. S. BAHULKAR66

the verses in his elaborate commentary entitled V!ttam"l"stutiviv!ti1(= VMSV)or V!ttam"l"viv!ti.2He divides his comment on each verse into two parts. In

the first part, the verse is explained with regard to Maju$r%whereas in thesecond, it is analysed from the metrical point of view. This exegesis includesglosses on relatively unknown words, dissolution of compounds, analysis ofdifficult or irregular word formations and usages, and comments on thesyntax of a verse. While explaining the verse from the metrical point of view,he also makes use of some works on metrics. In order to fully understand!"kyarak#itas analysis of the text, and to evaluate his scholarship, it isnecessary to study all these different aspects of his commentary.

In the present paper, we focus our attention on the grammatical discussionsoccurring in !"kyarak#itas VMSV. The scope of these discussions is limited

only to those sections of the commentary that directly hinge on rules ofgrammar, grammatical derivations involving specific verbal roots or suffixes,grammatical terminology, concepts, and maxims.

Sometimes !"kyarak#ita explains the words without referring either togrammatical rules or suffixes. In such cases, a knowledgeable reader caneasily deduce the underlying grammatical rule or suffix simply by reading hiscomments. Two such examples may be cited to clarify the point:

1.(ayanam bed (verse 40).3!"kyarak#ita explains the word as (ayyate sminniti(ayana) *ayana bed is that on which one sleeps. The explanationclearly indicates that the word is derived from the root (&(ayane by adding

a primary derivative affix lyu%(= ana)in the sense of a location (adhikara+a).The said suffix is taught by kara+"dhikara+ayo(ca (P III.3.117), and lyu%(CVI.3.97).

2.jan&ya O benefactor of the people! (verse 127).4!"kyarak#ita explains thissecondary derivative form in the vocative case as janebhyo hita Obenefactor of the people! From this explanation, one can easily figure outthe underlying suffix and the grammatical rule. The form is derived byadding the suffix &ya to the wordjanaending in a dative case in the sense ofbeneficial to it. The suffix cha (= &ya)is taught by the rule tasmai hitam (PV.1.5, CV IV.1.4).

1Cf. the commentary at the end of the verse 124: iti du#karaprabhedav!m"l"stutiviv!tausamav!tt"ni |

2Cf. the commentary at the end of the verse 140: iti du#karaprabhedav!ttam"l"viv!tau ardha-samav!tt"ni |

"sph"r"mod" madhunidhir adhika) c$r+a) c"tu,samam iva dadhat& | n&l"bja(r&r dalasukha-(ayan"sa)pary"ptabhramaravilasit"||

#kim u(anti budh"adhika) vibho yadi jan&ya tad&yatanur bhavet | tava d!#%isudh"rasadh"ray"sphuritah"raruc"hari+aplut"||


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Since such discussions do not have a direct mention of grammatical rules,concepts or maxims, they fall outside the defined scope of this paper. These

are not dealt with here for they are general in nature and require no specialknowledge of Sanskrit grammatical treatises.

For the convenience of presentation, the grammatical discussions areclassified under six main sections. They are as follows:

I. Word Categories

II. Derivation of Words and Morphophonemic Changes

III.Explanation of Unique Usages

IV.Explanation of Peculiar Compouds

V.

References to Grammatical Concepts and MaximsVI.Semantic or Syntactic Interpretations

An attempt is made to elaborate these condensed grammatical discussions byquoting relevant rules or extracts from the commentaries on grammaticalworks. In all the possible cases, we have also tried to trace back !"kyarak#itascomments to their probable sources in the grammatical treatises of P"&iniand Candragomin.

It may be noted that our analysis of the commentary is based on its revisedtext which is being prepared for publication by Prof. Michael Hahn. There-

fore, readers may find some differences between the text published in theeighth issue of the South Asian Classical Studies (July 2013, pp. 265328) andthe one accepted here. We hope that this article would prove useful forreaders in understanding !"kyarak#itas grammatical analysis of the text.

I Word Categories

Understanding the role of a particular word in a sentence is extremelyimportant for the correct comprehension of the text. In a number of caseswhere one may have a doubt regarding the grammatical status of a word,!"kyarak#ita makes a clear reference to the category to which it belongs.These references are limited to the following word categories:

A.

Sa)bodhana or "mantra+a vocative

B.Kriy"vi(e#a+a adverb

C. Kart!agent

There are altogether twenty-three references of this kind, out of whichnineteen refer to the vocative forms, three to adverbs and one to thesyntactic category agent.


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A

Sa)bodhana

or

mantra+a

vocative

When a vocative form is not easily discernible in a verse or when its boundaryis unclear, !"kyarak#ita clearly points it out by referring to its grammaticalcategory. It is, however, somewhat peculiar that he uses two differenttechnical terms, viz. sa)bodhana or pada and "mantra+a or pada to refer tothe vocative. In the commentary on verses 31,134,250,357,488,597,6116,7117,8and 1209he uses the terms sa)bodhana and pada whereas the terms "mantra+aand pada are employed in the commentary on verses 90,1092,11100,12105,13107,14109,15 121,16122,17126,18and 138.19Out of these nineteen references,seven are that of sa)bodhana, two of sa)bodhanapada, eight of"mantra+a andtwo of "mantra+apada. It is noteworthy that although the term sa)bodhana isfound in P"&inis A#%"dhy"y&,20and the C"ndravy"kara+a of Candragomin,21the

term "mantra+a is altogether missing in both the grammars. The term"mantra+a appears in the K"tantravy"kara+a of !arvavarman.22This choice oftechnical terms is rather puzzling as it is unusual for an author to use side byside two different terms belonging to different traditions.

1bhuvanoddyota sv"minn iti sa)bodhanadvayam |2he(uddhavir"'iti sadhana)hetubh"vena |3anantarodbh"vitalak#a+eti bhagavata,sa)bodhanam|4paramottameti v"sa)bodhanam5aga+it"gu+"yasyeti trayam api sa)bodhanapadam |6

ita,(ritagurukaru+"digyativa)(o yena etat sa)bodhanapadam adhipeti ca|7t"d!(am anta,kara+asya kara+am pravartana)yasya tasya sa)bodhanam|8modajananena prau'h"unm&lant&l"va+ya(r&r yasyedam api sa)bodhanam |9 varada aparimo nuttara,paramopak"ras tatrottamar+a ivottamar+as tasya sa)bodhanam |10ja'adhiyam prati lak#&k!tya samadhikaguru


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With regard to verse 34,1!"kyarak#ita not only identifies the word(uddhavir"%as asa)bodhana but also comments that thissa)bodhana is used to convey the

additional sense of hetu a cause.2He thereby suggests a conditional interpre-tation of the same as O! Since you shine distinctly with your naturalappearance without any ornaments. 3 Such subtle comments add newdimensions to the understanding of these already intricate verses.

B Kriy

vi

(

e

#

a

+

a adverb

Another word type identified by !"kyarak#ita is kriy"vi(e#a+a adverb. Amention of this term can be found in the commentary on verses 57,480,5and148.6 Out of these three references, in the commentary on verse 57, !"kya-rak#ita uses the expression kriy"y"vi(e#a+am adjective of an action instead ofkriy"vi(e#a+am. Here he suggests two different interpretations for the worddrutavilambitam: first as an adverb and second as an adjective. For a detaileddiscussion of how these two different interpretations yield two differentnuances, readers may refer to section VI, no. 4.

In verses 807and 148,8the expression kim api, which can also have twopossible interpretations, is interpreted as an adverb rather than an adjective.Thus, verse 80 should be construed as yadi ka( cit sa)yatair indriyai, kva cid"darastimitadh&, bhavata, kal"m kim api dhy"yati.9 Similarly, verse 148 shouldbe construed as bh!ku%&ka%"k#ada(ane#u vik!t"ni kim api bibhratas tava yad lalita)ca ki)tu &d!(a)vika%a)vapu,bhuvan"ni damayati.10

$n"n"ratnamar&cim"lin&pronm&lannijak"ntisa)pad"| pratya-ga)tava bh$#a+"val&n&t"(uddha-vir"%par"bhavam ||

2he(uddhavir"'iti sadhana)hetubh"vena |3yasm"t tva)(uddho nirbh$#a+o vi(e#e+a r"jasa iti |4druta) v" vilambita) v" yad ucc"rita) vaca, | kriy"y" vi(e#a+am vacaso v" tad api bahu

manyante |5kim ap&ti kriy"vi(e#a+am|6

kim ap&ti kriy"vi(e#a+am|%bhavata, kal") kim api sa)yatair indriyai, kva cid "darastimitadh&r yadi dhy"yati | acir"t

svaya)varayat&yam ena)jana)vasudh"dhruva)jaladhi(akvar&bh$#a+"||8bh!ku%&ka%"k#ada(ane#u kim api vik!t"ni bibhrata, | damayati tava bhuvan"ni vapur lalita)ca

ki)tu vika%a)yad &d!(am ||9If someone with his mind being motionless on account of close attention would

meditate in whatever manner with restrained faculties upon your spiritual stages at someplace.

10Your charming form, which is nevertheless of such a terrifying (appearance), tames allthe worlds when you are exhibiting in an inexplicable manner scary gestures of frowning,side glances and teeth.


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C

. Kart

agent

In the commentary on verse 99,1!"kyarak#ita identifies the syntactic categoryof the word &hitam as kart!agent of the verb abh!ta.2The word &hitam endingin the suffix kta can be interpreted in two different ways, either as an actionnoun meaning an act or as a passive participle meaning wished, desired. Byexplaining the word as ce#%itam and identifying it as an agent, !"kyarak#itahints at its status as an action noun. This clarifies the syntactic structure ofthe verse and thereby helps to understand it without ambiguity. The basicstructure of the verse should be now understood as taveh&ta. yati#a%pada.tath"ca kalaka+at k!tikokilakam abh!ta.3

II Derivation of Words and Morphophonemic Changes

A Derivation

!"kyarak#itas great command over the P"&inian and C"ndra grammar can beseen from his derivations of difficult words. These include references to: a.nominal stems or verbal roots along with their meanings as they occur in theDh"tup"%ha; b. relevant suffixes; c. the subsequent morphophonemic changes;d. appropriate rules from the A#%"dhy"y& or the C"ndravy"kara+a; and e.maxims from the grammatical works. All the derivations discussed by !"kya-rak#ita are listed below in the sequential order of the verses.

