Vṛtti — decoded
Patañjali
s1avataranika
kāni punaḥ śabdānuśāsanasya prayojanāni .
kāniwhat are…? interrogative kim, nom. pl. neut., agreeing with prayojanāniकौन-से — नपुंसक बहुवचन का प्रश्न
punaḥnow, further — moving the discussion on to a new question connective particle; not "again" hereफिर — नए प्रकरण की ओर प्रश्न को मोड़ता है
śabdānuśāsanasyaof the instruction of words gen. sg.; objective genitive depending on prayojanāniशब्दानुशासन के — षष्ठी, 'किसके प्रयोजन' यह बताती है
prayojanānithe purposes — what it is for nom. pl. neut.; verbless sentenceप्रयोजन — पढ़ने से क्या फल मिलेगा
kāni punaḥ — what then are; śabdānuśāsanasya — of the instruction of words; prayojanāni — the purposes. The genitive depends on prayojanāni, not on kāni.
kāni — prayojanāni का प्रश्नवाचक विशेषण; śabdānuśāsanasya — षष्ठी, prayojanāni से सम्बद्ध; punaḥ — प्रकरण-परिवर्तन का सूचक अव्यय। अन्वय: कानि पुनः शब्दानुशासनस्य प्रयोजनानि?
A new question opens the section. Granted that the discipline instructs words — what is it FOR? The question is asked in earnest, and the answer comes not from Patañjali but as a vārttika, a terse aphorism of Kātyāyana, which the rest of the unit then unpacks.
नया प्रश्न उठाया जाता है: शब्दानुशासन पढ़ने का फल क्या है? यह अवतरणिका है — इसके उत्तर में आगे वार्त्तिक आता है।
prayojana is the standard heading under which a śāstra has to justify itself: before taking up a discipline one asks what it is about (viṣaya) and what it is for (prayojana). This unit is the whole of the second answer.
s2definition
rakṣohāgamalaghvasandehāḥ proyojanam .
rakṣāprotection — keeping the Vedic text intact first member of the dvandva; recovered from the sandhi rakṣo- (rakṣā + ūha, ā + ū > o)रक्षा — वेदों के पाठ को अविकृत बचाए रखना
ūhamodification — reshaping a mantra to fit the occasion second member; taken up at s5ऊह — मन्त्रों में यथायोग्य परिवर्तन कर लेना
āgamareceived injunction — the traditional command to study third member; taken up at s6. Not the grammatical āgama, "augment", of s4आगम — शास्त्र-वचन, जो अध्ययन का विधान करता है
laghueconomy — learning words the short way fourth member; taken up at s10, where it reappears as laghu-arthamलघु — थोड़े प्रयत्न से शब्दज्ञान, अर्थात् लाघव
asandehāḥand freedom from doubt — being able to settle an ambiguous text fifth member, carrying the dvandva's nom. pl. ending; taken up at s12असन्देह — अर्थ में सन्देह न रह जाना; द्वन्द्व का अन्तिम पद, इसलिए बहुवचन
prayojanamis the purpose nom. sg. neut. predicate standing against a nom. pl. subject — the number does not agree. Printed here as proyojanam, a slip for prayojanamयही प्रयोजन है
rakṣā-ūha-āgama-laghu-asandehāḥ — protection, modification, received injunction, economy, and freedom from doubt; prayojanam — [these are] the purpose. A verbless sentence. The split of the compound is confirmed internally: the bhāṣya takes up exactly these five, in exactly this order, at s3, s5, s6, s10 and s12.
rakṣā-ūha-āgama-laghu-asandehāḥ — द्वन्द्व समास, प्रथमा बहुवचन, उद्देश्य; prayojanam — विधेय। अन्वय: रक्षा-ऊह-आगम-लघु-असन्देहाः प्रयोजनम्।
This is Kātyāyana's vārttika, not Patañjali's own sentence — a compressed aphorism answering s1 with a list of five purposes. Everything that follows in this unit is Patañjali unpacking those five, one at a time, in order. The entire answer is one compound plus one word.
यह वार्त्तिक है — कात्यायन का सूत्ररूप उत्तर। पाँच प्रयोजन गिनाए गए: रक्षा, ऊह, आगम, लाघव और असन्देह। आगे का भाष्य इन्हीं पाँचों को क्रम से खोलता है।
Two things a reader should notice. First, the split of the compound is not obvious from its surface: rakṣo- resolves as rakṣā + ūha (a-vowel + u-vowel giving o), and the firm evidence for the split is simply that the bhāṣya then glosses those five in that sequence. Second, the predicate prayojanam is singular against a plural subject; a vārttika compresses hard and does not stop to make the number agree. The printed proyojanam is a copying slip for prayojanam.
