CHAPTER ONE

INTRODUCTION

I. A NOTE ON THE VAIYAKARAISASIDDHANTA KAUMUDl

The

VaiyBkarayasiddhantakaumudT (VSK) commonly called Siddhanta-

kaumudT(SK) is a celebrated work written on the AftadhydyT (AST) of Papini. Here the
author Bha(|ojidikita (Bhattoji) has shown his authority by successfiilly utilizing all
the five texts of Paninian school o f Sanskrit Grammar viz. the sutra text, the dhatu text,
the gaga text, the ugadi text1 and the linganusasana text. The VSK deals with eleven
topics2 of Sanskrit Grammar altogether and some o f these topics are divided into several
suh heads34. Chronologically the topics o f the VSK are safnjna, paribhasa, sandhi,
subanta, avyaya, stripratyaya, kdraka, samdsa, taddhita, titkmta and krdanta. Besides
these, the work deals with the upadi-s, the sutra-s related to the language o f the Veda,
the lihganusasana and the ganapaftia. The book is divided into two parts called
Purvarddha (the former half) and Uttararddha (the latter half). The first nine topics are
treated in the Purvarddha and the remaining two topics along with the ugadi-s, the
sutra-s related to the vedic language, linganusasana and ganapdflia are dealt with in the
Uttararddha. In the Dictionary o f Sanskrit Grammar (DSG) the topics of the VSK,
which are counted as twelve in number, are called vyakaranadvadast. In the table of
contents o f the VSK shown in the DSG, the topics called samjha and paribhasa are taken

1. The authorship of the upadi sutras is doubtful.

2. The number is 12 in the D SG , p.345
3. The sandhi topic is subdivided into four chapters, subantas are subdivided into six
heads, samasas into nine, taddhitas into eighteen, Mantas into twenty two and
kfdantas into three.
4. op. cit.p345.

together aid the topic on avyaya is not shown separately. Moreover, topics called
vaidita (related to the vedic language) and svara are conspicuously mentioned in the list
of contents, furnished by the DSG5.
The VSK is written in the prakriyd style. The word prakriyd means chapter6. So
the word prakriya style refers to the style o f arranging the sutra-s o f Sanskrit Grammar
in a chapter in accordance with the uniformity o f the grammatical topic and thus the aim
of this style is to bring a chapter- wise division o f the Paninian sutra-s which were
previously placed in a different manner. As a result, in the prakriyd style,the sutra-s
arranged in a particular chapter are always related to the common topic reflected in the
titfe o f the concerned chapter. According to Kslrasvamin, prakriyd is the exercise
started from the [Link] prakriyd method however, is not a sole property o f the
grammarian o f the Paninian school, because this method o f arranging the sutra-s of
Grammar, in respect o f the common subject matter is seen in the works like the Kalapa,
the Haima and the Mugdhabodha also which are enlisted as the grammatical treatises
o f non - Paninian schools. At the time o f composing his VSK, Bhattoji had before him,
several works written in this style. But these works based on the AST, betray a great
departure from the latter, and that is, the order o f the sutra-s set up by Panini came to be
totally altered in them. Bhattoji has chosen the same path for achieving his goal. As a
result, the last sutra of the A S 'f is seen to be accommodated in the very first chapter9

5. (1) saAijnaparibhafa, (2) pahcasandhi, (3) subanta or sadliiiga, (4) stripratyaya, (5)
karaka, (6) samasa, (7) taddhita, (8) tirianta, (9) prakriya, (10) krdanta, (11) vaidikl
and (12) svara. [Link]., p. 345
6. The Concise Sanskrit English Dictionary, p. 257.
7. prarambhat karapam prakriya- AmarakoodghStanam . 2.8.31. as quoted by G.
Haidar. VDI. Part 1, p. 400.
8.

a a (8.4.68)

SP, the 11th sutra

of the VSK. K. Das, in his book Paribhasas in The Paninian System o f Grammar
(PPSG) has used the word prakriya to mean morphological analysis of words10. The
chapters o f the VSK are entitled as prakarana -s. According to the DSG, the word
prakarana stands for a topic or context or a section wherein a particular subject is dealt
with*11. It also means the collection o f sutra-s which are related to one another12. The
term prakarana also signifies the variety o f scripture which being connected with one
part o f a subject is applied for a different purpose o f the same13. This characteristic
feature o f a prakarana is seen to be applied to the Vakyapadiya ( VP) of Bhatrhari.
But in the VSK, Bhattoji has used the term prakarana in connection with the heading
of a chapter with a view to highlighting the particular subject matter of the concerned
chapter, in connection with the process o f compilation and discussion on the sutra-s o f
the AST. Thus

the

methodology used by Bhattoji in the VSK, is the grouping of

Paninis sutra-s under a particular heading entitled prakarana . In this book there are
148 prakarana-s altogether14. The book with such a huge number o f prakarana-s has
become voluminous in both size and contents. A study o f the history and development
o f Sanskrit Grammar makes it clear that though the VSK is not the first work to
categorize the aphorisms o f Panini under a specific title, it occupies the place of
utmost importance in this venture. This is

because Bhattoji has explained all the

10. [Link], p. 2
11. [Link]., p. 240.
12. ekarthavacchinnah sutrasamudayah, as quoted by K. Devasarma. - SI, p.581.
13. Sastraikadesasambaddham sastrakaryantare sthitam / ahull prakarapam nama
granthabhedam vipaScitah. // VDI, Part I, p-400
14 SK. etd. by Candra Sekhara Sastrigal. Teppakulam. 1910

sutra-s o f Panini from his own angle o f thought, whereas other grammarians with the
same purpose in mind have avoided many a sutra15 for their own convenience. In this
work of Grammar, Bhattoji has taken into account all the sutra-s o f Panini according to
his own schedule and has attached explanations of the same in the vytti- formy The
explanations o f the sutra-s of Panini furnished by Bhattoji are padded with his own
observations arising out o f the study o f the grammatical materials provided by his
predecessors like Katyayana and Patanjali in particular. This is clearly stated by
Bhattoji himself in the introductory verse o f the VSK where he extends his salutation as
well as gratitude towards the three stalwarts of

Sanskrit Grammar i.e. Panini,

Katyayana and Patanjali.16 Bhattoji, in many a place o f his vrtti, has cited the
varttika-s of Katyayana17 and followed the style and opinions o f Patanjali18, as well,
obviously to give more value to his exposition o f the Paninian aphorisms. Thus the
resultant effect has become much productive and highly praise-worthy in the circle of
Sapskrit grammarians. S. Bali has admitted this fact and has accepted the VSK as a
great collection o f the views o f Paninian Grammar.19

15. In the Rupavatara o f Dharmakifti, only 2519 Paninian sutras are explained. In the
PRK o f Ramacandra, only 2470 sutras are dealt with.
16. munitrayari namaskjtya taduktlh paribhavya ca / vaiyakarapasiddhantakaumudlyam
viracyate // Ioc. cit.
17. ugidvarpagrahanavarjani in connection with the [Link]. yenavidhistadantasya (1.
1.72), etal.
18. In the process o f supplementing the meaning niyatopasthitikah pratipadikarthah for
the word pratipadikarthah in the P. sut. prMpadikarthalihga-parinianavacammatre
prathama (2.3.46), the explanatoiy style o f the MHB seems to be taken as the
guideline.
19. The KaumudT is not merely a re-shuffling o f the texts which Panini had composed,
but it is also a great collection o f the views o f the Paninian grammarians- BDHSG,

