Discovery of Sanskrit Treasures (seven volumes)

by Satya Vrat Shastri | 2006 | 411,051 words

The series called "Discovery of Sanskrit Treasures" represents a comprehensive seven-volume compendium of Dr. Satya Vrat Shastri's research on Sanskrit and Indology. They feature a wide range of studies across major disciplines in these fields, showcasing Shastri's pioneering work. They include detailed analyses like the linguistic apprai...

9. The Yogavasistha: A Linguistic Appraisal

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The Yogavasistha is always a fascinating study. This charming rasamayakavya' has exercised a very powerful influence on the life and thought of millions of people of India over the ages. A voluminous work of some thirty-two thousand stanzas in its vulgate edition it can certainly be expected to be a good repertory of all kinds of information-historical, social, religious and cultural. So can it be a good index of the language as it obtained in contemporary society. Unfortunately not much work has been done on this aspect of it so far. Some stray attempts2 have, no doubt, been made, but no complete study is available yet. It is proposed to study here some of the different aspects of the language of the great work which deserve special notice. 1. Unfamiliar Words or Words with unfamiliar meanings These include such words as angaruha3 feather, anjas manifestly, asthis conch, asthi kernal, asthila", asthivat3 knotty, apatanika introduction, arabhati 10 confused noise, hullaballoo, avata11 coming out, issuing forth, bhissa12 skin, a cover enveloping the seed (bijasaravaranabhagah), bhrami13 confusion, lack of balance in thinking, carma 14 husk (used in the context of paddy), cendaka1s a support made up of grass (to be put on the head), dandapada 16 beating of the foot, dat17 ivory vessel, daradin18 under the influence of poison, dhvamsika 19 destruction in between the two Manvantaras (vide commentary TP, Manvantarasandhipralayah)y gargataha kind of instrument,

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46 The Yogavasishtha: A Linguistic Appraisal 31 47 109 garta21 wound, guduccha 22 or guluccha 23 or gulucchaka 24 a bunch of flowers or a cluster of blossoms, gharsula 25 given to rubbing, * 26 an expletive particle, jambulaka 27 fox, janya 28 a (skilled) soldier, a warrior, kaccha 29 armpit(?), kalamagopika3 the female guard of paddy, kaksa31 heap of straws or joint of tree-trunk and branches 32 karabha 33 ass (gardabha) or bear (bhalluka), kasma34 swoon, kalika3 ignorance (avidya), kharolika3 a game for merriment, kina37 hollow of a tree, kiraru38 shrivelled grains, kopita 39 highly tormented or excessively harassed (atipidita), krtti 40 separateness, variety, kuka1 to seize, langula 42 the tonguelike piece of iron that hangs from the hollow of a bell, lekha 43 a dug up channel, matha annihilated (by the gods), mihika 45 mist, padajati 4 of superior quality, mrdvika very soft, palyula 48 heap of dry leaves etc., paribimbitavat 49 desired, padus a horse shoe, patala31 a flower basket, (puspakarandaka), patalandheksana 52 blind of eyes because of cataract, patalini3 eye that has developed cataract, patrala 54 covered with foliage, phalini (kalpalata), desire-yielding creeper, pindabharya 6 a fleshy knot in the left side of the abdomen, pitala 57 yellow, prativisa poison creeper, puryastaka9 the Self, repha 60 a bee or its wing or its humming, riti 61 brass, sabdika 62 one making sounds, samkhya63 light, samsika 64 doubtful, sara 65 entire, complete, sukta 66 honey (maksika), samsika 67 darkness, tarnaka 68 calf, tarsula 69 thirsty, tandavini 70 a female dancer, trnamani a kind of stone which attracts grass to it, vacaniya 72 to be made to speak, vastuka 73 a place of habitation, vidhurita 74 disturbed, ksubdha, vikalita's harrassed, yamayatra a festival in honour of Yama, the god of death. 51 Of the many rather little known names of divine beings and human beings occurring in the work mention may be made of Rupikas 77, a species of Pisacas, and Samvarta 78, brother of Brhaspati. There are a number of obscure names of plants and trees too that find mention in the work. First we have the slesmataka 79, a tree full description of which the work itself gives: 'it is a thorny tree growing vinshadirection, New Belhi. Digitized by $3 Foundation USA or impure places, sakantakam

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+ 110 Grammar and Linguistics amedhyastham.' 81 Of the other botanical terms occurring in the work mention may be made of bheruka 80 name of a flower considered rather auspicious, era,31 a kind of grass, also called eraka guduccha 82 name of a creeper, or a particular medicinal herb with quick healing properties, kurantaka 83 a kind of thicket, madanaphala 84 and matulinga 85, some kind of fruits, the latter believed to increase body the heat in the (pittam uddipayati) when eaten. 91 86 Of the many unfamiliar names of birds and insects occurring in the work mention may be made of casa, ghurnika87, krakara3, valmika3, vatika" and sqli1 all different kinds of birds, pracika9 a kind of spider with long feet, puttika93 and valakhilyas 94 some types of insects, varvanas 95 blue flies (njlamaksikas), valangika" a kind of animal. 93 There are a few words which are rather little known names of places whose proper identification is not possible. Of them mention may be made of bhutagraha (bhutamandala), dina98, kiramandala" and sauka 100. 3. Made-up words Abhijatopala 101 crystal, amarasailendra 102 and devacala 103, the mount Meru, agrasuti 104/water basin round the root of a tree, arkamani 105 or arkaratna 106, the sun jewel (suryakantamani), asatsaka 107 a thing which has no existence in reality, asuradesika 108 Sukra (lit. desika-guru of the Asuras), avakaranila 109 (pralayavayu), the wind at the time of Destructon, ajyapa110 deity, bhavacarin111 the people who are wont to subsist on whatever (little) they get in return for their labour (vide commentary tattaddinapraptannabhaksanasilah), dhatuksobha112 disturbance or disequilibrium in humours, jalakara (spider 113, kampika114 winnower, khadgaprsthi 115 or asisira116 the edge of the word, maruvahpratyaya117 mirage, meghavidhi 118 Indra, lobhilinga119 given to sexual.pleasures, nangaka 120 Cupid, pandu acala 121 the mount Kailasa, patavasa 122 pollen, phalamrj 123 fruitplucker (fruit-gatherer), puranasa 124 the western quarter, .ragatantrita!passionate, ptutvama 26 the Sun, sitodal the lake 11

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The Yogavasistha: A Linguistic Appraisal 111 131 Acchoda; sthiramani 128 crystal, tantribhara 129, a leather bag with strings, tapaka130 the Sun, tapanadi131 mirage, tapakancanarut 132 t fire, tuhinahara133 fire, urnayu134 a sheep or a ram, utkara palm of the hand, vanala 135 cloud, varakalpana 136 bestowing of honour on the best of the soldiers; vyomaplava 137 an aerial car. 2. Etymologies In common with many other older works the Yogavasistha does contain a few etymologies. A few choicest examples of them are taken up here with such comments as are deemed necessary. Brahma The reason why Brahma is called so is given in the Yogavasistha in an interesting manner. The primeval child born of lotus, when getting up from its enclosed bed gave out the first cry of Brahma and so it came to be called Brahma: garbhatalpat samutthaya padmajah prathamah sisuhi brahmeti sabdam akarod brahma tena sa ucyatell 138 Now, this seems unconvincing and is purely fanciful. But the author knows the correct etymology too. That is why at another place he says: brahmedam brmhitakaram brhad brhad avasthitam 139 Brahma is so called because it is brmhita, i.e. it is derived from √brmh and rightly so. Our contention is that just as the word Brahma is derived from √brih so should the word Brahma be derived from it. Why should a different explanation be suggested to explain the word Brahma when the more reasonable one can be easily offered. Bhasa To show that certain names are significant, our author gives us interesting mythological stories. In the story of Bhasa, as given in the Yoga-vasistha, when the deer reappeared in human form from the fire lit by Vasistha the people assembled in the court of aja 10'

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Dasaratha were simply amazed at the refulgence (bhasana) of his attire and they exclaimed, 'what a brilliance' (aho bhah). From this bhasana brilliance or refulgence the Being who was coming out of fire came to be known as Bhasa. In the words of the author: aho bha iti sabhyoktya tasya vesasya bhasanati bhasvan iva visalabho bhasa ity esa sabditah140 Bhasa came to be known as Bhasa because he was bhasamana, 'shining'. Lalana Sometimes our author gives us etymologies based on his own notion of things. As for example, lalanat snigdhalalana. 141 According to him, it is on account of lalana (fondling, loving) that a woman is called lalana. Lalana should more correctly be derived from Vlad 'vilase', it is dalliance that marks her out from the opposite sex; but with our author it is her loving nature that predominates: hence his derivation from Vlal, 'to love', 'to fondle', 'to caress'. What he derives is not merely lalana but snigdha-lalana. Still the derivation is defective inasmuch as it does not account for the shortening of the radical vowel in lalana. Medini The Yogavasistha explains as to why the earth is called medini: medini medini jata savasya tasya medasa142 The author evidently connects medini with medas, and derives the word from it. Pitr Sometimes in deriving certain nouns, the author assumes roots other than the ones usually accepted. For instance, he derives the word pity from √pal in the sense of 'bringing up' or 'rearing', a palanat pavanah pita. 143 Ordinarily we derive pitr from √pa, 'to protect, with stry, the irregular for path which is nowhere used

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The Yogavasistha: A Linguistic Appraisal 113 in the sense of father. Perhaps he is only giving us the derivative meaning and not the derivation itself. Prakrti and Deha Sometimes our author gives us etymologies which do not enlighten us in the least. He simply adds a cognate form in the Instrumental or Ablative to the word which he seeks to derive. For instance, we read: prakrtih prakrtitvena deho digdhataya sthitah 144 What does he mean by it? It is a string of words, though connected in sense, yet conveying little. To say that Prakrti is so called because it is prakrti and deha is so called because it is digdha is to say little. Our knowledge would not be poorer for the absence of it. It is only when the commentator explains prakrtih as prakarsena krtih that we get a ray of light. Similarly, the word deha is from √dih, in the sense of full of (upacaya). deha (body) is so called because it is full of so many things, flesh, bones, marrow, blood, fat and so on. Vaidurya To illustrate a point the author gives us the derivation of the word vaidurya: vidurasyeva vaiduryam aucityaj jaladodayat|145 Vaidurya is a gem of this name. It is so called because it is found in the region of Vidura 'in the rainy season'. The word vaidurya is formed by adding the suffix nya to vidura by Pan. viduran nyah (9.4.84). There is a very interesting discussion on the word in the Mahabhasya under this sutra. 146 The point is that the cats eye gem (vaidurya) 147 is not found in the Mount Vidura. It is found in the Mount Valavaya. It is merely polished in Vidura. How can this then be said to be Vaidurya (Vidurat prabhavati). Bhasyakara's reply is that Vidura is a substitute of Valavaya. Or Vidura is an another name of Valavaya current among the grammarians, certain words current among certain communities

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only, as for example, jitvari for Varanasi which is current in the business community. Visucika Just as the etymology of the word medini is based on an old story in the same way the etymology of the word Visucika, too is given on the basis of an old legend. The legend is that there used to be a demoness Karkati in the northern part of the Mount Himalaya. She did not get enough food to eat while her hunger was insatiable. She thought that she would be able to satisfy her hunger only if she could consume all the inabitants of the Jambudvipa. She could not ordinarily do this for they had protected themselves by means of incantations (mantras), medicines, penance, charity, worship of the gods and such other things. She, therefore, took to severe penance to gain her objective by pleasing Brahma. After one thousand years Brahma appeared before her and gave her the boon asked for by her: "Grant me Sire, that I become a jivasucika, living needle made of iron or something else. Brahma agreed to this saying: "With vi prefixed to your name (sucika) you would become Visucika."148 Now, Visucika is, according to the text, a painful disease caused by the abnormality of wind; according to Susurta it is cholera in its sporadic form. Thus we see how the disease of Visucika is represented allegorically as a demoness of that name transformed into a piercing needle made of iron and internally and invisibly eating into the vitals of the people. Now, this derivation of Visucika from sucika (needle) with vi prefixed to it is quite imaginative and ingenious though not convincing. It leaves cerebralization unexplained. The degree of pain felt by one suffering from the disease is supposed to be equivalent to the pain felt when one is being pierced with needles; and support is lent to this derivation by Susruta when it expressly says: sucibhir iva gatrani tudan samtisthate 'bhitah, yasyajirnena sa vaidyair visuciti nigadyate. The Susruta, it may be noted, retains the originalosp of sauci and does not read a cerebrals instead. The

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- a m The Yogavasistha: A Linguistic Appraisal 115 meaning, too, is clear, it is cholera. Visucika is, therefore, a disease which affects the body in both directions, upwards and downwards by causing motions and vomitting at the same time. Monier Williams regards the form visucika incorrect. 4. Synonyms The author of the Yogavasistha is far removed in point of time to the earlier stage of the language when synonymity was in its initial stage of development and had not yet come to be an established fact. The very consciousness on his part as evidenced by the following quotes of the synonymity in words would inhibit any analyst in looking through the work for fresh light on synonyms: i. nirvanam eva sargasrih sarsasrir eva nirvrtihi nanayoh sabdayor arthabhedah paryayayor ival 149 ii. visnvatmasabdau paryayau yatha vitapipadapan 150 iii. nanayor vidyate bhedas tarupadapayor ivals iv. dharmadharmau vasana ca karmatma jiva ity apil152 v. jagad brahma virat ceti sabah paryayavacakah1153 vi. akasam paramakasam brahmakasam jagac citihi iti paryayanamani tatra padapavrksavatil J. Still he cannot restrain himself from pausing for a while when he comes across in this very work the juxtapostition of these so called synonyms. When an author who is conscious of the synonymity of words uses them together, he must be using them with some difference, so he thinks to himself. And then he proceeds to find this out. But soon he is confronted with the difficulty of practically little help from the commentator. He continues his efforts and puts forwards his conjectures making them look as much plausible as possible. But there are pairs such as jala-ambu, 154 samdeha-samsaya, 155 asi-khadga,156 kha- akasa, 157 sagara-arnava 158 etc. where he does not dare to put forward conjectures even and waits for the auspicious day when further literary evidences would help to solve his difficulty. An effort is made in the following pages to find out the difference in meaning in the following pairs:

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j m 116 Grammar and Linguistics Asi-Nistrimsa Both of these have the sense of sword and are mentioned as synonyms in lexica. But their juxtaposition in a Yogavasishtha verse precludes their being so. The verse in question reads: kadacid asinistrimsacchinnah so 'stam upayayau 159 Here the commentator is helpful. He explains the difference as: asibhir dirghakhadgair, nirgatas trimsadbho 'ngulibhyo nistrimsah krpanikah, asis are bigger things like swords while nistrimsas are smaller things like daggers. Avagraha -Avrsti These occur in the verse avrsty avagrahonnastakastacestitavanara. 160 Avagraha is formed by Pan ave graho varsapratibandhe (3.3.51) and means drought. So does mean avrsti. Probably the difference in them lies in duration. While avrsti may be shorter in duration, avagraha may spread over a longer period. But this is merely a conjecture and needs positive support. Jangala-Aranya-Vana Jangala and aranya and vana and jangala are found juxtaposed in the verses: dvipopavanadikkunjajangalajanyabhumisu 161 jajvalur vanajalani purani nagarani ca mandaladvipadurgani jangalani sthalani ca162 k According to Monier/Williams aranya means 'wilderness'. While Jangla means 'arid desert'. About vana we have the authority of Tilaka, the Ramayana commentary, according to which it means a kind of grove of trees like mangoes fit for human consumption: vanam amradiyutan manusabhogyam. Kallola-Urmi-Taranga In one place in the work these occur together. Of these kallola can be kept out of the present discussion for its different senses | has already been noted by lexica: mahatsullolakallolau; ullola and

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The Yogavasistha: A Linguistic Appraisal 117 kallola mean mighty, mahat, waves (tarangas), possibly billows in the ocean. But about urmi and taranga it is the order of their mention in the work that provides the clue. First we have kallola, mighty waves, and then urmis which are waves small in size and then tarangas which are even smaller than the urmis. The verse in question reads: jnasya sarvam citam rama brahmaivarartate sada kallolormitrangaughair abdher jalam ivatmani.1163 Paurusa-Prayatna These are used side by side in more than one place. 164 Evidently in all these places paurusa prayatna would, therefore, mean the effort of man. Probably paurusaprayatna was used in contrast with daiva-prabhava (divine power). Paurusa by itself means 'of a man' (purusasyedam). On account of long and constant association of paurusa with prayatna the idea of prayatna came to be appropriated by paurusa itself and paurusa itself came to mean prayatna or effort. This led to the synonymity of paurusa and prayatna. Pavana-Vayu X These occur together in the verse: tad bhasma pavananitam sasthi vayur ayojayat. 165 The commentator explains the line as: vatyapavanair urdhvam anitam, sasthi = asthi-sahitam, tad a bhasma vayur urdhvapravahi candapavanah. From this it appears that pavana is just wind while vayu is a strong wind rising upwards. Purna-Bharita The distinction in the meanings of these words is not clear but that these are not synonyms becomes clear from the following verse where they are juxtaposed: cirasamyat manotthena nirvibhagavilasina rajan jneyavibodhena purnena bhartitatmana 66

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Sahakara-Amra 167 The author himself makes clear the difference in the meaning of these words, when he says: amra eva dasam eti sahakarim sanaih itself grows into a state of sahakara slowly and gradually. Etymologically sahakara means 'what brings together': saha karoti iti sahakarah, or as Ksirasvamin puts it saha karayati melayati stripurusau iti sahakarah, 168 sahakara is so called because it brings lovers together. Now, a mango tree which has not yet blossomed and is not, therefore, giving out a sweet smell cannot even invite the bees, much less bringing lovers together; it has yet to become a sahakara amra. The word sahakara is an example of that semantical tendency on account of which words first lose the qualitative sense and then come to be used as substitutes for the nouns they once qualified. 5. Onomatopoeia A. Distributional analysis A peculiarity of the language of the Yogavasistha lies in the profusion in it of the onomatopoeic words. It stands out as a veritable repository of these which lie interspersed throughout the work. They are, however, more prominently to be found in descriptions of battles, wars, floods, conflagrations and such other natural or man-made calamities, and occur there in quick succession. And this is very natural, for there the language becomes racy, weapons and arrows go flying and their whizzing and buzzing have to be expressed in words which are based on these sounds. There is a larger scope for onomatopoeic words there, for, there is intense action or feverish activity then: many things moving and rattling and clashing with each other. B. Frequency It is interesting to discuss here the frequency of some of the onomatopoeic words. Among these we may mention gharghara which occurs about thirty times, ghunghuma 169 which is se New second

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The Yogavasistha: A Linguistic Appraisal 119 in frequency and occurs about twenty-five times, cata cata which occurs about seventeen times, pata pata which occurs about ten times, krenkara which occurs about eight times, tankrta which occurs about ten times, rana rana and hunkara each of which occurs about six times in the work. Some of the others occur thrice or four times while there are a score or so which are found only once. The explanation for the unusual frequency of some of these onomatopoeic words is furnished by their very nature. There are some very common and general sounds which can be associated with most of the things. The words for them would also necessarily be the same. Again, quite often, some very slight difference in the sound, if at all it exists, is ignored and that sound is identified with another similar sound. To take the word gharghara, we may say that sometimes it is used for the din of the battle, as for example, dhirahunkaramisrosmagharghararavaghasmarah, 170 maranavyagrakrttangayodhakrandatighargharah1at other times, it is used for the sound of the chowries: kriyate gaganoddinais camarais carughargharaih, 172 and still at other times it is used for the gurgling of the water of a river, as for example, sindhor abdhimukham yuddhe gharghararavaramhasah.173 Gharghara is most frequently used for any confused or mixed noise, as for example, disas calitamatangasimharksara vaghargharah, 174 kvacit salilakallolajaladollasaghargharah, 175 etatkulacalaskandhabaddhograravaghargharam. 176 Sometimes the word is used for the sound of the water of the ocean when it is compared to the stones falling from high altitude, as for example, avartagharghararavair jalam urdhvam adho 'nalam,177 while at other times it is used to denote the gurgling sound of the whirl-pool, as for example, mahaghuraghuraravaghargharogramaharayah. 178 The waters of the ocean are described to be producing a roaring sound, as for example, trijagadgrasasantrptah pragayann iva ghargharaih 179. The reference is here to the ocean Ekarnava whose waters were making the gharghara sound. In the same context the author uses the word (gharghara) at least twice, once when he refers to the three worlds being destroyed by the gushing, roaring currents of the ocean:

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ekarnavapayahpurair gharghararavaramhasi | trailokyakhandasamhare prohyamane mahambhasin 180 and the second time when he imagines the ocean to be singing on account of the gharghara sound produced by it after it had been satiated by the swallowing up of the three worlds: trijagadgrasasantrptah pragayann iva ghargharaih.' 181 We have the further use of gharghara in the context of the heavenly beings' sight of sky-like oceans producing jarring notes by their thick waves: mamsalormighataghosaghargharambaradambaran. 182 Occasionally the word is used even with reference to a mountain. While describing the mount Lokaloka the author refers to the fact that it was giving out a rumbling noise due to the billows in the waters (of its streams, etc.) and the roaring of the clouds: kvacit salilakallolaja ladollasaghargharah c « (lokalokah sailah). 183 Gharghara is also used for the noise of the falling stones: drsadam gharghararavaih. 184 The deep rumbling sound produced by the toppling down of cities also provides an occasion to the author for its use: luthat surapuravratavitatakrandaghargharah.185 When the houses fall, the author is again tempted to use the word for the rumbling sound produced thereby, as for example, devasuranaragaraghargharakrandakarkasan.186 As a matter of fact, any rumbling sound caused by the storms and the whirlwinds is represented by the word gharghara as can be seen from the following examples: suratarughargharaghasmarah samirah 1187 bhutatandulam asrsteh pinasti dhruvakilakahi niyatya calito rodahkapatambhodaghargharah1188 a The word occurring next in frequency to gharghara, as pointed out earlier, is ghunghuma which represents humming sound. In classical literature this is generally used with reference. to the humming of bees but in the Yogavasistha it is used to denote any humming sound anywhere. Thus we see that the word is used in the context of the buzzing of the mosquitoes, 189 the humming of a song by a lady, 190 the deep rumbling sound in the ocean, 191 the constant the constant CC-0. Prof. Satya Vrat Shat buzzing sound going on in the

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The Yogavasistha: A Linguistic Appraisal 121 194 atmosphere, 192 the din of a city, 193 the echoes of certain sounds," and such other things. Sometimes the author uses this word even for the roaring of the clouds, as for example, ghanaghunghumasaravan (desan) 195: the countries resounding with the roaring of the clouds. At another place he uses it with reference to the thunder of the clouds, as for example, megha ivatighanaghunghumabhimaghosah.196 At still another place he uses it for the whistling of the winds, as for example, brhannasaguhagehanirgata ghanaghunghumahi tatrogra vayavo vanti ghoraghutkarakarinah11197 The author also uses it for denoting the deep sound in the caves (if they are very long), as for example, guhaghunghumanirhradabhankaraghanaghargharam (mahahavam) 198 and for the whirling noise of the clothes of the Kalaratri (in reality the clouds) as she is dancing most vigorously, as for example, nilamegham- sukavrttivatagunghumitamyaram (kalaratrinarta- nam).' C. Uncommon Words Among the many uncommon onomatopoeic words used by the author mention may be made of bhamadbham 200 which represents thumping, bhankara 201 which represents the terrible sound (produced by demonesses), budabuda 202 which represents the murmuring (of the gods and the demons who fall), cankara 203 which represents something like hullabaloo (in an army), calacala 204 which represents the buzzing sound, chalachala 205 and chapachapa 206 which represent the splashing sound, cicikuci 207 which represents the chirping or the warbling (of the birds), cimacima 208 which represents the throbbing, culacula 209 which represents the gushing sound, drankara 210 which represents the cawing of a crow, kanakana 211 which represents the sound of clash of arms, kankara 212 which represents the shrieks, karakara 213 which represents the thud, khadakhada 214 which represents the whizzling (of the arrows), kitakita 215 which represents the gnashing sound (produced by an insect), krankara 216 which represents the sound of the bursting fourth of 20

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the wind (from some pits and depressions, etc.), kucakuca 217 which represents the chirping of birds, kuhakuha 218 which represents the simmering (of the seven oceans when cooked or heated by the heat of the twelve suns), kvatkara 219 which represents the whistling sound (produced by the kicaka variety of bamboos), salasala 220 which represents the creaking sound (created by the kundalini much in the same way as it is created by a she-serpent when it is struck with a rod, the sound very much resembling the sound produced by the telling of the beads of the Rudraksamala), salasala 221 which represents the movement of serpents, samasama 222 which represents the sound of the subsiding conflagration, sana 223 which represents the sound of the flames of the sparks of fire going up, sanasana 224 which represents the sound of the flames (of the fires of Lord Siva), savasava 225 which represents the whizzing (of the volley of shafts as they issue forth from above, viz., the clouds or the sound produced by the eating of flesh), sukasuka 226 which represents the whistling of the winds (as they come out of the Vindhya caves), sutkara 227 which represents the zooming sound produced by weapons like sanku, takataka 228 which represents the clanking of the weapons (bhusundis), tavatava 229 which represents the cooing of the cuckoos, timatima 230 which represents the sound of the smoke in the whirlpools of the mighty oceans rocked violently (when the elements came to a fierce conflict with each other at the time of the Doom), timitimi 231 which represents a peculiar sound produced in the battefield. Now/out of the thirty words, listed above, there are seventeen which are neither traceable to extant literature nor have any cognate form. D. Successive Use of Words One other peculiarity with regard to some of the onomatopoeic words is that they are not found alone; they are strung together. Such, for example, are the words, atkara, datkara, sutkara, utkara etc. There are two verses in the Yogavasistha where they are found to occur together. "The S 3 Foundation USA Digitized by e.

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The Yogavasistha: A Linguistic Appraisal 123 semuh sutkaradatkarabhankarotkaraka disami 232 yadrcchatkaradatkarakathinagniratadgrham 11 233 Such other words which occur in the company of other similar words are budabuda 234 which occurs with halahala, cankara 235 which occurs with citkara and krenkara, ghunghuma 236 which occurs with gharghara, rutkara 237 which occurs with chamacchama, savasava 238 which occurs with bhankara, sitkara 239 which occurs with kanasana, and so on. The reason for this seems to be the likeness of sounds or the peculiarity of the place from which these origniate. If it is a battle field, there are s bound to be all sorts of noises, yells, cries and shrieks. The same can be true of conflagration or other natural or man-made calamities. Whenever there is a description of such mishaps, the same words in the same company would be used. E. Manner of Employment of Words Stat Now a word about the way the onomatopoeic words are introduced. Very often they are used with the derivatives of the root, 'to do', like kara, krta, etc. They are found along with these with certain other words too. Among these mention here >> may be made of rava, arava, arava, sabda, svana, dhvani, asphota, atopa, and, of course, the common word iti. Sometimes the onomatopoeic sounds are represented by a denominative verb thus formed. We meet with in the Yogavasistha the forms like cimacimayate 240, kacakacayate 241, kacakacayate 241, salasalayate 242, chalachalayante 243 and sukasukayante. 244 At other times participial forms of the denominative base derived from an onomatopoeic word are used. Thus we have forms like calacalayad 245, dhamadhamayad 246, gudagudayad 247, salasalayad 248, in the present participle and gulagulayita 249, khanakhanayita 250, etc. in the past participle. Along with the akaranta onomatopoeic words are used in the Yogavasistha the akaranta words too. Such akaranta words which are called dajanta (formed with the suffix dac) in grammar are generally used with the words sabda, dhvani, etc. as may be seen from the following examples: New Delhi. Digitized by S 3 Foundation USA

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sphutaccatacatasabdapraluthatsphutakasthakami 251 vahacchavasavasabdam niryayur dhanurambudati 252 pacatpacapacasabdimedomamsamayanalami 253 pataih patapatasabdajalajalalimalitaih1 254 asah sanasanasabdaih purusais ca sivarcisami 255 aniladhutapalyulasutkrtasarabhadhvanil 256 Another peculiarity of such words is that sometimes the present participle forms of some of the roots are used along with the onomatopoeic words. These roots in themselves may be said to be onomatopoeic roots. Sometimes these present participle forms are used as independent onomatopoeic words, but at other times they are appended to the other onomatopoeic words. The meaning of these in the latter case is different. These then mean only something like 'giving out' or 'producing'. These only help bring out the sense of the onomatopoeic words with which they are used more forcefully as may be seen from the following examples: kavatkatakatatope katukuttitatankrte, 257 pacatpacapacasabdimedomamsamayanalam, 258 kasthasthyadisphutasphotapatat patapataravam, 259 sphutaccatacatasabdapraluthatsphutakasthakam, 260 etc. Now we see that in these and other similar examples the words kavat, pacat, patat, sphutat, etc. are used in the sense of kacat 261, jvalat 262, prodyat 263, sphurat 264, sphutat 265, udyad 266, vahat 267, valat 268, vatat 269, etc. which are also used with the onomatopoeic words. Sometimes the author takes the help of alliteration along with the onomatopoeic words for the proper bringing out of a sound and the creation of an atmosphere when that sound is uttered. Such an attempt has its complete effect. In certain examples 270 ciram like parasparasusamghattakatutankarakankatam, *pataravam,273 asphotakasphotaluthaccatacataravah, 271 parasparormisanghattabhankarakatutankrtah,272 khe vatat ketupatattapatatpata-t unnadayodhasanghatta-kankatotkatatankrtaih274 on account of the particular alliterative setting in which the onomatopoeic words are used, a very permanent and forceful effect is created on the mind. The jingle and the tinkle have not only to be expressedstin specific wordstizmay3 3 bentheyuare

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The Yogavasistha: A Linguistic Appraisal 125 onomatopoeic words, the whole setting should reflect it and as the eye wanders on the pages of the Yogavasistha it is able to catch that setting, the onomatopoeic words studded in alliterative bases. 6. Prakritisms A. Vocabulary In a work belonging to the late Prakrit or Apabhramsa period, it is not uncommon to come across a few expressions here and there where the influence of these languages may be seen to be at work, more so, when matter continued to be added as the work grew in subsequent periods at the hands of redactors and rhapsodists. Under such modern-looking words we may include Of some modern-looking Prakrit influenced rare words occurring /in/work mention may be made of acchoda 275 backbone, acchota 276, plucking or gathering or the sound produced by the stretching of the knuckles (vide the comm. TP. acchota al angulidhvanayah), acchotana 277 to cause blossoming, akota 278 curved or crooked (kutila), amotana 279 to roll (pindikarana), asphotaka 280 shield, asphotita 281 strong shaking (of a piece of cloth to smoothen it by removing wrinkles), dimbaka 282 a lump, a ball; gutika 283 a small globe or ball; gutikanjana 284 collerium formed like a globe or ball, kata 285 clash, mandaka 286 a kind of sweetmeat, pata 287 tearing, peta 288 or petaka 289 a basket, a box, t putaka 290 or putika 291 a bag or vessel made of leaf, and tala 292 avoiding, gutika 293 (a small globe or ball), helana 294 (to shake), kharpara 295 (a skull), pata 296 (breadth), putaka 297 or putika 298 (a packet), petaka299 (a box), tala 300 (to put off, from √tal, cp. Hindi talana). B. Construction Prakrit grammarians mention a suffix ola, a changed form of Sanskrit word phala 301 or suffix ura 302 which they join to certain words. The present work too has one or two examples of words with this suffix. These are mankola and kankola, Just as with ola Foundation USA

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so with ula. This Sanskrit suffix, restricted only to certain roots by Panini, is found extended in the present work to certain other roots too, to form such words as harsula and tarsula. Patrala and sirala with ala are still other peculiar uses. C. Meaning Not only in form, Prakrits introduced changes into the connotations of the words too. Thus, for example, the word pranta 303, originally meaning a corner, came to stand for a province. And it is in this sense that it is used in the work. We now use an expression in Hindi mujhe nind ai hai in the sense of 'I feel sleepy'. But if we were to express the same idea in Sanskrit as mam nidra agacchati it will be strikingly modern; but this is what we find actually in the work where we meet with the expression: mam nidrajagama. 304 In line with this is the use of the roots (lag, 305 (my 306 and ga/307 in the sense of 'to stick or attach', 'to beat or strike' and (in a causal form) 'to melt' respetively. 7. Ellypsis Among the many examples of ellyptical use in the work mention may be made of the verse atha tasmin rane bhitya sapeksatvam upayayuh.308 This requires jivane to complete the sense. It is to go with sapeksatvam. The construction of the sentence would be........ 'te bhitya jivane sapeksatvam upayayuh', that is, 'they, on account of their fear, felt the need (to save) their life. In the verse tvam evanantayanantavastuvaicitryarupaya, bhavabhavavilasinya nityam eva vijrmbhase, 309 all the words in the instrumental case are adjectives, which serve to qualify the visesya which is missing and is to be supplied here. According to the commentator it is kalpanaya. Similarly, in the sentence vivekadhanasambharan sthito'smi paramesvarah, 310 prapya is to be supplied. The construction then would be vivekadhanasambharan prapya etc. Further in the versehastri Collection, New Delhi. Digitized by S 3 Foundation USA

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The Yogavasistha: A Linguistic Appraisal 127 atra tad balanihsvasaranadvamsapravrttavati gitam pitam suniraktam sadhita savabhusitahip311 !! alamkriya will have to be supplied which will go with sadhita. Just as prapya is supplied in the verse vivekadhanasambharan etc. so also is to to be supplied in the verse atmadhyanamayo'dhyane prabodham paramtmanah. 312 The construction a would be prabodham prapya, etc. In the peculiar verse sthiramaninibham ambho varini varinile, 313 which also provides us an example of ungrammatical use, in that it gives the locative singular of the word vari as varini instead of the regular varini, the expression militam sat is to be supplied. This will ambhah. go with Not only is the need felt in some verses to supply nouns, adjectives and adverbs, sometimes the missing verb also to be found out and supplied to complete the sense. This is important in itself, for in Sanskrit a sentence must have a verb. In desakalavasad eva tucchasyatucchatam iha 314 the verb is missing. It should be manyante or vicarayanti. With it, the sentence becomes complete and begins to give full sense. 8. Short Forms The problem of ellipsis brings us to another related problem of short forms or the abbreviations for the fuller forms. Patanjali in the Mahabhasya notes the tendency of using a part of the word for the whole and cites the examples of Datta and Bhama for Devadatta and Satyabhama respectively.31 315 Coming to the present work we find that the short forms in it are of two types; one, which are the author's own creations, and two, which are found elsewhere too and are not the peculiarity of this work only. 316 Among the former we may include the following: bala 317 for balatantu. dasa318 for dasa disah dinanta 319 for dinantasadhya. druma 320 for smasanadruma. .3

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kataka 321 for girikataka. khanda 322 for vanakhanda, guhakhanda or jagatkhanda. koti 323 for sucikoti. renu324 for trasarenu visikha 325 for mammathavisikha. vrddhi326 for kutumbavrddhi. n It is interesting to note that in all these, it is generally the particular word that suffers and not the general word. The general word serves the purpose of the particular word too. Among the latter, we may include the solitary utsikta, which, as the following verse would reveal, stands for darpotsikta: darpotsiktataya kasyacit sa mahamuneh.3 9. Tautology 327 The present work furnishes two interesting examples of it. One is sajjanajana 328 which is repeated twice and the other krauncacalagiri. 329 10. Verbs with a Cognate Object In dhiya kam apy ayam bhuyas cintam cintayatiti ca,330 we have an example of it, which, however, is considered Punaruktidosa by critics such as Mahimabhatta. 331 Another similar expression is kridabhih kridyate.332 11. Ka-kan ending Words Panini enjoins ka (kan) mainly on four occasions: (i) in the sense of the word itself (svartha) as implied in the sutra (5.4.5.), (ii) in the sense of smallness or diminution (alpartha), (iii) in the sense of similiarity (sadrsya), and (iv) in the sense of contempt (kutsa). The Yogavasistha furnishes examples of all the four and more, though those of (i) far out (number those of (ii), (iii), and (iv). Further ka of (i) not unoften lends peculiarity to the latter. They would be more familiar in the senses intended of them without it. Take the word svartha itself. Add ka to it, make it

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The Yogavasistha: A Linguistic Appraisal 129 svarthaka;333 the sense would remain the same, but the word would look rather odd. And this is precisely what has been done in the Yogavasistha. Kan can be added to a word, as stated earlier, without effecting any change or alteration in the meaning of a word. It need not, however, be added any and everywhere. A few pointed instances where its use is unnecessary are: mohaka 334 for moha, infatuation; manavaka 335 for manava, man, kuvikalpaka 336 for kuvikalpa, evil thought; ramyaka 337 for ramya, charming; khandaka for khanda, 338 calaka 339 for cala, unsteady, lavaka 340 for lava small and paramaka 341 for parama, supreme. Sometimes some ka-ending words develop a convention in meaning. They, therefore, do not yield normally the meaning of the pre-ka-addition base. Thus mulaka 342 has developed a convention whereby it means a particular vegetable only and does not mean in ordinary usage, unlike in the Yogavasistha, mula or root. Nor does puspaka 343, conventionally meaning an aerial car of that name, mean, unlike in the Yogavasistha a flower . Occasionally ka in svartha is added to the shortened form of the base. Thus we have the word kalpaka 344 in place of kalpavrksaka, kalpa standing for kalpavrksa. In the sense of similarity ka is added to the word ali in the Yogavasistha. Alika 345 there means 'like a bee'. = In gramaka 346, ka has the sense of smallness: gramaka small village; so too is akasaka 347, lesaka 348, ghataka 349, kutika 350, pataka351, and alpaka.352 In a different context, ka in gramaka denotes wretchedness (vide the commentary gramakam = kugramam) . In a couple of instances, which are a peculiarity of the work, ka occurs in the possessive sense, which is nowhere enjoined by Panini. kantikas 353, qualifying lokas, means possessing lustre or lustrous. It cannot be explained away by assuming the possessive suffix than ordained after the words of the vrhi gana, for kanti is not covered by the said gana. The same is the sense of ka in gramaka 354 which means villager, lit. 'of the village', and Gomadadvipaka355 which means 'belonging to Gomadadvipa'. In grameyaka 356 (= villager), however, the possessive sense is

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ap 130 Grammar and Linguistics yielded by the taddhita suffix in the base itself, ka being only in svartha. 12. Taddhita Formations It is natural for a voluminous work like the Yogavasista to have all kinds of formations in its thouands of stanzas. A thorough study of them could be revealing from many points of view. The present one aims at bringing into focus the large number of taddhita formations which could serve a useful purpose in its linguistic analysis. The author has been rather prolific in their use deviating from Panini only occasionally. By far the largest number of taddhita formations are those with an, added in the sense of belonging as enjoined by Panini in the sutra tasyedam (4. 3. 120). they are: abja357, aindava 358, aindavi 359, aindri 360, aindriya 361, amara 362, ambhoda 363, amrti364, anila 365, antara 366, arka 367, arsa 368, asura 369, ausanasa370, ayasi371 (anayasi), avastavi372, badara373, bhagavi374, brahma375, brahmi376, daivasi377, jagata 378, jagati379, kalabha 380, karsanava381, kataka 382, kausuma 383, kausumi 384, lavan 1385, n lavanasaindhavi 386, madiri 387, madhavi 388, magadha 389, mahendri390, mairava 391, mairavi 392, manasi 393, mauna 394 (maunam sariram), mauni 395, nabhasa 396 nabhasi397, nagara398, naidhana 399, narasimha 400, padma 401, paitamaha 402, paramesvara 403, paramesvari404, payasi 405, paurusa 406, (paurusena prayatnena), pauspi 07, prahradi 408, sahakari 409, saimha 410, sakri411, sambhava 412, samsari 413, samudra 414, samudri415, sanatana 416, samdhya 417, samkara 418, sarira 419, sarsapa 420, sarvi 421 saugati 422, saura 423, taijasa 424, taijas 425, tamas 426, tapana 427, tausari 28 vaibudhi 429, vainavf 430 vairinca 431, vaisnava 432, vaisnavi 433, varksi 434, vayavi435, yaksi436, yamuna 437, yauvana 438, all from abja, indu, indra, indriya amara, ambhoda, amrta, anila, antar, arka, rsi, asura, usanas, ayas, avastu, badara, brhaspati, bhrgu, brahman, divasa, jagat, kalabha, krsanu, kataka, kusuma, lavana, lavanasindhu, madira, madhu, magadha, mahendra, meru, manas, muni, nabhas, nagara, Onidagha, nisa, narasimha, pitamaha, paramatman, paramesvara, F D