समास में सन्धि से पद ढँक जाते हैं — 'रक्षा' और 'ऊह' मिलकर 'रक्षोह' हो गए। भाष्य आगे एक-एक पद को अलग करके व्याख्या करता है, और उसी से विग्रह निश्चित होता है। विधेय 'प्रयोजनम्' एकवचन में है यद्यपि उद्देश्य बहुवचन — समुदाय की दृष्टि से।
s3gloss
rakṣārtham vedānām adhyeyam vyākaraṇam .
rakṣārthamfor the sake of protection -artham at the end of a compound = "for the purpose of", used adverbially; acc. sg. neut.रक्षा के लिए — तादर्थ्य, प्रयोजन बताता है
vedānāmof the Vedas gen. pl.; objective genitive governed by the rakṣā inside rakṣārthamवेदों की — षष्ठी, बताती है किसकी रक्षा
adhyeyamis to be studied gerundive of adhi-√i, nom. sg. neut. agreeing with vyākaraṇamपढ़ना चाहिए — कृत्य-प्रत्ययान्त विधि
vyākaraṇamgrammar nom. sg. neut.व्याकरण
vedānāṁ rakṣārtham — for the sake of protecting the Vedas; vyākaraṇam adhyeyam — grammar is to be studied. vedānām is governed by a word buried inside a compound, the rakṣā of rakṣārtham.
rakṣā-artham — तादर्थ्य-वाचक; vedānām — षष्ठी, समास के भीतर के 'rakṣā' से सम्बद्ध; vyākaraṇam — उद्देश्य; adhyeyam — कृत्य-विधेय। अन्वय: वेदानां रक्षार्थं व्याकरणम् अध्येयम्।
The first purpose, spelled out as a prescription. Study grammar in order to protect the Vedas. The reason follows immediately.
पहला प्रयोजन खोला जाता है — वेदों की रक्षा के लिए व्याकरण पढ़ना चाहिए। रक्षा का अर्थ यहाँ पाठ को अविकृत बनाए रखना है।
Note the genitive reaching into a compound to be governed by its prior member. This is ordinary in the bhāṣya's prose, though a strict account of compounds resists it. The compound-final -artham, "for the sake of", is one of this unit's recurring shapes: rakṣārtham here, laghvartham at s10, asandehārtham at s12 — the frame that ties each vārttika member to the same prescription.
'रक्षार्थम्' में 'अर्थ' शब्द तादर्थ्य में है, और 'वेदानाम्' की षष्ठी उसी समास के भीतर पड़े 'रक्षा' का कर्म-सम्बन्ध बताती है।
s4gloss
lopāgamavarṇavikārajñaḥ hi samyak vedān paripālayiṣyati .
lopāgamavarṇavikārajñaḥone who knows dropping, augment and change of sound tatpuruṣa whose final member -jña ("knowing") governs the preceding dvandva lopa + āgama + varṇa-vikāra; nom. sg. masc.जो लोप, आगम और वर्ण-विकार को जानता है, वह — तत्पुरुष, कर्ता
hifor — giving the reason for s3 second-position particle governing the whole sentenceक्योंकि — पिछले वाक्य का कारण देता है
samyakproperly, exactly adverbभली-भाँति, ठीक-ठीक — क्रिया-विशेषण
vedānthe Vedas acc. pl., objectवेदों की — द्वितीया, रक्षा-क्रिया का कर्म
paripālayiṣyatiwill guard all round 3 sg. future of pari-√pāl; the future states what such a person will reliably doरक्षा कर सकेगा — लृट्, भविष्य में सामर्थ्य दिखाता है
hi — for; lopa-āgama-varṇa-vikāra-jñaḥ — one who knows lopa, āgama and change of sound; vedān — the Vedas; samyak — properly; paripālayiṣyati — will guard. hi stands second but governs the whole sentence as the ground of s3.
lopa-āgama-varṇavikāra-jñaḥ — कर्ता; hi — हेतु-सूचक, s3 का कारण; vedān — paripālayiṣyati का कर्म; samyak — क्रिया-विशेषण; paripālayiṣyati — मुख्य क्रिया। अन्वय: लोपागमवर्णविकारज्ञः हि वेदान् सम्यक् परिपालयिष्यति।
Why grammar protects the Veda. Only someone who knows what has been dropped, what has been inserted, and how sounds alter can tell a corrupt recitation from a sound one. The claim is practical: a grammarian makes a better custodian of the text.
कारण बताया जाता है: जो लोप, आगम और वर्ण-विकार को जानता है, वही वेदों की ठीक-ठीक रक्षा कर सकेगा। इसलिए रक्षा-प्रयोजन के लिए व्याकरण चाहिए।
lopa, āgama and varṇa-vikāra are three of the grammar's own operation-names — lopa is the disappearance of an element, āgama an inserted augment, varṇa-vikāra the alteration of a sound. Watch the collision: this āgama, "augment", is a different word from the āgama, "received tradition", that stands third in the vārttika and is taken up two segments later at s6. Same form, two technical senses, a few lines apart.
लोप, आगम और वर्णविकार — ये व्याकरण की तीन मूल प्रक्रियाएँ हैं: अवयव का लुप्त होना, नया अवयव जुड़ना, और वर्ण का बदल जाना। इन्हें पहचाने बिना पाठ की शुद्धि तय नहीं की जा सकती।
s5gloss
ūhaḥ khalu api. na sarvaiḥ liṅgaiḥ na ca sarvābhiḥ vibhaktibhiḥ vede mantrāḥ nigaditāḥ. te ca avaśyam yajñagatena yathāyatham vipariṇamayitavyāḥ. tān na avaiyākaraṇaḥ śaknoti yathāyatham vipariṇamayitum. tasmāt adhyeyam vyākaraṇam .