1. naikabhav&ya,of many lives (verse 9).4The word is a secondary derivativefrom a compound stem naikabhava, which is further derived from two

nominal stems na and ekabhava. Under normal circumstances, the negativeparticle na is substituted by an before a noun beginning with a vowel.5However, in exceptional cases like this, na remains unchanged. After thecompounding has taken place, the taddhita affix cha is added to thecompound stem naikabhava in the sense of existing there.6The taddhitaaffix cha is further replaced by &ya to produce the final form naikabhav&ya,.7

!"kyarak#ita explains the whole process as follows:

As to the word naikabhava-, there is no elision of na since the wordbelongs to the class of words beginning with nakha-. (Thereafter,)

1tribhuvanasa)madapradajinavyavas"yamadhau sphu%asahak"rat"mahitam &hitam &(a tava |pravacanamajar&sruta(am"m!tap"namud"bh!ta yati#a%pada)kalaka+atk!tikokilakam ||

2ta)ce#%ita)ka(rt!) |3O lord! Your acts nurtured bees in the form of ascetics and cooing cuckoos in the form

of Bodhisattvas.4naikabhav&y"bhy"saviv!ddham | bodhavi(e#a)s"dhu dadh"nai,||5Cf. tasm"n nu'aci (P VI.3.74). tato ci nu%(CV V.2.93).6Cf. v!ddh"c cha,(P IV.2.114), "daij"dyaca(cha,(CV III.2.24).7Cf. "yaney&n&yiya,pha'hakhachagh")pratyay"d&n"m (P VII.1.2), "yaney&n&yiya,pha'hakha-

chagh")#ph"dy"d&n"m (CV V.4.2).


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since the word has a v!ddhi letter at its initial position, the suffix chain the sense of existing there is added to the word naikabhava-

(resulting in the form) naikabhav&ya, which qualifies the wordabhy"sa,(meaning the practice of many lives).1

The probable source of !"kyarak#itas explanation seems to be the rulenakh"daya,(CV V.2.95). Note that the corresponding rule in the P"&iniangrammar is: nabhr"+nap"nnaved"n"saty"namucinakulanakhanapu)sakanak#a-tranakran"ke#u prak!ty"(P VI.3.75).

2. u#+i in the hot season (verse 13).2This is a locative singular of u#an- thehot season, the summer. The word is derived from the root u#- by addingthe the u+"di suffix kanin. !"kyarak#ita describes the derivation of the wordas follows:

The root u#- is in the sense of burning. The u+"di suffix kanin isadded after it since the word u#an belongs to the class of wordsbeginning withp$#an-.3

It is interesting that although u#a d"he is a clear reference to the C"ndra-dh"tup"%ha, the source of !"kyarak#itas comment au+"dika,kanin, p$#"di-tv"t is certainly not the c"ndra-u+"di. There the relevant rule reads(v"daya,(CU 3.80).

3. trailok&the triple world (verse 29).4This is a feminine secondary derivativederived from the compound stem triloka the triple world by adding the

pleonastic suffix#ya (sv"rthe) as it belongs to the class of words beginningwith c"turvar+ya-.5Thereafter the feminine suffix -is added to thesecondary derivative trailokya to form the word trailok&- by eliding thetaddhita affix ya.7!"kyarak#ita describes this derivation in short withoutshowing inclination to any particular grammatical tradition. He comments:

Trailok&means the triple world. When a taddhitasuffix #ya is addedbecause of the word (triloka) being a member of the class of wordsbeginning with c"turvar+ya-, (the feminine) suffix -, which is

1 naikabhavo nakh"ditv"n nalop"bh"va, | tatra bhavo v!ddhy"ditv"c cha, | naikabhav&yobhy"sa,|

2j"jval&ti("sana)tv")sametya saugatam | s$ryadh"ma du,saha)s"tirekam u#+i hi ||3u#a d"he au+"dika,p$#"ditv"t kanin|Cf. u#a d"he |(CDh 1.232)4tv"m udg&takulodaya(aila) praj"lokam up"yarathastham | vande j"'yavikha+'ana(au+'a)

trailok&nalin&savit"ram ||5 Cf. the v"rttika c"turvar+y"d&n") sv"rtha upasa)khy"nam on the rule gu+avacana-

br"hma+"dibhya, karma+i ca (P V.1.124). Also cf. the ga+as$tra c"turvar+y"d&n") sv"rthe ongu+avacanabr"hma+"dibhya,karma+i ca (CV IV.1.141).

6Cf.#idgaur"dibhya(ca (P IV.1.41),#ito -(CV II.3.37).7Cf. halas taddhitasya (P VI.4.150), halo ya"de,(CV V.3.152).


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indicated by the it sound#, is added to it, as in case of the words"magr&-.1

4.

n"n"ratnamar&cim"lin& possessing the garland of rays (emitting) fromdifferent jewels (verse 34).2 This feminine word is derived from thecompound stem n"n"ratnamar&cim"l"by adding the possessive taddhita affixini3with the further addition of the feminine suffix -&p.4!"kyarak#itascomment is brief. He merely says:

(It means) that which has the garland of beams of various jewels.Since the word belongs to the classof words beginning with vr&hi-,(the suffix) ini is added.5

Here, too, !"kyarak#itas affiliation to any specific school of grammar

remains obscure.5. c"tu,sama)c$r+am the powder made of four ingredients (verse 40).6The

word is an adjective qualifying c$r+am. It is a secondary derivative from thecompound stem catu,sama- with the addition of the taddhita affix a+in thesense of this is his.7!"kyarak#ita explains the same as follows:

Catu,samam four ingredients are saffron and so on. C"tu,sama is thatwhich is related to it. The word c$r+am powder should be construedeven with this (word c"tu,samam).8

6. adodhakam (ambakaj"tam) (a legion of eyes) which imbibes this (form)(verse 41).9This form is an upapada-tatpuru#a compound of the pronominalform adas this and the primary derivative dha,which is derived from theroot dh" to suck by adding the suffix ka (= a). Thereafter the pleonasticsuffix kan (= ka) is added to this compound in order to arrive at the formadodhakam.

!"kyarak#ita explains the derivation in the following words:

1trayo lok"s trailok&|c"turvar+y"ditvena#yai striy")#illak#a+o -s"magr&vat |2n"n"ratnamar&cim"lin&pronm&lannijak"ntisa)pad"| pratya-ga)tava bh$#a+"val&n&t"(uddha-

vir"%par"bhavam ||3Cf. vr&hy"dibhya(ca (P V.2.116), vr&hy"dyata ini(ca (CV IV.2.119).4Cf. !nnebhyo -&p (PIV.1.5), !no -&p (CV II.3.2).5n"n"ratn"n")mar&cim"l"yasy"asti vr&hy"ditv"d ini,|6sph"r"mod" madhunidhir adhika) c$r+a) c"tu,samam iva dadhat& | n&l"bja(r&r dalasukha-

(ayan"sa)pary"ptabhramaravilasit"||7Cf. tasyedam (P IV.3.120), tasya sva)rath"d yat (CV III.3.85).8catu,sama ku-kum"di |tasyeda)c"tu,sama c$r+am ity atr"pi yojyam |9 r$paras"yanabh"vanay" te v"sava eva para) bahum"nya, | yena cir"ya nirastanime#a)

labdham adodhakam ambakaj"tam ||


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This (multitude of eyes) imbibes (lit.: drinks) this elixir vitae, which is(your) beautiful form. Hence, the suffix ka (= a) is added after the

verbal root ending in the phoneme "which follows a word other thana prefix resulting in the form adodha-. When the suffix kan (= ka) isadded pleonastically, it gives rise to the form adodhaka-.1

In this explanation, we find an indirect reference to the P"&inian rule: "tonupasarge ka,(P III.2.3). The corresponding rule in the C"ndravy"kara+a is"to pr"de,ka,(CV I.2.2). In case of the second reference to the grammaticalrule, nothing can be said decisively as the relevant rule in both grammarsisy"v"dibhya,kan (P V.4.29, CV IV.4.12).

7. (yen& a feminine object of white colour (verse 47).2 The word is derivedfrom the nominal stem (yeta denoting the white colour by adding the

feminine suffix -&p and at the same time substituting the penultimatesound ta by na.3!"kyarak#ita describes the said derivation without quotingthe relevant grammatical rule:

*yen& means of white colour. The form is derived when thephoneme ta is replaced by na after the addition of (the feminine)suffix -&to the word(yeta-.4

8.sragvi+&a woman (in this context, the goddess Sarasvat!) with a garland(verse 54).5 This feminine secondary derivative is formed by adding thepossessive suffix vini to the word sraj-6 with the further addition of thefeminine suffix -&p.7

sraj + vini (= vin) (P V.2.121)

sraj + vin + -&p (P IV.1.5)

srag + vin + &(P VIII.2.30)

srag + vi++ &(P VIII.4.2)

sragvi+&

1ada ida) r$paras"yana) dhayati pibat&ty "to nupasarg"t ka, | adodha) sv"rthe kani ado-dhaka)|

2

k&rtir artikartatas tava stavastomasadmano tisadmanoh!ta, | s"ndracandracandrik"rdra-candana(yeny ala)karoty ala)di(o da(a ||3Cf. var+"d anud"tt"t topadh"t to na,(P IV.1.39),(yetaitaharitarohit"t to na,|(CV II.3.34).4(yen&(vet"(yeta(abd"d -&pratyaye tak"rasya natve r$pa)| Please note that the Ms reads

(veta. (Hahn 2013: 300). The reading is certainly faulty as the word (yen&is derived from(yetaand not from (veta. The feminine form of the latter is rather (vet". Cf. K"(ik"on P IV.1.139:anud"tt"d iti kim ?(vet"|

5 d&pyam"n"khil"la)k!ti(l"ghin& pu+yabh"j") mukh"mbhojalabdhoday" | bh"rat& bh"rat&(asvabh"vojjval"tv"m upaiti svaya)sadgu+asragvi+&||

6Cf. asm"y"medh"srajo vini,|(P V.2.121, CV IV.2.137).7Cf. !nnebhyo -&p (P IV.1.5), !no -&p (CV II.3.2).,


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!"kyarak#ita derives the said form as a part of the explanation of thecompound sadgu+asragvi+&. He cuts the description of the derivation short

and only mentions the taddhita suffix without quoting specific rule fromany grammatical work:

Srag is a garland of those good qualities, which are peculiar to thelord; the woman, who possesses it as something worth mentioning, issragvi+&having a garland. (The form is derived) by adding the suffixvini having the (possessive) sense of the suffix matup to (the nominalstem)sraj.1

9.(l"ghin& a proud lady (verse 54). The word is a feminine secondaryderivative from the nominal stem (l"gh". It is derived by adding thepossessive suffix ini2with the further addition of the feminine suffix -&p.3

The word is a part of the larger compound d&pyam"n"khil"la)k!ti(l"ghin&.Our author describes it as follows:

One who has pride on account of all those glittering ornaments ofpoetic figures of speech

is (d&pyam"n"khil"la)k!ti(l"ghin&), the suffixini is added to the nominal stem (l"gh" as it belongs to the class ofwords beginning with vr&hi (to form the word(l"ghin&).4

Here, too, there is no specific mention of any grammatical rule.

