STUDIES IN INDIAN RELIGIOUS TEXTS

1985
 5av. l. c.ct5'.T4-^

CONTRIBUTION
OF
bhajta BHASKARA MISRA
TO VEDIC EXEGESIS

A Critical Study
of His Commentary on the TaittirTya Recension
with Special Reference
to the DarSa-PGrnamasa Sections

SEBASTIAN J.CARRI

16 JUN 1992

&V.

I
INSTITUTE
FOR THE STUDY OF RELIGION

PUNE
 I S R
Rs. 333/—

First Edition 1985

c Copynght : Institute for the Study of Religion

Published by :
Institute for the Study of Religion
250. Shamwar Peth
Pune 411 030 (India)

Computerized Typeset by :
Automata Computer Services
250. Shamwar Peth
Pune 411 030

Printed by :
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'
I

DEDICATION

udvego yadi ko 'pi dantamanasa mitradisaukhyavrtam

nirbadham paraiokavittim iha ha tyaktva nayejjivitam /
aradhyah sa nirantararh kirati yah srantanukampasrame
sasvedo ja/abindupuspanikaran sevapathe klesabhak //

tebhyah sarvebhyah satp remap ravanataya paresam

nirvrtaye sukrtisu nitaram vyaprtebhyo /agh/yan esa
granthah saharsam sadaran ca samarpyate /
 *

■
 PREFACE

Thoroughly understand what it is to understand, and not

only will you understand the broad lines of all there is to be
understood but also you will possess a fixed base, an
invariant pattern, opening upon all further developments of
understanding.
I — Bernard Lonergan
The strength of a philosophy as a guiding light of
interpretation lies in the fact that it refines the initial self­
scrutiny and self-knowledge of the interpreter prior to the
I interpretation of other minds. So it is that towards the middle
of this century Rudolf Bultmann left his indelible stamp on
Biblical exegesis with his application of Heidegger's
! existentialist philosophy to the interpretation of the New
I Testament. Demythologizing became the order of the day.
1 Since mystery and myth, ritual and symbolism, image and
metaphor are woven into the ancient fabric of Vedic speech,
any attempt at an understanding in depth of the Vedas is
| bound to be one kind or other of demythologizing.
Interpretation, therefore, of the Vedic mind is a bold venture.
For this purpose, then, I have thought it to be very
appropriate to bring to bear on the Vedic text what is known
as the Transcendental Method of Bernard Lonergan. He has
treated at length in his Insight — A study of Human
Understanding, what is meant by a personal appropriation of
one's own rational self-consciousness. It is on this self-
appropriation that he grounds what he calls the universal
j viewpoint, which is a potential totality of all viewpoints. It is,
• then, a philosophy of philosophies. Many a relativistic eyebrow
I will be raised at the very mention of a universal viewpoint.
However, it is well known that the differences in the
t interpretations of one and the same text or event can be re­
examined by subjecting the interpreters to criticism and not
s seldom can the differences be accounted for. However, the
j universal viewpoint is heuristic in nature and therefore, is not
| the death of genuine pluralism of culture and of thought.
: This self-knowledge is of paramount importance to the
! potential Vedic interpreter since it is a clarification of the
" source of all meaning. For what fascinates man is the known
=
- ix

1
 PREFACE

unknown, mystery. The manifestation of that fascination in its

earlier stages is its expression through a plethora of names.
homologations, figures and symbols. The result is myth. But it
is the same desire to know and to commune with the known
unknown that blooms further into art and science,
metaphysics and philosophy, religion and ritual, community
and society, tradition and history in their dialectical variations.
In short, the structured dynamism of human consciousness as
functioning in communion with or in alienation from one's own
authentic self, other men and nature constitutes through
meaning man's many worlds and expanding horizons in the
course of his faltering steps towards the ultimate known
unknown.
Even after a century and a half of • persistent efforts by
scholars of established'repute in the west and in India, Vedic
literature still remains to a very great extent intractable. They
have given us annotated works, dictionaries and translations
which are indeed to some extent interpretations, but not to
any appreciable degree full-fledged interpretations. The world
js grateful to them for occasional studies on Vedic deities and
mythology. However, at times the impression is created that
their models and procedures are those which fit specifically
the mythologies of the Graeco-Roman world. The reason, I
believe, for this lack of creativity peculiarly adapted to the
Vedic text, ritual and mythology is the lack of a sufficiently
nuanced philosophy of meaning and hermeneutics.

There then arises the question whether the present book is

not just another one dishing out the same old fare in the same
old way. My approach here to the Vedic text is indirect
inasmuch as the study is of a commentator of the Vedic text.
Bhatta Bhaskara MiSra is mostly an unknown commentator
who lived a few centuries before Sayana. An effort has been
made to find out what he understood of the text. What was
more important to me was to find out what he did not know. It
has been pointed out concretely but briefly that what he did
not know was the inner springs of mythologizing, the meaning
of a myth and the symbolism of ritual. Our traditional
commentators appear to have been altogether inhibited in
raising the relevant questions. It was to highlight this point that
an attempt was made to "demythologize" the Ghpta pa di-myth.
However, the further spontaneous questions about the inner
x
 PREFACE

I meaning of the iqJopahvanamantra and about the functional

i and hermeneutic significance of Mitravaruna, the dual divinity,
were left unasked for the simple reason that answers to them
would have led us far afield, far beyond the scope of the*
dissertation. But the first steps have been taken. Again the first
steps towards a better understanding of Dadhikra and
i
Dadhyafic are shown to have been taken. Direct textual study
■
alone can satisfy our further questions. Hence my hope is that
this study could familiarize an average student of Sanskrit to a
great extent with the classical and modern tools and concepts
of Vedic interpretation. Besides, I hope that it can serve as
more than an introduction to a study of any Vedic
commentator (ancient or modern) and as more than an
initiation into the Vedic interpretation properly so called.
This investigation of Bhatta Bhaskara's Contribution to
Vedic Exegesis was undertaken as a preliminary to my Vedic
studies. It was chosen at the suggestion and carried out under -
the guidance of Dr. P.D. Navathe of the Centre of Advanced
Study in Sanskrit, University of Poona, as a dissertation for a
Ph.D. At that time I also enjoyed a fellowship at the Centre. To
the Centre, then, and to its staff, both academic and
administrative, especially to my guide and Prof. S.D. Joshi, its
Director, my profound gratitude.
I owe my gratitude also to the late Dr. T.G. Mainkar, who
allowed me the use of the then unpublished TaittirTya Samhita,
Vol. II, Pt.l, and to Dr. T.N. Dharmadhikari of the Vaidika
I Samsodhana Mandala, Poona, who with alacrity furnished me
with the text when its printing was in progress.
Besides, mention must be made of the Curator, Bhandarkar
Oriental Research Institute, and Mr. Fred Smith who lent me
I respectively the MS of the Baudhayanabhasyam Agnistoma-
kandaparyantam Bhavasvamikrtam and a xerox copy of the
MS of the DarSa-Purnamasa Prayoga (based on Baudhayana)
i belonging to the University of Pennsylvania. My thanks to
them.
Also thanks are due to Mr. A.S. Mokashi who typed the final
copies of the dissertation.
I take this opportunity to express my humble thanks to the
many selfless Pundits and 6astrfs of the Bharatiya Vidya
Bhavan, Bombay, Deccan College, Poona, and the University
xi
 PREFACE

of Poona, who set me on the path of Sanskrit and led me by

hand until I could walk and run by myself. Among the many
teachers and professors I was blessed with, I would like to
remember gratefully Dr. G.K. Bhat, then Head of the Sanskrit
Department, Elphinstone College, Bombay, along with his
colleagues Dr. Miss G.V. Davane and Dr. Mrs. Sindhu
S. Dange, to mention only two. There are yet others, viz., Prof.
R.N. Dandekar, Dr. C.G. Kashikar, Dr. M.A. Mehendale,
Dr. V.V. Bhide, Prof. G.B. Palsule and Prof. S.D. Joshi, who
taught me and prepared me to approach the Vedas with some
confidence. I am indebted to them all.

I cannot but salute the Society of Jesus which left me free to

devote myself exclusively to Sanskrit studies for the last fifteen
years.
I pay my tributes of appreciation to Mr. S.K. Deshmukh,
Automata Computer Services, Poona, for the work of printing
this book. Credit, however, for the diacritical marks on the
romanized Sanskrit words goes to Sr. Chantal Greindl, R.A.
who obliged me with her painstaking services.

xii
 ABBREVIATIONS

A Taittiriya Samhita Vol. I, Pt. I

ADSG A Dictionary of Sanskrit Grammar
AiB Aitareya Brahmana
A/tGr Altindische Grammatik
AH.Gr.
Ap$S Apastamba SrautasQtra
AsvSS Asvalayana Srautasutra
B Taittiriya Samhita Voi. 1, Pt. II
BGS Baudhayana GrhyasOtra
Bh$S Bharadvaja Srautasutra
BSS Baudhayana Srautasutra
C Taittiriya Samhita Vol. II, Pt. I
ChUp Chandogyopanisad
. Kas KasikS
i KSR Katyayana's SarvanukramanT of the Rgveda
Macd Macdonell, Arthur A.
Manu Manusmrti
\ MW Monier Williams
Nigh Nighantu
Nir Nirukta
P Panini's AstadhyayT
Phit Phitsutras
PM Patahjala-Mahabhasya
PW Sanskrit WOrterbuch
i
RV Rgveda
SatSS Satyasadha Srautasutra
$B 6atapatha Brahmana
TA Taittiriya Aranyaka
TaitPr Taittiriya Pratisakhya
TB Taittiriya Brahmana
TBA/TB{A) Taittiriya Brahmana (Anandasram ed.)
TS Taittiriya Samhita
TSA Taittiriya Samhita (Anandasram ed.)
TSM Taittiriya Samhita (Mysore ed.)
Un Unadisutras
I VG Vedic Grammar
I
VS 6uklayajurveda Samhita
vss Vaikhanasa Srautasutra
Wack Wackernagel, Jakob
Whit Whitney, W.D.

xiii
.

1
 CONTENTS
i
i Preface ix
List of Abbreviations xiii
Chapter I INTRODUCTION
The Title 1
Exegesis : A definition 1
Text and Scope 7
Authorship and Title 7-8
Relative Date 8-11
Scope 11-12
i
Method 12
Importance 13
Chapter II THE PROLOGUE : AN ANALYSIS 14 — 44
Benediction and Salutation 14 — 15
i
Text and Scope 15 — 17
Nature and Purpose 17 - 25
Method 25-42
Definitions 27 - 36
The Vedangas 37 - 38
Textual Rearrangement 38 — 42
Eligibility 42 — 43
Conclusion 43 — 44
Chapter III RITUAL AND EXEGESIS 45 — 94
Ritual Text 45 - 60
The Text of the Darsa-Pumamasesti 45 — 57
\ in the Order of Performance
i The School of Bhatta Bhaskara 57 - 60
Ritualistic Explanations and Definitions 60-69
Brahmana and Interpretation 60-64
I
Names and Other Terms in Ritual 64 — 69
i Mlmarhsa in Exegesis 69 - 79
Sutras in Interpretation 70-74
Other MTmarhsa-Concepts in Interpretation 74 — 79
Identity, Symbol and Myth in Exegesis 79 - 92
i The Ghrtapadl-Myth 79 — 83
Myth and Exegesis 83 — 84
Homologations 84 — 92
: Astronomy in Exegesis 92 — 94
)
XV
 CONTENTS

Chapter IV GRAMMAR AND EXEGESIS 95 — 176

Etymology in Exegesis 95 - 131
Paninean Dhatupatha in Exegesis 96 - 127
(List and Observations)
Nirukta in Exegesis 127 — 131
Syntax in Exegesis 131 - 157
Syntax according to Paoini 132 — 133
Samarthya according to Bhatta Bhaskara 134 — 135
Illustrations 135 - 157
Elliptical Sentences 135 — 138
Alternate Sentence Construction 138 - 141
Karakas (and the SasthT) 141 — 147
Compounds 147 - 157
Classification and Definitions 147 — 148
Exegetical Analysis of Comoounds 148 — 157
Morpho-phonemics in Exegesis 157 - 176
The Aorist and the Subjunctive 157 — 164
The Morpho-semantic Sutras 164— 168
Padapatha and Pratisakhya 168— 170
Accent (Svara) 170— 175
Conclusion 175 — 176
Chapter V EXEGESIS : BEFORE AND AFTER 177 - 210
The Hautra of the Darsa-Purnamasa 177 - 179
Skandasvamin and Bhatta Bhaskara 180 - 190
The Aim of the RGVEDABHASYA 180— 181
The Rk-Commentaries 181 — 190 1
Sayana and Bhatta Bhaskara 190 — 210
The Aim of the VEDARTHAPRAKASA 191
The Hautra-Commentaries 192 - 210 j
Chapter VI RESUME AND CONCLUSION 211 — 218 1

Appendix I PANINEAN DHATUPATHA IN

EXEGESIS (contd). 219 - 232
List of Dhatus 219 — 224
Comments 225 - 232 :
Appendix II VEDIC METRE 233 - 236
Bibliography
1 General Index \
(including Vedic words)
xvi
!
 CHAPTER I
INTRODUCTION
1 The Title
By some strange quirk of history, Bhatta Bhaskara Misra's
pioneering commentary on the Taittiriya recension of the
Yajurveda, called JNANAYAJNA, has been all but forgotten, or
at best, it has been given lip-service. The JRANAYAJRA is a
pioneering work in the sense that it is the first full-fledged
commentary on that recension to come down to us. On the
contrary, Sayana's VEDARTHAPRAKA6a on the same recen­
sion is immensely more popular and far more studied and read
by modern scholars, while it has relegated the other to a lower
place or to utter neglect, eclipsing it altogether. Retrieving
the JRANAYAJNA from neglect and oblivion is a difficult
task. The aim of our investigation in the following pages, as the
title indicates, is to make a critical study of this com­
mentary with special reference to the Darsa-Purnamasa
sections with a view to assessing Bhatta Bhaskara's contribu­
I tion to Vedic exegesis.
Even a cursory glance at a few pages of his commentary
would convince any student of Bhatta Bhaskara's predilection
for Panini's Astadhyayi and of his grammatical bias. But the
purpose here is not to evaluate Bhatta Bhaskara the
grammarian. The derivation of a word, however ingenious,
according to the rules of Panini is of no interest to us unless it
has been used clearly in the elucidation of the meaning of the
word. Similarly, Bhatta Bhaskara the ritualist will not be the
primary object of our study. Certainly the study will have to
take note if he uses ritual to throw light on the meaning of the
text. What is of interest to the inquiry is Bhatta Bhaskara qua
exegete, but not qua grammarian, ritualist or whatever else he
might prove to be. This, then, is the formal aspect of our study.
2 Exegesis : A Definition
Exegesis is interpretation. It is the interpretation of ah
earlier or ancient text. It is an intellectual exercise carried out
with the intentions of arriving at a complete grasp of the
fu5SvlHSn7|
I UBRARY i
 2
meaning of an ancient text and of communicating the resul­
tant insights to a contemporary audience, if so, there is no
exegesis, interpretation properly so called, of a modern
author, since he addresses an audience united with him with
the bonds of common language and culture. Norjs the trans­
lation of any modern writing into a foreign language an
instance of exegesis. Further, a scientific work which is
thoroughly systematic in conception and execution, though
coming down from a distant place and time, nas little or no
scope for interpretation. This fact may be illustrated by the
books of Geometry1 written by Euclid {c. 300 B.C.), which is
a product of the Hellenistic culture. There is little or no
commentary on them. The student of Geometry has indeed
before him the arduous task of understanding Euclid but not
of interpreting him. The reason is that in a thoroughly syste­
matic and scientific work the terms are defined and the
assumptions, enunciated.
It is desirable to demonstrate further what exegesis is not. If
Euclid does not require a commentary, the same cannot be
said of Panini2 (4th cent. B.C.). Though the AstadhyayT is a
systematic work drawn up on scientific lines, the Vyakarana-
Mahabhasya and the Kasikavrtti. not to mention the
VakyapacfTya. are two full-fledged commentaries on it. These
and other modern efforts in the form of articles, books and
seminars have not been able either to exhaust the possibilities
of the AstadhyayT. or to grasp the mind of its author
satisfactorily. What is the reason that underlies this difference
between Euclid and Panini ? It is undoubtedly the presence of
a good number of undefined terms and unenunciated
assumptions and presuppositions which have been woven
into the grammatical fabric of the A?tadhyayl.3 These terms

1. The books of Geometry are a section of his large work known as

Elements.

2 The Astadhyayi is chosen for two reasons, viz., i) Bhatta Bhaskara is a

Panmean. and ii) the Astadhyayi illustrates clearly a distinction of utmost
importance to exegesis, viz., the distinction between an expression and
the meaning of the expression.
3 for example, the term, karaka (cf. P 1.4.23 karake) is not defined though
it is a samjfia and an adhikarasutra (cf. Joshi and Roodbergen, 1975
 3
‘

and principles ground the metalanguage1? of the system.

Since "The AstadhyayT can be called a derivative grammar"
(Joshi and Roodbergen, 1975 : introd., section 1.0), its
general structure reflecting the order of derivation2, it deals
primarily with the forms of words or the expression. The
AstadhyayT is a sabdanusasana3 If it is so, the AstadhyayT
deals indeed with the phonological, morphological and
syntactical fields and not, at least not ex professo, with the
semantic field, i.e., the field of meaning. Since "an inter­
pretation is the expression of the meaning of another
expression" (Lonergan, 1958 : 586), an exegesis of the
AstadhyayT has necessarily and primarily to do with the
meanings enshrined in the metalanguage, or the technical
apparatus. The semantic field is the field of exegesis, the
I
other fields are subsidiary; they are considered only in so far
as they throw some light on the meaning of the expression.4

Introd.. sections 1.1.0—1.2.0). The Sutra, samarthah padavidhih

(P.2.1.1.), is a pivotal one at the beginning of the treatment of the com­
pounds, which even today defies full comprehension (cf. the bhasya on
PM 2.1.1; Joshi, 1968 Introd.. sections 4.5, 4.9, 4.12). The concept of
vakya is not defined, though it is an important assumption and postulate
underlying the P5ninean system (cf. Joshi and Roodbergen. 1980 : Introd.,
section 1.1.0; Joshi, 1968. Introd.. section 4.9). The concept of anuvrtti
is presupposed in the structure of the A$tadhyayl
1. "Any language, no matter how simple or how complex, is an object
language when it is being talked about. And any language (which must be
l an interpreted or meaningful one, of course) is a metalanguage when it is
used to discuss an object language" (Copi, 1979 ; 213f.).
2. "Leaving out of account the technical apparatus, we may say that the
general structure of the AstadhyayT as shown above reflects the order of
derivation. Derivation in Panini's grammar starts from meaning. That is.
meaning as known independently of grammar, i.e.. lexical meaning, and
not used for grammatical purposes, and meaning used for grammatical
purposes, like dhruvam apaye. sadhakatama. vartamana. paroksa, which
is left undefined" (Joshi and Roodbergen, 1980 ; Introd., section 2.2.1).
3. "Panini's grammar is designed to explain and derive connected words as
they are connected in an utterance, and it starts from the actual form of
that utterance. That is what is called sabdanusasana ..." (Ibid. Introd..
section 1.1.3).
4. It may be pointed out that there is indeed a tremendous task of revealing
the meaning of the undefined terms and exposing the assumptions. But
 4
The Paninean commentaries are more elucidative than
interpretative.
The key-concepts involved in the idea of exegesis are the
original expression {of an author or text), its meaning, and an
equivalent contemporary expression. These concepts in their
relations to each other, along with a definition of what an
expression is, may be set together as follows according to
Lonergan, who says,
"... an expression is a verbal flow governed by a practical
insight (F) that depends on a principal insight (A) to be
communicated, upon a grasp (B) of the anticipated’
audience's habitual intellectual development (C), and
upon a grasp (D) of the deficiencies in insight (E) that
have to be overcome if the insight (A) is to be commu­
nicated.
"By an interpretation will be meant a second expression
addressed to a different audience. Hence, since it is an
expression, it will be guided by a practical insight (F') that
depends upon a principal insight (A') to be communi­
cated, upon a grasp (B') of the anticipated audience's
habitual intellectual development {C'), and upon a grasp
(D') of the deficiencies in insight (E') that have to be
overcome if the principal insight (A') is to be commu­
nicated.
"In the simple interpretation the principal insight (A') to
be communicated purports to coincide with the principal
insight (A) of the original expression" (Lonergan, 1958 :
562).1

because the terms, assumptions and so on constitute the technical

apparatus of the system, and because technical concepts sharing the
precision of the concepts of science are less in need of exegesis, genuine
exegesis of the Astadhyaylis reduced to a minimum. But it is quite another
matter when it comes to explaining the texts of a religious nature, say, the
Vedas.

1- It is to be noted perhaps that linguistic skill and actual speech are

controlled by practical insights every time one speaks. Note also that (E)
and (E'J stand for the insights of the audiences.

V
 5

A simple illustration will clarify the statements. There is an

old Vedic expression (term), rihanah (TS 1.1.13). Its meaning
is not clear to a student — classical, medieval or modern.
Hence there are two audiences, viz., the Vedic and the compa­
ratively modern. A teacher or commentator comes to grasp the
meaning (A') after textual and other studies. The habitual
intellectual development {C') of the comparatively modern
student is roughly indicated by the linguistic and cultural
milieu to which he belongs. He belongs, let us say, to the
classical Sanskrit culture. The grasp of (C') by the teacher is
designated by (B'). So, to express the principal insight i.e., the
sense of the term, the teacher will use the medium of classical
Sanskrit, but not Pali or medieval Hindi. Now he says that the
meaning of the Vedic word, rihanafr, is the same as that of the
classical word, asvadayantah. The student understands the
meaning of the latter classical word. This is insight (E'). "But
how? " asks the student. The question indicates a deficiency in
insight (E'). The teacher takes note of this and helps the
student extrapolate, as it were, from asvadayantah to
rlhanah. His grasp (D') of the deficiency in (E') is clear from
the fact he now gives two clues. First, he says that tihanah
means asvadayantafr — "liha asvadane" (Dh 2.6). The
student grasps both of these terms, the latter as a synonym
of the other within the scope of classical Sanskrit. Secondly,
answering another question why the Vedic text did not use
)
lihanah instead of rihanah, the teacher makes up further for
the deficiency in (E') by citing the Kasika. He says, "ralayor
ekatvasmaranam iti kecif#1, which means that the phonetic
;
: elements of V' and 'Y' can be exchanged one for the other
under certain conditions. Indicating the same fact, he could
say similarly with Bhatta Bhaskara, "varnavyatyayena
/akarasya rephah" (A 182, 9). This satisfies the student.

We restrict ourselves to the above scheme without going into what the
author calls “reflective interpretation" (cf. Lonergan, 1958 : 563) for two
reasons, viz,, 1) Bhatta Bhaskara's interpretation does not appear in the
least to be a reflective interpretation, since his style is not dialectical or
s
controversial. 2) reflective interpretation is until today just a beautiful idea
of philosophical interest.

1. See the Kasika on P 8.2.18 krpo ro /ah.

 6
In the above example, the deficiency was met by etymology
which, at its best, is a good tool for the interpretation of an
ancient language in its diachronistic aspect (cf. Ullmann,
1963 : 24,36). Yaska's approach in his Nirukta (c. 400 B.C.)
to the pristine language of the Vedas, of the Rgveda in parti­
cular, is etymological as he attempts to bridge a gap of over a
millenium. The Nirukta is the earliest professedly interpreta-
tional work on the Vedas available today. The explicit state­
ment of Yaska at the very begining, viz., "om samamnayah
samamnatah / sa vyakhyatavyah /" (Nir. 1.1.), makes it clear
that the intention of the author is to interpret what has been
handed down by tradition, that is, the Vedas. He gives further
direction about nirvacana, i.e., etymological explanations. He
I
writes.
"atha nirvacanam / tad yesu padesu svarasamskarau
samarthau pradesikena gunenanvitau syatam tatha tani
nirbruyat / athananvite 'rthe ’pradesike vikare rthani- )
tyah pankseta kenacit vrttisamanyena / avidyamane
samanye 'pyaksaravarnasamanyatnirbruyat / na tveva
na nirbruyat /" (Nir. 2.1 ).1 !
To highlight the etymological bias of Yaska, one may point
to the explanations of the terms, 1) narakam (cf. Nir. 1.11),
2) gauh (cf. ibid. 2.5), 3 rasmih (ct ibid. 2.25) and 4) duhita
(cf. ibid. 3.4).2 The very title, Nirukta, is indicative of the
>
1. Lakshman Sarup's translation is as follows : “Now {we shall deal with)
etymology. With reference to this, the words, the accent and the grammatical
form of which are regular and are accompanied by an explanatory radical
modification, should be denved in the ordinary manner. But the meaning
being irrelevant, and the explanatory radical modification being non-existent,
i
one should always examine them with regard to their meaning, by the
analogy of some (common) course of action. It there be no (such) analogy
one should explain them even by the community of a (single) syllable or letter
but one should never (give up the attempt at) derivation".
(Lakshman Sarup, 1967 : tr. 21).
)
2. All the above cases are instances of a somewhat exaggerated application of
the principle of etymology according to "na tveva na nirbruyat". In all these
cases, however, the intention of the author to meet the deficiency in the
habitual and actual understanding of the contemporary student is laudable. i

i I

/
 - 7
nature of the work. If Panini's AstadhyayJdeals with expres­
sion as such, Yaska's Nirukta deals with the meaning of the
expression, Vedic expression. One cannot deny that .the
Nirukta is exegetrcal in-nature in spite-of its many defects —
the defects of a pioneer.

3 Text and Scope

The object of our. study is Bhatta Bhaskara's commentary
on the Taittiriya recension as has oeen indicated above. It is
not the Yajurvedic text,-Out the commentary on the Vedic
text, since we are to assess his contribution to Vedic exegesis.
It is desirable to determine the title, authorship and relative
date of the commentary before we set the scopeof the study.
(a) Authorship and Titie
Tnat Bhatta Bhaskara Misra wrote a commentary,
JNANAYAJNA1 by name, on the TaittirTya recension, is
beyond dispute. The authorship of the commentary and its
title are clearly.mentioned in the colophons appended to the
commentary on most of the prapathakas (or prasnas2) of the
Vedic text. Though at times the author's name is variously
mentioned as Bhatta Bhaskara, Bhatta Kausika Bhaskara,
Bhatta Bhaskara Misra and Bhatta Kausika Bhaskara Misra,
the variations are not so significant as to point to different
personages.3 The point is driven home if one considers that in

1. The title of the commentary, viz.. JNANAYAJNA, occurs in all the thre.e
sections of the recension, viz., the Sarhhita. the Brahmana and the
Aranyaka (cf. TS 1.1. 1.2; TB 1.1, 1.2, TA 1.32; 2.19, etc.). Often it is put
in apposition to "yajurvedabhasye" . At times it is omitted. The title does
not occur in the colophons at the end of the commentary on any of the
anuvakas of the Rudradhyaya (i.e., TS 4.5, etc.). The designation.
paraksudrabhasya (cf. colophons at TB 1.4. 1.5, .1.7) or parak§udra (cf.
TB 1.6) should not pose a serio.us problem since it is the designation given
only to certain sections of the taittirryabrahmanabhasya (cf. colophons at
TB 1.2, 3.4). Hen.ce, the title, JNANAYAJNA, is the name of Bhatta
Bhaskara's commentary on the Taittiriya recension as a whole
2. Sometimes Bhatta Bhaskara uses the term, prasna instead of the more
common prapathaka without any change in meaning (cf. colophons at TS
2.4, 2.5, 7.3; TB 1.4, etc.).
3. The colophons at the end of the commentaries on TS 1.3 and 1.4 begin in
the same way. viz., "iti bha(tabhaskarami^raviracite jhanayajnakhye
 8
various MSS three different readings of the name of the
author are given in the colophon appended to the comment­
ary on TS 1.1.1 Obviously, the author is one and the same
person. The authorship of Bhatta Bhaskara and the title of his
commentary are clearly mentioned in the beginning of his
commentary on TS 2.3 and in the colophon at TB 2.1, which
is repeated at TB 3.12. It is said,
esa nispavake sake kusikan va yajanroana /
bhattabhaskaramisrena jnanayajftah pravartitah // i.e.,
in the saka (year known as) nispavaka, this JNANAYAJNA
was inaugurated by Bhatta Bhaskara Misra, born of (the
gotra) called after Kausika.2
[
(b) Relative Date
The exact date of Bhatta Bhaskara cannot be fixed with
certainty. After the scrutiny of the evidences, both internal
and external, Satya Shrava winds up his discussion saying,
"All this evidence suggests that the date of Bhatta Bhaskara
has to be Vikram sarhvat3 eleventh century" (Satya Shrava,
1977 : 198).
Internal evidence in the form of the colophon quoted above
is of no value, since the result arrived at according to the inter­
pretation of the phrase, nispavake sake, with the help of the
numerical equivalents of the alphabetical code, contradicts
the indubitable external evidence brought forward by the )

prathamakande ..." The most common wording is "iti bhattabhaskara-

misrav/racite ..." or "it/ sribhattabhaskaramisrav/racite " (cf. the colo­
phons at the end of the commentaries on TS 1.5; 1.6, 2.1; 3.1; 6.1; 7.3;
TB 1.4; 1.6; 2.1; 3.3; TA 1.1; 2.19; 7.42, 8 12). The name is shortened
to bhattabhaskara in quite a few places (cf. colophons to the commentaries
on TS 3.1; 6.5, TB 1.5; 3.12; TA 5.15, etc.). This form of the name is
invariably used at the end of the commentary on each of the anuvakas of
the Rudradhyaya (i.e., TS 4.5. Iff.). I
1. Cf A 216. fn. 56.
Let it be noted that, unless otherwise mentioned, the translations of texts
adduced are always mine.
3
The Vtkram samvat began in 58 B.C. For a discuss.on of Bhatta
Bhaskara s date, see Satya Shrava, 1977 ; I93ff.

;
;
 9
VEDARTHAPRAKASA.1
It is also of some textual interest besides the chronological,
to note that we can be fairly certain from textual evidence of
Bhatta Bhaskara's familiarity with the AryabhatTya of
Aryabhata (b. 476 A.D.)2 and its commentary (629 A.D.) by
Bhaskara I.3 He was, moreover, familiar also with the Kasika
1. The colophon, viz., "esa nispavake sake.... ", is not of much help since the
phrase, nispavake sake, cannot be interpreted satisfactorily. In his
Introduction to the Taittiriya Brahmana. Ashtaka II, Shama Sastry inerprets
the verse to mean 1420 of the Saka Era (cf. Shama Sastry, ed.,
1921 Intr. iv). Since the code of the AryabhafTya leads to absurdity,
using the code of the Aryasiddhanta or the katapayadi (cf. Ojha, 1959 :
123). one should, however, arrive at 1460 of the same Era (i.e., 1538
A D.), But it is not at ail certain whether the term nispavaka. is a
combination of code letters standing for numbers, or it is a code name
standing for a particulr year. e.g.. a year without sacrificial fires, or even a
family name (cf. Satya Shrava, 1977 : 196f). Further, for lack of an
independent proof, Shama Sastry's argument of textual similarity (in his
Introudction) cannot prove the chronological posteriority of Bhatta
Bhaskara to Sayana. Dharmadhikari's attempt to emend nispavake to
mspapake shows that the term, it is assumed, was coined strictly
according to the katapayadiparibhasa and that it has no independent
chronological value (cf. C Intr/Xf.). For more about the external evidence
from the VEDARTHAPRAKASA, see below.
2. It has been said clearly in the ka/akriyapada (verse, 10) of the AryabhatTya
that "sastyabdanam sastir yada vyatjtas trayas ca yugapadab / try adhika
vimiatir abdas tadeha mama janmano 'tTtah". i e., "When sixty times sixty
years and three quarter yugas (of the current yuga) had elapsed,
twentythree years had then passed since my birth" (Shukla, ed.. 1976a :
95). This statement shows that the astronomer was born in 476 A.D. Bhatta
Bhaskara has quoted two KSrikas. viz., "gurubhagana rasiguria ..... /"
(Ka/akriySpada. 4) "bhugrahabhanarq goiardhani . (Goiapada, 5) in his
commentary on "agnir vava samvatsarah . ../" (TB 1.4.10) and "navonavo
bhavati . ./" (TS 2.4.14) respectively.

3 There is unmistakable evidence in his commentary on the above two Vedic

texts (cf fn. 1 above) to show that Bhatta Bhaskara had access to the
:■
commentary of Bhaskara I on the AryabhatTya. It is more probable that he
knew the AryabhafTya only through' its commentary Bhatta Bhaskara
appears to have cited, partly verbatim, from Bhaskara I. A comparison of
the former's commentary on TS 2.4.14(cf. C 328f.)with the astronomer's ■

commentary (cf. Shukla, ed. 197b : 25Ctf., 257f.) reveals that Bhatta :
Bhaskara is indebted to Bhaskara I even for passages quoted by the latter.
 10
(600-650 A.D.).1
What is of greater moment to us is to indicate Bhatta
Bhaskara's date relative to the only other commentator of the
Taittiriya recension whose bhasya is extant, viz., Sayana. It is
common knowledge that Sayana lived and worked under the
reigns of Bukka I (1350—79 A.D.) of Vijayanagara and his
successor Harihara and that he died in 1387 A.D.2
Max Muller has pointed out that Sayana mentioned Bhatta

e.g., "suryo 'gnimayo go/ah... " The astronomer has quoted from the
Nirukta (2.6). and the Taittiriya Samhita (3.4.7) and referred to the
saugatas. i.e., the Buddhists In Bhatta Bhaskara all three are similarly
found. There is an unmistakable stamp of Bhaskara I in our commentator s
treatment of samvatsara at TB 1.4.10- The sloka "yasmmn udeti
naksatre..../" is reproduced by Bhatta Bhaskara along with the karika
"gurubhagana rakiguna /"and with the enumeration of the twelve
Jovian years as are found in Bhaskara I (cf. Shukla, ed. 1976b 180f )
The canon of parsimony (of simplicity) compels us to accept Bhaskara I as
the single source for Bhatta Bhaskara rather than multiple sources for the
above passages.
From the textual evidence of the commentary of Bhaskara I, it is known
that he composed the commentary in 629 A.D. (cf. Shukla. ed.( 1976 b :
Introd.. xx).

1. There are a few instances where Bhatta Bhaskara has shown preference
of a text as found in the Kasika to a similar one in the Mahabhasya. By way
of illustration two cases may be pointed out. He accepts P 8.1.74 as
"vibhasitam visesavacane bahuvacanam" (A 82, 8f. A 191, 4) and P
6.1.115 as "prakrtyantahpadam ..." (B 112, 11) as found in the Kasika
More important still is the fact that he has quoted the vrtti with no
equivalent in the Mahabhasya. e.g., 1) "rtih sautro dhatuh ghrnayam
vartate" (Kas. on P 3.1.29; B 112, 16), 20 "kradantaror upasargavad
vrttih" (Kas. on P 3.3.1Q6; B 115, 9) and 3) "ekaco mxyarn mayatam
icchantr (Kas. on P 4.3.144; C 374, 11). It is worth noting that Bhatta
Bhaskara's "osadhyah phaiapakanta lata gu/mas ca vlrudhah" (C 363,
14f.) is found verbatim in the vrtti on P 8.4.6. The text is not found in
identical form either in the Carakasamhita. 1.7 If., or in the Amarakosa
2.4.6. The above instances show his familiarity with the Kasika.

2. See Bharatiya SamskrtiKosa. Vol. IX, under "Sayana" and also Aufrech’t's
Catalogus Catalogorum. Part I, under "Sayana".
 11
1 Bhaskara Misra ti've times1 in his Rgvedabhasya. Four refer­
ences out of these five have* actually been traced to the
JNANAYAJNA.2 This piece of evidence proves that Bhatta
Bhaskara preceded Sayana. The JNANAYAJNA is indeed the
i first commentary on the Taittirlya recension to come down to
us.
(c) Scope
! The JNANAYAJNA is voluminous,, but incomplete.3 Because

1. Max Muller writes.

"Sayana refers but seldom to former commentators on the Rig
Veda ... Sayaga mentions Bhatta-Bhaskara Misra. In 1.63.4, he quotes
him for his explanation of paracaih; in 1.74.4. he refers to his etymology of
jenyah by means of an aunadika suffix; in 1.84.15, he gives his
explanation of aplcyah. and in VII. 1.7, he appeals to him for the meaning
of catati. These quotations, however, need not refer to a commentary on
the Rig-Veda. It is different from the quotation which occurs in VI. 1.13.
Here he contrasts Bhatta Bhaskara MiSra and Bharatasvamin, both
explaining the word vasuta. the latter having the termination of the
locative, the former as one word, used in the vocative case. Even this does
not prove that Bhatta-Bhaskara Misra wrote a commentary on the f?ig-
Veda. There is a commentary by Bhatta Kausika Bhaskara Misra on the
TaittirTyaka still in existence, and Sayana, who used it largely in his
commentaries on the TaittirTyaka, may likewise have quoted from it here."
(Max Muller, ed,, 1966 Pref. cxxx)
2. Three references have been traced by Satya Shrava (cf. Satya Shrava, *
1997, 194f.). He says about the fourth, "The fourth reference quoted by
Sayana in his commentary on 7.1.7 appears to have been taken from the
fourth Kanda of Taittirlya Samhita"(ibid.). However, it has been traced by
us to the JNANAYAJNA on TA 2.4, viz., "sarhkusuko vikusuko.... durad
duram adcatam "
Sayana (on RV 7.1.7) : pracatayasva / prakarsena nasaya / catatir gaty
artho veti bhattabhaskaramisrah /

Bhatta Bhaskara (on TA 2.4) durad duram aclcatam aclcatan. —

varnavyatyayah — vinasayantv ity
I arthah / gaty'artho va — asmatto
durataram desam prapayantv iti /
The fifth reference seems to be from the lost sections of his commentary.

3. The JNANYAJNA was brought out in the Government Oriental Library

Series, Mysore, in seventeen books. The whole of the commentary on
Kanda IV of the Samhita was left out for lack of MSS. In certain sections
 12
of its voluminous size and incompleteness,, we have restrict­
ed our study to the commentary on certain sections of the
recension, not without occasional forays into the rest. These
sections are chosen also for two additional reasons. First,
they deal with one subject, viz., the fortnightly sacrifice (isti)
of the Darsa-Purnamasa. The whole of the commentary on
this isti is available. Secondly, these sections are found
scattered in the Samhita and the Brahmana,1 and are not in a
regular sequential order, because the TaittirTya recension, ■
belonging as it does to the krsnayajurveda, is miscellaneous in
character. Because they are scattered, the commentary on
them gives us a somewhat representative cross-section of the
JNANAYAJNA.
4 Method
Our method of approach to the JNANAYJNA is analytical.
First of all, the text of-the author's Introduction will be tho­
roughly analysed with a view to finding out his professed aims
and purposes and methods in writing the commentary.
Secondly, the rest of the commentary on the Darsa-Purna­
masa will be analysed and examined critically to see how far
he has been able to translate into reality his original proposi­
tions. Since a comparison with the earlier and later com­
mentators would also help in the assessment of Bhatta
Bhaskara's contribution, ? modest attempt to compare his
commentary on the Rgvedic Mantras of the Hautras of the
Darsa-Purnamasa with other commentaries on the same will

(e.g.. TB 2.4 - 8) the lacuna is made up by the substitution of Sayana's

commentary. There are other smaller sections, besides, which are not
extant. The Vaidika Sam§odhana f Mandate. Poona, has brought out only
the first two Kandas of the Samhita with the commentaries of Bhatta
Bhaskara and Sayana. Because the Darsa-Purnamasa sections have been
printed, and because it is a critical edition taking into account the Mysore
edition as well, we will rely on this text for the study of the J NANAYAJ NA
on the Samhita-sections of the isti. For the rest of the commentary we will
follow the Mysore edition.

1. Forty-two anuvakas are found scattered in six prapSthakas of the first two
Kandas of the Samhita; and forty-one anuvakas, in the four prapathakas
of the third Astaka of the Brahmana.
 13

be made. Since there are no earlier commentaries'on the

TaittTriya recension available, Skandasvamin's commentary
(though partial) has been chosen to represent the earlier
commentaries on the Mantras. Sayana's VEDARTHAPRA-
KASA on the same recension being the only later commen­
tary, it also has been chosen for the comparison. The differ­
ences, if any, between the commentaries of Sayana on the
Mantras in the Rgveda and in the Taittiriya recension will be
noted.
5 Importance
To date there is no systematic study of the JNANAYAJNA.
Hence Bhatta Bhaskara's contribution to Vedic interpretation
is unknown, or at best, known only confusedly. The im­
portance is further enhanced if one takes cognizance of the
fact that, as far as the students and scholars are concerned,
the JNANAYAJNA is the first commentary on the Taittirfya
recension available to them. Sayana's commentaries have
received due attention from the scholars both western and
eastern.^ However, the popularity of Sayana's VEDARTHA-
PRAKASA is not sufficient reason to pay scant attention to
the pioneering endeavours of Bhatta Bhaskara, or to neglect
his work altogether.

ji!
i

i lit

H
 CHAPTER II
THE PROLOGUE : AN ANALYSIS

I Benediction and Salutation

r
In keeping with theancient and hallowed literary custom,
the Prologue to the JNANAYAJNA opens with a benedictory
verse1, a prayer addressed to Siva for his blessing. Siva is
Tsanah sarvavidyanam, i.e., the lord of all knowledge. He is
also bhutanam Tsvarahparah, i.e., of all things the lord above.
Siva is, besides, sabdabrahmatanuh, i.e., one who has the
Veda as his body. The author calls on §iva to purify (and bless)
(
him and perhaps the student as well.2
Further down in the Prologue, Bhatta Bhaskara has ex­
pressed his salutation of the Acaryas with Bodhayana leading
the rest.3 Bhavasvamin,4 who is mentioned by name as the

1. The mahgalacarana-sloka (A 1) runs as follows :

Tsanah sarvavTdyanam bhutanam Tsvarah parah /
punatu sarvada casman sabdabrahmatanuh sivah //
The verse Is probably based on TA 6.47. viz..
Tsanas sarvavidyanam Tsvaras sarvabhutanam brahmadhipatir
brahmano dhipatir brahma sivo me astu sadasivam //
Bhatta Bhaskara’s commentary on the above text runs as follows :
Ts3na ityadi / sarvavidyanam Tsanab sarva v/dyasanra tva t
sarvabhutanam Tsvarah srstyadisaktah brahma sarvatmana panvrtfhah
adhipatih adhikam palayita sarvasya / brahmano 'py adhipatih,
upalakasanatvat jagatpatTnam api patitj, brahma visvadhikam param
vastu tasya v/dyasarTratvat tad eva svayam / Etc.
He was probably a Saiva by faith.

