Professional Documents
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65
Introduction
Jnarmitras (first half of the 11th century)1 Vttamlstuti (= VMS) Garland
of Praise of Majurs Conducts in Various Metres is an ingenious work of
poetry combining devotional sentiments and scientific discussion on classical
Sanskrit metres. After an introduction (14) consisting of four ry stanzas, in
which he explains the aim of his composition, Jnarmitra describes in the
following 150 stanzas (5154), composed in various metres, different conducts
of Majur. These are classified into the three main categories of peaceful
(sama), half peaceful, and half angry (ardhasama) and angry (viama). At the
same time, using stanzas 5154 as illustrations of particular metrical
structures, he defines these metres along with their names, the categories to
which they belong, and their caesura(s). These metres are also classified into
three divisions of sama- equal, ardhasama- half equal and viamavttas
unequal. In order to compose such complex verses with parallel structures
the use of ingenious linguistic tools and techniques was inevitable for the
author. The names of metres like meghavisphrjita, narkkuaka and toaka were
difficult to use in the praise of Majur in a meaningful manner. Still difficult
was the task to include the names of metres like yavamat and pa as they do
not fit into the metrical structure of those particular metres. In order to solve
these difficulties, Janarmitra was forced to use uncommon words or split
common words in an uncommon manner, and had to choose such expressions
as would suggest the intended name of a metre. Indicating caesura and the
metrical genre in a manner which would likewise apply to the description of
Majur is an equally difficult task. This also has been successfully
accomplished 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 main
text (mlagrantha) and an in-depth knowledge of grammar, lexicography,
metrics, and Buddhist philosophy, especially the Mahyna philosophy,
particularly related to Mantrayna. kyarakita (between 10501150 A.D.),2
who flourished almost a hundred years after Jnarmitra, well-equipped
with all those prerequisites, has successfully explained the complex nature of
1
2
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Cf. the commentary at the end of the verse 124: iti dukaraprabhedav<tta>mlstutivivtau
samavttni |
2
Cf. the commentary at the end of the verse 140: iti dukaraprabhedavttamlvivtau ardhasamavttni |
3sphrmod madhunidhir adhika cra ctusamam iva dadhat | nlbjarr dalasukhaayansaparyptabhramaravilasit ||
4kim uanti budh adhika vibho yadi janya tadyatanur bhavet | tava disudhrasadhray
sphuritahraruc hariaplut ||
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I. Word Categories
Understanding the role of a particular word in a sentence is extremely
important for the correct comprehension of the text. In a number of cases
where one may have a doubt regarding the grammatical status of a word,
kyarakita makes a clear reference to the category to which it belongs.
These references are limited to the following word categories:
A. Sabodhana or mantraa vocative
B. Kriyvieaa adverb
C. Kart agent
There are altogether twenty-three references of this kind, out of which
nineteen refer to the vocative forms, three to adverbs and one to the
syntactic category agent.
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10
69
With regard to verse 34,1 kyarakita not only identifies the word uddhavir
as a sabodhana but also comments that this sabodhana is used to convey the
additional sense of hetu a cause.2 He thereby suggests a conditional interpretation of the same as O! Since you shine distinctly with your natural
appearance without any ornaments. 3 Such subtle comments add new
dimensions to the understanding of these already intricate verses.
B. Kriyvieaa adverb
Another word type identified by kyarakita is kriyvieaa adverb. A
mention of this term can be found in the commentary on verses 57,4 80,5 and
148.6 Out of these three references, in the commentary on verse 57, kyarakita uses the expression kriyy vieaam adjective of an action instead of
kriyvieaam. Here he suggests two different interpretations for the word
drutavilambitam: first as an adverb and second as an adjective. For a detailed
discussion of how these two different interpretations yield two different
nuances, readers may refer to section VI, no. 4.
In verses 80 7 and 148, 8 the expression kim api, which can also have two
possible interpretations, is interpreted as an adverb rather than an adjective.
Thus, verse 80 should be construed as yadi ka cit sayatair indriyai kva cid
darastimitadh bhavata kalm kim api dhyyati.9 Similarly, verse 148 should
be construed as bhkukakadaaneu viktni kim api bibhratas tava yad lalita
ca ki tu da vikaa vapu bhuvanni damayati.10
druta v vilambita v yad uccrita vaca | kriyy vieaam vacaso v tad api bahu
manyante |
5
kim apti kriyvieaam |
6
kim apti kriyvieaam |
7bhavata
kal kim api sayatair indriyai kva cid darastimitadhr yadi dhyyati | acirt
svaya varayatyam ena jana vasudh dhruva jaladhiakvarbha ||
8
bhkukakadaaneu kim api viktni bibhrata | damayati tava bhuvanni vapur lalita ca
ki tu vikaa yad dam ||
9
If someone with his mind being motionless on account of close attention would
meditate in whatever manner with restrained faculties upon your spiritual stages at some
place.