10.kalik"holding, wielding (verse 78).5This is a feminine primary derivativein the agentive sense. It is derived from the verbal root kal- to hold, to

wield of the tenth conjugation by adding the suffix +vul (= aka).6

kal + +vul (= aka) (P III.1.133)

kal + aka + "(P IV.1.4)

kal + ika + "(P VII.3.44)

kalik"

It is a part of the larger compound vividhaprahara+akalik" weildingdifferent types of arms.1Following his usual style, !"kyarak#ita explainsthe word referring simply to the main primary derivative suffix as follows:

1santo ye gu+"bhagavata eva te#")srag m"l"s"yasy"abhidheyatven"sti matvarth&ya,srajovini,|In the same context, !"kyarak#ita explains the intended pun on the word gu+a- in theword sadgu+asragvi+&: san (obhano gu+a,s$tra.yasy". t"d!(&srag asy"ast&ti sragvi+&one (i.e.Sarasvat%) who wears a garland with a beautiful thread.

2Cf. vr&hy"dibhya(ca (P V.2.116), vr&hy"dyata ini(ca (CV IV.2.119).3Cf. !nnebhyo -&p (P IV.1.5), !no -&p (CV II.3.2).4d&pyam"n"akhil"y"ala)k!taya,k"vy"la)s t"bhi,(l"gh"yasy" vr&hy"ditv"d ini,|5pratibhayavapu#"m akaru+acaritapra(amanavidhaye kva cid api k!pay"| tava bhujaparigh"valir

ativi#am"vilasati vividhaprahara+akalik"||6Cf. +vult!cau (P III.1.133), kartari +vult!jaca,|(CV I.1.139).


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(It means:) it weilds different types of arms. Hence, the suffix +vul isadded (to the root kal). It, (i.e. the creeper like arm,) is such.2

11.

ku%akam a receptacle (verse 98).3This is a secondary derivative from thenominal stem ku%a with the addition of the pleonastic taddhita suffix ka(sv"rthe).4It forms a part of the larger compound arkku%akam. !"kyarak#itaexplains it in briefwithout quoting any specific rule:

Arkku%aka- means a pot-like receptacle of the Vedic hymns, (i.e. the"gveda, a collections of verses (!c)). The suffix ka is added pleona-stically.5

12.k!tikokilakam a cuckoo in the form of a bodhisattva who acts (for thewelfare of others) (verse 99).6 The word is derived from the compound

stem k!tikokila- by adding the pleonastic taddhita suffix kan (= ka).7

Here,too, !"kyarak#ita explains the derivation by mentioning merely the suffixalong with its meaning. The explanation is as follows:

The Bodhisattvas8who act for the benefit of others are themselvescuckoos. The pleonastic suffix kan is added (to the word k!tijana-kokila-).9

13.(rutirasabhid extinguishing (lit.: breaking) the desire of listening (verse101).10 The said word is an initial part of the longer compound (rutirasa-bhid"krandan"daikav!tti,. Here bhid is a primary derivative from the verbalroot bhid. It is derived by adding the k!t suffix kvip in the agentive sense.11

!"kyarak#ita explains the form as follows:

1It may be noted that Dpa'lo-ts"-ba translates the word kalik"into Tibetan as sgrogs parbyed rnams producing sound. It is, however, not clear what J"na$r%mitra actually intendedto convey.

2vividh"ni prahara+"ni kalayat&ti +vul t"d!(&|3tava gu+avistarapra+ayap$tavacovibhava) varada sa eka eva sumukho mukham "vahati |

madhumayas"madh"ma yaju#"saju#"nugata)(rava+asudh"bhim"nabhavanarkku%aka)ca vidhi,||4Cf.y"v"dibhya,kan (P V.4.29, CV IV.4.12).5!c")m iva ku%a)| sv"rthe ka,|6tribhuvanasa)madapradajinavyavas"yamadhau sphu%asahak"rat"mahitam &hitam &(a tava |

pravacanamajar&sruta(am"m!tap"namud"bh!ta yati#a%pada)kalaka+atk!tikokilakam ||7Cf.y"v"dibhya,kan (P V.4.29, CV IV.4.12).8Dpa' lo-ts"-ba in his Tibetan translation of the VMS translates the word k!ti- as mkhas

pa awiseperson.9k!tijana eva kokila, sv"rthika,kan 10 durd"nt"n") damanavidhaye kv"pi k"ru+yaveg"d dhatse m$rti) cara+a(ikhay"

khy"tavikr"nta yasy", | trailok&ya)(rutirasabhid"krandan"daikav!ttir mand"krant"vrajati vilaya)n"tha na sv"sthyam "(u ||

11Cf. kvip ca (P III.2.76), kvipvijmaninkvanipvanipa,(CV I.2.53).


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(*rutirasabhidmeans) it destroys the taste for listening, i.e. the desireof listening. Hence, there is an addition of the suffix kvip.1

14.

akhilavipadapav"ham remover of all adversities (verse 118).2Here theword under discussion is an upapada compound of akhil"vipada,and theprimary derivative apav"ha-.3The word apav"ha- is derived by adding theprimary derivative suffix a+to the root apa + vahwith its objectbeing anupapada.4In accordance with his usual practice, !"kyarak#ita explains thesaid derivation in a compact manner as follows:

He removes, i.e. overpowers, all the adversities. With the addition ofthe suffix a+, (the form) akhilavipadapav"ham (is derived.)5

15.upacitram (mana,) a mind filled with marvel (verse 125).6This is a pr"di

compound in the tatpuru#a category.7

!"kyarak#ita explains the said formas follows:

(Upacitram means) that which has attained the state of marvel, i.e.amazement. The compound is formed as per the supplementaryinjunction (v"rttika)aty"daya,kr"nt"dyarthe dvit&yay".8

This injuction, common to both the P"&inian and the C"ndra traditions,can be considered as the second of the seven supplementary injunctionsadded by K"ty"yana to kugatipr"daya,(P II.2.18) or an injunction found inthe CV( on kupr"dayo subvidhau nityam (CV II.2.24). According to it, theprefixes ati and so on, conveying the sense of transcended and so on, are

compounded with a noun in the accusative case being the final member ofthe compound (to form a pr"disam"sa). Since the injunction is exactlyidentical in the traditions of P"&ini and Candragomin, it is difficult toascertain the exact source of !"kyarak#itas explanation.

Thus, out of these fifteen derivations, eight are that of secondary derivatives,three of primary derivatives, two of compounds and one each of an u+"di, anda feminine noun. !"kyarak#itas description of these derivations is quite brief.In most of the cases, he simply refers to the main steps in the derivation and

1(rutirasa(rava+"bhil"#a)bhinatt&ti kvip |2tanvat susphu%am aviratam amitam am!tarasaka+am iva parito -ge#u praty"locanasamudayi-

navarasarasapadam asad!(am atula(r&kam | yat k!cchrair api na sulabham aparavividhasuk!ta-vidhibhir abhiyukt"tm"tvatsev"taruphalam iha samanubhavati tad akhilavipadapav"h"khyam ||

3Cf. upapadam ati-(P II.2.19), k"raka)bahulam (CV II.2.16).4Cf. karma+y a+(P III.2.1), vy"py"d a+(CV I.2.1).5akhil"vipado pavahaty adhikr"maty a+i [|] akhilavipadapav"ham ...6idam ardham ab"la(a(iprabha) b"laraviprabham "dadhad ardham | karu+"va(avarti bhavad-

vapu,kasya mano na karoty upacitram ||7Cf. kugatipr"daya,(P II.2.18), kupr"dayo subvidhau nityam (CV II.2.24).8upagata)citra)"(caryam | aty"daya,kr"nt"dyarthe dvit&yeti sam"sa,|


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points out important suffixes with their nuances. Apart from these, at twoplaces, we find explanations of peculiar morphophonemic changes. Else-

where, such modifications are left to the knowledge of basic Sanskritgrammar on part of the readers. It may be argued that one who possesses theknowledge of basic Sanskrit grammar does not need this explanation as heknows thes$tras and the v"rttikas. One who does not know these would not beable to understand the explanation. Hence, this kind of grammaticalexplanations hardly serve the purpose.

Suffixes are usually taught without referring to a specific rule of grammar.Instead, we find a mention of ga+as (word-classes) or other such conditionsresponsible for the employment of a particular suffix. U#a d"he is the onlymention of an entry from the Dh"tup"%ha. It is attested in the C"ndra-

dh"tup"%ha. Out of the four references to the ga+as, three are common to theP"&inian and the C"ndra tradition whereas the nakh"di class is found only inthe C"ndravy"kara+a. The only reference to the U+"di rule could not beattested decisively. In the above-mentioned fifteen derivations, the exclusiveinfluence of the C"ndra grammar can be ascertained at two places and that ofP"&inis A#%"dhy"y& at a single place. In all the remaining cases, no clearaffiliation to any particular grammatical tradition, either that of Candra-gomin or P"&ini, could be shown.

B Morphophonemic Changes

At times, !"kyarak#itas explanation of a particular form is limited to the

description of morphophonemic changes like retroflexion. Five such cases arelisted below:

1. anu#%ubhi with regard to praise or in the category anu#%ubh (verse 16).1This is a locative singular of the compound stem anu#%ubh which is derivedfrom the prefix anu plus the verbal root stubh. !"kyarak#ita describes itsderivation in the following manner:

The root stubh is in the sense of to stupefy. Since roots have avariety of meaning, in this case, it has the sense of praise, 2thereforethe word anu#%ubh- meanssuitable (anu) praise (stobhanam).3As per

1yadgu+astutivistar"d astasa-gam anu#%ubhi | dh&ram ekam ud&rayanty uttama)padam udgat",||& '() *+,-.+/ -).0,01 23 4() +224 !"#$%& ,0 $ 55 ,6 742 -.8) 92/3:; 62:0 ?3= @A

$&BC= DEE2+


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the rule upasarg"t sunoti and so on (P VIII.3.65), the initial s (of therootstubh-) is replaced by#.1

Here the basis of !"kyarak#itas explanation is P"&inis A#%"dhy"y&. Theentry #%ubhu stambhe is found in the dh"tup"%hasof the P"&inian and theC"ndra tradition (PDh 1.421, CDh 1.416). However, the mention of the ruleupasarg"t sunoti and so on is a clear reference to P"&inis rule upasarg"tsunotisuvatisyatistautistobhatisth"senayasedhasicasajasvaj"m (P VIII.3.65).The corresponding rule in the C"ndra grammar is pr"d&n") sus$sostu-stubhasth"senisedhasicasajasvaj"m (CV VI.4.50).