P-60

The very title o f the work VSK is also highly significant. It is a combination of
three separate words viz vaiyakarapa, siddhanta and kaumudi. The term vaiyakaraya
here refers to the Sanskrit grammarians who had already occupied a place o f fame at the
time o f Bhattoji. The word siddhanta stands for the decisions or conclusions deduced
from a prior experiment or analysis. In the DSG the word siddhanta refers to the
established principles or conclusions found in the standard works o f different
scriptures20. In the present context, the word siddhanta implies the decisions of the
grammarians o f Sanskrit language whom Bhattoji believes to be authentic and
authoritative in the concerned field. The third word kaumudi referring to moonlight is
used in the title VSK in a suggestive sense. As the moonlight makes everything visible in
the encircling darkness o f night in a soothing manner, so the work VSK too, dispelling
the darkness in the form o f the difficulty o f understanding, focuses light on the real
meaning o f the decisions coming out of the grammatical analysis advanced by renowned
scholars, starting from Papini. A. S. Sastri has supported this view in his
Kadambini(KAD) commentary o f the Sam jM - paribhasaprakarana(SPP)2[. Thus the
titje VSK signifies the fact that in this grammatical work the meaning o f the sutra-s of
Papini are expressed fully through the explanations and analysis o f the scholars wellversed in Sanskrit Grammar along with Bhattojis own observations. Hence the work is
rightly compared to the moonlight in the Phakkikaratnamanju$& (PRM)22. The same

20, op. cit, p. 98.

21, kaumudlr nyaya vaiyakarapasiddhanter prakasak boliya ai granthatikeo kaumudi ball
hoyeche, op. cit, p.4.
22, grantharupaya asyah kaumudya arthaprakasanatvadharmepa condrikaya samyamiti
bhavah. op. c it, Introduction.

view is echoed in the introduction o f an edition o f the S K also23. Though the main
purpose o f the VSK is to bring out the meaning o f the sutra-s o f Pacini, placing them
under the periphery o f a particular chapter like other prakriya works24, Bhattoji has
offered his explanations here only after a careful and in-depth study o f the varttika-s of
Katyayana and the bhasya o f Patanjali. Moreover, Bhattoji has not followed here
everything furnished by his predecessors on all occasions. In many places o f the VSK,
Bhattoji rather is seen to defy the explanations o f his predecessors by supporting
documents25. On several occasions, Bhattoji, has come out with fresh ideas on the sutras o f Papini. He has even boldly used the same sutra twice26 to extract the relevant
meaning in a convenient way. Thus the totality of the subject matter o f the VSK, as well
as its lucid deliberation has rendered this prakriya work the best o f all o f its type. The
Paninian school o f Grammar has been accelerated in the hands of Bhattoji with a novel
and more meaningful get up in the VSK. S. Bali has established this view in his work
Bhattoji Dlksita: H is Contribution to Sanskrit Grammar (BDHSG)21.

In the

process o f explaining the sutra-s o f Panini, Bhattoji has attached his vrtti which

23 sribhattojidiksitena bhasyarnavam pramathya siddhantakaumudiyamullasita,

ya

sampratamakhilayamilayam kaumudivijnanatamahprasaramapasarayanti prasaranti

ratriadivam viddvajjanamanahkumudamodini modatetaram.

- op. cit., SK, pub. by

Khemaraja.
24. The Rupavatara o f Dharmakirti, PRK o f Ramacandra.
25. tadanusaribhiSca

gagthyekavacane

niijarasyetyevam

bhagyaviruddham - in connection with the [Link].

rupam

svikftam.

etacca

jaraya jarasanyatarasyam

(7.2.101).
26. ha km tya m (l3 3 )
27. he has, however, showered upon them, an ambitious colouring o f his own ideas,
which has given in a way somewhat interesting shape to all that is Paninian, op. cit,
p- 60.

plays the key role in handling the proper meaning o f the Paninian sutra-s in the VSK. A
sutra, as the etymology o f the term goes, must be very brief in nature. This is warranted
by the definition o f a sutra also available in the field o f Sanskrit Grammar.28
Because o f its supreme brevity, a sutra always needs an explanation29. A vrtti, on the
other hand, by explaining the words applied to the sutra, fills up the hiatus between the
sutra and its meaning and it brings out the actual sense conveyed by the very little
number o f words used in the sutra30. In the Mahabha$ya (MHB), Patanjali has
furnished the necessary contents for explaining a sutra o f Panini. He includes in his list,
the examples, the counter examples and the addition o f sentences which according to
him, are the necessary ingredients for explaining the proper meaning o f the aphorisms o f
Panini 3l. KumarilabhaBa in his SlokavOrttika has stated clearly what a \jttikara
should not do. According to him while determining the meaning o f the an original text,
the composer o f a vpti, if possible, should not hamper the age old tradition, nor should
he imagine any unfamiliar meaning o f the common words used in the prescribed text32.
So a v^tti which is actually an explanation o f a sutra in form, can not be the mere

28. alpaksaramasandigdham saravat visvato mukhara / astobhamanavadyanca sutram

sutravido viduh // DSG, p. 401.
29. sopaskaratvat sutranam tannibandhanani laksyasamskarakani vakyantaranyupaplavante. Pradipa on the P. sut. ekaco dve prathamasya (6.1.1).
30. sutrarthapradhano grantho vrttih. PM. KV, vol. I, p.4.
31. na kevalam carcapadani vyakhyanam vrddhih at aic iti. kim tarhi ? udaharanam
pratyudaharanam, vakyadhyahara ityetat samuditarh vyakh^ndm bhavati. op. cit.
ahn. 1.
32. prasiddhahanih sabdanamaprasiddhe ca kalpatia / na karyya vrttikarena sati
siddharthasambhave // op. cit., [Link] as quoted by [Link], VDI. Part 1, p. 391.

elucidation o f the words found in the concerned sutra. G. H aidar has enumerated the
v/"#/-form o f work under the sub-divisions o f vyakhyanc?3. In the famous commentary
called Panji, to the Kaldpavyakarana (KALV) the word vyakhydna is taken to mean a
work on vrttiu . According to S. Bali, a vflti, apart from its other characteristics, includes
paflaccheda, padarthokti,

vakyadhyahara

and purvapakqasamadharia

like

an

explanation35. These characteristics of a vptti, along with the citation o f examples and
counter examples, establish the success o f the proposed work furnished for bringing out
the meaning of a compact issue. The word padaccheda refers to the process of separating
the words used in the text which is taken for explanation. The term padarthokti refers to
the expression o f the meaning o f each and every word found in a particular text. The
word vakyadhyahara signifies the process o f addition o f a sentence with a view to
bringing out the proper meaning o f the concise text taken for explanation. These
characteristic features o f a vp ti are clearly mentioned by PataBjali in his M H B36. In the
Udfdyota commentary, the word vakyadhyahara is explained in two different ways37. In
the first place, vakyadhyahara is done through anuvytti. When the words used for the
construction o f sentences in connection with other sutra-s are taken into account by the
strength o f the activity o f a svarita vowel in the context o f explaining a particular
sutra, the process is called vakyadhyahara. It can also be equated with the process of

33. ibid, p. 388.