10
Your charming form, which is nevertheless of such a terrifying (appearance), tames all
the 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 kyarakita identifies the syntactic category
of the word hitam as kart agent of the verb abhta.2 The word hitam ending
in the suffix kta can be interpreted in two different ways, either as an action
noun meaning an act or as a passive participle meaning wished, desired. By
explaining the word as ceitam and identifying it as an agent, kyarakita
hints at its status as an action noun. This clarifies the syntactic structure of
the verse and thereby helps to understand it without ambiguity. The basic
structure of the verse should be now understood as tavehta yatiapada
tath ca kalakaat ktikokilakam abhta.3
O lord! Your acts nurtured bees in the form of ascetics and cooing cuckoos in the form
of Bodhisattvas.
4
naikabhavybhysavivddham | bodhaviea sdhu dadhnai ||
5
Cf. tasmn nu aci (P VI.3.74). tato ci nu (CV V.2.93).
6
Cf. vddhc cha (P IV.2.114), daijdyaca cha (CV III.2.24).
7
Cf. yaneynyiya phahakhachagh pratyaydnm (P VII.1.2), yaneynyiya phahakhachagh phdydnm (CV V.4.2).
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since the word has a vddhi letter at its initial position, the suffix cha
in the sense of existing there is added to the word naikabhava(resulting in the form) naikabhavya which qualifies the word
abhysa (meaning the practice of many lives).1
The probable source of kyarakitas explanation seems to be the rule
nakhdaya (CV V.2.95). Note that the corresponding rule in the Pinian
grammar is: nabhrnapnnavednsatynamucinakulanakhanapusakanakatranakrankeu prakty (P VI.3.75).
2. ui in the hot season (verse 13).2 This is a locative singular of uan- the
hot season, the summer. The word is derived from the root u- by adding
the the udi suffix kanin. kyarakita describes the derivation of the word
as follows:
The root u- is in the sense of burning. The udi suffix kanin is
added after it since the word uan belongs to the class of words
beginning with pan-.3
It is interesting that although ua dhe is a clear reference to the Cndradhtupha, the source of kyarakitas comment audika kanin, pditvt is certainly not the cndra-udi. There the relevant rule reads
vdaya (CU 3.80).
3. trailok the triple world (verse 29).4 This is a feminine secondary derivative
derived from the compound stem triloka the triple world by adding the
pleonastic suffix ya (svrthe) as it belongs to the class of words beginning
with cturvarya-. 5 Thereafter the feminine suffix 6 is added to the
secondary derivative trailokya to form the word trailok- by eliding the
taddhita affix ya.7 kyarakita describes this derivation in short without
showing inclination to any particular grammatical tradition. He comments:
Trailok means the triple world. When a taddhita suffix ya is added
because of the word (triloka) being a member of the class of words
beginning with cturvarya-, (the feminine) suffix , which is
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6
sphrmod madhunidhir adhika cra ctusamam iva dadhat | nlbjarr dalasukhaayansaparyptabhramaravilasit ||
7
Cf. tasyedam (P IV.3.120), tasya sva rathd yat (CV III.3.85).
8
catusama<> kukumdi | tasyeda ctusama<> <|> cram ity atrpi yojyam |
9
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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 than
a prefix resulting in the form adodha-. When the suffix kan (= ka) is
added pleonastically, it gives rise to the form adodhaka-.1
In this explanation, we find an indirect reference to the Pinian rule: to
nupasarge ka (P III.2.3). The corresponding rule in the Cndravykaraa is
to prde ka (CV I.2.2). In case of the second reference to the grammatical
rule, nothing can be said decisively as the relevant rule in both grammars
is yvdibhya kan (P V.4.29, CV IV.4.12).
7. yen a feminine object of white colour (verse 47).2 The word is derived
from the nominal stem yeta denoting the white colour by adding the
feminine suffix p and at the same time substituting the penultimate
sound ta by na.3 kyarakita describes the said derivation without quoting
the relevant grammatical rule:
yen means of white colour. The form is derived when the
phoneme 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 the
possessive suffix vini to the word sraj-6 with the further addition of the
feminine 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
ada ida rparasyana dhayati pibatty to nupasargt ka | adodha <|> svrthe kani adodhaka |
2
krtir artikartatas tava stavastomasadmano tisadmanohta | sndracandracandrikrdracandanayeny alakaroty ala dio daa ||
3
Cf. vard anudttt topadht to na (P IV.1.39), yetaitaharitarohitt to na | (CV II.3.34).
4
yen vet <|> yetaabdd pratyaye takrasya natve rpa | Please note that the Ms reads
veta. (Hahn 2013: 300). The reading is certainly faulty as the word yen is derived from yeta
and not from veta. The feminine form of the latter is rather vet. Cf. Kik on P IV.1.139:
anudttd iti kim ? vet |
5
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1
santo ye gu bhagavata eva te srag ml s yasy abhidheyatvensti <|> matvarthya srajo
vini | In the same context, kyarakita explains the intended pun on the word gua- in the
word sadguasragvi: san obhano gua stra yasy td srag asy astti sragvi one (i.e.
Sarasvat) who wears a garland with a beautiful thread.
2
Cf. vrhydibhya ca (P V.2.116), vrhydyata ini ca (CV IV.2.119).
3
Cf. nnebhyo p (P IV.1.5), no p (CV II.3.2).