2. tri#%ubhi with regard to the praise of three things or in the categorytri#%ubh (verse 36).2 This is the locative singular form of the compoundstem tri#%ubh. !"kyarak#ita explains it as:

The praise, i.e. admiration of the three personal things, viz. appea-rance, virtues and fame. (In this form, the phoneme s of stubhfollowing the numeral tri-)is replaced by#as the word belongs to theclassof words beginning withsu#"man-.3

3. atisadmanoh!t the one who exorbitantly captures the minds of goodpeople (verse 47).4While discussing this compound,!"kyarak#ita says:

He, i.e. Maju$r%, exorbitantly captures the minds of good people.Hence the compound atisadmanoh!ta, of the one who exorbitantlycaptures the minds of good people. (In case of this form,) there is an

absence of the (nasal) substitute denoted by the siglum am as it isstated optionally.5

From the expression amabh"v"bh"va,it appears that in this case !"kya-rak#itas explanation is based on a rule in the C"ndravy"kara+a, which readsyaro ami am v"(CV VI.4.140).6According to this rule, the pada-final d ofatisad- followed by m can be replaced by n. However, since the said rule isoptionally applicable, there is no change in this case. It is noteworthy that

1#%ubhu stambhe | anek"rthatv"d iha stutyartha, | anur$pam stobhanam anu#%ubh | upasarg"tsunot&ty"din"#atva)|

2

r$pa)te gu+aga+am atha k&rti)sa)v&k#y"khilam idam ati("yi | bibhr"+a)nijavi#ayavir"ma)manda)tri#%ubhi jagad upaj"tam ||3tis!+")r$pagu+ak&rt&n"m "tm&y"n")stubh [!] stuti,|su#"m"ditv"t#atva)| Cf. su#"m"di#u ca

(P VIII.3.98),su#"m"daya,(CV VI.4.89).4 k&rtir artikartatas tava stavastomasadmano 'tisadmanoh!ta, | s"ndracandracandrik"rdra-

candana(yeny ala)karoty ala)di(o da(a ||5atyartha)[|] sat")mano harat&ti [|]atisadmanoh!ta,| vikalpitatv"t amabh"v"bh"va,|6Cf. CV( on the same: yaro ami parato am"de(a, praty"sanno bhavati v" | Before the

consonants denoted by the siglum am,(i.e. all class-finals) (at the beginning of a pada) anyconsonant denoted by the siglum yar,(i.e. any consonant except h) (at the end of a pada) isoptionally replaced by the most proximate consonant denoted by the siglum am.


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the corresponding rule in P"&inis A#%"dhy"y&is yaro nun"sike nun"siko v"(P VIII.4.45) where the word anun"sika is used instead of am.

4.

adhy" one without wisdom (verse 126).1Occasionally !"kyarak#ita alsodiscusses peculiar euphonic combinations. While discussing this formwhich is an instrumental singular of the form adh&he comments:

Adh&means one having no wisdom. One should not become so. Sincethe prohibition is stated with respect to the word sudh&- by sayingasudhiya, except that of the word sudh& here only the substitutedenoted by the siglumya+is applicable.2

This comment has a direct reference to the rule k"rak"sa)khy"d o(ca supyasudhiya,(CV V.3.89). According to this rule, before nominal case termi-

nations beginning with a vowel, which are denoted by the siglum sup, thefinal phoneme of nominal stems ending either in the phoneme i or uexcept that of the wordsudh&-is replaced by a letter denoted by the siglumya+, when these words follow either a k"raka or an indeclinable. The onlycondition being that these phonemes i and u do not follow a consonantcluster.3As far as the present form is concerned, the final phoneme &of theword dh&- which follows the negative particle na,is replaced by y- beforethe instrumental singular suffix ". Since the form under discussion is adh&and not sudh& as mentioned in the rule, the exceptional substitute iyataught by the rule aci (nudh"tubhruv") yvor iyuvau (CV V.3.83) does notapply in this case. Here, !"kyarak#itas grammatical source is undoubtedly

Candragomins C"ndravy"kara+a and not P"&inis A#%"dhy"y& for theexpression asudhiya,occurring in our commentary does not figure in thecorresponding P"&inian rule, which reads na bh$sudhiyo,(P VI.4.85).

5. udabh"rabandhuram bending down on account of the load of water (verse146).4The next case of a morphophonemic change can be cited from thecommentary on verse 146. It concerns the change of the word udaka- intouda- in a tatpuru#a compound before the word bh"ra-. Commenting on thecompound word udabh"rabandhura)!"kyarak#ita says:

1 tattvasudh"rasat!ptivi(e#"t sakalasam&hitasiddhiva("d v" | tvaccara+"nubhuv" bhavitavya)bhavamathana(ruta na drutam adhy"||

2n"sti dh&r yasya tath"na bhavitavyam |asudhiya iti ni#edh"d iha ya+"de(a eva |3Cf. CV( on the same: k"rak"d asa)khy"c ca parasy", prak!ter ivar+"nt"y"uvar+"nt"y"( ca

sudh&varjit"y",supy aj"dau parato ya+bhavati, na cet sa)yog"t par"v ivar+ovar+au bhavata,|4ta'itojjvala) jaladar"(im ani(am udabh"rabandhuram | ghoraghanarasitam &(a tanu, k!pay"

kuto pi jayat&yam udgat"||


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(Udabh"ra, is) udakasya bh"ra, the load, i.e. the mass of water.Before the word bh"ra-, the word udaka- changes to uda-. (Udabh"ra-

bandhura means) inclined, i.e. bent, on that account.1As per the A#%"dhy"y&s rule udakasyoda,sa)j"y"m (P VI.3.57) and C"ndra-vy"kara+as rule n"mny udakasyoda, (CV V.2.65), in the case of a propername the word udaka- is substituted by uda before the final member of acompound. Although !"kyarak#ita has not quoted a specific rule from anygrammar, either that of P"&ini or Candragomin, his choice of words seemsto be influenced by the explanation of the C"ndrav!tti. It is noteworthy that!"kyarak#ita uses the expression udakasyodabh"va, which is also to befound in the C"ndrav!tti.2On the other hand, the author of the K"(ik"v!ttichooses different expression, viz. udaka(abdasya sa)j"y") vi#aye uda ity

ayam "de(o bhavati. Attention may be drawn to the point that both therules of P"&ini and Candragomin apply in the context of a specific term(sa)j"). !"kyarak#ita is, however, silent on the issue whether udabh"racan be treated as a specific term (sa)j") or not.

Out of the five cases discussed above, two concern with retroflexion, and oneeach with non-nasalization, substitution of a stem-final (a-g"de(a) andsubstitution in place of a pada (pad"de(a). References to a particulargrammatical rule, an entry from a dh"tup"%ha and a word-class (ga+a) arefound once each. It can be said with certainty that at least on three occasions!"kyarak#itas comments rely on the C"ndravy"kara+a whereas there is only

one clear case of his adherence to the P"&inian grammar. In the remainingcases, no clear affiliation to any of the grammatical schools could bedetermined.

III Explanation of Unique Usages

As mentioned above, in the V!ttam"l"stuti, J"na$r%mitra combines the praiseof different conducts of Maju$r% with the description of various metresbelonging to different metrical genres. Since this is achieved by employingpuns on particular words, two different interpretations of the same wordbecome necessary to understand the intended meanings. At first, the word isinterpreted to suit the praise of Maju$r%and secondly, the description of the

metre. Sometimes, these interpretations involve discussions on grammaticalissues without which their understanding is not possible. Four such cases arediscussed in this section.

Apart from those, there are two cases: the first concerns a past participle ofan intransitive verb used in the transitive sense and the second that of thereduplication of a verbal form. !"kyarak#ita discusses these peculiar usages

1udakasya bh"ro r"(i, bh"re udakasyodabh"va,| tena bandhura)namram |2Cf. CV(on CV V.2.65: udakasya sa!j"y"m uttarapade udabh"vo bhavati |


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from the point of view of grammar. Those are also discussed in the followingsection.

1.

In the commentary on verse 13,1at first, !"kyarak#ita splits the expressionu#+ihi as u#+i hi. Here the particle hi has the sense of similarity and theword u#+i means in the hot season.2The two together mean as in the hotseason.3Accordingly the translation of the verse would be as follows:

Brightly shines the teaching of the Buddhaafter it has reached youjust as the splendour of the sun becomes extremely difficult to bearin the hot season.

As for the second interpretation of the verse with regard to the metre, the

word u#+ihi is taken as a locative singular form of the word u#+ih-, ametrical category to which the metres"tireka belongs.

2. Another such example can be cited from verse 17.4Here, the expressionsam"ny abh$t is explained in the first place as a formation with the suffixcvi meaning what was uncommon before became common.5 Thus, as apraise of Maju$r%, the verse can be translated as:

For those beings, whose eye of wisdomwas obstructed by the terrible darkness of delusion,that body of yours which was verily a lamp consistingof a stick beset with jewels, became commonly accessible.

When the verse refers to the metre, the same expression is interpreted assam"ny abh$t where sam"n&is simply the name of a metre in the categoryanu#%ubh.6

3. The next form to be discussed in this series is avayavamat&/yavamat&whichoccurs in verse 135. The metre described in this verse is named yavamat&.J"na$r%mitra very skilfully hints at this name during the course ofdescribing Maju$r%s quality of compassion. He says:

How is it possible to bring about the supreme wealth of welfare ofothers, if the compassion remains a mere mental state? (It is not.)