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The Yogavasistha: A Linguistic Appraisal 131 payas, purusa, puspa, prahrada, sahakara, simha, sakra, sambhu, samsara, samudra, sanatana, samdhya, samkara, sarad, sarira, sarsapa, sarva, sugata, surya, tejas, tamas, tapana, tusara, vibudha, venu, virinca, visnu, vrksa, vasistha, vayu, yaksa, yamuna and yuvan respectively. The study does not include the ka (kan)-ending taddhita formations, these having already been noticed earlier. The work has a few words in the sense of samuha, group. Three of these, padata 439, a group of foot soldiers, vana 440, a group of forests and yauka 441, a swarm of lice, are formed from padati, vana, and yuka; padata with an by Pan. bhiksadibhyo'n (4. 2. 38), and vana and yauka by an by Pan. tasya samuhah (4.2.37). The same number is found with different suffixes: hastika 442 a herd of elephants, formed from hastin+thak (ika), vide Pan. acittahastidhenos thak (4. 2. 47), kananiya 443, a group of forests, formed from kanana+cha (iya) by Pan, vrddhac chah (4.2.114) and trnya 444, a heap of straw, formed from trna+ya, vide Pan. pasadibhyo yah (4.2.49). prasaugandhya 462, 455, dardhya 452, mandya 456, panditya 460, saubhagya 463, In the sense of bhava, nature, words are formed with a number of suffixes. The most numerous being formed with syan enjoined by Pan. gunavacanabrahmanadibhyah karmani ca (5. 1. 124), e.g., aikatmya 445, andhya 446 ausnya 447, balya 448, barhaspati 449, brahmanya 450, dainya 451, daurbhagya 453, dauhsthitya 454, karunya maurkhya 457, naibidya 458, naikatya 459, paunahpunya 461, saugandhya 464, sauklya 465, sausirya 466, sayujya 467, staimitya 468, sthairya 469, svasthya 470, taiksnya 471, taimirya 472, vaidhurya vaipasciti 474, vaiphalya 475, vaitrsnya 476, vaivasya 477 and vaiyarthya 478 formed from ekatman, andha, usna, bala, brhaspati, brahmana, dina, durbhaga, duhsthita, karuna, manda, murkha, nibida, nikata, pandita, punahpunah, prasugandha, subhaga, sugandha, sukla, susira, sayuj, stimita, sthira, svastha, tiksna , timira, vidhura, vikala, vipascit, viphala, vitrsna, vivasa, and vyartha respectively. 473

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9 X J 132 Grammar and Linguistics In the word balya 479 syan is added in the sense of karma, balya balikarma, which means in effect ahara, food. Syan here, too, is by Pan. gunavacanabrahmanadibhyah karmani ca (5. 1. 124). , S The word saisava 480, childhood, also has the sense of bhava. The suffix here is an by Pan. igantac ca laghupurvat (5.1.131.). Next in frequency to syan in the sense of bhava are found used in the work the suffixes tal and tva. The words with tal: acopata 481, ahamta 482, amavasyarthata 483, ambuta 484, atmiyata 485, avartadita 486, dandata 487, digdhata 488, dinata 489, dvita 490, duhkhita 491, jagatta 492, kartrta 493, khandata 494, khedita495, niscitta 496, parata 497, pelavata 498, pinata 499, pivarata 500, prakatata 501, renuta 502, sadhuta 503, sailata 504, samadrstita 505, Satasakhata 506, samsokita 507, samyata 508, sokita 509, svagatata 510, sukhita $11, tamasta312, vatsavyata 13, visramata 14, vyasanita515, Jas and yuvata 516 formed from acopa, aham, amavasyartha, ambu, atmiya, avartadi, danda, digdha, dina, dvi, duhkhin, jagat, karty, khanda, khedin, niscit, para, pelava, pina, pivara, prakata, renu, sadhu, saila, samadrsti, satasakha, samsokin, samya, sokin, m svagata, sukhin, tamas, vastavya, visrama, vyasanin, and yuvan respectively. The words with tva: ahamtva 517, aryatva 518, asahyatva$19, ekatva 520, mattva 521, sapeksatva 522, tvantva 523 and vartamanatva 524, formed respectively from aham, arya, asahya, eka, mat, sapeksa, tvam and vartamana. In the sense of bhava, residing therein, the words are found in the work with a number of suffixes: With an by Pan. tatra bhavah (4.3.53): harda 525 (from hrdaya), madhyahna 526 (from madhyahna), naraka 527 (from naraka) and samdhya 528 (from samdhya). With the same an but by a different 'sutra hayanantayuvadibhyo 'n (6.1.130) is formed: sauharda 529 (from suhrd). With than by the Varttika adhyatmades than isyate are formed: amsika 530, aurdhvadehika 531, daiviki$32, paramatmiki, samsariki 533, sattviki 534, and vyavaharika 535 (from amsa, urdhvadeha, deva, samsara, sattva and vyavahara respectively), formed with other suffixes are: bahya, with yan by the Varttika -0. Satya Vrat

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The Yogavasistha: A Linguistic Appraisal 133 bahisas tilopo yan ca under Pan. 4.1.85; pascatya$37, with tyak by Pan. daksinapascat purasas tyak (4.2.98); vanya 538, with yat by Pan. digadibhyo yat (4.3.54). In the sense of vikara, modification, the majority of the words formed are with an by Pan. tasya vikarah (4.3.134): aurna 539, woolen (from urna+an), haima 540 and saurvarna 541 or sauvarn 542, golden (from heman+an and suvarna+an respectively), tarna 543, made of straw (from trna+an). There are two other commonly used words also with the sufixes an and an. They are kanaka 544 made of gold which has an by Pan. kopadhac ca (4. 3. 137) and tantava 545, made of thread, which has an by Pan. or an (4. 3. 139). The word avika 546 and marga 547 have an added to avi (which must have svarthe ka and be avika for purposes of addition of a suffix according to the aviravikanyaya) and mrga in the sense of avayava, part, vide Pan. avayave ca pranyausadhivrksebhyah (4.3.135). Both denote the flesh which is the avayava, part, of the respective animals ram or sheep and deer. Of the matvarthiya or possessive suffixes ini and than Pan. by ata inithanau (5.2.115), ini is found in dhanin 548, wealthy (from dhana), jalin 549, having a net (from jala), papin 550 sinner (from papa) and vivekin 551, discriminating, judicious (from viveka) and than in sambarika 552 from sambara and timirika 553 from timira,-( With jtac, lay Pan. tadasya samjatam tarakadibhya itac (5.2.36) is found/words like jalakita 554 latticed (from jalaka), takatakita, n clanked (from takataka) and tarakita 556, (from taraka). Of the words each in a different sense and with a different suffix mention may be made of agney 557, belonging to or residing in agni, formed from agni+dhak, vide the Varttika pragdivyatiyesu taddhitarthesu sarvatragnikalibhyam dhag tj vakavyah under Pan. agner dhak (4.2.33), aindriya 558 that which can be grasped with senses (indriyair grahyah), formed from indriya+an, vide Pan. sese (4.2.92), ambikeya 559, son of Ambika Karttikeya, formed from ambika+dhak, (4.1.12)), daistika 560, that </ has Destiny as a cause for appearance, formed from dista+thak, vide Pan. astinastidistam matih (4.4.60), dantura 561, with high or

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+ 134 Grammar and Linguistics summer, protruding teeth or figuratively, overspread, covered with, formed from danta+urac, vide Pan. danta unnata urac (5.2.106), dharmya 562, lawful, formed from dharma+yat, vide Pan. dharmapathyarthanyayad anapete (4.4.92), lokya 563, good for the people, formed from loka+yat, vide Pan. tasmai hitam (5.1.5.), maitra 564, relating to mitra, friend, formed from mitra+an, vide Pan. sese (4. 2.92), marga 565, of the deer species (mrga-jatiya), formed from mrgajan, vide Pan. sese (4.2.92), naidaghi, of the formed from nidagha+an, vide Pan. sandhiveladyrtunaksatrebhyo'n (4.3.16), naisa 566, nocturnal, ₁ formed from nisa+an vide Pan. nisapradosabhyam ca (4.3.14), a parvati 567, of the mountain formed from parvata+an, vide Pan. vibhasa'manusye (4.2.144), sarada 568, autumnal, formed from sarad+an, vide Pan. sandhiveladyrtunaksatrebhyo'n (4.3. 16), sarva 569 (sarvasamai hitam), good for everybody, formed from (5.1.10). straina 570, feminine, formed from stri+nan, vide Pan. stripumsabhyam namsnanau bhavanat (4.1.87), svapnapura 571 (svapnena srstam puram), the dream city, formed from svapnapura+an, vide Pan. sese (4.2.92), vaimanika 572 Pan. an aeronaut, formed from vimana+thak, vide Pan. carati (4.4.8.), vaivadhika 573, a pedlar, a hawker, formed from vivadha+thak, vide Pan. vibhasa vivadhat (4.4.17), varsiki 574, annual, formed from varsa+thak vide Pan. varsabhyas thak (4.3.18), vasisthi 575 (vasisthih girah) (words) uttered (proktah) by Vasistha, formed from vasistha+an, vide Pan. sese (4.2.92), vayavya 576 the wind, 7 formed from vayu+yat, vide Pan. digadibhyo yat (4.3.54), yastika 577, having club as the weapon, (yastih praharanam asya), formed from yasti+ikak, vide Pan. saktiyasiyor ikak (4.4.59). As is well known, not all the taddhita suffixes are added in any additional sense. Suffixes of this type are called svarthikas, i.e. added in the sense of the prakrti, base, itself. A couple of instances of them may well be noted here: aupayogika 578, which is the same as upayoga, utility, usefulness (upayoga+thak), karsnya 579, which is the same as krsna, dark (krsna+yan), 4 makara 580 which is the same as makana, crocodile, (makara+an),

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The Yogavasistha: A Linguistic Appraisal 135 tanava 581 which is the same as tanu, slim, thin (tanu+an), vardhakya 582 which is the same as vrddhaka meaning vrddhatva. Though a vast majority of the taddhita formations in the Yoga-vasistha are Paninian, some are definitely not so. A couple of them have suffixes for which there is no sanction of Panini. Thus in Yamya 583, belonging to Yama, nya is found in the sense 'to belong to' (tasyedam) for which there is no sanction of Panini. Similarly, apya 584, watery, is against the Paninian school according to which the form should be ammaya, vide the Isti: ekaco nityam mayatam icchanti, (the grammarians) want the monosyllabic bases to take mayat without exception. In sarvara 585, belonging to the night, an is found for which Panini enjoins than, vide his sutra: kalat than (4. 3. 11). Occasionally is found in the work a word or two where a double suffix in the same sense is used. The examples are: ausnyatva 586 where syan and tva, both in the sense of bhava, nature, are found, samyata 587 where syan, and tal, both again in the sense of bhava are used, sariraka 588 where an and kan, both in svartha, in the sense of the original word itself, are found. Of other anomalous forms there are three that deserve particular notice. One is aruseya 589. The peculiarity here lies in the anaptycal u. Another is gramyeyaka 590 where gramya only should have sufficed. Dhakan591 for which there is no sanction of Panini need not have been used. The third is saptapada.592 According to Panini it should be saptapadina, vide his sutra: saptapadinam sakhyam (4.2.22). There are two interesting instances where the taddhita suffix should have been used but is not used actually. One is indrajala 593 which gives the sense of aindrajalika, magician. The other is vrddha 594 used in the company of balya and yauvana which gives the senes of vrddhatva. Though peculiar, they are not violative of usage. Even the great Acarya Panini uses dvi and eka in the sense of dvitva and ekatva in the sutra, dvyekayor dvivacanaikavacane (1.4.22). Such uses are accepted as good CoSanskrit and are called bhavapra. Digitized by S 3 Foundation USA bhavapradhananirdesas .

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. Un-paninian Forms The Yogavasishtha betrays the deep grammatical acumen of its author in the many complex grammatical constructions throughout the work. In the light of this, it should be quite interesting to note the numerous ungrammatical formations that occur in that work. The commentator explains these away by saying that they are arsa-usages. The sages and seers are not bound, as ordinary people are, to observe strictly and with meticulous care the rules of grammar (cf. niyogaparyanuyoganarha maharsayah vaksvatantrah). But this is not the whole truth. The Yogavasistha, as it exists today, cannot claim for itself such an antiquity and sanctity as the Ramayana and the Mahabharata, nor can it be said to have come out of Valmiki's mouth as tradition would have it. From the mass of evidence that has come to light recently it is possible to say that this work could not be Valmiki's. It must be the creation of some anonymous poet who appeared rather late on the Indian horizon and shone there brilliantly. He was a master-poet. Language presented him with no difficulty. He could wield it with the utmost ease. With such firm grip over the medium he could not be expected to permit himself grammatical aberrations. Moreover, he belonged to the classical age when poets and playwrigths followed grammatical rules strictly. Any deviation from them was frowned upon by connoisseurs of literature. The existence of the numerous ungrammatical forms in the Yogavasistha would, therefore, be perplexing and could be explained only in two ways: One, wherever these are found, those passage are later interpolations. The singers and rhapsodists while reciting older works often introduce their own verses which, more often than not, are impromptu. In such circumstances, there was little scope for pausing and looking to the grammatical niceties, since the verses would be as rapidly uttered as they were composed. Two, they are tempted to impart a touch of antiquity to the work which otherwise would have a modern look. This would also appear to be the purpose of some prose passages which are interspersed in CG-0. Prof. Satya Vrat Shastri Collection, New Delhi. Digitized by S 3 Foundation USA

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The Yogavasistha: A Linguistic Appraisal 137 the work, which, as in the Bhagavata verses, have a good sprinkling of Vedic words. Whatever be the explanation for the un-paninian forms, they are very much in evidence in the work and due notice, therefore, of them needs to be taken. Sandhi Sandhi is sometimes ignored where according to grammatical rules it should take place. There is arbitrary hiatus in a number of places. Savarna-Sandhi i. namaskrtya gurum praha antike vinayanvitah 1595 ii. tenety ukte mayapy uktam Bhagavan viddhi idrsam $9 iii. taya anadih sadis cety avidyety anubhuyate 597 iv. rameccha nama karini idam me'stv itirupini 1598 v. asadabhasa evatma ananto bharitakrtih $99 #vi. naproktam akarnayati iksate na purogatam 600 Yan-Sandhi m The following are examples of the absence of Yan-sandhi: i. saphalatam phalate bhuvi karmanam prakatatam kila gacchati uttamam 601 ii. ciccandrika caturdiksu avabhasam vitanvati (02 iii. varatvam varasapabhyam iti antah kva tisthati 103 iv. deva ucur ayam devi upaharikrto'mbike 04 v. kvacicchatramayangani ekibhutani bhupate pos vi. gagane nirmale yati analo vaidyuto yatha 06 vii. mano yat karoti at krtam bhavati yan na karoti tan na krtam bhavati ato mana eva karty na dehah 607 viii. tadyathasthitam evastu iha ity astavasanam 608 In the following examples 'e' does not change into 'ay' even though it followed by a vowel: .1. sankalpe ca manorajye iti me vada raghava 1609 2. upasante hi sankalpe upasantam idam bhavet 1610 3. sunye eva sarire 'smin vilolo jalajatavat 1611 4. citsvabhave yatha svapne aste sarga iveha yah 1612 5. purvoktah sarva evaite upadesavisesanah 1613 T

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. tadicchayasu tadrupa bahurupas ca te ita 1614 7. sarvage svatmani svacche eso 'ham iti bhavana 1615 8. na jayate na mriyate iha kincit kadacana 1616 9. vistarah kriyate sadbhir upadeye iti sthitih 1617 Guna-Sandhi In the Yogavasistha there are many instances of the absence of Guna-sandhi as may be seen from the following examples: 1. prapancapatanarambham pramattasya idam jagat 1618 2. gandharvanagarakara mrgatrsna ivotthita 1619 3. gandharva-udyanam iva tasmin jagati bhavisyati gagane kalpanaya nagaratam janayati 1620 Of the above examples of the absence of Guna-sandhi the third one is important. For, here, the sandhi is absent even in the body of the compound gandharva-udyana. We have the clear rule that sandhi is compulsory within a word, between the preposition and the root and in a compound form: samhitaikapade nitya nitya dhatupasargayohi nitya samase, vakye tu sa vivaksam apeksate 11 The absence of sandhi in the compound form gandharvaudyana, is, therefore, inexcusable. This is a laxity which is never permitted in Sanskrit. As for the other examples of hiatus shelter might be taken behind the permissive provision which leaves the decision to resort to sandhi or not to the sweet will of the speaker as far as a sentence is concerned (vakye tu sa vivaksam apeksate) even though the fact of the matter is that even in a sentence convention makes sandhi compulsory. From the earliest Vedic writings down to the 18 th century productions, this option has seldom, if at all, been exercised. A modern interpreter of Sanskrit grammar has very lucidly brought out the inner significance of this option with a clear analysis of its background. 621 According to him, this option is limited (vavasthita-vibhasa). There is difference between sandhi and samhita. Samhita has been defined | by Panini himself as parah sannikarsah, the closest proximity of letters (sounds). When the letters are thus in closest proximity (samhita) sandhi (euphonic combination) takes place. Now, it is

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The Yogavasistha: A Linguistic Appraisal 139 left to the discretion of the speaker to give the pause, where necessary. He may not resort to sandhi if he intends a pause. If the speaker does not pause, sandhi must take place. The option for sandhi is thus reduced to the minimum, for in one sentence where words are in construction with each other, there is no scope for pause and consequently there is no option for sandhi. This option in the matter of sandhi in a sentence as enunciated in the karika is very much misunderstood these days. It was seldom exercised in olden times. Not only was sandhi always resorted to in one sentence-unit, it took place even between words of two different sentence-units: as for example, in tisthatu dadhy asana tvam sakena where dadhi and asana belong to two different sentences. Yet this does not stand in the way of the yan-sandhi taking place between the final and the preceding vowels of the two words respectively. Sandhi in a sentence, therefore, in effect, becomes more or less compulsory and the absence of it is neither favoured by grammarians nor supported by usage. The absence of sandhi, therefore, in some of the examples of the Yogavasistha is against the genius of Sanskrit. Usage does not permit it. The Ramayana and the Mahabharata too have many instances of it. So have the Puranas. But they are never accepted as regular. This irregularity is, however, sought to be covered up by pronouncing them to be arsa, the sublime sages being above the ordinary rules of grammar. But a modern critic, no less reverential than the ancients, cannot but note all these irregularities and put them down as such. Absence of Vrddhi-sandhi In the Yogavasistha there are instances where vrddhi is due, but has not been effected, e.g.: iti bhavitaya buddhya te dvija atha ainavah p 22 Absence of Prakrtibhava ʿdt Words in the dual number ending in 'i', 'u', and 'e' are termed pragrhya. Such pragrhya words remain unaffected when CC-0. Saty Tae Shastri Collection, New Delhi. Digitized by S 3 Foundation USA

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followed by vowels, i.e. there is no sandhi. This is known as prakrtibhava. This is the meaning of the sutra of Panini, plutapragrhya aci nityam (6.1.125.). Disregard of this rule is found in the Yogavasistha verse: ahankaradrsav ete sattvike dvetinirmale,623 where the dual dve is combined with atinirmale. The absence of the prakrtibhava here is an irregularity. The commentator explains it away as arsa. Irregular Hal-sandhi There are many kinds of irregularities of the hal-sandhi. First, sthitah and andhranam are combined in sandhi to form a highly irregular sthito 'ndhranam.624 The s of sthitas which is turned into r (ru) cannot be changed to u, for, that change takes place only ifr (ru) is followed by a short vowel or by a consonant included in the has-pratyahara. Since the r cannot be substituted by u we cannot have the form sthito by Panini adgunah (6.1.87). When sthito itself is not possible then there is no scope for purvarupa, for according to Panini, enah padantad ati (6.1.109), purvarupa (regressive assimilation) takes place only if e and o, the finals of a pada, are followed by a. Here, we have a and not a. Sthito 'ndhranam, therefore, is wrong. It should be sthita andhranam, the r (ru) being first changed to y and then dropped by Panini, lopah sakalyasya (8.3.19). The expression sthito 'ndhranam on account of its irregular sandhi reminds us of the Upanisadic text, gudhotma na prakasate (Katha.) where gudhotma is used for the regular gudha atma. In the verse, avasanam mano karpadam tasmad avapyate 625 Tr (V. 56.18) the sandhi is wrong. It cannot be mano kartrpadam. It fee should be manah kartrpadam, for the s in manas will first be changed to ru and then to visarga followed by khar. Another case which in its irregularity resembles very much sthito 'ndhranam is found in the verse Vasisthadyas ca munayo rsayo brahmanas tatha,626 where y in place of the r (ru) of munayas (which has its s changed to r) is not dropped by Panini lopah sakalyasya (8.3.19). Instead, it is substituted by u which when combined with the preceding a iny has given us munayo Delhi Digitized by Foundation USA

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The Yogavasistha: A Linguistic Appraisal 141 even though it is followed by r, a semi-vowel, not included in the has-pratyahara. Exactly the same thing has been done in abhyavartata vai kalo rtusamvatsaratmakah,627 where o irregularly appears before r. It will not be out of place to mention here the reverse case where o which should normally be present is omitted. In the verse, durvankuras vadanagitinistha ahan kanisthe vanavasimadhye,628 the proper sandhi should have been ... gilinisto 'han. We have yet h. another irregular hal-sandhi in manotthena occurring in the verse, cirasamyat manotthena nirvibhagavilasina629. Here the irregularity in the form has resulted from the author's disregard for Panini's dictum, purvatrasiddham (8.2.1). The two words manas and uttha form an ablative Tatpurusa compound. With regular sandhi, the form should have been manautthena. Irregular Visarga-sandhi In the expression tamacchannavivekartham found in the verse, tamacchannavivekarthan lolakajjalamecakam (V. 54.43), the proper form should be tamascchannavivekartham. The s of tamas should first be changed to ru and then to visarga. This visarga has then to be converted into e obligatorily by Panini 8.3.34, and later changed to s by Panini 8.4.4. It is just possible that some of the examples of the irregular sandhi, especially the irregular Visarga-sandhi or Hal-sandhi quoted above, may be no more than spelling mistakes or scribal errors. Texts get corrupted in various ways in course of time. There is an interesting verse in the Mahabharata-TatparyaNirnaya of Anandatirtha, wherein he enumerates the various factcc on which lead to the corruption of a text: kvacid granthan parksipanti kvacid antaritan api | kuryuh kvacic ca vyatyasam pramadat kvacid anyatha 11630 It says that interpolations, omissions and transpositions in the original texts, either through ignorance or otherwise lead to the corruption of texts. It may be that the text of the Yogavasistha has got corrupted on account of one or other of these causes.

