अभिहिते प्रथमा

[Deepro Chakraborty]

Dear All,

A very elementary question is long since hovering over my mind-- by which Paninian rule does the subject of a sentence attain the first case ending? 

I asked some of my friends who studied grammar in traditional schools. According to them it is the very rule 'प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा’ which mandates the first case ending in the subject. But their explanation was not satisfactory to me or I did not understand their interpretation properly that how can a सूत्र which falls under the अधिकार of अनभिहित can mandate प्रथमा in the अभिहित?

It might seem a naive question, but I am really eager to know a proper explanation.

I would be very grateful to you if any of you kindly answer my question or refer to a post where this issue is discussed.

Sincerely

Deepro.

[Hnbhat B.R.]

On Mon, Mar 3, 2014 at 8:08 PM, Deepro Chakraborty <chakrabo...@gmail.com> wrote:

Dear All,

A very elementary question is long since hovering over my mind-- by which Paninian rule does the subject of a sentence attain the first case ending? 

I asked some of my friends who studied grammar in traditional schools. According to them it is the very rule 'प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा’ which mandates the first case ending in the subject. But their explanation was not satisfactory to me or I did not understand their interpretation properly that how can a सूत्र which falls under the अधिकार of अनभिहित can mandate प्रथमा in the अभिहित?

​How did yourself decide it should fall under अनभिहिते for any purpose? ​ 

According to the commentators, "अनभिहिते" applies in the case of कारकविभक्ति-s only, due to its application. 

"अनभिहिते अनुक्ते, अनिर्दिष्टे कर्मादौ विभक्तिर् भवति। केन अनभिहिते? तिङ्कृत्तद्धितसमासैः परिसङ्ख्यानम्। वक्ष्यति, कर्मणि द्वितीया २।३।२ कटं करोति। ग्रामं गच्छति।" 

​is the explanation for the सूत्र you referred to as authority. The counter examples make it clear:

अनभिहिते इति किम्? तिङ् क्रियते कटः​।

in which case, the कर्ता is not अभिहित, by the तिङ्, but only the कर्म. So, in स कटं करोति, the तिङ् mentions the कर्ता, and not कर्म. Hence कर्म takes by the rule, कर्मणि द्वितीया। And in the case of the second sentence, the कर्म is अभिहित by the तिङ्, अभिहिते प्रथमा only. अनभिहिते कर्तरि, तृतीया, तेन कटः क्रियते। That is the purpose of अधिकार of अनभिहिते।

And it applies in the case of कारकविभक्ति only. and not in any other cases. I have shown there in the case of कर्तृकारक when it is अभिहित and falls under अनभिहित अधिकार. Under कारकविभक्ति, which कारक-s अभिहित and अनभिहित is the only the criteria for the कारकविभक्ति-s. 

सामान्येन आपादपरिसमाप्तेः, अधिकारः अयं वेदितव्यः, विशेषस्तु कारकविभक्तिषु एव प्रवर्तते न तु उपपदविभक्तिषु, तत्र अनावश्यकत्वात्॥

In this case specifically it prescribes the case for अभिहित, as in the case of अनभिहितः कर्ता, it takes only तृतीया and here there is no other purpose of अनभिहित अधिकार, which is not prescribed as कर्मणि द्वितीया, कर्तृकरणयोस्तृतीया, etc. What made you think this falls under अनभिहिते अधिकारः as अनभिहितकर्तृ?  

[Shankarji Jha]

Thanks, dear Bhatta Ji, for raising a common point of common interest. In my humble opinion, word 'Abhihite' means 'in case of  the subject (Kartraa) under Kartri-vaachya (active voice), and the word 'Anabhihite' means ' the same in the case of Karma-vaachya--Passive voice.  This is my humble submission about your substantive explanation. Regards,

Shankarji Jha,
Professor of Sanskrit,
Deptt of Sanskrit,
Panjab University,
Chandigarh-160014, INDIA

---

Date: Mon, 3 Mar 2014 21:39:19 +0530
Subject: Re: {भारतीयविद्वत्परिषत्} अभिहिते प्रथमा
From: hnbh...@gmail.com
To: bvpar...@googlegroups.com

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[Nityanand Misra]

On Monday, March 3, 2014 10:38:54 PM UTC+8, Deepro Chakraborty wrote:

According to them it is the very rule 'प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा’ which mandates the first case ending in the subject. But their explanation was not satisfactory to me or I did not understand their interpretation properly that how can a सूत्र which falls under the अधिकार of अनभिहित can mandate प्रथमा in the अभिहित?