Therefore, the very compassion in the appearance of this physicalform (of Maju$r%) became one bearing the same designation,(namely, avayavavat& one endowed with physical limbs), the

1j"jval&ti("sana)tv")sametya saugatam | s$ryadh"ma du,saha)s"tirekam u#+i hi ||2For a detailed discussion of this form, refer section II.A, no. 2.3hi(a s"d!(ye|yath"u#+i u#+asamaye|4ghoramohat"mas"varuddhabuddhilocanasya | ratnaya#%id&pikeva y"sam"ny abh$j janasya||5s"dh"ra+&bhavati smeti cvyanta,|6v!ttapak#e anu#%ubhi sam"n&n"ma||


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feminine word with the suffix matup added after the word avayava-.1

Here the name of the metre yavamat& is hidden in the word avayavamat&which in turn is mentioned in a very cryptic manner by referring to thegrammatical components involved in its formation. This is well elaboratedby !"kyarak#ita in his commentary as follows:

Therefore, that very compassion in the appearance of the physicalform of the Lord (Maju$r%), which has already been described,became avayavavat& (endowed with physical limbs), which is theform to be imitated. The word is equal to the form avayava-mat-&which is a mere imitation. (As for this form,) the (possessive) suffixmatup is added after the sound, i.e. the word avayava-. The very(combination) is feminine as it is a word ending in a feminine suffix.

This is the meaning.2

After reading this complicated explanation one might ask why J"na$r%-mitra chose this rather cryptic way of expression to describe Maju$r%. Asan answer to this, !"kyarak#ita explains:

On the metrical side, this is the metre yavamat&which bears the samename as the feminine word formed by adding the suffix matup afterthe word yava- that is to say, yavamat&. As per the rule m"d upadh"y"(ca mator vo yav"dibhya,(P VIII.2.9), ma is not replaced by va. Since itis not possible to introduce the name (of the metre in its metricalstructure) by adopting a regular word-order, the earlier teachersthemselves have used this elaborate expression.3

This explanation hints at the twofold problem: grammatical and metrical.The grammatical problem can be explained as follows: The femininepossessive form of the word avayava- is avayavavat&. Here, the phoneme mof the suffix matup is replaced by v as per the rule m"d upadh"y"(ca matorvo yav"dibhya, (P VIII.2.9).4 However, this regular form cannot serve the

1caittam"trabh"vabh"ji bh"vyate kva par" par"rthasa)pad &d!(& day"y"m | seyam etad"k!ti-cchal"d ato vayavadhvaner matupstriy"sam"bhidh"n"||

2ata, seya) day" e#" uktalak#a+" y" bhagavad"k!tis tad eva cchala) tata, | avayavadhvaneravayava(abd"n matup sa eva str& [|] str&pratyay"nt"vasth"parigrah"t | tay" anukara+am"tra-r$pay" samam abhidh"na) yasy" anuk"ryar$p"y", | avayavavat&ty artha, | What !"kyarak#itawishes to convey is that here the intended word is avayavavat&, which, due to the metricalconstraints, needs to be replicated (anuk"rya). avayava + the possessive suffix mat(up) + thefeminine suffix &= avayava-mat-&is a replica of the intended form.

3v!ttapak#e yavadhvaner matupstriy" sam"bhidh"n" yavamat& | m"d upadh"y"( ca mator voyav"dibhya iti yav"diprati#edh"d vatv"bh"va, !jun" krame+a sa)j"prave(o na nirvahat&ti

p$rve#"m evai#a v"kyaviny"sa,|4The substitute phoneme v replaces the initial phoneme of the taddhita affix matup added

after a nominal stem ending in or containing the phonemes m or a at the penultimateposition, excluding the class of words beginning withyava-.


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purpose as the name of the metre isyavamat&.

From the metrical point of view, the name of the metre yavamat&,whichhas a structure of three laghu and one guru syllable, does not fit in themetrical structure of this metre and hence could not be used in the metreas it is. In order to solve this twofold problem, J"na$r%mitra, like hispredecessors, was forced to choose an expression which could suit bothcontexts. In this case, the chosen expression is a parallel grammaticaldescription of the words avayavavat&andyavamat&.

From the commentarial explanation it is quite evident that in this case,!"kyarak#itas source of grammatical explanation is the P"&inian grammarand not the C"ndravy"kara+a. The rule teaching the replacement of thephoneme m by v in the C"ndravy"kara+a is m"d up"nt"c ca mator va, (CV

VI.3.35) where the prohibition ayav"dibhya,is excluded. In this grammar,the said prohibition is stated in a separate rule na yav"dibhya,(CV VI.3.38).Although the ms. of the VMSV reads upadh"t instead of upadh"y",it seemsto be a scribal error or an error that occurred in the course of transmissiondue to a possible confusion between up"nt"t of the C"ndra system andupadh"y",of the P"&inians.

4. Another instance worthy of note is to be found in verse 142.1 This is adescription of the metre "p&'a in the category padacatur$rdhva in thesectiondealing with vi#amav!ttas. In this verse, once again J"na$r%mitrahas skilfully incorporated the name of the metre by resorting to its

grammatical analysis. It is noteworthy that in the metre "p&'a the last twosyllables of each foot are guru and the rest are laghu.2Considering this fact,the inclusion of the name "p&'a containing two guru and one laghu syllableinto the metrical scheme of this metre is impossible. In view of thisdifficulty, J"na$r%mitra once again adopted the device of referring to theintended name of the metre through the grammatical description of itscomponents. The form "p&'a,is a bahuvr&hi compound of the prefix "-(= ")meaning abhividhi (complete, all-inclusive) and the feminine word p&'"meaning compassion. It means the one having all-inclusive compassion(samant"d p&'"yasya). J"na$r%mitra described the said components of thecompound and their relation by using the grammatical parlance in such away that when these are construed one arrives at the intended worddescribing Maju$r%as well as the name of a metre. He says:

If you do not always become someone having p&'" (compassion)along with the word denoting complete inclusion.3

1iti nigaditaj"tau k!tavi#amacara+aracan"y"m | laghuguruniyatibh!ti bhayam ayati ko na bhavasina yadi niyatam abhividhivacanam anu p&'a,||

2atr"ntimadvaya)guru(e#a)laghu |3bhavasi na yadi niyatam abhividhivacanam anu p&'a,|


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It may be noted that the said explanation of the meaning of the prefix "can be found in the A#%"dhy"y&s rule "-mary"d"bhividhyo,(P II.1.13). Also

cf. the K"(ik"v!tti on "- mary"d"vacane1(P I.4.89) and the C"ndrav!tti onparyap"bhy") varjane (CV II.1.82). 2 !"kyarak#ita explains it in hiscommentary in the following manner:

The word denoting complete inclusion is the prefix "-. After that, i.e.together with it, p&'a,becomes "p&'a,. If you do not become fullycompassionate is the meaning.3

The same interpretation of the said expression also holds good for themetrical side of the verse. !"kyarak#ita comments:

On the metrical side, the metre is called "p&'a,where the word p&'a,

follows the word denoting complete inclusion having the samemeaning as explained before. It belongs to the category padacatu-r$rdhva, which has already been described; it consists of feet ofuneven structure and moreover contains the fixed order of heavyand light syllables in the way as they are arranged in this(loka.4

Thus, by adopting such an ingenious method J"na$r%mitra could success-fully include the name of the metre "p&'a in a verse composed in the samemetre that allows only two long syllables at the end of each foot.

5. Also of interest is an interpretation of the word ("nta- found in thecommentary on verse 55.5 While commenting on ("nto dve#"gni, !"kya-

rak#ita says:You pacified the fire of hatred. How is it (that the form ("nta isinterpreted in a transitive sense)? *"nta is a form where the sense ofthe causal suffix +i is included (in the meaning of the verbal root(am-).6

Thus, according to !"kyarak#ita, the form("nta is not a past participle of amere intransitive root (am- meaning the one who is calmed down as itappears to be. Rather in this particular case, it has a transitive sense that isto say, the word ("nta- is used here in the sense of (amita-. In Sanskrit,there are certain roots which are capable of conveying intransitive as well

1avadhi,- mary"d"|vacanagraha+"d abhividhir api g!hyate |2"P"%aliputr"d v!#%o deva iti mary"d"bhividhyor avadher eva pacam&.3abhividhivacanam "- | tam anu tena saha p&'a "p&'a, samant"d day"v"n yadi na bhavas&ty

artha,|4v!ttapak#e nigadit"y") padacatur$rdhvaj"tau k!tavi#amacara+aracan"y"m [|] etacchlokapra-

st"rakrame+a laghuguruniyama)dadhaty")saty")[|] abhividhivacanam anu p&'o vy"khy"t"rtha,|5bha-ga)n&t"s te pacab"+asya b"+",("nto dve#"gnir mohaj"'ya)nirastam | n"tha trailoky"-

nugrahavyagram$rte sa)pat sa)pr"pt"vai(vadev&tvayaiva ||6tvay"("nto dve#"gni, kuta,|("nta i(ty antarbh$ta)+yarthe


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as transitive sense. Grammarians and commentators often explain the useof such intransitive roots in a transitive sense by stating that the meaning

of the causal suffix +i is included in the root to turn it into a transitiveroot. !"kyarak#ita adopts the same technique to explain this peculiarusage.

6. In verse 119,1there is a reduplication of the verbal form jayati jayati.!"kyarak#ita explains this reduplication as follows:

As for the expression jayati jayati, the reduplication (of the word) iseither in the sense of alarm (sa)bhrama) or frequent repetition("bh&k#+ya).2

The source of this explanation is the grammar of Candragomin and not

P"&inis A#%"dhy"y&. Candragomin has prescribed the reduplication of aword in both the above-mentioned cases in rules v!ps"bh!k#$yayor dve (CVVI.3.1) and sa)bhrame y"vadbodham (CV VI.3.14). As per rule VI.3.1, theform is reduplicated when there is a sense of each and every ( v&ps") orfrequent repetition ("bh&k#+ya). ... (For example,) He gives water to eachand every tree. He cooks again and again.3 According to rule VI.3.14,when the speaker is in an alarming situation, then he should repeat theword as many times as is necessary for another person to understand thespeakers intention, for instance Snake! Snake! Snake! or Wake up! Wakeup! Wake up!4

From the above discussion, one may notice that some of these discussionsinvolve grammatical discussions of general type, viz. the comment on themeaning of the particle hi, a mention of the suffix cvi, and the concept ofantarbh"vita+yartha,that is the inclusion of the sense of the causal suffix +iinto the primary meaning of a verbal root. Naturally no mention of anyparticular grammatical rule can be found in such discussions. In two cases,viz. in the discussion on the form jayati jayati and yavamat&and avayavamat&,we find reference to specific grammatical rules. The first of the two is indirectand can be ascribed to the C"ndravy"kara+a. The second is, however, directand is to P"&inis A#%"dhy"y&. In the last case, where the word "p&'a- is hintedat in a cryptic manner, we find reference to the prefix "by referring to its

technical meaning that is popular in works of grammar.