2. The term asman in the plural includes perhaps the students also.
3. Cf. A 4, 5
pranamya Sirasacaryan baudhayanapurahsaran/
4. Cf. A 4, 3 . }
vakyarthaikaparany adhitya ca bhavasvamyadibhasyany ato...... .
There is one MS each of Baudhayanabhasyam (agmstomakandaparyantam
bha vasvamikrtam). and Baudhayanacaturmasya-sutrabhasyam
(bhavasvamikrtam) in the Bhandarkar Oriental Research Institute. Pune.
The MSS nos. are ,
BORI 78/1884 - 87 and
BORI 17/1883-84.
 15
author of a commentary, seems to have been a follower of
Bodhayana.
B. Text and Scope of the Commentary
Bhatta Bhaskara makes an observation, viz., atra ca kanda-
nam samkTrnatve 'pi yathamnayam evadhyeyam, sSrasva-
tatvadasyapathasya. (A 10,. 1). Though the Kandasare found
scattered in the traditional text, the same text must be studied
because it enjoys sarasvatatva or the authority (lit. quality) of
Sarasvata, since it comes down from Rsi Sarasvata himself.
The tradition is inviolable. Despite the manifest defect of
samkTrnatva (i.e. miscellaneousness), the text must be
honoured.
Rsi Sarasvata is a lengendary figure. The commentator of
the Kandanukrama asks, "ko 'yam sarasvato nama? kas ca
sarasvatah patha ucyate?"] From the legend about
Sarasvata in the Mahabharata2 the only conclusion that may
be inferred is that there was a Muni called Sarasvata who
taught the Vedas (i.e., svadhyaya) to his disciples on the
banks of the river SarasvatT. According to the Visnu Purana
Sarasvata was the ninth Vyasa of the twenty-eight Veda-
Vyasas3 and he had to do with the separation of the Sakhas.
The MSS- are very corrupt. If ever Bhavasvamm wrote a commentary on
any of the Vedas, it is not yet available to us.
1. Tfte kandanukramavivaranam (Weber, 1855 : 373 — 401). as the name
indicates, is the commentary of the Kandanukrama. The question is raised 1
on Kandanukrama 2.9 (ibid. 391).
2. Cf. The Mahabharata. IX, Ch. 50.
Verse 49 reads :
sastir mun/sahasrapi sisyatvam pratipedire/
sarasvatasya vtprarser vedasvadhyayakarahat//

3. Visnu Purana 3.3.19 reads (in part) :

astavimsatir ity ete vedavyasah puratanah //
and verse 13 (in part) .
?!
sarasvatas ca navame (dvapare) tridhama dasame smrtah/
i;
Bhatta Bhaskara says, purvam bhagavata vyasena jagadupakarartham J
ekibhuya sthita vedah vyastah. sakhas ca paricchmnah (A 10. 3 — 4). ;
Wilson says, ''Vyasa, as will be seen in the body of the work, is a generic
title, meaning an arranger' or 'compiler" (Wilson, 1840 . Pref. x).'vyasta' :
is the opposite of sbmasta' and it means 'divided' or 'separated'. ;

i
 16
Wilson is of the opinion that the legend of Sarasvata
contains a kernel of truth, viz., the Sarasvatae of the Panjab
had been the prominent agents is the revival of the Hindu
ritual or, more probably, in the introduction of the same in
the establishment of the Hindu religion in India.
Sakha signifies both the textual recension (or the dias-
keuasis) and the school which studies the text. The schooj
which studied the Sarasvata text wasalso known as the Atreyi
Sakha,2 (A 10, 6). The traditional Acaryas who came after
Vyasa are enumerated as Vaisampayana (the sisya• of
Vyasa), who was entrusted by the latter with the
yajussakha), Yaska, Tittiri3, Ukha, and Atreya. Atreya is said
to have made the padavibhaga, i.e., the analysis of the
samhitapatha, into its component words.4
A few inferences may be made from Bhatta Bhaskara's
statements. They are : 1) sarasvatatva comes from,
Sarasvata (who is sarvavidyanidhift, i.e., the sea't of all learn-

1. Cf. Wilson. 1840 285. fn. no. 9.

2. Cf. Kandanukrama. 2.26
ukhafr sakham imam praha Atreyaya yasavtne /
tena sakha pranite 'yam Atreyi 'ti ca so 'cyate //.
3. Bhatta Bh§skara passes over the •.yijhavalkya-Tittiri legend (cf. Visnu
Purapa. 3.5) in silence. It is worth noting that he does not call the
complete recension Taittiriya-Sakha. In his Prologue he has said, "ityevam
tittiriyasakhayah cawscatvarimsaf kandani" '(A 8. 5). The designation
is conspicuous by its absence in the colophon to his commmentary on TS
1.1. But Sayana indicates it thus :
itisrTmat sayapacaryaviracite madhavlye vedarthapraka'se krsnayajurvedi'-
yataittiriyasamhitabhasye prathamakande prathamaprapathake prathamo
'nuvakah /
A few MSS of JNANAYAJ^A read, "sa caitam patham yaskarya, yaskas ca
yajhavalkyaya provaca. sa ca tittiraye ..." (cf. a 10. ftn. 40-40). But in
most MSS, Vajhavalkya, who figures so prominently in the Visnu Purana
version of the legend about the Taittiriya Sakha, is not mentioned as a
traditional Acarya. The author is faithful fo the tradition as recorded in the
Kandanukrama (cf. 2 25-6). Later introduction may account for the
presence of the name in a few MSS.
4. Kandanukrama, 2.27 (in part)
yasyah padakrd atreyo vrttikaras tu kundinah / See alSo Keith, 1967
Vol. 1. Introd xxx.
 17
ing) 2) Sarasvata is the son of Sarasvati, the goddess of
learning, 3) Sarasvata learned,the Yajus-text from his mother,
4) the same text was iaugnt by Sarasvata to his disciples, 5)
the text as learned and passed on by Sarasvata is known as
the Sarasvata-text (or sarasvatapatha) of the Atreyf Sakha,
7) the traditional text is miscellaneous in nature, .i.e., the
Kandas are scattered, 8) the traditional text must be studied
despite the fact of its miscellaneousness and 9) the present
Taittiriya text * is the same as the Sarasvata text which he
proposes to study and expound.

A modern scholar would clarify at the inception ot his study

which text (the material) he intends to study. Bhatta
Bhaskara has in effect done the same thing as he dealt with
the sarasvatapatha, samkTrnah/a,_the place of the-R^is2 and
Acaryas in the tradition, and the AtreyT Sakha. With the help
of the Kandanukrama (which is an elementary but very
important student's manual for the study of the TaittirTya
recension) he has made his intention clear. His intention may
be enunciated thus : the material object of the study is the
miscellaneous Vedic text of the AtreyT Sakha.
C. Nature and Purpose
I
The aspect according to which the text of the AtreyT feakha
is to be studied, is the formal object of the same study. It is the
aim intrinsic to the study. Bhatta Bhaskara says, "svadhyayo
'dhyetavyah iti vidhina ca arthajnanaparyantam adhyayanam
vidhTyata iti nyayasiddham" (A 2, 4-5), i.e., it stands to

i. The TaittirTya recension consists of 52 kandas (see below under Method)

2 The quotation (cf . A 10, 6 — !

etSn rstn yajurvede yah pa thed vai sa vedavit /
rsfnam eti sa/okyam svayambhos caiti satmatSm. //
is the concluding verse oHhe kandanukrama. Though the verse is quoted
by Bhatta Bhaskara after the mention of Sarasvata, Vaisampayana, Yaska,
etc , the word Rsi, should not be taken to mean them only. (cf. Weber
1871 357. fn. 3). In the above verse the Rsis could also be the
Kandarsis, viz., Prajapati, Soma, Agni, etc. The verse is quoted immediately
after his statement, atas ceyam Sakha Streylty ucyate. It is a corroborative
reference to the complete text of the AtreyT Sakha as well since the
Kandas constituting the text are rearranged according to the Kanqlarsis in
the Kandanukrama.
UNIVERSITY
LIBRARY
 18
reason (or it is logically established) that also according to the
injunction "One's own Vedic text should be studied" (or one
should pursue the study of one's own Veda), the study
inclusive of the artha (of the text) is enjoined, or, in other
words, it logically follows that arthajnana is the end of the
adhyayana.
Bhatta Bhaskara has used the word artha singly and in
combination (not counting samartha in A 2, 7) thirteen1
times in the first twenty-eight lines of the Introduction,
where artha is not used always in the same meaning. In the
definition, "mantravacyo 'rtho devata" (A 5, 5) artha is equi­
valent to the object or the subject matter. The divinity is the
object or the subject matter of the Mantra, or the reality
indicated by it. In anustheyarthaprakasana (A 2, 7), it does
not mean reality or subject matter. It indicates the object of
performance, i.e., an action or ritual. In the compound,
vakyartha (cf. A 3, 7) artha is denotative of 'meaning'. There
are at least three very plausible meanings to vedartha. all of
which would make quite good sense in the context.They are.
1) the purpose or aim of the Veda,
2) the object of the Veda, and
3) the meaning of the Vedic text.
These three do not mean the same thing though they are -
clearly related. There is real danger that a meaning of artha as
is found in the MTmamsa Sutra, codana/aksano 'rtho dharmah
[JS 1.1.2)2 may be applied to ‘vedartha and so one may
overlook, if not take imprecise note of, the exegetical inten-

1. The word, artha. is used singly or in combination as follows

a) vedartha four times
b) vakyartha twice
c) artha (in relation to Veda) once
d) artha (in relation to Mantra) twice
e) arthajnah once
f) arthajhana — once
g) anustheyartha— once
h) arthopakara— once
The frequency of its occurrence is roughly once in every two lines.
2 In this Sutra, artha does* not stand for ■meaning' It is related to \
purusartha.
 19
tion of the author. In order to make his intention clear, a
scrutiny of his corroborative citations from authority is in
order.
1. yad adhitam1
yad adhitam avijhatam nigatenaiva sabdyate ] anagnav
iva su$kaidho na taj jvalati karhicit // (A 2, 1-2) What is
learned (but) not understood, is uttered (sabdyate) as
mere recitation (nigadenaiva). Like the dry firewood away
from the fire (i.e., which is not placed on fire), it never
burns (illumines).

The expressions adhitam. sabdyate and nigadenaiva bring

out clearly and explicitly the concept of the bare text. Yaska
has quoted this verse in praise of understanding and in
condemnation of the lack of understanding (cf. Nir. 1.17).
Bhatta Bhaskara does not explain the verse. The term, artha.
with which the bare expression is contrasted is only implicit in
it. We can only inferihatthe understanding is the understand­
ing of the meaning, that the expression is expressive of
meaning. What is most intimately related to an expression and
contrasted with it, is its meaning. An expression is to its
meaning as the firewood is.to fire. The primary meaning of the
term, artha. as contrasted with 'expression', is 'meaning'. It is
the meaning which illumines.
2. sthaourayam2
sthanur a yam bharaharah kilabfiud adhitya vedam na
vijanati yo 'rtham / yo 'rthajha it sakelam b hadram asnute
sa nakam eti jhanavfdhutapapma // (A 2,2-3).
1 yadgrhitam avijhatam .... is the wording of the verse in Nir. 1.18.
Bhatta Bhaskara's quotation (above) tallies word for word with the
quotation in the Vyakara/pa Mahabhasya (iabdanusasanam. q.v) Patanjali
has cited the verse to encourage the student in the study of Grammar (cf.
tasmad anarthakam madhigTsmahity adhyeyam vyakaranam).
Lakshman Sarup translates the lines thus (cf. transl. of Nir. 1.18),
“Whatever is learned without its being understood is called mere
cramming; like dry logs of wood on an extinguished fire, it can never
illuminate."
2. This verse also is found in Nir. 1.18 but not in the Mahabhasya. The
Nirukta omits sa in the second line. Note also that Bhatta Bhaskara has
given the verses in the reverse order.
 20

He, indeed, is motionless (i.e., inactive) bearing a burden,

who, having studied (the. text of) the Veda, does not
understand (its) meaning. He, surely, who knows the
meaning, obtains all go d fortune, (and) purged of (his)
sins by knowledge, goes to heaven. 1
Neither Yaska nor Bhatta Bhaskara explains the distich. It
deals mainly with veda and adhyayana on the one hand, and
on the other, with artha and arthajhana (not considering the
fruits thereof). Unless one understands veda to mean the bare
text of the Veda, and adhyayana to mean the mere mastery of
the bare text, artha and arthajhana cannot with clarity convey
the idea thatthey stand for meaning and the understanding of
the meaning. However, when the two distichs are taken
together, the idea is conveyed clearly. For, if the first half of
'sthanur ayam' does not define clearly what veda and adhya­
yana are, the first distich does not leave us in any doubt about
what are meant by sabda. nigada and adhyayana. They point
clearly to the bare text (of the Veda). When the two concepts
of the sabda (<adhyayana, nigada) in the first verse and the
artha (arthajhana) in the second verse are taken in conjunc­
tion, the conclusion that artha primarily signifies 'meaning'
(of the Vedic text) is inescapable. It is also clear that adhya­
yana here means the learning or the mastery of the bare text
of the Veda. Thus the inversion of the order of the verses by
Bhatta Bhaskara is felicitous.
3. svadhyayo dhyetavyah {TA 2.15)2
After citing the distichs, Bhatta Bhaskara goes on to say.
1. Lakshman Sarup translates the verse thus (cf. Mr. 1.18 — transl.) '
"He is the bearer of a burden only. — the blockhead who having studied,
does not understand the meampg of the Veda But he who knows the
meaning obtains all good fortune and, with his sins purged off by
knowledge, attains heaven."
In our translation, the inaction and defect of the one who has mastered
only the bare text and the action and achievement (cf. 'obtains', goes') of
another who knows the meaning, are contrasted.

2. The svadhyayadhyayanavidhi (in its context) is as follows :

yds tityaja sakhividam sakhayam na tasya vaoy apibhag'o 'st/ f yad Trh
sfnoty alakarh,srnoti na hi praveda sukrtSsya pantham iti tasmat svadhyayo
dhyetavyd yam yam kratum ddhlte tena tenasyestam bhavatyagner vayor

\ ■
 21

"svadhyayo dhyetavyah" iti vidhina carthajhanaparyantam

adhyayanam vidhlyata iti nyayasiddham (A 2, 3-4). His
commentary on the svadhyayadhyayanavidhi makes two
points of some interest, viz., a) the injunction, according to
some, is prathamadhyayanavidhana,] b) considered in
its context the injunction indicates the arthajhanaparyantatva
of the adhyayana.2 Here is adumbrated a controversy about
the meaning of the injunction, svadhyayo 'dhyetavyah). The
first term, of the vidhi, viz., svadhyayah is clear and has been
explained by Bhatta Bhaskara as "all of one's Veda"3 But
there is some uncertainty about the meaning of the second
term, adhyayana. Bhatta Bhaskara has distinguished from
each other the svadhyayadhyayana and the arthavabodha
since he has juxtaposed these two concepts to each other in
the same sentence. In his-commentary on "y£s tityaja ....

adityasya sayu/yam gacchati tad esSbhyukta /

:
:
yavatTr vat devatas tas sarva vedavfdi brahmane vasanti tasmad brahmane- !i
bhyo vndav/dbhyo divedive namaskuryan nas/ilam kfrtayed et§ eva devatah
prlnati / (TA 2:15)

1. In his commentary of TA 2.15, Bhatta Bhaskara writes, tasmat svadhyayo

'dhyetavyah. vac nake ca abhago nSbhuvam api tu sarva tra bhagT
bhuyasam ity adhyeyas svSdhyayafr / kect tuprathamadhyayanavidhanam i
rdam ity ahub/
It is not clear whether prathamadhyayanavidhana enjoins the study of the
Veda of one's own school first and, if it suits, the study of the other Vedas
secondly, or it prescribes the first of the two alternatives, viz., a)
aksaragrahanamatraparyantam adhyayanam. i.e., the mastery of the bare
text which is pursued in the beginning, or b) arthajnanaparyantam
adhyayanam. i.e., tne mastery of the meaning of the text, which comes
after
2. Commenting on "yavatTr vat .... " (cf. TA 2.15 above.), Bhatta Bhaskara
says,
idanTm sarvadevatamayatvam aha — yavatTr iti /. yavatyo devatas santi tas
sarva api vedav/di vedarthajhe brahmane vasanti. sarvadevatasamarthyat-
makatvad vedarthasya / etena ca arthajhanaparyantatvam adhyayanasya
suc/tam /

3. "svadhyayasabdavacyam atmlyam sarvam api vedam trir avrttam adhlylta

aoa&nan abhuiyanah /" says the author commenting on TA 2.16 (see
t^DW).
 22

pantham" in the context of "sakamjanam ..." (TA 1.3), he

says.
tasya duratmanah vacy api bhago nasti vedatmikayam
vaci adhyayanadhikarabhagitvam api nasti / dure artha-
jnanayajanadibhagitvam .../ evarh sakhidrohi-
nah svadhyayadhyayanSrthavabodhayajanSdisu adhi-
karabhavo mantralingena darsitah /
TA 2.16 (the purport of the text is expiatory) and his I
explanation of it makes it clear that svadhyayadhyayana
means the 'recitation' of all of one's own Veda.1 However, ‘

'distinction' and 'separation' are not two co-terminous or co­

extensive concepts.
True, Bhatta Bhaskara has distinguished between svadhya­
yadhyayana and arthavabodha but he has not separated
them. He has treated them as'going together.2 Since he says
that the fact, the study of the Vedic text inclusive of the grasp
i
of its meaning is to be pursued, is logically established (nyaya-
siddham, i.e.,.say, by inference), it is clear that he holds that
the svadhyayadhyayanavidhi does not by the very force of
its constitutive words lay down explicitly the study of the
meaning of the Vedic text. But he is also equally clear that
the vidhi enjoins'implicitly such a study.3

1. The purport of the text, "tris svadhyayam vedam 6dhiyita ", (TA
2.16), is expiatory. The commentary too makes it clear that the expiation
consists in 'reciting' thrice all of one's own Veda while fasting.
I
2 The primary intention of the Vedic text (cf. TA 2.16) is, as has been noted,
expiatory recitation. The ' jmmentator adds vedarthasyapi vismftihetutva
(otherwise) as an addi' onal reason for the recitation.
3. We may dwell on the controversy in the school of MTmamsa centred on
the svadhyayadbyayanavidhi for three reasons a) Though JS 1.1.1
speaks of the jijnasa of dharma. and JS 1.1.2 defines dharma in terms of
artha. the meaning of artha is the 'objective' (of the Veda), or something
conducive to the highest good' (cf. Jha, 1937a : 4) — a concept which is \
allied to purusartha. b) The Sabarabhasya does not quote the svadhyay- )
adhyayanavidhi in dealing with .the first two Sutras Besides, adhJtya (cf.
vedam adhltya sriayat under JS 1.1.1) gets only a perfunctory treatment
as to the determination of its meaning, c) Parthasarathimisra (1050 —
1120 A.D., cf. Ramasvami, 1936 60), perhaps a contemporary of
Bhatta Bhaskara, says, ”... adhyayanavidhinaivarthav/caro vih/ta it/. ..." f
(cf. Dravida, 1913 : 6 f.).

1
 23

4. yad eva vidyaya karoti {ChUp. 1.1.10; A 2,5).

In order to strengthen his argument for the study of the
Vedic text and its meaning, the author adduces a confirming
citation from the Chandogyopanisad, which says *'yad eva
vidyaya karoti.... tad eva vlryavattaram bhavati.The key­
word here is 'vidyaya’. Vidya (from the root vid-. "to know")
or 'learning' speaks of the understanding of the Vedic text. It
is the knowledge of the Vedic text that is meant here, and not
that of either the udgTtha, Om, or the ritual {karma), since
the omission of the major part of the Upanisadic text is to
take it out of the original context and make it suit the present
context of the arthajnana. Hence Bhatta Bhaskara's inten­
tion is to say, "What one does with the knowledge (of the
meaning of the Vedic text), that alone becomes more
potent."
5. ya u cainam evam veda2 (A 2, 6)
The author leans heavily on the key-word, veda, to prove his

However, jt must be noted that Sayana holds that the vidhi is prescrip­
tive of the mere mastery of the bare.text. -The arthajnana is enjoined by
another vidhi. says, he, viz., "brahmapena niskarano dharmah sadahgo
vedo\‘dhyeyo jheyas ca" (cf. RV Vol. I. Introd. p.21). The earliest
occurrence of this "vidhi" we know of is in the Mahabhasya. where we
read, "agamah khalvapt / brahmanena niskarano dharmah sadahgo vedo
dhyeyo jheya iti/ "(PM. Vol. I, p.l. lines 18— 19).
I am happy to note that lately at the All India Seminar on Nyaya and
Miroamsa and Language Teaching Methods (17—20 March, 1984)
conducted by C.A.S.S., University of Poona, Dr. Sankaranarayanan
defended in his paper "athato dharmajijhasa" the position that the dictum
"svadhyayo dhyetavyah"cannot serve as the principle and foundation of
mlmamsadarsana.
1. ChUp 1.1.10 tenobhau kurutah / yas caitad evam veda yas ca na veda /
nana tu vidya cavidya ca / yad eva vidyaya karoti sraddhayopanisada tad
eva viryavattaram bhavatJti khalv etasyaivaksarasyogavyakhyanam bhavati /
The text is in praise of the aksara. i.e.Om

2. The Ta/ttTriya Samhita (5.3.12) speaks of the Asvaraedha thus :

sarvam va etena papmanam deva atarann &pi va etena brahmahatyam
atarant sarvam papmanam tarati tarati brahmahatyam yd ‘hvamedhena
yajate ya u cainam evam veda .... /
Keith translates-the text as follows :
All evils by it the gods overcame; by it also the gods overcame (the sins of)
Brahman slaying, all evil, he overcomes, he overcomes Brahman-slaying
who sacrifices with the horse sacrifice, and he who knows it thus.
 24

point that arthajnana is to be cultivated. According to him, ya

u cainam evam veda must be interpreted to mean "and (he)
who knows it (the meaning of the text of the asvamedha)
thus" The Vedic statement in its context purports the
meaning that one who offers the asvamedha sacrifice and
another who has the knowledge of the sacrifice derive the
same fruit. So one who offers the sacrifice {yaga, yajha) is as
good as another who has the knowledge {jhana) of the yajha.
The implication is clear. Knowledge is as good as Sacrifice,
and in the limit. Knowledge is Sacrifice —jnanam eva yajhah,
\.e.,jhanayajhafr} The name JNANAYAJNA (of the proposed
commentary) is adumbrated by the author, albeit uninten­
tionally, here in the above citation. .
Bhatta Bhaskara's immediate aim may be summed up in his
own words, viz., "vedarthah' pratipattavyah" (cf. A3, 1) or
"vedarthah adhyeyah" (cf. A 4, 2), i.e., the meaning of :
the Vedic text must be understood or learned. The final aim of l
i
the study, which is consequent upon the immediate aim, is
:
contained in his statement, viz., vyakhya cadhvaryuvedasya2
yathamati viracyate (ibid, line 6), i.e., a commentary on the i
ritualistic Yajurveda (meaning only the Tait'tiriya recension) is
written to (the best of) his ability. It goes without saying that
exegesis forms the core of a commentary. JNANAYAJNA is
a very apt name for such a commentary. ;

The manner in which the author has enunciated his purpose i

of writing a commentary is noteworthy. He has cited autho­
rities, Vedic and non-Vedic. At times they are meant to praise
knowledge, at other times to condemn ignorance. Sometimes
the necessity and urgency of the study are shown through a ;
moral imperative (cf. the svadhyaySdhyayanavidhi), and not
seldom they are couched in gentle and persuasive pedago-

1 "jnanayajnah” is not a term freshly created by Bhatta Bhaskara Bhagavad

Gita. 4 33 reads
sreyan dravyamayao,[ yajnajjnanayajnah paramtapa /
sarvafh karmakhilam partha jnane pansamapyate II .
2 Since the adhvaryu is the centre of the Vedic ritual, the ritualistic
Yajurveda is knowryas'the adhvaryuveda Further, Bhatta Bhaskara t'

I
 25
gical language. Extrinsic motives are adduced and attractive
fruits of the labour of study are held out before the student.
Not only the exegetical intention of the author is made clear
but also the student is encouraged to learn the meaning of the
Vedic text.
Bhatta Bhaskara makes a number of statements (often
through citations) which clearly set before the student extrin­
sic motives and fruits. He says that a Mantra the meaning of
which is not understood is not fit for use in a sacrifice since it
does not enlighten the ritual, and that only those who know
the scriptural meaning receive the fruit of the ritual.1 The
student is encouraged by quoting to him from the student's
manual, the Kandanukrama. and showing him that the know­
ledge of the kandarsis is worthwhile. The knowledge of the
kandarsis is necessary to offer oblations and to propitiate2
them (by sprinkling). The one who knows the text and the
'rsis' will dwell with them and be one with the Supreme.3
There is more praise from the author of the TaittirTya
Pratisakhya end Manu. The Pratisakhya4 says that the
student who knows the pada-krama. the varna-krama, etc.,
can attend the sessions with the Acaryas, i.e., he can be an
Acarya in his turn. Manu5 opine's that only he who knows the
Vedas and the Sastras is worthy of kingship and universal
imperial power (sarvaiokadhipatyam). Thus the student is
encouraged to look into the meaning of the Vedic text.
D. Method
After stating his intention to undertake the writing of a

1. Cf . A 2. 7-3; 1 The Mantra, he says, \sanusthey5rthaprakSsanasamartha.

i.e., it has the power io enlighten the objects of ritual observance or the
sacrificial actions.
2. Cf A 6, 2ff The kandarsis are such as "homatarpanadyartham jnatavyab"

3 Cf A 10, 6f The citation is a variant.

Kandanukrama, 4 34 (Weber, 1971 : 357)
etan rsih yajurvede yah pathan veda vedavii / rstnam eti sa/okyam
svayambhus ca 'tra daivatam. svayambhus ca 'tra daivatam / /.

4. See below under Method

5. Cf A 3, 2 See also Manu.. 12.100

 26

commentary on the (TaittirTya) Yajurveda, Bhatta Bhaskara

says, "bhasyam sarvapathmam etad adhuna sarviyam ara-
bhyate" (A 4, 4), i.e., a commentary (which is) in every way
complete is now being commenced. There is a hint perhaps
that the commentaries of Bhavasvamin and others are not
comprehensive in every way, since their sole aim was the
paraphrase of the sentence.1 The 'ways' in which the com­
mentator proposes to make his work comprehensive would
surely tell us about his method. Now, he enumerates sixteen2
elements which are meant to be aids to such a study. They
are :
1. viniyoga, 9. itihasa,
2. agamavidhi. 10. akhyayika,
3. chan das, 11. brahmana,
4. rsi, 12. vakyartha.
5. devata, 13. svara,
6. kandarsi, 14. rupavrtti,
7. nigama, 15. manana and
8. nirukta, 16. nyaya.
Before he proceeds to define some of the above concepts, he
quotes the Arseya Brahmana (1.1.6.) in support of the state­
ment that the Rsi, Chandas, etc. of each Mantra must be
known.3
1. The bhasyas of BhavasvSmin, etc. are said to have been vakyarthaikaparani i
(cf. A 4, 3). \

2 A 3. 5 * 7 :
mantranam viniyogam agamavidhim chandamsy rsm devatah
kandarsin nigamarh niruktam it/hasakhyayika brahmanam *
vakyarthasvararupavrttimanananyayams ca vaksye prthak

It can easily be seen that fhe fourteen 'loci of learning’ enumerated by the
Yajnavatkya Smrtt (I 3) do not tally at all withjhese. Yajnavalkya says,
purananyayamTmamsadharmasastrangami'sntah
vedah sthanam vtdyanam dharmasya ca caturdasa

3. Arseya Brahmaga 1.16 :

t
atbapi brahmanam bhavati — yo ha vS aviditarseyachandodaivata-
brahmanena mantrena yajayati vadhyapayati va sthanum varchati gartam
va padyati pra va mlyate paplyan bhavati / yaiayamany asya chandamsi
bhavanti / at ha yo mantre mantre veda sarvam ayur eti sreyan bhavati /
 27

(i) Definitions
Of the above sixteen items, five have been defined by the
author, viz., Chandas, Rsi, Devata, Brahmana, and Vidhi (cf.
A5, 4f. and 11,2).
1. Chandas : The author is of the opinion that the defining
characteristic of the Vedic metre is the number of the syllables
it contains (cf. A 5, 4 : aksarasamkhyavisesab chandah1).
Accordingly, the quantity of the syllable (as long or short) has
no metrical function.2 This point may be illustrafed by "iyam
(rk) ca bhavavasurudre&apadatvat madhyejyotis tristup" (A
16, 4f.), according to which only the number of the syllables is
counted.
2. Rsi : Rsi is the seer of the Mantra as is described in
"mantranam rsir drasta"3 (A 5, 4). This definition is proper to
the Mantra rsi.
3. Devata : The Devata is "mantravacyo 'rthafa" (A 5, 5),
1.e., the object of the Mantra. It is further pointed out that the
Nairuktas hold that there is only one Great Divinity and that
Agni, Vayu and Surya are his participated manifestations and
that the other (lesser) divinities whith inhabit the earth, mid­
region and heaven are but the glorious participations (vibhu-
ayatayamany asya chandamsi bhavanti / tasmad etani mantre mantre
vidyat iti/
The variations in the text of Bhatta Bhaskara are not significant. The text is
also recognizable in KSR. 1.1 :
mantranSm brahmanSr^eyacchandodatvatavidyajanadhyapanabhyam sreyo
dhigacchatlti J evabhyam evanevamvldo yatayamamc chandamsi
bhavanti / sthanum varcchati garte va patyate pramlyate va papTyan
bha va tTti vijha yate /

1 Cf KSR 2.6 yad aksaraparimanam tac chandah, Similarly, the Brhat-

sarvanukramaip7 (of the Atharva Veda) 1.1 chando ksarasamkhya-
vacchedakam ucyate.
2. On the contrary, Sayana seems to imply that rhythm governed by matra
plays a significant role in the Vedic metre. He says,
tatra maganayaganadisadhyo gayatryadiv/vekas chandograntham antarena
na suvijneyah (cf. RVVol.l p.29).
Arnold holds that matra is important in Vedic metre (Arnold, 1967 6)

3. The definition is traditional (cf. Nir. 2.11 : rsir darsanat).

 28

tayah) of Agni, etc.1 However, the methodological observa­

tion the author makes is more important. About the Devatas
he says, "tas ca pratimantram lihgalr viniyogena ca
gamfiyanta eveti na tasam prthag abhidhanaya praya-
tsyamah" (sic), (A 6, 1f.). The Devata of each and every
Mantra*will not be pointed out since it can easily be seen by
means of the 'signum' or the indicatory sign (iinga) and the
ritual employment of the Mantra (i.e., viniyoga).
=
4. Brahmana, Viniyoga : The concept of Brahmana is
next defined by pointing out that it serves to assign the ritual
employment (of the Mantras) — viniyojakam brahmanam2 (A
5,5). But the author is quite aware that to show the viniyoga
of the Mantra is not the only function of the Brahmana, since
they are separately mentioned among the sixteen elements. In
practice the commentary on a particular Mantra opens with
the mention of its viniyoga and ends often with the mention of
l
the relevant passage from the Brahmana. E.g., the commen­
tary on the Mantra, vayavah sthopayavah stha (TS 1.1.1)
starts with the statement, "vatsan apakaroti vayavan stha iti".
The commentary ends with "vayur va antariksasyadhyaksah
itibrahmanam”, referring to TB 3.2.1 (cf. A 13). j

The relationships existing among Mantra, Brahmana and

1. Nir. 7.5 : tisrah eva devataf? iti nairuktah / agnih prthivTsthanah / vayur va
*
indro vs antariksasthanah / suryo dyusthanah / v
Nir 7.4 speaks about the One-Divinity and its relationship to the other \
divinities thus "mahabhagyat devatayah ekah atma tSanudha stuyate /
ekasya atmanah anye devah pratyangani bhavanti /
Bhatta Bhaskara's terminology is closer to KSR.
KSR. 2.9 tisra eva devatah ksity antanksadyusthana agnir vayuh surya
iti/
2.12 : tattatsthana anyadevatas tad vibhutayah /
2.14 ; ekaiva va mahan atma devata
2.18 tad vibhutayo 'nya devafah /
1
2. Sayana. commenting on the Arseya Brahmana. 1.1.6, says, ".... bra­
hmanam viniyojakavakyam". However, he has said explicitly that the
Brahmana alone-cannot supply the viniyoga of the Mantras (cf. A 11,
24 26 : yadyapi mantraviniyoga brahmane sarve 'pi namnatas tathapi
kalpasutrakSrair brahmanSntaraparyaiocanaya te sarve 'bhihitah / a to
baudha yanadisutrodaharanapurvakam brahmananusarena mantrartham
yoj* yarnsh /
 29

Viniyoga may now be briefly investigated. First of all, the

famous adage, "mantrabrahmaoayor vedanamadheyam"
(Ap'SS 24.1.31), says that the Veda consists of Mantra and
’Brahmana. Secondly, Bhatta Bhaskara says, "ayam ca vedo
vidhy arthavadamantratmana tredha bhavati" (A 11, 1f.), i.e.,
the Veda is threefold, being constituted of Vidhi, Arthavada
and Mantra. Hence it is clear that Vidhi and Arthavada
together form the Brahmana.Thirdly, while commenting on
"devasurafr samyafta asan" (TS 1.6.1), the author shows the
division of Brahmana into karmabrahmana and kalpabrah-
mana and describes them1. These may, without forcing the
terms, be roughly equated with Vidhi and Arthavada men­
tioned above. Fourthly, Vidhi, according to Bhatta Bhaskara,
is that part of the Brahmana which alone (not the Arthavada)
enjoins the sacrificial actions and prescribes the Mantras. It
neither praises nor condemns (an action or procedure).
Lastly, not always can the viniyoga of a Mantra be-known
from the Mantra itself.2 Hence one must have frequent
recourse to the Brahmana. Then, as a rule, it is an injunction
or Vidhi which enjoins a particular viniyoga. The Vidhi which

1. Bhatta Bhaskara says, "tatra 'karmacodanabrahmanani' (ApSS 24.1.32) /

brahmanam nama karmapah tan mantranam ca vyakhyanagranthah /
'brahmanaseso Tthavado ninda prasamsa parakrtih puraka/pas ca' (ibid.
24.1 33) iti / brahmanam ca dvidha karmabrahmanam kalpabrahmanam
ceti / tatra karmabrahmanam yat kevatani karmani vidhatte• mantrSn
viniyunkte. na prasamsati na nmdati ca. yatha — 'anumatyai purodasam'
{TS 1.8.1) ityadi samhitikam / ato’nyam katpabrahmanim. yatha idam eva
— 'devasurah sarhyatta asan te deva vijayam upayantah' ityadi /
servant etam ka/pabrahmanam /" (B11).
It is clear that he is indebted to the Apastamba Srautasutra. It is also clear
why he has said, "vimyojakam brahmanam" (A 5, 5) and "vidhayab
codanah" (A 11, 2), i.e., the Vidhisare injunctions. Though the SrautasQtra
considers prasamsa as a category partially distinct from arthavada. the
author has said "arthavadah stutayah" (A 11. 2). This is in keeping with JS
1.2.7 . vidh/na tv ekavakyatvat stutyarthena vidhlnam syuh.
2. B'SS 24.1 says, ”pahcatayena ka/pam avekseta chandasa brahmanena
pratyayena nyayena samsthavaseneti / / athapi mantra eva svayam
karma prabrute f karmanuvado bhavati /. . / yac chandasa na saknuyat
kalpayitum. brahmanena tac cika/payiset / brahmanam uhaivaman mantran
apra/natan vidadhatTdam anena karotTdam aneneti / yathaitad bhavati ise
tvorje tva iti sakham acchmatti, vayavah sthopayavah stha iti vatsan
apakarofiti /"
 30

enjoins a particular viniyoga may be called a viniyogavidhi. 1

It often happens that neither, the Mantra nor the Brahmana
enunciates the viniyoga clearly. This fact is at the basis of
alternate liturgical employment of the same text.2 One cannot
get a clear and complete picture of the Vedic sacrifices, much
less perform them, with the help only of the Mantra and
Brahmana uriaided by the.ferautasutras (cf. Kashikar, 1968 :
15-18, 21) with their minute and detailed Vidhis.
The relationships are clear. It is basically the Brahmana that
lays down a Vidhi (or injunction) which enjoins the perfor­
mance of a particular ritual action and which prescribes
(viniyuhktq) a particular Mantra to accompany the same
action.
5. Agamavidhi : There seems to be no significant differ­
ence of meaning between Vidhi and Agamavidhi (one of the
sixteen elements). The latter term is used in the enumeration
of^ the elements probably because of metrical reasons.
"Agama"3 is’a term which means tradition in general and
Vedic tradition in particular. Vidhi is defined as codana, i.e., an
injunction (cf. A 11, 2 : vidhayas codanah). The Viniyoga
(i.e., the rubrication) of-a Mantra is mostly shown by the
Brahmana through its Vidhi section (not through the Artha-
vada). Bhatta Bhaskara cannot be unaware of the fact that
:
1, The Arthasamgraha tells us, "vidhi6 catur vidha/j / utpattrvidhir vini; i

yogavidhir adhikSravicfhih prayogavidhis ceti /" (Thibaut, 1974.4).

2. Bodhayaria (and Apastamba) have shown alternate viniyoga of the very
first Mantra (of the TaittirFya Samhita), viz., ise tvorje tv3 (cf. BSS 1.1,
20.1, ApSS.' 1,1.10,11).

Kashikar demonstrates “how different schools are created within a

recension mainly on account of*the different injunctions on the points on
which the Brahmana either remained silent or made vague or optional
statements" (Kashikar 1968 .16)

3. Mahabhasya says (in the Pakpasahnika), "raksohagamaiaghv asandehah

prayojanam" (cf • Vol. I. p.1, line 14). To illustrate what is called agama, a
Vidhi or injunction (hence an agamavidhi') is quoted, viz., brahmanena
niskarano dharmah sadahgo vedo ’dhyeyo jheya itt. This injunction is not
traced in the extant Vedic literature However, it is part of the general
tradition.
 31
Vidhi is a synonym for Brahmana in the- Kandanukrama\
since he is quite familiar with the manual. Here it is not taken
as a synonym.
6. Veda, Arthavada, Mantra, Rk, Yajus : The author gives
short shrift to a few general concepts, viz., Veda, Arthavada,
Mantra, f?k and Yajus (cf. A 11). As pointed out above, the
Veda consists of Vidhi2, Arthavada and Mantra. Arthavada is
described as stuti3 (cf-. arthavadah stutayah), i.e. a Brahmana
passage of praise or eulogy. Mantra is anustheyarthapra-
kasaka, i.e., (the Rk or Yajus) shedding light on the object to
be performed. It is the Vedic text which expresses the
meaning of the sacrificial actions. The division of the Mantra
into Rk and Yajus is set forth immediately : ete ca rgyajusa-
vibhagena dvedha vartante4 (cf. A 11,3). The Rk is metrical, it
is made up of (metrical) "feet" (rcah padabaddhaf^). The
Yajus is non-metrical by exclusion.6 It is a Mantra in prose.

1. The Kandanukrama (Ch. 1) speaks of the relevant Brahmana passages

(following upon the Mantra) using the term, Vidhi. E.g.,
pravargyas tad vidhih.
hotaras tad vidhih.
agnihotrav/dh/h.
purodasavidhih. etc

The author knqws the manual since he has quoted from it and used it (cf.
A.6. 10 etc.).
2. The definition of Vidhi has already been given above.
3. It is noteworthy that the author has not entered uporvany discussion of
the authority of the ArthavSda as deriving from its relation to the Vidhi,
and so on, as is given in, say, the §abarabhasya on JS. '1.2 1 (q.v.). Here
he eschews all MTmamsa.
4. Bhatta Bhaskara has not. divided the Mantra into three, viz. Rk, Saman
and’Yajus, probably because, this division is not applicable to the
Yajurveda Mantras. Hence the term, Mantra, is taken not in its complete
generality, but in restricted fashion as applicable to the task at hand.
5. JS. 2.1 35 defines a Mantra. The Sutra states- tesam rg yatrarthavasena
padavyavastha. i.e., "Of these (Mantras), those are called ‘Rk' wherein
there is division into 'feet' (quarters),.on the basis of the meaning" (Jha,
1973a 207). It may be noted that Bhatta Bhaskara does not give^a
definition according to the MTmamsakas. The triple division of the
Mantra is also MTmamsist (cf JS 2.1 35-37), which he has not given
6. Cf. "ato ‘nyani yajumsi" (A 11 3f. )
!

