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288
Nalini Balbir
Jambū-jyoti
Which (root) has a guna and a vrddhi which are both vowels and consonants ? - The root r (uh, gen. of this root).
The reason is that the guna of this root is ar (vowel+consonant) and its vrddhi is ār (idem), as the commentary explains : ar-ār-laksana-gunavrddhi ac-halau svara-vyañjana-rūpe kasya dhātoh syātām ? uh r-kārasya rddhi r-to dur. ur ādese dity-antya-hrasvādeh r-lope uh iti rupa-siddhih.
The following instance is fairly sophisticated :
* "nirdambheti yad arthatah pranigaded rūpam vi-pūrvāc ca tat
mināteh kam apeksya jāyata ?", iti ktvā-pratyayah prcchati (bhavadyavādeśam; JP 98)
The affix ktvā asks : "What needs to be taken in consideration in order that the root 'to hurt', preceded by vi, takes the meaning ‘not deceitful' ? - Having the substitute yap instead of you : bhavad-yab-ādeśam23.
As a matter of fact, when the root mi, mīnāti is used as a simplex, it will form its absolutive with the suffix - tvā (ktvā in Pānini's language), but when it is preceded by the prefix vi, its correct absolutive will be vi-māya (see Pān. 6.1.50 for the substitution of a in this situation) and will thus use the suffix -ya (krt-affix) which Panini calls lyap (cf.7.1.37 samāse 'nañ-purve ktvo lyap), and which Jinavallabha calls yap (> yab through sandhi)24. In doing this, he here follows the metalanguage of Hemacandra's grammar where the counterpart of Pāṇini's sūtra reads : a-nañaḥ ktvo yap (3.2.154).
9. A variety of riddle where the answer should consist in a grammatical technical term is recorded in the specialized treatises (AC and VMM) and is named śābdīya-jāti. Here again, Ajitasena's AC follows Dharmadāsa's VMM and, like his predecessor, he considers the definition of this variety along with the definition of three other varieties involving knowledge of specific fields, namely tārkya-jāti "philosophical" (see above $ 1.3 end), sautra-jāti (below IV) and śāstraja-jāti "scientific” (AC 2.58 and VMM 2.56). But these types were probably considered obvious, or best understood through concrete examples, since there is hardly any definition (iñeyaṁ.../ śābdīyam śabda-samjñābhiḥ...., VMM 2.56;...sabdād udbhavam ... sābdaṁ ..., AC 2.58).
The illustrative verse of the AC as it is edited reads as follows:
na ślāgh[y]ate munih kasmai? sub-antam kim nigadyatām ?.
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