ūhaḥ khalu apimodification, too — now the second purpose khalu api marks the move to the next listed item, as at 1.s7और ऊह भी — दूसरा प्रयोजन उठाया जाता है
na sarvaiḥ liṅgaiḥ na ca sarvābhiḥ vibhaktibhiḥnot in every gender, nor in every case-form instrumentals of manner with nigaditāḥ; liṅga = grammatical gender, vibhakti = the set of inflectional endingsन सब लिङ्गों के साथ, न सब विभक्तियों के साथ — तृतीया, जिस रूप में मन्त्र पढ़े गए वह बताती है
vede mantrāḥ nigaditāḥare the mantras laid down in the Veda loc. sg. vede; nom. pl. mantrāḥ with the participle nigaditāḥ (ni-√gad)वेद में मन्त्र (उन्हीं गिने-चुने रूपों में) कहे गए हैं
te ca avaśyam yajñagatena yathāyatham vipariṇamayitavyāḥand they must without fail be transformed to fit, by the man engaged in the sacrifice gerundive nom. pl. masc.; yajñagatena instr. of the agent; yathāyatham "each as is fitting"और यज्ञ में लगे हुए के द्वारा उन्हें अवश्य ही यथायोग्य बदलना पड़ता है
tān na avaiyākaraṇaḥ śaknoti yathāyatham vipariṇamayitumand a non-grammarian is unable to transform them to fit a-vaiyākaraṇaḥ, negated taddhita from vyākaraṇa; the infinitive vipariṇamayitum construed with śaknotiजो व्याकरण नहीं जानता, वह उन्हें यथायोग्य बदल नहीं सकता
tasmāt adhyeyam vyākaraṇamtherefore grammar is to be studied tasmāt abl. of reason, closing the little argumentइसलिए व्याकरण पढ़ना चाहिए
ūhaḥ khalu api — modification as well. Then: mantrāḥ — the mantras; vede — in the Veda; na sarvair liṅgair na ca sarvābhir vibhaktibhiḥ — not in all genders nor in all case-forms; nigaditāḥ — are laid down. te ca — and these; yajñagatena — by the man who has come to the sacrifice; yathāyatham — each as is fitting; avaśyaṁ vipariṇamayitavyāḥ — must be transformed. tān — those; avaiyākaraṇaḥ — a non-grammarian; yathāyatham vipariṇamayituṁ na śaknoti — cannot transform as is fitting. tasmāt — therefore. yajñagatena is taken here as the agent of the gerundive; it could instead be read adverbially with yathāyatham, "as fits what occurs at the sacrifice", and the words alone do not decide between the two.
ūhaḥ khalu api — विषय-निर्देश ('प्रयोजनम्' अध्याहार्य); na sarvaiḥ liṅgaiḥ na ca sarvābhiḥ vibhaktibhiḥ — तृतीया, nigaditāḥ से सम्बद्ध; vede — अधिकरण; te — मन्त्र, vipariṇamayitavyāḥ का उद्देश्य; yajñagatena — कृत्य-प्रयोग का कर्ता, तृतीया; avaiyākaraṇaḥ — śaknoti का कर्ता, tān उसका कर्म, vipariṇamayitum तुमुन्नन्त; tasmāt — निष्कर्ष-हेतु। अन्वय: न सर्वैः लिङ्गैः न च सर्वाभिः विभक्तिभिः वेदे मन्त्राः निगदिताः; ते च यज्ञगतेन अवश्यं यथायथं विपरिणमयितव्याः; तान् अवैयाकरणः यथायथं विपरिणमयितुं न शक्नोति; तस्मात् व्याकरणम् अध्येयम्।
The second purpose, argued in five short sentences rather than stated. A mantra stands in the Veda fixed in one gender and one case-form. The rite, though, may call for it in another. So the reciter has to reshape the mantra on the spot, and reshaping it correctly is a grammarian's skill. Hence: study grammar.
दूसरा प्रयोजन — ऊह। वेद में मन्त्र हर लिङ्ग और हर विभक्ति में नहीं पढ़े गए। यज्ञ में जिस रूप की आवश्यकता हो, वह रूप याजक को स्वयं बनाना पड़ता है। बिना व्याकरण के यह नहीं बन सकता, इसलिए व्याकरण पढ़ना आवश्यक है।
ūha is the technical name for this reshaping of a mantra to suit the ritual occasion, and the two categories it operates on are named exactly — liṅga, gender, and vibhakti, the inflectional endings. Note that avaiyākaraṇa, "non-grammarian", is itself a word formed by the very discipline it names.
'यज्ञगतेन' तृतीया में है क्योंकि 'विपरिणमयितव्याः' कृत्य-प्रत्ययान्त कर्मवाच्य रचना है — ऐसी रचना में कर्ता तृतीया में आता है और कर्म प्रथमा में।
s6gloss
āgamaḥ khalu api .
āgamaḥreceived tradition — what has come down as an injunction nom. sg. masc.; the third member of the vārttika compoundआगम — शास्त्र का वचन
khalu apitoo — now the third purpose the same transition particle as at s5और निश्चय ही — अगला प्रयोजन जोड़ता है
āgamaḥ khalu api [prayojanam] — received tradition too [is a purpose]. Verbless; the predicate is carried over from the vārttika at s2.
