Verse 3.7.73

Sanskrit text, Unicode transliteration and English translation of verse 3.7.73:

अन्तर्भूतणिजर्थानां दुह्यादीनां णिजन्तवत् ।
सिद्धं पूर्वेण कर्मत्वं णिजन्तं नियमस्तथा ॥ ७३ ॥

antarbhūtaṇijarthānāṃ duhyādīnāṃ ṇijantavat |
siddhaṃ pūrveṇa karmatvaṃ ṇijantaṃ niyamastathā || 73 ||

73. In the case of roots like ‘√duh’ which involve the meaning of the causative affix, cow, etc. become objects by the first rule (P. 1.4.49) as in the case of roots ending in the causative affix. That is why there is restriction in regard to the roots ending in the causative affix.

Commentary

It is now stated that, according to some, the object is the main one in the case of these enumerated roots also.

[Read verse 73 above]

(The last part of the kārikā should be: ṇijantaniyamas tathā).

[Others think that the object taught under P. 1.4.51 can be looked upon as the main object, because the roots enumerated under that sūtra imply the idea of somebody causing somebody else to do something (praiṣa), that is, the meaning of ṇic. Something becomes the karma of ṇic by P. 1.4.49. gāṃ dogdhi payaḥ = “he extracts milk off the cow” would be explained as: Kṣarantīṃ gāṃ kṣārayati = ‘he prompts the cow which drips (milk) to do so. Here, in reality, milk is more important than the cow, but linguistically, it is vice-versa, that is why in ‘gaur duhyate payaḥ = ‘the cow is milked milk, the verb expresses the fact of the cow being the object and not that of the milk. Strictly speaking, the cow being the starting point of the milk, it should be apādāna and take the fifth case-affix, but it becomes the object because the latter is taught later. All the roots enumerated under P. 1.4.51 can be explained as involving the meaning of the causative affix. The restriction taught in P. 1.4.52 does not apply to these roots because that restriction applies only to roots ending in the causative affix and these roots are not so.]

It is now explained how the important and the unimportant can both become the object.