4
dpyamn akhil y alaktaya kvyla<kr>s tbhi lgh yasy <|> vrhyditvd ini |
5
pratibhayavapum akaruacaritapraamanavidhaye kva cid api kpay | tava bhujaparighvalir
ativiam vilasati vividhapraharaakalik ||
6
Cf. vultcau (P III.1.133), kartari vultjaca | (CV I.1.139).
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(It means:) it weilds different types of arms. Hence, the suffix vul is
added (to the root kal). It, (i.e. the creeper like arm,) is such.2
11. kuakam a receptacle (verse 98).3 This is a secondary derivative from the
nominal stem kua with the addition of the pleonastic taddhita suffix ka
(svrthe).4 It forms a part of the larger compound arkkuakam. kyarakita
explains it in brief without quoting any specific rule:
Arkkuaka- means a pot-like receptacle of the Vedic hymns, (i.e. the
gveda, a collections of verses (c)). The suffix ka is added pleonastically.5
12. ktikokilakam a cuckoo in the form of a bodhisattva who acts (for the
welfare of others) (verse 99).6 The word is derived from the compound
stem ktikokila- by adding the pleonastic taddhita suffix kan (= ka).7 Here,
too, kyarakita explains the derivation by mentioning merely the suffix
along with its meaning. The explanation is as follows:
The Bodhisattvas8 who act for the benefit of others are themselves
cuckoos. The pleonastic suffix kan is added (to the word ktijanakokila-).9
13. rutirasabhid extinguishing (lit.: breaking) the desire of listening (verse
101).10 The said word is an initial part of the longer compound rutirasabhidkrandandaikavtti. Here bhid is a primary derivative from the verbal
root bhid. It is derived by adding the kt suffix kvip in the agentive sense.11
kyarakita explains the form as follows:
It may be noted that Dpa lo-ts-ba translates the word kalik into Tibetan as sgrogs par
byed rnams producing sound. It is, however, not clear what Jnarmitra actually intended
to convey.
2
vividhni praharani kalayatti vul td |
3
tava guavistarapraayaptavacovibhava varada sa eka eva sumukho mukham vahati |
madhumayasmadhma yaju sajunugata ravaasudhbhimnabhavanarkkuaka ca vidhi ||
4
Cf. yvdibhya kan (P V.4.29, CV IV.4.12).
5
c <kua>m iva kua | svrthe ka |
6
Dpa lo-ts-ba in his Tibetan translation of the VMS translates the word kti- as mkhas
pa a wise person.
9
ktijana eva kokila <|> svrthika kan <|>
10
durdntn damanavidhaye kvpi kruyavegd dhatse mrti caraaikhay
khytavikrnta yasy | trailokya rutirasabhidkrandandaikavttir mandkrant vrajati vilaya
ntha na svsthyam u ||
11
Cf. kvip ca (P III.2.76), kvipvijmaninkvanipvanipa (CV I.2.53).
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(rutirasabhid means) it destroys the taste for listening, i.e. the desire
of listening. Hence, there is an addition of the suffix kvip.1
14. akhilavipadapavham remover of all adversities (verse 118). 2 Here the
word under discussion is an upapada compound of akhil vipada and the
primary derivative apavha-.3 The word apavha- is derived by adding the
primary derivative suffix a to the root apa + vah with its object being an
upapada.4 In accordance with his usual practice, kyarakita explains the
said derivation in a compact manner as follows:
He removes, i.e. overpowers, all the adversities. With the addition of
the suffix a, (the form) akhilavipadapavham (is derived.)5
15. upacitram (mana) a mind filled with marvel (verse 125).6 This is a prdi
compound in the tatpurua category.7 kyarakita explains the said form
as follows:
(Upacitram means) that which has attained the state of marvel, i.e.
amazement. The compound is formed as per the supplementary
injunction (vrttika) atydaya krntdyarthe dvityay.8
This injuction, common to both the Pinian and the Cndra traditions,
can be considered as the second of the seven supplementary injunctions
added by Ktyyana to kugatiprdaya (P II.2.18) or an injunction found in
the CV on kuprdayo subvidhau nityam (CV II.2.24). According to it, the
prefixes 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 of
the compound (to form a prdisamsa). Since the injunction is exactly
identical in the traditions of Pini and Candragomin, it is difficult to
ascertain the exact source of kyarakitas 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 udi, and
a feminine noun. kyarakitas description of these derivations is quite brief.
In most of the cases, he simply refers to the main steps in the derivation and
tanvat susphuam aviratam amitam amtarasakaam iva parito geu pratylocanasamudayinavarasarasapadam asadam atularkam | yat kcchrair api na sulabham aparavividhasuktavidhibhir abhiyukttm tvatsevtaruphalam iha samanubhavati tad akhilavipadapavhkhyam ||
3
Cf. upapadam ati (P II.2.19), kraka bahulam (CV II.2.16).
4
Cf. karmay a (P III.2.1), vypyd a (CV I.2.1).
5
akhil vipado pavahaty adhikrmaty ai [|] akhilavipadapavham ...
6
idam ardham ablaaiprabha blaraviprabham dadhad ardham | karuvaavarti bhavadvapu kasya mano na karoty upacitram ||
7
Cf. kugatiprdaya (P II.2.18), kuprdayo subvidhau nityam (CV II.2.24).