32 •
i
From the dessription of the ten terms above, one may
conclude that the author .is brief and to the point in his
statements. His definitions are objective and not nominal or
etymological, though there was room for an etymological
exercise. The terms, Chandas1, Mantra2, Rk3, etc. could be
given such definitions. Further, he has not brought in any
clarification of the' concepts according to MTmamsa, though
there was plenty of opportunity to show erudition. The
majority of the sixteen concepts have been left undefined and,
therefore, to some extent obscure.
The terms left untouched may now be taken for a brief
elucidation.
7. Kandarsi : The Rsi of a ’Kanda is called Kandarsi. A
Kanda is a part, a section. Kandas are what the text of the
Taittinyasakha is divided into. Bhatta Bhaskara says that l
!
there are 44 Kandas in the TaittirTyasakha4. He has defined Rsi
as "mantrSnSm rsirdrasta" (A 5,4). The definition is proper to
Mantrarsi.-However, the term Rsi has been used in order to
indicate the Kandarsi in "rsayahprajapatyadayah(A 6, 2).

1. Sayana has given alternate etymological definitions of Chandas (cf. RV.

Vol. I. Introd. pp. 3, 32, Mir. 7.12).
2. Nir. 7.12.: "mantrah mananat / chandamsi chandanat / yajuh ya/ateh !
/"
3. Sfyana says, "arcyateprasasyate'dayS devavisesah ... itirk&abdavyutpattir
itr (RV. Vol.l, Introd. p 2)
4 "tty evam tittirisakhayah catus catvarimsat kandani" (A 8, 5).
The text of the TaittirTya recension is at present divided into seven Kandas
and subdivided into Prapathakas or Prasnas. Keith says, ” .... there is no
occurrence so far as I c’an find of the Kanda or Prasna in these texts (i.e.,
the Srauta Sutras of Baudhayana, Apastamba, and the Maitrayanlya
school of the Manavas), and it is reasonable to assume that the only main
divisions known in the Vedic perio’d proper were divisions by subject such !
as those adopted by the Pratisakhya" (Keith, 1967, Vol.l, : Introd. xxxvi).
He.adds, "The term Prapathaka.used in Weber's edition is due merely to
its adoption in the Bibliotheca Indica text, and Prasna is found in the
Kandanukrama instead, and somewhat sporadically in the edition of
Bhaskaramisra's commentary" (ibid).
Bhatta Bhaskara says that he will show the extent of each Kanda in the
course of the commentary (cf.A 11. 1). ■t

!
\
 33

The term seems to represent Sarasvata, Visampayana,

etc. on the one hand, and on the other the Kandar§is Prajapati,
Agni, etc. according to the author's citation, "etan rsm
yajurvede yah pathed vai " (A 10, 6f). Let us also call to
mind that the author has mentioned Rsi and Kandarsi separa­
tely among the sixteen items.
However, a scrutiny of the Kandanukrama leads us to the
hypothesis that Kandarsi stands foe Kandadevata, i.e., the
presiding divinity of the Kandas, without pointing to author­
ship. The term; Rsi, is used in 'Mantrarsi'and 'Kandarsi' in two
different meanings, viz., drasta and devata.1 “But Bhatta
Bhaskara has not said so explicitly.
8. Nigama : Explaining the word, nighantu, Yaska has said,
"nighantavah kasmat / nigama ime bhavanti / chandobhyah
samahrtya samahrtya samamnatah ...” (Nir. 1.1). The
nighantu is a collection of words 'taken out from' the rks.
After quoting a verse {or a hemistich), Yaska again says, "ity
api nigamo bhavati” [Nir. 2.3; 2.6; 2.27). What has been
taken out from the Veda or quoted from it can be called
i
nigama. Sayana tells us,"nigamasabdo vedavaci" [RV. Vol. I,
Introd. p. 28). It may be said that if agama is the Veda as the
object of tradition, nigama is* the Veda as the object of
reference.
9. Nirukta : The nirukta of a Mantra means its nirvacana.
Bhatta Bhaskara is not indicating primarily YSska's Nirukta2,
= but the procedure contained in the work. By nirukta is meant
! the etymological explanation of a Mantra.
10. Itihasa : Itihasa and Purana are,two concepts which
go together (cf. A3, 3f : itihasapuranajhah ....)- Commenting on

1. It has been defined earlier that the Devata of a Mantra is "mdntravacyo

'rthah" (A 5, 5). i.e., the subject matter (or object) to be spoken of by
the Mantra. Here the term is taken to mean 'the presiding divinity' (to
whom libations and offerings are made). For a fuller treatment of the
problem of Kandarsi. see Carri, Sebastian J.. "The Kandarsis and the
Arseyapatha", (CASS Studies Number 5. Ed. Joshi, S.D., University of
Poona. 1980, pp. 33 ff).

2. Mentioned among the sixteen elements, the term has a generic meaning.
 34

"yad brahmapanltihasan puranani ka/pan gatha narasamsih"

[TA 2.9). Bhatta Bhaskara says."itihasah mahabharatadayah
puranani brahmandadini / yadva—itihasah parakrtayah
\devasuras samyatta asan (TS 1.5.1; 5.3.11) ityadayah /
purananipurakalpah 'idam va agre'{TB 2.2-9) ityadayah / "
He has said elsewhere, "tatra parakrtayah manusyakrtayah,
yatha — 'visvarupo vai tvastrah' [TS 2.5.1) ityacfyah" /
purakalpah prajapatyadikrtayah. yatha — 'prajapatih praja
asrjata' [TS 2.1.2) ityadayah f sarvany etani kalpabrahma-
nani /" (B 2,9ff). Itihasa, therefore, would mean either of the
two things, viz., 1) the epic narratives of the Mahabharata,
etc., 2) the narratives describing the deeds of men. The latter
excludes the divine deeds of creation. Since parakrtayah form
part of the kalpabrahmanani, they can be considered to fall
under the general head of Arthavada. Preference goes to the
interpretation of Itihasa as applicable to the Vedas rather than
the Epic. 1
11. Akhyayika : "The story of Pururavas and UrvasT,"
says Gonda, "is according to some (Sadgurusisya) an itihasa,
to other a purana or an akhyayika 'a short narrative'
(Sayanaf.2 In his Introduction' to the commentary on the
Aitareya Brahmana. Sayana has set down a small narrative
about Mahidasa, son of a certain woman called Itara, in order
to justify the title. He^writes, "prakrtasya tubrahmanasyaita-
reyakatve sampradayavida etam akhyayikam acaksate /
kasyacit kha/u maharser bahvyah patnyo vidyante / ....."
[AiB. p.4). One and the same Brahmana passage, viz.,
"visvarupo vai tvastrah ..." [TS 2.5.1) is considered by
i
1. Winternitz says, "the 'Itihasas' and 'Puranas' or ’Itihasapuraria' so often
mentioned in olden times, do.not mean actual booKs, still less, then, the
epics or Puranas which have come down to us" (Ketkar, 1927 : 518). He
says again clearly that "one of the component parts of the Arthavada or
explanation of meaning' consists of the so-called Itihasas, Akhyanas and
Puranas, i.e., narratives, myths and legends, which are narrated in order
to explain the reason for some ritual act or other" (ibid. : 208).
2. Cf. Gonda. 1975a 407f. "No complete distinction can be drawn
between itihasa and purSna "(a story about) things or events of the past"
both terms are often found together even so bs to constitute a compound"
(ibid).
 35
Bhatta Bhaskara to be an illustration of itihasa, and by
Sayana, of an akhyayika.1 Suffice it to say that any attempt
at a clear distinction between itihasa and akhyayika appears
to be futile.

12. Vakyartha : In the overall explanation of the Veda, the

mere elucidation of the vakyartha, i.e., the sentence meaning,
is only a part, however important it might be. The vakyartha is
one of the items along with svara, rupavrtti, etc. (cf. A 3, 7).
The author has said that the commentaries of Bhavasvamin,
etc. were vakyartha-ohented, inplying that they were not in
every way complete (cf. A 4, 3f).

13. Svara : Svara2 means accent, as in pratyayasvara

(cf. A 13, 4) dhatusvara (cf. A 19, 3), and so on. it is well-
known that the meanings of two words which are similar in
all respects except the accent can be clearly distinguished. In
the text, "ma ma sam taptam" (TS 1.1.12), the accent
distinguishes the two similar words. The first is the negative
particle (accented); the second, the pronoun (unaccented).
Thus the meanings are distinguished.

The commentary on "svahendrasatrur vardhasva” {TS

2.4.12) says, "evarh svaraparadhena mantraprayogo 'bhima-
tav/ghatahetur asit / yathoktam —
dustah sabdah svarato varnato va mithyaprayukto na tarn
artham aha /
sa vag vajro yajamandm hinasti yathendraSatruh svarato
'paradhat // iti". (PaninJyasiksa. 52)
A faulty word misused (either) in spelling or accent does not
express its (proper) meaning. That word becomes a weapon
and strikes the sacrificer as (the term) indra&trut) (did) on

1. Sayana says, "... paurnamasigatam agnfsomryapurodasam vidhitsus tad

upodghatatvena prathamanuvake kanicid akhyayikam aha — visvarOpo
vat tvastrah purohito devanam asTt ... '"(C 342. 22f).
2 TA 5.2, viz , "siksam vyakhyasyamah / varnas svarah / ... " is explained by
Bhatta Bhaskara with the help of the Parnriiya&iksa.
According to the Pan/nTyas/ksa, (4), there are 21 Svaras (svara vimsatir
ekas ca). The commentator enumerates them all. The fact is that these
have to do with accent.
 36
account of a faulty accent. Hence the importance of accent.
14. Rupavrtti : The term’, rupavrtti, seems to signify the
grammatical explanation of the word-form or the gramma­
tical derivation of a word, or, in short, form-derivation. "The
process of integrating elements into what eventually becomes
a finished word is called vrtti" (Joshi, 1968 : Introd. xi). The
purpose of rupavrtti is rupasiddhi\ i.e., to obtain the finished
form. Derivation is the synthesis of all the elements that go
into the making of a word. The elements are varied, e.g., root,
ending, augment, etc. The synthesis is effected according to
the operations carried out systematically as laid down by the
grammatical rules.
15. Manana : Bhatta Bhaskara's exegetical practice
shows that manana may be just another word for dhyana or
meditation. He gives quite often at the end of each section of
his Bhasya on the Rudradhyaya a two-line verse (a distich) for
the purpose of what is called dhyanam2.
16. Nyaya : It has been pointed out that the pursuit of the
study of the Vedic text inclusive of its meaning is nyayasiddha
(i.e., logically established) also because of the svadhyaya-
dhyayanavidhi (cf. A 2, 4f). Here the logical reasoning is
according to mTmamsa. The concepts of nyaya and mTmamsa
are closely related. It is common knowledge that they are so
according to the titles of certain books like JaiminTyanyaya-
ma/a, MTmamsanyayaprakasa, etc. Hence we may not take
this term nyaya here to mean the philosophical system which
goes by that name. Nyaya means logical reasoning in general
and reasoning allied to mTmamsa in particular.
)
1. The terms, rupasiddhi and vrtti occur in the introductory verses (q.v.) of
Kasika. Speaking of 'paroksam' Bhatta Bhaskara says, ".parokse lit
(P.3.2.115) itinipatanad rupasiddh/h" (B 217, 13).
I
2. Manana and mlmamsa are related to each other etymologically However,
manana is not taken here as a synonym for mlmamsa because nyaya,
which is closely related to (if not a synonym of) mlmamsa. is one of the
sixteen elements (see below).

At the end of the commentary on TS 4.5.1.1, the author says. ”dhyanam —

"akarnakrste dhanus/ jva/antlm devTm /sum bhasvat/ samdadhanam /
dhyayen mahesam mahaniyavesam devya yutam yodhatanum
yuvanam //"
 37 .

(ii) The Vedahgas

The treatment of the Vedangas, i.e., the six disciplines
ancillary to Vedic study, in the Introduction is very perfunc­
tory. All that is said is,"vedarthah sasadanga eva so dhyeyah"
(A 4, 2). The Vedahgas according to tradition1 are a) siksa.
b) kalpa. o)vyakarana. d) nirukta. e) chandas and
f) jyotisa.
Bhatta Bhaskara says that siksa (i.e.. Phonetics) is the
meaningful learning of the alphabet, accent, etc. in general,
and in particular the Vedahga as a tool especially for the
mastery of the brahmavidya2 He describes the alphabet,
accent and so on with the help of the Paninlyasiksa.3
Kalpa has to do mostly with rituals, "kalpab kalpasutrani
prayogapratipadakani”A says Bhatta Bhaskara, i.e., the

i. The Mundakopanisad (1.1.4, 5) says.

dve vidye veditavye iti ha sma yad brahmavido vadanti para caivapara cal
(4)
tatrapara rgvedo yajurvedah samavedo ‘tharvavedah siksa kalpo vyakara-
nam mruktam chando jyotisam iti / atha para yayS tad aksaram
adh/gamyate / (5)
The theologians say that there are two kinds of knowledge, a higher (para)
and a lower (apara). The lower (consists of the Rgveda. Yajurveda,
Samaveda, Atharvaveda. Phonetics, Ritual, Grammar, Etymology, Metrics
(and) Astronomy And (it is) the higher by which the imperishable
(Brahman) is known. "This is perhaps", says Kashikar. "the oldest
= reference to the Vedahgas" (Kashikar, 1968 : 3).
_ Commenting on "siksam vyakhyasyamah / varnas svarah / matra ba/am
2
/.....r (TA 5.2), he says.
"Siksyante /nanenopadiyante varnadayo 'nayeti siksa Siksarthasahgra-
hadhyayah / siksa vidyopacfane, ...,/ ..../ yad va -siksakhyam paficamarh
vedahgam visesena brahmavidyadhyayanasadhanatvenacaksmahe /
varnadayo yathavad yatnena jnatavya ity esa s/ksadhyayartha —
sangrahenasmabhir uktah / varnah akaradih / ..."
By defining siksa as arthasahgrahadhyayah. he makes it very clear that the
student should learn the alphabet, accent, etc., with intelligence, not just
by rote. A thorough and intelligent mastery of Phonetics is necessary for
higher pursuits, for the pursuit of the knowledge of Brahman.
3. See commentary on TA 5.2.
4. See the commentary on TA 2.9.
Kashikar writes.
 38
kalpas are the kalpasutras (which deal) with ritual.
Baudhayana Srautasutra, for example, is a kalpasutra.
It may be worth noting that vyakarana (despite its extensive
use) has not been mentioned by name in the introduction.
Further, the concepts of nirukta and chandas have been
mentioned among the sixteen elements. 1
Bhatta Bhaskara winds up his methodological observations
after citing the last verse of the TaittirJya Pratikakhya2 (cf. A
11, 4f). He adds,
viniyogasya mantragam bhedasya 'rgyajusasya ca /
padarthasvararupanam abhivyaktyai ca yatyate //
(A 11, 6f)
Hence, he would not spare any effort to point out the
viniyoga of the Mantras, to indicate whether they are
metrical or otherwise and to clarify the meaning of the words,
r their accent and form.

i (iii) Textual Rearrangement

i The enumeration of the methodological aspects of the
study over, Bhatta Bhaskara now takes a step immediately ■

preceding the interpretation of the text. It has been found

necessary to name the fifty odd kandas which constitute the
recension and arrange them under various heads. The scat­
tered kandas have been brought together under the kan- •!
"The Srautasutras come under the group of Kalpasutras which form one
of the six Vedangas already mentioned. The Kalpa means a rule or
injunction. The Kalpasutras are collections of rules for the conduct of the
individual and the society and the injunctions for the various rites. The
Srautasutras contain injunctions for the sacrificial rituals; the Grhyasutras
contain injunctions for the domestic rites, and the DharmasOtras contain
rules for the life of the individual and the society including those for a king.
i
These three va'ieties of Sutras come under the group of Kalpasutras."
(Kashikar, 1968.7)

1. Nirukta and jyotisa have been illustrated above (cf. Introduction). For
chandas. see under chandas above.

2. The last verse (24.6) is translated by Whitney as follows ,

"He who understands the distinct.ons of the pada-krama, who is versed in
the varna-krama. and knows the divisions of accent and quantity, may go
and sit with the teachers" (Whitney, 1973 419). i.

i
 39
darsis. For this step, he takes the help of-the Kandanukrama
which names the kandas in the first chapter and which
arranges them in the second. His list is as follows (cf.A7-9).
Kandarsi Karida Serial No. of each
Kanda acc. to
the Kandanukrama

1. Prajapati : Paurodasikam1 1
: Yajamanam 8
: Hotarah 28
: Istihautram2 38
: Caturnam 35, 9,
Brahmanani 29, 15.
: Pitrmedhah 37
2. Soma : Adhvarah 2
: Grahah 3
: Daksinani 4
; Trayanam Brahmanam 20
Ekam
: Vajapeyah 10
: Tasya Brahmanam 11
: Savah 32
: SukrTyam3 25
: Tasya Brahmanam 26
3. Agni : Agny-adheyam 5
: Punar-adheyam 6
_ : Agny-upasthanam 7
! : Agnih 17
: Tasya Brahmapam4 18
: Tasya DvitTyam
Brahmanam 19

1 The Paurodasikam is known as Sakhadi in Kandanukrama. 2

2. Istihautram is also known as Darsyarh Hautram for obvious reasons.
3. §ukr7yam is another name for the Pravargyakanda (cf. Kandanukrama. 1).
4. The two Brahmanas (nos. 18 & 19) following the Agnikanda (no. 17) are
known as the Agny-upanuvakyam, whereas no. 16 is known merely as the
Upanuvakyam (cf Kandanukrama. 1).
 40

Kandarsi Kanda Serial No. of each

Kanda acc. to
the Kandanukrama
: Agnihotra-
brahmanam 27
4. Visvedevah : Rajasuyah 12
: Tasya Brahmanam 22
: Kamyah Pasavah 13
: Kamyah Istayah 14
: Upanuvakyam 16
: Yajyah 21
: Asvamedhah 24
: Tasya Brahmanam 41
: Satrani 23
: Upahomah 30
: Suktani 33
: Naksatrestayah 34
: Sautramanl1 31
: Acchidrani 40
i-
: Pasuhautram 39
: Purusamedhah 36
5. Samhitya : Sarhhitya
Upanisadah Upanisadah 42
6. Yajnikya : Yajnikya
(Upanisadah) Upanisadah 43
7. Varunya : Varunya
(Upanisadah) • Upanisadah 44
These are the 44 Kandas of the Taittirfyasakha.
8. Havyavat : Savitracityam 45
: Naciketacityam 46
: Caturhotracityam 47
: Vaisvasrjacityam 48
9. Arunah2 : Arunaketukacityam 49

1. ^autramam is We term used in Kandanukrama. 2 (cf. Weber, 1871 : 354)

for KaukilT of Kandanukrama. 1 (cf. ibid. 352).
2. Bhatta Bhaskara is clear .n his" statement that the kSn^arsis of the
Brunaketukacityakanda are arunah (cf. A 9, 1). But the Kandanukrama.

\
 41

Kandarsi Kanda Serial No. of each

Kanda acc to
the Kandanukrama

10. Visvedevah Divas syenestayah 50

Apaghestayah 51
11. Svayambhuh Svadhyayabrahmanam 52
These are the eight Kandas in Kathaka2.
12. Visvedevah : Aikagnikanda & Vaisvadevagni-
mantrah (from the Apastamba
Mantrapatha) 53

That Bhatta Bhaskara is indebted to the Kandanukrama is

indisputable. He has given even Kanda 53 according to the
manual though it is not in the TaittirTya recension. It is also
clear that he is not dependent upon the Baudhayana Grhya-
sutra3 for the above list, though it contains a similar list of the
kandas and kandarsis. But the list is not similar in every detail,
e.g., it does not give the Kanda 53. The use he has made of the
Kandanukrama has no purpose, it seems, other than the
naming of the various Kandas which is consequent upon an
initial analysis of the whole text. This is important methodolo­
gically.
To sum up, the author has explained (though briefly) some
of the important general concepts underlying any Vedic

2 (cf. Weber, 1871 : 354) says, “kathakagnisu 45-49 havyavat" But

further down (ibid.) it is stated, "aranyako vidhih kandam arunas tatra
daivatam."
1 The term is Apaghestayah and not Apadya Istayah The Kandanukrama
has apadyas ce 'stayah (Weber. 1871 . 352). Weber has expressed his
doubt about the term elsewhere (cf. Weber, 1855 : 376) Keith follows
Weber and used the term, Apadya istayah (cf Keith. 1967; Vol I. Introd.
xxvhi, xliii). However, the Baudhayana Crhyasutra. 3 1.24 and the
TaittirTya Brahmana, 3.12.4.21 (with the commentary of Bhatta Bhaskara
on it) make it certain that the correct usage is ApSghestayah as above.
2 “atra santy astau ksthake kSndani kathamunma drstani ... " (see
commentary on TA 1.1), says the authof. Hence the term kathaka.
3 See BGS 3 1 21-25 and Keith. 1967 : Vol.l. Introd xliii f.
 42

study. He has enumerated the many aspects which have to be

attended to while interpreting the text. He has indicated his
intention to have recourse to the six ancillary disciplines. He
has also given an initial analysis of the whole text, naming the
Kandas and the Kandarsis. However, a brief description of
some of the items or aspects he has mentioned would not
have been in the least unwelcome.

E. Eligibility
Who is authorized to study? This is a question of eligibility
or adhikara. Firstly, three qualities of a prospective student
are set forth. It is said, "sabdanam anasuyavah sumanasafr
srnvantujijnasavdh" (A 3,8). He must be without any 'hatred'
of words, i.e., he must be sympathetic. He must be of gentle
disposition and genuinely desirous of knowledge. Secondly,
there are certain traditional prerequisites.1 The student must
be a) itihasapuranajna2. b) padavakyapramanavit3 and
c) arthopakara vedinA.
One who knows pada. vakya and pramana is a padavakya­
pramanavit These may be taken to mean Grammar, MTmam-

1- A 3, 3f : itihasapuranajnah padavakyapramanavit /
arthopakaravedica vedartham jnatum arhati //
2. See above under Method. 1
3. Bhavabhuti the author of the Uttararamacar/ta (700-36 A.D.) has put the
following words in the mouth of the sutradhara.
"... asti khalu tatrabhavan ka'syapah srlkanthapadaianchanah pada-
vakyapramanajno bhavabhutir nama jatukarniputrah /"
Makyla in his Abhidhavrttimatrka (Verse 13) says, |
"padavagatihetutvat padarh vyakaranam / vak yasaman va yS vasS yahetutvSt-
vakyafn mTmamsa / pramanapratipattikaritvatpramanam tarkah /"(Kane
and Joshi, 1962, Notes, p.4).
:
He makes them out to be Grammar. Mimamsa and Dialectics. The exact
meanings of the three terms are not quite clear. The phrase means to say
that Bhavabhuti was a very learned man.

4. The term, arthopakaravedi. has a variant in ahgopakaravedfcl A 3, fn. 8). ;

.
The term, ahga. may mean the sadahga. The rpeaning is not, therefore,
substantially changed.
 43
sa and Logic consecutively. An arthopakaravedin, it seems, is
one who knows the "aids to meaning", i.e., the aids which help
one to arrive at the meaning of the Vedic text. Hence it
indicates one who knows the "exegetical tools" in general.
Further, it is stated, "anevamvidha a/pasruta nadhikri-
yante” (A 3, 4), i.e., those who do not fulfil the required
conditions (spoken above) are not eligible.
F. Conclusion
The text of Bhatta Bhaskara's Prologue can be analysed
and brought under five heads. Hence an analytical rearrange­
ment of the text1 is given below :
I. Bendiction and Salutation
A. 1, 1f.
A. 4, 5

II. Text and Scope of the Commentary

A. 10,1-8
III. Nature and Purpose
. A. 2, 1-3, 2.
. A. 4, 4, 6
A. 6, 2 (mid) -5
A. 11, 4f.
IV. Method
A. 3, 5-7
P. 4, 1-3
A. 5, 1 —6, 2 (mid)
A. 7, 1-9, 5
A. 1-1, 1 -4, 6f.
V. Eligibility
A. 3, 3f., 8

The above scheme tells us clearly that Bhatta Bhaskara has

told the reader what a modern author would say in the
beginning of his work. All the elements are present. He has,
however, exposed his purpose, method, etc. in the traditional
manner. And he has done it in brief

1 The page and line are given according to the Taittnya Sarhhita. Vol I. edited
by the Vaidika Samsodhana Mandala, Poona.
 44

He has proposed to write an exegetical commentary on the

whole of the Taittinya recension, which is complete in every
way. He has named a number of aspects and defined some of
them, according to which the'Vedic text must be studied in
order that its meaning may be grasped and interpreted in its
context. These aspects may be grouped broadly under two
heads, viz., i). Ritual (e.g., viniyoga. ka/pa, jyotisa, agama-
vidhi. etc.), and ii) Grammar (e.g. svara. rupavrtti, siksa,
nirukta, etc.).. Further, he has given an initial analysis of the
whole text in terms of kanda and kandarsi. The following
chapters will try to see how far the author has been
successful in his proposed venture.
 CHAPTER III
RITUAL AND EXEGESIS
Ritual in the strict sense of the term would mean a
prescribed series of liturgical acts accompanied by the utter­
ance of prescribed words. If this definition is applied to the
Vedic sacrifices, the Mantras alone, to the exclusion of the
Brahmanas, would be considered as forming part of the Vedic
ritual.1 Hence a wider concept is envisaged here so as to
include subsidiary texts and disciplines. The Brahmanas,
&rautasutras, MTmcrhsa and even astronomy inasmuch as it is
subservient to the sacrifice would be brought under this term.
Since symbolism is the most basic principle of all religious
ritual, myths and symbols might also be considered here.
A. The Ritual Text
It would be a truism to say that the Yajurveda is a ritual text,
since it is the Vedic text of ritual par excellence. The name is
significant : yajus signifies a sacrificial formula (in prose). The
Brahmanas do not exist by themselves but because of the
Mantras.2 The Mantras and the corresponding Brahmanas
even of one and the same sacrifice do not follow the liturgical
order in their appearance in the Taittirfya recension. Since the
Darsa-Purnamasa sacrifice is of special interest to us and
since for the commentary Bhatta Bhaskara follows the order of
the text as found in the recension, the Mantras (and the
corresponding Brahmanas) of the istiare given below in a list
according to the ritual order.3 The correspondence shown by
a colon in the list can only be broad. Footnotes will be found at
the end of the list.
1. The Aitareya Brahmana (1.30) declares, "etad vai yajnasya samrddham
yad rupasamrddham. yat karma kriyamanam rg abhivadati /". i.e., that
which is perfect in form, (that is), when the rg-mantra declares(addresses)
the (ritual) action in progress, is indeed the perfection of the sacrifice.
2 Gonda says, "The very aim of the compilers (i.e.. of the Brahmanas) is not
to describe, but to explain the origin, meaning, and raison d'etre of the
ritual acts to be performed and to prove their validity and the significance
and suitability of the mantras and chants used as well as the mutual
relations of the acts and their connections with the phenomenal reality"
(Gonda, 1975a 339).
3. The list draws upon the Srautakosa. Vol. I.
 46

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 57
The above list gives a topic-wise enumeration of the Darsa-
Purnamasa ritual and the anuvakas that go to make up the
Mantras and Brahmanas. However, the minutiae of the
ceremonies are far from being described. It should also be
noted that all the anuvakas of the isti have not been men­
tioned. We mustalso, therefore, add the following four items.
1. 7*5 1.7.2
2. 7*5 2.6.7-10
The above anuvakas deal with darsyam hautram in general
(according to Kandanukrama, 38) and with the /da-ceremony
in particular.
3. TB 3.2.10. This is part of thepurodadavidhi (cf. Kandanu­
krama, 35).
4. TB 3.7.3. This anuvaka forms part of the acchidrakanda
(cf. ibid., 40) and deals with the expiatory rites. It refers
mainly to the defects in the performance of the Agnihotra, but
the brahmanakara appears to have Darsa-Purnamasa also in
mind (cf. Dumont, 1961 : 17, fn. 24).
ii. The School of Bhatta Bhaskara
The relation between the Mantra and the sacrificial action is
shown by Bhatta Bhaskara at the beginning of his commen­
tary on each Mantra by means of a brief statement. The
statement sets down the viniyoga of the Mantra. The viniyoga
therefore, clarifies the specialized religious context of the
sacrifice towards the fuller understanding of the text. It gives
us the Sitz im Leben; the life-situation. The yajus, ise tva,
cannot be fully understood unless and until its employment in
cutting the branch of a pa/asa tree is somehow
expressed. And this context is given by the viniyoga, viz.,
"tatramavasyayam samnayatah sakham acchinatty
adhvaryuh” (A 12, 3), i.e., now the adhvaryu (officiating for
the yajamana) who offers the sarhnayya at the new-moon cuts
a branch (from a pa/asa tree).1 That the word, tva, stands for
the branch is grasped only by means of the viniyoga. The
action and the Mantra are intimately connected, and the

1. From the wider context of TB 3.2.1, it is clear that the branch is cut from
a pafasa tree.
 58
Mantra defies understandig until the sacrificial action is
known in detail.
Since the function of the Srautasutras is to give the ritual
Mantras and their corresponding sacrificial actions, Bhatta
Bhaskara has recourse to them in order to set down the
viniyoga.1 Let it be recalled here that the author has a
predilection for Bodhyana and his followers (e.g., Bhava-
svamin) according to the introductory verses to the
JNANAYAJNA.
From a study of the author's statements describing the
employment of the Vedic texts, it can safely be said that he is a
follower of the Baudhayana school. Commenting on "syonam
te.... sumanasyamanah" (TB 3.7.5), the author says, "sada-
nakarana evacaryena viniyuktah/", i.e., (the Mantra) has been
employed by the (revered) Acarya only in the preparation of
the repository. Both Bodhayana and Bharadvaja employ the
whole Mantra for the upastarana2 But the Apastamba
brautasutra divides the above Mantra into two and assigns a
distinct viniyogd to each.3 The Satyasadha Srautasutra and
the Vaikhanasa-.Srautasutra follow suit.4 The Acarya men­
tioned could be either Bodhayana or Bharadvaja. But while
commenting on "pakayajnam va anvahitagneh " (TS
1.7.1), Bhatta Bhaskara says; "atredam uktam acaryena
hutah prahuta ah Utah sulagavo baliharapam pratyavaro-
hanam astakahoma iti sapta pakayajnasamsthah/ aparimita
ity eke bruvate tah pakayajhasamsthah iti /" (B 204.
1. The function of the brahmaipa in the elucidation of viniyoga has already
been pointed out (cf. pp. 28ff. above)
2. BrSS 1.14 says, "... patryam dvedhopastrnlte syonam te sadanam ....
sumanasyamana it/". BhSS 1.10.4 says, ''patryam upastrnat/ syonam te
sadanam .... sumanasyamana iti/" The whole Mantra has one and the
same viniyoga.
_ — j 4 _
3. ApSS. 2.10.6 reads, "syonam te sadanam .... kalpayami ta iti patryam
upastfrya ..../“ The next Sutra, viz., ApSS 2.11.1 reads, "... tasmin
sldamrte ... sumanasyamanah iti patryam pratisthapayati/"
4. Cf. Sat&S 18 and VSS 58. The Vadhula Srautasutra is not taken into
consideration here because "this Sutra does-not seem to belong to the
TaittirTya recension itself but some other recension closely related to the
TaittirTya, ..." (cf Kashikar. 1968 64)
 I
i
! 59
5ft.).1 The enumeration of the seven pakayajhasamsthas is
given in Baudhayana Grhyasutra, 1.1.1, which reads, "yatho
etad dhutah prahuta ahutas sulagavo baliharanam pratya-
varohanam astakahoma iti sapta pakayajnasamsthah iti /".
This enumeration, however, is not found in the Bharadvaja
Grhyasutra at all. We may conclude, therefore, that the
appellation of 'Acarya' belongs to Bodhayana according to
Bhatta'Bhaskara. It is the unwritten custom of the writers
belonging to .a school to indicate the founder of the school by
; the term, Acarya, i.e., (my) Master [par excellence). This title
of honour is not to be shared by others. And the use of the
l term would be reverently consistent in indicating the same
teacher.

Though Bhatta Bhaskara is a follower of Bodhayana, there

is sufficient evidence to show that he knew the school of
Apastamba. Commenting on "tote riyah" [TS 1.2.5} in the
somakraya ceremony of the Agnistoma sacrifice, he says,
"ahus ca — tat sa grhesu nidadhati" (A 280, 15). The
quotation is found verbatim only in the Apastamba Srauta-
sutra, not in the other §rautasutras (including B§S) of the
TaittirTya recension.2 This find is further corroborated by the
author's comment on ",samtatir va .... sa /" (TB 3.7.1). He
says, "yathoktam acarya/'h — yady anvahitagner ahavanJyo
'nugacchet iti I" The author's citation tallies with AP&S.
9.1.11. It may further be pointed out that a study of the
commentator's statements of viniyoga of the Mantras of the
acchidrakanda (e.g., TB 3.7.4-6), clearly indicates that he is
indebted to Apastamba for them.3 As a rule his recourse to

1. Sayana says on the same text (viz., TS 1.7. t), "baudhayano 'py aha —
hutah prahuta ahutah sulagavo baliharanam pratyavarohanam as\akahoma
iti sapta pakayajhasarhsthah iti /" (B 204, 24f.)
2. See B'SS. 6.13; Bh'SS. 10.15.20; SatSS. 7.2, VSS 12.17.
3. A detailed comparative exposition of the viniyoga statements vs their
corresponding Sutras in the SrautasDtra is beyond the exegetical scope of
our study. It may be pointed out that Baudhayana §rautasQtra does not
prescribe the Mantras from the acchidrakancja (cf. Kashikar, 1968 47).
 60 ;

this Srautasutra is only to supplement Bodhayana.1

The Asvalayana 'Srautasutra is not unknown to the author. j

His comment viz., "atra 'sadhu te yajamana devata yo 'gnim L

hotaram avrthah' ity adhvaryupravaranuvadena sakhantarT-
yapathah /" (C 427,7f.) is a reference to the above Rg-Vedic
^rautasutra.

B. Ritualistic Explanations and Definitions

In the following two sections and attempt is.made to

illustrate how Bhatta Bhaskara has made use of the Brah­
mana to interpret certain terms found in the Mantras, and
ritual in general to explain certain names, ritual terms and
general concepts.

i. Brahmana and Interpretation

In the following examples, the author follows deliberately
what has been said in the Brahmana as.he tries to interpret.
a) devabarhir mi tvanvah ma tiryak ....[TS 1.1.2)

The author is of the opinion that the negative particle must

be followed by acchidam for two reasons. He says, "ahimsa-
yai iti brahmanadarsanat. acchetta iti vaksyamanatvac ca
masabdena chedanam nisidhyate iti veditavyam /" (A 41,
6f.), i.e., since (the term ahimsayai is found in the Brahmana
and since (the term) acchetta is going to be said (later), it must
be said that chedanam is prohibited bv (the word) ma. The
juxtaposition of radhyasam and rddhyai in the Brahmana2

1. A test case may be pointed out. Bhatta Bhaskara states one viniyoga for a
Mantra according to BSS. when the ApSS divides the same Mantra and
assigns a distinct viniyoga to each part. One instance has been already
pointed out (cf syonam te ..." TB 3.7.5 on p 58 above). Here are a few
more; The Mantra. ",devas tva . dhak" (TS 1.1.8) has the single viniyoga.
viz., srapayati" (Cf A 115. 4) See B$S 1.10 and Apbs. 1.25.8f. in this
respect
^ Another Mantra is. "agner ... patam" (TS 1.1.13) which is given
one
Sayana^0^3 ^ ^ -19 and two viniyogas by ApSS 3.8.4 (cf A 188)
2- The tex^r S Phenomenon by the term, mantrabheda (ibid ).
sam ma tv^nv^ rna tiryag ity ahahimsayai /parva te radhya-
sr dhyai / (7q 3.2.2). The author comments, "parvano radhh
vacanam
ca barhisa rddhyai bhavati /" (q.v.).
 61

seems to have led the commentator into believing that the

meaning of the root, radh—, could only be "to make some­
thing thrive", thouqh it also could mean "to destroy", "to hit"
etc.1 and perhaps rightly so in the context.

b) matansvano gharm6 'si (TS 1.1.3)

!
Given an alternate interpretation of the word, gharma,
Bhatta Bahskara says, "vayor api sahcalanadharabhutam
antariksam eva tvam aslti kumbhy adharo 'hgarah stOyate
dharanasamarthyakhyapanartham / 'antariksam vai
matarisvano gharmah / esam lokanam vidhrtyai'
(TS3.2.3)2 iti brahmanam/” (A 51, 12ff.), i.e., in order to
announce the ability (of the embers) to support (the sam-
/7ayya-vessel), the vessel-supporting embers are praised with
"you are indeed the mid-region (which is) the support of the
movement also of the wind"; (for) the Brahmana says, "the
mid-region indeed (is) the gharma of matarisvan (i.e., the
wind); (it is) for the separation of these worlds." The viniyoga
of the Mantra is stated by Bhatta Bhaskara (following B&S3)
as "ahgaran niruhate" (A 51,7), i.e., he separates the embers.
Firstly it is found by the author that the gharma and the
ahgara are realistically equivalent. Secondly, in order to
make the ahgara compare with the antariksa (which is stated
to be the same as gharma by the Brahmana), he searches out
a common aspect, namely, adharatva, i.e., being the support­
er. Just as the mid-region supports the wind, the embers
support the vessel. Hence according to the author, gharma is

1. See Keith 1967 2, fn 6 See also radh-\r\ MW.

2. On TB 3 2 3. he comments, "rriatansvana iti artgaraniruhanam /mataris-

vanati vayoh gharmah gharanadharafr sancarasthanam antariksam. tad
eva tvam asiti angarasya vidharanasamarthyakhyapanam esam lokanam
vidhrtyai bhavati/"
I
3. BSS 13 reads, "atha jaghanena garhapatyam upav/syopavesenodfco
! 'hgaran mruhati matansvano gharmo 'si itiI". \ e , then, sitting at the back
of the garhapatya (fjre), he should remove {a few) embers (from the fire)
I with the upavesa. (uttering) matarisvano gharmo si “ But according to
Ap'ss 1 12 1 (q v ), the vessel is heated on the embers to the accompani­
ment of the same Mantra

i
1
;
62
i "that which supports", i.e., the fire as being the supporter,
I c) agnaye brhate nakaya (TS 1.1.3)

By naka is meant a fire, the fire in the heavens. For the

author says, "divinako namagnih'(TB 3.2.3) ityadibrahma-
nam /" (A 55, 4f.). Hence, according to the author the text,
agnaye brhate nakaya, would mean "to Agni, to the mighty
(fire) naka.2 The term, naka, has been interpreted as "svar-
!
ga" at TS 1.1.8, viz., "devas tva savita srapayatu varsisthe
adhi nake "3 However, the alternate (but allied) interpre-
tation of naka as agni is also mentioned. The author says,
"varsisthe adhi nake; yo 'yam divi nako namagnih vrddha-
tamo raksasam hanta tasminn adhi tenesvarena raksya-
manarh tvam srapayatu /" (A 115,7ff.). It means that the god
Savita would bake the purodasa which is being protected
under the tutelage of him who is that Agni in the heavens,
naka by name, the mightiest, the destroyer of the demons.4
Bhatta Bhaskara is true to the Brahmana.

ii d) makhasya s/ro 'si (TS 1.1.8)

To explain the term, makha, the author has only the
Brahmana to go by, which says, "yajho vai makhah'' (TB
3.28)5, i.e., indeed makha is the sacrifice. He has not been

1. Keith translates the word, yharma, as "cauldron", (ct. Keith, 1967 4). His
interpretative imajje appears to be the image of the samnaya vessel, which is
supported by Ap&S 1.12.1, viz., "...matartsvano gharmo 'slti te$u
kumbtiim adhisrayati /" whereas Bhatta Bhaskara's image is that of the fire
(the embers) supporting and heating the vessel, gharme (TS 1.1.7) is
interpreted as angare (cf. A 108, 9), and as agnau at TS 1.5.10 (cf. B 79, 10).

£. Keith translates the text as "To Agni, to the mighty firmament!"

3. Bhatta Bhaskara says, ”. .. nake sukharupe svarge nimitte / (A 113, 5).

4. The author'^ explanation is according to TB 3.2.8, viz., "diviniko namagnl

raksoha/", i.e., (there is) in the heavens a fire,, naka by name, the
destroyer of demons. The text has not been quoted by him.