1capalacara+ap&'it"g"dhipopetap"t"lat"l$cchaladvy"lap"lastuta) jayati jayati c"ruk"ru+yakeli-sphuratpadmanarte(var"k"ral&l"yitam | anibh!tabhujada+'a#a+'apraca+'"niloll"sita,(r"nti("nti)tanot&va te pralayasamaya(a-kay"yatra lokatray&da+'aka(ca+'av!#%ipray"to mbuda,||

2jayati jayat&ti | sa)bhrame "bh&k#+e v"dvirukti,|

"Cf. CV( on CV VI.3.1: v!ps"y"m "bh!k#$ye ca yad vartate tasya dve r!pe bhavata"| ... v!k"a#v!k"a#sicati |... !bh"k#$ya%pauna&punyam. pacati pacati |

4prayoktu! sa"bhrame sati y#vadbhi! $abdai! so rtho vagamyate t!vanta" #abd!" prayo-ktavy!"|ahir ahir ahi!! budhyasva budhyasva budhyasva !


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IV Explanation of Peculiar Compounds

The explanation of compounds is a special feature of !"kyarak#itascommentary. He explains almost each and every compound occurring in averse indicating its type merely by dissolution, and not by mentioning itsdesignation. Occasionally, he suggests more than a single possible dissolutionof a compound, thereby indicating different possible interpretations, forexample, the compound dalasukha(ayana(verse 40) is explained in two ways,first as a karmadh"raya: dala)pattra)| tad eva sukha)(ayana)1and secondlyas a tatpuru#a: dale v"sukhena(ayana).2

Regarding the problematic cases of compounds, !"kyarak#ita indicates theunderlying problem and its possible solution. Often in such discussions, healludes to grammatical concepts, maxims or rules. Four such instances are

discussed below:

1. In verse 39,3there is a long compound g&yam"nasumana,sumanasvajj"ti-k&rtivijay" which qualifies n&l"bja(r& the splendour of a blue water-lilyoccurring in the next verse. The compound means that of which thevictory over the fame of the class of flower best among the flowers is beingsung.4 This is a bahuvr&hi compound having two main components, viz.g&yam"na, and sumana,sumanasvajj"tik&rtivijaya,. Out of these twomembers, the first g&yam"na,is syntactically dependent on the compoundword d$ratatasaurabhalobhasv"gat"lipa%alakva+itena by the humming soundof the song of bees invited by the longing for a far-spread fragrance. In a

bahuvr&hi, both members of the compound are subordinate with respect toa qualificant noun. Now as a subordinate member dependent on anotherword, the word g&yam"na- cannot enter into a compound with the wordsumana,sumanasvajj"tik&rtivijaya-. As per the general rule of compounding,a word cannot form a compound with another word if it is syntacticallydependent on a word, which is outside the domain of that particularcompound.5However, there is an exception to the said rule when thecompound, so formed, is capable of conveying the desired meaning. Asregard to the compound g&yam"na, !"kyarak#ita takes the same stand tojustify it. He comments: Even though there is syntactic dependence, thecompound does take place on account of being able to convey the intendedmeaning.6Dr. DIMITROV notes other occurrences of this statement in his

1Dalam means leaf. It is verily a comfortable bed.2Or, sleeping comfortably on the leaf.3g&yam"nasumana,sumanasvajj"tik&rtivijayeva taveyam | bh"ti d$ratatasaurabhalobhasv"gat"-

lipa%alakva+itena ||4sumanas") madhye su#%hu manasvat& manasvin& | parimal"digu+enonnat" y" j"ti, pu#paj"tir

j"tipu#pa)v"| tasy",k&rtis tasy"vijaya,par"jaya,| sa g&yam"no yasy"h s"tath"|5Cf. Mah"bh"#ya (p. 318) onsamartha,padavidhi,(P II.1.1):s"pek#am asamartha)bhavati |6s"pek#atve pi gamakatv"t sam"sa,|


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Habilitation thesis The Legacy of the Jewel Mind which he has submitted tothe Philipps University, Marburg, Germany. He says (p. 650): the

expression s"pek#atve pi gamakatv"t sam"sa, can be read, for example, inPraj"karamatis Bodhicary"vat"rapajik" on Bodhicary"vat"ra 2.17 (ed. DELA VALLE POUSSIN 190114, p. 54; see also p. 310 [on 8.54] and p. 514 [on9.92]), and in Ratnas Ratna(r&%&k"on K"vy"dar(a 3.1, 3.79 (ed. DIMITROV2011,pp. 282, 350). It is often used in the commentarial literature.

2. Another instance of s"pek#asam"sa is vi(vabh"rat& (verse 131).1 Here theword vi(vasya is syntactically dependent onprasabh"kr"nta, which is a partof another compound, prasabh"kr"ntajagattray&(ikham. In spite of this, it iscompounded with bh"rat& resulting into a s"pek#asam"sa. As mentionedabove, a noun which iss"pek#a, is not fit for compounding (asamartha) with

another noun. !"kyarak#ita solves this problem by giving the samesolution as before, viz. even though there is syntactic dependence, thecompound still takes place because of being able to convey the particularmeaning.2

3. An interesting case of a peculiar interpretation of a compound can befound in the commentary on verse 102.3Here !"kyarak#ita explains thecompound vy"khy"napre-khatkarakararuhodbh"sin&, an adjective of dorvall&an arm creeper as follows:

It is waving on account of preaching and at the same time shining bythe virtue of finger-nails of the hand.4

It is quite clear that !"kyarak#ita considers this compound as a karma-dh"raya and hence, is faced with a problem of justifying the same.According to the primary rule of a karmadh"raya compound, a qualifier asan initial member of a compound is optionally compounded with a quali-ficant noun as a final member.5Thus this type of compound presupposes aqualifier-qualificant (vi(e#a+a-vi(e#ya) relationship between its members. Inour present case, both the members of the compound, viz. vy"khy"na-pre-khant&and karakararuhodbh"sin&are adjectives qualifying dorvall&. Sincethere isno vi(e#a+a-vi(e#ya relationship between the two, their compoundis not possible. Anticipating this problem, !"kyarak#ita suggests a solution

in the following words:

1padam ekam avek#ya te k#a+a)prasabh"kr"ntajagattray&(ikham | katham astu na vi(vabh"rat&nijad"s&va tava priya)vad"||

2s"pek#atve pi gamakatv"t sam"sa,|3(obh"sa)patti,(irasi guru+aikena saivopaj"t" y" sy"t kalpadro,(ubhaphalanibha) bibhrato

bhadrakumbham |


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In spite of both being qualifiers, their compound takes place when inexpectation of a qualificant the qualifier-qualificant (vi(e#a+a-vi(e#ya)

relationship is intended (between the two).1Thus, according to !"kyarak#ita, it is possible to form a karmadh"rayacompound even of two adjectives when a speaker intends a vi(e#ya-vi(e#a+arelationship between the two out of the expectation for a qualificant.

This might appear to be a clumsy way of explaining the compound. Al-though grammatical works allow compounds of adjectives under specificconditions,2the present case does not fit in any of these.

There is another possible way to explain this compound, which is asfollows:

vy"khy"ne pre-khata,karasya ye kararuh",, tair udbh"sin&|Shining on account of the finger-nails of the hand which is waving indiscourse.

!"kyarak#ita, however, does not adopt this simpler way of explanation.Most probably, in his view, this is not the intended sense of the compoundused by J"na$r%mitra. Here !"kyarak#ita seems to see a parallel structurein the compound vy"khy"napre-khatkarakararuhodbh"sin& dorvall& and thetwo expressions in the fourthp"da, viz. kusumitalat"and vellitev"nilena. Thisis evident from his analysis of the compound into two adjectives, viz.vy"khy"napre-khant& which corresponds to anilena vellit" and karakara-ruhodbh"sin& dorvall& which relates to kusumitalat". Thus, Maju$r%s handwaving on account of giving a sermon is like a creeper swaying due to windand his hand shining by the virtue of finger-nails is like a creeper full offlowers. This parallel structure not only explains why !"kyarak#ita inter-prets this compound as a karmadh"raya of two adjectives but also answersthe query as to why he dissolves the compound vy"khy"napre-khant& asvy"khy"nena pre-khant&instead of vy"khy"ne pre-khant&.

4. In the commentary on verse 124,3!"kyarak#ita discusses the form ud"ra-navan"%yarasavat which is a part of a larger bahuvr&hi compound ud"ra-navan"%yarasavallalitav!ttam. The said form is derived by adding the suffix

matup to the karmadh"raya compound ud"ranavan"%yaras",.4 In the sub-

1vi(e#a+ayor api vi(e#yam apek#ya vi(e#a+avi(e#yabh"vavivak#"y" sam"sa,|2Cf. ktena navi(i#%en"na (P II.1.60), var+o var+ena (P II.1.69), may$ravya)sak"daya0 ca (P

II.1.72).3 prau'havaravajravanit"-gaparirambhavilasatpulakaj"lakajagajjayatanutra) s"ndrasavas"sra-

madhup"namadamuktavika %"%%ahasitatrasada(e#asuradaityam | g"'havinig$'hadayavismayamay"-pratimaraudratanum advayamah"r+avanimagna) (uddhagu+adh"ma karu+"balam ud"ranava-n"%yarasavallalitav!ttam abhivande ||

4Cf. tad asy"sti asminn iti matup (P V.2.94), tad asy"sty atreti matup (CV IV.2.98).