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Compounds The entire chapter on compounds in the Astadhyayi is prefaced by the sutra, samarthah padavidhih (2.1.1), which in effect governs it. It lays down the principle on the formation of compounds. It specifies that only those words which are connected in sense enter into a compound. Connection in sense or samarthya is, therefore, the condition precedent for all compound formation in Sanskrit. Yet instances are not wanting where words un-connected in sense are compounded; these are termed Asamartha-samasas. In the Yogavasistha one striking irregularity in compound formation is the Avyayibhava compound where the indeclinables are placed after the substantives with which they are compounded, while the proper thing would be for these indeclinables to precede the substantives. The following are illustrations in point: i. pranyangesv api jayante vicitrah kakubham pratil sthavaresv api jayante ghuna jaghanakadayah 11 631 ii. disam prati girindresu pulindad va vane vane | 632 iii. iti sancintya vidhina dinantena dinam prati 1633 iv. pratigramam puram prati 1634 v. tatra puspalatajalaih kandam prati silankitaih 1635 In these examples the proper compound forms should have been pratikakubham (or pratikakup), pratidisam, pratidinam etc. That the above forms with prati are compounds goes without saying, for, if they were not, the words such as kakubham in construction with prati in the sense vipsa would have to be repeated as required by the rule nityavipsayoh (8.1.4). Another irregular compound form in the Yogavasistha is santamasevi in the verse samvittya kim sramarto 'smi santamasevi manasam 636 for the regular santasevi. Now, coming to the asamartha compounds we find that there are two prominent examples of it in the Yogavasistha: i. distya raghunam tanayasamjnah pavitavan asi (37 ii. iti srnvan sabham loko vismayotphullalocanah CC-0. Prokusumasarasampurnam rajivanam dadarsa tamanon USA

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The Yogavasistha: A Linguistic Appraisal 143 In the first example the words tanaya and samjna are compounded, while from considerations of sense the word tanaya is connected with raghunam. The word raghunam should, therefore, be compounded with tanaya and this compound-word Raghutanaya should be further compounded with the word samjna, the meaning of the compound being Raghutanaya iti samjna yasya sa Raghutanaya-samjnah. In the second example :n rajivanam is connected with kusuma in sense. It cannot, therefore, remain outside the compound. The samartha words should be compounded. The normal compound formation should, therefore, be rajivakusumasarasampurnam. Karakas Sanskrit grammar restricts the use of certain cases in relation to certain roots. Thus, for example, only the dative case is to be used with a noun (or pronoun) in relation with the object of the roots da, ruc and svad or the synonyms thereof. The Yogavasistha, however, does not follow invariably the rule. It uses sasthi in place of the normal caturthi as may be seen from the following examples: i. sarvavasthagatanam tu jivanmuktim pradasyatil 639 ii. prasaram tvam avidyaya ma prayaccha raghudvahal 640 iii. lavanasya tatha dattva tam apadam anuttamam 641 iv. rajasuyakriyakartuh pasya dattva mahapadami 642 v. vyadhasya kamanam datum Padmajanma samayayaul 643 vi. munih sapam adat tasya mahakaratayasramah1644 vii. trnader devakayantan ma kincit tava rocatami 645 viii. ayam nama bhaved bharta he tata tava rocatam! 646 ix. na svadante sutrptasya yatha prativisa rasahi 647 ko X. svapna iva parijnata na svadante vivekinahi 648 xi. kasya svadante satyani" xii. svadante yasya vastuni svadate sa na kasya cal 650 Nouns Even in the case of nouns there are certain irregularities. Either the wrong case-affixes are used with them or the caseaffixes are not used at all. Thus in the verse sthiramarinibham n

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10 a 144 Grammar and Linguistics inpiir ambho varini varinile,651 varini is in construction with the locative singular varinile; the correct form would be varini. Varini is evidently wrong. The lengthening is perhaps due to metrical exigency. The author of the verse, like so many classical writers, seems to be a believer in the dictum, api masan masam kuryac m chandobhange tyajed giram. The commentator seems to read varine for varini. He attempts to explain it as made of va in the sense of yatha and arinosthings like swords having a sharp edge (ara). This is a feat of ingenuity. Arin in the given sense is obscure. Va, if a nipata in the sense of yatha, is also misplaced. It ought to have come after arinah. It must be conceded that with the reading varini too, the following vari (loc. of var) is redundant. A case where no case-affix has been used with a word is found in the Yoga-vasishtha verse tatas tesv atiramyesu candrarasmisu sampatat. The word sampatat is here without any case-affix. Since it has to go with candrarasmisu, which is locative plural, the locative plural suffix su should be used with sampatat. It should be sampatatsu. No word without any caseaffix can be used in a sentence (apadam na prayunjita). There is no justification for the omission of the suffix. Krdantas Among the krdantas, jighrana, used by the author, is manifestly wrong. A strange aspect of it is that it is used side by side with ghrana, as for example, in tvagbhavam sparsanad eti ghranatam eti jighranat (III. 110.18). Jighra is substituted for ghra only when it is followed by a set pratyaya.652 Now, in the word jighrana, it is followed by lyut which is not set. Here, therefore, ghra cannot be replaced by jighra. The correct word should have been ghranat. Another krdanta word which presents some difficulty is cancura. 653 It is from the intensive form of the root car with the suffix ac by Panini 3.1.134, the derivation being cancuryate iti cancuram. The u in inexplicable. Hence the commentator's remark, chandaso dirghah.

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The Yogavasistha: A Linguistic Appraisal 145 Panini clearly lays down that the krdanta suffix ktva is to be replaced by lyap (ya) when the krdanta form enters into a compound with an indeclinable other than nan, giving us a Gatisamasa. The presence of a preposition (pra, para, etc.) or a word termed gati is, therefore, the necessary condition when ktva can be replaced by lyap. In the epics and the Puranas there is no dearth of such usage. It is pointed out by Mm. Pt. Shiva Datta Shastri, annotator of the Siddhanta Kaumudi, that in the Jambavativijaya (ascribed to Panini) the line sandhyakaran grhya karena bhanuh occurs, wherein we have the lyabanta form grhya without any purvapada. There are instances in the Yogavasistha when the lyap appears even without a preposition coming before the root. Some such cases are: i. vyapnoti tailam iva varini varya sankam 654 ii. sirasa dharya sarvatma sarvan praha ghrnanidhihi 65 iii. dehakasam iha sthapya dhyaneneha yathasthitami 656 sa tatropavisad vrttis cetasas tanutam nayani antahsuddhavapuh srnge vrsya muka ivambudahif iv. V. asasatavapurnatve tvam evam sarvaduhkhadami tyajya yahi param sreyah param ekantasundaram 1658 There are also instances of the reverse tendency where the suffix ktva coming after a root is replaced by lyap even though it hot (the root) is preceded by a preposition. The following are noted by way of illustration: m i. sariram asthiram api santyaktva ghanasobhanam vitamuktavalitantum cinmatram avalokayet 1659 m ii. samulam api santyaktva vyoma saumyaprasantadhih i yas tvam bhavasi sadbuddhe sa bhavan astu satkrtah 160 The correct form in both the verses would be santyajya. Among the other irregular krdanta forms mention may be made of jahran in the verse nilan acalakakolan jahran salilajalakaih.661 The present participle form from √hr is haran and not jahran. The re-duplication here is irregular. The commentator offers the explanation harateh satus chandaso lidvadbhavah, that is, satr coming after Vhr irregularly is treated as a perfect suffix and thus re-duplication appears here. x

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The absence of the augment muk by Panini ane muk (7.3.82) is the irregularity in the form cintayanam found in the verse The sarvastham cintayanam tu nityadhyane 'tha bhargavah.662 regular form here should have been cintayamanam. The nonaddition of this augment to the a-ending stems is a phenomenon which is very frequent in the epics and the Puranas. It appears that this augment came to be dropped in the case of some roots of the Tenth conjugation. The past participle form pranastha 663 from the root nas with the preposition pra is irregular in that the n appears in the word although Panini clearly rules against it. The rule naseh santasya (8.4.36) prohibits natva otherwise due by the sutra, upasargad asamasepi nopadesasya (8.4.14). ʿdl Another krdanta form which has nothing wrong so far as its krt suffix is concerned but which is nevertheless irregular in other in respects is hrsyatih used the verse: pu c) kaccit kalamakedarakonasthanesu hrsyatih pratigramam kumaryas te gayanty anandanam yasah 11664 The feminine form of the present participle form hrsyat should be hrsyanti and in the nominative plural the form should have been hrsyantyah for the sake of concord, the noun qualified, kumaryah, being plural. The irregularity lies first in omitting the augment num and then in adding a wrong case-suffix. The form jagrti is very much in vogue these days. It has come to be acepted as a correct form while the fact is that it is not. Guna is inevitable here. It is enjoined by Panini 7.3.85. The proper form should be jagarti. The Yogavasistha uses this in the verse jagratsvapnas ciram rudho jagrtav eva gacchatti 665. The form jagarti, it may be pointed out, is not from √jagr with ktin, but with ktic, for ktin is superseded by a as ordained by the varttika, jagarter akaro va.. Another krdanta form which is very popular these days and which has very frequently been used in the Yogavasistha is visrama. Bhattojidiksita definitely declares it to be an unPaninian formet Says havisramaniti tuzapaniniyamn vide his 4

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The Yogavasistha: A Linguistic Appraisal 147 comment on Panini sutra, nodattopadesasya mantasyanacameh (7.3.34). The Yogavasistha reads visrama thrice: i. sranto visrama ayatah ksinacittabhavabhramah666 ii. aty aham sramito deva ksanam visramatam gatah667 iii. visramanam anantanam simante bandhu-darsanam 1668 The Paninian form is visrama and not visrama. A word may be termed correct if it has been used by master-writers or authorities on the language even though it may not be sanctioned by grammar. Viewed in this light visrama will have to be pronounced as correct for it has been adopted in usage (vyavahara). However, we propose to list all forms which are unPaninian, though some of them may have been accepted by prePaninian grammar or sanctioned by usage. Along with the word visrama in one of the verses quoted above 669 is used the obviously indefensible form sramita. The √sram, though udattopadesa, is debarred from taking the augment it before a nistha pratyaya (kta and ktavatu) by yasya vibhasa (Panini 7.2.15). The correct form would, therefore, be sranta and not sramita. If justification has to be sought for this form (sthitasya gatis cintaniya) sramita may be looked upon as a form with the suffix nic add to the root sram in the sense of the root itself (svarthe). There is, however, nothing unnatural or unusual about it for the author of the Yogavasistha is wont to add to roots the suffix nic in the svartha-sense. The following are examples where the suffix nic has been used in the Yogavasistha in the sense of the roots themselves (svartha): i. kim karoti katham durvas carvayaty urvaraspadahi 670 ii. bhramanto vicisrigesu makarebhah karotkataihi haranti sikarambhoda meghanudravita iva 1611 In the first example carvayati means only cavati. In the second anudravita gives only the sense of anudruta. Just as the suffix nic appears in the Yogavasistha even where it is not wanted, the reverse tendency is also noticeable, that is, it is not used or, if at all used, is dropped arbitrarily. An interesting example of this is provided by the verse svantam hi nahi kenapi sakyate nasitum kvacit 672 where the form nasitum is used in place

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of the regular nasayitum. The vrddhi here is due to the suffix nic, which is arbitrarily dropped. The author shows unusual skill in the use of taddhita formations. There are only a few instances where he uses unPaninian taddhitanta forms. One such is ausnyatva in the verse ausnyatvad eti hy agnitam 673. Here ausnya would do. The suffix syan is added to the word usna in the sense of bhava or being. The suffix tva is also added in this very sense 674 and, therefore, one of them is superfluous. The list of un-Paninian taddhitanta words would be incomplete if mention is not made of the word sarvara which is not sanctioned by Panini but which has been used by ancient authors like Kalidasa. 675 The Yogavasistha uses this form at least thrice. The verses in which it occurs are: i. atha punyaksaye jate nihara iva sarvare 676 ii. viliyate manomohah sacchastrapravicaranat | nabhoviharanad bhanoh savaram timiram yatha 1677 iii. sarvare timire sante pratah sandhyam ivambujam 678 vir According to Panini the suffix than (ika) should come after the word sarvari in the sense of belonging to it (sarvaryam bhavam) by the sutra, kalat than (4.3.11).679 This would give us the form sarvarika. An illustration of wrong taddhita suffix is found in the form asmika used in the verse: iti sancintya tam deham vidam bhusattaya'smikam tyaktva cidatma tat pranat pavane yojito maya 11680 m The suffix an is added to the word asmaka; a substitute of asmad. The proper form should, therefore, be asmaka or asmakina and not asmika as used in the Yogavasistha. An interesting case where the taddhita suffix should have been used but is actually not used is found in the verse balyayauvanavrddhesu duhkhesu ca sukhesu ca 681. Uttered in the same breath with balya and yauvana which express the first two stages of life, vrddha must also stand for a stage of life, viz.jold age. But the suffix expressive of it is wanting. Our author should have used the word vrddhatva ending in the staddhira suffix tva

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The Yogavasistha: A Linguistic Appraisal 149 in the sense of bhava. But this is nothing strange. Even the great Acarya Panini uses dvi and eka in place of dvitva and ekatva in the sutra, dvekayor dvivacanaikavacane (1.4.22). Such uses are accepted as good Sanskrit and are called Bhavapradhana-nirdesa. The fact of the matter is that such cryptic uses are compelled by considerations of metre or are resorted to with a view to achieving aphoristic brevity. Sotsukam for sautsukyam, met with elsewhere is an instance in point. Gender The author sometimes uses wrong gender. For example, the word asava which is masculine is used by him as neuter in the verse: pitam carmanvatitire gayantya madhuraksaram! pulindya suratantesu nalikerarasasavam 11682 It is very rarely that writers disobey the well-known rule of gender, ghanabantah pumsi 683. As a rule the adjectives follow the number and gender of the words they qualify. But our author often makes a departure from it, for in the verse nadisu ksepanacchasu varakesv abjapanktisu 684 he uses the word varaka in the masculine, which, however, being an adjective of abjapanki should have been used in the feminine. Another case where an adjective has the wrong gender is in the verse vasanapravrsi ksine samsthitau ramam agate 685. Here the locative singular ksine in the masculine or the neuter gender is in apposition with pravrsi, the locative singular of the feminine word pravrs. The correct expression should be vasanapravrsi ksinayam. The present case is one on a par with duhita krpanam param of Manu 686 A glaring case of wrong gender is found in the verse: sargo vidyata evayam na yatra kila kincana tasya dharmani karmani na caivaksaramalika 1/687 Here dharmani is used in the neuter. Dharma is a masculine word. Dharmani is, therefore, manifestly wrong. It should be dharmah. Perhaps the author was led to this use because of the t

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d 150 Grammar and Linguistics be used 2. force of the following karmani, of this word he said dharmani. Or it may be that an earlier Vedic verse yani dharmani prathamany asan 688 where dharmani is used in the neuter, was present in the subconscious mind of the writer, and it was on account of this that he permitted himself this use. The form dharmani in the Vedic verse is sought to be justified on the basis of dharma being one of the Ardharcadi words which are used both in the masculine and neuter. In the case of dharma, the sense in which it is used also governs the choice of the permissible gender. Commenting on ardharcah pumsi ca (Panini 2.4.31) the author of the Kasika says: Dharma is masculine in the sense of merit but neuter in the sense of means of merit. 689 If in the Yogavasistha, too, the word dharmani could be interpreted in the sense of dharmasadhanani the use of dharmani in the neuter would have been permissible. But obviously this is not the meaning intended here.. A clear case of indefensible gender is in the verse ajnasyajnataya deyo jnasya tu jnatayottarah690, where the word uttara in the sense of 'reply' is used in the masculine. Uttara, originally an adjective, meaning later, later subsequent, was used in earlier literature with the work vakya or a synonym thereof, and the two together stood for 'reply'. Later, vakya etc. was dropped and uttara alone was deemed sufficient to convey the sense.691 Being an adjective used for a noun, it should not be used in a gender other than the neuter (samanye napumsakam). This is how uttara in the sense of 'answer' or 'reply' came to be used regularly in the neuter. As it is, the use of uttarah has to be included among cases of wrong gender which are unfortunately not a few in the Yogavasistha. It is possible that the text of the Yogavasistha, like the texts of most of the earlier Sanskrit works, has suffered in the process of being handed down from generation to generation. And, it is probably because of this that such manifestly wrong forms as patre ubhau in the verse tasmad ankuratah patre ubhau vikasatah svayam 692 have crept into the work. The word patra meaning a leaf is positively neuter. The word CC-0. Prof. Satya Vrat Shastri Collection, New Debha used as an adjective must, Delhi.

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m The Yogavasistha: A Linguistic Appraisal 151 therefore, follow its gender and number. Patre ubhau should, therefore, be patre ubhe. The change of ubha to ubhe does not affect the metre. It may be that the original reading was ubhe and here is only a case of scribal error. According to the Amarakosa the gender of the word sthala is neuter or feminine, 693 but the Yogavasistha uses it in the masculine, as for example, uddiyamanam atmanam silah sailasthalan iva 694. Similarly the well-known word avarana which is admittedly neuter is used in masculine in the Yogavasisthas verse tav ivasritya tisthanti jaladyavaranas tatah695. In the same verse we have the use of the neuter word kridanaka in the masculine gender: tai trnam trnamkalpayati balam krianakan iva' geun conen Elsaist 695 Kridanaka in the masculine is grammatically unjustifiable. In the yavadigana (Ganapatha 196, under Panini 5.4.29) also, we have kridanaka used in the neuter in the expression kumari kridanakani ca. Just as in the instances quoted above, the author of the Yogavasistha uses some neuter words in the masculine gender, he uses some acknowledgedly masculine words in the neuter gender. Thus, the word laja, which according to the Amarkosa, is always to be used in the plural and in the masculine gender, has been used in the neuter gender in the Yogavasistha, as may be seen from the verse sa hutva tilalajani pavakaya sikhidhvajah697 Similar is the use of the masculine word kumara in the neuter in the verse kada nu taniksurasabditire...... draksyema bhuyo gudamodakani tatha kumarany api sarkarayah698. Kumarani is wrong and it is inconceivable that the author of the Yogavasistha could commit it. If we assume that the author read kumaran only, the form would be perfectly correct, leaving the metre intact. Kumara is used here in the sense of a doll, kumara-pratikrti. The suffix kan ordained by the sutra, ive pratikrtau (Pan. 5.3.96) is dropped by the sutra, devapathadibhyas ca (Pan. 5.3.100). This elision is technically called lup; hence the lubanta form must take

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the gender and number of the base (kumara), which is masculine. Hence kumarapratikrtayah kumarah. The neuter kumarani has no justification. Verbal Forms In the case of verbs too, there have been many lapses in the Yogavasistha. In the verse quoted above where kumara is used in the wrong gender, we have the verbal form draksyema. It is palpably wrong. It should either be pasyema if the optative sense is intended, or draksyamah if simple futurity is meant. If we substitute pasyema for draksyema the metre is not violated, while draksyamah would go against the metre. Strangely enough, in draksyema, the optative suffix has been added to the future base of Ndrs. Such forms occur in the epics and the Puanas, but are unheard of in classical literature. The causal form ksipayati from the root ksip, 'to throw' has been used thrice in the Yogavasistha.699 It appears rather strange that every time this very form should have been used by the author. By Pan. pugantalaghupadhasya ca (7.3.86) guna must take place in ksipayati. It is only once that the correct form with guna in the imperative second person singular is used; but the guna-less form is also used alongside: pandoh putro 'rjuno nama sukham jivitam atmanahi ksipayisyati nirduhkham tatha ksepaya jivitam 11700 In the Present and the Future tenses the guna-less form has been used by the author with a consistency that is surprising. As the simple anustubh metre has been used in the two stanzas, there is no question of the infringement of the metre even if ksepayati and ksepayisyati are read for ksipayati and ksipayisyati respectively. In the verse given below the form himsati has been used in the place of hinasti in common use. : rupakardamam etan manayanasvadayadhamal nasyaty etan nimesena bhavantam api himsati 11701 The commentator offers the comment chandaso vikaranavyatyayah on the word himsati. The hims belongs to

