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THE GRAMMATICAL FUNCTIONS OF THE UPAPADAS
(upa padas; saha, vinā, namaḥ, etc.)
V. M, BHATT
Panini has divided all padas into two groups : subanta and tinanta. Of these, all the terms denoting (a) nouns, (b) adjectives, (c) pronouns, (d) derivatives like taddhita and kydanta, (e) compounds, as well as those (f) padas (the ni patas) which must be inflected with reference to the case endings but which inflections have again to be removed, are all brought under the group subanta. Pāṇini has listed such padas (f ), i.e. ni patas in three groups : cadi (1.4.57), pradi (1.4.58) and svaradi (1.1.37).
Depending upon their use in the sentences, the traditional grammar divides the nipatas into three categories: (i) upasarga and gati (prefix), (ii) karmapravacaniya (postposition) and (iii) avyaya (indeclinable). . It must be noted, in this context that, both, Bhartshari and Yaska have something to say about these groups. Bhartshari has discussed the grammatical functions of the prefixes (upasargas) and the post-positionals (karmapravacaniyas) of the pradi category. He has also discussed the grammatical functions of some of the ni patas of the other two categories
1. (i) 3981:
स वाचको विशेषाणां सम्भवाद द्योतकोऽपि वा। शक्त्याधानाय धातोर्वा सहकारी प्रयुज्यते ॥
(VP. II. 188) (ii) #4999 :
क्रियाया द्योतको नायं सम्बन्धस्य न. वाचकः । नापि क्रियापदाक्षेपी सम्बन्धस्य तु भेदकः ॥
(VP. II. 204) 2. fagrar utawr: #faqaaffrufaa: 1 भागमा इव केऽपि स्युः सम्भूयार्थस्य वाचकाः ।।
(VP. II. 192) ( 186 )
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2
V. M. BHATT
Yaska's categorization of the nipatas differs from the one offered by Panini. He divides them semantically into three groups : upamarthaka, i.e. those denoting the similes; karmo pasangraha rthaka, ie those denoting conjunctions and padaparaparthaka, i.e. those that are merely gap-fillers".
It would seem, no discussion, has been offered as yet, of some of the niparas that are described traditionally as the ones leading to the case-inflections, commonly known as the upapadas, e.g saha, vina, xte, namah etc. Panini, in this eontext, has only confined himself to the giving of the rules of syntax1. He too is silent on the grammatical functions of such nipatas.
A closer look at these upa padas makes it possible, as is shown here, to arrive at some conclusions regarding their functions and behaviour. A statement about any action must first indicate the participants / doers of action, cg. [Ramah kasthath tandulanj pacati. and then indicate their relationships with the world: Dasarathasya Ramah.] [vrksasya kasthath.] [guroh tandulanj pacati. The statement might also include a mentioning of time and place: adyaj [sthalyam Ramaḥ kasthaih tandulan pacati. In some cases the statement would extend to the context/situation from the point/s of view of doer/action. For the indication of this last, terms like सह विना, ऋते नमः etc. are used.
3) तेषामेते (इव, न चित् नु) चत्वार उपमार्थे भवन्ति । अग्निरिव । इन्द्र इव ॥ I. 4.
...
ii)
अथ यस्यागमादर्थं पृयकृत्यमह विज्ञायते ... स कर्मोपसंग्रहः । (तद्यथा) चेति समुच्चयार्थ उभाभ्यां संप्रयुज्यते ॥ अहं च त्वं च बृहन्निति । वेति विचारणार्थे हन्ताहं पृथिवीमिमां नि दधानीह वेह वेति ॥ I. 4.
iii) अथापि पदपूरणः । इदम् । तदु । I. 5. । अथ ये प्रवृत्तेऽर्थेऽमिताक्षरेषु ग्रन्थेषु वाक्यपूरणा आगच्छन्ति पदपूरणास्ते मिताक्षरेषु धनर्थकाः । कम् ईम् इद् उ इति ॥ 19.
4. i)
अन्तरान्तरेण युक्ते । २.३.४ । ii) नमः स्वस्तिस्वाहा स्वधा । २.३.१६ iii) सहयुक्तेऽप्रधाने । २. ३. १९; iv) धन्यारादितरदिशा० । २.१.२९ ; v) पृथग्विनानानाभिस्तृतीया । २. ३.३२; vi) यस्य च भावेन भावलक्षणम् । २. ३. ३७ ॥
(187)
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GRAMMATICAL FUNCTIONS OF UPAPADAS 3 An analysis of the following sentence will help to understand the interplay of the different components : ad ya sthalyan
Lakşmaņena saha , Dasarathasya (putraḥ) [caturaḥ Ramahli kaşthaih tandulan pacati. sahayukte 'pradhane (2.3.19) governs the suffix (ta) attached to Lakşmaņa.
Apparently, this does not indicate the sense of an "instrument": the use of the case-suffix is either conventional, or as, sabdasad hutvaprayojika vibhaktis. The sense of accompaniment is due to the use of the upa pada like saha.