āgamaḥ — उद्देश्य ('प्रयोजनम्' अध्याहार्य); khalu api — समुच्चय-सूचक, s5 के 'ūhaḥ khalu api' के समानान्तर। अन्वय: आगमः खलु अपि (प्रयोजनम्)।
The third purpose, named in a single word. The support for it, a quoted injunction, follows at once.
तीसरा प्रयोजन उठाया जाता है — आगम, अर्थात् शास्त्र का वचन। उसका प्रमाण अगली पंक्ति में उद्धृत होता है।
This āgama is "what has come down" — an injunction carrying the authority of transmission — and is a different word from the āgama, "augment", of s4. The unit uses both within four segments and marks neither.
यहाँ 'आगम' का अर्थ शास्त्र-वचन है, वह 'आगम' नहीं जो s4 में व्याकरण-प्रक्रिया के रूप में आया था। एक ही पद दो प्रकरणों में दो अर्थ रखता है — यह भेद पकड़ना आवश्यक है।
s7citation
brāhmaṇena niṣkāraṇaḥ dharmaḥ ṣaḍaṅgaḥ vedaḥ adhyeyaḥ jñeyaḥ iti .
brāhmaṇenaby a brāhmaṇa instr. sg., agent of the two gerundivesब्राह्मण के द्वारा — तृतीया, कृत्य-विधि का कर्ता
niṣkāraṇaḥ dharmaḥbeing a duty with no motive behind it nom. sg. masc.; taken here as a predicative apposition to vedaḥयह निष्कारण धर्म है — जिसके लिए कोई और हेतु नहीं पूछा जाता
ṣaḍaṅgaḥ vedaḥthe Veda together with its six limbs bahuvrīhi ṣaṭ + aṅga, "having six limbs", nom. sg. masc. agreeing with vedaḥछह अङ्गों वाला वेद — बहुव्रीहि
adhyeyaḥ jñeyaḥis to be studied and to be known two gerundives, nom. sg. masc., agreeing with vedaḥपढ़ा जाना चाहिए और जाना जाना चाहिए — दो कृत्य-विधेय
iti— so runs the injunction closes the quotationऐसा — उद्धरण की समाप्ति
brāhmaṇena — by a brāhmaṇa; ṣaḍaṅgo vedaḥ — the six-limbed Veda; niṣkāraṇo dharmaḥ — being a motiveless duty; adhyeyo jñeyaḥ — is to be studied and known; iti. All four masculine nominatives agree with vedaḥ, so niṣkāraṇo dharmaḥ is read here as predicated of it. The alternative construal makes niṣkāraṇo dharmaḥ a separate nominal clause, "[this is] a duty without motive", which leaves the sense the same but changes what agrees with what.
brāhmaṇena — कृत्यों adhyeyaḥ jñeyaḥ का कर्ता, तृतीया; ṣaḍaṅgaḥ vedaḥ — उन कृत्यों का उद्देश्य; adhyeyaḥ jñeyaḥ — विधेय; iti — उद्धरण-चिह्न। 'niṣkāraṇaḥ dharmaḥ' को मैं पूरी विधि का विशेषण मानता हूँ — 'यह अध्ययन निष्कारण धर्म है'; वैकल्पिक अन्वय यह भी सम्भव है कि यह 'वेदः' के साथ समानाधिकरण हो — 'षडङ्ग वेद, जो निष्कारण धर्म है, पढ़ा और जाना जाए'। भाष्य निर्णय नहीं देता।
The support for the third purpose. A brāhmaṇa must study and know the Veda along with its six aṅgas, and must do it as a duty, not for any result it may bring. Grammar is one of those six. So the obligation to study it comes down as tradition, independently of any use it has.
आगम-प्रयोजन के प्रमाण-रूप में शास्त्र-वचन उद्धृत किया जाता है: ब्राह्मण को छहों अङ्गों सहित वेद पढ़ना और जानना चाहिए, और यह निष्कारण धर्म है — इसका कोई बाहरी हेतु नहीं पूछा जाता।
Why cited: adduced to establish the third purpose, āgama — that the study of grammar is enjoined by received authority, and enjoined as a duty owed rather than as a means to something wanted.
niṣkāraṇa, "without a cause or motive", marks the injunction as an obligation to be discharged because it is enjoined, not for a result. That matters to the argument: the other four members of the vārttika are all uses, and āgama alone is a claim that would stand even if grammar had no use at all.
'षडङ्गः' बहुव्रीहि है — जिसके छह अङ्ग हैं, वह वेद। व्याकरण उन्हीं छह अङ्गों में एक है; यही अगली पंक्ति की भूमि है।
s8gloss
pradhānam ca ṣaṭsu aṅgeṣu vyākaraṇam .
pradhānamis the chief one nom. sg. neut. predicateप्रधान — मुख्य
caand connective, adding a step to the tradition argumentऔर — उद्धरण से आगे बढ़ता हुआ अगला कदम
ṣaṭsu aṅgeṣuamong the six limbs loc. pl. marking the field within which the ranking holdsछह अङ्गों में — निर्धारण-सप्तमी, 'इन सबमें से'
vyākaraṇamgrammar nom. sg. neut., the subjectव्याकरण
ṣaṭsu aṅgeṣu ca — and among the six limbs; vyākaraṇaṁ pradhānam — grammar is the chief. Verbless; the locative gives the domain of the comparison.
vyākaraṇam — उद्देश्य; pradhānam — विधेय; ṣaṭsu aṅgeṣu — निर्धारण-सप्तमी; ca — समुच्चय। अन्वय: षट्सु अङ्गेषु च व्याकरणं प्रधानम्।
A step that sharpens the tradition argument. The injunction covered all six aṅgas, but they are not on a level: grammar is the principal one. Patañjali asserts this here; he does not argue for it.