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The Yogavasistha: A Linguistic Appraisal 153 cap. the seventh conjugation. The conjugational suffix for it is snam (na). The correct form, therefore, would be hinasti. But in the Yogavasistha √hims is made to take the conjugational suffix (vikarana) 'a' which comes after the roots of the First Conjugation. The kind of use of wrong conjugational suffix (vikaranavyatyasa) is common in popular works like the Ramayana and the Mahabharata. It is, however, incorrect to say, as the commentator does, that there is vikaranavyatyaya in the form himsati; for Vhims is read in the Tenth Conjugation and is Adhrsiya, and so it takes nic optionally. Thus himsati and himsayati are also correct by the side of hinasti of the Seventh Conjugation. Himsati is, therefore, not strictly un-Panirain. We J have listed it as an un-Paninian form, following the commentator. Grammar apart, usage seems to have extended progressively the treatment of the roots of the First Conjugation to roots assigned to other groups, for the forms thus evolved are far more easy. Although the Yogavasistha is a later work and cannot claim the antiquity of the Ramayana and the Mahabharata it seeks to approximate older works in freestyle language with an amount of laxity in grammar and other things. We are tempted to make here the assertion which, due to its sweep, may not be acceptable to many, that these grammatical aberrations were introduced into the Yogavasistha deliberately to give it an old look. This is also perhaps the purpose of a sprinkling of prose passages here and there which are reminiscent of the style of the prose works of the later Vedic age. Otherwise the work is written in a highly ornate classical style with its special characteristics of excessive alliteration and rhyme. There are a few forms in the Yogavasistha where in the imperfect or the aorist the augment a (at) or a (at) is not prefixed. One such form is vyavatisthata in the verse kevalam susuptasamstham sadaiva vyavatisthata. 702 The correct form would be vyavatisthata. Similarly, vibudhyata in the verse vibudhyata dinastyante sva evopavane nrpah,703 should be vyabudhyata. Another form where the augment is omitted is visam found in the verse tatha susuptavigranteh svapne nidram aham i

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a 154 Grammar and Linguistics visam 704. Visam is imperfect. The correct form would be avisam. It may be pointed out that forms like visam are quite interesting and are reminiscent of the Vedic injunctive which too is augmentless. The augmentless forms are quite common in the Ramayana and the Mahabharata. Still another augmentless form in the Yogavasistha is found in the verse apalya yad asad brahma tarangan iva sagarah705. The correct form here should have been asthat. By Pan. asyates thuk (7.4.17) the augment thuk (th) is added to the root as in the aorist. Besides, Vas should take the augment a (at) since it begins with a vowel. In the form as it occurs in the Yogavasishtha both the augments a (at) and th (thuk) are missing. A verbal form which, as it exists, is clearly, indefensible is karsa in the verse tani ma karsa bhos tasmal lokadvitayasiddhaye.706 The correct form should be karsih, the aorist second person singular from the root kr 'to do'. The commentator accepts this reading and explains it as a chandasa form. In place of the regular form pratyeti from the root Vin, 'to go' with the preposition prati the Yogavasistha uses the irregular form pratyayeti in the verse nastam bhuyas tad utpannam iti pratyayeti kah.707 This is clearly indefensible. The Yogavasistha uses the desiderative form prajisete in the verse: agnisomau mithah karyakarane ca vyavasthite I paryayena samam caitau prajisete parasparam 11708 The regular form would be jigisete, though the atmanepada would be open to objection. There is a twofold irregularity in prajisete. First, there is no usual reduplication by Pan. sanyanoh (6.1.9). Second, there is no kutva by Pan. sanlitor jeh (7.3.57). In the words of the commentator, jeh sani dvitvakutvayor abhavas chandasah. Prajisete of the text is, therefore, ungrammatical. Atmanepada and Parasmaipada So far as the atmanepade and parasmaipada are concerned there is a lot of confusion in the Yogavasishtha. Very often the Casmaipada terminations are added in the place of the regular CC-0. Prof. Satya

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The Yogavasistha: A Linguistic Appraisal 155 atmanepada and the atmanepada terminations used at times in lieu of the regular parasmaipada. In common with the Puranas, the Yogavasistha frequently contravenes Panini's regulations on the use of these terminations. A few of these are selected for discussion below. By viparabhyam jeh (1.3.19) Panini ordains the atmanepada after √ji when it is preceded by the preposition vi and para. The Yogavasistha contravenes this rule by using vijesyanti in nahamkaram prayasyanti vijesyanti ca tan suran 709. Vijesyanti is, therefore, un-Paninian. Again we read avatisthati in the verse cid eveyam silakaram avatisthati bibharati priyah kila 710, for the 1 regular avatisthale. Similary in the verse tatha santisthati sa bhiksukah711, the form santisthati is used for the regular santisthate. In both these cases, the author has disregarded Panini's well-known rule, samavapravibhyah sthah(1.3.22). The Viks is anudattet. It is, therefore, atmanepadi. The parasmaipada form preksa in the verse jivann eva mahabaho tattvam preksa yathasthitam 712 is manifestly un-Paninian. It should be preksasva. Rabh too is atmanepadi. So samarabhet in parasmaipada optative is irregular. It shuld be samarabheta. It occurs in abhyasena bhayam tasmat samam eva samarabhet.713 The root sah has been mentioned among the amudattet roots in the Dhatupatha. It is, therefore, atmanepadi. Its forms in the parasmaipada, would be, therefore, irregular and un-Paninian. In the Yogavasistha we have sah in the parasmaipada in the verse no sangam eti gatasangataya phalena karmodbhavena sahativa ca dehabharam.714 Among the anudattet roots which should have the atmanepada, but which are used with the parasmaipada, the root Vvrt, 'to be', deserves special notice. Parasmaipada suffixes are permitted after this root only in the future (lr) and aorist (lun). t In other tenses and moods it is to have only atmanepada suffixes . But in the Yogavasistha even in the Present, the parasmaipada is used with the root. Thus we have the form anuvartami in the Present first person singular for anuvarte in the verse yathaprapto'nuvartami ko langhayati sadvacah.715 There are certain specified senses in which the parasmaipadifroots take the #3

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m P 156 Grammar and Linguistics atmanepada terminations. Thus, √vad 'to speak', which is parasmaipadi takes the amanepada suffixes in certain specified senses of speaking brilliantly, pacifying, conciliating, knowing, toiling, disagreeing, disputing etc. The sense of disagreement in the root is brought out by the preposition vi. Vi+vad is accordingly used in the atmanepada. In the Yogavasistha it is used in the parasmaipada instead in the verses mitho bodhat vivadati maitrim bhajati bodhatah716 and kevalam vivadanty ete vikalpair aruruksavah.717 There are cases where the atmanepada suffixes are added where more appropriately parasmaipada suffixes should have been used. Thus, for example, √nas 'to disappear', is parasmaipadi. But we have it with the atmanepada in the verse tasmat kim iva nasyate kim iva jayate. 718 Again, the atmanepada would be regular after the root prarcch to ask', with the preposition an in the sense 'to take leave of, as we have it in Kalidasa: aprcchasva priyasakham amum tungam alingya sailam. 719 But the Yogavasistha has used aprcch in the parasmaipada in the verse mam aprcchan namaskrtya tasmin/eva n ksane tatah.720 The form aprcchan should be aprcchamanah. h Set and Anit There are certain roots which take the augment it before an ardhadhatuka suffix beginning with val (pratyahara) and are termed positively set while there are others which do not take the augment and are called anit. It is an irregular formation if the augment it is added to the anit roots and if, conversely, the it is omitted in the set roots. The kind of iregularity is very common in the Yogavasistha. A glaring example of this is provided by the form vivecitarah in the Yogavasistha verse: sangad ahladayanty antah sasankakirana iva 1 vivecitarah sastranam nirnetarah ksanad api || 721 The root vic being anit, the correct form would be vivektarah. Another example is provided by the form ksipita used in verse harendudhavala ratryah ksipita ganagitibhih.722 The proper form t/should be ksipah. The root ksipeispanipigitized by S 3 Foundation USA

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The Yogavasistha: A Linguistic Appraisal 157 The root Vis 'to desire', though set is debarred from taking it before kta and ktavatu by the sutra, yasya vibhasa (Panini 7.2.15). The correct form in the past participle with kta would be anista and not anicchita as used in the following verse of the Yogavasistha: anicchite hitair duradesantaragataih phalam 1723 √Vid 'to know' is invariably set. Now, there is a lot of confusion with regard to it which is very often used in the work as anit. The form brahmavetty derived from √vid with trc has gained wide currency. Yet it is un-Paninian, for, the root, as observed above, is set. Brahmavedity is, therefore, the correct form. The anit form with the suffix trc is found used twice in the Yoga-vasistha, first, in the verse: sarvajna vedyavettaro vitaraga gatainasah yathapraptaikakartaro bhavitatmana uttamah 11724 and second, in the verse: sastrartharasikas tajjna jnatalokaparavarah heyopadeyavettaro yathapraptabhipatinah 11725 14. Prepositional Verbs Whether the prepositions help to bring out the different meanings already present in the root (upasarga dyotakah) or denote a meaning of their own (upasarga vacakah) is now an old controversy. Be that as it may, there is no denying the fact that when prepositions come to be prefixed to roots, changes in meanings generally occur. These changes are often many and varied.726 This fact has been noticed in the Siddhantakaumudi with reference to the root bhu. The same is the case practically with every other root. Sometimes the meanings of the roots with prepositions come to be changed so radically that it becomes difficult to connect them with their original meanings. The use of more and more prepositions with the roots and the tendency to convey more and more meanings with the help of these instead of the independent roots became increasingly cc-opopulara even in very early times The multiplicity of roots, both 53 Foundation USA

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a 158 Grammar and Linguistics Vedic and classical, came less and less to be used; the roots with prepositions coming to serve their purpose. Accordingly we find that in the Yogavasistha roots with a number of prepositions occur in a variety of senses which sometimes are not very clear.727 Though hedged in with this difficulty the study of prepositions in the Yoga-vasistha is both interesting and educative, for, it opens up a fresh field of investigation for those who are interested in the use and function of prepositions in Sanskrit. The meanings in which some of the roots with some of the prepositions occur here may help the understanding of many a prepositional verb in later literature. Some Select Roots √Anc With ud, this root is used in the Yogavasistha in a sense slightly different from the one in which it is used elsewhere, viz., 'to go up', 'to rise' or 'appear'728 as in 'jagad alokya tat tadrg udaktopaplavaplutam.729 With an in the participial form it means 'mixed or in contact with' (samprkta) as in rataklamaklantapurarilaksmicalangalekhakramasikaraktam. 730 An is here evidently in the sense of samantat (all round) and akta has the sense of samakta. √Bandh With anu, this root has a number of prepositional uses. The use of the noun anubandhu 731 in the sense of favourable or unfavourable conduct as understood by the commentator, is indeed striking. We do not come across this sense elsewhere in literature. Equally striking is the use of anubadhnati 732 in the sense of forcing or compelling (nirbandhayati). √Dha The prepositions that generally occur with this root in the ri work are sam, a (rastsametra, (}), anubigsamband anti The

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etc., 733 The Yogavasistha: A Linguistic Appraisal 159 most frequently used preposition, however, is sam +a (n) which occurs in the noun form of samadhana in the sense of dhyana, 'concentration' or samadhi,' meditation'. With only sam also the root occurs. At one place it means 'to keep', 'to preserve a secret', a very uncommon sense, while at another it means 'to keep in mind', 'have in view',734 which again is very uncommon. Usually we have abhi+sam+dha in the sense 'to intend', 'to have in view'. The omission of abhi in the present instance is quite peculiar. With anu and sam, dha occurs several times in the sense 'to think of'.735 In the prose passage sithilibhutavasanah kurvann api phalam nanusamdadhati 736 also it has nearly the same sense. √Dis Two prepositonal uses of this root attract special attention. One is apadesa which has the rather unusual sense of 'the age predetermined (for a person)',737 and the other is vyapadesya which means 'worthy of special mention'.738 √Grah Among the many prepositional uses of the root it is the two with ud that are worthy of note. In both these the form is udgrahita. While in one: parnotajagravisrantasukodgrahita- sastradrk,739 the meaning is 'uttered', 'pronounced', 'expressed' in the other: vicaritam alam sastram ciram udgrahitam mithah, the meaning is 'thoroughly grasped', 'rightly understood. The suffix nic is here in svartha. √Han 740 With ud, han which has one of its primary meanings 'to move', comes to mean 'to move in an uncontrolled manner', 'to jolt', 'to strut' and thence 'to behave haughtily or insolently'. We have this sense in andhanam uddhatir yeyamm sa drsyayaiva jayate 741. Uddhati means auddhatya, unchrnkhalata, 'unrestra- c ined behaviour' and consequently 'audacity'.

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With para √han yields the sense of 'deformed', 'disfigured', 'stained' as in subhasubhaprasaraparahatakrtau....... ... manasi 742, (vide the com.: parahata =malinikrta). Elsewhere parahata means 'contradicted', as in Amara samkulakliste paraspara-parahate. Para is antithetic to an and means 'away', 'off' and implies 'separation'. This is crystal clear in the word paraga meaning (pollen) which separates from the flower and drops down (paragacchati). Here awayness stands for thoroughness. At two places in the Yogavasistha is the use of han found with upa. In both these the past participle form of upahata is used. The meaning, however, differs in both. While at one place it means 'overpowered or under the impact of",743 at another place it means, withered off' or 'fallen off' or 'disappeared'. 744 √Hr In the Yogavasistha the largest number of prepositional uses are those found with hr. Of these too the use with an (a) far outnumber those with other prepositions. The very general and common meaning in which it is used is that of 'doing or accomplishing a thing.745 Hr with an is also used in a number of senses of 'acquiring', 'gathering', 'amassing '746 (even without the concomitant sam); 'bringing in', 'effecting 747, withdrawing unto 2 oneself, 7481 (even without the usually accompanying prati), 'earning, 'enjoying', 'suffering', 'experiencing' 750, (accepting '751, 'taking away', 'snatching away', 'taking +749 captive'.752 Food is the general acceptation of ahara. Its verbal use, however, is rather unusual. This is found in the verse nirvasanah santamana vada vraja pibahara.753 We have it again in the verse: deva ucur ayam devi upaharikrto 'mbike I sardham svaparivarena sighram ahriyatam iti 11754 harya, krtya form of ahr, is found in two different senses in the Yogavasistha, one to be acquired '755 and the other the artificial aids to beauty like ornaments, unguents, 756 etc. Upasamhara is generally used for 'conclusion or denouement. But the Yogavasistha uses only samh to convey Foundation

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Y The Yogavasistha: A Linguistic Appraisal 161 aj this sense. Instead of saying upasamharan the author says only samhafan: samharan prastutam vastu.757 Another meaning of hr & with sam is exactly the same as is conveyed by it with prati and an. Pratyahara means 'withdrawing unto oneself', and so does samhara. We have this sense in the verbal use of the root in sanjahara bahis cittam sayam arko rucim yatha.758 wa Hr with sam, ud and an is found in the Yoga-vasishtha in the sense of 'proclaiming'. The context where the word is used in the work is the one where sage Vasistha is relating as to how he was given the name Vata-Vasistha by the Siddhas: Siddhair vatavasistakhyas tair aham samudahrtah.759 Samudahrtah means prakirtitah or ghositah. -h Samhr is used in the Yogavasistha in the sense of 'withdrawing', as for example, tapah samhara.760 The more common sense, viz., 'destruction' is also to be met with in the above verse, for there the penance is said to be samhari which means 'leading to destruction or total annihilation'. With sam and an, hr comes to have a number of different meanings among which mention may be made of 'doing or accomplishing '761, 'collecting '762, 'withdrawing '763, 'amassing"76 and 'stabilizing'.765 The twofold use of abhi+a+hr is found in the Yogavasistha. One, where the sense is 'to go about or to follow', (the routine course) as nijam abhyaharan kramam,766 and the other/where the sense is 'to win over by gratification.767 i The generally accepted sense of upa+ hr/viz., 'to offer', 'to present' or 'make a gift of is ignored by the author. He uses it instead in the sense of 'doing', 'performing' in the verse: praptakarma yathanyayam kale kale hy upaharat, 768 where the word karma is understood. With an additional an, he uses it in the sense 'to avail oneself of', 'to make use of', as in: nastam nastam upeksasva praptam praptam upahara (upayunksva). 769 'Avoiding or doing away with' is the sense that hr yields with ava as in ratin cavaharet samam." 770 Samvyavahara is 'mutual dealings'. This is the commonly accepted sense of the term but in the Yogavasistha it is used in the sense of vyavahara, paribhasa: 2/

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√Jan tena jatam tato jatam itiyam racana giram! sastrasamvyavaharartham na rama paramarthatah1771 A(n) does not mean in the Yogavasishtha 'to come out from', 'to be born of', in which sense it is found used in most of the Sanksrit works. 772 It means just the reverse. In the verse anya dhumadim ajata rama jivaparampara,773 ajata means 'having entered'. 'Entering' or anupravesa is, therefore, the sense of a+jan intended by the author. √Kr This root is found most frequently with a (n). Strangely enough we do not meet with many prepositional uses of this root in the work though this is undoubtedly one of the most popular roots in Sanskrit used with a number of prepositions elsewhere. The preposition an has two senses, one of 'comprehension', 'pervasion' (abhividhi) and the other of 'slight' (sat). In both of these it is used with kr in the work, a combination quite rare elsewhere. In the former sense it is found in the verse: jangalam janavicchedavibhaktam kham ivakrtam.774 (akrtam samantat = krtam). In the latter sense it is found in the verse: muktas calitum akartum saknoti na manag api,775 where akartum-isat kartum. Further, with a (n) the root means 'to form'. In this sense it is found in numerous verses of the work. When pari too is coupled with an the meaning undergoes a drastic change. The Krdanta word paryakrti means 'of circular form'.776 The other forms like samakara, vikara etc. are too well-known to be included in this study. Kram This root is found in the work with the prepositions a (n) and sam a (n). With a (ni) it is more frequent while with sam + a(n) it is found but once. A(n)+kram occurs in the work at least thrice. In two cases it means 'to overpower': 'jnanam tad

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The Yogavasistha: A Linguistic Appraisal 163 upadistam........... kintu dahyam akramya nocitam'.777. (2) and manasenapi karmana yat krtenapi jno nakramyate 778. In the third case it means 'to control', 'to restrain': svendriyakramanam vina,779. In its only single use sam+a+kram means 'to overtake or to approach quickly': √Krs tatas tena samakramya grham nitva dinatrayami samsthapya tava lilartham ihanito raghudvaha 11780 Nikarsana from krs with ni is found twice in the work and in both the cases the meanings differ. While in one: akasa karsakasa eva nikarsanam te,781 it means 'rubbing (on the touchstone etc.)', in the other: sarvasu diksv asanivarsanikarsantena, 782 it means 'the destruction of the ramparts (vapracchedana). √Ksip senses. Ksip with a (n) is used in the work, mostly in uncommon 783 Thus, for example, aksepa is used in the sense of sankoca, 'small or limited form'. With vasana leaving, a person is said to become apagataksepa.784 It means he leaves his limited self. Aksepa is thus used here as an equivalent of samksepa. This is peculiar. Ordinarily, ksip with an means 'to sketch out', 'to protrude', 'to assail', 'to intercept', 'to object to', 'to suggest'. A (n) has nowhere the sense of sam. = With abhi, ksip occurs in the verse: mahendro mantragarjabhir abhiksipati garjatah, 785 where it has the sense of 'reprimanding', 'chiding' (vide Comm. abhiksipati bhartsayati). Now ksip alone means 'denunciation', 'condemnation', 'reproach'. Abhi, therefore, does not make much difference to its sense. The use of ksip with prati in the sense of 'throwing off' or 'casting off' is rare and unfamiliar. In pratiksipantah samsaramihikavaranam vayam,786 we have precisely this very sense. Generally pratiksip is used in the sense 'to reject', 'to

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repudiate' which is a mental act opposed to the physical one intended in the Text. √Labh Labh is used in the work with the prepositions sam+a(n), a (n) and vi+pra. With sam and a (n) this has the senses of 'putting together', or 'mixing 787 and 'sprinkling with or spraying with'.7 788 With the single preposition a (n) it has the sense of 'touch' 789 in the work. Generally we meet with this use in the Vedic literature. With vi+pra, labh means 'to decieve'. In this sense we Trs meet with the noun form vipralambha in the work. 790 √Lin In the sense of 'weak and emaciated' occurs the word avalina from lin with ava, in the verse alanam avalinanam vanyanam iva dantinam.791 √Mrj 'To wash off or 'to rub off or consequently 'to remove' is the sense of mrj when it is coupled with apa. The removal of inner or outer darkness by a person is said to be the apamarjana of it: hardam bahyam ca timiram apamrstavata tvaya.792 This is exactly the sense of the root when instead of para, pra comes to be prefixed to it as can be seen from the verse: yat sambhrtam anantena janmadosena no malami tat pramrstam tvayehadya hemnam iva havirbhuja793 The sense of 'washing' is yielded by the participial form of vinirmrsta (vi+nir+mrj+ta) in the verse parasparavinirmrstadasadarsanadanturam. 794 Here, the ten quarters are said to be washed by the waves of the ocean. Now, when a thing like a painting is washed off it loses its beauty and charm, its colours fade and it becomes indistinct and blurred. It is in this secondary sense of 'indistinct' or 'blurred' that we find pronmrsta (pra+ud+mrj+ta) used in the Yogavasistha verse:

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The Yogavasistha: A Linguistic Appraisal 165 varsapronmrstacitrabham jagat pasyaty avasanam.795 The author here says that a person bereft of vasana will see the whole universe like a painting washed off by rain. With the preposition anu coming before it as in 'maharambhanumrstani sunyani ca parasparam, 796 √mrj (anu+mrj+ta) comes to means 'to weigh'. √Mrs This root is found in the Yogavasistha with quite a few prepositions but the one with which it is coupled most frequently and conveys a large variety of senses is para. Indeed it is one of the most frequently repeated prepositional uses in the entire work. The popular sense of paramarsa especially in modern times, is 'consultation'. But this is only one of its many senses. √Mrs is read in the Dhatupatha in the sense 'to touch'. Then it comes to mean 'to touch mentally'; viz., 'to think'. This sense is generally expressed with the help of para. Paramrs is used in this sense at a number of places in the Yogavasistha.797 Even with para √mrs is found used here as elsewhere in the primary sense, 'to touch', as we have it in tata cutakadambagrapara marsasugandhayah,798 එවල and elsewhere. The sense of 'rubbing off' (doing away with) is only a slight modification of 'touch', and we have this sense in the Text in ajnanam jnaptibodhena paramirstam pranasyati. 799 From (physical) touch again the sense easily develops into that of 'clash', as we have it in parasparaparamarsat kuntadyayudhapanktayah'.800 As a matter of fact, it is a case of intensification of sense. Clash is strong contact, coming together impetuously or violently. It is quite interesting that with a (n) too √mrs is used in the Text in the sense of 'thinking', 'reflecting': agrhitatamkam samviduhamarsanasucakam.8 √Nam 801 In the Dhatupatha this root is assigned the meaning of prahvibhava, 'inclination', 'bending down', 'bowing'. With a (n)

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however, it means 'to come'. We have its participial use in paryantamandaladhisamrgayanatabrmhitaih. 802 Anata here means agata, 'come', in which sense it is rare elsewhere. It may be noted that agata, is the variant reading for anata of both the Text and the Commentary. √Pad With sam and a (n), this root is used in the verse: svayambhutvasamapattau tatha drsyavyavasthitau,803 in the sense of 'becoming'. The 'coming into being' is again the sense of the word samapatti in the verse: cittat sargasamapattih.804 This is one of the instances of the author's disregard of convention. Conventionally samapatti means 'meeting', 'encounter', 'chance meeting', as in samapattidrstah. In the verse anyathopaprapadyeha kalpyate yadi karanam, 805 upa+pra+pad means 'to think or to take something in a particular sense', (upaprapadya-grhitva). Here upa is in excess of requirement. √Pat It means 'to go' (pat! gatau). But with ni, pat means 'to go down', 'to flow downward': nipattyaivaikaya' kalpam manobuddhyadivarjitah.806 807 With the causal suffix it has the sense of 'falling to death'.8 With an additional sam, it means in the noun form of sannipata 'contact', 'association' (samsparsa, sambandha) as in 'vyapagatasukhaduhkhasannipatah.8 808 A+pat is used in the work in noun-form in the sense of 'falling with a slight impact' as in karatapatavisphota bhanty artha vasanadayah.809 With pra, pat is used in the work in the noun form of prapata in the sense of 'a place where water falls (from a mountain)' as in 'yatha prapata payaso vicitrah kanapanktayah' 810 In this sense we have it in the Raghuvamsa (2.26) too but lexicographers record its sense of a steep (atata or bhrgu) only.

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The Yogavasistha: A Linguistic Appraisal 167 √Plu A (n) and upa are the two prepositions with which the uses of this root deserve notice. With a (n) in the past participial form it has the sense of 'full of': jadag alokya tat tadrg udaktopaplavaplutam.811 With upa in the noun form of upaplava it has here the unusual sense of aplava (or aplava), flood. Commonly it means 'injury', 'damage', 'obstruction', or 'eclipse'. √Rudh This means 'to cover', 'to surround' (avarana). With pari it may mean 'to surround on all sides' (pari-paritah, hence 'covering up'. This is precisely what parirodha means when it occurs in the Yoga-vasistha: ahambhavanayabhati tvamahambhavavarjitah samsaracakravahanam atmanah parirodhaya.812 Rudh with pari is rarely used elsewhere. It is the ego (ahambhavana) which is a cover (parirodha) for the soul (atman). With upa, rudh yields the rather interesting sense of 'entreating' or 'urging' in (lilapaksisu) bhojanartham vadhulokam uparundhatsv anaratam.813 √Ruh 15 With ava this root means 'to climb down'. But avaropitah8143 the causal participial form of it, means 'pulled out or taken out', (utkhaya nirastah). √Ruh with sam is very popular in the sense of 'healing' or 'becoming whole' (said of a wound). In the present work too, we meet with that sense: √Sad samrohatisanaviddham yatha parasuna'gnina na tu jnanagninirdagdham prabodhavisadam manah11815 This root (of the Tenth Conjugation) with a (n) means 'to get', 'to procure', 'to overtake', but as in other works so here it is used in the sense of 'destroying' as in asau devan asadayisyati.816 May

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shan 168 Grammar and Linguistics be, the author is using here the √sadly of the First Conjugation with the casual suffix, which has one of its senses, 'to perish'. But in that sense, we have usually the prefix ava or ud. √Sanj This root with sam and a (n) gives us the word samasanga which occurs in the work at least four times and every time it is used it yields the same sense, viz., 'contact', 'union'. The combination of sam with an in the case of this root is rare. √Sidh This root in the First Conjugation means 'to go'. Utsedha ordinarily means 'height', 'altitude' but in the present work it means 'to go', (to shoot up) by virtue of growth.817 It may be observed here that this is too literal a meaning of the word: ud-up, sedha-going and is quite uncommon. √Srj The word visarga from srj with vi is used in the Yogavasistha not in the popular sense of 'emission', 'release', or 'sending away', but in rather peculiar and unfamiliar sense of 'absence of creation', vi standing for vigama or viparyaya as in abhate eva bhate 'smin krcchrat sarge visargata.818 √Stha This root is most frequently used in the work with sam which generally does not add to the sense, e.g., samsthiti in the work is often used in the sense of sthiti itself. But sometimes sam+stha does yield different meanings. In the noun form of samsthana it means 'a posture' at one place 819 and 'arrangement (of the seats of the limbs of the body), at another. 820 In the participial form it means 'firmly planted', 'deeprooted'. 821 In the expression samasthitah in the verse sa esa Kundadantakhyo dvijah parsve samasthitah 822, the prepositions sam and a (n) do not add at all to the sense of the root, samasthitah simply meaning sthitahti present. Elsewhere in literature,

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3 The Yogavasistha: A Linguistic Appraisal 169 sam+an+stha means 'to resort to', 'to assume', 'to hold (an opinion)' etc. With sam and adhi, stha is used in the work in the sense of 'to stand at the head of', 'to supervise': jivanmuktamana manyo visvamitro'py ayam prabhumi vedoktam makhanirmanakriyam samadhitistatin 823 823 Here sam is redundant. Adhi alone precedes the root ordinarily. In the verse: kalah kriya ca bhuvanam bhavanam ciraya namadhitisthata ivopavanam vikasi,824 it is used with adhi alone (without sam), the sense being that of 'looking after or protecting', which is kindred to the sense of 'supervising' noted above. A (n) with stha gives the sense of 'existence', satta, as in ittham gatasthitir iyam kila Ramabhadra.825 With ni √stha is used in the work in the sense of 'to be in proper order', as sargah punar anye tv anitsthitah.826 With vi+ud, stha comes to mean 'to get up', 'to rise from samadhi' as in tathaiva vyavaharo'pi vyutthane me bhavisyati.827 With abhi, stha undergoes no change in sense. In atmany evabhitisthati,828 abhitistati is synonymous with tisthati. This is h confirmed by the expression svatmany eva hi tisthati in the immediately preceding verse. Stha with pari is uncommon in the verbal form, though we have the verbal derivative, paritisthati. The Yogavasistha reads: √Vis rajorupo hi samkalpo lokasamvyavaharavani paritisthati samsaraputradaranuranjitahu 8 Here pari means 'pervasion', as elsewhere. The Text gives us a rather unfamiliar use of this root in vivisanti 830 in the sense of pravisanti. The use of a (n)+ vis, 'to insist', is also rare. √Vrji 831 Generally this root with a means anukulyasampadana, 'to win over', 'to captivate', 'to make one inclined in one's favour',

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but here it means 'permission' (vide com. avarjanam=anujna).832 √Vrt Avarta from √vrt is ordinarily used in Sanskrit in the sense of 'whirlpool'. The Amarakosa says avarto mbhasam bhraman'.833 But the Yogavasistha assigns to it other senses too which are at once peculiar and striking. Thus, it uses it in the various senses of 'circular movement', apart from its use in the popular sense of 'whirlpool' in one and the same verse, 834 'watermill'835 and 'time'. 836 The basic sense of movement or circular movement is present in the sense of 'rolling' that the cognate expression avrti has in the work. 837 Just as with avarta so with vivarta. It too has been used in the various senses of 'movement',838 'circular movement' 839 and 'unreal change" which are, however, not uncommon. Certainly uncommon is the sense of 'destruction' or 'ruination' which the participial form vivrtta yields. 841 840 With abhi, vrt yields the rather interesting sense of passage (of time) as in abhyavartata vai kalo rtusamvatasaratmakah.842 With vi+ a(n), vrt yields the sense of 'going round and round' as in samsayah......... hrdi vyavartate lolah kallola iva sagare.843 This is rather exceptional, for, generally we come across vi+a+vrt in literature in the sense of 'turning away from cf. visayavyavrttakautuhalah.844 With vi+pari too it has the same sense. 845 Pari+vi+vrt (used in the context of the battle of gods and demons)846 has the sense of 'to turn back and to come up again', 'the strategy of retreat and advancement'. √Ya cap The root ya is used here coupled with three prepositions su, abhi and a (n) which is quite peculiar and easily catches the eye: cudalarajakaryani krtva svabhyayayau punah.847 None of the prepositions is superfluous here. As pointed out elsewhere a (n) and abhi have the sense of abhimukhya or 'this side' while su has a different sense of susthu worth welled or with ease'. elhf. D +

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The Yogavasistha: A Linguistic Appraisal 171 Svabhyayayau, therefore, means 'came that side comfortably.' In the verse yad yad raghava samyati mahajanasaparyaya dinam 848 samyati merely gives the sense of passing. In the Gita, samyati has the sense of 'passing onto', as in tatha sarirani vihaya firnany anyani samyati navani dehi.849 But it is worthy of note that samyatra has the specific sense of 'voyage' and does not mean 'journey or travel' in general as yatra does. √Yuj With a (n), this root is used here in the sense 'to make use of' (upayoga). We have it in the verse rasatalarasayogat trnagulmalatadayah janayanti yad akaram.850 With additional sam it has the sense of 'contact' or 'union'. The word samayoga is used here several times, and every time the sense is that of samyoga, 'contact or union.' drastrdrsyasamayogat351 dehatmanoh samayogat352 pranapanasamayogasamayam 853 REFERENCES 1. kavyam rasamayam caru drstantaih pratipaditam, II. 18.33. 2. See the Author's (1) UnPaninian Forms in the Yogavasistha, Vishveshvaranand Indological Journal, Hoshiarpur, Vol. I, part (ii), September, 1963. (2) Prepositional Verbs in the Yogavasistha, paper read during the golden Jubilee Celebrations of the All India Sanskrit Sahitya Sammelan, Delhi, 1966 . 3. V. 61.5 Literally the word means growing on the body which on the face of it could be anything. Amara reads tanuruha in the sense of feather and hair (loman). 4. VI (ii) 127.27. The Commentary Tatparyaprakasa (TP) explains it as saksat. 5. VI (i) 15.16. 6. VI (i) 45.12. 7. VI (ii) 180.15. astht means a big knot (granthi), asthila then would be possessing the knot or knotty. CC-0.8 Prof. Stat Shastri Collection, New Delhi. Digitized by S 3 Foundation USA Ca

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. II. 18.49. 10. VI (ii). 73.43. 11. VI (ii). 137.19. 12. VI (ii). 127.16. 13. VI (ii).4.47 The word is formed from the Krdanta form bhrami from √bhram with the feminine suffix i (nis). Its more wellknown |meaning is 'whirlpool or dizziness'. ba 14. IV.54.37 tandulasya yatha carma. Ordinarily it means skin or hide. The present sense seems to be inspired by similarity: carma iva carma, aupamikah prayogah. Skin protects the body. Husk protects the grain. What skin is to the body, husk is to paddy. 15. III.107.9. The word is found in Hindi and some other vernaculars in the form indu or indva or innu or binnu. Sanskrit also has a word indva meaning covering for hands to protect them when removing the ukha fire. In sound the Hindi indu and inda conform more to Sanskrit indva but in meaning they conform more to cendaka of the Yogavasistha. As cendaka has not been found elsewhere it is nothing but a Desi word accepted into Sanskrit. 16. III.49.41. The term is well-known in texts on dramaturgy. 17. V.48.8. 18. VI(ii). 44.34 From the word darada, poison. 19. VI(i).92.25. It is a technical term. 20. VI(ii).92.25. It is difficult to identify it. 21. IV.27.1. Ordinarily it means pit or depression. The present usage seems to be inspired by similarity, garta iva gartah, aupamikah prayogah. Wounds are depressions on the body. 22. IV.49.4. 23. III.27.39. 24. VI(i)61.19. 25. VI (ii).76.9. 26. V.47.20. Vide the commentary (TP.): i iti khalvarthe nipatah. 27. IV.11.70. The reading is doubtful. Some Mss. read canculaka which would signify a kind of a bird. 28. VI (ii).114.9. It normally means war or battle, yuddha. From this the author seems to extend it to cover the sense of one who engages himself in war, battle, a yoddhr, a soldier or a warrior. Grammatically the word could be formed with the addition of the Taddhita suffix acojanyamasyastili janyah3 Foundation USA

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The Yogavasistha: A Linguistic Appraisal 173 29. III.38.5. Probably it has the same meaning as Sanskrit kaksa which would have become kaccha in Prakrit and in course of time was accepted back in Sanskrit. Monier-Williams puts forward the above conjecture in the context of another meaning of the word, viz., the edge of lower garment. The same can be put forward, as done above, in the case of the meaning 'armpit' too. 30. VI(i).85.17. 31. VI(ii).36.22. 32. VI(i).15.13. 33. V.14.15;VI(ii).137.11 34. VI(ii).111.4. Though its presence could be detected in words like kasmala, as an independent word it is rare. 35. VI(i).44.8. Formed from kala, the word is taken in the literal sense. Kalika would then mean darkness which symbolizes ignorance. Hence it could mean ignorance. 36. III.104.30; VI(ii).96.31. The commentary (TP.) explains it mithyakautukakrida. 37. III.70.42. This meaning is restricted to lexicons only. The word popularly means a scar. Since the hollow in a tree can well be taken as a scar on it, kina is used to denote it. The usage, in line with many others of the kind in the work, is, in all probability inspired by similarity: kina iva kinah, aupamikah prayogah. 38. VI(ii).97.39 39. IV.59.33 40. IV.18.8. 41. VI(ii).168.31. 42. V.54.3. Vide commentary (TP.): lambamanajihvakaram loham. Most probably this use too is inspired by similarity: langulam iva langulam; aupamikah prayogah; it looks like a tail. Hence it is langula. 43. III.70.45. Most likely this use is inspired by the literal meaning of the underlying likh which is 'to scratch, to scrape'. 44. III.38.39. Matha here has the sense of unmathita. 45. III.122.56. It is interesting that in sound and sense the word is nearest to English 'mist'. 46. VI(ii).115.23. 47. VI(i).92.37. The meaning of it listed in lexicons is 'a vine, a bunch of grapes'. In the present work, however, it seems to preserve the sense of the base word mrdu.

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. VI(ii).24.8. 49. VI(ii).180.24. 50. III.19.8. 51. III.41.8. 52. IV.21.40 Patala is a kind of disease: a film over the eyes, cataract. 53. V.34.103. The word occurs in the context of drsti, 'sight'. 54. VI(ii).120.13. Formed probably on the analogy of jatala. IV.8.7; IV.59.18 or sirala, VI(ii).81.8. 55. V.61.33 Since the Kalpalata is always having fruits on it, hence the name phalini for it. 56. III.38.32. 57. VI(ii).115.30. The word means the same as pita. 58. VI(i).7.13. Ksirasvamin takes it as a creeper which cures poison, 3 pratipavisasya agadatvat, vide his comment on Amara, II.4.99. 59. VI(i).50.17. The term has been defined by the author himself as esa eva svabhavatma janaih puryastakam smrtah. 60. V.44.27.; V.46.9. The known word for 'bee' in Sanskrit is dvirepha which is inspired, as the linguisticians would have us believe, by the word bhramara which has two rephas or 'r' sounds in it. May be the Yogavasistha repha is a short form for this. The sense of 'the wings of a bee' may be an extension of the first meaning. 61. VI.(i).101.40 · 62. VI(ii).59.5. The usage restricts the word to the grammarian, vaiyakarana. The nearest meaning to the one of the text could be the one noticed by Monier-Williams on the authority of the Worterbuch which is 'relating to sounds or words'. This meaning is, however, not warranted by Panini. 63. V.80.5. The commentary (TP.) explains the word as samyak khyanam = prakasah. 64. VI(ii).140.18. 65. III.108.18. The word occurs in the compound saranigirna, swallowed wholly or completely, a very new meaning indeed. From this sara may be traced the Hindi sara. 66. V.89.29 67. III.106.25. 68. VI(i).93.18. 69 CV.74.18:20 YL (ii) VI, (ii) 762. Digitized by S 3 Foundation USA Prof. Satya Vrat Shasa

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70. III.59.8. 71. VI(ii).128.8. The Yogavasistha: A Linguistic Appraisal 175 72. V.28.16. Generally √vaci is used in the sense 'to read out (letter, passage, etc)'. The causal sense, 'to make to speak' is rather unusual. 73. VI(ii).120.25. Vastu is common enough. Ka is a Prakritic suffix. 74. VI(i).81.34. 75. VI(ii).198.29. 76. III.46.26. Vide the commentary (TP.) Yamaradhanayatrotsavah. 77. VI(ii).134.22. 78. V.82.1 79. VI(ii).24.16. 80. VI(ii).115.42. 81. V. 68.51. 82. IV..49.4. 83. III.28.40. 84. V.89.28. 85. IV.54.8 Amara reads matulingaka. 86. V(i).15.22. 87. V.51.35. 88. IV.32.20. 89. VI(i).131.42. 90. VI(i).30.102. 91. ibid. 92. III.71.32. 93. VI(i).8.18. 94. VI(ii). 99.5. 95. IV.55.23. 96. VI(i).7.4. 97. V.45.77. 98. VI.84.34. Vide the commentary (TP.) bhutagraho bhutamandalakhyo desavisesah. 99. V.45.25. 100. VI(i) 22.16. 101. VI.35.44. Since crystal is of superior quality, the author would have his word convey it. 102. V.45.28. 103. V. 74.13. For Meru the author coins the words amarasailendra and devacala which mean the mountains of the gods. Here also

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general words are taken to convey a particular thing, the mount Meru, probably because of its being the favourite resort of the devas. 104. VI(ii).7.15. 105. VI(ii).16.7. 106. V.53.30. It is a mere word play. The author has coined his own word. Surya has a number of synonyms. Arka is one of them. He has substituted it by just that to give a new look to the word. 107. VI(i).128.83. The coinage has a peculiar construction. The commentary (TP.) explains it as asatsamah kayante kiryante iti (asat+sa(=sama) + ka (= √kai 'to say', 'to speak', sabda). 108. V.58.13. It is a descriptive word. The idea of Sukra is sought to be conveyed by mentioning him as the preceptor of Asuras that he is. The use of desika henge is rather interesting. It is more prevalent in the South. 109 IV.47.79. Literally the word means the wind that scatters debris. Since it is so fierce that it would uproot everything and would reduce it to debris, the author uses the word in the sense of pralaya-vayu. 110. VI(ii).14.3. Literally it means one who drinks ghee, an obvious reference to the oblations of ghee poured into the fire for deities. 111. VI(ii). 196.17. The formative explanation of the word could be: bhavena caritum silam yasya. Here bhava is derived from √bhu (praptau) 'to obtain'.Those who are used to keeping themselves up with whatever little they get. The Commentary (TP.) rightly explains it as: praptannabhaksanasila. 112. VI(ii).209.11. Dhatu here means the same as in Ayurveda, the humour. 113. VI.(ii).116.22. Literally it means that which makes a cobweb. 114. VI(ii). 97.39. Literally it would mean one who tosses or shakes off. Since this action is connected in the mind of the author with the winnow-basket, the word is used in the sense of 'a winnower'. 115. III.73.11. 116. VI(i).23.32. 117. VI(ii). 186.37. It is a descriptive word. Literally it means 'the place which causes the illusion of water in a desert'. This is what mirage is. 118. V.52.3. Literally it means that which causes the clouds, meghan vidadhati. Since it is Indra who is god of rain and thunder, it is cctaken to signify Indradlection, New Delhi. Digitized by S 3 Foundation USA