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sequent morphophonemic change, the ma of matup is replaced by va.1Thisexplanation is followed by discussion about the propriety of this

construction. It is based on Patajalis Mah"bh"#ya on the rule var+ovar+ena (P II.1.69). According to Patajali, if compared, which mode ofdenoting a meaning is preferable, whether by using a karmadh"raya stemappended by a possessive suffix matup, or by a bahuvr&hi compound, then,the answer is: by using a bahuvr&hi compound as it is easy and brief fromthe point of understanding as well as expression.2 The same point ofdiscussion also figures later in Bhojas *!-g"raprak"(a (p. 482). Comparingthe two modes, Bhoja says:

It is brief when expressed by means of a bahuvr&hi containing a karma-dh"raya as in the case of yak#a(cakre janakatanay"sn"napu+yodake#u ...

and cumbersome when denoted by the way of a karmadh"rayaappended by a possessive suffix matup as in the case of "kail"s"d bisa-kisalayacchedap"theyavanta,... .3

!"kyarak#ita brings both the views in his discussion and defends J"na-$r%mitras usage of the form ud"ranavan"%yarasavat from a grammaticalpoint of view. He comments:

Ud"ranavan"%yarasavat means something which possesses ninedramatic sentiments in abundance. Hence, there is an addition of thesuffix matup. The one having such type of charming behaviour isud"ranavan"%yarasavallalitav!tta. (This construction with a possessive

suffix matup added to a karmadh"raya stem is justified) because themaxim the bahuvr&hi alone is to be favoured as compared to a karma-dh"raya compound having a possessive sense denoted by the suffixmatup. is accepted only with regard to the view in favour of acompound. But in the opinion of those who are exponents of non-compounding, a karmadh"raya compound having the possessive sensedenoted by the suffix matup is also desirable as in the example bisa.4

It is interesting to note that in the Kavik"madhenu commentary on theAmarako(a its author Subh)ticandra, who was a senior contemporary of!"kyarak#ita also discusses this issue. While commenting on the word

1Cf. m"d upadh"y"( ca mator vo yav"dibhya, (P VIII.2.9), m"d up"nt"c ca mator va, (CVVI.3.35).

2 karmadh"rayaprak!tibhir matvarth&yair abhidh"nam astu bahuvr&hi+eti | bahuvr&hi+"bhavi#yati laghutv"t |Cf. Kaiya*as Prad&pa on the same.

3karmadh"rayabahuvr&hi+" laghur yath" - yak#a( cakre || karmadh"rayamatvarth&yena gururyath"- "kail"s"d bisakisalayacchedap"theyavanta, ||

4ud"r"nava n"%yaras"yasy"stiti matu


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2. In the commentary on verse 97,1we find another reference to li-ga-vipari+"ma gender transposition. It runs as follows:

On the metrical side, when (the word samudbh$t") is construed (withthe expression va)(apatrapatitam) by effecting the gender trans-position, (the verse means): The category atya#%i attained its accom-plishment in such a manner that the metre va)(apatrapatita is born.2

In verse 94,3we find the following expression: atya#%i, ... cchanda, ...pari+atim av"pat ... tath" ... yath" ... samudbh$t" ... (ikhari+&. Here the wordsamudbh$t"occurs in the feminine gender. By the principle of ellipsis, it iscontinued in the following verses as a fixed formula describing metres inthat section.4Though the feminine adjective sambudbh$t"is in agreementwith the qualificant feminine noun (ikhari+&, it needs alteration as to its

gender in the case of the neuter noun va)(apatrapatitam. !"kyarak#itaexplains this alteration by means of li-gavipari+"ma.

3. The next instance of li-gavipari+"ma can be cited from the commentary onverse 106.5On the metrical side of the explanation of verse 105,6the wordatidh!timat"is abstracted from the verse to match the qualificant femininenoun meghavisph$rjit". The word atidh!timat" continues in the next versedenoting the category of the metre to which the metre *"rd$lavikr&'itaalsobelongs. Since *"rd$lavikr&'ita, as the name of a metre, is in the neutergender, it is necessary to modify the qualifying word atidh!timat" intoneuter as matam. Explaining this process of gender transposition, !"kya-

rak#ita says:On the metrical side, when the word (atidh!timat") is construed by

317). This also appears to be a case of wrong transmission. Since both ati(akvar&bandhas"ramand s"r"are in the nominative case, the present case, where the former expression is in theneuter gender and the latter in the feminine, is rather an instance of li-gavipari+"ma gendertransposition than vibhaktivipari+"ma case transposition.

1kalpa(atopap"ditamah"phalam iva vihita) cacalam etad "yur adhipa tvadavanatiparai, |bh$#a+abhavyabh"vagamita)(ritagurukaru+"digyativa)(a pattrapatita)kam iva jalaruha,||

2v!ttapakse 'tya#%i(cchandas tath"pari+ati


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means of gender transposition, (the verse means:) The metre *"rd$la-vikr&'ita belonging to the atidh!ti genre.1

4.

Another instance of li-gavipari+"ma occurs in the commentary on verse125.2Here while giving guidelines for construing the primarily neuterexpression idam ardham and "dadhad ardham, with the concerned names ofmetres in different genders, !"kyarak#ita says:

The governing phrases (adhik"ra) idam ardham and "dadhad ardhamcontinue upto (the metre) Vipar&t"khy"nik". Wherever there is adifference in gender, these should be construed by following themethod of li-gavipari+"ma, i.e. gender transposition.3

Hence, if the name of a metre is either in the masculine or feminine

gender, then the governing phrase should be modified according to thatparticular gender.

b Eka(e#a

Another important grammatical concept referred to by !"kyarak#ita is eka-(e#a,the phenomenon of single remainder. In this word formation, out of themany identical word forms used in the same case, only one is retained, forexample, v!k#a(ca v!k#a(ca v!k#au, v!k#a(ca v!k#a(ca v!k#a(ca v!k#",.4This typeof word formation is accepted only by P"&ini. Candragomin, however, rejectsit arguing that since words have multiple meanings accepting the singleremainder is without purpose.5

A reference to the eka(e#a can be found at two places in the entire availablecommentary. As for the first, in the commentary on verse 88,6!"kyarak#itaremarks:

One should understand that since there is a mention of the wordudadhi#u in the plural number, or as a single remainder, here (in thismetre) the ceasura is marked after every four letters.7

The second instance of an eka(e#a found in the commentary on verse 136isdiscussed later in this paper in the section VI, no. 5.

1v!ttapak#e li-gavipa(i)


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B References to Grammatical Maxims

a

jtau ekavacanam

1. In the commentary on verse 99,1 while commenting on the singularnumber in two words, viz. yati#a%padam and k!tikokilakam, !"kyarak#itarefers to the generally accepted grammatical maxim explaining the use ofa singular number in the sense of a species (j"t"v ekavacanam). He says: Inboth the cases, there is a singular number in the sense of a species. 2Thus,the words yati#a%padam and k!tikokilakam should be understood as bees inthe form of ascetics and the cuckoos in the form of Bodhisattvas.

In this context, it is noteworthy that the said maxim occurs verbatim in theCV(on lug a+"diluky ago+y"d&n"m(CV II.2.87). The text reads:sa)panno yava

iti j"t"v ekavacanam |3

This is a clear testimony of the influence of the CV(on !"kyarak#itas writing in this particular case. One may also refer toP"&inis rule I.2.58 for comparison: j"ty"khy"y"m ekasmin bahuvacanamanyatarasy"m |4

2. A similar instance can be recorded from the commentary on verse 141. 5Here commenting upon the singular number in the word p"da,, !"kya-rak#ita says: The singular number is in the sense of a species. Thus it, (i.e.the wordp"da,,) means feet.6

b

sa)bandhibhedd bahuvacanam

In the commentary on verse 148, 7 !"kyarak#ita refers to one moregrammatical maxim, viz. sa)bandhibhed"d bahuvacanam plural number onaccount of different relata. Here the context is that of the use of pluralnumber in the word vik!t"ni in the expression bh!ku%&ka%"k#ada(ane#u kim apivik!t"ni bibhrata,.8Vik!ta scary gesture is a singular concept. However, inview of its association with three relata, viz. bhruku%&, ka%"k#a and da(ana, it is

1tribhuvanasa)madapradajinavyavas"yamadhau sphu%asahak"rat"mahitam &hitam &(a tava |pravacanamajar&sruta(am"m!tap"namud"bh!ta yati#a%pada)kalaka+atk!tikokilakam ||

2ubhayatra j"t"v ekavacanam |3

As for the expression sa)panno yava,Fully grown barley the singular number is in thesense of a species.4 The plural number is optionally used in the sense of a singular while designating a

species.5a#%"bhir ak#arai, p"do so'has tadg"'hamajjan"d anuv!ddhai, | gu+as"gara s"garair ap$rit"-

-gur&garto vi#ama)da("ntare day"padacatur$rdhva)nayati bh"vam ||6j"t"v ekavacana) p"d"ity artha,|7bh!ku%&ka%"k#ada(ane#u kim api vik!t"ni bibhrata,| damayati tava bhuvan"ni vapur lalita)ca

ki)tu vika%a)yad &d!(am ||8 Exhibiting in an inexplicable manner scary gestures of frowning, side glances, and

teeth.


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mentioned in the plural number as per the aforesaid maxim. The same hasbeen elaborated by !"kyarak#ita in the following words:

Scary gestures with respect to teeth along with frowning and sideglances. The plural number is on account of the differentiationamong the relata.1

Once more, the expression used by !"kyarak#ita can be traced back to CV(,this time on the rule asa)khya)vibhaktisam&p"bh"vakhy"tipa(c"dyath"yugapat-sa)pats"kaly"rthe (CV II.2.2). Commenting on the word abh"va-, Dharmad"sa,the author of the CV(, remarks: Absence is manifold on account of thedifferentiation among its relata.2 Though the context is different from thepresent one, the striking similarity in the expression cannot be easily ignored.

As shown above, the concept of eka(e#a has its firm roots in the P"&iniantradition whereas the two maxims quoted in connection with the singular orplural number of the word are traceable to the C"ndra system of grammar.

VI Semantic or Syntactic Interpretations

!"kyarak#itas analysis of the VMS is not confined to the identification ofword types, derivation of words, dissolution of compounds etc. Whenever hefinds scope for a peculiar semantic analysis or different syntactic possibilities,he discusses them for the benefit of connoisseurs of the poem. He brings totheir notice additional shades of meaning conveyed by a particular word ordifferent possible nuances denoted by a particular case termination. On

occasions, he displays how by splitting a word in different ways, byconstruing it differently, and by giving it a different interpretation, one canunfold the hidden beauty and poetic potentials of the poem. Five such casesare discussed below to corroborate the above statements:

1. An adjective with a conditional nuance. !"kyarak#ita, while commentingon verses 123and 20,4 explains the respective expressions tvadeka(ara+amand ketanada+'am as an adjective with a conditional nuance (hetubh"venavi(e#a+am). He thereby suggests an additional shade of meaning. Takinginto consideration !"kyarak#itas interpretation, the verses may betranslated as follows:

O Blessed One, be mercifuland turn your attention just a little bitto this stupid beingsince he has made you his sole refuge! || 12 ||

1bh!ku%&ka%"k#e+a yukte#u da(ane#u vik!t"ni sa)bandhibhed"d bahuvacana)|2abh"va,sa)bandhibhed"d bahuvidha,|3pras&da bhagavan vilokaya man"k | ja'a)janam ima)tvadeka(ara+am ||4ketanada+'a)dadhato dhy"payitu)n&tim iva | sadgurul&l"bhavato bh"ti jaganm"+avakam ||


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When you bear the staff of your characteristic sign,then on account of it, you display the grace of an excellent teacher,

who is, as it were, instructing his disciples,the human beings, in rightful conduct. || 20 ||

2. As an adverb or an adjective. In the commentary on verse 16,1!"kya-rak#ita proposes two explanations of the word astasa-gam leading to twodifferent interpretations of the verse. In the first instance, he interpretsthe word as an adverb to vistar"t:

Because of the expansion, i.e. spreading (of the praise) in such amanner that the attachment would disappear, i.e. (the praise wouldbe) free from attachment towards self-interest.2

As for this interpretation, the verse can be translated as follows:If one spreads, free of self-interest,the praise of the virtues of that (form of yours,) then (the Buddhas),who have (already) attained the highest position,will extol him as a unique wise personwith regard to adequate praise.