 

The answer is simple – that there is not Anuvṛtti of “2-3-1 anabhihite” in 2-3-46 at all.

Although unlike Dr. Bhat, I am not surprised at the question. It is a common misconception that Anuvṛtti of “2-3-1 anabhihite” runs throughout the third Pāda of second Adhyāya. Even on the University of Hyderabad website, all the Sūtras of the third Pāda of second Adhyāya show the Anuvṛtti of “2-3-1 anabhihite” which is not correct –

http://sanskrit.uohyd.ernet.in/scl/ashtadhyayi_simulator/aRt.html

The page says “Anuvrutti mark up done by: Dr. V. Sheeba with the help of RSVP Shabdabodha students (2006-08)”. I hope Dr. V. Sheeba and Dr. Amba Kulkarni (both BVP members) note this and get it corrected.

The fact is there is Anuvṛtti of 2-3-1 is by what is known as Maṇḍūkapluti Nyāya – it occurs in some Sūtras, then does not occur in some, then again occurs in some, and so on. To see which Sūtras have the Anuvṛtti and which do not, you may refer the standard commentaries. Although the commentaries may differ in some Sūtras, I do not recall any commentary showing the Anuvṛtti of “2-3-1 anabhihite” in 2-3-46 (if it did, none of the Kartari Prayogas would be accomplished by Paninian system).  

As an example, see the table below which I had compiled some time back. It shows the list of Sūtras where the Anuvṛtti of 2-3-1 is shown as explained by BJ = Brahmadatta Jijñāsu (Prathamā Vṛtti, Volume I, Radha Press: New Delhi, 2003) and RNS = Rāma Nātha Śarmā (The Aṣṭādhyāyī of Paṇini, Volume III, Munshiram Manoharlal: New Dehi, 2002).