छहों अङ्गों में व्याकरण प्रधान है। पहले उद्धरण से वेदाङ्गों का अध्ययन विहित हुआ, अब उनमें व्याकरण की प्रधानता कही जाती है।
सप्तमी यहाँ निर्धारण में है — 'अनेकों में से यह' — इसीलिए 'षट्सु अङ्गेषु' सप्तमी में आया। निर्धारण के बिना यह केवल अधिकरण-सप्तमी होती।
s9gloss
pradhāne ca kṛtaḥ yatnaḥ phalavān bhavati .
pradhāneon what is chief loc. sg., the locus at which the effort is spentप्रधान में — अधिकरण-सप्तमी, जहाँ प्रयत्न लगाया जाए
caandऔर — पिछले वाक्य से जोड़ता है
kṛtaḥ yatnaḥeffort that has been made past passive participle with its noun, nom. sg. masc.किया गया प्रयत्न
phalavān bhavatibecomes fruitful -vat possessive suffix, "possessing fruit", nom. sg. masc. agreeing with yatnaḥफलदायी होता है — मतुप् से 'फल वाला'
pradhāne kṛto yatnaḥ — effort expended on what is principal; phalavān bhavati — becomes fruitful.
kṛtaḥ yatnaḥ — उद्देश्य; pradhāne — kṛtaḥ का अधिकरण; phalavān — विधेय-विशेषण; bhavati — मुख्य क्रिया। अन्वय: प्रधाने कृतः यत्नः च फलवान् भवति।
The general principle that makes s8 pay off. Work put into the main thing yields a return. Put together with s8 — grammar is the chief aṅga — it gives: of the six, this is the one to study. Notice that nothing here argues from the content of grammar. The whole step is about rank.
और प्रधान पर लगाया गया परिश्रम ही फल देता है। इसलिए वेदाङ्गों में व्याकरण पर श्रम करना उचित ठहरता है — यह s8 से निकला निष्कर्ष है।
s10gloss
laghvartham ca adhyeyam vyākaraṇam. brāhmaṇena avaśyam śabdāḥ jñeyāḥ iti .
laghvartham ca adhyeyam vyākaraṇamand grammar is to be studied for the sake of the short way laghu + artham, u + a giving va; the fourth member of the vārttika, in the same -artham frame as s3और लाघव के लिए व्याकरण पढ़ना चाहिए — थोड़े प्रयत्न से काम बने, इसलिए
brāhmaṇena avaśyam śabdāḥ jñeyāḥ"a brāhmaṇa must without fail know the words" instr. of the agent with the gerundive jñeyāḥ, nom. pl. masc. agreeing with śabdāḥब्राह्मण के द्वारा शब्द अवश्य जाने जाने चाहिए — तृतीया कर्ता, कृत्य-विधि
iti— so it is laid down closes the quoted obligationऐसा — उद्धृत वचन की समाप्ति
laghu-arthaṁ ca — and for the sake of the short way; vyākaraṇam adhyeyam — grammar is to be studied. Then the ground, quoted: brāhmaṇena — by a brāhmaṇa; śabdāḥ — the words; avaśyam — necessarily; jñeyāḥ — are to be known; iti.
laghu-artham — तादर्थ्य; vyākaraṇam adhyeyam — उद्देश्य-विधेय; दूसरा वाक्य iti से उद्धृत है और laghvartham की भूमि देता है: brāhmaṇena — जाने जाने का कर्ता, śabdāḥ — उद्देश्य, jñeyāḥ — कृत्य-विधेय, avaśyam — अनिवार्यता का सूचक। अन्वय: लघ्वर्थं च व्याकरणम् अध्येयम् — 'ब्राह्मणेन अवश्यं शब्दाः ज्ञेयाः' इति।
The fourth purpose: economy. The obligation is taken as fixed — a brāhmaṇa has to know the words. Given that, the only question left is how to meet it, and the next sentence says grammar is the short road. What is being argued here is the method, not the duty.