As an alternative explanation, !"kyarak#ita accepts astasa-gam as anadjective of dh&ram: Or alternatively, the word astasa-ga- is in the samecase-relation with (the word) dh&ra-.3This leads to an alternative meaningof the verse:

If one spreads the praise of the virtues of that form of yoursthen (the Buddhas), who have (already) attained the highest position,will extol him as a unique wise person, free of self-interest,with regard to adequate praise.

It is difficult to judge at this point which interpretation out of the two ispreferable to !"kyarak#ita.

3. An instrumental in the sense of a cause or means. Sometimes !"kyarak#itacomments on the specific function of a particular case termination or asuffix. In verse 41,4while commenting on the use of an instrumental case

in the word r$paras"yanabh"vanay", he says: Here, the instrumental iseither in the sense of a cause or an instrument.5 In the light of thisexplanation, the said word can be translated either as on account of / by

1yadgu+astutivistar"d astasa-gam anu#%ubhi | dh&ram ekam ud&rayanty uttama)padam udgat",||2astasa-ga)sv"rth"saktirahita)yath"bhavati tath"vistar"t prathan"t |3athav"astasa-gam iti dh&ram ity asya v"s


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the constant practice of consuming the elixir vitae of your form. !"kya-rak#ita thus clarifies the specific syntactic role of the word in a verse.

4.

Multiple interpretations. The commentary on verse 571presents a uniquecase of different possible explanations giving rise to as many as fourdifferent interpretations of the same verse. The expression paramottama-sa)mat",in the firstp"dais analysed in two different ways: As to the first,the expression can be split asparama and uttamasa)mat",whereparama Othe highest one! is taken as a vocative referring to Maju$r%and uttama-sa)mat",is explained as uttamatvena sa)mat",those who are consideredto be the best referring to the great sages like B(haspati and so on.2As forthe second, the expression can be split as paramottama and sa)mat",,where paramottama O the highest among the best ones! is accepted as a

vocative referring to Maju$r%3

and sa)mat", those respected onesreferring to B(haspati and so on. Similarly, in the expression druta-vilambitam apy udita)vaca,,the compound word drutavilambitam is inter-preted in two different ways: firstly as an adverb qualifying uditam andthus meaning even the quickly or slowly uttered speech and secondly asan adjective of vaca, the speech meaning the uttered speech eventhough quick or slow.4Thus, ultimately, we can have four interpretations:

a. O the highest one! Those who are considered to be the best, cherisheven the quickly or slowly uttered speech in front of you.

b. O the highest among the best ones! Those who are respected, cherish

even the quickly or slowly uttered speech in front of you.c. O the highest one! Those who are considered to be the best, cherish

even the quick or slow speech uttered in front of you.

d. O the highest among the best ones! Those who are respected, cherisheven the quick or slow speech uttered in front of you.

These different interpretations not only disclose the different possibleways of understanding the poem, but also add to its poetic beauty.

5. Locative absolute or a single remainder. In the commentary on verse 136,5!"kyarak#ita provides two alternative explanations of the word ardh"rdhe.

1tava pura, paramottama sa)mat", pratibhay" vikal", prativ"dinah | sulabham$kada("bahumanvate drutavilambitam apy udita)vaca,||

2he parama tava purata uttamatvena sa)mat"api prativ"dino b!haspaty"daya,|O the highestone! Before you even the opponents B(haspati and so on even though they are respected tobe the best ... .

3paramottameti v"sa)bodhanam 4druta)v"vilambita)v"yad ucc"rita)vaca,| kriy"y"vi(e#a+am vacaso v"... |5udayadaru+akira+anikaraparikarakanakamayavimalahimakarajayan & | jayati nikhilajagadabhi-

rucik!tipa%ur atibhava tava tanur iyam atirucir"||


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The word under discussion does not figure in the main text. It ratherseems to be a part of a missing quotation defining the characteristics of

the metre atirucir"in a manner different from that of J"na$r%mitra. Thequotation seems to have been inadvertently omitted by the scribe.!"kyarak#itas comment on the said word runs as follows:

As for the word ardh"rdhe, half means a continuous text of thirtyone syllables. A half combined with another half is ardh"rdha, whenthere are such halves. But if the form ardh"rdhe is taken as ending ina nominative dual suffix, then it would be a case of single remainder(eka(e#a). In the opinion of others, this metre atirucir" should beknown only by two halves without a prescribed division of feet. Thisis the meaning.1

Thus, according to !"kyarak#ita, the word ardh"rdhe can be interpretedeither as a locative absolute or as a nominative dual. With regard to theformer, the word would mean when there are two halves. In case of thelatter, one has to accept the eka(e#a of the nominal stem ardh"rdha asardh"rdha) ca ardh"rdha) ca ardh"rdhe according to the rule sar$p"+"meka(e#a ekavibhaktau (P I.2.64). In this case, the word would mean the twohalves having two halves each, that is to say, having four feet. This latterinterpretation as an eka(e#a goes contrary to the intended meaning of thequotation. According to the quotation, others intend to define this metreby the two continuous halves of thirty-one syllables each. However, as per

the opinion of J"na$r%mitra, the metre atirucir"contains four feet wherethe odd feet are of sixteen syllables and the even that of fifteen.2Thus, thealternative explanation of the word ardh"rdhe as a nominative dual ratheragrees with the opinion of J"na$r%mitra than the one expressed in thequotation.

In all these explanations, we do not find any trace of !"kyarak#itasadherence to either P"&inian or the C"ndra school of grammars except forthe last optional interpretation. In the case of the explanation of the wordardh"rdhe as an instance of an eka(e#a, !"kyarak#ita clearly seems to rely onthe P"&inian grammar as the eka(e#a is not accepted in the C"ndra system.

Conclusion

From the foregoing discussion, one can easily assess !"kyarak#itas excellentknowledge of Sanskrit grammar and his command over the two grammaticalsystems, that of P"&ini and Candragomin. The probable sources of hisgrammatical discussions are: a. A#%"dhy"y&of P"&ini; b.V"rttikas of K"ty"yana;

1ardh"rdha iti ekatri)(adak#aram akha+'am ev"rdham | ardhena yuktam ardham ardh"rdha)tasmin sati | dvivacan"ntatve tu eka(e#a,sy"vihitacara+avibh"gatveneyam atirucir" paramaterdhadvayenaiva veditavyety artha,|

2etanmate tu prathama,p"da,#o'a("k#aro dvit&ya,pacada("k#ara iti catu#padyam atirucir"|


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c. Mah"bh"#ya of Patajali; d. C"ndravy"kara+a of Candragomin; e. C"ndrav!ttiof Dharmad"sa; f. C"ndrav!ttipajik" of Ratnamati; g. K"tantravy"kara+a of

!arvavarman; h. Bodhicary"vat"rapajik" of Praj"karavarman; i. *!-g"ra-prak"(a of Bhoja; j. Kavik"madhenu of Subh)ticandra; and k. Dh"tup"%has of theP"&inian and the C"ndra system. His non-affiliation to any particulargrammatical school indicates that the sectarian adherence did not meanmuch to the scholars of !"kyarak#itas rank. They seem to look at thesedifferent treatises as different perspectives on language, which are sometimescontradictory and on occassions complementary.

From the depth of the grammatical discussions, and the technicalitiesinvolved in them, it is quite clear that they are meant for an educated readerof Sanskrit and not for a beginner. It is not possible for a common reader to

understand !"kyarak#itas condensed and subtle grammatical analysiswithout the basic knowledge of the P"&inian and the C"ndra system. Thisobservation regarding grammatical discussions holds true even for !"kya-rak#itas discussions of lexicographical, metrical and philosophical points. Itwould not be possible to understand his remarks on metrical matters or onentries from lexicons without the knowledge of these sciences. In the samemanner, it is also mandatory to have a good understanding of Buddhistphilosophy, especially that of Vajray#na, to fully understand the m$la text andthe commentary. A study of the relation of this work with the famousBuddhist work the Maju(r&n"masa.g&ti Chanting the names of Maju$r%should be of immense interest. Another famous work, namely Abhay"kara-

guptas Ni#pannayog"val&, describing in all twenty-six ma+'alas belonging tovarious Buddhist Tantric cycles, may be useful in order to understand thevarious manifestations of Maju$r%. The knowledge of ma+'alas and therelated ideas along with the Buddhist iconography is also necessary tounravel many knotty points in the text and the commentary.

Since !"kyarak#itas comments on these topics are also brief and subtle likethose on the grammatical points, it would be desirable to elaborate on themin separate research papers. Such an attempt would also prove helpful tounderstand lexicographical, metrical and philosophical sources of theseworks. Only then the scholarly community would be able to fully appreciate

the beauty, and the value of the V!ttam"l"stuti and the Viv!tiand the depth ofscholarship of their respective authors, J"na$r%mitra and !"kyarak#ita.


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Bibliography

Apte, V. S.

1957 The Practical Sanskrit-English Dictionary. Prasad Prakashan, Poona.

Bhoja: *!-g"raprak"(a

1998 *!-g"raprak"(a of Bhoja. Ed. by Venkatarama Raghavan, Part I.Harvard Oriental Series, 53. Cambridge.

Candragomin: C"ndra-Vy"kara+a

1902 C"ndra-Vy"kara+a. Die Grammatik des Candragomin. S$tra, U+"di,Dh"tup"%ha. hrsg. von Bruno Liebich. Leipzig.

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