8
upagata citra caryam | atydaya krntdyarthe dvit<ya>yeti samsa |
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points out important suffixes with their nuances. Apart from these, at two
places, we find explanations of peculiar morphophonemic changes. Elsewhere, such modifications are left to the knowledge of basic Sanskrit
grammar on part of the readers. It may be argued that one who possesses the
knowledge of basic Sanskrit grammar does not need this explanation as he
knows the stras and the vrttikas. One who does not know these would not be
able to understand the explanation. Hence, this kind of grammatical
explanations hardly serve the purpose.
Suffixes are usually taught without referring to a specific rule of grammar.
Instead, we find a mention of gaas (word-classes) or other such conditions
responsible for the employment of a particular suffix. Ua dhe is the only
mention of an entry from the Dhtupha. It is attested in the Cndradhtupha. Out of the four references to the gaas, three are common to the
Pinian and the Cndra tradition whereas the nakhdi class is found only in
the Cndravykaraa. The only reference to the Udi rule could not be
attested decisively. In the above-mentioned fifteen derivations, the exclusive
influence of the Cndra grammar can be ascertained at two places and that of
Pinis Adhyy at a single place. In all the remaining cases, no clear
affiliation to any particular grammatical tradition, either that of Candragomin or Pini, could be shown.
B. Morphophonemic Changes
At times, kyarakitas explanation of a particular form is limited to the
description of morphophonemic changes like retroflexion. Five such cases are
listed below:
1. anuubhi with regard to praise or in the category anuubh (verse 16).1
This is a locative singular of the compound stem anuubh which is derived
from the prefix anu plus the verbal root stubh. kyarakita describes its
derivation in the following manner:
The root stubh is in the sense of to stupefy. Since roots have a
variety of meaning, in this case, it has the sense of praise,2 therefore
the word anuubh- means suitable (anu) praise (stobhanam).3 As per
2The primary meaning of the root stubh in 1 PP is to make joyful sound. Cf. MW
1259.AccordingtoAPTE (p. 1716), the root stubh- (1 Parasmaipada) means to praise and in
the tmanepada to stop. However, in the Dhtuphas of the Pinian and the Cndra
tradition, only the meaning to stupefy is recorded.
3
According to MW (p. 40), the word anuubh- means following in praise or invocation.
APTE (p. 111) records the following meanings: following in praise; speech.
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the rule upasargt sunoti and so on (P VIII.3.65), the initial s (of the
root stubh-) is replaced by .1
Here the basis of kyarakitas explanation is Pinis Adhyy. The
entry ubhu stambhe is found in the dhtuphas of the Pinian and the
Cndra tradition (PDh 1.421, CDh 1.416). However, the mention of the rule
upasargt sunoti and so on is a clear reference to Pinis rule upasargt
sunotisuvatisyatistautistobhatisthsenayasedhasicasajasvajm (P VIII.3.65).
The corresponding rule in the Cndra grammar is prdn sussostustubhasthsenisedhasicasajasvajm (CV VI.4.50).
2. triubhi with regard to the praise of three things or in the category
triubh (verse 36).2 This is the locative singular form of the compound
stem triubh. kyarakita explains it as:
The praise, i.e. admiration of the three personal things, viz. appearance, virtues and fame. (In this form, the phoneme s of stubh
following the numeral tri-) is replaced by as the word belongs to the
class of words beginning with suman-.3
3. atisadmanoht the one who exorbitantly captures the minds of good
people (verse 47).4 While discussing this compound, kyarakita says:
He, i.e. Majur, exorbitantly captures the minds of good people.
Hence the compound atisadmanohta of the one who exorbitantly
captures 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 is
stated optionally.5
From the expression amabhvbhva it appears that in this case kyarakitas explanation is based on a rule in the Cndravykaraa, which reads
yaro ami am v (CV VI.4.140).6 According to this rule, the pada-final d of
atisad- followed by m can be replaced by n. However, since the said rule is
optionally applicable, there is no change in this case. It is noteworthy that
krtir artikartatas tava stavastomasadmano 'tisadmanohta | sndracandracandrikrdracandanayeny alakaroty ala dio daa ||
5
atyartha [|] sat mano haratti [|] atisadmanohta | vikalpitatvt amabhvbhva |
6
Cf. CV on the same: yaro ami parato amdea pratysanno bhavati v | Before the
consonants denoted by the siglum am, (i.e. all class-finals) (at the beginning of a pada) any
consonant denoted by the siglum yar, (i.e. any consonant except h) (at the end of a pada) is
optionally replaced by the most proximate consonant denoted by the siglum am.
79
80
(Udabhra is) udakasya bhra the load, i.e. the mass of water.
Before the word bhra-, the word udaka- changes to uda-. (Udabhrabandhura means) inclined, i.e. bent, on that account.1
As per the Adhyys rule udakasyoda sajym (P VI.3.57) and Cndravykaraas rule nmny udakasyoda (CV V.2.65), in the case of a proper
name the word udaka- is substituted by uda before the final member of a
compound. Although kyarakita has not quoted a specific rule from any
grammar, either that of Pini or Candragomin, his choice of words seems
to be influenced by the explanation of the Cndravtti. It is noteworthy that
kyarakita uses the expression udakasyodabhva which is also to be
found in the Cndravtti.2 On the other hand, the author of the Kikvtti
chooses different expression, viz. udakaabdasya sajy viaye uda ity
ayam deo bhavati. Attention may be drawn to the point that both the
rules of Pini and Candragomin apply in the context of a specific term
(saj). kyarakita is, however, silent on the issue whether udabhra
can be treated as a specific term (saj) or not.