चौथा प्रयोजन — लाघव। शब्दों का ज्ञान ब्राह्मण के लिए अनिवार्य कहा गया है; इतना बड़ा काम छोटे उपाय से ही सम्भव है, और वही उपाय व्याकरण है।
'इति' से यह वाक्य उद्धरण-रूप में रखा गया है, पर वह किसका वचन है, भाष्य नहीं बताता — यह प्रश्न खुला रहता है।
s11gloss
na ca antareṇa vyākaraṇam laghunā upāyena śabdāḥ śakyāḥ jñātum .
na caand it is not the case that — the negation whose scope decides how strong the claim isऔर नहीं — पूरे वाक्य का निषेध
antareṇa vyākaraṇamwithout grammar antareṇa governs the accusative, not the instrumental; vyākaraṇam is its objectव्याकरण के बिना
laghunā upāyenaby an easy means instr. sg. of meansथोड़े उपाय से — तृतीया, करण
śabdāḥ śakyāḥ jñātumcan the words be known śakyāḥ, gerundive of √śak, nom. pl. agreeing with śabdāḥ, construed with the infinitive jñātum — the regular "X is able to be Ved" patternशब्द जाने जा सकते हैं
vyākaraṇam antareṇa ca — and without grammar; laghunā upāyena — by an easy means; śabdāḥ — the words; jñātuṁ na śakyāḥ — cannot be known. The negation is read here as attaching to laghunā upāyena: words could still be learnt, but not cheaply. Taking the negation with jñātum instead would make the claim the much stronger one that words cannot be known at all without grammar.
na — पूरे वाक्य का निषेध; antareṇa — 'vyākaraṇam' द्वितीया के साथ; laghunā upāyena — करण-तृतीया; śabdāḥ — उद्देश्य; śakyāḥ jñātum — विधेय। अन्वय: व्याकरणम् अन्तरेण लघुना उपायेन शब्दाः ज्ञातुं न शक्याः।
The argument for economy. Without grammar you could still learn words — by hearing them one at a time for a lifetime. What you could not do is learn them cheaply. Grammar buys generality: a handful of rules covering an unbounded stock of forms. That is why the negation is best read as falling on the means.
और व्याकरण के बिना शब्दों को थोड़े उपाय से जानना सम्भव नहीं। लाघव-प्रयोजन इसी पर टिका है — अनिवार्य काम है, और सरल मार्ग एक ही है।
This is the standard defence of a rule-based grammar over a word-list, and the whole weight of it rests on where the negation lands. The purpose being defended here is laghu, economy, and economy is all the argument needs; the stronger reading claims more than the vārttika asked for.
'अन्तरेण' के योग में द्वितीया आती है — इसीलिए यहाँ 'व्याकरणम्' है, 'व्याकरणेन' नहीं।
s12gloss
asandehārtham ca adhyeyam vyākaraṇam .
asandehārthamfor the sake of freedom from doubt a + sandeha + artham; the fifth member of the vārttika, in the same -artham frame as s3 and s10सन्देह न रह जाए, इसलिए — तादर्थ्य
caandऔर — पाँचवाँ प्रयोजन जोड़ता है
adhyeyam vyākaraṇamgrammar is to be studied gerundive with its subject, as at s3व्याकरण पढ़ना चाहिए
asandeha-arthaṁ ca — and for the sake of freedom from doubt; vyākaraṇam adhyeyam — grammar is to be studied.
asandeha-artham — तादर्थ्य-वाचक; vyākaraṇam — उद्देश्य; adhyeyam — कृत्य-विधेय; ca — समुच्चय। अन्वय: असन्देहार्थं च व्याकरणम् अध्येयम्।
The fifth and last purpose: so that an ambiguous text can be settled. A worked example from ritual practice follows, and it occupies the rest of the unit.
पाँचवाँ प्रयोजन — असन्देह। अर्थ में सन्देह न रह जाए, इसके लिए व्याकरण पढ़ना चाहिए। इसका उदाहरण आगे दिया जाता है।
s13avataranika
yājñikāḥ paṭhanti .
yājñikāḥthe ritualists — the specialists in sacrifice nom. pl. masc., taddhita from yajñaयाज्ञिक — यज्ञशास्त्र के जानने वाले
paṭhantirecite, have in their received text 3 pl. pres. of √paṭhपढ़ते हैं — अर्थात् यह वचन उनके पाठ में आता है
yājñikāḥ paṭhanti — the ritualists recite [what follows].
yājñikāḥ — कर्ता; paṭhanti — मुख्य क्रिया, जिसका कर्म आगे उद्धृत वाक्य है। अन्वय: याज्ञिकाः (इदम्) पठन्ति।
One line to introduce the quotation. The example is deliberately taken from somebody else's discipline: the ambiguity is one that ritualists actually face, not a grammarian's invention.
उदाहरण की भूमिका बाँधी जाती है: याज्ञिक लोग यह वचन पढ़ते हैं। उद्धरण अगली पंक्ति में आता है।
paṭhanti, "they recite", is the bhāṣya's ordinary way of citing what a particular school has in its received text, as against quoting an authority by name.
s14citation
sthūlapṛṣatīm āgnivāruṇīm anaḍvāhīm ālabheta iti .
sthūlapṛṣatīma sthūlapṛṣatī — left untranslated here, because what it names is exactly what is in doubt acc. sg. fem.; the compound whose analysis is the whole point of the passageस्थूलपृषतीम् — वही पद जिस पर आगे सन्देह उठाया जाएगा; द्वितीया
āgnivāruṇīmbelonging to Agni and Varuṇa acc. sg. fem.; vṛddhi taddhita formed on the dvandva agni-varuṇaअग्नि और वरुण जिसके देवता हों, ऐसी — द्वितीया, विशेषण
anaḍvāhīma draught cow acc. sg. of anaḍvāhī, the feminine of anaḍvāh, "ox"अनड्वाही — बैल की स्त्री-जाति, अर्थात् गाय; द्वितीया
ālabhetaone should take hold of, should offer 3 sg. optative middle of ā-√labh — the standard verb-form of a ritual injunctionआलम्भन करे — विधिलिङ्, यज्ञ-विधान
iti— so the text runs closes the quotationऐसा — उद्धरण की समाप्ति
sthūlapṛṣatīm āgnivāruṇīm anaḍvāhīm — a sthūlapṛṣatī, belonging to Agni and Varuṇa, a draught cow; ālabheta — one should offer; iti. Three feminine accusatives in agreement, all describing one and the same animal.