34. vyakhyanam vrttigrantha iti, tena hi sutram vyakhyayate. op. cit. sandhivrtti, p. 7.
35. BDHSG,pp. 86-89.
36. supra, fn. 31.
37. vakyadhyahara iti vakyaghatakapadanam sutrantare srutanam svaritatvapratijnayadhyaharah kalpanamityarthah. yadva vakyadhyahara ityanena varttikakrdvyakhyanam sutratatparyavisayata vakyaikadeSanyayena sucita. op. cit. [Link].1.

anuvrtti which means recurrence o f a word taken from the previous sutra to the
subsequent one which is necessary for the sake o f the intended explanation o f the text in
hand. This is very much necessary for providing a vftti to the sutra-s o f Panini because
the sutra-s are too concise in some places and as such without anuvrtti the intended
meaning o f it can not be comprehended. The second type of vdkyadhyahara is done with
the insertion of a word or words from the grammarians side where anuvpti can not
suffice

the

actual

meaning

o f the

sutra

taken

for

explanation.

In

the

Harinamampavyakarapa (HNMV), the term vdkyadhyahara is explained as the

inclusion o f a sentence that brings forth the suggestive meaning o f the proposed text
either by anuvrtti or by the strength of other related topic38. According to S. Bali,
vakyadhyahara constitutes the most important part o f a vytti.39 The next characteristic
feature o f a vpti is purvapak$asamadhana which demands that like an explanation
(vydkhyana), a vytti should solve the problem raised by the opponents in the context of
the analysis o f the proposed text. Thus a vpti while dealing with the explanation o f the
word o f a sutra, also reflects the views o f the opponents which are forwarded on
different occasions. Along with such expositions, a vpti is supposed to cite examples
and counter examples wherever deemed necessary. The VSK is seen to follow all these
ways o f explaining a sutra in the truest sense of the term. In many places o f the vjtti,
furnished by Bhattoji in the VSK, the components of a compounded word are separated
and shown distinctly. This can be compared with the characteristic feature called vigraha
found in the case o f an explanation. The implementation o f the characteristics o f a
vflti offered by Bhattoji on Paninian rules can be explored with the help o f some
concrete [Link] connection with the aphorism mukhandsikdvacano 'nundsikah

38, gamyamanarthasya vakyasyopadSnam [Link]. vol. 1, p.587.

39. BDHSG. p. 87

10
(1,1.8), Bhattoji offers his explanation with the help o f padaccheda as mukhasahita
nasika *. Thus the import o f the word mukhanasika becomes easily understandable with
the help o f Bhattojis vftti. Secondly, Bhattoji has mentioned the meaning o f various
grammatical words in his vftti laid down in the VSK. As for example, in connection with
the sutra - apuditsavarpasya capratyayah( 1.1.69), Bhattoji has offered the etymological
meaning o f the word pratyaya by saying praffyate vidhiyate iti [Link]
scholarly additions in connection with the explanation of the sutra-s have made
Bhattojis work both graceful and [Link], Bhattoji in many places o f his vptti
on the VSK, is seen to have separated the in-built pada-s o f a compounded word o f a
sutra,As for example, in connection with the sutra - ukalojhrasvadirghaplutah( 1.2.27),
Bhattoji has dissolved the compounded word ukalah as usca usca u3sca vah, vam kola
iva kalo yasya sah42. This process of separating the constituent words of the
compounded expression, found in a sutra, can undoubtedly furnish an easily intelligible
way for understanding the meaning of the sutra concerned. Fourthly, Bhattoji, in his
vftti, has attached a number o f sentences either with the help o f anuvpti or through his
own analysis o f the term [Link] for example, in connection with the sutra - iko
gu%avfddhl( 1.1.3), Bhattoji has put forward his explanation as gupavfddhiabdabhyam
yatra guijavfddhi vidhiyete tatra ikah iti a${hyantampadamupati(hate'43M qtq, the
word gunavfddhi in the sutra comes as an anuvrtti from two previous sutra-s viz.
vrddhiradaic( 1.1.1 )and adengunah (1.1.2).But to make up the hiatus between the
sutra and its meaning, Bhattoji has attached the word guyavpddhisabdabhyam,
which means by the physical presence o f the words guga and vfddhi. This stays as a

40. mukhasahitanasikayoecaryamano varnah. SP. VSK. vol 1, p.14.

41. ibid, p. 25.
42. ibid, p. 12
43. PP. ibid. p. 41.

11

case o f vakyayojand. This characteristic feature o f the vytti laid down by Bhattoji in his
VS/K, conveys the real essence o f the sutra concerned and thus the meaning of the sutra
becomes easily understandable even for a beginner o f Sanskrit Grammar. The fifth
remarkable point of an explanation as well as o f a vptti

is what is

called

purvapak$asamadhana. Though it is not commonly used in the vytti o f the sutra-s dealt
with in the VSK, it is very frequently employed in the other works o f Bhattoji.44 The
dearth o f this feature in the vptti offered in the VSK has established the fact that in this
work, Bhattoji mainly follows the decisions or directions shown or established by his
predecessors. As a result, the presence of negativity or opposition may not get the chance
to disown the facts based on the authentic conclusions o f the Sanskrit grammarians.
Besides these, Bhattoji has cited examples and counter-examples wherever he feels it
necessary in the process o f explaining the meaning o f the concerned siitra text. As for
example, in connection with the sutra - iko yapaci (6.1.77), Bhattoji has offered the
example of the case o f euphonic combination o f the two words sudhi and upasya.45 In
connection with the discussion o f the sutra - karturipsitatamam karma (1.4.49), Bhattoji
has attached the counter-example thus kartuh kiml payasa odanam bhunkte iti. With
suph applications o f the counter-example, Bhattoji has been successful to evade the
germination o f any doubt in connection with the process o f understanding the meaning
of the concerned sutra text. So the VSK can undoubtedly be called a successful
interpretation o f the sutra-s o f Panini in the texture o f a vptti. S. Bali has rightly called
the VSK a vrtti.46

44. SABK and PAUM.

45. sudhT upasya iti sthite sthanata antaryadikarasya yakarah, sudhy upasya iti jate....
[Link], vol. I, p .55.
46 I have

decided

xii, BDHSG.

to call Bhaflojis work as vjttis on the sutras o f Panini. pref.