5. The Brahmana. commenting on the text, says, "makhasya s/ro ’sfty aha/
yajho vai makhah/ tasyaitac chirah / ya t purodasah / " tasmad evam aha / "
(TB 3.2.8). Dumont translates it thus "(Addressing the ball of dough) he
says : 'Thou art the head of Makha. Verily Makha is the sacrifice; and the
 63
able to explain more fully who or what makha is.
3) krsno 'sy akharestho (TS 1.1.11)
What is noteworthy in the interpretation of this text by the
author, is his explanation of the word, akhara. The word
according to him means vanaspatih (i.e., a tree). This interpre­
tation owes itself to the Brahmana passage which has been
adduced, viz., "agn/r devebhyo nilayata / krsno rupam krtva /
sa vanaspatm pravisat / (TB 3.3.6) i.e., Agni hid from the
gods in the form of a black antelope (and) he entered the
trees. For this reason akhara is said to be a tree. This meaning
is sought to be justified by means ofetymology1 and common
sense. The latter is seen in the statement akhanati
samantadbhuvam mulairavadarayatity akharo vanaspatih /"
(A 153,4f.), i.e., (the term) akhara (means) a tree, since it digs
up, (i.e.,) it tears up the earth all around witfi (its) roots.
However, to the modern translators akhara means 'lair'.2
At this juncture, it is a matter of curiosity to know how
Bhatta Bhaskara would make a reference to the Mantra in the
cours'e of his commentary on a passage from the Brahmana.
He has used the term, lihga, or mantralihga in order to hark
back to a Mantra. For example, as he comments on "yo vai
devatah pDrvah parigrhnMi" {TS 1.6.7), he says, "paSvadl-
nam devatatvam asty eva, tasmat purvedyur eva devatapari-
grahartham anvadhanam kartavyam it/ / mantralihgam ca
tah purvah parigrhnami {TB 3.7.4)" (cf. B 149f.). The cows,
etc., enjoy the divjne status. Therefore, the refurbishing (of
the fire) must be performed on the previous day itself to take
hold of the deites. (For) there is a Mantra-sign, viz., "tah
purvah parigrhnami" (i.e., I take hold of them first). Note that

sacrificial cake is its head. That is the reason why he thus says." See also
makhasya at TS 1.1.12, interpreted similarly according to TB 3.3.7.
1. Mahabhasya on P 3.3. 125 khano gha ca. says, "daro vaktavyah /
akharah '/" Bhatta Bhaskara has said, "khanater daro vaktavyah
(A 153,5).
2. Keith translates. "Thou art a black deer, living in the lair. '* Dumont has
it thus. "Thou art the black antelope, living in the lair." (Dumont,
1959 593)
 64

the Mantra occurs in the TaittirTya Brahmana and the brah-

mana-passage is found in the Samhita.
It is clear from the above instances how Bhatta Bhaskara
uses the Brahmana to interpret and to explain Vedic words.

ii. Names and Other Terms in the Ritual __

There are a number of implements and objects which are
used in the sacrifice. Their names and descriptions are
noteworthy. There are also other specifically ritual terms
which are descriptive of sacrificial actions. Besides, there is a
large number of ordinary terms which are interpreted by the
author in such a manner as to bring out the ritual meaning in
the ritual context. Some of the peculiarly ritual terms are,
upabhrt. dhruva. agnihotrahavanlnigrabhena. yajnopa-
vJtam, etc. Among the general concepts interpreted ritually
one may mention agreguvah. brahma, dharma. virapsin,
r tiryahcam. vyavrttih. etc. Here a few pronominal words like
iyam. idam, iyatim. etc. may be added. Some of these words
i?
are accompanied by ritual gestures. Now we will show how
Bhatta Bhaskara has dealt with the above words and a few
others. The words are followed immediately by the author's
comments.
a) Ritual Terms
i
1) svadhiya [TS 1.1.2) : "annena marhsalaksanena kara-
nena” (A 38, 7), i.e, by means of food, (that is to say) by
means of flesh. This comment is relevant only if the sickle is an
: asvaparsuh or a horse-rib (which is used in cutting the grass
for the isti), but not if it is an artefact.
2) somena [TS 1.1.3) : "somasadrsena dadhna" (A 59, 5),
i.e., by means of curd (which is) similar to soma. Curdling of
milk in order to prepare the samnayya, is done with the curd
left over from the Agnihotra.
3) upabhrt (TS 1.1.11) : "upetya juhum b/bhartiti" (A 161.
14), i.e., for the reason that, going near, it supports the juhu.
When clarified butter is poured into the fire with the juhu-
ladle, the upabhrt-\ad\e is held below the former.
4) dhruva [TS 1.1.11): "... n/scala / yatraiva sadyate
tatraiva dharyate. na ca/yateprak samistayajusa iti dhruva /"

j
 65

(A 161, 16f.), i.e., unmoving; it stays where it is placed; (it is

called) dhruva since it is not moved before (offering) the
samistayajus.1 Here one notices that etymology is put at the
service of ritual.
5) sphyah...... {TS 1.6.0) : "sphyah chedanSdikrt, kapalani
haviradhisrayanarthani, agnihotrahavanJ havir nirvapanady
artha, surpam parapavahartham2, krsnajinam krsnamrga-
carma u/ukha/ady adhikaranam, samya samahananSdy artha,
ulukha/am avahantavyadhikaranam, musa/am avahananakrt.
drsat pesanadhikaranam, upa/a pesanT/" (B 157, 13ff.), i.e.,
the wooden sword (is) what cuts etc., the potsherds (are
meant) to bake upon; the Agnihotra-ladle (is meant) for
placing the ha vis {i.e:, ida, etc.); the winnowing basket to
winnow; the krsnajina (is) a skin of a black deer (used as) the
base for the mortar, etc.;'the wooden wedge (is) for striking,
etc.; the mortar (is) the receptacle for what is to be pounded;
the pestle is what pounds; the lower grinding stone (is) the
base for grinding; (and) the upper grinding stone (is) the
grinder. These are the ten yajhayudhani or sacrificial instru­
ments. Some of them are peculiar to-the ritual, e.g., sphya and
.agnihotrahavanJ. Others are used also for secular purposes,
I
e.g., ulukhaia and musaia.
6) stambayajus {TS 2.6.4) : ”mantrena trnapunsahara-
! nasyeyafn sarhjha /" (C 509, 12), i.e., the name (of the rite) of
bringing grass with clods (of earth) to the accompaniment of
: a Mantra (i.e. yajus).3

1. The saw/stey'ayt/s-offerings are made towards the end of the Darsa-

Purnamasa sacrifice, i.e . after the patnfsamyaja-otferings and before the
rite of the visnukrama.

2. The term, paravapanartham., of the text is corrected as parSpa vanartham.

since the idea expressed is that of winnowing and since BSS 1.6 reads,
"athodan paryavrtya parapunati parSputam raksah .... arataya iti /"
Besides, the author has shown the viniyoga as parapavanam at TB 3.2.5.

3. The author defines stambayajus at TB 3.2.9 as "sphyaprahrtani trnani

stambah. tatpradhano yajnavayavah stambayajuh. haranlyam ca satrnam
 66

7) hutah [TS 1.1.3) : "devatoddasena parityaktah" (A 54,

4f.), i.e., given in offering to the deity. It is noteworthy th-at the
\
author has not made any subtle distinction between yaga and
homa.1
8) nigrabhena [TS 1.1.13) Tsavyenopabhrto nTcair graha-
nena” (A 177, 11), i.e., by the holding of the upabhrt below
(the juhu) with the left hand. This is indeed the ritual practice
while ajya is poured into the fire by means of the juhu-ladle.
9) upavJtam (TS 2.5.11): "yajhasadhanabhuto. daksino
bahuh upavitarf) samantac chadyate yatra tad yajnopavltam /
.../ etad devakarmani pra^astam /" (C 438, 7ff.), i.e., it is
yajhopavlta when the right arm (which) is instrumental in a
sacrifice, is covered all round (at the shoulder). This is
contrasted with nivJta and pracmavTta.
10) trisphalikriyamanariam (TB 3.7.6) : "trih tandufikriya-
mananam sukfTkriyamananam tandulanam i.e., of the
grains being made-into rice (by pounding) thrice, (that is to
i say,) the rice grains which are being polished (lit. made
white).2 The mention of tagduia indicates that the action is in a
special context viz., the ritual context.
b) General Concepts in the Ritual Context
1) agreguvah [TS 1.1.5) : "prathamam snanaka/a eva yaga-
sadhanatvarh gacchantyah (apah) /" (A 83, 5), i.e., already at
the time of the bath (the waters) obtaining its sacrificial utility.
The word means literally the waters "that go in front".3 This
may be really a hint at the taking of the pranfta-water in a sruk
and purifying it with a Mantra before the oblation materials
are purified with it.
2) brahma yaccha [TS 1.1.7) : ”,brahma havir faksanam

purFsam upacarenocyate/"The ya/us or Mantra is not specially mentioned

either here or at TS 1.6.9 (cf„ B 166, 13). The .Mantra might be. "prthivi
devayajany(TS 1,1.9) that is in his mind, -

1. Cf. JS 4.2 28.

2. At TB 3.2.5. the author is satisfied by saying, "phafikaranam nispldanam"

while commenting on trisphafikartavai.

3. Cf. Keith 1967 : 5.

 67 ,

annam yaccha dehi /" (A 103, 5), i.e., give food (which is)
symbolic of the havis.1 However, Keith translates the passage
as "support our prayer" (Keith 1967 : 6).
3) dhartram, dharunam. dh6rma {TS 1.1.7) : "dharakam
purastat purodasasya " (A 105, 11); "dharakam apara tab
purodasasya" (ibid., 14); ;'dharakam daksinatah purodas­
asya" (A 106, 7). The potsherds are said to be the bearers of
the purodasa to the east, to the west and to the south (of the
potsherd at the centre). Considered in themselves these
terms do not have any ritual connotations. Hence these are
interpreted according to the viniyogas2 The author has not
attempted to find different meanings according to the differ­
ent endings (pratyayas).

4) vedhasah {TS 1.1.7) : "vidhayako vedhah adhvaryub" (A

108, 7), i.e., a vedhas is an accomplisher, an adhvaryu
(priest), vedhas indicates only a general function, but the
■adhvaryu enjoys a specific sacrificial function.
5) virapsin {TS 1.1.9) : ''vividham rapanam sabdanam
virap, upamsutvadibhedena mantranam uccaranam /
tadvan to virapsah ritvijah ucyante /..../ tadvati virapsin/" (A
130, 8f.), i.e., multiple chatter or speech (is called) virap. (that
is to say) the utterance of the Mantras with the variations of
softness, etc. The priests are called virapsah, the possessors

1. The term, br'ahmane {TS 1.5.11) has been interpreted to mean "havir-
atmane ’hnaya yagStmane va parivrdhaya karmane" {B 85, 15f). i.e..
for food in the form of havis, or for the (successfully) completed rite in the
form of sacrifice, brahma means "parivrdham karma" at TS 1.6.4.
However, "sam brahmana prcyasva"{TS 1.1.8) is explained as "brahmana
brhata anena bhasmana sam prcyasva samprkto bhava .... "(A 116f.), i.e.,
be united with this plentiful ash,..., in keeping with the viniyoga according
to which the purodasa is covered with ash. But the author is not unaware
of the fact that brahma does mean mantra (prayer). At TS 1.6.2,
brahmana is said to mean mantrena (cf. B 111, 11); similarly at TS 1.7.1
brahma is said to mean vedah (cf. B 208. 16. See also brahmana at TB
3.7.1.

2. See BSS 1.8.

 68
of such (utterance) 0 virapsin (i.e., vedi), 0 possessor of
such (priests). The sacrificial interpretation through the asso­
ciation of the priests is obvious.
6) sukrtasya (75 1.1.11) : "Sobhanasya karmanah yagalak-
sanasya" (A 161, 18f.), i.e., of the good deed, namely, of the
sacrifice. Any good deed could be called sukrta. Here the
good deed of the sacrifice is meant.
7) sam jyotisa jyotir anktam (TS 1.1.12) : "... tava jyotisa
ghrtena idam dhrauvam jyotih ghrtam sam anktam samga-
cchatam /" (A 169f.), i.e., (0 juhu.) with your light, (i.e.,)
clarified butter, this light of the dhruva, (i.e.,) clarified butter
may be united. Surely the fire flares up when ajya is poured
into it.
8) tiryahcam a gharayaty ....'(TS 2.5.11) : "sarvagnikona-
I
dandavat dharakatvat tirascma agharo ..../" (C 443, 9), i.e.,
the aghara is diagonal since it is like the diagonal over all the
!
fire ... Note that the two agharas are performed over the
ahavaniya-iire from corner to corner.
;■

9) vyavrttyai (TB 3.2.4) : ”vyavrttih niruptaniruptavibha-

j-
gah /” i.e.. vyavrtti is the division of the poured out (grains)
t: from (the grains) not poured out. The term is interpreted in
the context of the havirnirvapa.
10) parydplavayati (TB 3.2.8) : "paryapfavanam taptabhir
adbhih sarvata aplavanam /", i.e.. moistening altogether with
warm water. Note that the warm madantl-water is used in the
making of the dough for the purodasas.
11) na pracaranti (TB 3.3.4) : "yajhaprayogam na kur-
vanti". i.e., they do not sacrifice.
12) cStus Sikhanda (TB 3.7.6) : "bhusanasthan!yah catur-
bhih rtvigbhih yukta catus kona va. yuvatih , i.e., joined
with the four priests as decoration (of the vedi) of the four-
-cornered maiden..." The first alternative is dictated by a
rather loose sacrificial consideration, since the vedi is con
ceived in the form of a maiden.1

1. See the comparison of the altar with a woman in BSS. 24 24 TB 3 2 9.

\
 69

13) preyam agat dhisana {TS 1.1.2) : "/yam asvaparsuhpra

agat pracTm gacchati /" (A 38, 3f.), i.e., this horse-rib sickle
goes to the east. The viniyoga is shown by "garhapatyapra-
desad ahavariTyam gacchati", i.e., he (the adhvaryu) goes
from the vicinity of the garhapatya to the ahavanlya. Keith's .
translation, viz., "The Vedi hath come..." (cf. Keith, 1967 : 2)
is not convincing since the proper ritual context has not been
taken into consideration. Besides, the term, dhisana. could
very well qualify the sickle since the term has been used to
address other sacrificial implements like the drsad and the
I upala elsewhere (df. TS 1.1.6).
14) idam devinam idam u nah saha {TS 1.1.4) : "idarn
niruptam dhanyam devanam svam ..." (A 71, 9); "... idam
niruptasesam nah asmakam ..." (ibid., 11). The Mantra, idam
devanam. is meant to be recited with the action of touching
the poured out grain, and the Mantra, idam u nah saha. with
; the action of touching the part left behind1. The Mantras
cannot be understood adequately without their reference to
the sacrificial actions.
15) lyatTm khanati (TB 3.2.9) : "etavatTm pradesaprama-
navatTm ity abhinayena darsayati/", i.e., he shows by gesture
that (it is) this much (or) (it is) of the measure of a span. Again,
the ritual action is important.
16) ayam payas somam krtva {TB 3.7.4) : "ayam parna-
valkah idam payah somam somasadrsam krtva.... /", i.e., this
palasa-bark having made this milk into soma, (i.e.)’similar to
soma ...
! From the above examples it is abundantly clear how Bhatta
I Shaskara takes pains to explain words, which are otherwise
not ritualistic, in their present sacrificial context.
C. Mimamsa in Exegesis
Starting with "athato dharmajijhasa" {JS 1.1.1 )2, the Vedic
I
1. Bhatta Bhaskara indicates the viniyogas by saying, "mrugtan abhimrSatt".
and "mruptaiesam abhim^ati" (cr. A 71. 9 & 11).
2 The Sutra may be translated as “Now therefore the inquiry into Dharma."
i The term, dharma. may better be left untranslated, since its definition
follows irYthft^Vtixt Sutra, viz., JS 1.1.2.
 70

discipline of MTmamsa sets out to understand and interpret

the Vedic texts inasmuch as they are the bed-rock of dharma.
"And. since Vedic Texts deal mainly with sacrificial ritual, the
interpretation of these texts with a view to clarify (sic) and
systematise (sic) the sacrificial procedure form the subject
matter of Purva-MTmamsa" {Garge, 1952 : 65). This is emi­
nently true of Mimamsa in its treatment of the Yajurveda,
since the Yajurveda is the ritual Veda par excellence. Garge
has shown how much \Y\e'Sabarabhasya, which is the most
ancient and the most important commentary on the Mima•
msasutras of Jaimini, is indebted to the Yajurveda and to the
TaittirTya recension in particular in the course of its exposition
of the Sutras.1 Hence it is of some interest to see how Bhatta
Bhaskara has had recourse to MTmamsa as a tool of exegesis
in his commentary on the DarSa-Purnamasa texts. So a
scrutiny of his use of the Sutras and mimamsa-concepts is
attempted below.
i. Sutras in Interpretation x
a) barhisa purnamase vratam upaiti vatsa/'r amavasyayam
(TS 1.6.7) ’
In order to bring out the special import of the terms, barhisa
and vatsaih. the author says, "barhisa ityadi / barhir ahara-
nena tat ka/ena saha, barhir aharananantaram iti yavat /
vatsaih vatsanam. tapakaranena tat kalena saha vatsesv
apakrtesv ity arthah f uktam ca — vatsasamyoge vratacodana
syat (JS 6.4.34) / ayam ca samnayato asamnayatas ca kalah /
ka!ah (cet)2 samnayanapakse tal Hhgasamyogat (JS 6.4.41)
iti /" (B 151f.), i.e., "barhisa, etc. At the time of the fetching3
of the grass, that is to say, immediately after the fetching of
the grass. With the calves, (i.e.) at the time of the separation of
the calves, which means, when the calves have been ]
separated. (For) it is said, ’Could it be (that) the mention of
'calf' (should be taken as) enjoining the vow?' (JS 6.4.34.)

1 See Garge. 1952 : 73-79; 110-18; 150-205.

2. The word, cet has been omitted by Bhatta Bhaskara Besides, the Sutra has
samnayatpakse instead of samnayanapak$e
3. Keith takes barhisa to mean "with the (strewing of the) straw" (cf Keith
1967 90)
i
 ;

71
:
(But) it is the time of both the one who offers samnayya
and the one who does not offer the samnayya.1 If
time (is indicated, it pertains) to the alternative of samnayya-
offering (only), because of the indication for that' (JS
6.4.41)." Thus Bhatta Bhaskara has stated clearly that the
Vedic statement indicates the time by the two words, viz.,
barhisa and vatsaih, and not the objects themselves. Hence
the text means, "He undertakes the vow in the full-moon
sacrifice with (i.e., at the time of the fetching of) the grass, in
the new-moon sacrifice with (i.e., at the time of the separa­
tion of) the calves."
b) dvadaSa dvandvani darsapurnamasayos tani sampadyarifty
ah ur va tsam copa vasrja ty ukham cadhi srayaty... (TS 1.6.9) 2
To show who should perform the activities that would bring
about the twelve pairs, the*author has recourse to JS 3.8.19,
viz., "yajamane samakhyanat karmani yajamanam syuh'f, i.e.,
"Inasmuch as they are spoken of under 'yajamana' (xpertain­
ing to the Sacrificed), the actions should be performed by the
Sacrificer."3 This is, however, the statement of the purva-
paksa-view. Hence the author has said, "etani yajamanapra-
karanagatany api adhvaryunaiva kartavyani /" (B 166, 9),
i.e., these (actions) must be done by the adhvaryu himself
though they are set forth in the context pertaining to the
yajamana. This authoritative decision is according to JS
3.8.20, viz., adhvaryur va tad artho hi nyayapurvam sama-
khyanam.4 Hence the actions belong to the yajamana theo-

1. The statement is according to JS 6 4.42. viz., kalarthatvad vobhayoft

pratfyeta /, i.e ., “In reality, it should be taken as pertaining to both cases; as
the removal of the calf' is meant only to be indicative of the particular time"
(Jha 1973 b ; 1106). . This Sutra lays down the definitive conclusion,
whereas JS 6.4 41 gives the view of the objector [purvapaksa).

2. Keith translates. *’ ,* ‘there are twelve pairs of new and full- moon
sacrifices, these are to be produced', they say He lets the calf go free and
puts the pot on the fire : (Keith, 1967 : 92)

3. See Jha, 1973 a ; 675

4. Jha translates, “In reality, the Adhvaryu (should perform them), as he is
engaged for the purpose (of performing such actions), as regards the Name
{'yajamana'), its indication is to be. accepted only iif so for as it has the
support of reason " (ibid). Bhatta Bhaskara does not quote the Sutra.
 72
retically, though in practice they are executed by Jthe
adhvaryu. The adhvaryu acts in the name of the yajamana.
Therefore, we may say that the Sutra is of little value
exegetically.
c) tasmaj janjabhyamano bruyan mayi daksakratu fti {TS
2.5.2) .
The text means, "Therefore, let pne who yawns
(repeatedly) say (the Mantra) 'mayi daksakratu ..."' Without
any elaboration on the question as to who should say the
Mantra, Bhatta Bhaskara says, "/dam ca kratvahgam eva
raddhantitam — 'ahmavat purusadharmas tad arthatvaV (JS
3.4.14) ityatra/" (C 355, 9f.), i.e., "The final doctrinal
conclusion given at {JS 3.4.14, viz.,) '(the details in question
should pertain) to the duty of man as (they are) for his
purpose as in the case of the AhTna (sacrifice)'1, is that it is
indeed a part of the sacrifice." The siddhanta is according to
JS 3.4.15, viz., "prakaranavisesad va tad yuktasya samskaro
dravyavat /"2, which is not quoted, but only implied. From the
i short statement of Bhatta Bhaskara we are left to infer that
syntax alone will not suffice for the interpretation of a Vedic
text and that the sacrificial context has to be taken into
account. The Vedic text which enjoins the recitation of the
Mantra, mayi daksakratu .... does not apply to everyone who
yawns irrespective of context, but only to him who yawns
when he is engaged in the sacrifice.
d) vardhayaty asya bhratrvyam yasya havir n/ruptam
p urastac can drama abh yude ti ....{TS 2.5.5.)
In the explanation of the above text, Bhatta Bhaskara has
followed Jaimini meticulously, though not extensively.3 The
1. The Sutra as Quoted is a variant of JS>3.4»14, viz., ahlnavat purusas tad
* arthatvat / Jha translates it as “The details in question should appertain to
the Man. as they are for his purpose (and hence should find no place in the
context in which they are mentioned), as in the case of the AhTna" (Jha
1973 a: 502).

2. Again Jha translates JS 3.4.15 as "In fact, from the peculianty of the Context,
they should be taken as purificatory of the man connected with the sacrifice
(to which the Context belongs), - just as (washing, etc. are purificatory) of
the substance." (Jha 1973 a . 503).

3. Jaimim has devoted 24 SGtras (viz . 6.5.1 -24) to the abhyudayesti.

 . 73

commentator says1, "The MTmamsists (say) that this ritual has

to be performed if (the moon) rises (when the pouring out of)
the offering has started (no matter) whether it has been
(completely) poured out or not (so) poured out. (For) it has
been said so at (JS 6.5.12, viz.,) The sacrifice should be
performed only when the offering-material has been actually
poured out, because it is so mentioned.'2 .... Since the
commencement is thus implied, it is laid down, 'on whose
poured out offering (the moon) rises.'Then the sentence, 'It is
poured out', is indicative of the parts of the (same) sacrifice,
singe (there would be) a sentence-split if both were to be
enjoined.3 Hence, it would be said that the rising (of the moon)
between the refurbishing of the (sacred) fire and the feeding
of the Brahmins should be ignored. Besides, according to (JS
6.5.1, viz.,) 'There would be the injunction of a distinct
sacrifice on account of the transgression of the time in the
event of the rising (of the moon) — as in the case of the
panca^arava-ofienng' it is authoritatively concluded that the
triple (division), etc. is not mandatory of a distant ritual but
only of the displacement (= substitution) of the deities,
(since) the original offering-material collected in the win­
nowing-basket is dedicated to other deities. There too the
pouring out has to be done in favour of the original deities if
(the moon rises when the offering-material has not (already)
; been poured out, since it is authoritatively stated at* (JS
6.5. 16, viz.,)4'In the event of the rising (of the moon) before

1- The text of the commentary (which is being translated) is found at C 380f

The text is somewhat corrupt.
2 The translation is according to Jha (cf. Jha 1973 b : 1119). Note that JS
6 5.12 gives only the context and that Bhatta Bhaskara’s own statementis
•based on the siddhanta enunciated in JS 6.5 13, viz., “pravrtte va prapanan
mmittasya /". i.e., "In reality, it should be performed even if the material had
been begun to be dealt with (when the Moon rose); as that would fulfil the
conditions (under which the Abhyudayesti should be performed)." (Jha
i 1973 b : 1119).
3. The Sabarabhasya on JS 6.5.13 speaks of the syntactical split.

4. The full text of the Sutra is, "ahirupte 'bhyudite prakrtlbhyo mrvaped ity
a&marathyas tandujabhutesv apanayatI"Jha translates it as, "In the event
 74

(the material) has been poured out, let him pour out for the
original deities....... etc., that'there is (only) a displacement of
the deities as regards the rice on account of the injunction."
The only contribution arising from the above discussion from
the point of view of the exegesis of the Vedic text in question,
is that the term, niruptam. should be interpreted in such a
manner as to include the pouring out of the offering material
in progress beside the same as a finished fact. In other words,
the term can be used to indicate the action of pouring out not
only when it has come to an end but also when it has just
started. Hence the text may be translated as : "(the moon)
makes his enemy prosper on whose offering-material, when it
is (or, is being) poured out, it rises in the east....
ii. Other Mimamsa-Concepts in Explanation
Bhatta Bhaskara has used a few mJmamsa-concepts in the
course of the commentary. He does not explain most of them,
but uses them on occasion.2 A number of these comcepts will
be illustrated below.3
1) upacara (attribution)
The term means figurative attribution'.4 As the upa/a is
placed over the drsad, the samhita text considers the former
as parvateyTand the latter asparvatfh (cf. TS 1.1.6). Bhatta
Bhaskara says in this context, "si/aputre tad apatyatvam
upacaryate /" (A 99, 7). The drsad is considered to be the
mother; and the upala, the daughter (cf. ibid., 7f.). So the

of the Moon rising before the Material has been prepared, the preparation
and consecration should be done for the deities of the original sacrifice, —
says Ashmarathya, on the ground that those deities are spoken of as to be
displaced only after the 'rice' has been secured."
1 See also translation of the same text at Keith 1967 193.
2. The author has defined some concepts like Mantra, Vidhi, Arthavada, etc.
in his Introduction (cf. A. 11).
3 The concepts of adhyahara and anusanga will be treated under Syntax in
Chapter IV.

4. The term, upacara. is used not only in MTmamsa, but also, for instance, in
Grammar, but with a slightly diffecent meaning. See the term in A
Dictionary of Sanskrit Grammar
 75

mother-daughter relation is figuratively attributed to the

grinding stones.
One more example may be adduced. Commenting on
"atmanam evopahvayate " (TS 2.6.7), the author says,
"mama atmetivat bhedam upacaryate" (C 536, 13f.). The
implication is that there is really ’no distinction between
oneself and one's atma. But just as the popular usage, viz.,
mama atma, shows a distinction between the two, so also
there is the figurative attribution of distinction between the
one who invokes and the atman who is invoked.

2) uha, pravara, namadheya (modification of Mantra,

lineage, name)

After having commented upon ise tva and urje tva (TS
1.1.1) with the help of a new word taken from the ritual
practice, viz., acchinadmi. the author makes a comment on
the propriety of the procedure with an obiter dictum, viz.,
"uhapravaranamadheyesu srutapadasthane yogyapadantara-
prayogo yujyata eva /" (A 12, 11f.), i.e., it is indeed fitting to
use another proper word in the place of the scriptural word in
the cases of uha. pravara1 and namadheya. These may be
conveniently illustrated according to Kumarila's Tantra-
varttika. Explaining Sahara's statement, viz., "uhapravarana­
madheyesu samsayah" (on JS 2.1.34), Kumarila says, "surya-
i
ya justarh nirvapami ity uhah / tatha yatra yajamanasyarse-
yarh vriyate sa pravarah / yac ca yajamanatatputradinam
namagrahanam tan namadheyam. yatha subrahmanyayam
devadatto yajata ityadi /" Hence, uha consists in the modifi­
cation of a Mantra. This is the case where suryaya is
substituted for agnaye in a Mantra, where the rest of the text
is kept intact. The Yajamana chooses the pravara when he
mentions his lineage (or descent) formally in the course of the

1. Bhatta Bhaskara has given an example of pravara in his commentary on

'arseyam vrnlte" (TS 2.5.8). He says, "yatha bhrgunam - 'agne mahan as.
brahmana bharata cyavanapnuvanaurva jamadagnya' iti pancarseyah
pravarah vriyate /"(C 418, 13f.) See also the commentary on TB 3.5.3.
 - 76
sacrifice. Tfie term, namadheya,' stands for the names of
sons, etc., which are taken in the course of the ritual.
3) parisamkhya (preclusion)
The author definesparisamkhya (at TB 3.7.3) as "sarvatra
praptav ekadesavarjanam parisamkhya. yatha imabhojanlya2
iti. tarn na kuryat/" i.e., if (what is enjoined) is obtained
everywhere, the exclusion of it in a part is called parisamkhya
(preclusion); e.g., (the statement that only) these may be
eaten; (hence) it (i.e., preclusion) should not be made. The
occasion for the comment is lent by “apas tu na paricaksita /"
[TB 3.7.3), i.e., "But (thereafter) he should not censure the
waters" (Dumont, 1961 : 18). Though it is not a clear case of
preclusion, the author has used the occasion to define the
Mimarhsa-concept.
4) purusartha (purpose of man)
In his statement, "sahabhasanam samvadah / tasya prati-
sedhah purusarthah prasahgikah" (C 348, 18f.), i.e., con­
versation is speaking together (and) its prohibition is (accord­
ing to) the purpose of man (and) incidental, the author implies
a contrast between purusartha and kratvartha. Mimamsa is
implicit. Jaimini has defined purusartha as "yasmin prltih
purusasya tasya lipsarthalaksanavibhaktatvat /" (JS 4.1.2),
i.e., "('What subserves the purposes of Man' is) that upon
which follows the happiness of Man; because its undertaking
is due to the man's desire to obtain happiness, and (the ‘man's
709)°^^ 'S POt c,‘^erent ^rom happiness)" (Jha 1973b :

1.
Here the term, namadheya, does not mean what it means in the statement,
•sa ca v'dhimantranamadheyanisedharthavaciabhedat panca v/dhab"
( hibaut, 1974 3). In this statement, namadheya stands for the names,
e g., of sacrifices, as
is exemplified by JS 1.4. Iff.
2. Bhatta Bhaskara
presupposes an example • like "pancapancanakha
bhaksyah ”
as is given in the Arthasanigraha (cf. Thibaut, 1974 17)
Where th
that th f*ea*in9 °* meat of animals rs obtained irrespective of the fact
ey ave five claws or not, the eating is restricted by parisamkhya to
e /neat obtained from the animals with five claws.
3. Sabarabhasya
°n JS 41 2 has noted further that kratvartha can be
 77

5) mantra/ihga (Mantra-sign)
The term, lihga, means 'sign', 'signal' (Lat. signum), 'indi­
cator', etc. Commenting on "devamgamam as/" (TS 1.1.2),
Bhatta Bhaskara says, "barhiso devamgamatvam bhavita.
prastarasya tv agnau praharisyamanatvat / 'divam gaccha'
(TS 1.1.13)1 it/ ca mantra/ingam /"'(A 46, 9f.), i.e., because
the prastara is to be thrown into the fire, the departure of the
barhis towards the devas will take place;'divam gaccha' is the
Mantra-signal.
Again, speaking on "imam praam udicJm" (TB 3.7.4), the
author has said, "mantra/mgat pracya udTcya pragudicya
aharanam /", i.e., "because of the Mantra-signal the fetching
(of the branch is) by the east (and) by the north, (i.e.,) by the
north-east". The direction in which the branch is brought is
controlled by the Mantra which serves as the signal. The term,
mantra/ihga. can very well mean mantrasamarthya.2

6) vakyabheda (sentence-split)
Bhatta Bhaskara has pointed out in the context of the
abhyudayesti3 that there could be the contingency of a

known only through the sastras (cf "kratvartho hi sastrad avagamyate

nanyatha /"). A better translation of the Sutra might be : The desire of that
from which the satisfaction of the person (arises) has the characteristic
of artha on account of its inseparability (from satisfaction).
1 The editorial reference to TS 1.4.43 is not proper since it deals with the
daksma in the Agn/stoma.
2. Sabdasamarthyam lihgam / yathahuh /samarthyamsarvasabdanam lihgam
ity abhidhJyate /" says the Arthasamgraha (Thibaut, 1974 : 6). Thibaut,
translates the definition as “Power residing in words (the power words
possess to denote or point out something) is called lihga. As is said 'the
3
power of all words is named linga"’ (ibid. Trans p. 12).
The author, while commenting on a passage, has again and again
referred to a Mantra by the use of the terms, mantra/ihga and lihga. For
example, see his commentary on "navadavyasu va .. ." (TB 3.3.2),
"asasana .... " {TB 3 3.3), "kaman evasmin ...." (TB 3.7.1), "viSo yantri-
bhyam ..." (TB 3.7.6), etc.
3. See TS 2.5 5. viz., "vardhbyatyasya bhratrvyam yasya havTr nfruptam ..."
It appears that the author is indebted to the iabarabhasya %on JS 6.5.13
(q.v.) for his statement about the vakyabheda. He has not elaborated the
concept of vSkyabheda. See also pp. 72ff above
 78 -
sentence-split,i.e., a difference in proposition, if the text were
not properly understood and that, therefore, niruptam havis
should be understood as pravrttam havis.
7) vidhi. arthavada, stud (injunction, arthavada,1 praise)
In order to bring out the function of certain Vedic passages,
the above terms are used. The statements like "etad vai
ityadi / purnapatravidhih /" (B 228, 18), "indro vrtram
hatveti / pitryajnavidhih /" (C 367, 13), "ahgiraso va ityadi /
agneyasyastakapalasya vidhih /" (C 502, 17), "devasya tvet-
yadi / vedividhih /" (C 509,9) etc. show clearly that the texts
that are dealt with are indeed injunctive in nature. Vidhi and
j Arthavada are opposed to each other and complemantary.
The author points out that the brahmana-XexX, "y4j&manam
deva' abruvan / (TB 3.3.8) is an arthavada.2 He says,
"tatra nirnayartham arthavadam aha /" i.e., (the brahmapa-
kara) has stated an arthavada there striving for a decision. It is
said, "prasastyanindanyataraparam vakyam arthavadah /"
(Thibaut, 1974 : 25), i.e., the sentence whose purport is
8 ■ either praise or blame is called arthavada. However, the
author has used the word, stud', in a-wider sense. Even when
| the words or passages dealt with are not arthavada, they are
: said to be praises, "ad/tyah rasna t'vam asi, yam adidr akarod
i iti stutih" (A 43, 12) at TS 1.1.2, viz., "adityai risnasi .
"tasyah upasthe utsahge tvam sthapayamJdstutih/" (A 74,
7f.) at TS 1.1.4, viz., "adityas tvopasthe sadayami”, etc. are
found to be praises. The author has shown that certain
passages are in praise of certain Mantras, e.g., he says,
anustubheti / divas iilpam ityasyanustuptvasya stutih /" (at
TB 3.3.2). The Mantra occurs at the beginning of the
anuvaka, and the following brahmapa-XexX is in praise of the
Mantra. Pri -no
J-,*

1.
(an8,r y accurate synonym of arthavada is hard to come by in the English
bibl|Ua|9e PerhaPs' what is known as "midrash" (in Hebrew) among the
Jha'^ SCh°lairsmaYk)e the best term available, (cf. Dictionary of the Bible)
factory56 °* ValedlctorY Passage" (cf -Jha. 1973a 51) is quite unsatis-

the author^ ^342 ^ ^ ^'s to an instance of arthavada by

i
 79
8) samanya. visesa (universal, particular)
The author has used these two terms together in the
commentary on certain passages. Commenting on "pusa te
granthfm grathnatu" (TSM 1.1.2), he says, "... granthim
grathnatu karotu; • samanyagrantheh visesagranthih
karma /"' Again speaking on namovakam and suktavakam at
TB 3.5.10, he points out, "yadva —- rddhivisesav etau,
samanyarddheh visesarddhih karma,.../" In the same context
he points out further, ".... suktavacanavisistam rddhim prap-
tah sma .../" Similarly at TB 3.7.2, he has this to say, viz.,
"amum it/ samanyanirdeso visesa rthah /" It is clear from the
above instance that wsesa is something specific or particular
in the context of the samanya. i.e., general or universal. There
is the philosophical implication of these statements as might
be observed in MTmamsasastra.
From the above study of the manner in which Bhatta
Bhaskara has used the Sutras and concepts of MTmamsa, we
may clearly see how sparingly he has had recourse to
Mimamsa in his interpretative venture. This is all the more
noteworthy if Sayana's practice of making copious use of
MTmamsa is considered. Sayaoa quotes again and again at
length from the Jaiminiyanyayamaiavistara. Even where
Bhatta Bhaskara has made use of the JaiminTyasutras, he has
been brief even to the point of being obscure sometimes. He
has not dwelt at length on any one of the SOtras. If the
hallmark of Sayana's commentary as regards Mlmamsa is
erudition, that of Bhatta Bhaskara's commentary is dis­
cretion.
’■'iOtv'S i. Vo
D. Identity, Symbol and Myth in Exegesis
The actual interpretation of a myth might be an excellent
way to exemplify the manner in which indentities (or homolo­
gations) and symbolism come together in the creation of a
Vedic myth. Hence a modest attempt is made belovy to
interpret a short myth.
The mythic story about the genesis of the appellation,
ghftapadJ, to designate a cow (gauh) is narrated as follows :
1 See also A 44. fn 46 ■yf:r'..vr>vr: ;Tr van: Oriental
 80 .
"manuh prthivya yajnfyam aicchat sa ghrtarn n/siktam
avindat so 'bravlt ko ‘syesvarp yajne ‘pi karpor fti tiv
abrutam mitravarunau gor evavam Jsvarau kartoh svajti
tau ta'togam samairayatam sa yatrayatra nyakramat tato
ghrtam apTdyata tasmad ghrtapady ucyate tSd asyai
janma /" (TS 2.6.7)1
The first thing to note about this passage is that it is a
brahmana-passage dealing with the idopahvanahautra, i.e.,
the invocation Mantras of the ida. The corresponding
Mantras are found in TB 3.5.8.
The second point of interest is the cryptic and esoteric style
of the passage. Many questions arise. One is left wondering
how Manu found the poured-out ghee in the first place and
how it was found on the earth. If it was already available, one
asks what the difficulty was in using it in a sacrifice. Further,
one may ask what the special purpose was in producing the
ghee afresh {in some unknown manner) for a sacrifice. There
is, again, an inquiry into the meanings of 'producing a cow'
and 'setting it in motion'. More questions. How could there be
ghee 'pressed out' wherever the cow stepped, since ghee is
produced from milk? And why did Mitravaruna undertake to
produce the cow? What is the significance of the cow being
called 'ghrtapadi‘7 Etc.
Further analysis is imperative, since the literal meaning of
the passage does not yield any unifying insight. How does the
brahmapa fit in with the idopahvanamantrasl In the idopah-
vana (TB 3.5.8), ghrta occurs only in the compound, ghrta-
padi. The term, gauh, does not occur, though dhenuh occurs
twice. Is the brahmana, then, o.ut of context?

The brahmana explains further down2 the meaning of

1. The translation of th e passage according to Keith is as follows

ghee'^^ deS'red what of earth was sacrificial. He found the poured-oui

Varuna6 Wh°ISable to Produce th|salso at the sacrifice ?" Mitra and
motion Wh ^ 3re 8ble t0 procJuce the cow ” Then they set the cow in
•e rai|QH u er®ver she stepped, there ghee was pressed out. therefore, she
2. See l. , " -'ed .,hat 15 her °r'8'n " <*e"h- '967.212f.)
manavltySha manur hy etam agre ’pasyad(TS 2.6.7)
 81
manavf, ghrtapa di. and maitravaru/pP —terms wmcn are
found in the Mantra. Further, if one attends to a principle of
figurative meaning as opposed to the principle of literal
meaning, one may see the relations among ghrta, gauh and
ida. with the result that one may be able to see also that the
brahmana is relevant to idopahvana. According to the ritual
ida is the name of the pieces obtained from thepurodasa. But
the same name is used in the Samhita to indicate the cow,
gauh. TS 1.7.1 speaks of "idayaistanah”, i.e., the teats of ida.
Along with the names of cows like sarasvatf. ranti, etc., ida is
mentioned (cf. TS 1.6.3).2 It is stated in TS 1.7.1, "pasavo va
!da" (i.e., the cattle, are the ida)? Hence there is sufficient
reason for an identification of ida with gauh. The gauh is ida,
so is it confirmed by the text, "idayah pade ghrtavati svaha"
{TS 1.2.5). Since ghrta is a product of the cow, the interrela­
tion between ghrta and ida also is clear. Therefore the
brahmana-passage is indeed about the idopahvana, though
the passage speaks only about ghrta and gauh (besides Manu
and Mitravaruna). The pivotal idopahvanamantra is, ”,tdopa-
hOta / upahuteda/upo asmah ida hvayatam / idopahuta 1
dpahuteda /" (TB 3.5.8).4
Still the puzzles of the production and the setting in motion
of the cow, and of the pressing out of ghrta at every step of
the cow remain, that is, until one pays very close attention to
the above Mantra. The Mantra reveals that 'idopahuta' (with
its inverse) occurs four times and that 'ida' occurs five times.
The Mantra may be considered to have five metrical feet and
each foot has 'ida' in it. A metrical foot is a pada. The next step
is to see that just as the liturgical ida can stand for a cow, it can
also stand for the produce of the cow, viz ..ghrta? Hence,

1. TB 3.5.8 contains the text, "manavTghrtapadimaitravarunf /"

2. Bhatta Bhaskara has quoted TS 7.1.6, viz., "(de rante dite s&rasvatt priye
preyasi mahi vtiruty etani te aghmve narrani" (cf B 122, 15).