Sutra #	Sutra	Anuvṛtti of 2-3-1 anabhihite		Comments
		BJ	RNS
2-3-2	karmaṇi dvitīyā	✓	✓
2-3-3	tṛtīyā ca hośchandasi	✓	✓
2-3-4	antarā'ntareṇa yukte
2-3-5	kālādhvanoratyantasaṁyoge
2-3-6	apavarge tṛtīyā
2-3-7	saptamīpañcamyau kārakamadhye
2-3-8	karmapravacanīyayukte dvitīyā
2-3-9	yasmādadhikaṁ yasya ceśvaravacanaṁ tatra saptamī
2-3-10	pañcamyapāṅparibhiḥ
2-3-11	pratinidhipratidāne ca yasmāt‌
2-3-12	gatyarthakarmaṇi dvitīyācaturthyau ceṣṭāyāmanadhvani	✓	✓
2-3-13	caturthī sampradāne	✓	✓
2-3-14	kriyārthopapadasya ca karmaṇi sthāninaḥ	✓	✓
2-3-15	tumarthācca bhāvavacanāt‌	✓	✓
2-3-16	namaḥsvastisvāhāsvadhālaṁvaṣaḍyogācca
2-3-17	manyakarmaṇyanādare vibhāṣā'prāṇiṣu		✓
2-3-18	kartṛkaraṇayostṛtīyā	✓	✓
2-3-19	sahayukte'pradhāne
2-3-20	yenāṅgavikāraḥ
2-3-21	itthaṁbhūtalakṣaṇe
2-3-22	saṁjño'nyatarasyāṁ karmaṇi	✓	✓
2-3-23	hetau
2-3-24	akartaryṛṇe pañcamī
2-3-25	vibhāṣā guṇe'striyām‌
2-3-26	ṣaṣṭhī hetuprayoge
2-3-27	sarvanāmnastṛtīyā ca
2-3-28	apādāne pañcamī	✓	✓
2-3-29	anyārāditararttedik‌śabdāñcūttarapadājāhiyukte
2-3-30	ṣaṣṭhyatasarthapratyayena
2-3-31	enapā dvitīyā
2-3-32	pṛthagvinānānābhistṛtīyā'nyatarasyām‌
2-3-33	karaṇe ca stokālpakṛcchrakatipayasyāsattvavacanasya		✓
2-3-34	dūrāntikārthaiḥ ṣaṣṭhyanyatarasyām‌
2-3-35	dūrāntikārthebhyo dvitīyā ca
2-3-36	saptamyadhikaraṇe ca	✓	✓
2-3-37	yasya ca bhāvena bhāvalakṣaṇam‌
2-3-38	ṣaṣṭhī cānādare
2-3-39	svāmīśvarādhipatidāyādasākṣipratibhūprasūtaiśca
2-3-40	āyuktakuśalābhyāṁ cāsevāyām‌
2-3-41	yataśca nirdhāraṇam‌
2-3-42	pañcamī vibhakte
2-3-43	sādhunipuṇābhyāmarcāyāṁ saptamyaprateḥ
2-3-44	prasitotsukābhyāṁ tṛtīyā ca
2-3-45	nakṣatre ca lupi
2-3-46	prātipadikārthaliṅgaparimāṇavacanamātre prathamā
2-3-47	sambodhane ca
2-3-48	sā''mantritam‌
2-3-49	ekavacanaṁ saṁbuddhiḥ
2-3-50	ṣaṣṭhī śeṣe
2-3-51	jño'vidarthasya karaṇe
2-3-52	adhīgarthadayeśāṁ karmaṇi
2-3-53	kṛñaḥ pratiyatne
2-3-54	rujārthānāṁ bhāvavacanānāmajvareḥ
2-3-55	āśiṣi nāthaḥ
2-3-56	jāsiniprahaṇanāṭakrāthapiṣāṁ hiṁsāyām‌
2-3-57	vyavahṛpaṇoḥ samarthayoḥ
2-3-58	divastadarthasya	✓	✓	BJ does not show in Anuvritt, but in meaning
2-3-59	vibhāṣopasarge		✓
2-3-60	dvitīyā brāhmaṇe		✓
2-3-61	preṣyabruvorhaviṣo devatāsampradāne		✓
2-3-62	caturthyarthe bahulaṁ chandasi
2-3-63	yajeśca karaṇe		✓
2-3-64	kṛtvo'rthaprayoge kāle'dhikaraṇe		✓
2-3-65	kartṛkarmaṇoḥ kṛti	✓	✓
2-3-66	ubhayaprāptau karmaṇi	✓	✓
2-3-67	ktasya ca vartamāne
2-3-68	adhikaraṇavācinaśca
2-3-69	na lokāvyayaniṣṭhākhalarthatṛnām
2-3-70	akenorbhaviṣyadādhamarṇyayoḥ		✓
2-3-71	kṛtyānāṁ kartari vā	✓	✓
2-3-72	tulyārthairatulopamābhyāṁ tṛtīyā'nyatarasyām‌
2-3-73	caturthī cāśiṣyāyuṣyamadrabhadrakuśalasukhārthahitaiḥ

[Hnbhat B.R.]

2014-03-03 21:57 GMT+05:30 Shankarji Jha <shanka...@hotmail.com>:

Thanks, dear Bhatta Ji, for raising a common point of common interest. In my humble opinion, word 'Abhihite' means 'in case of  the subject (Kartraa) under Kartri-vaachya (active voice), and the word 'Anabhihite' means ' the same in the case of Karma-vaachya--Passive voice.  This is my humble submission about your substantive explanation. Regards,

It is not only applicable in the case of कर्म, but all the कारकविभक्ति-s ​​as per the explanation of Brahmabandhu Jijnasu.

So प्रथमा is not a कारकविभक्ति, as it is not prescribed like कर्मणि द्वितीया, कर्तृकरणयोस्तृतीया, etc. based on कारक-s. There is no point in applying अनभिहिते adhikara, though its jurisdiction is up to चतुर्थी चाशिष्यन्यतरस्याम्, when विभक्ति topic is wound up.

[Deepro Chakraborty]

Dear Bhat ji and Nityananda ji,

Thank you very much for your kind explanation of the topic. I really din't know the fact that the अनभिहित अधिकार is applicable exclusively in the case of the कारकविभक्तिs. I specially thank Nityananda Ji for providing the comprehensive table of the adhikaara of 'anabhihite'. It is very useful indeed.