12

H. A NOTE ON THE PARIBH A$A WORK OF SANSKRIT GRAMMAR

Sanskrit Granunar offers a good number o f paribhasa work composed or

compiled in various ages throughout the history o f study in this field. Such works
establish the gravity and wideness o f the paribha$a-s prevalent in the great ocean of
Sanskrit Grammar. Moreover, these works also include the paribhasa-s of non-Paninian
schools. It is important to note that a good number o f paribhaa-s are available in the
Prfitifakhya works47 also. The profundity and greatness o f paribhasa-s in Sanskrit
Grammar have given rise to the composition o f a huge number o f paribhasa works
which bespeak their separate identity and importance from divergent view points. The
important works

on paribhasa available to us are mentioned below with a brief

introduction to each o f them .

(i) Paribhasasucana o f Vyadi

Among

the

works

related

to paribhasa

of

Sanskrit

Grammar

the

Paribha$asUcana (PBSC) o f Vyadi is regarded as the oldest one. Because o f the dearth
of an authentic proof about VySdis time, scholars have placed him in between Panini
and Patanjali48. Vyadi on his part dealt with only 93 paribhasa-s. A group of
later grammarians however, came to add a good number o f paribhasa-s to his work.
This is clearly stated by K.V. Abhyankar in the

introduction to

his

work

47, (i) padantadijveva vikarasastram pade dj$eu vacanat pratlyat. RP. 2.5, p . 130.
(ii) anvadeontyasya. TP.1.58. p. 58
48. Vyadi can be said to have flourished about a hundred years or even more, after
Panini, but certainly
PBS, p.12.

before Patanjali, the author o f the MaHabhasya. Introduction,

13

Paribh0$8samgrahah (PBS).49 The paribhaa work o f Vyadi starts with the paribha$a
- arthavadgrahaye

nanarthakasya and ends with the paribhasa-kfdgrahape

gatikdrakapurvasyapi grahapam. The work does not contain any chapter or section; but
the paribhad-s treated here are basically helpful for understanding the proper meaning
of Paninian siitra-s. A good number o f paribhda-s found in this book are seen to be
quoted by Patanjali in his M HB.50 Among the ninety three paribhda-s treated in the
PBSC, twenty two throw light on the construction o f the words used in the sutra-s of
Panini. As for example, the paribhaa - lak$a$apratipadoktayoh pratipadoktasya
grahanam51 shows the path towards the construction o f the word khigyuc employed in
thq sutra-kartari bhwval} khijriuckhukanau (3.2.57).Thirteen paribhaa-s o f Vyadi, help
the way o f the proper interpretation o f the words used in the sutra-s o f Panini. As for
example, the first paribhad o f the PBSC i.e. arthavad etc. facilitates the process o f
interpretation of the word bhraja employed in the sutra-vrascabhrasjasjpamyjayajarajabhrajcjjbhasam sah (8.2.36)52 . Eleven of Vyadis paribhdsa-s throw light on the
application process o f augments, substitutes and the replaced element in words. As for
example, the paribha$d - tadbhaktastadgrahanena gphyate53 deals with the effect o f

49. Scholars, however, who studied Vyadis work, made additions to this number of
Paribhajas and different lists were prepared by different scholars who raised the
number to 150 by making additions and alterations, [Link], p.8
50. e.g. the paribhaga vyakhyanato viSegapratipatti etc. is quoted in the 2nd ahn. o f the
MHB in connection with the sivasutra lot}. The paribhaga asiddham bahirangamantarange is used in the MHB in the fourth ahn. in connection with the P. sut. na
dhatulopa ardhadhatuke (1.1.4)..
51. [Link]. 3 .PBSC. PBS, p.3.
52. imau dvau bhrajasabdau. atraikah phanadisu pathyate anyo varcadisu.
phanadipathitasya grahanam yatha syat ,varcadipathitasya grahanam ma bhuditi.
ibid, p. 65
53. pr. no. 17. ibid, p. 10.

vA cxl.

NTb JTjKp,

14

the augment it in connection with the siitra na ktva set (1.2.18)54. Forty paribhasa-s in
the PBSC deal with the process o f establishing relative strength o f the Paninian rules
and their priority in case o f application wherever there arises a conflict. As for example,
the paribhasa - purastadapavada anantardn vidhin badhante55 establishes that the
apftvada rule placed beforehand restricts the application of the following rule. Seven
paribhasa-s in Vyadis work speak about the relation existing between words and
senses. For instance, the paribhafd-kjlrimdkftrimayorubhayagatirbhavati56 tells us that
in Sanskrit Grammar some words are used in purely technical sense, whereas the same
word is used in the ordinary sense in some other places. As for example, in the siitra sadlwkatamam karapam (1.4.42), the term karapam is used purely in the technical sense,
whereas in the siitra - sabdavairakalahabhrakanvameghebhyah karane (3.1.17), the
word karape is used in its ordinary sense. Thus Vyadis PBSC comes to be a great
contribution towards the paribhasa work o f Sanskrit Grammar. Besides helping the
process of interpretation o f Paninian rules, the PBSC offers some paribhasa-s57 which
maneuver the correctness o f Sanskrit words with the help o f illustrations from the
practical experience.
(U) Laghuparibhasavrtti o f Purmottamadeva
The Laghuparibhasavrtti (LPV) o f Purujottam adeva is another celebrated
work on paribhasa in the field o f Paninian school o f Grammar. It contains one hundred
and twenty paribhasa-s without any chapter- wise or section- wise division . The work
starts with the paribhasa - arthavadgrahape nanarthakasya and ends with the paribhasa

54. ayamidagamah param kitam bhaktah kidgrahanena grhyate. ibid, p.10.

55. pr. no. 9. ibid, p. 6
56. [Link]. 7. ibid, p. 6
57. samniyogasistanimekatarapaye ubhyorapyapayah ([Link].41),uktarthanamaprayogah.
([Link].51). ibid, pp. 20,24.

15

-bhavati vyakhyanato viseqapratipattirna samdehadalakjayam. The arrangement of

paribhaqa-s found here bears a close similarity with that exhibited in the work of
Vyadi. Purujottam adeva, in this work, proves his scholarship through a brief but
effective discussion along with necessary examples. Here also the paribhaa-s are
basically shown to focus light on the process o f interpretation o f Paninian aphorisms58,
as well as application o f a particular number or gender59 and thus this work contributes a
lot towards the study o f Sanskrit Grammar in general, and the paribhaga-s in particular.
The study o f the L P V establishes the fact that Purufottamadeva had gone through
the varttika-s o f Katyayana60 minutely and he mastered over the M H B61 o f Patanjali
well.
(Hi) Brhatparihhasavrtti o f Siradeva
Slradevas B$hatparibhQ&vflti (BPV) contains one hundred and thirty paribhaga-s. It
starts with the paribha$a-vyakhyanato viseapratipattima hi samdehadalak$anam which
is seen to be the last one o f the LPV. The last paribhaa dealt with here is
samasakpttaddhitepi sambandhabhidhanamanyatra rudhyabhinnarupdvyabhi cdritasam
bandhebhyah. The most important feature o f the work o f Siradeva is that the author has

58. gaupamukhyayormukhye kaiyasampratyayali (pr. no. 5) explains the interpretation of

die [Link]. agnerdhak (4.2.33).

ibid, p . 114

59. bhavati hi kriyaviseapanam karmatvam napumsakatvamca ([Link].59), sandehe

bahuvacanam prayoktavyam ([Link].61).

ibid, pp.138-139

60. iyam ca paribhaja katyayanena pratipadikagrahape lingaviSigtasyapi grahanam

(4/.1/1 va.4) iti. sarvanamasvarasamasataddhitavidhiluglugartham (4/1/1 va.5)
ityapurvavacanarupepa pa|hitetyetavataiva pramapam..... exposition o f the pr. no. 26
ibid, p.123.
61.