^ The text, pasavo va (da, occurs again at TS 2.6.8 which deals with ida.
4. Dumont translates the text as, "The ida is called; called is the ida: and may
the ida call us.' — The ida is called, called is the ids. ....*" (Dumont.
e 196.0 7)
5. If tdS is the cow, the cow can stand for the ghrta according to the figure of
synecdoche. "Synecdoche (..... understanding one thing with another).''
 82
ghrta might be identified with ids. The last step is to note that
"gauh" is a word which enjoys multiple meaning (or poly­
semy). Dwelling on the text, "vrajam gaccha gosthanam" (TS
1.1.9) the Brahmacia states, "chandamsi vai vrajo gostha-
nah I" (TB 3.Z9).1 'gauh'stands for 'word' or vak. orSabda.
It is an easy step to see that it can stand for 'Mantra' or
brahma.2 The bare fact that is to be arrived at from the
myth (quoted above) is that the Mantra (viz., "idopahuta ....")
contains the word, ida, in each foot. Hence the Mantra is
ghrtapacfi\
In keeping with the above interpretation, ”samairayatam”
enjoys double entendre (double meaning). The meanings are :
(1) "(the two) set in motion," and (2) "(the two) utttered "3
I
:
Finally, therefore, the brahmana-Xext (TS 2.6.7) may be
translated as follows :
Manu desired (something) of the earth (which is) worthy
of sacrifice. He found the poured-down ghee. He said,
"Who is able to produce this at the sacrifice also? "The
two, Mitra and Varuna, said, "We are able to produce the
cow (i.e., Mantra)." The two, then, set the cow in motion
(i.e., uttered the Mantra). Wherever she (it) set her (its)
foot (metrical foot)4, there was ghee (i.e., ida) pressed

says Smyth, "is the use of the part for the whole, or the whole for the part. i
The name of an animal is often used for that which comes from, or is
made from the animal" (Smyth, 1972 : 683). The idea is explained by
Yiska He says, "athapy asyam taddhitena krtsnavan nigama bhavanti /
!
gobhih srlniita matsaram / iti payasah (/y,/ 2.5.)
1. Bhatta Bhaskara comments on the Samhita-text thus "gosthanam.
gosabdasya pratyasravana/aksanasya sambandhi sthanam / chandamsi 1
vai vrajo gosthanah (TB 3.2.9) iti brahmanam / chandastvena tasya
I
stutih Itany'api gavam sabdanam sthanani /" (B 122, 8ff ). The word.
gauh is a synonym of vak according to Nigh. 1.11.4.
2. Cf. "brahma devkkrtam upahutam" (TB 3.5.8), coming after "mknavl
ghrtapacfi maitravarurii /"
3. In the Rg- Veda, the root. Jr-can mean “in Bewegung setzen" (i.e , to set in
motion). What is set in motion could be songs, prayers, etc (cf
Worterbuch Zum Rig-Veda). The cognate "samlnta"also means "uttered"
(cf. MW ).
4. The cow can set her 'foot' any number of times, though she has only four
'feet'. The Mantra has five metrical feet.
i
1
 83

out. Therefore, she (it) is called ghee-footed (i.e., /0'3-

footed). This is her (its) origin.
In the interpretation of the above passage we can see clearly
the interplay of homologations (e.g., pasavo va ida>), ritual
symbol (e.g., ida as a symbol), figure of speech (e.g., synec­
doche) and double entendre (e.g., the two meanings oigauh).
A brief examination of the way in which Bhatta Bhaskara
has commented upon the myths and the homologations which
are found, as a matter of fact, throughout the brahmanas.
must now be attempted.
(i) Myth and Exegesis
There are a number of myths in the brahmana-passages of
the Darsa-Purnamasa sections of the Vedic text. Some of
these have only been alluded to or given a very brief descrip­
tion. There are a small number of them which have been
narrated at some length-though without care for details. They
are told briefly in the manner of a painting done with a few
bold strokes. The first group may be illustrated by the myths
of suvarcas-tuminja (TS 1.7.2), indra-vrtra (TS 2.5.3), agriy-
adityaparyuhapa (TS 2.5.8), vah-manas-prajapati (TS 2.6.6),
rudra-prasitra (TS 2.6.8), samyubsrhaspatya (TS 2.6.10),
gayatrl-soma (TB 3.2.1; 3.7.4), yajnani/ayana (TB 3.2.5;
3.2.6), vedinifayana (TB 3.2.5; 3.2.9; 3.3.9); araru (TB
3.2.9; TS 1.1.9), devasura (TB 3.3.5), agninilayana (TB
3.3.6), etc. In the second group we may include the myths of
vs&varupa1 (TS 2.5.1), rajayaksma2 (TS 2.5.6), agninilayana
(or agnibhratara) (TS 2.6.6), ida-mitravaruna (TS 2.6.7), etc.
Obviously there are fewer in the second group.

There is scope for exegesis only in the text dealing with the
second group. If the reader expects a more detailed and
analytical treatment of the mythic images and symbols at the
hands of Bhatta Bhaskara, he will be thoroughly disappoint­
ed. His commentary on the mythological text does not differ

1 Sayana calls this myth an akhyayika (cf:C 342, 23)

2. Sayana calls this myth also an akhyayika (cf. C 398, 23).
 84

significantly from that on other texts. He is only more brief!1

He has not considered the myth as myth, but only as bare
ritual text with his usual (though somewhat subdued)
penchant for grammar.
(ii) Homologations (Vedic identities)
Ritual is essentially symbolic and the symbolism of the
Vedic ritual is brought out primarily by means of homologa­
tions. The phenomenon of homologation or "identification" is
all-pervasive in the ritual text, especially in the brahmana-
passages. The observance of the Darsa-PQrnamasa starts
with the sakhaharana and vatsapakarana and ends with the
visnukrama. The brahmana dealing with the sakhaharana
announces boldly, "brahma vai parn'ah" (TB 3.2.1). The
symbolic equivalence is established already at the very begin-
ing of the Veda by a sort of thematic statement in the Mantra,
"vayavah stha ..(TS 1.1.1), i.e., (0 calves,) you are winds. In
the concluding rite of the vi?nukrama, it is said symbolically,
"v/snoh krbmo 'sy "v!snur evS bhutvi yajamanas
P "yajho yajamano etc. (cf. TS 1.7.5). The homologations

1. In the course of the commentary, the author skips over portions of the
text with the comment, gatam (cf C 345. 14; C 398, 14, 18, 20; C 523.
11). i.e.. "understood", because he considers the portions to be of easy
understanding. The term, gatam. does not mean that the passage has
! already been explained for the following reasons. 1) When the passage
has already been explained earlier, the term, vyakhyatam. has been used,
e.g., he says, "rajanam yaksma a rad ityadi / vyakhyatam /" (C 398, 17).
The passage had been explained at TS 2.3.5) 2) Both the above terms
have been juxtaposed as in "amusmm pitr/oke / vyakhyatam anyat /
annadyeneti gatam /" (C 526, 14f.). This juxtaposition may in all probability
indicate a difference in meanings. Similarly at TB 3.5.13, the author says.
"upahutam rathantaram ityadi / purvam eva vyakhyata (cf. TB 3.5.8)/
yajnapatnJm ityadi strllihgato visesah / gatam anyat / 3) Commenting on
"namavasyayam ca paurnamasyam ca striyam upeyad ..." (TS 2.5.6), the
author says, "gatam" But note that this is the only instance of this text in
the Samhita. Hence 'gatam' does not mean that the text has already been
explained. 4) Further, after explaining the first part of‘a text, the subse­
quent part is left unexplained with the phrase, "gtam anyat /" (cf. C 366,
18; C 525, 10. etc ), gatam' does not show that the second half .had been
explained earlier without the first, but that it is easy of understanding.
Hence, gatam means avagatam, i.e., understood, clear, etc.

_
 85
are not just the scaffolding of the ritual edifice, but they are
built into the very foundation and the edifice itself.1 Hence it is
imperative that we should inquire into Bhatta Bhaskara's
treatment of this literary phenomenon.
There are two terms in an identity as in "yajho vai visnuh"
(TB 3.3.6), "yajamano vai prastarah” (TB 3.5.6), etc. The
question is then asked why these form an identity, i.e., on
what ground the two items in the equation are said to form
an indentity. The brahmanakara himself seems to be aware
of the distinction between the fact and form of the identities
on the one hand, and the reason and ground on the other. The
brahmanakara says, "apo devTr agrepuvo agreguva Ity aha /
rupam evasam etan mahimanam vyacaste vrtraturya
fty aha / vrtram ha hanisyann indra apo vavre / apo hendram
vavrire / samjham evasam etat samanam vyacaste /" {TB
3.2.5).2 Bhatta Bhaskara's comment on the above text is as
follows :
",apo devTriti.../ asya mantrasya etatsvarupam eva asam
aparh mahimanam devanasilatvadikam vyacaste na vya-

1. Writing on the “’Interpretation and Argumentation" in the Brahmanas,

Gonda, notes.

“The identifications, deductions and homologations — which are meant

to explain the relations between the ritual acts and their effects in the
universe, in the sphere of the divine — really are equations in terms of a
more or less consistent classificatory system. They are the key-stone of
the brahmamc science Succeeding each other continually — often also in
various contexts that have no bearing upon metres — they impress us as
the most characteristic feature of brahmanic dialetics. When “the man
who knows” understands one of the entities which are declared to be
identical he knows, and wields power over, the other or the others.
Explaining an event, an object, a phenomenon means establishing its
identity with some ritual detail : the priest who kindles the sacred fires is
the spring, ...." (Gonda 1975a 372)
2. Dumont translates thus “(Addressing the sprinkling waters) he says
0 divine Waters, that purify in front, that go in front.’ By saying that, he
declares the aspect of them, their glory ... ’... for the contest with Vrtra.
(In fact) Indra, when he was about to slay Vrtra, chose the Waters (as
helpers), and the Waters chose Indra (as helper) By saying that, he (the
Adhvaryu) declares the understanding of them (with Indra), their agreement
(with bim)." (Dumont, 1957 . 230)
i

!
86
khyeyam kimcit / samjnam eveti / asam indrena^ yat
samanam samanatvam varan!yatvam etad eva asarn
samjha / devlh ity adikam (sic) buddhisarhs/eSam va
vyacaste / atadrg gunatve indrenavaraniyatvat /"
The author means to say that the very 'form' (the wording) of
the Mantra declares the glory of the waters, i.e., their
sanctifying power, and so on. Hence there is nothing to be
explained further. Their equal status with Indra, i.e., equality
and eligibility is the 'meaning' (the implication) of their glory.
Or, it declares the accompanying reason for the use of the
term, devih. etc., since, in the absence of such quality, they
would not have been chosen by Indra.
It appears, therefore, that there is a contrast between the
two terms, rupa1 and samjria. Perhaps these indicate the
homologation and its ground respectively.
Bhatta Bhaskara himself has used the term, rupa. (and its
cognates) to explain the symbolism contained in some of the
homologations as he comments on them. Commenting on
"yajrto vai sunrta" (TS 1.6.11), he says, "yajno vai sunrta ity
gotvena rupyate" (B 179, 11). At TB 3.7.1, viz., "mano vai
prajapatih", he comments, "avyaktarupatvaf, i.e., because of
(its) indistinct form. Again at TB 3.7.1, viz., "dyaur aham /
prthiv! tvam /" he says, "parasparopakaritva-pratipadanaya
dyavaprthivTrupena /" i.e., for the sake of the treatment of
mutual benefit, the comparison is made in the form of heaven
and earth. He has this to say on "samaham / rk tvam /" (TB
3.7.1), viz., "punarap/ visiesabhTtya nityasamyuktarksamat-
vena varnana / sama gitiyonih / tasya rgyonitvad eva striya
rktvena rupanam /" The man and wife are said to be the sama
and rk respectively, since these are always together. Because
the saman is ther/c set to music, and because the saman is,

umont s translation does not bring out this contrast. The Brahmana says
, ,an<^ a9am r0pam evasam etan mahimanam vyicaste" (with minor
rrXr- 6 9 • TB33 2- 3-3-3. 3.3.4; 3.3.6. etc. I. is worth
va, darbhih“ ,n th® W3ke °f 3 homol°gatloa'l,ke "*P<>
samjha {ci. TB 3 3 6) Jb ** " {TB 3 3 A)‘ etc- Hence r0pa and
homologation. ove may not be dissociated from the concept of
See also Gonda 1975a 375.401 on 'rupa'.
 87

therefore, in symbiosis with the rk. the woman is said to be of

the form of the rk. "rupanam" indeed is homologation.
The idea of symbolism is further brought out by the author
with the use of the term, vyajena, i.e., 'in the guise of'.
Commenting on the passage. Spa osadhlh pasun / tan
evasma ekadha samsrjya / madhumatah karoti / (TB 3.2.8),
he says, tan sarvan apa osadhlh pasuns ca madhumatah
karoti yajamanaya ekadha samsrjya karisyamanapistodaka-
samsargavyajene /", i.e., in the guise of mixing together the
flour and water, which is yet to be performed, he (the
Adhvaryu) makes them all — waters, plants and cattle —
sweet for the sacrificer by bringing (them) together. Here the
symbolism of the ritual action is .brought out. Again at TB
3.2.8, viz., "yajham eva havtmsy abhivyahrtya-pratanute /",
he. comments, xxhavirgunabhivyaharanavyajena yajham eva
prakarsena tanute /", i.e., in the guise of extolling the qualities
of the offerings, he accomplishes the sacrifice exceedingly
well.
If there are hundreds of homologations in the text, the
principles, the interpretative reasons, according to which
they are explained, are only a few. These explain the ground
for the homologations. A number of these principles are
illustrated below.
(1) karya-karana (cause and effect)
The ukha is addressed as the firmament (cf. "dyaur asi" —
TS 1.1.3). Bhatta Bhaskara comments thus : x'dyuprabhrtf-
nam karyabhuta sthaif karanatmana stuyate /" (A 51, 15f.),
i.e., the vessel which is a product of the firmament, etc. is
praised in the form of the cause.1
(2) tadarthya, taddharmya (being for the purpose, sameness
of property or function)
a) "iyam sthaif... satadhara utsah /" (TB 3.7.6) is a text
which is explained by the author with the comment, "... sata-

1. Commenting on the brahmana-Xext. viz.; "dyaur asi prthivy aslty aha /

divas ca hy esa prthivyak ca sambhrta / yad ukhi / .../" (TB 3.2.3), the
author says, "dyaur aslti sannayyapatry adhisrayanam / dyuprabhrtTnam
karyatvat. tad bhavena stuyata it/ bhavah /"
I

88
dharah anekanirgamanadvarah utsah utsyandanah, tadarth-
yat tacchabdyam /" The sthajf is called a spring because it is
indeed for the purpose of making ajya to flow in -streams;
I being for the purpose, the sameness of term (follows).
b) Agni is called "rath/r adhvaranam" (TB 3.5.3) since it is
the function (property) of the sacrificial fire to reach the
oblations to the gods. The author says, "rathlh ramhayita
adhvaranam devesu / / taddharmyaV tacchabdyam /"
Hence Agni is identified with a charioteer whose function it is
to drive. Because of the sameness of property, (there is) the
sameness of term.
(3) adhJnatva (sine qua non condition)
a) Commenting on "yajno vai yajhbyudhani" (TS 1.6.8),
the author says, "tad adhJnatvad yajhanivrttes tacchabdyam"
(B 156, 11), i.e., that very name (of the object) is used
i because the yajha for its performance is under its (the
object's) power. The implements are the sine qua non condi­
tion of the sacrificial performance.
i b) Similarly at TS 1.7.5, viz., "yajho y'ajamano , he says,
"pradhanyat yajhah yajamanah iti tad adhmatvat tan nivrt-
teh /" (B 228, 17), i.e., because of the importance the yajha is
yajamana since the completion of the yajha is in his hands (i.e.,
he is a sine qua non condition of performance).
(4) pradhanya. prathamya (excellence)
a) The purodasapinda is addressed with the statement,
"makhasya Sfro 'si" (TS 1.1.8). The comment on the Mantra
is, "tasya sirah mukhyam ahgam asi, pradhanyat /" (A 113,
10). There is an identity because of excellence or importance,
because the head is the uttamahga.
b) "y£jamanafi prastarah" (TS 1.7.4) is an identity, the
reason of which is said to be, "pradhanyat tacchabdyam" (B
224, 17) — sameness of term because of excellence. The
explanation showsJhat the prastara partakes of the excell­
ence of the yajamana and not vice versa since the latter is

1. According to the MahabhSsya. taddharmya is one of the four ways of

nomenclature <cf. the Bhasya on PM 4.1.48 *3). An object may be named
according to the property it exhibits, or the function it serve ,
 89
better known and is excellent. Hence the real symbolism is
not explained.
c) "atma dhruva" (TB 3.3.7) is commented on with the
statement, "prathamyadavicaiitatvatdhruvaya atmatvam /",
i.e., because of excellence and immovability the dhruva is said
to be identical with atma.
(5) iokadhikara (lokadhikarapa? lokadhara ? location in'the
worlds)
"visvam dadhati dharayatiti visvadhaya vrstih / ... / iha tu
lokadhikarad antariksam vrstisahacaritam ucyate", is the
comment on "v'rstjr v'ai visvadhayah" (TB 3.2.3). "visvadha­
yah" means in this context ”antariksam" because of its being
the "concomitant" (location) of rain, though the word would
indicate 'rain-' ordinarily. The same idea is brought out at TS
1.1.3, where the sarhnayyatapanT is addressed as "vi&va-
dhaya asi”. Bhatta Bhaskara says, "lokadhikarat visvadhayah
ityantariksam ucyate /" (A 51, 17), i.e., visvadhayah is said to
be the atmosphere on account of its location being the (mid-)
region.
(6) vikara (modification, produce)
a) Bhatta Bhaskara's comment on "payo va osadhayah /"
(TB 3.7.11), is, "payo va iti yavagustutih / osadhivikaratvad
yavagGfr osadhisabdenocyate /" He means to say that yava-
gu, which is the produce of the grain-yielding plant, iscalled in
terms of the plant (osadhth). The identity is only implicit in the
above text.
b) Similarly at TS 2.6.7, viz., "saha prthivya the
commentator says, "prthiv/sabdena prthivlvikiro 'nnam
ucyate / tasmat annadyena prthivim upahvayate /" (C 535,
11f.), i.e., by the term, prthivl (earth), annam (food), which is
the produce of the earth, is meant. Hence by the eating of the
food, the earth is invoked.
(7) sadhanatva (cause, intrumentality, etc.)
a) The reason for the equation, "vrstir vd fda" [TS 1.7.2) is
said to be "tat sadhanatvat tacchabdyam" (B 216, 13), i.e.,
the ida is called vrsti (rain), because the rain is its cause.
Similarly at TS 1.7.1, viz., pasavo va tda, the reason for the
,
90
I , homologation is said to be, "pasusadhanatvat tacchabdyam
} 'pa'savaicfe'iti/ tasmat 'idaehi' itipasun evopahvayate /" (B
? 205, 15f.), i.e., since the cows are the producers of ida, the
\ term, ida, is used for the cows; (hence), the cattle are ida.
Therefore, the cows indeed are invoked by (saying) 'come
\ ida'
b) As he comments on Hesa v§va yajho yad ajyam" (TS
2.6.3), Bhatta Bhaskara has this to say, viz., "ajyam eva
yajnasadhanam" (C 500, 11), i.e., the ajya (clarified butter)
is the matter instrumental or accessory to the sacrifice. It is
indeed a part of the yajnd.
(8) hetuh (cause, reason, etc.)
a) The author says that the reason for the statement, "tejo
vai vayuh" (TB 3.2.9), lies in the fact that vayu (air) is the
cause of the increase of sharpness or brilliance (cf. "tejo-
vrddhihetutvat tacchabdyam"). Hence, vayu is homologized
with tejas.1
b) 'sarvadhanotpattihetutva' (i.e., being the cause of the
production of all wealth) accounts for the statement, viz.,
:• "apo vai revatTh“ (TB 3.2.8).
The hetutva is specified in each case as xtejovrddhihetutva'
'sarvadhanotpattihetutva' 'iokasthit/hetutva' (cf. B 182, 9),
'divassifpabhutodakahetutva' (at TB 3.3.2), etc., as the
context demands.
(9) sadrsatva, upama (similarity, comparison)
a) The Mantra for the fermentation of the milk is "somena
tvatanacmi ..." (TS 1.1.3). The brahmana on the Mantra
expresses the identification of samnayya with soma in "somah
kha/u vai sannayyam /" (TB 3.2.3). Bhatta Bhaskara brings
out the metaphor in the Mantra in his commentary, saying,
"somasadrsena dadhna tva tvamatanacmighanikaromi / yad
va — somena sadrsatvat samnnayyam eva somah /" (A 59,
5f-), i-6-/ I ferment, (i.e.,) solidify you with curd similar to
soma; or the samnayya itself *is soma because Of (its)
similarity to soma.

1. Jn "tejo va ajyam" (TS 2.6.1). tS/as is identified with clarified butter.

y\
f.
 91

b) The homologation implied in "ayam samudrah" {TB

3.7.11) is accounted for by the statement, ”ayam samudrah
samudropamam idam dfyamanam ajyam" i.e., thisa/'ya which
is being given, (is) similar to the ocean, (hence)’this ocean'.
Some of the above explanations of the Vedic identities are
according to the figures of speech known as synecdoche and
metonymy.1. Synecdoche is implied in the ida-pa&u relation
[cf. (7) a above]. Similarly the same figure is detectable in the
whole-and-part relation existing between yajha and yajhayu-
dhant [cf. (3) a.above] and yajha and ajya [cf. (7) b.above].
The figure of metonymy is implied in "tejo vai vayuh” [cf. (8) a
above], since tejas may be considered to be an attribute of
vayu2 (and of the sphya in the ritual context). The close
relation of sahacaritatva existing between the vrsti and the
antariksa may be sufficient reason for the recognition of
metonymy in the statement, "visvadhaya asi” [cf. (5) above ].
These figures of speech are at the service of double entendre
and polysemy.
In conclusion we may point out that Bhatta Bhaskara had a
golden opportunity while dealing with the homologations to
point out the ulterior religious^ significance of the ritual
symbolism. But he did not avail himself of the chance partly
because of his pre-occupation with the explanation of the
scriptural text and not the ritual as such, and partly because of
the dogmatic approach to the scriptural statements, which
raises no critical question about the appropriateness or other­
wise of the symbolic value of the ritual objects and actions.
Otherwise, we could have received more from him about the

1. "Metonymy — (... Change of name) is the substitution of one word for

another to which it stands in some close relation", says Smyth .(Smyth.
1972 . 680). The Shorter Oxford English Dictionary defines metonymy
as "A figure in which the name of an attribute or adjunct is substituted for
that of the thing meant, e.g.. scepter for authority." The distinction
between synecdoche and metonymy is not that sharp since the whole-and
-part relation is sometimes brought under the latter also (cf. ’metonymy' in
The Random House Dictionary of the English Language (unabridged ed.).

2. See "vayur asi tigmateja tty aha /" {TB 3.2.9).

r
: 92 —. —
homologations like, "yejfio vai vtsnuh" {TS 2.5.5; TB 3.3.6;
3.3.7), "yajno yajamanah" {TS 1.7.5), "yajamano vai pras-
tarah" {TB 3.3.6) and so on.
E. Astronomy in Exegesis
The very name o! the Darsa-Purnamasesti proclaims that
the ritual has to do with the new-fVioon and the fuii-moon.
Bhatta Bh5skara has commented on the compound "darsa-
purnamasau" {TS 2.5.6) saying, "'kalavacanavimavidanlm"'
: (C 397, i 0), i.e., here these terms (are indicative) of time. The
determination of the days of the new-moon arid the fuii-moon
beforehand is a condition for the proper performance of the
Darsa-Purnamasa sacrifice.
'amavasya' is just another name for 'darsa'. Bhatta
Bhaskara defines both amavasya antipurnamasa. After giving
a mythological definition of amavasya as "amd saha vasanty
asyam indro devatas ca ity amavasya" (C 358, 15), i.e.,
amavasya is that {tithi, day) in which Indra and (other)
devatas live together, he gives an etymological definition with
the mention of the celestial bodies in it. He says, "idam ca
vyutpatty antaram ama vasatah sOryacaridramasav asyam
iti2 vyutpattidarsanat l" (ibid., 16), i.e., here is a different
derivation, because there is found the derivation, viz., "the
sun and the moon abide together in it". The definition of-
purnamasa is given (at TB 3.7.5) as "purno mas candro
'sminn iti purnamasah /", i.e., purnamasa is (that kaia. time)
in which (there is) the full-moon. He has stated clearly
elsewhere, x'suryacandramasor hi parasparasannikarsah
amavasya. viprakarsah paurnamasJti /" (cf. C 330, 7), i.e.,
the close proximity of the sun and the moon to each other (is)
after all the amavasya and (their) extreme separation is
paurnamasf.

1. Sayana says similarly, "atra darsapurnamasasabc/as t/thiparo na tu karma-

parah" (C 397, 23) Bhatta Bhaskara has pointed out that darsa can
indeed stand for the sacrifice, according to his statement, '\mastacandraySm
hi tithau karmaitad darsakhyarh knyate /“ (C 379, 8).
2. Bhatta Bhaskara definas amavasya similarly at TB 3.7.5, viz., "ama saha
vasatati suryacandramasau asyam ity amavasya I" Kasika on 3.1.122
states, saha vasato ‘smin kale suryacandramasau iti amavasya. amavas­
ya r
 93

At the begining of the Srautasutra, Bodhyana has indicated

when the observance of the Darsa-Purnamasa should begin.
He says, "candramasam vanirjnaya sampurnam va vijhSyBg-
nin anvadadhati" {BSS 1.1), i.e., "One should add fuel to the
sacred fires (in the New-moon sacrifice, on a day) when one
does not see the moon {at all at day-break) and (in the Full-
moon sacrifice, on a day) when one (is sure of) seeing the full
moon (in the evening)" (Dandekar, 1958 : 217). Since the
observance falls on two days, the question about the deter­
mination of the first day called the upavasatha-day is raised.1
Then the Sutrakara gives a simple rule by means of which the
sacrificer may calculate the days of the sacrifice in advance.2
What is of interest to us is the simplicity of the method. It is a
rule of thumb. Hence, the rough estimation of the desired
time is easily open to error. Even the Samhitakara seems to
have been aware of the possibility of error in the fixing of the
days for the sacrifice according to the moon. The abhyu-
dayesti is, therefore, enjoined as an atonement (prayascitta)
for the transgression of the proper time.
Bhatta Bhaskara has on many occasions dealt with the
phenomena of the new-moon and the full-moon. While
dwelling on the verse (in tristup), "navonavo bhavati jaya-
mano 'hnam ..." (TS 2.4.14), he has given a long and accurate
explanation of the changing phases of the moon (cf. C
328ff.). Again, in the context of the abhyudayesti (cf. TS
2.5.5), he has set down the intricate mathematical method of
calculating with accuracy the days of the new-moon and the
full-moon (cf. C 380; 383). One more instance of the display
of his knowledge of astronomy may be pointed out. At TB
1.4.10, he explains at some length what samvatsara means.
What strikes the student is the subtlety of the astronomical

1. Bodhayana asks, "katham u khalupavasatham jariiyat /" {BSS 20.1).

2. See BSS 20.1; 24.20. These sections have been brought together and
translated (cf. Dandekar, 1958 : 217f.). The rule may be said to be based
on two statements, viz., (1) "sa ha smaha baudhayano yatraitad upavasato
'stamita aditye purastac candrama lohitibhavann ivodiyat tam apy upa-
vasatham janlyad iti /" {BSS 20.1) and (2) "athamavasyayam iti / sa ha
smaha baudhayano 'drsyamana evopavasen na drsyamana iti/" (ibid.).
:
■

94
I explanations and calculations. The sophistication exhibited
here is a far cry from the rough, practical method of
procedure advocated in the Srautasutra. From the exegetical
point of view, these forays into astronomy do not appear to be
of much value.

(
;
i

[i

i
 CHAPTER IV
GRAMMAR AND EXEGESIS

Grammar is taken here broadly to include an assortment of

items. Ordinarily it would mean 'Vyakaraqa', one of the
ancillary disciplines (or Vedangas). The most basic work of
Sanskrit Grammar is the AstadhyayT. The Sutrapatha of the
1 Astadhyayfcontaining almost 4000 Sutras is not considered
in isolation from its supplements, viz., the Dhatupatha and the
i Ganapatha. However, the trimunivyakarana, i.e., the works of
Katyayana and Patanjali in addition to the above, may be
considered to be the most representative of all the Sanskrit
grammatical works. The Kasikavrtti deserves special mention
because it is pre-Bhaskaran and because Bhatta Bhaskara is
indebted to it. There are other works of a grammatical nature
which are also included here. They are the Unadisutras
(which is etymological) and Phitsutras of Santanava (which
treats of accent), and the TaittirTya Pratisakhya (which is a
phonetico-grammatical treatise). The general concept con-
tains, moreover, various other Vedangas. They are £iksa
(Phonetics), Chandas (Metrics) and Nirukta (Etymology). It
need not be repeated that the Nirukta df Yaska uses etymo­
logy as a tool of interpretation. Further, the two items
mentioned by Bhatta Bhaskara, viz., svara and rupavrtti too
find a place here for obvious reasons.

A. Etymology in Exegesis

"Vyakarana in the last analysis", says Palsuie, "means, at

least in the case of regularly formed words in Sanskrit, their
reduction to verbal roots, and no system of Sanskrit
Grammar, however, crude, could go on long without some
stock of well listed roots" (Palsuie, 1961:14). He has already
pointed out that "The most important discovery in the history
of Sanskrit Grammar is the abstraction of the verbal root — a
discovery which took place long before Panini compiled his
Dhatupatha, the oldest of its kind that has come down to us"
(ibid : 1). As reflection on the spoken Sanskrit language as

(
 96
:
well as the then available literature1 (both Vedic and post-
Vedic) progressed, the regular patterns of phonetic corres­
pondence were detected in certain words (obviously, cognate
words) belonging to the contemporaneous speech as weii as
successive historical phases of Sanskrit, e.g., the Vedic age
and the Paninean age. The Paninean Dhaxupatha is the
crystallization of a long and protracted analytical effort lasting
through many centuries. The AstadhyayT with its supple­
ments, especially the Dhatupatha, is the best and the most
comprehensive specimen of ancient Indian etymology, since
etymology is the science which is concerned with the origin
and derivation of words,
i. Paninean Dhatupatha in Exegesis
As we shall discover soon, Bhatta Bhaskara has pressed
into service the Paninean Dhatupatha for exegesis. How can
the Dhatupatha be of use in interpretation? The dhatus are
mere abstractions and, therefore, have no proper existence
! outside the corresponding words.2 Is the Dhatupatha a mere
string of these abstractions called the dhatus? The dhatus are
a sine qua non of derivation. But how are they functional in
i exegesis?
The air may be cleared by defining the dhatu. "By the term
dhatu, then, the grammarians understood that sound-unit
which, characterized by a certain meaning (action), was
found to be a kernel of a group of related words” (Palsule,
1961 : 165). The dhatu is, generaiily speaking,3 a radical

1. Palsule says, "It would be legitimate to presume that for drawing the lists
of roots, concrete cognate forms as appearing in the language actually
spoken and in.the then existing literature were first assembled together and
roots were abstracted from them" (Palsule. 1961 161; see also Burrow
1977 : 50).

2 "Since the roots had been abstracted from the concrete words, they were
not regarded as having a separate existence apart from the concrete
words, except in the lists of the grammarians. They were only abstractions
or theoretical creations set up to explain the formation of the language"
{Palsule, 1961 . 166).

3- “They (i.e., the grammarians) rightly did not think it necessary, from their
descriptive point of view, that this dhatu, the kernel, should be further

\
 97
morpheme not without its meaning. It has a lexica! meaning
since it refers to something outside language, indeed to an
action. Hence the dhatu has a double function, viz., morpho­
logical and semantic. The Paninean Dhatupatha as we have it
todayand as Bhatte Bhaskara had it in hisday2 is nota bare iist
of dhatus. It is accompanied by an arthapatha (i.e., a list of
meanings). Each dhatu is furnished with an explicit meaning.
"bhu sattayam”, "edha vrddhau", etc. enumerate the dhatus
and their meanings. One can easily see, therefore, the
potential of the Dhatupatha for exegesis. Despite personal
preferences to the contrary, it is imperative to hold that for
Bhatta Bhaskara the dhatus or roots have meanings since he
holds the Dhatupatha as a principle of interpretation.
However, an a priori analysis of the arthapatha inde­
pendently of its sources casts doubts, it seems, on the suitability
of the Paninean Dhatupatha for serious application to inter­
pret the Vedic texts. For the statement of meanings is, as a
rule, only indicative or illustrative (ibid : 116, 118). "There
are cases where there is an attempt at real and independent
definitions, but such cases form only a smaii minority. Aiso in
those cases where a distinction of the general and specific
i
obtains, the dhatupaihas in two out of three cases are content
to state only the broad and the general idea" (ibid : 127).
Gonda endorses the same idea in a theoretical manner as he
says, many etymologies, and especially those which
connect a Sanskrit (or Greek, or Latin) word with a mere root
— as is the case of the term i/rata — must, from the semantic
point of view, be hazy and indefinite, because the sense
attributed to a root as a rule is a vague and abstract idea from
which the senses of ail derivatives are logically deducible"
(Gonda, 1975b : 21).
irreducible or unanalisable" (Palsule. 1961 : 165). A morpheme is
considered to be the smallest individual meaningful element or unit in an
utterance (cf. Encyclopaedia Bfitannica. under LINGUISTICS.

1. Cf. Encyclopaedia Britannica, under LINGUISTICS.

2. "The present set of meanings was not originally a part of the Paninean
dhatupatha. It is a work of BhTmasena (and others) who is posterior to
Patanjali" (Palsule, 1961 : 104). Henceforth the Dhatupatha (Paninean)
inclusive of the arthapatha will be spelt with a capita! letter.
 98
Further, the work of the interpreter is made more difficult
by anekarthatva or polysemy. The anekarthatva of many
Vedic words is weli known, e.g., gauh, iia, etc. In a similar
manner the author of the arthapatha has assigned many
: meanings to the same root in the case of a number of roots.
- Two, three, four or more meanings are sporadically assigned
{ to a root. The root, av-, holds the record for the maximum
number of meanings (cf. Paisuie, 1961 : 1 15f).
Perhaps the greatest hurdle is set by an historical, but a
priori, view .of the arthapatha itself. The author of the
dhatupatha (i.e., Panini) is one; of the arthapatha (i.e.,
BhTmasena), another. And between the two authors there lies
a gaping chasm of many centuries. Is the arthapatha faithful,
exegetically speaking, to the Paninean sources? In other
words, do the dhatupatha and the arthapatha derive from the
\ same source of language and literature?
i The problems may now be taken in the reverse order for a
: hint at their solutions. The usefulness or otherwise of the
P Paninean Dhatupatha for the exegesis at hand cannot be
judged a priori. On the contrary, it can be judged only a
i posteriori. Hence studies like the one which is being attempt­
r ed here are the criteria for such a judgement If Bhatta
■

Bhaskara succeeds in producing good and genuine results

: with the help of the Dhatupatha, it should be considered a
good tool for Vedic exegesis. If not, it should be rejected
(especially the arthapatha).
The problem of polysemy can be solved only by the
interpreter having recourse to the text and context. The latter
(i.e., context) is both textual and ritual. The appropriate
meaning is chosen accordingly.
A similarly concrete procedure is called for if the interpreter
wishes to arrive at the specific and particular meaning from a
vague and general root-meaning which it Is bound to be.
Attention to the concrete data in the text and context alone
can enable the exegete to particularize the generalities, con­
cretize the abstraction and bring definition in what is vague.
The Paninean Dhatupatha is the end product perhaps of
centuries of analysis and study. What is last in this process for
 99
Papini (or rather Bhimasena) has been made the first, i.e., the
principle, by Bhatta Bhaskara for a fresh study of the Vedic
texts. This is what he does with grammar in general and the
Dhatupatha in particular. He makes the Papinean Dhatupatha
a principle of interpretation.
The first step (and a decisive one at that) in the application
of this principle for the interpretation of a word lies in the
recognition of a particular root in the given word. Then the
Dhatupatha comes into play. With its help the corresponding
meaning is identified in the second step. The third step is taken
when the modification of the given meaning is made to suit
the text and the context, and thus a new expression replaces
the old. The link, therefore, between the two expressions is
given by the Dhatupatha in an amorphous way or seminal
form. An illustration will make the point clear. Commenting on
"uru visno vl kramasvord ksayaya nah krdhi" (TS 1.3.4),
Bhatta Bhaskara writes, "he agne visno vyapaka / 'viseh kic
ca'(Un 3.39)1 iti nu-pratyayah /" (A 406, 9). He attempts an
etymological explanation of the word, visnu (in the Vocative).
He recognizes the root, vis- in the word. The Dhatupatha
(3.13) says, "vislr vyaptau". The meaning of the root is thus
identified. The new term (i.e., vyaptau) is then modified
according to the grammatical (and other) exigencies to fit the
text and the context. The term, visno. is interpreted as
'vyapaka' (i.e., 'pervader' in the Vocative). It is taken as an
attribute of Agni.

The illustration is chosen on purpose. 'Visnu' is a difficult

word. It illustrates further an allied problem of interpretation.
For, 'visnu' has multiple derivation, i.e., the term may be
derived and explained according to more than one root,
though Bhatta Bhaskara has not shown any alternate deriva­
tion. Gonda writes about the word.

1 The upad/sutras are used, as a rule, for the derivation, of the word, the
Dhatupatha. for interpretation. Ujjvaladatta writes on the Sutra [Un 3.39),
"vislr vyaptau / ato nuh syat sa ca kit visnur narayanah /... kecit visa
pravesana ityasya grahanam icchanti.../"
 100
i
■ "There are, however, many etymological explications of
'
I words which are only possibilities because these words
may, formally and semantically, be explained as deriving
:r
from two or more roots, that is to say, as belonging to
- two or even rpore word groups in the same language or
in cognate language. For example, the name of the god
Visnu may be interpreted as "lord of the spacious upland
k plains" {vi snu. cf. sanu "surface, table-land") or as "the
; active one" {vi- or vi- "to hasten, to be active" or vis- "to be
active". As long as the possibility of one of these opinions
and the complete untenability of the others have not
been conclusively established, we had better avoid
making these possibilities elements of our argumenta­
tion." (Gonda, 1975 b : 20).
The Dhatupatha should not be used to choose between the
roots, vis- and vis- for the derivation of 'visnu'. It cannot be a
principle of choice between roots for alternate derivation and
interpretation, for the roots must be recognized in the word
independently of it
l;
■
Bhatta Bhaskara has cited (in full or in part) many roots and
I their meanings as are found in the Dhatupatha. e.g., Dh
t 1.968, 969 : pai ovai sosane. as he comments on 'udvayati'
(cf. TB 3.7.1).1 A partial citation of Dh 1.915 ahcu (acu aci)
gatau yacane ca is discernible in "ahcu gatau, acu ity eke" in
his commentary on 'visvavyacah' (cf. A 56, 7). At other times
he has adapted the meaning of a root without mentioning the
root. E.g., he has paraphrased 'visnu' as 'vyapakah' (A 156,
6), 'vyapV (A 343, 17), 'vyapanavan' (B 133, 9), etc. These
terms are cognate. The first mention of the root, vis- to ex­
plain 'visnu' (cf. TS 1.3.4) is through Un 3.39: viseh kic ca (A
406,9). Putting two and two together, one mavconclude that
Bnatta Bhaskara has referred to Dh 3.13 vis/r vyaptau.2 He
1. He paraphrases, let it be noted, 'udvayatf in terms of 'vinasyati'. though
one would expect him to say 'susyati' using the arthapatha. But the fire
does not ‘dry up', but ‘dies out' or is ‘put out'. Hence the text demands that
susyati' is replaced by a ‘synonym' like 'vinasyati'.
2 Recognizing the root, vis-, in 'upaviddhi' (cf. TB 3.3.11), he explicitly
refers the reader to Qbatupatha, cl, 3 (cf. "visehjauhotyadikasya ...” in the
commentary).
 101

has indeed recognized the root, vis-, in 'visnu' and indentified

its meaning according to the Dhatupatha. Yet again, the
author combines the two procedures above as in the case of
the word, savita. At its first occurence (cf. TS 1.1.1) it is
explained with a quotation from the Dhatupatha. He says, "su
prerane (Dh. 6.115)/ devah savita sarvasya prerakah .../" (A
15, 4f). However, the reader is left often to infer from the
paraphrase that there is a reference to Dh. 6.115. For
example, commenting on "devasya tva savitub prasave ..."
{TS 1.1.4)/ he writes, "savituh sarvaprerakasya devasya
prasave preranayam ..." (A 70, 10). But the reference is
unmistakable with regard to 'prasave'.

There are also instances where Bhatta Bhaskara indicates

the root of a word at hand and paraphrases the word not
with a cognate derived from the 'meaning-word' but with a
synonym thereof. Take for example the word, risam (cf. TS
1.1.2). He says, ”... ma risam vinasam ma gam / riser luhi
vyatyayena c/er ahadesah /" (A 41, 11; 42, 4). Dh 1. 725,
risa himsarthah has not been explicity referred to. Nor is the
interpretation in terms of 'himsa'. But the meaning is
brought out by an equivalent expression (cf. vinasam ma
gam).\\ is important to note that the root, risa-, is mentioned
for two purposes, viz. 1) for the derivation of the aorist form
and 2) for an implicit reference to the Dhatppatha, since the
author is an exegete who knows the Dhatupatha. The root,
risa-, would immediately bring to mind its meaning.