Out of the five cases discussed above, two concern with retroflexion, and one
each with non-nasalization, substitution of a stem-final (agdea) and
substitution in place of a pada (paddea). References to a particular
grammatical rule, an entry from a dhtupha and a word-class (gaa) are
found once each. It can be said with certainty that at least on three occasions
kyarakitas comments rely on the Cndravykaraa whereas there is only
one clear case of his adherence to the Pinian grammar. In the remaining
cases, no clear affiliation to any of the grammatical schools could be
determined.
81
from the point of view of grammar. Those are also discussed in the following
section.
1. In the commentary on verse 13,1 at first, kyarakita splits the expression
uihi as ui hi. Here the particle hi has the sense of similarity and the
word ui means in the hot season.2 The two together mean as in the hot
season.3 Accordingly the translation of the verse would be as follows:
Brightly shines the teaching of the Buddha
after it has reached you
just as the splendour of the sun becomes extremely difficult to bear
in the hot season.
As for the second interpretation of the verse with regard to the metre, the
word uihi is taken as a locative singular form of the word uih-, a
metrical category to which the metre stireka belongs.
2. Another such example can be cited from verse 17.4 Here, the expression
samny abht is explained in the first place as a formation with the suffix
cvi meaning what was uncommon before became common.5 Thus, as a
praise of Majur, the verse can be translated as:
For those beings, whose eye of wisdom
was obstructed by the terrible darkness of delusion,
that body of yours which was verily a lamp consisting
of a stick beset with jewels, became commonly accessible.
When the verse refers to the metre, the same expression is interpreted as
samny abht where samn is simply the name of a metre in the category
anuubh.6
3. The next form to be discussed in this series is avayavamat / yavamat which
occurs in verse 135. The metre described in this verse is named yavamat.
Jnarmitra very skilfully hints at this name during the course of
describing Majurs quality of compassion. He says:
How is it possible to bring about the supreme wealth of welfare of
others, if the compassion remains a mere mental state? (It is not.)
Therefore, the very compassion in the appearance of this physical
form (of Majur) became one bearing the same designation,
(namely, avayavavat one endowed with physical limbs), the
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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 the
grammatical components involved in its formation. This is well elaborated
by kyarakita in his commentary as follows:
Therefore, that very compassion in the appearance of the physical
form of the Lord (Majur), which has already been described,
became avayavavat (endowed with physical limbs), which is the
form to be imitated. The word is equal to the form avayava-mat-
which is a mere imitation. (As for this form,) the (possessive) suffix
matup 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 Jnarmitra chose this rather cryptic way of expression to describe Majur. As
an answer to this, kyarakita explains:
On the metrical side, this is the metre yavamat which bears the same
name as the feminine word formed by adding the suffix matup after
the word yava- that is to say, yavamat. As per the rule md upadhy
ca mator vo yavdibhya (P VIII.2.9), ma is not replaced by va. Since it
is not possible to introduce the name (of the metre in its metrical
structure) by adopting a regular word-order, the earlier teachers
themselves 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 feminine
possessive form of the word avayava- is avayavavat. Here, the phoneme m
of the suffix matup is replaced by v as per the rule md upadhy ca mator
vo yavdibhya (P VIII.2.9).4 However, this regular form cannot serve the
1
caittamtrabhvabhji bhvyate kva par parrthasapad d dayym | seyam etadkticchald ato vayavadhvaner matupstriy sambhidhn ||
2
ata seya day e uktalaka y bhagavadktis tad eva cchala tata | avayavadhvaner
avayavaabdn matup <|> sa eva str [|] strpratyayntvasthparigraht | tay anukaraamtrarpay samam abhidhna yasy anukryarpy | avayavavatty artha | What kyarakita
wishes to convey is that here the intended word is avayavavat, which, due to the metrical
constraints, needs to be replicated (anukrya). avayava + the possessive suffix mat(up) + the
feminine suffix = avayava-mat- is a replica of the intended form.
3
The 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 penultimate
position, excluding the class of words beginning with yava-.
83
1
iti nigaditajtau ktaviamacaraaracanym | laghuguruniyatibhti bhayam ayati ko na bhavasi
na yadi niyatam abhividhivacanam anu pa ||
2
atrntimadvaya guru ea laghu |
3
bhavasi na yadi niyatam abhividhivacanam anu pa |
84
It may be noted that the said explanation of the meaning of the prefix
can be found in the Adhyys rule marydbhividhyo (P II.1.13). Also
cf. the Kikvtti on marydvacane1 (P I.4.89) and the Cndravtti on
paryapbhy varjane (CV II.1.82). 2 kyarakita explains it in his
commentary in the following manner:
The word denoting complete inclusion is the prefix . After that, i.e.