...bhayakarena tu saukaryat yuvakhalati.. (2.1.67) ityatra yuvasabdasya

svarupasya jaratiSabdena samanadhikarapyanyathanupapatya jfiapita.

ibid. p. 123

16
not followed here, the order followed by his predecessors in the arrangement o f the
paribhaa-s. He, rather, arranges paribhaa-s following their order found in the MITE. In
his work Slradeva has quoted the names of his predecessors very often62. The work as it
is found in the book PBS edited by K.V. Abhyankar is divided into eight chapters
which'are further subdivided into sub-sections called pada. First ninety-nine paribha$as are set in the chapter wise- division and the rest thirty one ([Link]. 100 to [Link]. 130)
called nyayamula paribhasa-s are not adjusted with any chapter. In this work also the
paribhaga-s are discussed in order to accelerate the process o f interpretation o f the
Paninian sutra-s and to show the relative strength as well as priority o f some rules over
the others.

(iv) Paribhasdvrtti o f Nilakanthadiksita

Nllakanthadlkitas Paribhaavjtti (PBV) is a collection of one hundred and

forty paribhaga-s without any chapter-wise arrangement. The last ten paribhasa-s are
shown as baseless. The work starts with the paribhaa - vydkhydnato viseapratipattir na
hi samdehadalakgayam and ends with the paribhaa-vartsyatprav{tyeha karyaqi
kriyante. At the end o f the work, it is clearly written that the work is the result of
the study of the M HB.63 The discussions on the paribhad-s found here, appears to
be very short but the lucid style and the easy language have rendered the work very
popular and effective to the students of Sanskrit Grammar. According to K. V.
Abhyankar, Nilakanthadiksita has followed the order o f Slradeva in arranging the

62, maitreyena ca yadudahjtam in connection with pr. no. 4; purusottamadevena tu

dadha... in connection with pr. no. 9; vamanena tu gunopj;kte\...in connection
with pr. no. 12.

ibid, pp -133,171,174.

63. paribhavya mahabha?yam dinmatramiha dar&tam / tena tujyantu vibudha matkrtim

vtkya sadaram //

PBV. p.50

17

paribhasa-s at the beginning o f his work64. This work mainly deals with the paribhasa-s
nepessaiy for interpreting the meaning o f Paninian rules 65, the relative priority oisutra-s
with special strength66 and also with nyaycisiddha paribhasa-s67. According to K.V,
Abhyankar, Nagesa has followed to a certain extent, the style o f Nilakanthadiksita
despite there being a vast difference in the subject matter o f their works 68

(v) Paribhasabhaskara o f Haribhaskara

The Paribhasabhaskara (PBB) o f Haribhaskara or Bhaskara is almost a copy
work o f Siradevas BPV with a small variation69 and as a result, the work is not in a
position to receive laurels o f separate identity and originality. The work contains one
hundred and thirty two paribhasa-s. Here, the author has quoted Bhatrhari more than
once70 and the work conspicuously declares that the author possesses supreme regard for
Patanjali.

64. Introduction. PBS. p.31.

65. nirdisyamanasyadesa bhavanti (pr.no5),varnasraye nasti pratyayalaksanam ([Link] 9).
[Link]. 3,5
66. antarangabahirangayorantarangam baliyah ([Link].27),vidhiniyamasarabhave vidhireva
jyayan ([Link].96). ibid, pp.13,40
67 yadagamastadgunibhutastadgrahanena grhyante ([Link].4),vartsyatpravrttyeha kaiyani
k^ante ([Link]. 140). ibid, pp.2,49.
68 Introduction. PBS. p. 31
69 only one paribhasa samasasca dvipadasrayatvadbahirangopi lyapam badhate ([Link].
35) is added here , the paribhasa asati sambhave bidhanam bhavati ([Link]. 36) and
asti ca sambhavo yadubhayam syat ([Link]. 37)are separated whereas these two are
jointly used in the [Link]. 35 in the work o f Siradeva.

ibid, p. 204.

70 uktam hi bhatrharinapi-upeyapratipatyartha upaya avyavasthita [Link] connection with

the paribhasa no.4;yaduktam harina abhivyaktapadartha ye svatantra lokavisrutah I
sastrarthastesu kartavyah sabdesu na taduktisu // in connection with the pr. no. 102.
- ibid pp. 319 and 365.

18

(vi) Paribhasendusekhara o f Nagesa

The Paribhasendusekhara (PBSS) o f Nagesa, the most important work on

paribhasa-s o f Sanskrit Grammar contains three chapters called prakarana-s. It is a
collection o f one hundred and thirty three paribhasa-s along with a scholarly exposition.
The

work

starts

with

the paribhasa

vyakhyanato

visesapratipattima

hi

_____ _
samdehadalaksanam and it ends with the well-known paribhasa-aifdhamatrdlaghavena

putrotsavam manyante vaiyakaranah. The first prakarana o f the book contains thirty
seyen paribhasa-s, the second has thirty four while the last one deals with sixty two of
the same. The author himself declares that he is going to explain the paribhasa-s
prevalent in the ancient Grammar o f Panini . In the PBSS, Nagesa often has quoted
Kaiyata but in many places he refutes K aiyatas view in explicit terms. While dealing
with

the

paribhasa-s

- yathoddesam

samjhdparibhasam12

and

karyakalam

samjhaparibhasam3, Nages'a has cited K aiyatas view and the very next moment he
refutes it adding his own conclusion. This is clearly stated in the commentary called
B hairavf4. The study o f the PBSS, throws light on the fact that Nagesa possesses
profound knowledge o f the M H B as well as o f the paribhasa works written by his
predecessors. Moreover, in spite o f Nagesas refutation o f many concepts given by the
earlier

scholars, documented

in his PBSS, the book is regarded as a gem in the

field o f Sanskrit Grammar in general and the whole range o f paribhasa in particuar.

71. pracinavaiyakaranatantre

vacanikanyatra

paniniyatantre

jnapakanyayasiddhani

bhasyavarttikayorupanibaddhani yani paribhasafupani tani vyakhyayante -PBSS. p.2.

72. [Link]. 2, ibid, p.4
73. [Link]. 4, ibid, p.4
74. kaiyata ityanena sucitamarucim sucayan svasiddhantamaha. ibid p.6.