If the derivation-idea is uppermost in the reader's mind, he

might overlook the exegeticai purpose or intent.
Finally, there is a large group of words which should not
be p&ssed over. It could be controversial whether Bhatta
Bhaskara is indebted to the Dhatupatha for the interpreta­
tion of thisgroup. The paraphrase of a word in this group is in
terms of a cognate word. Explaining the word, 'upasadaf
{TS 1.6.11), the commentator says, "upasadat upasTdati
dogdha / Irditvad ah /" (B 180, 15). The cognate word,
upasTdati, is used- The root in the Dhatupatha is clearly
hinted at. For he savs, "Irditvad ...” It is a clear indication
 102
I
that he refers to Dh 1.907 sad/r vihranagaty avasadanesu.1
The point to note is that he knows the Dhatupatha, and it is
pointless to say that he knows the dhatu but not its meaning,
though he has used a word derived from the same dhatu for
clarification neglecting the arthapatha. When he says (com­ i
menting on "vedir asi" : TS 1.1.11), "vedih vedayitn
havisam adharatvena prakaiayitrlasi." the term, vedayitn, is
both etymologically and exegetically significant. The para­
phrase, prakasayitri, is helpful in distinguishing Dh 2.55 vida
i
jhane from 6.138 vidlrlabhe. If he explains "esa vai yajnasya
grahah" (TS 1.6.8) saying, "esah mantrati yajhasya grahah
grhyate ‘nena yajha id" (B 158, 9f), the term, grhyate, is
etymologically explanatory, i.e., it is at once etymological ■

and explanatory. It is an indication of the derivation of the

word, grahah, from a particular root, as well as of the
meaning of the same word. The Dhatupatha says, "grhu .
(grahu, glahu, grha) grahane (Dh. 1.681). Note that
'grahane' is a derivative of the root! The compound, ghrtacJ.
is explained by "ghrtaclghrtam ahcatid” (C 406, 9). This too
is an etymological, though partial, explanation. It is the
identity of the root in 'ahead' and 'ghrtacT that conveys,
transfers, the understood meaning of the former to the
latter. Hence in the etymological explanations the root is a
presupposition. However, Bhatta Bhaskara has waived aside
the meaning according to the arthapatha.2 Here (as in the
above instance too) arises the fear of what may be called
'circular definition.' ■
It will be seen", says Palsule, "that these definitions, since
they merely repeat the term defined in the definition are not,
by themselves, of any use towards understanding the de­
notation of the root" (Palsule, 1961 : 124). More than five
percent of all the roots in the Dhatupatha give their mean­
ings in this way. Logic demands, it is true, that the

1• The dhatu
could also belong to Dh 6.133.
2. Dh. ^ -915 ancu (acu.
ac/) gatau yScane ca.
3. "In a total of 131
Percentage to . definitions there are 13 of this kind which makes the
u/o" I Palsule; 1961 124).
 103
definitions be not faulty, nor circular. "It is obvious that if the
definiendum itself appears in the definiens, the definition will
explain the meaning of the term being defined only to those
who already understand it. In other words, if a definition is
circular, it will fail in its purpose, which is to explain the
meaning of the definiendum" (Copi, 1978 : 155). If we
insist that the Dhatupatha belongs to the same literary genre
as a dictionary where the meaning of a word is clarified by
means of synonyms as a rule, and that it should be similar to
a dictionary in that respect, the accusation that the derived
words are of no use in defining the roots is inevitable.
However, there are redeeming features in the 'circular
definitions' in the Dhatupatha. Firstly, since the root is not a
full-fledged word, or a free form, 'term' must be used
cautiously to indicate a root. The root has to be subjected to
grammatical operations before its use in an utterance, i.e., it
has to undergo further determinations. Secondly, therefore,
the root stands in a special relation to the words from which
it has been extracted. The relation is similar to that obtained
between the determinable' and the 'determined'1, the
general (since it belongs to many) and the particular (since
each word is a finished form), the vague and the distinct, the
potential and the actual, the knowable and the known. If the
word signifies a meaning actually, the root signifies it
potentially. The root and the words from which it has-been
i
extracted, therefore, enjoy the same, indentical, meaning but
in different capacities, viz., the former, potentially and the
latter, actually. Thirdly, therefore, the root in its grammatica
and semantic function can be adequately illustrated by a
known source word. Only when the meaning of the source
word is not understood, the requirement of a synonyrr
arises. The meaning of the root (i.e., the radical componen
of a source word) is understood when the meaning of the
source word is understood. This is a heuristic definition.

1. "It is the actual usage of the language which determines the experessive
power of a root*' (Palsule, 1961 : 117).
i 2. by inquiring, intelligence anticipates the act of understanding for
which it strives. The content of that anticipated act can be designatec
 104
Hence a large number of commonly understood source
words can be used to exemplify the grammatical and
semantic uses of their roots. Finally, therefore, a) the
meaning of a root can be shown in principle by another root1
(on condition that the latter's meaning is already known),
b) the grammatical and semantic functions of a root can be
illustrated by a source word and its cognate (granted that
the meaning of the word is already known)2 and c) the
meaning of the root can lastly be indicated by a synonym or
an equivalent of the source word (if the meaning of the word
is not known already).3

Bhatta Bhaskara has referred to the dhatus explicitly in

r
many ways. He has (a) quoted from the Dhatupatha (as
noted above), citing the dhatu and its artha (wholly or in i
i

part). Another way of referring to the root is Yaskan,4

though by no means restricted to the Nirukta. The root is
indicated (b) by a metalinguistic use of a derived verb in the
3rd person singular of the present indicative active, e.g.,
"dham iti dadhater let' (A 101, 8). A third way of showing 1
the root is (c) by citing the root, usually in a metalinguisti-
cally inflected manner, e.g., "arter nau pugagamah" (cf.

heuristically. The properties of the anticipated and designated content

constitute the clues intelligence employs to guide itself to discovery"
(Lonergan, 1958 . 103).
1. Cf. Palsule, 1961 : 114f.
2 E.g., Dh 1.1015 pun pavane. Bhatta Bhaskara's statement, viz., "arva
aranasi'ah / arteh .../" (B 91. 14f), implies that "aranasilah" was
commonly understood by his comtemporary readers. The explanation is
etymological. The root, r-, is the link between arva and aranasllah to
convey the meaning. However, he has not made use of the arthapatha (cf.
Dh. 1.983 r gatiprananayoh) for an explanation, since aranasllah was
presumed to be sufficient.
3. By far the greater majority of the dhatus in the Dhatupatha give their
meanings in this way. Using a synonym, Bhatta Bhaskara has explained
the term, savita. thus, "su prerane / devah savita sarvasya prerakah. .../"
(A 15, 4f).
4 Nir. 1.20 has this . dhatur dadhateh. It means that the term, dhatu. comes
from the root, dha-.______________________

\
 105
comm, on TB 3.2.1), "janes chandaso jabhavah" (cf. B 118,
15), etc.1 It is not rare, finally, that the bare root is (d) named
as it has occurred in a Sutra {of the AstadhyayF or the
Unadisutras) or a Varttika.2 The root is named along with
other roots as a rule, but not separately. The quotation itself
is often partial. The dhatu might occur in the portion left out!
However, the reference is clear. E.g., commenting on 'akah'
(TS 1.1.13), Bhatta Bhaskara says, "akah karotu / tenaiva
luh / 'mantre ghasa-hvara-...’ (P. 2.4.80) ityadina ler luk /"
(A 177, 12f).3*The root, kris in the part which is left out.
Here follows a specimen list of the dhatus explicitly
mentioned by Bhatta Bhaskara in the text of our study.
About one half of all the dhatus used by him belong to Class
I, just as we find that Class I contains about 50% of all the
dhatus in the Dhatupatha. It does not appear to be necessary
or profitable to give an exhaustive list-of 400 odd items to
get a fair idea of Bhatta Bhaskara's procedure. Of the 126
citations alone of the dhatus along with their meanings, 58
belong to Class I. Hence the dhatus only of Class I will be
listed below. The list is accompanied by the text and its inter­
pretative expression. The numbers refer to Bohtlingk's list
(Bohtlingk, 1977 : 61# — 94*).'The dhatus ioliow the order
in the Dhatupatha in all the following lists. Footnotes are
to be found at the end of the lists.

1. Cf. Palsule, 1961 : 13.

2. Though the primary intention of the Sutra or Varttika might be morpho­
logical in the original works, the semantic intention of the dhatu cannot be
forgotten even when Bhatta Bhaskara quotes [in toto or in part) a Sutra or
a Varttika which contains the dhatu. since grammatical derivation and
morphological determination are only means, in the hands of the commentator
to get to the meaning of the word.
3. The Sutra reads, mantre ghasa-hvara-naha-vr-daha ad-vfj-kr-gami-janibhyo
/eh.
 106

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 107

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 118
Observations

The above list illustrates clearly what has been said above
about the way in which Bhatta Bhaskara has made use of the
dhatus and the Dhatupatha in the interpretation of a good
number of words.1 A few points may be noted here in brief.
At times the author has adapted the general meaning to a
particular case according to the context. Because there is
himsa in krvi-, he says, 'aham api... vedirh khanami' (A 126,
8)*as he comments on 'karma krnvanti .../2 He has para­
phrased 'vanamahe' as 'yacamahe'9 departing from the given
meaning of the dhatu.A Elsewhere he has used the given ;
meaning, e.g., 'vahanasamarthena' is paraphrased as 'pra-
panasamarthena'.5 He is quite versatile in.his adaptation,
e.g., 'araruh' is 'aranasilah'.6 i.e., ’gudhacarV? 'arva,Q is
derived from 'arteh'. Even 'aratnih' is paraphrased as
'aranam ....gamanavisesah’9 since this too is said to have
been derived from the same dhatu. This however, shows the
I
limitations of the etymological explanations. The Dhatupatha l
is a tool which should be used with caution and discretion.
This last word, aratnih. leads us to another problem, that
of double-derivation, i.e., the derivation of one and the same t
word from more than one root. It is also derived from the
root, ram-10 However, we know from modern comparative
grammar that the word, aratnf- is related etymologically to
i
1. A short list of select words explained according to the dhatus of the other
classes is given in Appendix I to this chapter.
2.
3.
4.
Cf. TS 1:1.9 and no. 23 above.
Cf. no. 8 above.
An alternate derivation is given from vanu yacane (Dh 8.8).
f
:
5. Cf.no. 153 above.
6. See Navathe, P.D., "About Araru : Legend and Etymology" CASS Studies.
No. 2. University of Poona. 1974, pp. 51-55.
k
7. Cf.no 126 above.
8. Cf. no 127 above.
\
9. Cf. no 129 above.
10 Cf. no. 105 above. «
 119

Gk. d/enee and Lat. ulna. (cf. Burrow, >977 : 83; Mayr-
hofer, 1956 : 47). Both the derivations are, therefore
unsound. There are other words as well with double derivation,
like the exclamation 'him'] 'raksah'2 'suvah',3 jemh’A etc.
The term, 'suvah' is derived either from the root/r- (cf.
arteh, no. 126 above) or from vr- (cf. 'suvah susthu vrtah'
at TS 1.2.6). This word might better be left underived since
it does not appear to be a compound of 'su- and another
element.5 Further, 'jema' is shown to come from//- as well as
/an-(ct B 184, 16). However, the first appears to be right (cf.
Mayrhofer, 1956 : 444); and the second, forced. The com­
mentator would have been more original and creative if he
were to derive the word, upam/uptah, explicitly from mlup-
rather than m!uc-.6 Besides, Bhatta Bhaskara and Uvata (at
ITS 2.2) derive the word, stupah7 {stupah in VS) in the same
way, i.e., from styai- (cf. Dh. 1.959 styai sabdasamghata-
yoh). Modern scholars derive it from stu- (cS.A/tGr., c 743;;
Whitney, 1979 : 193; Surya Kanta, 1953 ; 275). Bhatta
Bhaskara follows the Unadisutras. 8
I
1. Cf. TB 3.5.1, C 401. 8.
2- Cf. A 37, 9.
3. See A 288. 9 & 14.
4. Cf. B 118, 13-15; 8 184. 16f,
5. See ’suvar" and 'surya' in Alt. Gr. (a 90) where their mutual relations are
made clear, beside the fact that they are related to Gk. hee/ios and Lat.
sol.
6 Cf. No 85 above.
7 Bhatta Bhaskara, unlike Uvata, does not take the word to mean ‘kikha'or
‘hair-tuft’; he only says, "yajnah sam hatah" '(cf A 156, 7). Cf. also no. 118
above.
8. Bhatta Bhaskara says, "styah samprasaranam uc ca iti pa-pratyayah.
ukaras cantadesah / dirghak ca iti tatranuvartate /" It is probably a
reference to Un. 3.25 stuvo dfrghas ca. Uiiavaladatta's commentary says.
"etat sutram 'satFvrttau' na drsyate /"sarvasve" tu stupa sam (ucchraya)
ity asmat ghahi stupa iti sadhitah / a to 'narsam idam iti laksyate / " He has
said earlier, "stupo bhum/samucchrayas caityam ca /" He derives the word
thus; "stun stutau / atah po dhator dfrghas ca /" Uvata says, “styayateh
samghatah sikha asi" (at VS 2.2). Note also that Bhatta Bhaskara has
overlooked Dh 4.127 stupa samucchraye.
 120

Some of the derivations are questionable and unsound,

e.g., 'raksah' as coming from the root, ksara i
However, multiple derivation of a word is in the tradition.
Yaska says, "payah pibater va / pyayater va / kslram ksara-
teh / ghaser va /" (Nir. 2.5). It is a play on words which is
seen even in the Vedas, e.g., TS 2.5.2 explains 'vrtrasya
vrtratvam' in two ways, viz., 1) yad avartayat tad vrtrasya
vrtratvam, 2) yad... avrnot tad vrtrasya vrtratvam (C 351f). -
m
Hence a commentator or a critic should not rule out all
double or multiple derivations in the explanation of Vedic
words for the simple reason that even the brahmanakaras i

were.aware of the associative possibilities of that literature in

its creative moments. I
The word, dadhi, deserves special attention. Bhatta
Bhaskara has accounted for the word in two ways. Firstly it s
is derived from 'dhinoteh'.2 Secondly, it is explained accord­ l

ing to 'dadhatih' (cf. C 366, 11ff). The meaning is in both the 5

cases the same, i.e., 'prlnanam'. However, in the context
'dadhi' stands for 'curd'. Therefore, it would be better if
'dadhi' (cf. Mayrhofer, 1963 : 15) were to be derived'from \
'dhayati'.3
Bhatta Bhaskara uses the second of the two alternatives
above to explain the word, dadhikravnah (cf. B 89f.). He I
\
says, "dadhini dharanasamarthani havlmsi kasthani va /
dadhateh .../ tani kramati gacchatlti dadhikrava agnih /"
The word is d difficult one and even the modern scholars are :
at a loss to explain it satisfactorily. Here we sumbit that the .
word, dadhikra, is equivalent to 'udadhikra', and that it is not 1
a derivative from 'dadhateh', nor from 'dadhi' (= curd).4
There are, beside 'aratnih'. a few more clearly unaccept-
1
1 Bhatta Bhaskara says that the syllables of 'ksara-' are inverted. (cf. I
varnaviparyasa A 37, 9).

i
^ Cf No. 67 above
3 Dh 1.951 dhet pane

4 See Appendix I for an explanation

 121

able etymologies in the above list. The word, sasamanaya, 1

should not be derived frofn Sasa piutagatau' but from 6am-.2
A second example is 'ghosScf said to be coming from ghus-.3
But'ghosad' and 'gosad' are identical in meaning but with a
phonetic variation in the expression.4 Again, the interpre­
tation of'duryah'5 appears to be forced. The word is said to
be a derivative of 'durvt himsayam'. The meaning grhah' is
indeed right but the derivation is fancifulAAnother instance
may be 'turnih'.7 It should be derived from 'turvThimsayam', 8
or tvar(i)- (= 'eilen', cf.AltGra 25; c 728), or perhaps tur-
(cf. Palsule, 1961 : 179).
From the above study of the place of the Dhatupatha in
exegesis a new principle of interpretation emerges as a
corollary, as it were. K consists mainly of the Paninean
Sutras, the Varttikas and the Unadisutras9 If it is a valid
principle, it is of some importance in exegesis since Bhatta
Bhaskara has recourse to it at every turn when he deals with
the dhatus. The list reveals a fact. He has explained 38 out of
the 79 words in section V not without introducing their
corresponding dhatus by means of the Paninean Sutras.
Another group of eight dhatus has been introduced by
means of the Unadisutras; two by the Varttikas and one by

1 Cf. no. 29 above.

2. See MW.
3. Cf. no. 94 above
4. See Nava the, P.D., "Gosad us-a-vis Ghosad and the Gosadadi Gapa P 5.2.62',
Vishva Bandhu Com. Vol. VIJ. Vol. XII. 1974. pp. 219—26.
5. Cf. no. 13 above.

6. duras is the Acc. pi. of dvSras 'doors' (cf. Burrow, 1977 : 221). See also
dvar in Mayrhofer (1983.: 83). Uvata (at VS 1.11.) says rightly, duryah
durah dvarrani arhantlti duryah grhah ucyante /

7. Cf. no. 80 above,

8. Cf. no. 12 above.

9 The basic element is the Asfed/jyay/’with its varttikas. Panini himself has
recognized (perhaps with reserve) the Unadisutras (cf. P.3.3.1 unddayo
bahulam).
 122
the Bhasya proper.1 Of these 38 words, 8 have been
introduced with the help of 6 Sutras (repetitions excluded)
which are semantically oriented.2 The other 30 dhatus have
been enumerated by means of Sutras which show strictly
morphological operations (with suffixes). There is a ques­
tion, then, about the function of these two types3 of Sutra in
Bhaskaran exegesis.
The semantically oriented Sutras have a double function.

1 ‘ Only the completely or partially cited Sutras, etc. have been taken note of.
It may not be overlooked that Bhatta Bhaskara has commented on 51
words (of the 79) with the help of 70 odd Paninean Sutras. Ten of the 38
words have been treated with more than one Sutra for each (to be exact,
with 24 citations of the Sutras). Only 13 words in section 'c' have been
commented upon without the help of a Paninean (or Unadi-) Sutra. Even
in these cases he has often referred to the Astadhyayl unmistakably
without actually quoting from it. In this connection it may be noted that
two references, viz., "styah samprasaranam uc ca’(cf. A 156, 8 and no.
118 above) and 'dharer pi-luk ca' (cf. A 106, 6 and Un. 3.58) may not be
considered as citations from the Unadisutras.

2. The six Sutras are shown below against the words and with Bhatta
Bhaskara's comments as follows:
a) vikramate (TS 2.5.6), P. 1.3.38 vrtti-sarga-tayanesu kramah. Comment.
iti vfttav atmanepadam
b) avadetam (TS 2.5.8), P 1.3.47 bhasano.. vimaty . vadah. Comment
ityadma v/matav atmahepadaYn
c) udyacche (TS 1.1.2), P: 1.3.75 samudahbhyo yamo 'granthe Comment :
ity atmanepadam
d) jamjabhyamanat (TS 2.5.2), P.3.1.24 lupa....jabha.. bhavagarbayam.
Comment : iti yah
e) v/sucTnan (TS 1.113), P,5.4.8 vibbasahcer adikstriyam. Comment iti
kha-pratyayah svarthikah
f) pracJnam (TS 2.5.7), P.5.4.8 vibhasancer adik striyam. Comment iti
khah ^
g) pracTnam (TB 3.2.9), P.5.4 8 vibhasancer adik striyam. Comment : iti
khah
h) mstapami (TS 1.1.10), P.8.3. 102 nisastapatavanasevane. Comment : iti
satvam
Note that in each of the above Sutras, there is a word or phrase which
restricts the use of a suffix according to meaning. P.3.2.184 puvah
samjnayam (cf. A 53, 5) has not been'considered here since it appears
that samjha is a metalinguistic term with grammatical significance.
3. There are other types, e.g., Sutras dealing with Accent.
 123
Firstly, each Sutra ordains a particular suffix (e.g., the
'middle' endings) or operation. Secondly, it does so accord­
ing to a specific meaning explicitly stated. Hence we may
designate the Sutras as 'morpho-semantic'. For example,
while clarifying 'visucfnan' {TS 1.1.13), Bhatta Bhaskara
quotes the Sutra, "vibhasancer adik striyam" (P. 5.4.8) and
adds, "iti khapratyayah svarthikah.” The double function is
clear. First, the suffix, -kha-, is ordained. Second, it is
ordained only when anc- does not indicate a poin't on the
compass (Weltgegend), etc.
Attention must be drawn to the fact that a word, 'the
minimum free form',1 has a 'determinate' form. It is com­
posed of a 'determinable' element and 'determining' ele­
ments). The root, as a rule, is the determinable element and
; the suffix(es) is (are) the determining element(s) or 'deter­
i
minants)'. The point to be noticed is that the word also has a
determinate meaning. Since the radical morpheme has only
general and vague meaning, its meaning is determinable.
The meaning is made determinate by the determining func­
tion of the suffixal elements.2 All things being equal, a
)
determinate word-form gives a determinate meaning. The
operation which 'determines' the form, also 'determines' the
meaning at the same time. A section of the Paninean Sutras
i
(Unadisutras, etc.,) can be used for the recognition of a
word-form qua determinate. This recognition is a necessary
condition for the dicovery of the determinate meaning of the
word in its communicative function. If this is true, it becomes
clear how morphological determination is at the service of
i semantic determination.3 Hence the function of the morpho­
logical Sutras in etymological interpretation may be stated to
lie primarily in their capacity to determine the word-form.

1. Encyclopaedia Britannica. Vol. 14, 1968 70 See under Linguistics.

2. This is not meant to suggest that all the suffixes are determinants of mean­
ing. Certainly the ‘sUP-'and Y/VV-'and many other suffixes are semantically
important.
I 3. It must be noted here that a word is subject to further determinations
(e.g , syntactic) in a sentence. So also the meaning of a word can be
determined further in a sentence and in further contexts:
 124

and to determine thereby the word-meaning. This function is

more patent in the morpho-semantic Sutras. Hence a judi­
cious use of the above types of Paninean Sutras in the inter­
pretation of the Vedic words appears laudable, though
Bhatta Bhaskara slipped now and then in the recognition of
the proper 'prakrti' and 'pratyaya'. i
Now a word must be said about the hidden hand of the
Dhatupatha in JNANAYAJNA. It has been illustrated briefly
earlier how one can work backwards from a given word and
its interpretation to the Dhatupatha and see its influence, if
any, on the interpretation.2 The analysis of a sufficiently
large number of words and their interpretations may reason­
ably Establish it as a fact that the author has made silent but
actual use of the Dhatupatha in interpreting the text. As a
matter of fact there are hundreds of words the interpreta­
tions of which betray the author's familiarity and indebted­
ness to the Dhatupatha in the task of interpretation.3
However, this way of working backwards to the Dhatupatha
does not yield any new insight additional to what we have
already gathered from the study of the author's use of the
i
Dhatupatha according to the above list. Hence, just a few
words and their interpretations may be brought forward at
random by way of illustration, which will show the author's
implicit reference to the Dhatupatha. )
a) adityai akhandanlya l
(do avakhandane,
(TS 1.1.2) prthivT.... 4.40)
■

b) marjayantam sodhayantam (mrju suddhau, ;

(TS 1.6.5) 2.57)
1
1 See the comments on 'sasamanhya'suvah'. 'ghosSd'. etc. For more
about morphophonemics and exegesis, see below.
2. Two words, viz., 'visnu' and 'prasave' have been illustrated above. In the
sections 'b' and ‘c‘ of the long list above, the dhatus were explicitly
I
mentioned, though the Dhatupatha was not cited. Here we are dealing
with those words in the interpretation of which even the dhatus have not
been mentioned. All one has to do is to analyse the word to extract the j
root, look it up in the Dhatupatha and compare the meaning there with the
commentator s interpretation.

3 About 300 words were thus analysed during the study of the commentary,
but with no new insights.

li
 12'5

c) srtah paKvah (sra .... pake,

(75 2.6.3) 1.848)
d) vesaya vyapahaya karmane (vislr vyaptau,
(TB 3.2.4) 3.13)
e) sritah sevitah (i/7/7 sevayam,
(TB 3.7.6) 1.945)
The application of the Dhatupatha is 'understood' in the
above and in hundreds of similar cases.

i
There still remains a residue of a small number of items
which deserve separate mention. Commenting on the word,
pramTvet (TS 2.6.9), Bhatta Bhaskara says, "pramlvet
prasthapayet..../mlh gatau / bhauvadikav 'ntarbhav/tanyar-
thah /" (s/c). According to the Uhatupatha. ml gatau
belongs to Class 10 (281).1 Hence the commentator seems*
to indicate that this root actually belongs to the last class, but
the verb ’pramlvet* has the form of the first, with the
meaning of the causative.

A second word is V/vasasT (TB 3.5.2): He says, "vivasasi

vibhatam kuru prakasayeti yavat / ... / vaser nici 'chandasy
ubhayatha' (P. 3.4.117) iti &apa ardhadhatukatvat ni-
lopah !" Neither 'vasJ (Dh. 1.1054, 2.13, 4.105, 10.204)
nor 'vasa-' (10.392) gives the meaning 'to shine'. Note also
that uchl- {Dh. 1.231, 6.14) has the meaning, V/vase'.
According to Macdonell 'vivasasi' is the 2 sing., Act. of the
Pres. Indicative of the Desiderative of van- 'to win' (see VG.
543). Dumont translates it as "thou obtainst".3
Another somewhat similar word may be pointed out, viz.,
'sosucanah bhrsam dlpyamanah .... / sucer yah-iugantad
... /" (B. 86, 9ff). However, 'suca soke' (Dh 1.198) is not of
much use to us since the ordinary and classical under­
standing of1soka' is 'sorrow'. Hence here is a case where the
meaning of the root, given in its own terms, does not

1. See Dh 4.29 mlh himsayam. 9.4 mm himsSyam.

2 Mayrhofer derives pramivef from mlvatt (= 'moves'), (cf. Mayrhofer,
1962.645)
3 See PAPS. Vol 104. No. 1. 1960, p.2.
 126

enlighten. An equivalent of 'to shine' should have been given

by the author(s) of the 'arthapatha'.
Bhatta Bhaskara has indicated two dhatus called \sautra-
dhatus'. Commenting on 'jfradanuh' {TS 1.1.9). he says, "ju
iti sautro dhatuh”, perhaps borrowing the words from Kas.
on P.3.2. 150.1 The other dhatu is shown in his commentary
on 'nirrtyah' {TS 1.6.2) and 'artiyetam' {TS 2.5.11). Quoting
again from Kas. on P 3.1.29, he says, "rtih sautro dhatuh
ghrnayam vartate” (cf. B 112, 16; C 443, 10). The inter­ :
pretation of'nirrtih' as 'nirdaya' is passable. But violence is
done to the stated meaning of the dhatu. when he para­
phrases 'artiyetam' as 'adaratisayam akurutam’.2
The last residual item is also a dhatu mentioned more than |;
once by the author. Commenting on 'dfdihi' {TS 1.6.6), he
says, "...dTdihi dipyasva / dfditir dlptikarama chandasah /"
Similarly speaking on 'dTdyatam' {TB 3.5.2), he writes,
"dldyatam svabhavata eva brhat bhrsam dlpyamanam /
dlditih dlptikarma chandasah /" Yet again on 'didaya' {TB
3.7.4) he says, "... dTdaya dlpya / didir iti chandasah
abfyastasamjhah /■' He also indicates that the dhatu con- >

1. 'ju-' occurs in P 3.2 160, 156 and 177. Bhatta Bhaskara says, "jiro agmh
buddhir va" (A 129). Alternatively he says, "jTvanasilah jt'rah" (ibid). The
Dhatupatha (1.995) says, "ju iti sautradhatuh; ayam gatyarthah. vegavacana
ity apare". Obviously this is a late-comer. Keith paraphrases jfradanuh' as
(the earth) 'with plenteous drops' According to the second alternative of
Bhatta Bhaskara, jfradanuh' indicates 'ya/amanafr' (with a change in
number). Sayana follows suit after giving the first alternative as "....
yajamanah yasyam prthivyam sa prthivf jfradanuh" (A 129) However,
Bhatta Bhaskara has derived jfradanu' (TB 3.5.10) in another way. He says,
"... jiradanu jfvayitryau sarvasya / jiveradanuk / (s/c)". "jfve radanuk
/fradanuh". says Patanjali (cf. PM. Vol.l., p. 28, 9). Bhatta Bhaskara has
explicitly said elsewhere, "jfve radanuk jfradanuh iti ntrvacanam padakara
na sahante" (B 80, 5f). The padapatha shows, jfradanur iti jfra-danup /"
(at TS 1.5.10). Hence he comments on the word thus "ata eva jfradanuh i
yagah kapa/am va bhavatu vaigunyabhavat. jfram udakam tasya data
varsadidvarena / yadva - jfram jfvitam prajanarh tasya data / jfver aunadiko
rak-pratyayah /"(B 79, 15ff). Dumont paraphrases the word as 'rich in
quick streams (of gifts)' (cf. Dumont. 1960 : 8).

2. Did 'vak' and 'manas' despise each other in showing reverence to the
gods? Perhaps they did in competition with each other. f
 127
tained in the word, dldyasam, is dJdl- as he says, "...
didyasam didhisiya / dhator anta/opas chandasah /" (B
144, 11). It is indeed praiseworthy that this root has been
indicated, and indicated repeatedly and consistently.

ii. Nirukta in Exegesis

Commenting on 'vayah', Bhatta Bhaskara says, "verbahu-
vacanam iti yaskah”2 (A 182, 12). But he paraphrases the
word as 'prajanisnavah adityarasmayah'. He has not given
the meaning according to Yaska. He appears to have pre­
ferred the Dhatupatha to the Nirukta. For, "vi gativyapti-
prajananakantyasanakhadenesu," says the Dhatupatha
(2.39).3 However, commenting on the parallel passage in the
Brahmana (cf. TB 3.3.9), he says, 'vayah paksT. He ignores,
it appears, the plural number.
Yaska is not mentioned again by name in the commentary
on the Darsa-Purnamasa sections. Just one more instance
where he is mentioned may be indicated. In his commentary
on the Agnistoma, Bhatta Bhaskara says, "atithir abhyatito
grhan bhavatiti yaskah"A (at TS 1.2.10). Ih this case he
accepts Yaska.
The Nirukta has not been referred to by name in the
Darsa-Purnamasa commentary. Though he has not men­
tioned the Nirukta while commenting on the term, sipi-
vistah, at TS 2.5.5, he has mentioned the Niruftta at TS
2.2.12. He says, "atra niruktadisu bahudha vyakhyanani
krtani, atra yuktarupam idarr asmabhir uktam" (C 167,

1. Palsule (1978 : 104) says in a note on 'didihf, "The root is not read by P. If
a root df- were posited and assigned to cl. III. the form expected is drdihi
which is also attested in RVand about equal number of times." Writing on
didayat. he notes. "P, does not read a root didi (like didhi). So this might
be taken as a sort of reduplicative formation from di" (ibid.).. Bhatta
Bhaskara's abhyastasmjnab"would mean the same thing.

2. "vih iti sakuninama / voter gatikarmanah / athapisunameha bhavati". says

the Nirukta (Ed. Rajavade) 2.6.
3. Bhatta Bhaskara omits -vyapti- from the definition. Note also that he con­
siders 'vayah' and vtyantd as being cognate words.
4. Cf. Nir. 4.5. The author comments on the term, atithyam (TS. 1.2.10).
 128

1 if). He has referred to the Nirukta (5.7 & 8) only to differ

from it.
Now we shall take up two sets of interpretations. In the
first set the commentator gives the equivalents of the Vedic
words in a manner which is reminiscent of the Nighantu and
the Nirukta. The interpertations are similar to those of
Yaska, but not always identical. The second set consists of
words in the interpretations of which the Nighantu and the
Nirukta could have been used, but as a matter of fact they
have been ignored. The following lists illustrate the above
statements.
LietA
(Each word is followed by Bhatta Bhiskara's interpreta­
tion in the first column and the statement in the Nighantu or
the Nirukta in the second).

1. aghniyafp (TS 1.1.1)

gavah; gavam iyam
samjha
2. nakaya' (TS 1.1.3)
kam sukham, tad asya
nastJti akah / tasmad
anyo nakah /
3a. svaha3 (TS 1.1.3)
svayam eva sarasvatT
aha brute / "svaiva te
aghnya /... / ...
gonamani [Nigh. 2.11.1)
kam iti sukhanama / tat
pratisiddham pratisiddhyate
(Nir.' 2.14)2
svahakrtayah / svaha iti
etatsu aha iti va / sva

1. After giving the etymological explanation the commentator says quoting

JB 3.2J3, 'divi nako namaynip" Yaska has taken it to mean ad/tyah’
similarly (cf. Nir. 2.14). At TS 1.1.8. 'nake' is taken to mean sukharupe*
svarge.' It is worth noting that both Bhatte Bhaskara and Yaska follow the
tradition, i.e., SB 8.4.1.24 (cf. Gonda, 1976 : 38).
2. The references to the Nirukta are according to Rajavade.

3- The term, svaha. has been explained over and over again, e.g., at TS 1.1.3,
1.1.8; 1.1.11 (A 153 f); 1.1.12; 1.1.13(A 19o‘ 192); 2.6.1 (C 470f.);
TB 3.5.5; 3.7.5; 3.7.6; 3.7.11 (pp. 388f ). In these instances there are
two main trends of etymological interpretations, viz., 1) svayam eva
sarasvaty aha and 2) svahutam idem astu. The explanation by 'pratilomapatha' j
(i.e., by reading backwards) is indeed fanciful.
 129

vag ity abravTt" (TB vak aha iti va / svam

2.1.2) ityadi praha iti va f svahutam
brahmanam / svayam havih juhoti iti va {Nir.
evaha ityasya 8.20)
arthasya dyotako
'yam nipatah / aha
svetyasya prati/oma-
pathe svaheti bhavati /
(A 55, 6f.)
3b. svaha {TS 1.1.13)
sukhena hutam astu / yad
va — ittham idam karta-
vyam iti sarasvaty api
svayam evaha /
(A 190, 17f.)
4. p/Yt//77 (TS 1.1.13)
pitur ity annanama pituh l... I annanamani
{A 190, 13) {Nigh. 2.7.6)
5. svastfbhih {TS 1.5.11)
avinaiaih (B 83, 6) svasti ity avinasinama
iNir. 3.21)
6 . hedah {TS 1.5.1 1) he/ah /.... krodhanamani
krodham abhisastya- {Nigh. 2.13.1)
d/hetum {B 88, 15)
7 . panca krstfh {TS 1.5.11) catvaro varnah nisadah
manusyan caturo pahcamah ity aupamanyayah
varnan nisadapah- {Nir. 3.8 on pahca janah)
caman (B 91, 9)
8 . pahcajananam {TS 1.6.1), gandharvah pitaro deva asura
devamanusyasurarakso- raksamsfty eke (ibid.).
gandharvanam
(B 107, 14)
9. tde {TS 1.6.3) idadayah Ha / ... / ... gonamani
sabda ga vam {Nigh. 2.11.7)
namanH (B 122, 14)
10. rohitena2 {TS 1.6.4) rohito ‘gneh {Nigh. 1.15.2)
1. Since .Bhatta Ehaskara has quoted TS 7.1,6 {ide rante .... aghniye
riamani), hb may not be indebted to the Nighanfu.

2. It is clear from the text (TS 1.6.4) that it is the horse of Agni. There is no
necessity of referring to the N/ghantu. See also TS 1.7.4 (B 223, 19f.).
 130

rohitadayo agnyadf-
nam asvadayah
(B 131, 16f.) ’
11. asura' (TS 1.6.6) asurah.... / asuh iti prananama
pranavan (B 148, 5) /.../(Nir. 3.8)’
12. Indra^atruh (T&ft.b.2) indrasatruh / indro 'sya .... /
satruh satayita-2 (C 351, satayita va / (Nir. 2.16)
9; 352 9)
13. adhvaravatFm (TS 2.5.8) adhvarah iti yajnanama /
dhvarati hinastTti / "dhvr dhvaratih himsakarma / tat
murchane" (1.986)3 pratisedhah (Nir. 1.8)
(C 417, 9f,)
14. fsayah (TS 2.5.9) darsa- rsir darsanatA (Nir 2.11)
navantah (C 421, 13)
15. prthivJm (TB 3.'/.4) pra thana t prthivTty ah uh
prathitam (Nir. 1.13) ‘ 1

List B
(The following words are such that Bhatta Bhaskara could
have used the Nighantu or the Nirukta in their explanations,
but he has not done so. It is pointed Qut in Appexdix I that he
has overlooked these texts in the interpretation of the
words, vayah and grTsmam. He has ignored the Nirukta
(2.27, q.v.) in explaining \dadhikrah' (B 89ff.) also. The !
columns below are arranged as above in List A.)
1. nirrtyah (TS 1.6.2)
mrgata rteh nirrtih ... nirrtih niramana t / rccha teh
(B 112,16)“ krcchrapattir itara (Nir. 2.7)
2. aredata (TS 1.6.3) :
anadaram akurvata relate /.... krdhyati-
1. Sayana says, "asuh pranah so 'syastlti asurah" (B 148, 9f.).
2- Bhatta Bhaskara has given the root and its meaning sadlr satane (Dh
»
1 .S08 or 6.134). He may not be indebted to Yaska.
3. Again the commentator quotes from the Dhatupatha. It may be noted that
I
‘TS 32.2.3} addhvara- ‘religious service, sacrifice' (is) explained as
‘inviolable' : a + dhvar- ‘to hurt"' (cf. Gonda, 1975 b : 38).
4- The derivation of Y?/'' from the root, drs- is improbable according to !
Gonda (cf. Gonda, 1975b : 44).
 131
manasa Iredr anadare /
(B 124 9)
3. tvoveda (TS 1.6.11)
kascitveda (B 187, 7)
karmanah {Nigh. 2.12.1)
uta tvah — apyekah (cf.
Nir. 1.19).

4. asvona {TB 3.5.2) "uparistad upacaras tasya

a'sva iva, asvena tu/yah yenopamimTte" {Nir. 1.4)

5. rasantam {TB 3.5.10) rasati / .... danakarmanah

samsadhyantam {Nigh. 3.20.5)

6. gnat) {TB 3.5.12) gnah gacchanti enah

gayatry adayo chandamsi {Nir. 3.21)1

Conclusion
It may be safely concluded from the above study of the
place of Yaska in the exegetigal scheme of Bhatta Bhaskara
that the latter has paid scant attention to the former for the
purpose of interpretation. It is beyond doubt that he knows
the Nirukta. but he has all but ignored it. The reason
may be twofold. The Nirukta is, firstly, a work designed to
explain Rg-Vedic verses above all. Hence there is little scope
for its use in the interpretation of the Yajur Veda.2 Secondly,
Bhatta Bhaskara is an etymologist who takes his inspiration
mainly from the Paninean Dhatupatha and the AstadhyayJ
(not to mention the Unadisutras).
B. Syntax in Exegesis
It is the usual practice of the modern grammarians of the
classical languages like Sanskrit, Latin and Greek to start
with phonology. Then they proceed, with morphology and
end with syntax. At the end there would be a glossary which
is roughly similar to the Paninean Dhatupatha. In our present
study the order has been reversed. The place of etymology
in Bhaskaran exegesis has already been assessed. Now
Bhatta Bhaskara's exegetical observations based on syntax

1, See also Nigh. •1.11.40.

2. Bhatta Bhaskara has not availed himseJf of the Nirukta in explaining the
l^gvedic verses, e.g., 1.109.2 and 4.38.10 (cf. Nir. 6.9. 10.31 and TS
I • * • ' ** I.O. I I).
 132

will be studied, after which the exegetical function of

morphology and phonology in the commentary will be taken
up. The reason for tne reversal is the importance and fruitful­
ness of the above items in exegesis. Since our study has to
do with the meaning of the text, what is more closely related
s
I
to the semantic aspect of the text is taken first and what are :
less so are taken afterwards,
i) Syntax according to Panini 1
Since we have come to know our author's predilection for !
Panini, it may be worthwhile to see the meaning of syntax in
Paninean terms. It is the studied opinion of Roodbergen that
'samarthya' is the Paninean equivalent of 'syntax'. He says,
"Practically, Panini's term for what we call syntax is i
samartha. Literally the term means "fit", that is tosay,fit i
for entering into meaningful combination with other
words, whether in word groups or in sentences"
(1974 : Introd. iv).1
It is clear that samarthya covers a large field of syntax.
There are smaller, specific areas within it. The term, samasa,
is as a matter of fact defined in terms of samarthya. It is I
defined by the four adhikarasutras, viz., P 2.1.1 -4. "These
rules combined produce the sentence samarthah sup saha
supa samasah„ which means samartham subantam suban1
tena saha samasah : ‘a syntactically connected case-inflected 1
word (when joined) with a case-inflected word (is called) a
compound'. Thus it can be shown that by combining succes­
sive adhikaras into one sentence we obtain a definition of
what a cp. (= compound) is according to Panini" (Rood­ l
bergen, 1974 : Introd. xv). The designation, samasa, there­
fore, indicates the formal junction of two (or more) case-
inflected words which are syntactically connected (cf. ibid.). I
However, there are other words in a sentence which are
related to the verb syntactically. These do not undergo a I

i. He continues, “However, the noton samartha enters in the domain of

deriving nominal cp5 ( = compounds) and in that of tetfd/?/te-derivation, in
order to explain relations which are assumed to hold between constituents
of words" (ibid .). Se® also the author's footnote 16 on syntax (cf. ibid.).
 133

process of integration as the compounds do. There are six

such non-verb relations which go under the common de­
signation of karaka.1 The karakas, then, cover another specific
area in the general field of samarthya or syntax. They are
according to Panini karman, sampradana, karana, kartr,
apadana and adhikarana. The case-ending of the sasthTdoes
not indicate a karate-relation, though it too is syntactic.
There are still other syntactic relationships existing bet­
ween two or more meaningful elements or units in a
sentence. They are samanadhikarana (appositional), maha-
vakya (clausal), conjunctive or partitive, preverb-verb rela­
tionship, upapada relationship and stem-suffix relationship.2
It is clear, then, that"... Panini's idea of syntax cannot be
understood from isolated rules but only from rules as they
are interrelated for the derivation of words. It is precisely
this interrelationship which does not allow a completely
separate treatment of morphology and syntax in the /4sfa-
dhyayl" (Roodbergen, 1974 : Introd. vi.).3

Syntax, moreover, deals with the order of words in a

sentence. Since Sanskrit is a highly inflected language the
importance of word-order is reduced to a minimum.
Further, before a sentence can be interpreted it must be
construed. The construing of a sentence makes it clear
whether the sentence is simple, complex, compound or
elliptical, besides ensuring the right order of words and
phrases. Panini, however, has not defined the concept of
vakya or a sentence.4.

1. For an exposition of Panini's karaka-theory, see Joshi and Roodbergen.

1974 Introd i-xix
2. See Joshi, 1968 . Introd-xiif.
3. It must be noted here that our division between syntax and morDhology
would suffer from overlapping for two reasons, viz., 1) the AstadhyayT
does not have a clear-cut distinction between the two and 2) Bhatta
Bhaskara is a Paninean. However, for the advantage of enumeration and
classification we follow the usual practice.