But I still have some doubts.

You have said "I have shown there in the case of कर्तृकारक when it is अभिहित and falls under अनभिहित अधिकार." This line is not clear to me.

How does the sutra 'प्रातिपदिकार्थ...’ justify the प्रथमा in the अभिहित case?

Could you kindly explain these two things?

Regards,

Deepro.

[Deepro Chakraborty]

Dear Sankar ji,

As far my understanding goes the term 'abhihita' means not only the kartR (agent) of kartRvaacya but also the karman (object) of karmavaacya. In other words, anything which is a subject of a sentence (which the verb follows) can be called 'abhihita'. So, 

kumbhakAraH (agent and subject) ghaTaM (object) karoti [Potter makes pot]

kumbhakAreNa (agent) ghaTaH (object and subject) kriyate [pot is made by potter]

In the first example 'kumbhakAraH', the agent (kartR) is the subject (abhihita)

and in the second example 'ghaTaH', the object (karman) is the subject (abhihita).

Please correct me if I am wrong. 

Regards,

Deepro.

[Hnbhat B.R.]

Already replied in short, अनभिहित 

does not apply in the case of प्रातिपदिकार्थ-- etc. Sutra.

What would you expect, when case of अनभिहित कर्तृ has been included in the first case कारकविभक्ति, कर्तृकरणयोस्तृतीया by applying it to the प्रातिपदिपदिकार्थ - सूत्र? I asked the same question to you in may first question and the same had been explained by ब्रह्मदत्तजिज्ञासु in his प्रथमावृत्ति by limiting its use to कारकविभक्ति. 

Now it is up to you, to think whether प्रातिपदिक-सूत्र prescribes प्रथमा, as करकविभक्ति, to be the target of अनभिहित अधिकार?

How Panini can prescribe both प्रथमा and तृतीया both to the case of अनभिहितकर्तृ? That is the reason ब्रह्मदत्तजिज्ञासु explained it is applicable especially to कारकविभक्ति and not in other cases of विभक्ति prescribing rules, though it is prolonged up to the end, as Nityananda has shown.

[Hnbhat B.R.]

Please note the use of Abhidhana and अनभिधान their scope meant by the sUtra:

https://groups.google.com/d/msg/bvparishat/WyQt55GY9hQ/jdjM9wyiRZoJ

precisely Abhidhana in this case message:

https://groups.google.com/d/msg/bvparishat/WyQt55GY9hQ/y_lTNieZbBcJ

​​

[Shankarji Jha]

Dear Chakravaty, my reply has some other context. In case of  'Karma-vachya,  a Karman is made subject ( say, by force) by applying 1st  vibhakti there, and then it is called Abhihita or' Abhihita Karman' and then it is called 'Abhihite Kartari Karmani vaa Prathathamaa syaat. Anyway, I like and get happy by such discussions. REgards, 

[Shankarji Jha]

Shankarji Jha

Professor, Department of Sanskrit

Panjab University, Chandigarh-160014, INDIA

Phone No. +911722540020, Mobile: +919915389217 

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[Dipak Bhattacharya]

It may be even clearer to state that the vaiyaakara.na standpoint is kart.r, karman or bhaava whichever is meant by the lakaara  etc is abhihita. abhihita means' meant' 'stated' . la.h karma.ni ca bhaave caakarmakebhya.h (3.4.69) means the lakaara might mean any of these three.

But this topic has been twice  discussed here.
Best
DB

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[Dipak Bhattacharya]

I am sorry that a wrong version to got additionally posted with my mail. the samaanaadhikara.natva is not initially necessary in the definition.

Best
DB

[Hnbhat B.R.]

On Tue, Mar 4, 2014 at 2:22 PM, Dipak Bhattacharya <dbhattach...@yahoo.com> wrote:

It may be even clearer to state that the vaiyaakara.na standpoint is kart.r, karman or bhaava whichever is meant by the lakaara  etc is abhihita. abhihita means' meant' 'stated' . la.h karma.ni ca bhaave caakarmakebhya.h (3.4.69) means the lakaara might mean any of these three.

Dear Bhattacharya,

I have posted the same link to your specific message and in general thread to the topic you discussed of अभिधान and अनभिधन issue widely discussed.

