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226
Annals BORI, LXIII (1982)
18). Not only this, viharati separates' is also attested specifically with reference to pada i.e. pāda.In the Aitareya Brāhmaṇa ( 2.35=10.3) we read prathame pade viharati. This refers to the recitation of a rc of which the first two quarters are separated from each other, i.e. they are recited with a pause between them ( Sāyaṇa : viharanan prthakkaraṇam / dyayoḥ pādayor madhye vihāram vicchedam kľtvā pathet). This method of recitation is the opposite of the one in which the two quarters are united, i.e. they are recited without a pause between them ( samasyaty uttare pade Ait. Br. 2.35=10.3 on which Sāyana : trtiyacaturthapādayor uttarārdhagatayoḥ samyojangm ).
On the basis of the above evidence it is possible to say that the expression pādaviharana in the Pāņini-sūtra refers to this peculiar method of recitation. If the Hotr priest recites the stanza by separating its quarters (padas) one would say hotā vikramate.
If, on the other hand, the word pāda in the Päoini-sūtra does not refer to the quarter of a stanza, but to a (human ) foot, we may compare the expression tasmāt stry ürü viharati 'therefore a woman separates her thighs' in the same section of the Ait. Br. referred to above. Even in the RV 10.162.4 we read yas ta ūru vihárati one who separates your thighs'. Hence, pāda. viharana in the Pāṇini-sūtra may be taken to refer to the above context, and accordingly an example for the sütra could be strivikramate' a woman separates her feet.'
Lastly, if, as our commentators think, pādaviharana really refers to the placing of a step' (padaviksepa ), and not to the separation of the pădas ( whether in the sense of a quarter of a stanza, or a buman ) foot) as suggested above, then we have the well-known examples of vi-kram in the Atmanepada with reference to the three steps taken by Vişnu, e.g. (idám vişnur vi cakrame tredha ni dadhe padám ( RV. 1.22.17 ), so'bravid indro yāvad evāyam vişnus trir vikramate ( Ait. Br. 6.15=28. 7), etc. Thus vişnur vikramate could be an example of the sūtra in question.
In view of the evidence given above it is not at all clear why the authors of the Kašika and the later commentators, in the first instance, did not take pādaviharana to mean (1) separation of the quarters of a stanza', or (2) • separation of the (human ) feet', and, secondly, even if they took pădaviharana to mean placing of a step', why they neglected (3) the famous
three steps of Vişnu', and chose to restrict the 'placing of the steps' to the horses and the like.
8 pædaśabdasya paryāyah padaśabdah napumsakaḥ (Sadguruśişya on Aitareya
Aranyaka 1.3.7). • Kaus. Br. has pade vigrhnāti. 6 On which Sāyana : trir vikramate pūdatrayai praksipati.
Madhu Vidya/395
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