ālabheta — विधिलिङ्, कर्ता अनुक्त (यजमान); sthūlapṛṣatīm āgnivāruṇīm anaḍvāhīm — तीनों द्वितीया में समानाधिकरण, ālabheta का कर्म; iti — उद्धरण-चिह्न। अन्वय: स्थूलपृषतीम् आग्निवारुणीम् अनड्वाहीम् आलभेत — इति।
The ritual text says: offer a sthūlapṛṣatī of Agni and Varuṇa, a draught cow. Everything in the sentence is clear except the first word — and the first word decides which animal you have to find.
याज्ञिकों का उद्धृत विधि-वाक्य। यहाँ 'स्थूलपृषती' पद पर आगे सन्देह उठाया जाएगा — उद्धरण उसी सन्देह को दिखाने के लिए लाया गया है, विधि के अपने अर्थ के लिए नहीं।
Why cited: quoted as the working example of the fifth purpose — a ritual injunction that a non-grammarian cannot carry out, because he cannot tell which animal the word sthūlapṛṣatī names.
The optative ālabheta is the shape a Vedic injunction takes, and the accusatives name the victim. Only sthūlapṛṣatīm is left undecoded in the phrase-split above, because settling its sense is precisely the problem raised next.
s15gloss
tasyām sandehaḥ sthūlā ca asau pṛṣatī ca sthūlapṛṣatī sthūlāni pṛṣanti yasyāḥ sā sthūlapṛṣatī .
tasyām sandehaḥabout that word there is doubt loc. sg. fem. referring to sthūlapṛṣatīm; verblessउस (स्थूलपृषती) के विषय में सन्देह है — सप्तमी, विषय-निर्देश
sthūlā ca asau pṛṣatī ca sthūlapṛṣatī"she is stout and she is spotted" — on that analysis, sthūlapṛṣatī the standard analysis-phrase (vigraha) of a karmadhāraya: X ca asau Y caजो स्थूल है और पृषती (चितकबरी) भी है, वह स्थूलपृषती — पहला विग्रह
sthūlāni pṛṣanti yasyāḥ sā sthūlapṛṣatī"she whose spots are large" — on that analysis, sthūlapṛṣatī the standard vigraha of a bahuvrīhi: a relative pronoun in the required case, yasyāḥ … sā; pṛṣanti nom. pl. neut. of pṛṣat, "spots"जिसके चिह्न स्थूल हों, वह स्थूलपृषती — दूसरा विग्रह
tasyāṁ sandehaḥ — in that word lies the doubt; then the two analyses set side by side, each ending in the identical surface form sthūlapṛṣatī. The doubt is not about the letters but about which compound they constitute.
tasyām — सप्तमी, सन्देह का विषय; इसके बाद दो विग्रह-वाक्य समानान्तर रखे गए हैं — पहला समानाधिकरण-रूप ('सा च स्थूला सा च पृषती'), दूसरा बहुव्रीहि-रूप ('यस्याः स्थूलानि पृषन्ति सा')। भाष्य दोनों को साथ रखकर सन्देह दिखाता है, किसी एक का वरण नहीं करता।
Here is the ambiguity. sthūlapṛṣatī can be split two ways, and the two splits pick out two different cows. Read one way — "she who is stout and also spotted" — you need a fat, spotted cow. Read the other way — "she whose spots are large" — she need not be fat at all, but her spots must be big. The written word is the same either way.
सन्देह यही है कि 'स्थूलपृषती' किस प्रकार का समास है — 'जो मोटी भी है और चितकबरी भी', या 'जिसके धब्बे मोटे हों'। दोनों विग्रह रखकर भाष्य सन्देह को सामने ला देता है।
This is the clearest place in the paspaśā to learn how a compound is analysed. A vigraha is the phrase that unpacks a compound, and each compound type has its own formula: X ca asau Y ca … for a karmadhāraya, where both terms describe the same thing, and a relative pronoun in the case required — here yasyāḥ … sā — for a bahuvrīhi, where the compound describes something outside itself. Both formulas are given here back to back on one word.