[Subrahmanyam Korada]

नमो विद्वद्भ्यः

प्रथमा is also a कारकविभक्ति --

’ इदमपि सूत्रं क्रियायोगे एव प्रवर्तते । अस्तिक्रियायाः सर्वत्र सत्त्वात् । आख्यातार्थकर्त्रादिना अभेदान्वये’पि तद्द्वारकः क्रियायोगो बोद्ध्यः । अत एव अस्यः कारकविभक्तित्वेन अनभिहितपदे तत्र तत्र भाष्यकृतो व्यवहारः ’ -- बृहच्छब्देन्दुशेखरः - कारकप्रकरणम् ।

Here is हेलाराज --

प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा (2-3-46) --

As soon as a प्रातिपदिक  is uttered some meaning strikes the mind and it can be the प्रवृत्तिनिमित्तम्  and its आश्रय - the same is called प्रातिपदिकार्थ ( this term is  explained  by neither Patanjali nor Hari) .

प्रथमा denotes प्रातिपदिद्कार्थ only . कर्म etc are denoted by विभक्तिs .

उच्चैः , नीचैः etc are अव्ययs , without लिङ्ग । प्रथमा प्रातिपदिकार्थबोधिका । प्रथमाप्रत्यय is लुप्त । The विसर्ग , that is heard is a part of प्रातिपदिक ।

कृष्णः , श्रीः , ज्ञानम् are नियतलिङ्गाः । लिङ्ग here is a part of प्रातिपदिकार्थ and not अधिकम् । प्रथमा here is in प्रातिपदिकार्थ ।

The word तट has got three लिङ्गs | Here लिङ्ग is अधिकम् to प्रातिपदिकार्थ । So लिङ्गमात्राधिक्ये प्रथमा ।

द्रोणः , खारी , आढकम् -  here परिमाण is अधिकम् to प्रातिपदिकार्थ । so परिमाणमात्राधिक्ये प्रथमा ।

एकः , द्वौ , बहवः -  here वचनाधिक्ये प्रथमा । वचनम् means संख्या । Since these meanings are already denoted by the words , the प्रथमाप्रत्ययाः उक्तार्थाः । ’ उक्तार्थानामप्रयोगः ’ ।

Some scholars prefer this सूत्रम् to be - अभिहिते प्रथमा । It means - if कर्ता , करणम् etc are already denoted by तिङ् कृत् तद्धित समास then there will be प्रथमा --

1. पच्यते ओदनः 

2. मांसपचनः वह्निः

3. गोघ्नः अतिथिः

4.प्रस्कन्दनः स्तंभः

5. प्रासादो राजभवनम्

6.पचति देवदत्तः

In the above examples all the six Karakas are denoted by तिङन्त ।

कृतः कटः - कृत्प्रत्ययः for कर्म 

औपगवः - तद्धित denoted संबन्ध

चित्रगुः - समास denoted संबन्ध 

राज्ञः पुरुषः - the word पुरुष got प्रथमा as  षष्ठी denoted the संबन्ध

A suggestion - try to study  Karakam in  Mahabhasyam (praferebly with Vakyapadiyam - Padakanda - Sadhanasamuddesa ) with a Guru in a  traditional way .

 धन्यो’स्मि

On Tue, Mar 4, 2014 at 2:22 PM, Dipak Bhattacharya <dbhattach...@yahoo.com> wrote:

--
Prof.Korada Subrahmanyam
Professor of Sanskrit,
CALTS,
University of Hyderabad 500046
Ph:09866110741(R),91-40-23010741,040-23133660(O)

[Dr. P. Ramanujan]

कारके इत्यधिकारः तत्प्रयोजको हेतुश्च इति सूत्रपर्यन्तं गच्छति वा न वा इत्यपि चिन्तनीयम् ।

स्वतन्त्रः कर्ता इति कारकानुप्रविष्टं चेत् विचारः सुगमः ।

कोराडामहाभागैः साधूक्तम् ।

यन्नीक्षणं माँस्पचन्याः (तै.सं. 4.6.9) इत्यत्रत्य माँस्पचनीति शब्दविषये च भाष्ये विचारितः ।

 

रामानुजः

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[Shankarji Jha]