4. Joshi and Roodbergen point out,

'The word vakya occurs in three Panimsutras in the sense of 'sentence
 134

ii) Samarthya according to Bhatta Bhaskara

Since Bhatta Bhaskara has used the term, samarthya, it is

worth seeing in what sense he has used it.

a) Commenting on "yajhd d'ivam rohatu yajho divam

gacchatu” {TS 1.6.3), he says, "yad va — hetukartarikartr-
nirdesah, "sadbhir halaih krsatiti1 yatha / samarthyat
tatreti ced ihapi purvena gatatvat anarthakyad dhetuh pra-
tyesyate /" Hence 'gachatu' should be taken as 'gamayatu'
(in the causative). By reason of syntax the causative 'karsa-
yati' follows the Instrumental Case. However, 'gacchatu' is
interpreted to mean 'gamayatu' for a different reason, viz.,
'purvena gatavat anarthakyacf, that is to say, the term,
'gacchatu', would be meaningless (because of redundance),
since 'rohatu' has preceded it in the same meaning. The
reason here is context rather than syntax. Hence Bhatta
Bhaskara acknowledges two allied meanings of samarthya,
namely, syntax and context.

b) Commenting on "ddityai rasnaslty aha" (TB 3.2.2), the

author says, "aditya it/ suibakaranam / samarthyac ca sam-
bharanat purvam idam drastavyam /" Here the word means
context', ritual context in particular. The rope is to be made
before the barhis is collected with its help.

_c) Again he says, "yah rtuh kaiah atmiyah janinam jaya-

nam tatra pibantv iti J kah punas sah / bhuktavatsu puru-
sesv iti samarthyad gamyate /" (at TB 3.5.12 : viyantu devlr

(P.6 1.139. P.8.1.8; P.8 1.82). From some other rules of Pacini we infer
that utterances may contain more than one finite verb (P.8.1 51-53;
P-8 1 59-66) or just one (P.8.1 36-50. P 81 68-69. P.8.3.93-94, P.8.2 96,
P 8 2.991

Since PaQini did know the term vakva, but did not include it among his
technical terms standing for linguistic concepts applied in his grammar,
and, since, in any case, vakya as a linguistic concept deserves some con­
sideration. we must conclude that Panim has purposely excluded the term
— and therefore the concept in whichever way he may have defined it —
from his grammar" (1980 Introd. ii).
1.
The Bhasya on P 3.1 26 * 2 says, "ekante tusnim asTna ucyate pancabhir
halaih krsatiti / tatra bhavitavyam pancabhir halaih karsayatiti / "
 135

yb rtur janlnam). Here also 'samarthya’ means 'context',

existential context.

d) The commentary reads, "catur biiarh catus stanaran-

dhrarh duhanti / kim? paya iti samarthyat cfemyate, idam
gam dev/m.... /" (at TB 3.7.4 : utsam duhanfi ka/asam catur-
bi/am / /dam devfm mhdhumatlm.... In this case the word
is to be taken to mean 'syntax' according to P* 1.4.51
akathitam ca (though the author has not referred to it).

e)4 At TB 3.7.6, "yd mam dvesti it is said, "yah mam

dvesti maya jhatam. yam• caharin dvesmi, tena jhatam iti
samarthyad gamyate. jqa ta visa yartha tva t punarvacanasya /"
It is quite clear that context is meant.

f) Equally clear is the appeal to context when he says,

"vaca cit vaca ca, samarthyat manasa ceti gamyate" (at TB
3.7.11 : "vacb citprayatam devahedanam

g) In other places the author has used the term in the

meaning of 'ksamata,] as in 'anustheyarthaprakasana-
samarthah’ (cf. A 2, 7). He equates 'klrptih' with 'samar-
thyam' (at TB 3.7.5). In the same context he uses the
phrases, 'tyad upayogopajanitasamarthye karmani sati' and
'digvasinam samarthya/abha iti\ 'annadyam' is the same as
'annadanasamarthyam' (cf. TB 3.7.6). At TB 3.7.11 : niskrt-
yai svaha, he says, "niskrtih prayascittartho homadih / tat
- samarthyartham svahutam idam astu /"
=
X
The Author, therefore, knows three distinct meanings of
the word, samarthya, viz., syntax* (i.e. word-context in a
sentence), context in general (ritual, etc.) and capacity (or
power).-*,

iii) Illustrations

a) Elliptical Sentences
To indicate ellipsis Bhatta Bhaskara has used g/arious
terms. He has spoken of adhyahara, anusahga, and sesa. At
times he has not pointed out the ellipsis. However, he has

1. Sayana says, ” ... klrptih samarthyam svasvavyaparaksamata... " (at TB 3.7.5).

 136

interpreted the text after supplying the proper word to

complete the sentence.
1. adhyahara
Explaining the opening Mantra of the Sarhhita, viz., ise
tvorje tva (TS 1.1.), the commentator says, "he sakhe,
idartham tvam acchinadmi, urgartham tvam acchinadmi. ity
evarh yogyakriyadhyaharena vyakhyeyam / prayogakale tu
tad arthasmrtimatram eva / uhapravaranamadheyesu Sruta-
padasthane yogyapadantaraprayogo yu/yata eva /" The
bringing in of a -word from outside is justified at the time of
writing a commentary.1 Hence, acchinadmi is used to
complete the sentence. The term is according to ritual
practice (cf. BSS 1.1) referred to by Bhatta Bhaskara as he
says, "tatramavasyayam samnayatah sakham acchinatty
adhvaryuh" (A 12, 3).
At TS 1.1.7 the commentator says, "tasya vrate havihsra-
panaiaksane karmapi apite samapte idanirh vimuhcatam
iti / 'sam te manasa manah' (TS 1.3.10) ityadivat 'dpi' iti
upasargasruter yogyam kriyapadam adhyahriyate /" (A
108, 13ff.)2
In a similar case he appeals, it appears, to the authority of
Patanjali. At TS 1.6.6. samaham prajaya he says, "sasa-
dhanam kriyam upasarga aha / sa "sam jyotisa abhuvam” iti
mantrantare 'nantaraprakrtatvat bhavatikriyeti vijhayate,
gamanakrjya va aham prajaya sambhuyasam, samgasiya
va .../" (B 143, 14ff.).3 Since an upasarga*is used often as a

1. .Sayana has this to say on adhyahara. viz., * "atrarthavabodhakale eva

vakyapurtaye padadhyaharah / anusthanaka/e tu na laukikam padam
adhyahartavyam / anamnatasyohadivad amantratvat / avabuddhasyarthasya
vakyaikadeienapi samskarodbodhe sati smfty upapatteh I.... / "{A 66f,).
An external word is brought in only at the time of the study of the meaning
of the text, not during the sacrifice.

2. At 75 1.3.10 the author says, "sam ity upasargasruter yogyam kriyapadam

adhyahriyate"(A 458, 6).

3 The bhasya on P 5.2.28 sa/acsahkatacau says, "upasargebhya ime

vidhlyanta upasargasca punar evam atmaka yatra kascit kriyavadsabdah
prayujyate tatra kriyavise$am ahur yatra hi na prayujyate sasadhanarh
tatra kriyam ahuh/" The saying "sasadhanam kriyam upasarga aha“ is
i

\
 137
!
proclitic with a following verb, even when the upasarga
alone is used, the relevant verb may be supplied from the
context, or usage.

2. anusahga
anusahga is a liturgical phenomenon. It is a term found in
pOrvamlmamsa (cf. JS 2.1.48f). Bhatta Bhaskara points out
(at TS 1.1.4) that'agntsomabhyam‘ must be completed before
| and after with 'devasya tva and justam nirvapami'
respectively. Hence, the Mantra would be "devasya tva
savituh prasave '£vinor bahubhyam pusno hastabhyam agnl­
somabhyam justam n/rvapami", and the interpretation
would follow smoothly. The additional words are taken from
the preceding Mantra. But sometimes the words might be
taken from what follows. For example, the commentator
says (at TS 1.1.10), "atra ma n/rmrksam ityadi vaksya-
manam anusajyate /" (A. 136, 4).* Soon after he says again,
"caksuh it/ / pufvavad vaksyamanasyanusahgah f" (ibid., 6).
The Mantra would be "caksuh irotram ma nirmrk?am". The
sentence must be completed before it can be interpreted. 1

3. sesa
Commenting on ’agnlsomabhyam' (at TS. 1.1.8), tbe
author says, "agnisomabhyam ityatra tva ity anusajyate /
pOrvavac chesah / abhimarsena canyasmat vyavrttih
kriyate /" (A 113, 7f.). Hence the Mantra is "agnisoma­
bhyam tva." It is interpreted as "agnlsomabhyam tvam
abhimrsQmi" according to 'purvavac che$ah‘.2 The verb,
abh/mrsamt, is according to the vini.yoga.3 'se$atva' is
different from ’anusahga' since anusahga is the insertion of a
part of a preceding (or succeeding) Mantra without change
in the wording.

repeated at TS* 1.7.6 'sama/ham prajaya'.... etc The upasarga indicates the
verb operative with it.
1. anusanga is pointed out again at TS 1.1.8 (cf. A 113, 7); 1.1.10'(cf. A
149, 7), TB 3.7.4 (cf. pp. 285 and 302).
2. Cf. "agny artham tvam abhimfsamlti sesah" (A 113, 6). Vti sesafr' has
been used many times by the author. E.g., see A 72. 8; A 154, 14; A-182,
4; B 217, 17. at TB 3.7.4; 3.7.5, etc.
3. Cf. "vyuhyabhimrsati" (A 113, 6).
 138
Occasionally Bhatta Bhaskara has commented on a word
after introducing another word but without using the above
terms. E.g., at TS 1.1.11 barhfse tva svaha, he says, "tam
tadrsfm tvam barhise barhihstaranartham proksami" accord­
ing to the viniyoga 'vedirr proksati' (cf. A 154, 5ff.). So also
at TB 3.7.4 amavasyam havir idam esam mayi, he says,
"amavasyam mayi vartate iti." 'vartate' is sesa.1

b. Alternate Sentence-construction
Interpretation is bound to be different if a given group of
words is construed differently. It is instructive to see how a
commentator and a translator have construed the passage,
"visnoh sthanam asita indro akrnod vlryani samarabhyor-
dhvo adhvaro divisprsam ahruto yajho yajhapater indravant
svaha" {TS 1.1.12).2 From the commentary it appears that
Bhatta Bhaskara construes it as follows :
visnoh sthanam asi /
ita (agharat) samarabhya3 indro akrnod vlryani /
(ayam agharah) urdhvah adhvarah {indram) divisprsam4
{akrnot) /

1. So also 'acchidam' as supplied after 'rra' (cf. A 41, 5f) 'stitabhih' is added
!
to 'candramasf (cf. A 130. 13f.); etc.

2. Keith translates the passage thus,

"Thou art the abode of Visrtu.
Hence Indra wrought mighty deeds.
Great, grasping the sky, imperishable.
The sacrifice of the lord of sacrifice is undisturbed.
Offered to Indra, hail!" (Keith, 1967 : 14)
The Brahmana does not construe the text completely. The text is divided
as follows :
"visnoh sthanam asi ....ita fndro akrnod viryani.....samarabhya urdhvo
adhvaro divisprsam .... ahruto yajho yajnapateh .... fndravan svaha / "{cf.
TB 3.3.7).

3. Bhatta Br.askara seems to take "itah samarabhya" to mean 'starting from

here'. He does not equate ‘'samarabhya' wth'anvarabhya' to mean
‘touching* or 'grasping' (cf. Keith's translation above).
I

4. One of the two agharas is made from the S*W (the place of Nirrti) to the f
N-E (the place of Tsana, known as 'divispfk')• *

•' \
 139

{agharah) yajnapateh indravan

ahrutah yajhah /
svaha /

Keith's translation warrants the following .

visnoh sthanam as/ /
ita indro akrnod viryani,
urdhvah, samarabhya divisprhm, adhvarah /
yajfto yajhapateh ahrutah,
indravan, svaha /

Since the -aghara is made according to this Mantra,

urdhvah and adhvarah may be considered to be its attri­
butes, meaning, 'upwards' (i.e., straight forward) and 'un­
injured' (i.e., unbroken, continuous). The aghara is conti­
nuous up to the N-E corner of the ahavanlya (cf. divisprsam).
Bhatta Bhaskara has indicated that he knows both the ritual
and the Brahmana. Keith does not appear to have taken
proper note of either.1 He perhaps thinks that the bare text is
sufficient.
Another instance of differing construction may be pointed
out. Keith contrues the passage, "visvadhaya asi pat amena
:: dhimna drmhasva ma hvar" (TS 1.1.3) with a pause after
dhamna Bhatta Bhaskara holds, "visvadhaya asi/

1. Bhatta Bhaskara has referred explicitly to the viniyoga and the Brahmana
(cf A 167). Keith's footnote 3 (1967 14) shows that he is aware of both.
He has pointed out the difficulties in construing the words, divisprsam and
samarabhya. However, when he says, TB has the same text and
explains the object of samarabhya to be the oblation (aghara) which is
being offered, and says that the sacrificer goes to heaven with it, in utter
disregard of sense and grammar" he does not appear to have paid
adequate attention to the style of the Brahmana text. The passage,
"samarabhyordhvo adhvard div/spfsam fty aha vrddhyai / agharam
agharyamanam anu samarabhya / etasmin kale devas suvargam lokam
ayan / saksad eva yajamanas suvargam lokam eti I” {TB -3 3 7), has the
semblance (partial) of grammatical reconstruction, but it is really an
example of ritualistic lucubration. Besides, the sense being symbolic, the
passage is not of great use to the translator It is more proper to construe
urdhvah and adhvarah with agharah than with indrah or yajhah as Keith
has tried. Again. *divisprsam‘ could be considered to be an Accusative of
motion. It is the direction in which the Aghara proceeds.
 140

paramena dhamna drmhasva / ma hvar f" Hence he is at

pains to explain that 'drmhasva is a causative in diguise, and
so on (cf. A 52, 6-9).'
Yet another interesting example, a calssical one, may be
mentioned. The passage, "bharatam uddhare manusim ca”
(TB 3.7.5), is construed in two very different ways. Firstly, it
is divided as "bharatam uddhare /manusim ca /". Secondly,
the division shows, "bharatam uddhara / Tm anusihca /"2
Bhatta Bhaskara uses the phrase, apara yojana, to indicate the
alternate construction. It is noteworthy that he has not
preferred one alternative to the other, though only the
second might be the right one.
One last example may be adduced to show how Bhatta
Bhaskara the commentator and Dumont the translator do
not quite see eye to eye at times in their respective yojanas.
TBM 3.7.6 says, "tato devT vardhayate payamsi / yajnfya
yajnam v! ca yanti sam3 ca / osadhTr apa iha sakvarTs ca f”
Bhatta Bhaskara seems to construe thus, ”tato devT vardha­
yate payamsi / yajhiya osadhTrapa iha sakvarTs ca vi ca yanti
sarin (yanti) ca yajnam /“ Dumont contrues differently. The
construction might be, "yajhiya [payarhsi)A. vi ca yanti
yajnam, (vardhayate) sam ca, iha sakvarTs ca apa {vi ca yanti)
osadhTh /“, for he translates the passage thus, "Fit for the
sacrifice, they (= saps, payamsi) diffusively pervade the
sacrifice and (increase) prosperity; and the powerful waters

1. Bhatta Bhaskara goes against the Brahmana in its division (cf. TB 3.2.3).
Sayana is aware of the alternate division. He says, "drmhasva ityatra
prthag vakyatvena padat paratvabhavat na nighatah ,.../ 'paramena
dhamna drmhasva' ity ekavakyatve pt 'drmhasva ma hvas ca‘ iti
samuccayavivak§aya ..../" (A 64, 16— 19). Keith translates thus, "Thou art
the all-supporting with the highest support. Be firm, waver not." (1967 : 3)

2. Dumont construes thus, "bharatim uddhare ■ ‘m anusinca" (sic) and

translates it thus, “Do thou raise Bharata (i.e., Agni). do thou sprinkle him
(with melted butter)" (Dumont 1961 : 26). Sayapa knows only the second
alternative [cf. commentary on TB{A) 3.7.5).

3- Bhatta Bhiskara takes the word as sam and interprets it as samyanti.

Sayana knows only sam. Dumont follows suit.
4. Dumont considers yajfiiya to be in the Neuter Rural, going with payamsi.

i
 141

here (diffusively pervade) the plants" (Dumont 1961 : 30).

Putting the two authors together, we may arrive at a better
construction, (not to mention the emendation), viz., "yajfiiya
osadhfr apa iha SakvarTs ca yajnam viyanti ca (osadhTr apa
iha sakvarTs ca) sam {yanti) ca {yajnam)/"'
From the above instances it appears that Keith and
Dumont could, had they consulted Bhatta Bhaskara or
consulted him more carefully, improve at times upon their
translations.
c. The Karakas (and the SasthT)
It needs no effort to see that an alternate construing may
take a word in the sentence in a different karaka2 It is of
some importance to see how the author has treated the
various karakas as far as they have been specially brought to
bear upon his interpretation. The karakas come into play
explicitly when he tries to give alternate interpretations of
certain nouns (and pronouns). Some of the alternate inter­
pretations, anomalies and other salient points of interest are
illustrated below.

i 1. Orjasvatlh (75 1.1.1)

This word is construed with a pyayadhvam as the subject
and alternately with ma isata as the object in the Acc., not
Gentive3 (cf. A 16, 14f).
2. pa yah (TB 3.7.4)
'payah' is considered in the Nom. and alternatively in the
Acc. In the first case he has construed it without relating it to
dhriyasva as in "paya (Nom.) indraya ha vise / dhriyasva /"
The verb, dhriyasva, is taken to mean "tvam (= gayatrJvalka.
f.) avicaia avatisthasva". The Acc. is clear when he takes
payah as the object of dhriyasva {= dharaya). He has

1 Here is a translation, “The plants and the powerful waters here fit for
sacrifice come to the saciif*c$ both separately and together "
1 2. E.g., '6sadtiih‘ (at TB 3.7.6) nas been taken by both Bhatta Bhaskara and
Sayana in the Nominative, whereas by Dumont in the Accusative (see
above).

3 Keith takes the first alternative (cf 1967 : 1). or perhaps in the Voc.
 142

overlooked the possibility of its being in the Vocative. i

3. varsavrddham {TS 1.1.5); apah (TB 3.3.9)
The term, varsavrddham, is taken in the dvitiya, whereas it
could be in the prathama2 On the other hand, apah could be
in the dvitiya. but it has been taken in the prathama.3
4. sb 'bravltprajapatih {TS 2.5.11)
Here the pronoun, sah, has been 'manipulated' to yield the
Accusative. "sb ‘bravlt prajapatir duttr eva tvam ..." {TS
2.5.11) is interpreted by him to yield "vacam abravlt praja­
patih ..." Bhatta Bhaskara considers sah to have only the :
semblance of the Nom. but it really is in the Accusative! For
he says, "suparh suluk...' (P 7.1.39) iti halhyadilopapavadah
svadesah” (C 444, 12f.). "sah prajapatir abravit ...” would
be the correct construction.
5. kalasam {TS 3.7.4)
As he comments on "utsam duhanti kalasam, caturbilam /
ndam devlm madhumatlrh suvarvidam”{TB 3.7.4), the author
says, "..., evam trlnlkarmanigam kalasam payo duhantlti j”
Hence he has found three objects in the Acc. governed by
the verb, duhanti. Thinking perhaps that this is an anomaly,
he reinterprets kalasam as payah,A and reduces the number
to two.

1. Dumont considers 'paya fndraya havfse dhnyasva' as one unit and trans­
lates »t as "0 milk, be firm for the oblation offered to Indra" (1961 : 20)

2. Keith translates 'prati tva varsavrddham vettu' as '“May that which is

increased by the rain recognize thee" Bhatta Bhaskara says, varsa­
vrddham tvam surpah prati vettu anujanatu / " (cf. A 89f .)

3. The text is problematic, which says, "apyayantam apa osadhaya ity aha /
apa evausadhlr apyayayati /" Bhatta Bhaskara. keeomg in mind the verb in
the singular, says, "apahi iti vibhaktivyatyayat)". Dumont translates,
“.... (By saying that) he causes waters and plants to swell " (1959 603)

4- Bhatta .Bhaskara's commentary is (partially) reproduced below. "... kalasam

udhah ka/asadharajvat ksirasya / catur bi/am catus stanarandhram duhanti /
kim? paya it/ samarthyat gamyate. idam gam devfm duhanti. evam
trig/ karmani gam kalasam payo duhantTti / tatropayujyamanayoh nimittayoh
gokalasayoh akathitam ca' (P.1.4.51) iti karmatvam / yadva - utsyanda \
manam caturbilasravi kalasastham pa yah kalasasabdenocyate /"
 143

6. madhva (75*1.5.11)
The author construes madhva with savasa (in the Intru-
mental) and says, "... vacamsi madhva madhusadrsena
savasa rasena sam pmaktu ..." (B 91,26). However, Sayana
takes the word in the Accusative along with vacamsi as he
says, "... madhva madhurani .... vacamsi ... sam pmaktu
ahgikarotu /" (ibid., 24f.). 1
7. adhvara (TB 3.5.7)
The author takes adhvara in "krnotu so adhvara jatavedah"
{TB 3.5.7) in two ways, viz., 1) adhvaram (m. Acc. sing.)
and 2) adhvarah (f. Acc. pi.), though the Instrumental would
serve the purpose as Dumont has taken it.2
8. pakatra (TB 3.7.11)
It is interesting to note that Bhatta Bhaskara does not
consider that The ending of pakatra is of the Intrumental
case. He indicates that it is only the tra-pratyaya, perhaps
with the 'trtiyartha'.3 This is quite unlike Sayana who takes it
in the Norn, pi., viz., pakatrah (though he takes it differently
at BV 8.18.15, 10.2.5).
9. devebhyo justam iha barhir a sade (TS 1.1.2; TB 3.2.2)
Bhatta Bhaskara considers devebhyo as a caturthT, but
with-the force of a sasthT, equating jt with devanam (cf. A
38, 13f.). However, the full meaning of the,sentence suffers
if the word is taken in the Genitive for the purpose of inter­
pretation.4 'asade’ is a Dative Infinitive. However, in Pani-

1. Keith translates madhva as 'with honey' (Instrumental) Sayana is not

convincing in his use of the Accusative.

2 Dumont translates the text thus, "May he, the knower of beings, perform
(his task) by the sacrifice" (Dumont 1960 : 6). 'adhvaram' means 'yajham
himsakarahitam' 'adhvara/p' is in concord with 'isah' (f-» Acc. pi.).
3. Cf. "svarth/kas tra-pratyayah /" in his commentary on 'yat pakatra manasa'
[TB 3.7.11). See .also Kasika on P 5.4.56. 'pakatra' is in fact indeclinable
(cf. MW).

4. "devebhyaki sasthy arthe caturthT vaktavya " says Bhatta Bhaskara,

referring to P.2.3.62 * 1 (cf. A 38, 13). Keith translates the text thus. "The
delightful straw for the gods to sit on here” (1967.2).
 144

nean terms the pratyaya added to the root, sad-, is the KeN-
pratyaya and not the karaka-sign, tie, of the Dative.
10. karmane varh devebhyah sakeyam {TS 1.1.4)1
Here one may notice the attraction of Cases.'karmane' is
the Dative of purpose, to which Case 'devebhyah' is made
similar though it expresses tf\e meaning of the Genitive. The
author's 'sasthyarthe caturthT (cf. P 2.3.62 * 1) accounts for
the term, devebhyah (cf. A 65, 3f.). The same argument
holds for devbhyah in "dhamne-dhamne devebhyo yajuse-
-yajuse bhava" (TS 1.1.10). There are instances where the
Genitive-function is not pointed out, as in "bhratrvyaya .... I
strtyai” (TS 2.6.2). Besides, adityai is said to be similarly
equivalent to adityah in "«adityai rasnasi..." (TS 1.1.2).
11. pah!prasityaipah!duristya! ... (TS 1.1.13).2
Commenting on prasityai. the author says, "kriyartho-
papadasya ca karmani sthaninah' (P 2.3.14)3 iti caturthT/
prasitim nivarayitum mam pahi / vyatyayena va apadane
caturthi /" (A 189, 17f.). Since Panini has stated, ”apadane
pahcami" (P 2.3.28), caturthT is said to be used in the
meaning of pahcamT Howver, keeping*the caturthT we may
translate the passage as "protect (me) against bondage,
protect (me) against a bad isti. ..." The rest of the text can be
understood mutatis mutandis.
12. asyai divah. asyaiprthivyah (nirbhajami) (cf. TS 1.6.6)
Bhatta Bhaskara has indicated that asyai is equivalent to
asyah {cf. B 142, 16f.), and that it is a pahcamyarthe

1 The text may be paraphrased as 'devariam karmane vam (yuvayoh)

sakeyam'. and translated as’for the rite of the gods (i.e., the divine rite)
may I be deft with both of you (i.e., my hands).'
2. Kieth translates "pahi prasityai pahi dunstyai pbhi duradmanySi pahi
duscaritat /" as "guard from bondage, guard from error in sacrifice, guard
from evil food, guard from ill deed."
3. See Kasika on P 2.3.14 for a description of kriyarthopapada. The stock
example, edhebhyo vrajati. is said to stand for 'edhan ahartum vrajati.
since the 'kriyartha kriya is expressed by ahartum. Since 'pahi prasityai' is
similar, but not quite so because of significant differences, the author
gives an alternative which Is somewhat lame (cf. vyatyayena va ...). For,
'vyatyayena' (cf. P. 3.1.85 vyatyayo bahulam) is the last refuge of a
commentator.
 145

caturthl 'divah'<is clearly in the Ablative; asyai in the Dative

case. In the Vedic times the grammatical concord was ruled
perhaps less rigorously.
13. pura krurasya visrpah {TS 1.1.9)
The term, visrpah, is taken first in the Ablative (cf.
visarpanat — A 129, 10) and then in the Norn. (cf.
vyatyayena prathama — ibid.,. 11) according to the opera­
tion of the pratyaya, KasUN (following P 3.4.17 supitrdoh
kasun). From Macdonell's description (cf. VG 587) of the
Vedic Infinitive, it is clear that the form is a Vedic Infinitive in
the Ablative case preceded by pura. i
14. aratfyato hanta satruyato hanta2 (TS 1.6.5)
'aratfyato hanta' is explained in two ways, viz., 1) "aratT-
yatah aratitvam asmakam icchatah hanta hanturn arhah /
'6atur anume ../ (P 6.1.173) iti sasthya udattatvam /", and
2) "hananasJ/o va hanta / tacch/iikas trn (cf. P. 3.2.135) /
chandasam antodattatvam / aratTyata iti dvitTyabahuvaca-
nam /" (B 140, 9ff.). Since hanta is an oxytone, it is formed
with the 'trC-pratyaya', and not the 'trN-pratyaya'. The
second explanation goes against the principle of laghava' (or
simplicity). According, to the first explanation aratfyatah is in
the Genitive; according to the second, in the Accusative.
15. ahitagneh (TS 1.7.1)
In the brahmana-passage, "pakayajham va^anv ahitagneh
pasava upa tisthanta .../", Bhatta Bhaskara thinks that
pasavah rather than pakayajham governs the Genitive, ahi-
tagneh.? He interprets the word in three different ways viz..

1 Macdonell’s list does not include the word, visrpas (cf. VG. 587).
2. Bhatta Bhaskara says, "evam satruyatah ityatrapi veditavyam" (B 140.
lines 12f.). Hence the explanation of aratiyato hanta applies to satruyato
hanta as well mutatis mutandis.

3. Keith's translation, viz., "Cattle attend the cooked offerings of him who
has established the fire", shows that he construes pakayajham with
ahitagneh. However, the construction is riddled with problems if one
attends to the identities which follow the text, viz., "fda khalu vai
pakayajhat) " and "pa£avo va ida " (TS 1.7.1).
 146
1) retaining the possessive meaning of the Genitive, 2) as
the object (in the Accusative) of the verb and 3) in the
meaning of the Dative (cf. B 204f.).
16. svihakrtasya sam u trpnuta (TB 3.7.11)
The partitive Genitive has been noted by the author. He
refers to Panini in saying, "suhitarthayoge sasthisamasa-
pratisedhena sasthyah jhapitatvat svahakrtasyeti sasthT / "i
17. varsisthe adhi nake (TS 1.1.8)
The saptaml is explained in two ways according as adhi is
considered to indicate Tsvara'1 or no special meaning of its
own. If adhi is taken according to P 1.4.93 adhipan
anardhakau, Bhatta Bhaskara's argument, viz., "nimittat
karmasamyoge" (cf. PM 2.3.36 *6) would hold true. The
translation of "devas tva saviti srapayatu varsisthe adhi
nake" would be "Let god Savitr bake you for the highest
heaven." But in the former case, the translation might be,
"Let god Savitr, (lord) over the highest heaven, bake you."
18. anu, abhi, adhi
To explain the syntactic and semantic aspects of these
karmapravacamyas (and certain others like prati. etc.), the
author has appealed to Panini. He has cited P 1.4.84 anur
laksane (cf. pakavajham va anu — TS 1.7.1), P 1.4.85 trtf-
yarthe (cf. dmgham anuprasitim — TS 1.1.6; indram anu —
TB 3.7.1; etc.), P 1.4.91 abhir abhage (cf. suvar abhf — TS

1. The Sutra referred to appears to be P 2.2.11 puranagunasuhitarthasadavya-

yatavyasamanadhikaranena. which prohibits samasa with a word in the
Genitive if the other word follows the above description. This is adduced
to prove the inference that a suhitartha-verb may have an object in the
Genitive. While explaining "ajyasya tu nasnlyaf (TB 3.7.3), he does not
elaborate, but just adds, "karmani sasthT However, explaining "ajyasya
vetu" (TB 3.5.6) he says, agn/r ajyasya vetu pibatu / suhitarthayoge
’!

caturthl jnapita, caturthy arthe sasthT /" The comment should read, " .../
suhitarthayoge sasthT/Hapita /" Then "caturthy arthe sasthT is superfluous.

2. The author has quoted P 1.4.97 adhirTsvare and P 2.3.9 yasmad adhikam
yasya ce§varavacanam tatra saptamT. Note that these Sutras are syntactico-
semantic. P 2.3.14, PM 2.3.62 M. P 1.4.25 (cf A 190. 9), etc. are also
such. P 1.4.51 akathitam ca (cf. commentary on 'kalasam' — TB 3.7 4)
also must be considered similarly.
 147 .
1.1.4; havir nlruptam ... abhyudeti — TS 1.5.5), P 1.4.97
adhirTsvare (cf. varsisthe adhi nake — TS 1.1.8), etc.
There is one last point of some interest. There are a
number of words like brhat (cf. TS 1.1.12; TB 3.5.2), idam
(cf. TS 1.6.6; TB 3.5.1; 3.7.4), anapajayyam (cf. TS 1.7.5),
dvitiyam (cf. TB 3.2.9), mahi (cf. TB 3.7.11), etc. most of
which have been called by the name of'kriyavisesana#1 and
ail of the them treated as such in their explanation. There is
one common feature applicable to all of them, namely, the
neuter gender and the singular number.(if they are con­
sidered as adjectives and pronouns), 'daksina' (cf. TB 3.7.2)
is called kriyavisesana. It is in the Instrumental Case (Cf. VG
643).
d. Compounds
If syntax is "that part of grammar which studies the way in
which words are formally organized into larger, meaningful
combinations with a view to enabling the listener to correctly
interpret the speaker's intention" (Roodbergen, 1974 :
Introd. iv, fn. 16), it can easily be inferred how important it is
to analyse the Sanskrit compounds in order to interpret
them. The brunt of syntactical exegesis is borne by karaka
and samasa. The analysis of a compound into its compo­
nents (which are either constituent words or words repre­
sentative of its constituent parts) clarifies the meaning of the
given compound.
(i) Classification and Definitions
The AstadhyayJ knows four broad categories of com­
pounds, namely,
(1) avyayibhava,
(2) tatpurusa, with the subdivisions
(a) vibhaktitatpurusa or tatpurusa proper
(b) karmadharaya dr samanadhikaranatatpurusa
(c) dvigu.

1. ■ ne term kriyavisesana is not found in the AstadhyayT. It occurs in the

Mahabhasya. While defining a vakya. Patanjali says, "saknyavisesanam
cett vaktavyam / susthu pacati / dusthu pacati /" {bhasya on PM 2.1.1
*9). 'kriyavisesanam' is an ‘adverb’.
 148

(3) bahuvrlhi, and

(4) dvandva, with the subdivisions
(a) ekavat. i.e., samaharadvandva,
(b) other than ekavat i.e., what the later gramma­
rian s ca 11 / tare tara yoga. i
An iterative compound (or amredita word-group) does not'
Vs eripy the status of samasa according to Panini. According to
P 8.1.2f. they have a distinct name and a single accent.
What are called nityasamasa and anityasamasa by Panini (cf.
4 - P 6.1.169, 2.2.17ff) do not constitute two categories of
samasa distinct from the above classifiation.2
Panini has defined the term avyaya semantically {cf. P
2.1.6) and has then listed the avyayibhava compounds
under the heading of 'avyayibhavaThe tatpurusa com­
pounds have been enumerated according to the case-
endings of the first member, which is a syntactic feature.
The dvigu compounds have been formally defined (cf. P
2.1.52), not semantically. The karmadharaya is defined syn­
tactically using the samanadhikaranya relation (ct. P
1.2.42). The bahuvrlhi is defined semantically by means of
the anyapadartha-fyature (cf. P 2.2.24). The dvandva com­
pound is defined semantically, the defining feature being
cartha (i.e. the sense of conjunction) according to P 2.2.293
The semantic feature of a semantically derined compound is
patent in the analysis of the given compound, e.g., the term
bahuvrlhi itself is a sample term, meaning "(a country)
where much rice grows" (cf. Roodbergen, 1974 : Introd. vii).

1. The classification is as given by Roodbergen and is reproduced here

(1974 : Introd vif.).

2. nitya compounds are those "for which no formally nearest wordgroup

conveying the same meaning is available" (Roodbergen, 1974 Introd
xliii) Abhyankar says that the "upapadasamasa, the gat/samasa and the
dative tatpuru§a with the word artha are examples of nityasamasa“ (see
ADSG under 'nityasamasa’).

3. For more aoout the classification, names and definitions, see Roodbergen,
1964 : Introd. vi*x).
 ' 149

(ii) Exegetical Analysis of ComDOunds

(1) Avyayibhava
: Commenting on pratySksam {TS 1.7.3), our commentator
indicates that it is an avyayibhava compound. He says,
"aksam aksam prati pratyaksam / yatha rthe avyaylbha-
vah /" (B 217, 13f.). However, the analysis shows that it is
'vTpsarthe avyaylbhavafi' (cf, P 2.1.6). But then, yathartha
includes v/psa (cf. Kas on P 2.1.6).
Again commenting on "bahihparidh!skandati" (75 2.5..8),
Bhatta Bhaskara says, "paridher bahih bahihparidhi / 'apa-
paribahirahcavah ...Z1 (P 2.1.12) ity avyaylbhavah /" (C
417, 13).
A few more avyayibhava compounds that have been
analysed may be indicated, paroksam {TS 1.7.3) has been
analysed as "aksnah parastat paroksam ♦/" (B 217, 12).
"sadhamadam devaih somarhpibati" {TS 2.5.5) has been
explained with an alternate interpretation of sadhamadam.
The adverbial function of the compound is brought out in
the second alternative, viz., "saha maditva" (C 386, 10).2
"yathayajur evaitat/" (TB 3.2.4) has been paraphrased as
"yatha yajur vadati anaso mahatmyam tatha sarvam etad
asty eva /", using the obvious yatha ... tatha construction.
'yathapurvam' {TS 2.6.1) is paraphrased as 'yathakramam'
(C 473, 10), or \anukramena' (C 477, 8). \abhikramam' (75
2.6.1) is paraphrased as ’abhikramyabhikramya' (C 473,
14).

i (2) Tatpurusa
The great number of tatpurusa compounds have been
analysed and explained by the author. He has shown among
them vibhaktitatpurusa, karmadharaya and a few others,
; which are exemplified below.
:
1 Bhatta Bhaska_ra appears to follow the Ka&ka in the separation of
P 2.1. T2 from the preceding SOtra (Cf. Bohtlingk's Partini's Grammatik and
Kielhorn's Vyakaraoa-Mahabhasya).
:
2. The text is paraphrased as "devaih saha madayatlti sadhamat” Since the
:
causative is used, it appears that sadhamadam is to be construed with
somam. not with pibati.
:
-
 150
(a) Vibhaktita tpurusa
The compound, 'sipivistah (cf. TS 2.5.5), has been broken
up and explained as "Sipayo rasmayah taih vistah pravistah
sipivistah" (C 381, 22f).1 Similarly, 'brahmasamsitah' (TB
3.7.6) is explained according to the Instrumental Case. He
says, "brahmana mantrena brahmanaiva va sarhsitah nisifi
krtah" (at TB 3.7.6; cf. also C 421, 17f.).
The dissolution is effected in the Genitive Case at times.
Commenting on gopatau {TS 1.1.1), he says, "gavam patih
gopatir yajamanah" (A 18, 10f). "devasamsadam' (TB 3.7.4)
is explained as "devanam sahavasthanadhikaranam"?
The following are analysed in the Locative case, viz.,
paramesth/nah (TS 1.6.9), kavisastah (TB 3.5.3), etc. 'para-
mesthT rs explained as "parame mahirhni tisthatiti parame-
sthT I.... I sarvadevatasamast/h paramatmocyate /" (B 164,
12f.). 'kavisastah' (TB 3.5.3) is said to be "kavisu krantadar-
sanesu sastah."3
(b) Karmadharaya
'hritamukhf (TS 2.5.1) is the feminine of 'hritamukhah'
which is said to be a karmadharaya4 compound and which is
paraphrased as Tajjavanatavadanah' (i.e., one with the face
bent down out of shyness). The paraphrase of 'papayaksma'
(TS 2.3.5), viz., "papas casau yaksmas'ca" (C 206, 9) does
not leave us in doubt that it is a karmadharaya. This type of
compound is rare.

1 The other alternatives have been rejected by the author Some of the
words considered as trtiyatatpurusa compounds are, yajnSctugdhah (TS
17 1). rathaspasitah (TS 2 5 6), sav/trprasuta (TB 3 2.5), v/pranumaditah
{TB 3 5 3), deveddhah (TB 3 5 3), kamapritah (TB 3.7 1) etc.

2 A few other sasthltatpurusa compounds may be indicated, viz., devabarhih

{TS 1 12). i e.. devanam barhth. brhaspat/prasutah (TS 1 6.1), i.e.,
brhatam patih .... ; sadasaspataye (TS 2 6 8). i.e , sadaso yajnasabhayah
oat,r hotur jTvatma. manasaspat.na < TB 3.7.40, i.e . manaso p, palaydra
parama:mana) etc

3 kavisastah' (75 2.6 9) is explained as a trtiyatatpurusa thus

tairapi sastah /"AC 421 16).
"kavayah 1
£ Cf "karmadha'a.ad <mh (C 5-19. 14)
 151

(c) Other Tatpurusa-compounds

1) Pradisamasa : praja tab (TS 1.1.8) has been named
and analysed. The author says, "prakrsta jatah prajata iti
pradisamasah, pracaryavat/" (A 112, 7f.). duscaritat [TS
1.1.13) is similarly considered. For he says, "duscaritam
ayzthanusthitam / 'dur nindayam' (cf.Kasika on P. 2.2.18
kugatipradayah) iti pradisamasah /" (A 190, 7f.). So also
'duristyai' (TS 1.1.13) is considered to be a pradisamasa {cf.
A 190, 2f.).
2) Gatisamasa : 'duscaritaf (cf. above) is alternatively
considered to be a gatisamasa, and the accent is explained
accordingly (cf. A 190, 10f.). This is because 'duh‘ is
thought to be either an avyaya or a gati. 'duradmanV (cf. TS
1.1.13) is called a gatisamasa (as an exception to the
'pradisamasa). It is parapnrased as "dusta bhuktih abhojya-
bhojanam" (A 190, Sf.).1
3) Nahsamasa : Commenting on aratih (TS 1.6.1), Bhatta
Bhaskara says, ”... amitran ... ye dhananam dataro na
bhavanti /" (B 105, 9). He calls the compound 'nahsamasa’
(cf. ibid). Similarly we may consider adityai (TS 1.1.2) to be
another instance of. nahsamasa. 'aditifr' is said to be
"akhandaniya prthivi”
4) Upapadasamasa : There are scores of compounds
which have been analysed according to the well-known
compound, kumbhakara. This paradigmatic compound is an
upapadasamasa.2

5 1 There is a noteworthy example of what the author has called gatisamasa'

namely, paryadhatthah (TS 11.13)’. Since the word is a verb, it cannot be
brought under the Paninean purview of samasa with its definition, 'sup
saha supa. A word compounded with a tnanta (i.e. finite verb) is not
called a samasa (cf Roodbergen, 1974 : Introd. xvi). Commenting on
mravasayayat (TS 1.6.9, 2.5.2), Bhatta Bhaskara indicates that it is a
gatisamasa. For he says, "udattavata ca ti/ia saha1 (cf. Mahabhasya on
P 2.1 18 *4) itisamasah" (B 165, 11), or 'udattavata tiha iti samasah' (C 359,
18f.). The author follows the practice of the later grammanans.