विग्रह-वाक्य ही समास का भेद बताते हैं: 'सा च स्थूला सा च पृषती' समानाधिकरण-विग्रह है, और 'यस्याः … सा' बहुव्रीहि का विग्रह। इसीलिए भाष्य निर्णय के स्थान पर दो विग्रह देता है।
s16gloss
tām na avaiyākaraṇaḥ svarataḥ adhyavasyati .
tāmher — that is, which animal is meant acc. sg. fem., object of adhyavasyati; on a looser reading it is the word sthūlapṛṣatīm, also feminine, with the same resultउसे — अर्थात् उस स्थूलपृषती (या उस सन्देह-ग्रस्त पद) को
na avaiyākaraṇaḥa non-grammarian does not nom. sg. masc., as at s5जो व्याकरण नहीं जानता, वह नहीं
svarataḥfrom the accent the suffix -taḥ making an ablative-sense adverb, "by way of the accent"स्वर के आधार पर — 'स्वर से' के अर्थ में तसिल्-प्रत्ययान्त रूप
adhyavasyatidetermine, settle 3 sg. pres. of adhi-ava-√soनिश्चय कर पाता है
avaiyākaraṇaḥ — a non-grammarian; tām — her; svarataḥ — by way of the accent; na adhyavasyati — does not settle.
avaiyākaraṇaḥ — कर्ता; tām — adhyavasyati का कर्म; svarataḥ — निश्चय का साधन; na — क्रिया का निषेध। अन्वय: ताम् अवैयाकरणः स्वरतः न अध्यवस्यति।
The resolution exists, and only a grammarian has it. The two compounds are accented differently, so the ear can decide between them — but only an ear trained by grammar knows what it is listening for. This is the fifth purpose doing its work.
जो व्याकरण नहीं जानता, वह स्वर के सहारे इस पद का निर्णय नहीं कर सकता। असन्देह-प्रयोजन यहीं सिद्ध होता है।
'स्वरतः' में तसिल् प्रत्यय पञ्चमी के अर्थ में है — 'स्वर से'। समास-भेद का निर्णायक चिह्न स्वर ही है, यह अगली पंक्ति में खुलकर कहा जाता है।
s17conclusion
yadi pūrvapadaprakṛtisvaratvam tataḥ bahuvrīhiḥ. atha antodāttatvam tataḥ tatpuruṣaḥ iti .
yadi pūrvapadaprakṛtisvaratvamif the prior member keeps its own accent pūrvapada ("prior member") + prakṛti-svara ("the accent it has in its own right") + -tva; nom. sg. neut., protasis of a verbless conditionalयदि पूर्वपद का प्रकृति-स्वर बना रहे
tataḥ bahuvrīhiḥthen it is a bahuvrīhi nom. sg. masc.; the compound-type named as the verdictतो वह बहुव्रीहि है
atha antodāttatvambut if the accent is udātta on the final syllable atha here is "if on the other hand", pairing with yadi; anta + udātta + -tvaऔर यदि अन्त उदात्त हो
tataḥ tatpuruṣaḥthen it is a tatpuruṣaतो वह तत्पुरुष है
iti— so the accent decides it closes the rule and the unitऐसा — निर्णय-वाक्य की समाप्ति
yadi pūrvapada-prakṛti-svaratvam [śrūyate] — if the property of the prior member keeping its own accent is what is heard; tataḥ bahuvrīhiḥ — then a bahuvrīhi; atha anta-udātta-tvam — but if final-syllable udātta; tataḥ tatpuruṣaḥ — then a tatpuruṣa. Both halves are verbless; the -tva abstracts are the subjects of an understood "is the case" or "is heard".
yadi … tataḥ और atha … tataḥ — दो समानान्तर शर्त-वाक्य; pūrvapada-prakṛti-svaratvam तथा antodāttatvam शर्त-रूप उद्देश्य; bahuvrīhiḥ, tatpuruṣaḥ विधेय; atha यहाँ 'यदि दूसरी ओर' के अर्थ में विकल्प-सूचक है। अन्वय: यदि पूर्वपदप्रकृतिस्वरत्वं ततः बहुव्रीहिः; अथ अन्तोदात्तत्वं ततः तत्पुरुषः — इति।
The decision procedure, and the close of the unit. A compound is end-accented as a general rule; the bahuvrīhi is the exception that lets its first member keep its own accent. So hear the accent early in the word and it is a bahuvrīhi, a cow with big spots; hear it on the last syllable and it is the other compound, a stout spotted cow. That is what asandeha, the fifth purpose, buys.
स्वर से निर्णय इस प्रकार होता है: पूर्वपद का प्रकृति-स्वर बना रहे तो बहुव्रीहि, और अन्त उदात्त हो तो तत्पुरुष। इसी से 'स्थूलपृषती' का सन्देह मिटता है — यही असन्देह-प्रयोजन का उदाहरण है।
Two accent rules are invoked here by their effect rather than quoted: the general rule that makes a compound antodātta, end-accented, and the bahuvrīhi exception under which the prior member keeps its own natural accent. Note also the shift of terminology between s15 and s17 — s15 gave the two analyses as a karmadhāraya and a bahuvrīhi, while s17 names them tatpuruṣa and bahuvrīhi. There is no inconsistency, since a karmadhāraya is a species of tatpuruṣa, but the reader has to supply that step.
s15 में पहला विग्रह समानाधिकरण-रूप में दिया गया था, पर यहाँ उस पक्ष का नाम 'तत्पुरुष' कहा गया है। भाष्य इस नाम-भेद को स्पष्ट नहीं करता; निर्णायक बात इतनी ही है कि समास का भेद स्वर से पहचाना जाता है, विग्रह की सम्भावना से नहीं।