Now, the meaning of word Abhihita needs to be discussed by the scholastic luminaries. Simply, it means  'stated' or 'said'. The question arises 'by which element?'. I hope, it may entail a large discussion. Regards,

Shankarji Jha

Professor, Department of Sanskrit

Panjab University, Chandigarh-160014, INDIA

Phone No. +911722540020, Mobile: +919915389217 

On Tue, Mar 4, 2014 at 2:22 PM, Dipak Bhattacharya <dbhattach...@yahoo.com> wrote:

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[Nityanand Misra]

On Tuesday, March 4, 2014 10:52:41 PM UTC+8, korada wrote:

1. पच्यते ओदनः 

2. मांसपचनः वह्निः

3. गोघ्नः अतिथिः

4.प्रस्कन्दनः स्तंभः

5. प्रासादो राजभवनम्

6.पचति देवदत्तः

In the above examples all the six Karakas are denoted by तिङन्त ।

Out of the above six examples, only (1) and (6) have कारक denoted by तिङन्त. In (2) to (5) there is no तिङन्त form, rather the कारक is denoted by either कृत् or by समास.

(2) मांसपचनः वह्निः -> Here the करण/अधिकरण/कर्ता कारक is denoted by समास or कृत् (ल्युट्).

One can either take पच् + ल्युट् = पचनम् in neuter gender as उत्तरपद by 3-3-115 ल्युट् च followed by बहुव्रीहि समास (मांसस्य पचनं येन यस्मिन् वा स मांसपचनः) in which case करण/अधिकरण कारक is denoted by समास. Alternately, one can take पच् + ल्युट् = पचनः in the masculine gender in the sense of agent (बाहुलकात् कर्तरि ल्युट्) as उत्तरपद by 3-3-113 कृत्यल्युटो बहुलम् followed by षष्ठी तत्पुरुष (मांसस्य पचनः मांसपचनः with षष्ठी in मांसस्य by 2-3-65 कर्तृकर्मणोः कृति) in which case the कर्ता कारक is denoted by कृत् (ल्युट्).

(3) गोघ्नः अतिथिः -> Here संप्रदान कारक is denoted by कृत् (क or टक्). 

The word गोघ्न = गो + हन् + क/टक् is निपातित by 3-4-73 दाशगोघ्नौ सम्प्रदाने which is a part of the उत्तरकृदन्तप्रकरण in सिद्धान्तकौमुदी. सिद्धान्तकौमुदी says गां हन्ति तस्मै गोघ्नः. I strongly believe that here the गति meaning of ह॒नँ हिंसागत्योः is to be taken, not the हिंसा meaning. Hence Pandita Ishvarachandra says गां दुग्धादिकं घ्नन्ति प्राप्नुवन्ति यस्मै स गोघ्नः (Chandralekha first edition, page 408) using the adage गत्यर्थका ज्ञानार्थका/प्राप्त्यर्थका अपि भवन्ति.

(4) प्रस्कन्दनः स्तम्भः -> Here अपादान कारक is denoted by कृत् (ल्युट्)

The word प्रस्कन्दन = प्र + सकन्द् + ल्युट् is derived by 3-3-113 कृत्यल्युटो बहुलम् or by 3-4-74 भीमादयोऽपादाने as shown in सिद्धान्तकौमुदी. प्रस्कन्दत्यस्मात्सः प्रस्कन्दनः.

(5) प्रासादः राजभवनम्. Here अधिकरण कारक is denoted by कृत् (घञ्)

The word प्रासाद = प्र + सद् + घञ् is derived by 3-3-121 हलश्च followed by वार्त्तिक 6-3-122 सादकारयोः कृत्रिमे which changes प्रसाद to प्रासाद.

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[Hnbhat B.R.]

​​

On Tue, Mar 4, 2014 at 10:05 PM, Shankarji Jha <shanka...@gmail.com> wrote:

Now, the meaning of word Abhihita needs to be discussed by the scholastic luminaries. Simply, it means  'stated' or 'said'. The question arises 'by which element?'. I hope, it may entail a large discussion. Regards,

​It has been specifically mentioned in short in the Vritti  in काशिका wih examples

: on "अनभिहिते"  केन अनभिहिते? तिङ्कृत्तद्धितसमासैः परिसङ्ख्यानम्। वक्ष्यति, कर्मणि द्वितीया २।३।२ कटं कर्तोति। ग्रामं गच्छति। अनभिहिते इति किम्?