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The Yogavasistha: A Linguistic Appraisal 177 119. III.107.46. This is a rather crude word meaning literally, one 'with a greedy penis'. Figuratively it would mean 'one given to sexual pleasures'. 120. IV.7.22. Used in place of the more popular ananga. 121. VI(ii).198.33. This also is a general word conveying a particular thing. Literally it means white mountain. In the text it stands for Kailasa because of its perpetual association with snow and consequently the white colour. 122. IV.6.14. Literally it means that which makes the clothes fragrant: patan vasayati. 123. VI(i).7.43. 124. IV.35.34. 125. VI(ii).129.14. 126. V.47.20. The word has a peculiar construction. The commentary (TP.) explains it as: rtunam rtutvam minoti paricchinatti iti rtutvamah. The word is descriptive of one of the functions of the Sun. 127. VI(ii).213.21. 128. V.67.45. This is also a coinage after the manner of abhijatopala, already noticed. 129. VI(i).82.10. TP. explains the word as: tantribharo bhastrarupas carmavisesah. 130. VI(i).2.2. Since the Sun causes heat: tapayati, it is designated by that name. This replaces the usual tapana. 131. VI(i).52.5. Literally it means '(the apprearance of) river in heat'. A very imaginative word for mirage indeed! 132. VI(ii).83.5. Rut here is from Vru 'to give out sound', sabda. Fire is taptakancanarut for while burning it gives out sound like the one given out by the heated gold, vide the Commentary (TP.): tapatakancanam iva rauti dhvanaliti. 133. VI.(ii).145.31. It is a good instance of a descriptive word. Tuhina is frost, mist or cold. The one whose ahara, food is tuhinahara, i.e. fire. 134. VI(i).68.37. Lit. one possessing wool. Like many other analogical formations, it is formed on the analogy of ahamyu, subhamyu for which there is express sanction of the suffix yus by Panini: ahamsubhayor yus.(5.2.140) -135. III.107.29. Monier Williams notices the word, though tracing it to lexicons only, but gives an altogether different meaning of the

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black species of Tulasi or holy basil. The present coinage is composed of two parts: vana and la, the possessive suffix lac. Literally it means that which has water. Cp. abbhra, jaladhara. Vana is one of the synonyms of water listed by Amara. 136. VI(ii).108.24. This is to be analysed as varasya kalpanam. Kalpana is kriya, hence, satkriya. 137. VI(ii).6.32. Literally it means that which moves in the sky. 138. IV.59.14. 139. V.79.11. 140. VI (ii). 130.22. 141. IV.24.11. 142. VI (ii) 158.18. 143. IV.24.11. 144. V.71.55. 145. VI (ii) 5.9. 146. Mahabhasya. ed. Keilhorn. Vol.II, p.138. 147. The Yogavasistha gives us another interesting information in the context of the word vaidurya, i.e., that vaidurya or cats eye gem comes into being when the clouds appear in the sky. The drops of rain transform the oyster shells into pearls. 148. III.69.9. 149. IV. 34.44. 150. V. 43.6. 151. VI (i). 47.21. 152. VI (ii). 143.37 153. VI (ii). 74.25 154. VI (ii). 140.39 155. VI (ii).155.18 156. III. 50.10 157. VI (ii). 75.29 158. VI (ii). 75.30 159. VI (ii). 62.30 160. VI (ii). 71.13. 161. V. 54.87 162. VI (ii).75.28-29.. 163. III. 100.26. 164. IV. 33.70; 54.36; 62.17-18; V. 24.9; 60; 43.2; 43.3; 92.3. 165. VI (i). 74.22. 166. VI. (i) 74.22. qry.

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167. V. 43.32. The Yogavasishtha: A Linguistic Appraisal 179 168. See Ksirasvamin on Amara 2.4.33. According to Amara, however, sahakara is a particular species of the mango tree which has an extremely sweet smell. 169. Cf. Prakrit gumaguma 'to hum'. 170. III. 33.7. 171. III.33.26 172. III. 34.37. It is a typical poetical approach of the author. It seems that with camari only the repetitive aspects of camari movements were enough for the poet to give the sense of gharghara. 173. III. 48.12. 174. III. 48.80. 175. VI (ii)64.23. 176. VI (ii)76.7. 177. VI (ii)77.25. 178. VI (ii).77.33. 179. VI (ii).78.13. 180. VI (ii)78.22. 181. VI (ii)78.22. 182. VI (ii).113.18. 183. VI (ii)64.23. 184. VI (ii).134.13. 185. VI (ii).60.17. 186. VI (ii).60.19. 187. IV. 26.58. 188. VI (ii). 66.12. 189. sasurasurabhutaughamasakahitaghunghumam, VI.(ii).13.7, n lokantaresu sanghena devasuranaroragahi udumbaresu masaka iva ghunghumitah sthitah III.85.29. 190. udyanadolavilasallalanageyaghunghumah, IV.48,12 191. lokalokadrirasanaranadarnavaghunghuma, III.85.22. ghananirghatanirghosabhisanarnavaghunghumat, na bhita bhubhrtas tatra, VI(ii)122.17; sankharasivisadvatasabdatarjitaghunghuman. (atharnavams te dadrsuh), VI(ii)113.17. 192. vyomapi ghunghumam alanghyam alamcakara, VI (ii) 133.16. 193. kananopantanagarighunghumakarnanecchaya, V (ii) 55.23. 194. dharadharadhararandhrafatisrudfghanaghunghuma, jagadde-haguhasid, VI (ii).112.13.

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. VI (ii)145.36. 196. VI. (ii) 139.56. 197. VI (ii) 81.67. 198. VI (ii) 145.43. 199. VI (ii) 81.53. 200. asan ksvedakuraksasyo jvalajalojjvalordhvajah bhamadbhamiti bhankarair bhisanair bhuribhasmabhih, VI(ii). 75.32. 201. ibid., (bhankara bhisana ravah) 202. anyonyam avalayatam aho budabudaravah VI(ii). 139.61. 203. katucankaracitkarakrenkaraparipivarah ( caturango balaughah), VI (iii). 111.37. 204. jalais calacalayanti susiranekaramdhrika, VI (ii). 74.11. 205. apas calacalayante vahanti vyomni vayavah, VI (ii). 66.4. 206. nirhradakaribhir vatair vahacchapachaparavam, VI (ii). 112.24. 207. cicikucitivacana viharanti vihangamah, III. 136.38. 208. citir eve cirayedam cittam cimacimayate, VI (ii). 148.16. 209. pisto raso'sya niryati raktam culacularavaih. III. 50.34. 210. tavan mattanayo'yam ity aviratam drankarabhimaravair dhvanksenopavane nipatya nabhasah sarve krta nirasah, VI (ii). 116.76. 211. dhvanatkanakanasabdo madhyalaksitatamkrtih, III. 33.6. 212. kvacid dhunkarakankarair angaranikaran karaih, kinkarair vikiraty arkah VI (ii). 115.31. 213. patair utpatavahnyabhrakavatkarakarair ghanah, VI (ii). 150.45. 214. khadakhadaravasamvahaccharaugham, III. 46.31. 215. cancvagre khanjaritasya kitah kitakitayate, VI(ii). 118.11. 216. gartamarutakrankarabhimadavagnivalganam, III. 108.28. 217. dvijaih kucakucaih kujatsvalilasvabhrakacchakam, III. 28.24. 218. mahakuhakuhasabdam kvathatsaptabdhimandalam (dvadasadityaganam), VI (ii) 75.14. 219. kujatkunjakathoragahvaranadikvatkaravatkicakastambhadambaramukamaukulikulah krauncacalo' yam girih, VI (ii). 115.11. 220. dandahateva bhujagi samunnativivartini avartaphalamaleva nityam salasalaayayell VI (i). 81.65. 221. sa suparnaghanopattam sarpaugham bhuprapurakami kastam salasalayantam Agastya iva varidhim I III. 48.35. 4.C. .222. samyacchamasamasabasatasakhahutasanam, VI (ii). 77.37. 223. pravahatkhadgasitkarajvalatkan asanadhyanih, Umanol USA CC-0. Prof. Satya Vrat 33.14

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The Yogavasistha: A Linguistic Appraisal 181 224. asah sanasanasabdaih purusais ca sivarcisam, VI. (ii). 75.31. 225. vahacchavasavasabdam niryayur dhanurambudat, III. 48.13. 226. ime sukasukayante vindhyakandaravayavah, VI. (ii). 114.34. 227. sankusankitasutkarakasisulamsatam, III. 50.15. 228. takatakitaravasampatadbhusundi, III. 46.31. 229. kasyayam madhur ity atas tava tavety uktam tvaroccais taroh, VI (ii) 116.78. 230. maharnavamahavartavrttidhumavivartanam nilajvalalavollasahelatimatimaratill VI (ii) 77.2-3. 231. timitimivad ranam asa dustaram tat, III. 46.3 232. III.49.7. 233. III. 43.27. The commentator of the Yogavasistha gives us a verse wherein these words (datkara, bhankara and utkara) are found precisely defined: nihsvasasabdah sutkara datkara lunthanaravah bhankara bhisanah sabda utkara udhhata ravah|| That this definition is very general can be seen from the word sutkara itself. As noted earlier, this word has been used in the Yogavasistha even for the whizzing of a sanku. Similarly, datkara which has been defined in the verse above as the hullabaloo associatied with robbery has also been used by our author together with atkara, another onomatopoeic word, in the sense of confused noise on account of a house nettled in a conflagration. Here there is no sense of lunthana or robbery although it might have been associated with lunthana originally, for it is this association only which has given daka, the Hindi derivative of it, the sense of lunthana or robbery. 234. anyonyam avalayatam aho budabudaravah sruyate devadaityanam svastrihalahalakulah VI (ii) 139.61. 235. katucankracitkarakrenkraraparipivarah, VI (ii) 111.37. 236. jayamangalapunyahaghosaghunghumaghargharam, III. 59.4. 237. ucchaladdirgharutkarais chamacchamamayatmakaih ( cf. Prakrit chamachamai), VI (ii) 77.4. 238. vahacchavasavasabdabhuribhankarabhisanam, IV. 26.35. 239. pravahatkhadgasitkarajvalatkanasanadhvanih, III. 33.14. 240. VI. (ii). 148.16. 241. VI (i) 98.15; VI (i) 99.8; VI (ii) 173.15,31; VI (ii) 175.22, 35; VI (ii) 184.11; VI (ii) 191.18; VI (ii) 213.18. c 242 rof VI(ii) 1397 ratri Collection, New Delhi. Digitized by S 3 Foundation USA

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. VI (ii) 66.4. 244. VI (ii) 114.34. 245. VI (ii) 24.11. 246. VI (ii) 130.7. 247. VI (ii) 74.12. 248. VI (ii) 137.15. 249. VI (ii) 90.10. 250. VI (ii) 77.49. 251. VI (ii) 75.31. 252. III. 48.13. 253. III. 32.24. 254. III. 43.23. 255. III. 39.12; VI (ii). 75.22. 256. III. 43.45. 257. VI (ii) 111.3. 258. III. 39.12. 259. VI (ii) 81.53. 260. III. 43.23. 261. kacajjhanajhanadhvani, VI. (ii). 134.7. 262. jvalatkanasanadhvanih, III. 23.14. 263. prasemur atha hetisu prodyatkatakataravah, III. 46.19. 264. sphuratkattakatatopacatatpattanamandalam, VI. (ii). 75.16. 265. sphutaccatacatasphotaih, VI (ii). 111.6. 266. udyadgulugulodaram, VI. (ii).111.13. a 267. vahacchavasvasabdam niryayur dhanurambudat, III. 48.13. pravahatkhadgasitkara, III. 33.14. 268. valadgulugularava.......VI(ii). 139.38. 269. khe vatatketupattatta....... VI(ii). 110.12. 270. III. 32.14. 271. III. 33.13. 272. VI (ii) 71.33. 273. VI (ii) 110.12. 274. VI (ii) 110.15. 275. III.27.47. 276. VI(ii).113.32. 277. VI(ii).120.2. 278. VI(ii).113.16. 279. VI(ii)71.48. Delhi: S 3 280. III:50:26. Ordinarily it denotes a Debi Digitized by $3 Foundation USA specie of plants.

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281. III.106.35. 282. VI(ii).137.14. 283. VI(i).107.22. 284. VI(ii).102.57. 285. III.38.3. The Yogavasistha: A Linguistic Appraisal 183 286. III.108.17.; IV.44.34. 287. VI(ii).122.13. 288. I.18.28. 289. V.46.8; VI(i).14.22; VI(ii).15.5; VI(ii).183.11. 290. VI(ii).17.34. 291. VI(i).29.90 292. VI(ii).117.5. The word is still very much in use in India in Hindi and other languages. 293. VI (i) 107.22; VI (ii). 102.57. 294. VI (ii) 11.11. 295. VI. 53.9; VI (ii) 127.20. 296. VI (ii) 122.13. 297. VI (ii) 17.3. 298. VI (i) 29.90. 299. V. 46.8; 47.58; VI (i). 14.22; VI (ii). 111.3; 151.5; 183.1. 300. VI (ii) 117.17. 301. As Dr. P. B. Pandit would have it. 302. As Dr. Sukumar sen would havt it 2 303. V. 47. 64. 304. VI (ii) 140.24. 305. VI (i) 4.11, VI (i). 40.15. 306. VI (ii) 3.34. 307. VI (i) 82.4. 308. IV. 29.16. 309. V. 36.9. 310. V. 35.46. 311. V. 48.10. 312. V. 70.8. 313. V. 67.45. 314. V. 63.12. 315. athava purvapadalopo'tra drastavyah, atyantasiddhah siddha iti. tad yatha devadatto dattah, satyambhama bhameti -under siddhe i Sabdarthasambandhe in Paspasahnika. CC-0. For the history of words, study Digitized by S 3 Foundation USA study of such forms is particularly

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interesting. The writer of these lines has noticed a few of such forms from the Ramayana in his The Ramayana- A Linguistic Study, Munshi Ram Manohar Lal, Delhi, 1964/pp. 100-102. Scanning of more works may bring to light many more such forms. 316. They are the results of the tendency of the dropping of one of the two syntactically connected words. Other interesting examples that have come to our notice in literature are: (i) abhiyukta which stands for dosabhiyukta meaning connected with (abhiyukta) offence (dosa). (ii) Uttara which stands for uttaravakya or uttaravacana meaning subsequent words or reply. But this obviously has its limitations. Were it not so, adhmata would alone stand for darpadhmata (inflated with pride) which it never does. For a detailed note on such words see the author's Essays on Indology, Mohar Chand Lacchman Das, Delhi, 1963, pp. 56-26. 317. VI (ii) 14.5. L 318. VI (ii) 145.47. 319. VI (ii) 196.15. 320. V. 4.8.3. 321. VI (ii) 145.41. 322. III. 81.36; VI (i) 54.21; VI (ii) 86.3. 323. III. 107.28. 324. V. 91.71. 325. IV. 48.12. 326. V. 45.19. 327. VI (ii) 136.11. 328. VI (ii) 12.35; 118.25. 329. VI (ii). 115.11. 330. VI (ii). 115.11(?)-Ed. 331. Vyaktiviveka, pp. 306-7. It is not possible to agree entirely with Mahimabhatta for generally in such cases the cognate verb expresses a general action (kriyasamanya) and not particular action (kriyavisesa). Hence the repetition in sense should not be seen in them. Thus in cintam cintayati cintayati simply means y karoti. Just as with verbs so with nouns which in such expressions do not express a general idea but a particular idea. Thus in kridabhih kridyate, krida does not mean just a play but a particular game. 332. VI (i). 60.2,

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333. VI(ii).194.31. 334. IV.59.9. The Yogavasistha: A Linguistic Appraisal 185 335. V.41.33. 336. V.53.7. 337. V.91.2. 338. VI (ii). 86.4. 339. VI (ii). 114.12. 340. VI (ii).136.17. 341. VI (ii). 156.2. 342. VI (ii). 183.24. 343. V.3.23; vi (ii). 145.17. 344. VI (ii). 128.8. 345. VI (i). 26.39. 346. III. 41.57. 347. III.41.57. 348. IV. 36.24. 349. IV. 44.10. 350. VI (ii).93.18. 351. VI (ii).98.17. 352. VI (ii). 155.12. 353. III.85.25. 354. III.121.2;59. 355. VI (ii). 183.65. 356. VI (ii). 94.77. 357. VI(ii). 138.1. 358. VI(ii). 176.26. 359. 2.18.20; 3. 60.9; 5. 34.83; 6 (i). 112.12. 360. VI(i) 7.38. 361. VI(ii). 59.13. 362. VI(ii). 214.1 363. III.104.47. 364. III.82.19 365. VI(ii). 85.6 366. VI(ii). 59.13. 367. VI(ii). 88.16. 368. 9.63 369. V. 30. 20; 32.20. C 370 V 10.52 Prof. Satya Vrat Shastri Collection, New Delhi. Digitized by S 3 Foundation USA

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. III.69.3. 371. IV.46.12. 373. III. 120.19. 374. IV. 16.4. 375. V. 6.17; 82.47; 6 (i) 66.16; 6 (ii). 68.15; 72.6; 208.6. 376. IV. 12.4; 13.6; 40.4; 59.50; 5. 34.83. 377. VI (ii) 203.38. 378. IV. 15.20; 59.31; 5.50.25; 6 (i). 20.15; 6 (ii) 149.1; 158.4. 379. IV. 15.11; 39.45; 44.14; 47.37; 48.2; 59.31; 5.18.2 3 11; 19.36; 34.33; 33;38.2; 50.25; 51.25; 59.24; 91.13; 6 (i). 7.27; 6 (ii). 56.7; 102.51; 127.18; 149.1; 158.14. 380. VI (ii). 138.80 381. VI (i). 15.17 382. IV. 29.6; 22.8. 383. IV. 6.5. 384. VI (i). 104.27 385. III. 116. 2. 386. VI (ii). 120.34. Ubhayapadavrddhi is the peculiarity here, vide Pan. hrdbhagasindhvante purvapadasya ca (7.3. 19.). 387. V. 34.87. 388. ibid. 389. IV. 48.9. The commentator explains magadha as magadhanam nivaso janapadah, the country inhabited by the Magadhas and forms the word with the addition of an by Pan. tasya nivasah (4.2.69). Now, if this explanation were to be accepted, the form magadha would be impossible, for by dropping the an by Pan. janapade lup (4.2.81) the form would be magadhah. For magadha to be formed as such, it is better to take it in the sense of belonging, magadhanam ayam, and have an by Pan. tasyedam (4.3.120) 390. V. 2.10. 391. III.50.35; 5. 89.59; 6 (i). 14.26. 392. IV. 8.7. 393. V. 34.84 394. VI (ii). 9. 8. 395. V. 34.85. 396. VI (i). 128.7. 397. V. 34.88. 398. IVC 49.34555 12 at Shastri Collection, New Delhi. Digitized by S 3 Foundation USA

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The Yogavasistha: A Linguistic Appraisal 187 399. VI (II). 93. 71. naidhana nidhanasambandhi, leading to death. 400. V. 30.19. 401. V. 84.35. 402. ibid 403. VI (i). 63.57.. 404. VI (ii). 85.14; 16. 405. V. 34.85. 406. III. 6.9; 4. 62.17; 5.24.9; 60; 43. 3; 92.3. 407. VI (i). 128.108. 408. V. 33.15. 409. V. 43.32. 410. V. 45.43. 411. V. 34.83. 412. IV. 8. 6; 6 (i). 128.61. 413. VI (i). 112.9; 12 414. V. 66.33;82.48. 415. V. 34.86. 416. V. 43.27. 417. VI (ii). 134.10. 418. V. 68.27. 419. V. 54.12. 420. VI (ii). 59.13. 421. V. 34. 84. 422. V. 34. 87. 423. V. 54.91. 424. VI (i). 128.6;6 (ii). 95.11. 425. V. 34.83. 426. IV. 57.20. 427. IV. 21.40; 5. 85.14. 428. V. 34.88. 429. IV.7.1; 6 (ii). 163.10. 430. VI (ii). 160.14. 431. IV. 47.21; 6 (ii). 69.4. 432. V. 39.4. 433. IV. 34.24; 5. 34.84. 434. III. 86. 9. 435. V. 34.84; 6 (ii). 66.15 436. V.34.88. 437-0.45 satya Vrat Shastri Collection, New Delhi. Digitized by S 3 Foundation USA

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. VI (i). 105.47. The meaning of the word is 'pertaining to a young woman', yuvatya idam. 439. VI (ii). 112.26. 440. VI (ii). 114.12. 441. 3107. 10; 44; 6 (ii). 88.19. 442. III. 19.8. 443. VI (ii). 115.40. 444. VI (ii). 139.25; 169.41. 445. VI (ii). 94.55 446. III. 77.13. 447. III. 47.6; 95. 37; IV. 56.23; V. 78.5. 448. 1. 19.1; 2; 3; 10; 21; VI (ii). 204.20. 449. V. 34.85. First barhaspatya and then in the feminine barhaspati 450. III. 81. 47. 451. V. 60.1. 452. IV. 32. 37. 453. VI (ii). 129. 6. 454. IV. 32.37. 455. VI (i). 21.13. 456. VI (ii). 109.47. 457. 1. 19. 27; 2. 11.63; VI (i) 10.9; 116.4. 458. II. 13.14; 6 (ii). 47.34. 459. VI (ii). 143.32. 460. VI (ii) 67.29. 461. VI (ii). 91 .32. 462. V. 30. 12. 463. VI (i). 85. 143. 464. V. 6. 7. 465. V. 78. 5. 466. III. 9. 63; 5. 74. 6; 7; 78. 5; 12. 467. III. 55.65. 468. VI (ii). 143.. 32. 469. VI (ii). 179.13. 470. VI (ii). 84.25. 471. V. 89.56. 472. VI (ii). 173.27. 473. VI (ii). 75.6. 474. VI (ii). 190.89 475 cc VIP()s 67.32 at Shastri Collection, New Delhi. Digitized by S 3 Foundation USA

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The Yogavasistha: A Linguistic Appraisal 189 476. VI (ii). 93. 94; 194.10; 31. 477. VI (i). 2. 34; 32. 4. 478. VI (ii). 79. 22. 479. IV. 9.14. The text where the word occurs reads: aranyalaksmir. balyeva. Since balyeva does not mean anything, our suggestion is that it should be emended as balyena. 480. 1. 19.4; 15; 30 481. V.89.6. 482. V. 57.19; 6 (ii). 187.43. 483. V. 70.11. 484. III.22.9. 485. V.18.56. 486. V.57.21. 487. V. 91. 71. 488. V. 71.55. 489. V. 58.40. 490. VI (ii). 101.8. 491. 1. 30.19; 6 (ii). 11.23. 492. V. 57.19. 493. IV. 56.37. 494. V. 49.9. 495. 1. 18.4. 496. VI (ii). 22.38. 497. V. 18.56. 498. V. 58.29; 6 (ii). 29.51. 499. IV. 27. 28. 500. V. 39. 18; 53. 63. 501. III. 61. 14. 502. V. 91. 71. 503. VI (ii). 65.6. 504. VI (ii). 49.22. 505. VI (ii). 65.6. 506. V. 93. 2. 507. VI (ii). 214. 5. 508. VI (i). 105. 30. 509. VI (ii). 101. 21. 510. V. 66.9. 511. VI (i). 11.23. 512. V. 36. 67.