together with it, pa becomes pa. If you do not become fully
compassionate is the meaning.3
The same interpretation of the said expression also holds good for the
metrical side of the verse. kyarakita comments:
On the metrical side, the metre is called pa where the word pa
follows the word denoting complete inclusion having the same
meaning as explained before. It belongs to the category padacaturrdhva, which has already been described; it consists of feet of
uneven structure and moreover contains the fixed order of heavy
and light syllables in the way as they are arranged in this loka.4
Thus, by adopting such an ingenious method Jnarmitra could successfully include the name of the metre pa in a verse composed in the same
metre 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 the
commentary on verse 55.5 While commenting on nto dvegni kyarakita says:
You pacified the fire of hatred. How is it (that the form nta is
interpreted in a transitive sense)? nta is a form where the sense of
the causal suffix i is included (in the meaning of the verbal root
am-).6
Thus, according to kyarakita, the form nta is not a past participle of a
mere intransitive root am- meaning the one who is calmed down as it
appears to be. Rather in this particular case, it has a transitive sense that is
to 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
abhividhivacanam | tam anu tena saha pa pa <|> samantd dayvn yadi na bhavasty
artha |
4
vttapake nigadity padacaturrdhvajtau ktaviamacaraaracanym [|] etacchlokaprastrakramea laghuguruniyama dadhaty saty [|] abhividhivacanam anu po vykhytrtha |
5
bhaga nts te pacabasya b nto dvegnir mohajya nirastam | ntha trailokynugrahavyagramrte sapat saprpt vaivadev tvayaiva ||
6
tvay nto dvegni <|> kuta | nta i(ty antarbhta)yarthe <rpa |>
85
CV on CV VI.3.1: vpsym bhkye ca yad vartate tasya dve rpe bhavata | ... vka
vka sicati | ... bhkya paunapunyam. pacati pacati |
4
prayoktu sabhrame sati yvadbhi abdai so rtho vagamyate tvanta abd prayoktavy | ahir ahir ahi! budhyasva budhyasva budhyasva !
86
87
Habilitation thesis The Legacy of the Jewel Mind which he has submitted to
the Philipps University, Marburg, Germany. He says (p. 650): the
expression spekatve pi gamakatvt samsa can be read, for example, in
Prajkaramatis Bodhicaryvatrapajik on Bodhicaryvatra 2.17 (ed. DE
LA VALLE POUSSIN 190114, p. 54; see also p. 310 [on 8.54] and p. 514 [on
9.92]), and in Ratnas Ratnark on Kvydara 3.1, 3.79 (ed. DIMITROV 2011,
pp. 282, 350). It is often used in the commentarial literature.
2. Another instance of spekasamsa is vivabhrat (verse 131).1 Here the
word vivasya is syntactically dependent on prasabhkrnta, which is a part
of another compound, prasabhkrntajagattrayikham. In spite of this, it is
compounded with bhrat resulting into a spekasamsa. As mentioned
above, a noun which is speka, is not fit for compounding (asamartha) with
another noun. kyarakita solves this problem by giving the same
solution as before, viz. even though there is syntactic dependence, the
compound still takes place because of being able to convey the particular
meaning.2
3. An interesting case of a peculiar interpretation of a compound can be
found in the commentary on verse 102.3 Here kyarakita explains the
compound vykhynaprekhatkarakararuhodbhsin, an adjective of dorvall
an arm creeper as follows:
It is waving on account of preaching and at the same time shining by
the virtue of finger-nails of the hand.4
It is quite clear that kyarakita considers this compound as a karmadhraya and hence, is faced with a problem of justifying the same.
According to the primary rule of a karmadhraya compound, a qualifier as
an initial member of a compound is optionally compounded with a qualificant noun as a final member.5 Thus this type of compound presupposes a
qualifier-qualificant (vieaa-vieya) relationship between its members. In
our present case, both the members of the compound, viz. vykhynaprekhant and karakararuhodbhsin are adjectives qualifying dorvall. Since
there is no vieaa-vieya relationship between the two, their compound
is not possible. Anticipating this problem, kyarakita suggests a solution
in the following words:
88
89
90
durgandha- (AK I.6.5) he cites opinions of Ktyyana, and Bhoja along with
a quotation from the Aubhakath of Vibhkaravarman with regard to a
karmadhrayamatvarthya construction. Further in support of this construction, he adds that since the meanings excessive and so on (atiayandi)
cannot be conveyed by a bahuvrhi compound, a karmadhraya compound
having a possessive sense denoted by the suffix matup is certainly desirable
in order to express those meanings.1 Although it looks quite certain that
kyarakitas explanation is inspired by Bhojas grapraka, we are
unable to judge whether Subhticandras Kavikmadhenu also played some
role in shaping his argument. One thing is quite certain that this issue was
very keenly discussed in the scholarly circles of kyarakitas time.
91
2. In the commentary on verse 97, 1 we find another reference to ligaviparima gender transposition. It runs as follows:
On the metrical side, when (the word samudbht) is construed (with
the expression vaapatrapatitam) by effecting the gender transposition, (the verse means): The category atyai attained its accomplishment in such a manner that the metre vaapatrapatita is born.2
In verse 94, 3 we find the following expression: atyai ... cchanda ...
pariatim avpat ... tath ... yath ... samudbht ... ikhari. Here the word
samudbht occurs in the feminine gender. By the principle of ellipsis, it is
continued in the following verses as a fixed formula describing metres in
that section.4 Though the feminine adjective sambudbht is in agreement
with the qualificant feminine noun ikhari, it needs alteration as to its
gender in the case of the neuter noun vaapatrapatitam. kyarakita
explains this alteration by means of ligaviparima.