19

K.V. Abhyankar has recommended the book as the final word of paribhasa15 in
Sanskrit Grammar. Nagesa has furnished the paribhasa-s in his PBSS which are
regarded indispensable for the right interpretation o f Paninian aphorisms76, for bringing
out the correct form o f words through various stages77 and for the sake of establishing
the comparative strength and relative priority o f various rules o f Paninian Grammar78.
/

(vii) Paribhasabhaskara o f Sesadrisudhi

/
The Paribhasabhaskara (PBBH) o f Sesadrisudhi deals with one hundred and
eleven paribhasa-s. The work, available at present, starts with the paribhasa vyakhyanato visesapratipattima hi satndehadalaksamm and ends with the paribhasa tasya dosah samyogadilopalatvanatvesu. This work follows the order o f the P B SS in the
arrangement o f the paribhasa-s but almost in every step the author runs after Nagesa by
criticizing him vehemently for not keeping pace with the M HB . The work betrays

75. Nagesas Paribhasendusekhara is looked upon as the final word on Vyikarana

Paribhasas and, one who wants to study the Vyakarana Paribhasas has to read
carefully and understand Nagesas Paribhasendusekhara........ - Introduction, PBS.
p.32.
76. arthavadgrahane nanarthakasya (pr. no. 14) helps the reader to interpret the meaning
o f the [Link]. svam rupam sabdasyasabdasamjna (1.1.68), PBSS, p.51.
77. sannipatalaksano vidhiranimittam tadvighatasya ([Link]. 86) prevents the inclusion of
tuk in the case o f gramani kulam which is supposed to be added by the strength of
the [Link]. hrasvasyapiti krti ink (6.1.71).

ibid, p.216.

78. purvaparanityantarangapavadanamuttarottaram baliyah (pr. no.38). ibid, p. 104.

.

__

__

79. adhikaro nama triprakarah (Mahabhasya 1/1/49 va.4) itibhasyam paksadvayasadharanam (Paribhasendusekhara pari 2,3) ityapyayuktam PBS, p .380.

20

Sesadrisudhis profound knowledge o f Sanskrit Grammar and at the same time it

0

discloses the fact that he has gone through the MHB and the PBSS word by word before
composing his PBBH.
Besides these important works on paribhasa in the chain o f Paninian school of
Grammar, some works which are still in manuscript form deserve mention here. They are
Pqribhasaprakasa o f Visnubhatta, and Paribhasarthamanjari o f Bhimacarya
Galagali. Two works on paribhasa viz. Paribhasopaskara and Paribhasatika are
attributed to Haridiksita who was the grandson o f Bhattoji80. The references to some
other treatises on paribhasa are also found somewhere with the title identical with that
o f some famous paribhasa works. As for example, G. H aidar has referred to the work
Paribhasavrtti composed by Padm anabhadatta o f Mithila in his famous work
Vyakaranadarsaner Iiihas ( VD1). He also opines that Niiakanthadiksita has composed
his PBV after this work81. Moreover, commentaries on the PBSS like the Bhairavi,
Visami and Tripathaga also offer an important and powerful exposition on paribhasa-s
o f Sanskrit Grammar. The paribhasa works related to the non-Paninian school are not
mentioned here, because they will be treated separately in the seventh chapter o f this
work

IH. THE MEANING OF THE WORD PARIBHASA

Bhattoji has attached the Paribhasaprakarana(PP) as the second chapter of the
VSK. The word paribhasa has its origination from the root 4bhas (to speak) with the
upasarga pari attached before it. The upasarga pari refers to all encompassing.
In the Nirukta (NIR), Yaskacarya has mentioned

80. upodghata, VDI. Part I. p .377.

81. [Link],, p .377

clearly that the upasarga pari

21

means sarvatobhavam i.e. in all dimensions.82 So the word paribhasa literally means a
statement having an all-encompassing effect83. In the varttika - varnapatha upadesa iti
ce^avarakdlatvat paribhdsdya anupadesahu , the word paribhasa denotes the idea of
interpretative canons. Although the word paribhasa is found in some varttika-s o f
K^tyayana and in the MHB, it was not used by Panini in his AST. In the varttika sayarrn ngrahanamaparibhasyamakrtigrahanat^, the word paribhasa stands for
formulation. In the M H B the word paribhasika, which originates from the term
paribhasa has been used to mean a technical term86. The Nyasa also shows the use of
the term paribhasa in the sense o f technical term.87. Isvar Candra Vidyasagar has also
used the term paribhasa to denote the technical term o f Sanskrit Grammar.88 Such an use
o f the term is also found in the Mitaksara commentary on the Yajhavalkyasmrtf9. But
the definition o f the word paribhasa is furnished neither by Panini nor by Patanjali in
their respective works. Patanjali, however, has offered some definite characteristic
features o f paribhasa- s in the M H B90. It is from such guiding clues set up by Patanjali
and others that the concept o f paribhasa came to be formed and developed in Sanskrit

82. pariti sarvatobhavam. [Link]., [Link]. p .37

83. parito vyaprtam bhasam paribhasam pracaksate, uddSyota. MHB on the P. sut.
samarthah padavidhih (2.1.1).
*

yO J

84. MHB. in connection with the [Link]., anuditsavarnasya cdpratyafi (1.1.69)

85. on the P. sut. anuditsavarnasya capratyayah.
86. nedam paribhasikasya vacanasya grahanam,

ibid.
[Link]. in connection with the [Link].

lupi yuktavad vyaktivacane (1.2.51).

MB

MM

87,op. cit. samarthaparibhasavyaparo yatha syadityevam gurusamjnakaranam. In

connection with the P. sut. tatropapadam saptamistham (3.1.92)
88. Samagra Vyakarana Kaumudi. p.7.
89. [Link]. stridhanasabdasca yaugiko na paribhisikah .
yogasambhave paribhasayah ayuktatvat. on 2.143, p. 148.
90. paribhasa punarekadesastha sati krtsnam sastrambhijvalayati. pradipavat. op. cit.
In connection with the P. sut. samarthah padavidhih (2.1.1).

22

Grammar. In Sanskrit Grammar the word paribhasa implies the authoritative statements
thqt are regarded as the path showing rules used for determining the actual meaning of
the operational aphorisms and they are also implemented for removing the ambiguity
that arises at the juncture o f using various rules o f Sanskrit Grammar. So the paribhasa
sutra-s can be used as code o f interpretation o f Paninian rules. According to
Mugdhabodha school paribhasa is used in Sanskrit Grammar for the sake of brevity or
conciseness91.

In the beginning o f the work Katantraparibhasasutravrtti (KPSV),

Bhavamisra, the author, offers a note on paribhasa through a verse92 which also, speaks
of the universal acceptance of such canons. In the actual sense, the paribhasa-s are the
rujes over rules. So they can be termed as meta rules o f Sanskrit Grammar. When an
operational rule o f Grammar gets its way stuck, a necessary paribhasa opens out the
horizon of the actual destination o f the concerned text. Padm anabhadatta has
commented that the relevant as well as cohesive statements o f the teachers who have
mastery over the process o f deriving meaning of a word, can be termed as paribhasa3.
Purusottam a

in his Bhasavrtti (BHV), expresses that the words or the statements

that are beneficial to the whole sastra can be termed as paribhasa, 94 The Uddyota
defines paribhasa as a rule where there is no rule applicable.95 In the DSG the term

91, granthasya samksepanirvahartham

samketavisesah paribhasa. The comm, to

MUGBV, p. 15.
92, bhasyante parito yasmat paribhasastatah smrtah /
tasamarthah prayogasca likhyante bhavasarmana // PBS, p. 67
93, sa ca padarthavivecakacaryanam yuktiyukta vak . as quoted by G. Haidar. VDI.
Part l.p. 364
94, pari sarvasastropayukta vani bhasa sa paribhasa. [Link]. in connection with the [Link].
ikogunavrddhi,(1.1.3). as quoted by G. Haidar, ibid, p. 366.
95, aniyame niyamakarini paribhasa.
ikogunavrddhi

(1.1.3)

MHB

in connection

with the P. sut.