For details of the examples, any commentary can be consulted. The same has been suggested in सिद्धान्तकौमुदी "अभिधानं च प्रायेण कृत्तद्धिमासैः"  and क्वचित् निपातेनाप्यभिधानम्; And the question of अभिधान and अनभिधान had been discussed in detail in our list in the thread provided in the link given in my first post and in the post of Prof. Korada also in this topic. Please see the earlier discussion which includes all the cases of अनभिधान and अभिधान, much more in detail and need not be repeated hee again.

If you have not read the message containing the link, here I am reproducing the link to message which contain the link to the earlier discussion:

https://groups.google.com/d/msg/bvparishat/JdNzZOgm2tQ/PIA3RDJX0goJ

Here is the earlier discussion itself:

https://groups.google.com/d/msg/bvparishat/WyQt55GY9hQ/jdjM9wyiRZoJ

Please go through in detail in the thread.

[श्रीमल्ललितालालितः]

On Tue, Mar 4, 2014 at 10:05 PM, Shankarji Jha <shanka...@gmail.com> wrote:

Simply, it means  'stated' or 'said'. The question arises 'by which element?'.

This is what shrI H N Bhat already posted:
अनभिहिते अनुक्ते, अनिर्दिष्टे कर्मादौ विभक्तिर् भवति। केन अनभिहिते? तिङ्कृत्तद्धितसमासैः परिसङ्ख्यानम्। वक्ष्यति, कर्मणि द्वितीया २।३।२ कटं करोति। ग्रामं गच्छति।

Now,
तत्र येनानभिहिते इत्युक्तं तेनैव अभिहिते इति ज्ञातव्यम् । तथा च तिङ्कृत्तद्धितसमासैरनभिहिते इति निर्णये कः क्लेशः ।

Again, the same post of shrI dIpaka bhaTTAchArya which you quoted says:
abhihita. abhihita means' meant' 'stated' . la.h karma.ni ca bhaave caakarmakebhya.h (3.4.69) means the lakaara might mean any of these three.

So, it is clear that bhaTTAchArya is saying that pANini-sUtram says that 'lakAra is used to state three meanings'. So, you can easily get that 'abhihite' means 'stated by lakAra' - according to him.

This is also in confirmation with quote of shrI H N Bhat as lakAra was counted by him as ti~N.​

श्रीमल्ललितालालितः
www.lalitaalaalitah.com

[श्रीमल्ललितालालितः]

श्रीमल्ललितालालितः
www.lalitaalaalitah.com

2014-03-03 21:39 GMT+05:30 Hnbhat B.R. <hnbh...@gmail.com>:

On Mon, Mar 3, 2014 at 8:08 PM, Deepro Chakraborty <chakrabo...@gmail.com> wrote:

Dear All,

A very elementary question is long since hovering over my mind-- by which Paninian rule does the subject of a sentence attain the first case ending

​​

? 

I asked some of my friends who studied grammar in traditional schools. According to them it is the very rule 'प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा’ which mandates the first case ending in the subject. But their explanation was not satisfactory to me or I did not understand their interpretation properly that how can a सूत्र which falls under the अधिकार of अनभिहित can mandate प्रथमा in the अभिहित?

​अनभिहिते इत्यधिकारस्य नात्र प्रवृत्तिः ।

कस्मात् ।

प्रवृत्ते हि तस्मिन् , 'अनभिहिते प्रातिपदिकार्थादौ प्रथमा विभक्तिर्भवति' - इत्यर्थः स्यात् ।

तत्र केन अनभिहितत्वमुच्यते । न तावत् प्राातिपदिकेनैव , तथात्वे तस्य प्रातिपदिकत्वस्यैव क्षयात् ।
तिङ्कृत्तद्धितैः प्रत्ययैः इति चेत् ।

तर्हि केनापि गणितेन प्रत्ययेन प्रातिपदिकार्थाभिधानस्यासम्भवात् कथमनभिहितत्वम् । तत्रैव हि निषेधो युज्यते यत्र प्राप्तिः स्यात् । तथा च प्रातिपदिकार्थाभिधानस्य स्वयमेवाप्राप्तेः न तद्वारणार्थमनुवृत्तिरपेक्षिता ।