3. The next instance of ligaviparima can be cited from the commentary on
verse 106.5 On the metrical side of the explanation of verse 105,6 the word
atidhtimat is abstracted from the verse to match the qualificant feminine
noun meghavisphrjit. The word atidhtimat continues in the next verse
denoting the category of the metre to which the metre rdlavikrita also
belongs. Since rdlavikrita, as the name of a metre, is in the neuter
gender, it is necessary to modify the qualifying word atidhtimat into
neuter as matam. Explaining this process of gender transposition, kyarakita says:
On the metrical side, when the word (atidhtimat) is construed by
317). This also appears to be a case of wrong transmission. Since both atiakvarbandhasram
and sr are in the nominative case, the present case, where the former expression is in the
neuter gender and the latter in the feminine, is rather an instance of ligaviparima gender
transposition than vibhaktiviparima case transposition.
1
kalpaatopapditamahphalam iva vihita cacalam etad yur adhipa tvadavanatiparai |
bhaabhavyabhvagamita ritagurukarudigyativaa pattrapatita kam iva jalaruha ||
2
vttapakse 'tyai cchandas tath pariati<m avpad ya>th vaapattrapatita samudbhtam
iti ligaviparimena sabandht |
3
gunm atyai katham iha mamevstu jagatm iti cchanda svaira pariatim avpat tava
tath | yath tvayy evsmin paramarasabhedapraayan samudbht bhtir nikhilasukhakhikhari ||
4
atyaicchandas tath pariatim avpad yath [|] samudbhteti mandkrntparyantam adhikta vedita<vyam> ||
5
pyd vo varabuddhavaajaladher vddhau sudhddhitir majur paribhtamanmathakatha prajgansagame | bhmabhrntivibhvarparibhave bibhrad yati bhsvato vivakleakuragasagaravidhau rdlavikritam ||
6
parrthe sthsnnm atidhtimatm a vivnukampmukhonmlannnrasarasapad karayvedaymi | da tm dhehi kaam api guro pvan pvann samantadhvntni
praharasi yay me ghavisphrjitni ||
92
means of gender transposition, (the verse means:) The metre rdlavikrita belonging to the atidhti genre.1
4. Another instance of ligaviparima occurs in the commentary on verse
125.2 Here while giving guidelines for construing the primarily neuter
expression idam ardham and dadhad ardham, with the concerned names of
metres in different genders, kyarakita says:
The governing phrases (adhikra) idam ardham and dadhad ardham
continue upto (the metre) Vipartkhynik. Wherever there is a
difference in gender, these should be construed by following the
method of ligaviparima, 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 that
particular gender.
b. Ekaea
Another important grammatical concept referred to by kyarakita is ekaea, the phenomenon of single remainder. In this word formation, out of the
many identical word forms used in the same case, only one is retained, for
example, vka ca vka ca vkau, vka ca vka ca vka ca vk.4 This type
of word formation is accepted only by Pini. Candragomin, however, rejects
it arguing that since words have multiple meanings accepting the single
remainder is without purpose.5
A reference to the ekaea can be found at two places in the entire available
commentary. As for the first, in the commentary on verse 88,6 kyarakita
remarks:
One should understand that since there is a mention of the word
udadhiu in the plural number, or as a single remainder, here (in this
metre) the ceasura is marked after every four letters.7
The second instance of an ekaea found in the commentary on verse 136 is
discussed later in this paper in the section VI, no. 5.
idam ardham ablaaiprabha blaraviprabham dadhad ardham | karuvaavarti bhavadvapu kasya mano na karoty upacitram ||
3
idam ardham dadhad ardham ity adhikro vipartkhynik yvat | yatra ca lignta<ra>
tatra ligaviparimena sabandhanya |
4
Cf. Kik on sarpm ekaea ekavibhaktau (P I.2.64).
5
Cf. CV on lug adiluky agoydnm (CV II.2.87): abdasynekrthatvd ekaenarthakyam |
6
atiratikarakatha katham iva samiyd aviratanavanavanava tava paramai | guagaaparimitim
udadhiu yatibhi suyatibhir agaitagua mainikara ||
7
udadhiv iti bahuvacananirdet [|] ekaed v praticatuka ya<t>i<r atra> lakito draavya |
93
1
tribhuvanasamadapradajinavyavasyamadhau sphuasahakratmahitam hitam a tava |
pravacanamajarsrutaammtapnamudbhta yatiapada kalakaatktikokilakam ||
2
ubhayatra jtv ekavacanam |
3
As for the expression sapanno yava Fully grown barley the singular number is in the
sense of a species.
4
The plural number is optionally used in the sense of a singular while designating a
species.