23

paribhasa

is explained as an

authoritative statement which helps the process o f

interpretation of rules o f Grammar; which guides the process o f removing the conflict
between two rules that occur simultaneously in the stages of formation o f words and thus
directs towards the construction of correct words.96 It is important to note that the
concept and treatment o f paribhasa in the field of Sanskrit Grammar can be traced back
to pre-Paninian age, for Panini himself has adopted a good number o f paribhasa-s in his
A S T from his predecessors. This is clearly stated by [Link] in his work PPSG.91 The
custom o f applying authoritative statements for removing confusion or ambiguity, came
into existence from practical experiences o f people in their day to day life. Scholars from
their own experience and practice do arrive at some judgments, which are recognized as
almost eternal by successive supporters as long as any documentaiy proof against the
capon is not found. This idea or concept can be shared with the cases o f geometrical
theorem. No student o f Geometry can proceed until and unless he or she has the basic
idea that the measurement of the three angles o f a triangle equals to 180.98 The case
applies to Sanskrit Grammar also. Sanskrit Grammarians took resort to the paribhasS
rujes to settle down ambiguity or confusion that may come in the way of understanding
the meaning o f some other sutra-s. But this refers to the function o f only one type of
paribhasa. The other variety o f paribhasa is used as the steps or methods o f sutra
interpretation. Without the knowledge o f such paribhasa-s, a student o f Sanskrit
Grammar can not achieve the coveted goal as he or she would face sheer difficulty in
every step taken forward. A paribhdsa possesses an illuminating effect and as such it
clears up the negative factors and highlights the proper interpretation o f Paninian

96. op. cit., p . 223

97. he has technical terms and interpretative canons o f his own and has still liberally
adopted familiar terms and canons o f his predecessors, op. cit., p. 24
98. A theorem o f Geometry.

24

sutra-s and it is for this reason that a paribhasa is often compared to a lamp that
illuminates its surroundings". It can be easily intelligible that Paninis Grammar would
have remained unearthed had it not been aided by the paribhasa-s, the indispensable tool
for interpreting the sutra-s. In the Vaidyasastra, the definition of a paribhasa, as quoted
by GJSaidar, is given in an elaborate way which seems to be veiy relevant here. It is
stated there that the paribhasa-s, like the lamp can speak o f what is not at all expressed
and stated, partly stated or doubted in a sutra.100 Thus a paribhasa always guides a
student o f Sanskrit Grammar to the right direction. So it can be compared to the
Mariners Compass used for deciding the proper direction in the midst o f the ocean, so
that the ship can reach its destination safely101. The word nyaya is also seen to denote
paribhasa.102
Nagesa, in his PBSS, clearly mentions the existence of two types of paribhasas103 prevalent in Sanskrit Grammar. According to him some paribhasa-s are directly
mentioned by Panini in the shape o f sutra-s which have their same numbering method as
it has been used in the other sutra-s o f the AST. in accordance with the chapter, section
and position o f the sutra incorporated by Panini himself. The other type o f paribhasas are those that are not directly mentioned by Panini himself in the form o f sutra-s, but
the application o f which are conspicuously felt in the process o f interpretation of
Paninian aphorisms laid down by Katyayana and Patanjali in the varttika-s and in the
M HB respectively. Thus it is evident that paribhasa-s are o f three types altogether, viz.

99.

supra fn. 90.

100. avyaktanuktalesoktasandigdharthaprakasikah paribhasah pravaksyante dipibhutah

suniscitah. VDI. Part I, p. 64.
101. ibid. p. 364.
10JL harinamamrtodhrtanyayadih. Introduction, HNMV.
lO^. supra fn. 71.

25

vapanikl, jnapakasiddha and nyayasiddha or nyayamuld. The vacaniki paribhasa-s are

those that are actually treated by Panini or others. Jnapakasiddha paribhasa-s are those
that are suggested or implied by the sutra-s o f Panini. The word nyaya, according to
Vaidyanath Payagunda refers to the arguments established by scriptures or by
observation on various types o f human behaviour etc.104 So nyayasiddHa or nyayaniula
paribhasa-s are those which are established on the basis o f various experiences in
common parlance. Vacaniki paribhasa-s offer a great variety. They are in appearance
either sutra-s or sometimes statements directly deduced from a sutra. Jnapakasiddha
paribhasa is o f two varieties called lingavati and vidhyangasesabhuta. The lihgavati
jnapakasiddha paribhasa is that interpretative cannon which being confined in one place
can illuminate the whole text o f Grammar. An example o f the same is umdayo vyutpanndni pratipadikani.105 Vidhyangasesabhuta paribhasa always becomes a part o f a
vidhi or grammatical operation. It is clearly stated in the VDI, Part-I, by G. H aidar with
the help o f a quotation106. In the commentary o f Purusottam as B H V it is stated that a
paribhasa, without the help o f which an operational rule can not be activated,
copies under this category o f the jnapakasiddha paribhasa107. As for example, the
operational rule idasah (7.2.83) can not get its way without taking the help o f the
authoritative canon adeh parasya (1.1.54). It is veiy important to note here that the

104. etaechastralokatantrantaraprasiddhayuktir nyayah. as quoted by G. Haidar. VDI.

Part I, p. 365
105. [Link]. 22. PBSS, p.38.
106. ekasthah savita devo yathi visvaprakasakah/ tatha lingavati sastramekasthapi
pradipayet // ekapi puitscali pumsam yathaikaikam prayati hi / vidhyangasesa
bhuta s i vidhim pratyanugacchati // [Link]., p. 365
107. ya sarvaiva vidhivakya upayujyate sipara . sapi kacid vidherangabhuta yam vina
vidhivakyannaiva pravartate. [Link]., in connection with the [Link]. iko gunavrddhi
(1.1.3). as quoted by T. Goldstucker, PHPSL, p. 52.