ननु तर्हि क्वोपयोगोऽनुवृत्तेः इति चेत् ।

यस्यार्थस्य तैः प्रत्ययैः कर्म्मात्वादेरभिधानस्य प्रसक्तिरस्ति , न चाभिधीयते ; तत्रापि कर्म्मत्वादौ बोधनीये तद्वाचकपदात् विभक्तिप्राप्तये तदुपयोगः कर्म्मणि द्वितीयेत्यादौ ।

यस्मात् प्रातिपदिकार्थलिङ्गादिष्वनुगतो धर्म्मः अकारकत्वं तस्मात् तद्भिन्नार्थकविभक्तिविधायकसूत्रेषु सङ्कोचोऽनुवृत्तेराचार्य्यैरुक्तः ।

भाट्टानां रीत्या तु -

पाणिनिमते इदं सूत्रं पराभिमतसाधुत्वार्थकत्वनिराकरणेन प्रातिपदिकार्थे प्रथमायाः शक्तिग्राहकं , प्रातिपदिकस्य तु अर्थविशेषे तात्पर्य्यग्राहकत्वमेव । प्रथमाशक्यस्य तिङादिनाभिधानासम्भवाच्च पूर्व्ववत् अनुवृत्तिरयुक्ता ।

कात्यायनमते तु प्रातिपदिकस्यावाचकत्वे तदर्थविशेषस्य शाब्दबोधे भानासम्भवेन अभिहितकारकत्वमेव प्रथमार्थः ।
- इति उच्यते ।

[Subrahmanyam Korada]

नमो विद्वद्भ्यः

In the above examples all the six Karakas are denoted by तिङन्त ।

--  the above  sentence should read - ' in the ... तिङन्त and कृत्प्रत्ययs .

Thank you Dr Misra for the alert.

Katyayana prefers , also some commentators , the Sutram to be - तिङ्समानाधिकरणे प्रथमा ।

Many issues are discussed in Mahabhasyam.

धन्यो’स्मि

--

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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[Amba Kulkarni]

Dear Misra ji,

 

The answer is simple – that there is not Anuvṛtti of “2-3-1 anabhihite” in 2-3-46 at all.

Although unlike Dr. Bhat, I am not surprised at the question. It is a common misconception that Anuvṛtti of “2-3-1 anabhihite” runs throughout the third Pāda of second Adhyāya. Even on the University of Hyderabad website, all the Sūtras of the third Pāda of second Adhyāya show the Anuvṛtti of “2-3-1 anabhihite” which is not correct –

http://sanskrit.uohyd.ernet.in/scl/ashtadhyayi_simulator/aRt.html

The page says “Anuvrutti mark up done by: Dr. V. Sheeba with the help of RSVP Shabdabodha students (2006-08)”. I hope Dr. V. Sheeba and Dr. Amba Kulkarni (both BVP members) note this and get it corrected.

We are aware of the problem.
The anuv.rttis are generated automatically looking at the range. The cases of  Maṇḍūkapluti need to be corrected manually, and as you have illustrated there are differences of opinion. So we need to annotate variations in interpretation, as you have shown in the table below. The book we followed to get the range is Ashtaadhyaayii by GopalDatta Pande from Chaukhamba Varanasi.

With regards,
Amba Kulkarni

The fact is there is Anuvṛtti of 2-3-1 is by what is known as Maṇḍūkapluti Nyāya – it occurs in some Sūtras, then does not occur in some, then again occurs in some, and so on. To see which Sūtras have the Anuvṛtti and which do not, you may refer the standard commentaries. Although the commentaries may differ in some Sūtras, I do not recall any commentary showing the Anuvṛtti of “2-3-1 anabhihite” in 2-3-46 (if it did, none of the Kartari Prayogas would be accomplished by Paninian system).  

As an example, see the table below which I had compiled some time back. It shows the list of Sūtras where the Anuvṛtti of 2-3-1 is shown as explained by BJ = Brahmadatta Jijñāsu (Prathamā Vṛtti, Volume I, Radha Press: New Delhi, 2003) and RNS = Rāma Nātha Śarmā (The Aṣṭādhyāyī of Paṇini, Volume III, Munshiram Manoharlal: New Dehi, 2002).

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