Makaranda Madhukar Anand Mahendale Festshrift

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 112

Vivakṣā in Käsikävṛtti: Jayāditya and Vamana
and thus permits all these particularities.
The vṛtti under 5. 1. 16, which regulates formations like prākārīya said of bricks 'sufficient to erect a wall' or prāsādīya said of land 'sufficient to construct a building on', also goes back to the iti of the sutra which 'it has been said is "vivakṣārtha" when it poses the question: why is prāsādo devadattasya syat not integrated into prāsādīya? Theoretically, the sutra would allow integration because what one wants to express, by forms which the sūtra regulates, is only possibility, yogyatāmātra; however, integration of the analytical expression prāsādo devadattasya syat is not found in usage. Here the Käsikā reëchoes Patanjali's bhāṣya under the sutra.
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There is one more passage from the Kāśikā which should be cited under this heading. It is under 4. 2. 21 which the Kāśikā reads sāsminpaurṇamāsīti samjñāyām. The sutra must have originally read sasminpaurnamasiti; the proposal to add the term samjñā is discussed in the bhāṣya, which rejects it. Samjñā limited the application of the sutra to terms in use, actually only appellations of a month, a half-month or a year. But, Patañjali concludes, there is itikarana and that is sufficient, because the presence of iti in the sūtra refers to vivakṣā, and this accounts for the real range of the sūtra application. The Kāśikā, which accepts the reading samjñāyām, must then justify the redundancy and embarks on explanations. The Kāśikā says that the use of iti and samjñā in the sūtra, both having the same purpose, that of seeing that usage is observed, must aim at the indirect teaching (jñāpaka) that it is synonymous with samjñā. The expressions of usage (yattatra tatrocyate) are 'itikarana', they depend on people's desire to express themselves, and grammar must take them into consideration.
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6) 'What a rule requires, or does not require.'
This meaning is clear in akārasya vivakṣitatvāt under 3. 2. 61: 'because the sutra requires the form with an indicatory a (of the three dhātus : vida jñane, vida sattāyām, vida vicāraṇe)', thus excluding vid listed in the dhātupāṭhas with the meaning of labha, with an indicatory l.
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