26

jndpakasiddha paribhasa can be applied to the process o f the activation o f an operational

rule or it can be used in the process o f grammatical function as a guiding canon.1 As for
example, the rule vipratisedheparam karyam(\A.2) does not come directly in the way of
the process o f activation o f an operational rule. But it acts as a deciding factor o f the
norm which the concerned operational rule should follow under some condition. The
third category o f the paribhasa which is called

the nyayasiddhd paribhasa or the

nyayamuld paribhasa has two varieties. O f these two, the first one is called
lokanyayasiddha and the other is yuktisiddha . In case o f the first one, the interpretative
rule itself is established with the help o f the experimental truth found in the human
world. As for example, we may refer to the canon ekadesavikrtamananyavat18. The
sanctity o f such paribhasa-s lies on the behavioural truth observed in our day to day life.
The yuktisiddha paribhasa-s

are established on the basis o f practical logic. As for

example, we may cite the paribhasa- purvaparanityantarangapavadanamuttarottaram

baliyahm . Another important point to be noted in connection with this type o f paribhasa
is that die first two categories o f the interpretative principle are solely related to
Grammar, but the third category especially the lokanyayasiddha paribhasa has
comparatively a broader jurisdiction, as it can go beyond the limitation o f Grammar and
can touch the horizon o f human experience in the field other than that o f Grammar.
Such paribhasa-s are of general nature. This can be explained more clearly with the help
of a concrete example. The interpretative canon ekadesavikrtamananyavat implies that
the transformation o f a portion can not change the whole thing. This is applicable to the
practical world also. Patanjali, in connection with this interpretative canon states that

108. [Link]. 37. PBSS. p. 100

109. [Link]. 38. ibid, p.104.

27

a dog if gets its ear or tail cut continues to remain as a dog only; neither it becomes a
horse nor an ass150. This statement clearly manifests the general nature o f the concerned
paribhasa. The modem scholars o f Sanskrit Grammar have categorized the paribhas&s
in a completely different way. According to K.V. Abhyankar the paribhasa o f Sanskrit
Grammar can be grouped under five heads**111 viz.
(i)

paribhasa-s for interpretation o f the rules o f Grammar,

(ii)

paribhasa-s for determining the priority o f the application o f other types o f rule,

(tip paribhasa-s for arriving at the correct form o f words,

(h) paribhasa-s generating the use o f correct words and necessary expression and
(v)

paribhasa-s for the guidance regarding the use o f gender and number o f the words
o f Sanskrit language.
K. Das, in his book PPSG, on the other hand, has placed

the Paninian

paribhasa-s under thirteen broad topics112 along with their sub-varieties. The topics are
as follows:
(i)

paribhasa-s used as clue for the determination o f the locus o f a grammatical

operation,

(ii)

paribhasa-s related to the extended application o f grammatical elements,

(iii)

paribhasa-s related to the order o f enumeration o f the lexical elements in

Paninian sutra-s,

(iv)

paribhasa related to svarita index for a governing rule,

(v)

paribhasa-s used as clues to the solution in case of a conflict.

110 svl karne pucche va ehinne svaiva bhavati, riasvo na gardabha iti. MHB in
connection with the P. sut. sthanivadadeso nalvidhau (1.1.56).
111. [Link],
112. op, cit. ch. IV.

p p .34-37

28

(vi)

paribhasa-s on relative inefficiency o f rules,

(vii)

paribhasa-s on position o f samjna and paribhasa rales,

(viii) paribhasa-s on indicatory letter,

(ix)

paribhasa-s on accentuation,

(x)

paribhasa-s on the relative importance o f verbal case endings over non verbal
ones,

(xi)

paribhasa-s on the norm related to word-formation,

(xii)

paribhasa-s on analogical application o f knowledge from proper experience

in the field o f Grammar and

(xiii) paribhasa-s on irregular formation.

Though a paribhasa basically aims at determining the meaning o f grammatical
aphorisms through the proper way o f interpretation, it sometimes can confine or expand
the scope o f an operational rule also. As for example, the paribhasa yadagamastadgunibhutastadgrahamna grhyantem declines that when a grammatical
operation is formulated in connection with a nimitta or cause, one should take the
original along with the augment but if something is substituted in the place o f a particular
grammatical element, the substitution in that case, should be done only in the place
of that what is actually stated in the concerned rale. Thus the force of this canon
makes the scope o f the concerned substitution restricted. Again the canons like asiddham
bahirahgamantarahgem expand the field o f an antaranga rale, but simultaneously it
restricts the application o f a bahiranga principle. Observing such an activity of
the paribhasa B.K. Jha opines that paribhasa can be o f two types, one that expands the

113. [Link]. ll.P B S S . p.29

114. pr. no. 50. ibid, p.l 16

29

activity field o f an operational rule and the other that restricts the scope o f the same.115
In the A S T the word paribhasa primarily refers to the paribhasa sutra-s which
come under one variety among the six popular categories o f grammatical aphorisms laid
down by Panini.116 In the field o f Paninian Grammar this term also stands for the
interpretative canon stated or used on various occasions by Katyayana, Patanjali,
Njjgesa and others in their respective works o f Grammar. Such scholars while dealing
w i^ the Grammar of Panini in various perspectives, have discovered that there are lots
o f interpretative principles which, though, not enlisted as paribhasa sutra-s in the AST.
ar? disclosed or suggested in the concerned places conspicuously. As for example, the
paribhasa - yatramkavidhamantaryam tatra sthanata dntaryam baliyahm has been
deduced from the sutra - sthane ntaratamah (1.1.50). This is clearly stated by
[Link].118 Thus the field o f paribhasa comes to be a vast one. Bhattoji in his
PSKithough deals with all the sutra-s o f Panini, has chosen for his discussion only
thirteen paribhasa sutra-s o f the A S T in the PP. Along with these sutra-s Bhattoji has
taken into account four principles which are very much important in the area o f word
formation. From the study of the PP o f the VSK, it appears that Bhattoji has used the
specific chapter to establish the nature of paribhasa sutra-s o f Panini. Sivadatta Sastri

115. prakarenanena paribhasah dvidha vibhaktum sakyante (ka) vidhyadisutraksetravis

tarakarini paribhasa, (kha) vidhyadisutraksetrasamkocakarini paribhasa ca
- P W T A . ch. I, p.10.
116. sutrani [Link] ca paribhasa ca vidhimiyama eva ca/atidesodhikarasca
sadvidham sutralaksanam //

HNMV. p. 30

117. pr. no. 13. PBSS. p.47.

118. Though the anuvrtti of the word sthana was understood in this sutra from the last,
the repetition o f this word indicates the existence o f the following paribhisa.
[Link] I, p. 39

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accepts the paribhasa-s o f the PP o f the VSK as the lingavati paribhasa-s.119 Though
the number o f paribhasa-s taken in the PP is vety little in comparison to the vast area of
paribhasa-s of Sanskrit Grammar, it can demonstrate the nature of the paribhasa-s well
with its diversified varieties.
This project has been undertaken to bring to light the value o f the PP o f the
VSK. Since our study is extensive in nature, so we have taken into account also other
paribhasa- works o f Sanskrit Grammar. However, almost in every step, the paribhasa-s
laid down by the grammarians o f Paninian school come in the way for comparison as
well as for making a decision whatsoever. It is needless to say that the qualitative value
of the said chapter o f the VSK acts as the force behind the formation o f this project and
Paninis A S T serves as the guiding principle arid, measuring rod in every step o f the
present venture.

119. ittham lingavati paribhasa jneyeti dikpradarsanam. atogre

(#.
____
samarthaparibhasalekhanepi naksatih. [Link]., SK pub. by Khemaraja, p.15.