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. IV. 32. 24. 514. V. 41.3. 515. VI (ii). 198.15. 516. VI (i). 56.32. 517. VI (ii). 8. 5.; 212 .21. 518. VI (ii). 60.2. 519. VI (ii). 75. 40. 520. VI (ii). 101. 80. 521. VI (ii). 67.29. 522. IV. 29.16. 523. V. 18.56; VI (ii). 8. 5. 524. VI (ii). 99.34. 525. VI (ii). 214. 26.The word hrdaya is changed to hrd by Pan. hrdayasya hrllekhayadanlasesu (6.3.50). 526. V. 50.50. 527. III. 107.6; 17; 114. 68; 5. 18. 52. 528. VI (ii). 134. 140. 529. VI (ii). 44.33. 530. III. 82. 37. 531. IV. 42.8. 532. V. 61. 43. 533. VI (ii). 216.13. 534. IV. 59.50. 535. VI (i). 108.2. 536. VI (ii) 214.26. 537. VI (ii). 93.29. 538. VI (ii). 93.71 539. VI (ii).113.20 540. III. 26. 15; 6 (i). 104.29. 541. III. 50. 35; 4. 47. 43; 6 (ii). 206.20 542. VI (i). 126.23. 543. II. 13. 33; 5. 51. 35. 544. IV. 10. 20. 545. IV. 11. 56. 546. III. 107. 22. 547. ibid 548. ibid 549. V. 9.9. 550. VI (i). 127.8.

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551. VI (ii). 51.32. 552. III. 116.2. 553. VI (ii). 127.3. 554. III. 38. 48. 555. III. 46. 31. 556. V. 1. 2. 557. V.34. 85. 558. V. 88. 15. The Yogavasistha: A Linguistic Appraisal 191 559. VI (ii). 125.5. 560. V. 48. 40. The commentator's explanation of daistika is: distam daivam eva matih pravrttinimittam yasya. This militates against the traditional interpretation of it in grammatical works which is: asti distam iti matir yasya according to which daistika should means fatalist or believer in Destiny. 561. III. 28. 29; 5. 31. 14; 6 (ii). 45.12; 71. 40; 141.8. 562. VI (ii). 116. 3. 563. VI (ii). 47.5. 564. VI (ii).216.4. 565. V.20.9. 566. V.34.88 567. VI(ii).64.27 568. V.9.64; 6(ii).135.4 569. V.87.21 570. VI(ii).77.16; 103.3; 105.32 571. VI(ii).93.17; 112.35 572. V.19.18 573. V.19.18 574. V.34.87 575. V.1.8 576. VI(i), 128.7 577. 1.6.10; 2.1.20 3 / a 578. VI(ii).128.3. Thak by Pan. vinayadibhyas thak (5.4.34) 579. IV.44.35. Formed on the analogy of words like caturvarnya vide the commentary; caturvarnyadivat svarthe syan. ne 580. VI(ii).26.8 581. V.91.57 2 582. IV.16.17. Formed on the analogy of the words like caturvarnya 583. III.34.13; 6(ii).140021. The author of the Vrtti seeks to justify the form by a varttika; yamac ceti vaktavyam which is not found e in the Mahabhasya.

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. VI(i).128.6 585. IV.10.55; 13.6; 5.54.45. The word is not the peculiarity of the Yogavasistha only, having been used by the aughors like Kalidasa, vide Kumarsambhava.8.58. t 586. VI(i).81.96 587. VI(i).105.30 588. V.91.57 " 589. VI(ii)175.76 590. VI(ii)94.77 591. Vide the commentary Tatparyaprakasa: gramyasabdat svarthe dhakan chandasah. 592. VI(ii)216.4 593. V.9.9.216 594. V.50.33 595. VItii! 216.17. 596. Viii) 181.26 597. VI. ii(159.43. 598. VI|126.78. 599. VI. 157.18. 600. I.10.34. 601. II.14.54. 602. VI.(i) 30.43. 603. VI.(ii) 206.30. 604. VI 134.14. 605. Vii 159.6. 606. VI. ii) 159.3. 607. IV. 38.7 608. VI (ii) 125.53. 609. VI. 190.77 610. IV.54.19. 611. III.114.54. 612. VIDi 57.18 613. VI(i)49.19 614. VI. (164.23 615. IV. 35.39 616. IV. 45.14 617. VI. (i 92.39 618. IV.45.23 619. IV. 35.36

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620. IV. 39.31 The Yogavasistha: A Linguistic Appraisal 193 621. sandhir nama samskrtasyangam eva na bhavati, marmasthanam api, yadvinase tatsvarupapranasah.........ata eva vaidike laukike ca vanmaye vakye padanam sandher abhavo viralatamo mahata yatnenatestavyo bhavati.......na kevalam vakye'ntah padanam ]. sandhim icchanti pura purve, kim tarhi nirapeksayor vakyayor apy adyantayoh padayos tam sprhayanti. tatha ca'tisthatu dadhyasana tvam sakene'ti vakyadvayam api samhitaya smoccarayanti. adyatve punar viparitam pasyanti viparitam ca pravartante. vakye vaikalpikah sandhih purusavivaksapeksa iti joghusyante. sarvatha'nityah kvacid asthiyeta, kvacin neti catisthante, karikam cemam pramanam udaharante samhitaikapade nitya nitya dhatupasargayoh nitya samase, vakye tu sa vivaksam apeksatell satyam iyam karika vakye sandhim vivaksaniyatam aha ......tathapi ko'bhisandhir asyah pranetuh? kim eso 'tra visaye kamacaram anujanati? yady evam, kim iti pura sahitye kvacid api tam kamacaram na samsisriyire kavayah. aham tu manye vyavasthita-vibhaseyam. tenasya visayasamkoco 'nukto'pi gamyate. ka nama samhita? varnanam anantaryenoccaranam. aha ca sutrakarah-'parah sannikarasah samhite'ti. yac ca sastrena sandhi-karyam upadistam sarvam tat samhitayam n satyam eva bhavati nasamhitayam........."Charudeva Shastri, Presidential Address to the fourth Annual Session of the Panjab t Branch of the All India Sanskrit Sammelan, Amritsar, pp.5-7. 622. III.86.50. 623. V. 73.9 624. sa eso 'dya sthito 'ndhranam grame bahulapadape IV. 84.36. 625. V.56.18 626. V. 3.14 627. VI./ii! 149.3 628. VI. ii 131.35 629. VI. i 74.22 630. II.3 631. V.14.32 632. V.14.19. 633. VI.(ii) 196.15 634. VI.[ii] 63.31 635. VI. 106.52

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. VI.(ii) 137.53 637. VI.ii.201.34 638. 44 VI. ii. 200.23 639. VI(1) 128.75 640. III. 114.66 641. III.115.9 642. 116.7 643. VI. (ii) 158.5 644. VIDi 136.12 645. VI. 124.11 646. III. 106.58 647. IV. 33.68 648. VI.(ii) 51.32 649. VI.(ij) 51.35 650. V.1 36.18 651. V. 67.45 652. By the Panini sutra paghradhmasthamna etc. (7.3.78). 653. III.50.16 654. III. 84.45 655. VI.] 128.104 656. VI.(i 59.11 657. VI.(i) 52.5 658. V. 52.11 659. IV. 61.16 660. IV. 57.24 661. VI.(ii) 78.16 662. V. 26.2 663. VI 113.17 664. V. 61.36 665. III. 117.25 666. V 2.8.16 667. V. 41.3 668. V.46.15 669. V. 41.3. 670. VI. 25 ii. 129.45 671. VI.(ii 114.13 672. III. 90.8 673. VI.(i) 81.96 674. vide Panini, tasya bhavas tvatalau (6.1.111).

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The Yogavasistha: A Linguistic Appraisal 675. sarvarsya tamaso nisiddhaye, Kumarasambhava, VIII.58. 676. IV. 10.55 677. IV. 13.6 195 678. V. 54.45 679. 4.3.11 680. VI.(ii) 50.25 681. V. 50.33 682. III.27.48 683. Linganusasana, 35. 684. III. 38.2 685. IV. 35.57 686. 4.185 687. VI.(i) 143.7 688. Rgveda, 10.90.16. zi 689. Cf. dharma ity apurve pullingah, tatsadhane napumsakam. tani dharmani prathamany asan, Kasika, Kashi Sanskrit Series, p. 130. 690. VI.(iil 29.32 691. On this see the author's book. The Ramayana-A Linguistic Study, Munshi Ram Manohar Lal, Delhi, 1963. 692. VI. ii. 44.18 693. dvavapy anyalingau sthalam sthali, Amara, 2.1.5. 694. VI. ii. 145.36 695. VI. ii 129.23 125 695 a. VI. (ii), 208.26 696. See Amara., II. 9.47, lajah pumbhumni caksatah. 697. VI 106.56 698. VI 134.52 699. tatha cidghanas citam cittvac ca sarvah saktih karmamayir vasana-mayir manomayis cinoti darsayati, bibharti, janayati, ksipayati ceti, IV. 39.5. ksipayanti sura rama bhuvo bharanivrttaye, VI(i. 52.21 pandoh putro'rjuno nama sukham jivitam atmanahi ksipayisyati nirduhkham tatha ksepaya jivitam|| VV.$2.9. 700. VI(i 152.9 701. V.80.4 702. V.12.2 703. III.115.32 704. VI iij 146.9 705. IV.59.22

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. VICIA 101.27 708. VI.i. 81.80 709. IV. 34.6 710. VI./70.21 711. VI.<i> 66.11 712. VI. 55.43 713. V. 24.8 714. V. 69.12 715. VI§ 216.21 716. VI.(ii) 45.61 717. III. 96.52. 718. VIGI 61.4 (!) - 719. Meghaduta, Purva, 9 720. VI. 155.28 721. VIji 98.4 722. IV.8.8 723. VIuil 206.19 724. IV.34.8 725. VI 98.6 726. Cf. the karika by Sakatayana in his Dhatupata: dhatvartham badhate kascit kascit tam anuvartate I tameeva visinasty anya upasargagatis tridha || 727. In this connection it is profitable to quote the following interesting verse: prakasitayodhanasausthavo 'tha mayasuro'nyatra vipaksalokam i viruddha eko 'dhiranam babadhe prasahya dhatvartham ivopasargah || Candistotra, Canto 48, verse 61. 728. Cf. purnat purnam udacyate. 729. VI (ii). 134.36. 730. VI (ii). 124.24. 731. anubandhapare jantav asamsaktena cetasa, V. 77.13. 732. abalam anubadhnati mam esa kila nangakah, IV. 7.22. 733. rahasyam srnu bho rajan.........coditah sandadhasidam, VI (ii) 157.2. 734. phalasandhini karmani, V.18.16. 735. V. 12.5; V. 50.32. 736 IV. 38.6.

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The Yogavasistha: A Linguistic Appraisal 197 737. deham tyaktva padesante (param parinatim gatah), VI (ii). 158.4. 738. narisaujanyacarcasu vyapadesya bhavisyasi, VI (i); 109.31. 739. VI (ii). 181.14. 740. IV. 57.28. 741. V. 82.20. 742. IV. 42.52. 743. samsaramadira seyam avidyety ucyate budhaih anayopahato lokah kalyanam nadhigacchati, IV.21.39-40. 744. punyaksayanusandhanat...... papatopahatakrtih, IV. 8.15. 745. vicitrakaryakartrtvam aharad vasanavasat, IV.42.35; samatam alam asritya sampraptam karyam aharan, V. 13.39. harsamarsavinirmuktah pratyaham karyam aharan V.60.4; 746. na hrsyanti na kupyanti navisanty aharanti ca, VI (ii) 98.2. anyacchrotum athahartur santam necchati me manah, VI (ii) 201.13. 747. Rama nirvasanibhavam aharasva vivekatah (Com. aharasva =atmany apadaya), IV.34.27; upasamasukham aharet pavitram, V. 8.18. 748. ahrtya sarvabhogebhyo mano markatacancalam, V.1.9. 749. punar apy apharan dhanam, v. 25.3. 750. sampraptam aharan svastha akasa iva tisthati, VI (ii). 134.14. 751. tatah prabhrty asau drsyam najahara na va 'tyajat, V.12.3. 752. Devasurakutumbinyah.......aparasparam ahrtah, V. 41.40. As a matter of fact, this goes against the usage. The sense of an is out of place. Hy alone could convey the sense of 'taking away' etc. 753. VI (ii). 106.24. 754. VI (ii). 134.14. 755. na tv aharyo guno sya sah, V. 12.3. 756. This sense is very much related to the first and is in reality a corollary to it. Prabhutabrmhitam ceto naharyam abhinandati, V.46.6. 757. VI (i). 1.22. 758. VI (ii). 138.15. 759. VI (ii). 95.9. 760. VI (ii). 180.33. 761. trsnasantyagam ca samaharet, V. 24.52. 762. gunasamaharah, V. 14.47. 763. vasanahbhyah samahrtya manah, V. 52.7. 764. danadanasamaharaviharavibhavadikah kriyah (samaharah-sancayah), V. 74.48.

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. nasadyate hy anabhyasta....... tasmad enam samahara, V. 24.21, (samahara =abhyasena sthirikuru -Commentator). 766. VI (ii). 198.34. 767. dhanair abhyahared bhavyan sujanan, V. 24.66. 768. VI (ii). 216.15. 769. IV.46.7. 770. V.24.44. 771. IV.40.17. 772. kuta ajata kuta iyam visrstih, RV. X.191.6. 773. IV. 60.9. 774. VI (ii). 181.8. 775. V. 85.9. 776. vrajan paryakrtau kupe patalatalabhisane, VI (i) 89.26. 777. VI (ii). 155.12. 778. IV. 38.16. 779. VI (i) 81.15. 780. VI (ii). 159.24. 781. VI (ii). 116.16. The commentary seems to read here nigharsana which in view of the sense of 'rubbing' yielded by it appears to be more reasonable. May be nikarsana is a corrupt form of nigharsana. 782. IV. 28.8. 783. Among its common senses is one 'interception' which is to be met with in the verse: athaivamvadinas tasya vakyam aksiptavan aham, VI (ii). 152.9. 784. IV. 35.68. 785. VI (iii). 114.9. 786. V. 4.30. 787. vadhumukhausadhipuspasamalambhanabhumayah, VI (ii).6.26. The Amarakosa, however, reads samalambhana in the sense of 'pasting', 'smearing', vilepa. 788. kurkumenotsave mrtoyoh samalabdha iva srajah, III. 48.59. 789. bhavais tair eva tair eva tucchalambhavidambanaih, VI (ii).6.6. 790. cirena parikhinnah smo vipralambhah punah punahh, VI (ii) 6.6. 791. VI (ii).93.77. 792. VI (ii). 214.26. 793. VI (ii). 200.54. 794. VI (ii). 145.47. 795 C-VI(ii)at 19057 hastri Collection, New Delhi. Digitized by S 3 Foundation USA

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796. VI (ii). 59.19. The Yogavasistha: A Linguistic Appraisal 199 797. vismayotkampitasira dhatus cestam paramrsat, V. 48.13.; mohayaivaparamrstah sakala lokasamvidah, IV. 59.6. paramrstam visistam hi drstam nastam na bhavitam, V. 9.14. na paramrsyate yo'ntah sa jivanmukta ucyate, V. 16.21' purvaparaparamarsan nipunan nipunasyah, VI (ii) 131.27; pranmrstam kalpanadinam anyaivarthakalavatam, VI (ii). 178.51. 798. VI (ii). 114.29. 799. VI (ii) 61.23. 800. VI (ii). 108.44. 801. VI (ii) 187.36. 802. V. 84.10. 803. VI (ii). 96.4. 804. III. 119.31. 805. VI (ii).174.7. 806. VI (ii) 186.80 807. V. 80.36. 808. V. 74.91. 809. IV. 33.38. 810. VI (ii). 186.79. 811. VI (ii) 134.36. 812. IV. 33.39. 813. VI (i). 1.13. 814. ahankarankurah krsto hrdayenavaropitah, IV. 33.36. 815. VI. (i). 2.50. 816. V. 38.18. 817. utsedham eti bhukosakotarastho 'nkurotkarah, IV. 36.20, vide the commentary utsedham upacayena aunnatyam. 818. VI (ii). 143.33. 819. sesam tu baddhasamsthanas tisthamy acalasrngavat, V. 86.4. 820. bhasamanasanasthanasamsthanah kusumasthalih VI (iii), 145.16. nanyonyam api pasyanti nanasamsthanasamsthanah, VI (ii) 94.78. 821. samsthito yadi samkalpo duscikitsyah svato bhavet, IV. 54.33. 822. VI (ii). 185.17. 823. V. 75.23. 824. VI (ii). 115.23. 8250. PIV.S 59 a 55 at Shastri Collection, New Delhi. Digitized by S 3 Foundation USA a

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yd 826. VI (ii). 128.41. Com.-anisthitah=avyavasthitah. 827. VI (i). 128.58. 828. V. 40.10. 829. IV. 53.26. 830. V. 34.30. 831. na hrsyanti na kupyanti navisanty aharanti ca, VI (ii) 98.2. 832. Vamadevadayas canye visvamitradayas tatha vasistham puratah krtva tasthur avarjanonmukhah, V. 1.34. 833. I. 10.6. 834. jagatpadarthair avrttair uhyamanaih paravrtah, VI (ii). 141.4; jagad apy enam anisam vayavartavivartavat, VI (ii). 144.3; yatha dhumasya nabhasi yathambhodhau mahambhasah avartavrttayas, citras tatha cidvyomni samsrteh, VI (ii) 100.42. 835. khe'nisam cakram rksanam gunavarto vivartate, VI (ii). 66.11. 836. utpattyotpatya liyante te tv avartavivartaya, VI (ii) 66.19. 837. sayanavrttiniksepaparyakulitasekharam, VI (i) 108.9. The printed Text reads avrti which is obviously a misprint for avrtti. 838. VI (ii). 66.11. 839. VI (ii). 66.19 mi 840. vivarto brahmano drsyam), VI (ii) 97.5. 841. kalpaksobhavivrttani jaganti, V. 48.2. But here too the basic idea of movement is present. 842. VI. (ii) 149.3. 843. IV. 21.2 844. I.10. 845. vasanatantubaddho yo loko viparivartate, IV. 27.31. 846. pranapana..., VI (i) 73.53. 847. VI (ii). 56.25. 848. VI (i). 107.7. 849. V. 4.12. 850. V. 68.19. 851. V. 8.9. 852. v. 67.10. 853. VI (i). 26.11.

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