The statement thus indicates Rāma's being accompanied by Lakşmaņa for the purpose of this specific action of cooking. The pharse, Lakşmanena saha merely adds to the noun Rāma-just as caturah or Dasarathasya add to the meaning of the same noun. All three additions-Dasarathasya, caturaḥ and Lakşmaņena sahaillumine Rama, the performer of the action of cooking. The phrase, Lakşmaņena saha, performs the function of an adjective, a part of which, i.e. saha, indicates only the fact of accompaniment. Indeed, the u papada, saha wherever and whenever it occurs, it should be concluded, indicates only the fact of accompaniment.
It would be interesting to investigate the syntactic implicationsin contradistinction to the semantic implications explored aboveof saha. In the statements Ramah Lakşmaņasca gacchatah and Ramah Lakşmaņena saha gacchati ; the former implies two doers of the same action both equally focussed, while the latter, focusses on Ramah, indicating Lakşmaņa as merely one who accompanies the main doer of the action. This latter statement establishes a hierarchical relationship between the two doers of the same action. . Indeed Pāņini's term a pradhana in his aphorism sahayukte 'pradhäne (2.3.19) clearly implies hierarchy in such situations. The use of the more recent term, 'defocussing' appears to be less adequate as the phrase Lakşmaņena saha does not detract from Ramaḥ; in fact, the phrase reinforces the attention on the main doer. It must, however be conceded that though philosophically, and syntactically, the statement establishes hierarchy, there may also be a case for defocussing from a psychological standpoint. In any case saha 5. Faqat Tafa: qutar, afTat: TTT: 11
-4. . Ex geta 97769 ( 188 )
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V. M. BA ATT
in conjunction with a co-doer of action in such statements appears to be adjectival semantically and hierarchical philosophically.
vina is another upapada similar in behaviour to saha. The use of vina in ad ya... Bharatam Bharatena Bharatat vina Daśarat hasya (putraḥ) caturaḥ Ramaḥ vanam gacchati, makes for some finer implications.
It means that which was expected- the accompaniment of Bharata-could not be brought about. Even so, the conclusions reached in case of saha, would also seem to apply to vina too.
In addition to the functions of saha and vina investigated above, it would be intresting to investigate also the use of sati-saptamt (yasya ca bhavena bhavalakşanam 2.3.37) designated as u pa pada by Patañjali.
In the statement goșu duhyamanasu Ramah gatah ; goșu duhyamanasu contextualizes the situation of the exit of Ramah, whereas the 'upa pada, udayati savitari in the statement uda yati savitari tamo naştam contextualizes the time of the lifting of darkness. In either case, it can be seen, the upapadas formed by the use of sati-saptami (2.3.37) semantically add to basic statement about action itself-gataḥ and naştam-, the same way as the upa padas saha and vind add to the basic statement regarding the doer of the action.
Lastly a mention must also be made of those upa padas-namaḥ, svasti, syaha, svadhā, alam and vaşar that take upon themselves the function of a verb, in the absence of a tiñanta pada. In the statements Gaņeśaya namaḥ, Sitayai svasti, Indraya svaha etc. the upapadas namaḥ, svasti, svaha etc. function as verbs.
(i) Ta ga 'TFT wao' (2. R. RU) çfa T our T
सप्तम्या बलवत्वमनेन न्यायेन 'तत्र च दीयते' (५. १.९६) इति सूत्रे
भाष्ये ध्वनितं, कैयटेन स्पष्टमुक्तम् ।। -परिभाषेन्दुशेखरः-९४. (ii) HÈ tua gfa farsfa utcafü afg ? TEU Tao'
इति । 'तत्र भवः' इत्यत्न चाधिकरणसप्तमी आश्रिता, 'उपपदविभक्तेः कारकविभक्तिर्बलीयसी' इति न्यायात् । ५. १. ९६ इत्यत्र कैयटः।
( 189 )
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________________ GRAMMATICAL FUNCTIONS OF UPAPADAS 5. In support, attention may be drawn to the fact that Nagesa has already noted the presence of the concept of action (Rri yatva) in upapadas like namah?. To conclude, it is possible to go beyond the traditional attitude to the upapadas, which limits itself to the formation of the syntactic rules only, and say that, the upa padas like saha and vina add to the basic statement regarding the doer of action ; the sati saptamyanta upapadas add to the basic statement about the action itself, and that the upapadas like namah, syasti, svaha, svadha, alam and vasay take upon themselves the function of a verb. Note :- This paper was read at All India Oriental Conference, 31st Session, Oct. 1982, Univ. of Rajasthan, Jaipur. [How it is that udayati savitari tamo nastam exhibits no case of free morphemes of the adverbial nature like saha, vind, namah, gte etc. and still it is instanced by you ? -Editor "My paper concentrates on two types of upapadas (i) the free morphemes of adverbial nature and (ii) those that are used in the bhava saptami (sati saptami), where the use of the seventh case is governed by Panini 2.3.37 (yasya ca bhayena bhavalaksanam). The padas (terms) udayati sayitari jointly and severally function as upapadas, el. my foot note No. 6". -The Author] 7. a Thi qate farfa fetei, goruat query gall - ferragurarti ( 190 )