5
abhir akarai pdo sohas tadghamajjand anuvddhai | guasgara sgarair apritgurgarto viama dantare day padacaturrdhva nayati bhvam ||
6
jtv ekavacana <|> pd ity artha |
7
bhkukakadaaneu kim api viktni bibhrata | damayati tava bhuvanni vapur lalita ca
ki tu vikaa yad dam ||
8
94
mentioned in the plural number as per the aforesaid maxim. The same has
been elaborated by kyarakita in the following words:
Scary gestures with respect to teeth along with frowning and side
glances. The plural number is on account of the differentiation
among the relata.1
Once more, the expression used by kyarakita can be traced back to CV,
this time on the rule asakhya vibhaktisampbhvakhytipacdyathyugapatsapatskalyrthe (CV II.2.2). Commenting on the word abhva-, Dharmadsa,
the author of the CV, remarks: Absence is manifold on account of the
differentiation among its relata.2 Though the context is different from the
present one, the striking similarity in the expression cannot be easily ignored.
As shown above, the concept of ekaea has its firm roots in the Pinian
tradition whereas the two maxims quoted in connection with the singular or
plural number of the word are traceable to the Cndra system of grammar.
95
96
the constant practice of consuming the elixir vitae of your form. kyarakita thus clarifies the specific syntactic role of the word in a verse.
4. Multiple interpretations. The commentary on verse 571 presents a unique
case of different possible explanations giving rise to as many as four
different interpretations of the same verse. The expression paramottamasamat in the first pda is analysed in two different ways: As to the first,
the expression can be split as parama and uttamasamat where parama O
the highest one! is taken as a vocative referring to Majur and uttamasamat is explained as uttamatvena samat those who are considered
to be the best referring to the great sages like Bhaspati and so on.2 As for
the second, the expression can be split as paramottama and samat,
where paramottama O the highest among the best ones! is accepted as a
vocative referring to Majur 3 and samat those respected ones
referring to Bhaspati and so on. Similarly, in the expression drutavilambitam apy udita vaca, the compound word drutavilambitam is interpreted in two different ways: firstly as an adverb qualifying uditam and
thus meaning even the quickly or slowly uttered speech and secondly as
an adjective of vaca the speech meaning the uttered speech even
though quick or slow. 4 Thus, ultimately, we can have four interpretations:
a. O the highest one! Those who are considered to be the best, cherish
even 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, cherish
even the quick or slow speech uttered in front of you.
These different interpretations not only disclose the different possible
ways 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
kyarakita provides two alternative explanations of the word ardhrdhe.
he parama tava purata uttamatvena samat api prativdino bhaspatydaya | O the highest
one! Before you even the opponents Bhaspati and so on even though they are respected to
be the best ... .
3
paramottameti v sabodhanam <|>
4
druta v vilambita v yad uccrita vaca | kriyy vieaam vacaso v ... |
5
97
The word under discussion does not figure in the main text. It rather
seems to be a part of a missing quotation defining the characteristics of
the metre atirucir in a manner different from that of Jnarmitra. The
quotation seems to have been inadvertently omitted by the scribe.
kyarakitas comment on the said word runs as follows:
As for the word ardhrdhe, half means a continuous text of thirty
one syllables. A half combined with another half is ardhrdha, when
there are such halves. But if the form ardhrdhe is taken as ending in
a nominative dual suffix, then it would be a case of single remainder
(ekaea). In the opinion of others, this metre atirucir should be
known only by two halves without a prescribed division of feet. This
is the meaning.1
Thus, according to kyarakita, the word ardhrdhe can be interpreted
either as a locative absolute or as a nominative dual. With regard to the
former, the word would mean when there are two halves. In case of the
latter, one has to accept the ekaea of the nominal stem ardhrdha as
ardhrdha ca ardhrdha ca ardhrdhe according to the rule sarpm
ekaea ekavibhaktau (P I.2.64). In this case, the word would mean the two
halves having two halves each, that is to say, having four feet. This latter
interpretation as an ekaea goes contrary to the intended meaning of the
quotation. According to the quotation, others intend to define this metre
by the two continuous halves of thirty-one syllables each. However, as per
the opinion of Jnarmitra, the metre atirucir contains four feet where
the odd feet are of sixteen syllables and the even that of fifteen.2 Thus, the
alternative explanation of the word ardhrdhe as a nominative dual rather
agrees with the opinion of Jnarmitra than the one expressed in the
quotation.
In all these explanations, we do not find any trace of kyarakitas
adherence to either Pinian or the Cndra school of grammars except for
the last optional interpretation. In the case of the explanation of the word
ardhrdhe as an instance of an ekaea, kyarakita clearly seems to rely on
the Pinian grammar as the ekaea is not accepted in the Cndra system.
Conclusion
From the foregoing discussion, one can easily assess kyarakitas excellent
knowledge of Sanskrit grammar and his command over the two grammatical
systems, that of Pini and Candragomin. The probable sources of his
grammatical discussions are: a. Adhyy of Pini; b.Vrttikas of Ktyyana;
98
99
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1998
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1902
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Hahn, Michael
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Jayditya: Kikvtti
1985
Jnarmitra: Vttamlstuti
1971
Monier-Williams, Monier
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The Vykaraamahbhya of Patajali with The Commentary Bhyapradpa of Kaiyaa Updhyya and the Supercommentary Bhyapradpoddyota of Ngea Bhaa, Vol. I, Navhnika (On the Adhyy
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