2. "Another case in which the condition sup saha supa is relaxed is

upapadasamasa. a subclass of tp. cps prescribed by P.2.2.19, P.3.1.92
 ' 152

A few examples may be cited at random and explained

according to Bhatta Bhaskara. The compound, devam-
gamam (TS 1.1.2) has been analysed as "devan gacchatfti
devamgamam /" (A 46, 7). 'devayajam' (TS 1.1.7) is ex­
panded according to "devan yajatfti devayat /" (A 103, 12).
Similarly, ghrtacl (TS 1.1.11) is expanded and explained :
"ghrtam ahcati gacchati dharakatveneti ghrtacT /"' (A 160,
19). 'dadhikrdh' (TS 1.5.11) is paraphrased as "dadhlni
kramatlti" (B 91, 7; cf. also C 89, 17f.)• At TS 1.6.2 the
author says, "svistam karotiti svistakrt" {B 118, 16). 'v/sva-
dhayah’ (TB. 3.2.3) may be considered according to the
inner structure as an upapadasamasa. Bhatta Bhaskara says,
"visvam dadhati dharayatJti visvadhayah vrstih". However,its
character as a bahuvnhi is implicit in the definition. At TS
1.1.3, the word is explained as "visvasya dhayo dharanam
yasya iti bahuvrlhih / visvam dhJyate anaya iti /" (A 51, 18).
However, 'visvavyacah' (TS 1.1.3) is explained only as
"visvam vyacati prapnotlti visvavyacah /" (A 56, 7). \havya-
vat (TB 3.5.2; 3.7.4) could be explained as havyam vahatlti.
Instead, he has explained it with "havisam vodha" (q.v.).
5) Nityasamasa : Here we may exemplify what is called a
nityasamasa. Explaining 'samprcah' (TS 1.1.2), the author
says, "samprcantTti samprcah / .... / nityasamasatvat vibha-
ktisvarabhavah /" (A 43, 4ff.). Note that the word has not
been broken up into its components in the explanation.
6) Sakaparthivadi-compound1
Two compounds, viz., samrtasomah (TS 1.6.7) and samr-
tayajhah (ibid.) are said to belong to the above category (cf.
"ubhayatrapi sakaparthivatvat samasah" — (B 149, 12).
samrtasomah' is explained as "yatha samrtanam samprap-
tanam purvaparigrhitanam somah somayagah .../" (B 149,
9f.). Just as sakaparthivah stands for sakabho/Fparthivah.

and P.3.2.Iff. Here cp.-formatton is allowed of a case-inflected word

called upapada 'accompanying word' with a k^danta before a case end­
ing has been added to the latter form " (Roodbergen, 1974 . Introd xvii)

1 Cf PM 2.1.69 *8 . samanadhikaranadhikare sakaparthivanam upasa-

mkhyanam uttarapadalopak ca.
 153
$0 samrtasomah might stand for samrtapurvah somah
according to the author.
(3) Bahuvrlhi
In a bahuvrlhi "the final member is practically always a
substantive and the relation of the first member to the last is
mostly attributive (Karmadharaya), less commonly depen­
dent (Tatpurusa), and very rarely coordinative (Dvandva)"
(VG. 285). A few specimens are given below to exemplify
how Bhatta Bhaskara has treated the bahuvrihi compounds.
1) mandrajihva (TV 1.6.2) : It is explained as "madani
madayitrl tarpanijihva yasya /" ( B 113, 13). The compound
is attributive.
2) utputasusmam (TS 1.6.1) : Here ajyam is meant It is
paraphrased as "utpavanoddipitabalam", "udbhutabalam
va" (B 104, 16f.) in a synonymous manner. The first
member of the compound is a past participle, passive.
3) Sndrasatruh (TS 2.5.2) : This compound as a bahu­
vrihi is initially accented. Hence it may be paraphrased as
I indrah satruh yasya sah, i.e., he (Vrtra) whose destroyer is
Indra. 'indrasatrtih' (oxytone) would mean 'indrasya satruh'
(i.e., the destroyer of Indra - Indra being in the objective
Genitive). In the former case, Indra would be the destroyer
(cf. C 351f.)
4) devaputre (TS 2.6.7) : The compound is paraphrased
as "devah putrah yayos tau" (C 539, 12). It stands for
dyavaprthivl
5) aghasamsah (TS 1.1.1) : It means x'aghe pape vadha-
/aksane samsa abhilaso yasya sah papatatparah" (A 17,13f.),
'an evil-doer'.
6) suryajyotih (TB 3.7.5) : It could be paraphrased like
ustramukha, i.e., "suryasya jyotir iva jyotir yasya sah" (cf.
PM 2.2.24 *12). Bhatta Bhaskara's explanation is similar,
viz., "suryasyeva jyotir yasya tadrsah san".
7) socfskesah (TB 3.5.2) : "6ocimsi cfiptayah kesastha-
niya yasyasau sociske£ah," says the author, indicating that it
is an epithet of Agni. However, he does not bring out this
 154

meaning at TS 2.5.8. In keeping with the associative thinking

of the brahmanakara, he says, "socihsambandhena sucitvat
pavitram iyam rk” (C 4.1.7, 10).

8) hiranyapanih (TS 1.1.5) : Since hiranyapanih stands

for Savitr, it is better to say "whose hands are (made of)
gold," rather than "whose hands (wear) golden (orna­
ments)" as the author seems to understand.1 The sun-rays
are the sun's hands and may be said to be golden.2

9) ghrtapadT(TS 2.6.7) : It is the 'gauh' in (at) whose feet

there is 'ghrta'. So it is said, "ghrtam padesu yasyas sa
ghrtapadi" (C 534, 14). This is a dependent bdhuvrihi.
10) purastallaksma (TS 2.6.2), uparistallakasma. (ibid.) :
Certain adverbs with a local meaning can form bahuvrthi
compounds. The first compound is analysed as "purvasmin
ardharce iaksma yasyas sa tathokta” (C 490, 13). The first
half contains the name of the god, Agni (cf. ibid).
11) ayaksmah (TS 1.1.1) : The negative particle is the
first member of this compound. The author says, "yaksma
vyadhih tad rahitah" (A 17, 8).
12) acchidram (TS 1.5.11) : The text reads (in part),
"imam su navam aruharh safaritram ... acchidram . .". It is
clear that acchidram (= arandhram) is a bahuvrihi. How­
ever, the accent is on the first syllable against the usual
practice (cf. P 6.2.172). Hence, Bhatta Bhaskara has consi­
dered this compound to be a tatpurusa. \acchidrena' (TS
1.1.5) is also similarly considered (cf. "avyayapurvapadapra-
krtisvaratvam" according to P 6.2.2). However, comment­
ing on anagasah (TS 1.5.11), he says, "anagasa iti bahu-

1. Bhatta Bhaskara comments, "hiranyasya vikaro valayangulryakadih panyor

yasya iti samudayavikarasasthya (cf. PM 2.2.24 * 13) vigrhya 'saptamyupa-
manapurvapadasya bahuvrihir vacyo vacottarapadalopas ca' (PM 2.2.24
* 12) iti bahuvrihau, (A 91, lines 6ff ). Hence he says, "hiranyapanih
hiranyabharanapanih" (ibid.),

2. 'hiranyapaksa (TB 3.7.6) has been paraphrased as 'hitaramarvyaparsva,

\.e.juhu. Dumont translates it as ’Golden-winged' (cf. Dumont. 1961 : 31).
 155
vnhau vyatyayena 'nansubhyam' (P 6.2.172) iti na pravar-
tate r (B 89, 14f.).
13) satavalsam (TS 1.1.2) : Here the first member is a
numeral. In "devabarhih satavalsam vf roha", satavalsam is
according to Bhatta Bhaskara a bahubrlhi and the text is
paraphrased as "he devanam barhih, satavaldam anekapra-
rohanam yatha tatha vi roha /" (A 42, 6f.).
There are a few other such compounds, e.g., sathtejah (TS
1.1.9), sahasrabhrstih (ibid.), sataritram (TS 1.5.11), satSs-
phyam (ibid.), etc. The compound 'tr/satyah' (TB 3.2.3) is
explained as tritvena satyatvam yesam te.
!
14) vaisvanaram1 (TS 1.1.4; 1.6.1) : This is a compound
which the author has not shown to be a bahuvrihi._ It has
been explained "visvesam naranam svamitvena samban-
dhinam jyotih" (A 72, 13f.). At TS 1.6.1 he says, ”visvesam
naranam sambandhTstasadhanatvena /" (B 104, 15). It is an
attribute of ajya.
(4) Dvandva
The dvandvas or the copulative compounds are perhaps
the easiest to recognize and deal with, 'darsapurnamasau' is
the most obvious dvandva in our text, which must be
analysed as darsas ca purnamasas ca darsapurnamasau.2 A
few specimens are explained below according to Bhatta
Bhaskara.
(a) Samaharadvandva (or Ekavat)
Analysing the compound, svasastham (TS 1.1.11)3 the

1. At TS 1.5.11, it is said, "va&vSnarah visvesam naranam svamitvena

sambandhi agmh /“ (B 82.. 8f ).
2. The term, darsapurnamasau. can stand for both the new-- and full-moon
and the sacrifices {/sps) performed at those times, e.g. the word is
'kalavacana' at TS 2.5.6 (see also C 397, 10).
3. Keith translates svasastham as "a good seat" (Keith, 1967 . 13). Bhatta
Bhaskara's alternate explanation is similar, viz., "asanam asastham" (A 157,
10). At TB 3.3.6, he says, "svasastham iti devanam sobhanasana-
sthariadhikaranam. dvandvena saha bahuvrihau 'nahsubhyam' (P 6 2.172) ity
uttarapadantodattatvam /" The statement 'dvandvena saha bahuvnhau'
cannot be clearly understood without his commentary at TS 1.1.11.
 156

author says, "svasastham sobhanah sukhavantah asitarafy

sthataras ca yasmin sa svasasthah, asitarah asah / asa upa-
vesane / pacadyac (cf. P 3.1.134) / sthatarah sthah, vie (cf.
P 3.2.74) / samanSradvandvah / su asastham $obhanam
Ssastham yasminn iti svasastham / (A 157, 7ff.). There is a
samaharadvandva-compound within the bahuvrihi com­
pound. According to Panini, then, the dvandva should be
analysed as asa£ ca sthai ca asasthah. However, since the
two words are not used in the given meanings as inde­
i
pendent words, the analysis is questionable.

(b) Other.Dvandvas
1) dyavaprthivyoh (TS 1.1.4) : It stands for "divi ca
prthivyam ca" (A 73, 9f.). This is a devatadvandva.
2) idhmabarhfh (TB 3.2.3; 3.2.10) : This is paraphrased
i
as "idhmam ca barhis ca. It appears to be a samaharadvan-
dva in the singular.
j

3) arigaparurhsi (TS 2.5.6), Here is a dvandva in the

plural, composed of two members shown by the analysis,
"a/igani ca parumsi parvani ca" (C 394, 13), i.e., "limbs and i
joints" (Keith, 1967 : 195).
4) drsddau (TS 1.6.9) : Though Bhatta Bhaskara is silent on i
this word, there is reason to believe that drsadau stands for
dfsadupaie.1 Then, this would be an ekasesadvandva (like
dyava : 'heaven and earth'; ahanl : 'day and night'; pitarau :
Tather and mother' etc. (cf. Roodbergen, 1974 : Introd. <
xxxi).

:
1. Keith translates the text, "ava ca hanti dr$adau ca samahanty adh/ ca
vapate (TS 1.6.9) as "... he puts down (the rice), ^nd beats the millstones
together, he scatters (the grains)....." Since the commentators (Bhatta
Bhaskara and Sayana) and ritual practice do not leave us in doubt that '
dfsadau means drsadupale. and not drsadulukhale (cf. Keith, 1967 : 92
fn.3), we may translate the'text as follows, viz., " he pounds (the paddy),
and he beats (on the) drsad and upala (cf. drsadau), and pours (the rice)
on (the dr$ad), . .." The two instruments have distinct names according to
the text, drsac copa/a caitani vat dh§a yajnayudhani ' (TS 1.6.8)
See also B&S. 1.6 "atha drsadupale vrsaravenoccaih samahanti "
 157

(5) Amredita
The text "... dhamnedhamne devebhyo yajuseyajuse
bhava" (TS 1.1.10) contains two amredita wordgroups, or
iterative compounds which are not brought under samasa.
The first, viz., dhamnedhamne, is explained as "sarvasmai
dharanaya” (A 146, 11), and the second, viz., yajuseyajuse,
as "sarvasmai yajuse" (A 147, 6). The author has said that
the second amredita in each wordgroup is unaccented {cf.
"anudattam ca iti dvitiyamreditasyanudattatvam” : A 146,
11f-)-
From the above illustrations of the various types of
Sanskrit compounds,1 one may arrive at a fair idea of the
manner in which our author has analysed them syntactically
and interpreted them. It has been indicated above that his
terminology is not restricted only to Panini and that his
grammatical practice cannot be accounted for only by the
Astadhyayl (cf. Gatisamasa above).

C. Morphophonemics in Exegesis
In the derivation of a word, a finished form, the morpheme
undergoes many changes. All the morphological and phono-
Ipgical factors in a word are collectively taken here to mean
"morphophonemics."2 The morphophonemic changes are
nowhere so pronounced as in the derivation of verbs
according to the tenses and modes,
i) The Aorist [IUN) and the Subjunctive [IET)
Among the tense-systems, the aorist-system with its
modes might be considered peculiar to the Vedas since it is
"a formation of infrequent occurrence in much of the
classical Sanskrit" (Whit. 826). Since this system is obsole­
scent in the calssical Sanskrit, the student may foresee the

1 The author has not pointed out any dvigu in our text.

2. Morphophonemics (in linguistics) is defined as "the study of the relations

between, morphemes and their phonological realizations, components, or
mappings" (cf. "morphophonemics" in The Random House Dictionary of
the English Language. 1977). The nouns in their morphologfcal karaka-
-relations have been considered already.
 158
problem of the commentator in identifying and interpreting
the aorist-forms.
There are three distinct formation? of the aorist. They are
1) the simple, 2) the reduplicating and 3) the sigmatic. The
simple aorist has two sub-varieties, viz., a) the root-aorist
and b) the a-aorist. The sigmatic aorist has four sub-varie­
ties, viz., a) s-aorist, b) /s-aorist, c)s/s-aorist and d) sa-
aorist. Besides, the aorist has within the system various
modes, e.g., subjunctive,1 optative, etc.
In the Paninean system the aorist is known as /UN: the
subjunctive, as IET. One must pay special attention to the
fact that they are not exclusive of each other though they,
being /a-karas. might appear to be so. Bhatta Bhaskara's
alternate derivations of sav/sat (TS 1.7.7), one according to
/ET and the other according to /UN. must be understood to
have been the result of the confusing fUN-IET division. The
/ET-derivation is as follows — su + iT + s/P 4- aT + t (/ET):
'su-' to \sav-' according to "gune krte chandasam dTrgha-
tvam” (B 247, 9; note also that s/P does not ordain vrddhi i
like s/C). The /LW-derivation might be thus : a hypothetical
form asavisit is postulated and modifications are pointed
out. Hence the formulation is — aT + su + iT + s/C + IT +
t f/UN). su- to sav- according to P 7.2.1 (cf B 247,9f.).2 The
word, savisat. is taken to mean 'anujanatu' (in either case).
There is a similar word, tarisat. [TS 1.5.11), which is derived
as a /ET but with a different account of the a. The author

1. Whitney (cf. 574) writes, "The subjunctive...... becomes nearly extinct at

an early period in the history of the language, there are left of it in classical
usage only two relics the use of its first persons in an imperative sense, or
to signify a necessity or obligation resting on the speaker, or a peremptory
intention on his part, and the use of unaugmented forms (579). with the
negative particle .... ma. in a prohibitive or negative imperative sense."
Burrow points out that “The so-called injunctive is no separate morphological
category but the term is applied to those unaugmented forms of the im­
perfect of aorist which are used with the force of subjunctive or impe­
rative" (Burrow. 1977 346).

2. For more about savisat. see my note on "Bhatta Bhaskara Misra on

‘savisat' (TS 1 7.7)" published in CASS Studies. Number 4, Ed. S.D. Joshi.
University of Poona, Poona, 1978 pp 7ff.
 159
says, "...pra tarisatpravardhayatu / tarayater Jeti adagamah
/ 'sib bahulam ietj' (P 3.1.34) iti sip/" (B 90l 15f.). It is
derived thus — tr + ij 4- siP + aT + t (!EJ). 'tf- to far-'
according to the causative tarayati (i.e„ according to the
operation of NiT). Here we notice a certain lack'of consist­
ency, which is indicative of the fact that the derivation of the
words was in a flux.1
Another item of some interest is Bhatta Bhaskara's fre­
quent statement, "chandaso iuh", i.e., "(it is a) Vedic aorist"
Sixteen aorist forms are said to be such.-2 It is worth noting
1. Bhc^ta Bhaksara does not show familiarity with the Varttika, sib bahulam
chandast nit (PM 3 1.34 *7). In the first place he has not quoted it while
deriving either savisat or tansat. In the second place, he has gone counter
to it while giving the IET derivation of the former (cf. gune krte there
was an opportunity to use it, but he has chosen anomer way. In the third
place, in the derivation of the latter the operation of tytTis only implicit. In
the fourth place, the Varttika occurs only in the Mahabhasya. but not in
the Kasika under P 3.1.34.
2. The words and their interpretations are given below in the order they are
found in the text.
asadan (TS 1.1.11) asfdanti (A 161, 20)
vy6khyah (TS 1.’l.11) visesena pasyasi (B 85, 12)
akarisam (TS 1.5.11) karomi, karmakarah syam (B 90, 8f.)
karat (TS 1 5.11) karotu (B 90, 11)
[Emend chandase va hfii to chandase
va turn according to karat (TB 3.7.4)
& P 3.1.59]
aruham (TS 1.5.11) arohami (B 99. 15)
Sganma (TS 1.6.6) gam/syamah. gamyasma (B 141,6)
sam abhuvam (TS 1.6.6) akibhuyasam (B 143, 7f.)
ahvat(TS 1.6.11) Shvayat (B 179, 13)
akah (TS 2.5.7) krtam bhavatt (C 401, 9)
akah (TS 2.6 1; 2.6.4, TB 3,2.8) karott (C 477. C 512, 13; TB p. 98)
a'yat (TB 3.5.7) yajati (p 191 N.B Emend chandso ‘n
to chandaso tun)
bhuh (TB 3.5.9) abhavah (p. 195)
akrta (TB 3.5.10) krtavan. karisyati (p. 199)
akah (TB 3.7 3) karotu (p. 283)
avat(TB 3.7.4) avahati (p. 290)
abhutam (TB 3.7 4) bhayatah {p. 297)
abhutam (TB 3.7.5) bhavatam (p. 318)
abhut (TB 3.7.5) bhavatu {p. 319)
aninasah (TB 3.7 6) nasaya (p. 345)
 160

that they are all words belonging to the aorist indicative

(except karat which is subjunctive, treated as indicative
akarat) and that they are all interpreted in other tenses and
in various modes. Hence it appears that the phrase chandaso
luh. though it appears to be 'lame' from a grammarian's
point of view, is a grammarian exegete's way of indicating
that a verb which is morphologically aorist indicative can and
does express meanings which, grammatically speaking,
belong to other tenses and modes.1 A telling example is
abhuvam {TS 1.6.6.). Bhatta Bhaskara says, "jyotisa dfpty-
aham sam abhuvam ekibhuto 'smi iti / chandaso va luh /
krtakarmaham adityasya paramena jyotisa ekibhuyasam iti !
yadva — 'asamsayam bhutavac ca' (P 3.3.132) iti bhavisyati
luh / idanTm eva jyotisa sambhavisyamlti /" (B 143, 6ff.).
This is an instance of the 'prophetic aorist'.2 There is no
doubt about the aorist character of the word, but it lends
itself to alternate interpretations.3
All the varieties of the aorist are alike in meaning. Whitney
says that "in regard to meaning, although in the later or
classical language they are simply preterits exchangeable
with imperfects and perfects, they all alike have in the older
language the general-value of a completed past or "perfect",
translatable by have done and the like" (Whit. 825). The
Vedic practice shows that the imperfect, the perfect and the
aorist have been used to some extent indiscriminately for the |
same meaning. Speaking of the interchanges of the pre­
terites, Bloomfield and Edgerton point out that "there is no
very great wrench in substituting one preterite for another,
and so furnish presumptive evidence in favour of great laxity
in their use."4 Hence a fortiori in the classical times to
1. The Vedic Variants. Vol. I, nos. 127 — 34 show the Aorist Indicative could
interchange with other tenses and modes in Vedic practce.
2. See Vedic Variants. Vol. I, no. 127 — 'abhut'

3 The word, akah {TB 3.2.8). is said to be a chandaso luhr and it is inter­
preted as karoti’ (p. 94). This word is said to be an aorist or an imperfect
as regards derivation (cf. "chandase /uni "tani va ''). This further I
points out that chandaso luh is a matter of interpretation and not so
much of derivation.
4 See Vedic Variants. Vol. I, p. 135.
 161

interpret the terms in the aorist by means of words belong­

ing to the other preterites, though a necessity, does not do
violence to the original meanings — at least to a very large
extent. Here it must also be pointed out that certain forms of
the imperfect stem are indistinguishable from certain forms
of the aorist stem (cf. Burrow, 1977 : 296f.; Whit. 824).
The similarity of the aorist and the imperfect forms is behind
certain derivations. The impf. act. 3d. sing, of the difficult
root duh-, viz., adhuhat (TS 1.7.1) is said to be an aorist
form (cf. adhuhat iti vyatyayena c/er ah : B 205f.).1 Simi­
larly, aprnah (TS 1.5.11; impf. act. 2nd sing.) is considered
to be an aorist.2 The alternate derivations of agmata (TS
1.1.8), agman (TS 1.6.4) and akah (TB 3.2.8; 3.2.9; 3.3.3)
might also be similarly explained.3 In the derivations of
agmata. the alternatives are justified with an appeal to
P 3.4.6.The SGtra, "chandasi luhlahJitah" declares that in the
Veda the aorist, the imperfect and the perfect can each
denote all the /akaras (i.e. tenses and modes).4
While dealing with the aorists, the author has employed a
number of Paninean Sutras. Hence there arises the question

1. Cf. Macd. 436, Whit. 63'5.

2. The commentary reads, ".... aprnah apurayasi socisa apa/ayasi va I pj
palanapuranayoh / chandase luhi (B 86, 1 Of ). See also anriat
(TS 1.5.11), aicchan (TS 2 5.3)
3. Bhatta Bhaskara says% “... sam agmata samgacchantam / ..... / 'chandasi
luhlahhtah' (P 3.4.6) iti tan / samo gamy fcchibhyam' (P 1.3 29) ity
atmanepadam / bahulam chandasT (P 2.4.73) iti sapo !uk / 'atmanepadesv
anatafp' (P 7 1 5) ity adadesah / yad va tenaiva luh / ‘mantre ghasa ... ' (P
2.6.80) rtyadma /er luk / gamahana ... ’ (P 6.4.98) ity upadhalopa/p /"
{A .110. 6ff ). The aorist-derivation" is appropriate 'akafp' is a root-aonst.
The gt//7a-strengthenmg may be considered to be similar to that in the
imperfects, akaros. etc. See under akarma {Palsule, 1978 : 1) for more
about the Paninean derivation.
4 Bohtlingk translates the Sutra thus, ”lm Veda konnen Aorist. Imperfectum
und Perfectum jegliche Vergangenheit bezeichnen." i.e., in the Veda the
aorist, the imperfect and the perfect can each denote the past. Bhatta
Bhaskara seems to follow ,the Kasika (q.\>.) in its interpretation. For, com­
menting on "upa sedima" [TS 1.1.10), he says, ".... upa sedima upasTdamafp /
'chandasi luhlahlitah' iti vartamane tin /" (A 141f.). The word is in the per­
fect (/IT), but the interpretation is according to another lakara.
 162

of their function in this section of the commentary. Of about

125 verbs in the aorist (without counting repetitions), about
55 are commented on without the aid of the Paninean
Sutras. These include most of the easily recognizable aorist
injunctives preceded by ma and the forms of the redupli­
cated sigmatic aorist, /s-aorist, passive aorist etc. In explain*
ing about 40 verbs the author has employed one Sutra each.
In a dozen of these the Sutra has been referred to without
being quoted. The recurring Sutras are P 2.4.80,1 3.1.452
and 7.2.4.3 A third group consists of about 20 verbs which
have been explained with the help of two Sutras each (cited
or referred to clearly). P 2.4.76,4 2.4.80,5 3.1.346 and
3.4.977 have recurred. There is a last group of about ten
verbs (all from the Samhita) that have been treated with the
help of three or more Sutras each. Only in this last section
the derivational intention of the author comes out clearly. In
the preceding sections the primary intention appears to have
been the identification of the forms with or without the use
of the Sutras. When the Sutras were used, only one or two
steps in the derivation were pointed out to facilitate identi­
fication. However, in the last section there is an unmis­
takable effort at accounting for the forms which are irre­
gular, e.g., dhak (TS 1.1.8), skan (TS 1.1.9), vi nait (TS
1.1.10), etc.8 Even in these the purpose is primarily to
identify the forms by tracing the steps of their derivation'.

1. P 2.4.80 : mantre ghasahvaranasavfdahadvjjkrgamijanibhyo leh.

2. P 3.1.45 : ia/a igupadhad anitah ksah
3. P 7.2.4 : netf

4. P 2.4.76 : ba’hulam chandasi

5. See fn. 1.
6. sib bahulam lep.

7 itas ca lopah parasmaipade§u.

8- The irregular forms are derived after stating or presuming a grammatically
regular form and by denying the relevant steps in the regular formation.
Describing the derivation, for example, of skan. he says, "skander luni
halantalak$ana vrddhih (cf P 7.2.3) bahulam chandasi' (P 7.3.97) iti
 163

About 30 verbs belonging to the present subjunctive have

been identified with the help of "leto 'datau” (P 3.4.94) and
explained. The meanings are mostly given by means of the
imperative and the optative mode, e.g., karavat and nihanat
(cf. TS 2.6.10) are paraphrased as kuryat and tadayet (C
569, 13) respectively; nuda0i [TS 3.7.6) and yajati (TB
3.7.11) are equivalent to niskrsya nasayatu and yajatu
respectively. 'dohai' [TB 3.7.6, root-cl. pres. subj. mid. 1st
pers. sing.) is shown to be equivalent to duhyasam (in the
precative). The commentator has identified yajan [TS 2.6.3),
upa stman (ibid.) and abhf gharayan (ibid.) without com­
ments. These are all present subjunctives in the 3d. pers. pi.
active. The verb, Tsata [TS 1.1.1) has been treated as an
irregular aorist form, though it may be considered according
to Panini to be a IET (pr. subj.) or a IAN (an imperfect of cl.
I)-1
Two verbs, indicative in form, are said to be in the sub­
junctive, viz.,'stha' [TS 1.1.1 and 1.1.13) and 'as/' (twice in
TS 1.1.10). Commenting on vayava sthopoayavah stha [TS
1.1.1), Bhatta Bhaskara says, "stha iti as'teh pancamala-
kararupam /" (A 13, -4f.). At TS 1.1.13, he says, "... stha
bhavata / 'Hharthe let' (P 3.4.7) /" (A 187, 5f.). Similarly on
tejo 'si [TS 1.1.10), he says, "te/ah ujjvalam asi edhi / pahca-
ma/akare rupam /" (A 145, 12f.). Again on sukrSm ast [TS
1. 10), the author says, "sukram suddham purvam eva asi/
va — sukram bhava / pancamo lakarah /" (A 147, 9f.).
The reason for the interpretations of stha as bhavata and asi
as edhi is not far to seek. Both the verbs are interpreted to
mean an imperative, a command, a vidhi. The Sutra linarthe
let' (P 3.4.7), then, indicates a vidhi-fih. The reason for the

idabhavah / 'jhalo jhalf (P 8.2.26). iti lopah / halnyadisamyogantalopau

(cf P 6.1.68) / (A 124, 9f.), Here the aorist form, askantsit, is presumed.
The derivation is as follows : aT + skand + s/C + T + t (/UN); vrddhi by
P 7.2.3, aT dropped (but not stated so) by P 6.4.74. In the derivation of
dhak. the form is irregularly formed from dhaksJt (cf. A 116, 13). Similarly
w nait is from vimaisit (cf. A 146, 5).

1. For the derivation of Tsata according to Panini, see Palsule. 1978 : 50. no.
218. According to Bhatta Bhaskara rtata is equivalent to Tsista (cf. A 17,
13).
 164

employment of the Sutra is not purely grammatical, but

exegetical. The reason in fact is ritual or mTmamsa, where a
verb in the indicative may be interpreted to issue a command
or vidhi.1
The above analysis of the aorist and the subjunctive from a
morphological and semantic point of view illustrates clearly
how versatile and resourceful a commentator ought to be in
dealing with them.
|j) The Morpho-semantic Sutras2
A brief account of how our author has made use of the
morphologically and semantically oriented (i.e., morpho-
semantic) Paninean Sutras (and Varttikas) for the double
purpose of derivation and interpretation, is attempted here.
For the sake of illustration only those Sutras (and Varttikas)
which have been cited fully or partially are taken into
consideration. If a Sutra (or Varttika) expresses the semantic
aspect only in metalinguistic terms, though they can be at
times reduced to semantic purpose eventually, it has not
been included, e.g., the Varttika "sasthyarthe caturthJ vak-
tavya" (Kas 2.3.62 * 142) which is brought in to explain tejas
(TS 1.6.1), is not included. Similarly, "upasargac chandasi
dhatv arthe" (P 5.1.118) used in the explanation of para-
vAtam (TS 2.5.3) has also not been included. Note also that

1. Vedic practice shows that there is interchange of the present indicative

and subjunctive without change in meaning An indicative can and does
express what the subjunctive would normally do (cf Vedic Variants. Vol. I.
nos. 88. 117). Sayana, in his excursus on MTmamsa at the end of his com­
mentary on TS 1.1.1. has this to say on the pancama/akara. viz., *'....../
pancamalakarena darsapurnamasangataya vidhTyata iti raddhantah / tenaiva
nyayena 'vatsan apakarotf ity ayam na prathamalakarah. kimtu panca-
ma/akarah / tasya ca vidhayakatvam Tiharthe let (P.3.4.7) iti sutrena
siddham /" (A 27, 14ff.). Hence apekaroti' is equivalent to, say, 'apakaravat
(in the subjunctive), indicating the Vidhi.

It is also worth noting that asmi {TS 3.7 5) has been rightly interpreted
in terms of bhavisyami (in the future) according to the exegetically rele­
vant Sutra asamsayam bhutavac ca (P 3 3.132)

2. We l ave already pointed out the function of morpho-semantic Sutras in

relation to the roots {prakrtis) under Etymology in Exegesis above Here
we dwell on their function in relation to the pratyayas (suffixes).

T
 165
citations, though they have to do with the meaning of the
words commented upon, but which are primarily used for
the sake of accent, have also been omitted from the
following list. As a rule the Sutra (or Varttika) prescribes a
pratyaya in a stated meaning in the list. The Sutra (or
Varttika) is followed by Bhatta Bhaskara's comment and the
important word or words commented upon. The Sutra-order
of the AstadhyayJ is followed.
1. P 1.3.381 ... iti atmanepadam v!krame [TS 1.6.5)
2. P 1.4.252 ... iti apadanatvam duscaritat [TS
1.1.13)’
3. P 2.3.9-:} .. iti svamivisese varsisthe adhi
dyotye svamivisesat nake [TS 1.1.8)
saptamT
4. Kas 3.1.8 ... iti kyac aratfyatah [TS 1.6.1)
* 1834
5. PM 3.1.26 ...iti nici somena6 [TS 1.1.3)
*55
6. PM 3.1.26 *5... iti nici idah [TS 2.6.1)
7. P 3.3.477. ... itighan parigraham [TS
2.6.4; TB 3.2.9)
8. P3.3.1298 ... iti yuc svadhicarana [TS
2.6.9)
9. P 3.3.129 ... iti yuc supacarana [TS
2.6.9; TB 3.5.10.).

1. P 1.3.38 . vfttisargatayanesu kramah

2. P 1.4.25 bhftrarthanam bhayahetuh

3. P’2.3.9 yasmad adhikam yasya cesvaravacanam tatra saptamT.

4. Kas. 3.1.8 *183 chandasi parecchayam iti vaktavyam. Bhatta Bhaskara
has 'apT instead of Vtf (cf. B 105. 12).

5. PM 3.1.26 *5 tat karot/ty upasamkhyanam sutrayatyadyartham.

6 The derivations of somena (cf. A 59, 7f.) and idah (cf. C 470. 13f.) appear
to be unfelicitous. The editor thinks that 'tatkarotT is 'curadyantarga/pasutram'
at A 59, 7.
7. P 3.3.47 parau yajfie.
8. P 3.3.129 chandasi gaty arthebhyah.
 166

10. P3.3.1321 ..itilaf sam.. gacche [TS

1.1.10)
11. P3.3.1692 ... ip trq hanta (TS 1.6.5)
12. P.3.4.223 nil* punar aha ram
[TB 3.3.4)
13. P4.1.484 ... iti his asvmT[TB 3.5.12)
14. Kas 4.1.48 nil suryayah [TS 1.6.5)
3515
15. PM 4.1.137 ... rSjho 'patyam rajanyah [TS 2.5.4)
V
16. P4.1.1457 ...iti vyan bhratrvyah [TS
1.6.7)
17. Kas 4.2.55 .. iti gayatryadi- gayatrena [TS 1.1.9)
4283 bhyah svarthe an-
pratyayah
18. P 4.3.749 ... iti chandasa -jayenyasya [TS
enyah 2.5.6)
19. P4.3.12010 ... iti an vaisvanaram ITS
1.1.4)
20. P.4.4.9811 ... iti yat duryah [TS 1.1.4)
21. P5.1.6312 .. iti yah satydm [TS 1.6.1)

i
I. P 3.3.132 asarhsayam bhutavac ca. i
2 P 3.3 169 arhe krtyatrcas ca.
_3. P 3 4.22 abhlksnye namul ca. i
4. P 4.1 48 pumyogad akhyayam.
5. Kas. 4.1.137 *351 suryad devatayarh cab vaktavyah.
6. PM 4.1.137 * 1 rajno 'patye jatigrahanam. ’
7 P 4.1 145 vyan sapatne. See also bhratrvyam {TS 1.6.6).
8. Kas. -4.2 55 *428 chandasah pratyayavidhane napumsake (in PM
napurhsakat) svartha upasamkhyanam. See also gayatrena (TS 1.6.5).
jagatena (TS Hj.9) and traistubhena (TS 1.6.5).
9. P 4.3.74 tata agatalj
'
10. P 4.3.120 tasyedam. '
:
II. P 4 4.98 tatra sadhufj.
12 P 5.1.63 tad arhati.

i
 167

22. P 5.3.741 ... iti nipatyate knukan (TS 2.5.10)

23. P 5.3.212 ... Hi rhii yarhi (TS 1.7.1)
24. P 5.3.263 .. iti tha- katha (TS 2.6.1)
-pratyayah
25. P 5.3.274 ... ityadina astati- parastat (TS 2.5.8)
-pratyayah
26. P 5.3.495 ... iti svarthiko trtlyam (TS 2.5.1)
'n-pratyayah
26. P 5.3.926
... iti yac chabdat yatarah (TS 2.5.8)
datarac-oratyayah
28. P 5.4.87 ... iti khah pracmam (TB 3.2.9)
29. P 5.4.118 ... iti amu-pratyayah parastaram (TB
3.7.1)
30. P 5.4.249 nil 'pitrdevatyah (TS
1.6.7)
.. iti sas parvakah (TB 3.2.2)
31. P 5.4.4310
32. P6.1.2711 ... iti nipatyate srtam (TS 2.5.3)
33. P 6.1.8112 ... iti ayadesah anapajayyam (TS
1.7.5)
34. P6.4.17’3 ... iti vyatyayena brahmana (TS 2.5.9)
pravartate

1. P 5.2.7 4 an ukabhikabhlkah kamita.

2. P 5.3.21 anadyatane rbi! anyatarasyam.

3. P 5.3.26 tha hetau ca chandasi.

4. P 5 3 27 diksabdebhyah saptamTpancamTprathamabhyo digdesakalesv

astat/b.

5. P 5.3.48 puranad bhage tiyad an.

6. P 5.3.9? kimyattado mrdharane dvayor ekasya datarac.
7. P. 5 4.8 vibhasancer adikstriyam.
8 P.5.4.11 kimettina vya yaghadam v adra vyaprakarse
9 P.5.4.24 devatantat tadardhye yat See also kimdevatyam (TS 2.5.2)
10. P 5.4.43 samkhyaikavacanac ca vipsayam. See a\sopacchah {TB 3.2.5),
ardhamasasah (TB 3.3.7) and rtu&ah (TB 3.7.11)
11 P.6 1.27 srtam pake. See also srtah {TB 3.7.5)

12 P.6.1.81 ksayyajayyau sakyarthe

13 . P.6 4 171 brahrpo 'jatau
 168

... iti jug-agamah upa vajayati [TS

35. P7.3.381
2.5.11}

36. P 7.3.422 .... iti tatvam fndrasa truh (TS 2.5.2)

37. P 7.3.623 ... iti kutvabhavah prayajah {TS 1.6.11;

7-5 2.6.1)

In the above list each Sutra or Varttika contains at least

one word which specifies the meaning according to which a
pratyaya is prescribed. This list does not pay rich dividends
from the exegetical point of view, at least not as much as the
lists in the earlier sections. However, Bhatta Bhaskara's
employment of the morpho-semantic Sutras and Varttikas is
significant. It is worth noting that a section of the Paninean
Sutras is not purely morphological and derivational but
morpho-semantic. Most of the meanings are positive, but a
few are negative (cf. P. 5.4.8, 11).
iii) Padapatha and Pratisakhya ,
Commenting on jiradanu [TS 1.5.10), Bhatta Bhaskara
says, "jive radanuk jtradanuh iti nirvacanam padakara na
sahante /" (B 80, 5f.).4 The padapatha shows "/ jiradanur fti
jira-danuh /" (q.v.). Having rejected the radanuk-pratyava,
the author derives jiradanuh in two ways with their accom­
panying meanings, viz., 'water-giving' and 'life-giving' (sacrifice
or potsherd). Hence the padapatha has been profitably
used to rule out the radanuk-pratyaya and bring in the root,
da- (to give). Yet while commenting on jiradanu at TB
3.5.10, he says, "jfveradanuk" [sic). It is said to mean
"jivayitryau". There is inconsistency here.

1. P.7 38 vo vtdhunanejuk
2 P 7.3.42 sader agatau tah
3- P.7.3.62 prayajanuyajau yajnange

4 We have treated the word jiradanu under Etymology in Exegesis from the
point of view of etymology. Hence, for more about the word, see fn. 1 on
p. 126. See also the bhasya on PM. Sivasutra 5 *5 and on 1. ] .4 * 1. See
further PM 1.1.4 *6 and 6.1.66 *7

/
 169

Another word of some interest is sunSrf (TS 1.6.3). The

author interprets the word first in two ways, viz., 1) sobha-
namanusya and 2) susthu netrJ (cf. B 123, 9f.). Then he
says "..., sarvathanavadharanan navagrhyate /" (ibid., 12),
i.e., the word is not shown in the padapatha with an
avagraha which separates the word into its components
because of 'uncertainty' (of the samasa). Then he givesathird
explanation, viz., "rarity adJni trT/ii gavam riamadheyani"
(ibid. 12f.). The last alternative implies that the word sunarT
does not call for any derivational explanation since it is a
proper noun and that the absence of the avagraha could be
explained by its being a name.
Similarly on svahS (TS 1.1.11), the author says, "vibhak-
tyantasamudayatma nipatati svaha iti / samskaravisesana-
vadharanat navagrhyate /" (A 153, 11f.). Since the specific
derivation is not clear, the word is not shown as divided in
the padapatha. Since the word-formation cannot be accounted
for clearly, the meaning too is confused. The confusion is
patent in the many different explanations given to the word.1
From a critical point of view two items deserve special
attention. The term, deva, in "tvam agne vratapk as/ deva a
martyesv a /" (TS 1.1.14) is shown in the padapatha as
"/ devah /" (q.v.). The padapatha appears to have misled
Geld'ner in translating the identical text (with identical
padapatha) in R1/8.11.1 as "Du, Agni, bist der Gesetzeshuter,
der Gott unter den Sterblichen, ...." (q.v.). But Bhatta
Bhaskara has explained the term thus : "deva iti saptamT-
bahuvacanasya 'supam suluk (P 7.1.39) ityadina svad'esah /
akarau samuccayavacinau (cf. Nir. 1.4) / he agne. devesu ca
martyesu manusyesu ca tvam eva vratapah /" (A 214,
19ff.), i.e.,-0 Agni, you are the protector of the vows among
i gods and mortals 2 Indeed 'deva a' is equivalent to
'devesva' since it is followed by 'martyesv a'?

1. See fn. 3 on p. 128 above.

2. Keith translates the line thus
"Thou, 0 Agni, art the guardian of law.
i Among the gods and mortals;

3. Metrical reason would be more appropriate than P 7.1.39 to expand 'deva

I a'to ‘devesva'.
a
 170

As regards the other item Bhatta Bhaskara seems to have

overlooked the padapatha. Though the padapatha_ shows
'upasthe' (at TS 1.6.5), he has overlooked the padapatha and
has taken 'upasthah' instead, along with udhah and prthivl in
apposition to dhruva (cf. B 136, 12ff.)
The role played by the Taittiriya Pratisakhya is negligible.
Bhatta Bhaskara has attempted to identify certain word-forms
by means^ of the Pratisakhya Sutras. Commenting on "uta va
gha syalaf {TS 1.1.14), he says, "ghasabdah padapurane
prasiddhau va / 'rci tunugha ' (P 6.3.133)1 ityadina tasya
samhitayam dirghah / 'athadav uttare vibhage hrasvam
vyahjanaparah / devasikasurhnasvartavayunahrdayaghoktha-
suddha' (TaitPr.3. If.)2 itipadakale hrasvatvam / (A 202, 9ff.).
According to the Paninean Sutra, gha is long in- the samhitd,
which implies that it is short in the padapatha. The Pratisakhya
is adduced in a supportive role and that too wrongly, since the
Sutra refers to the word 'agha' and its avagraha.3
With the help.of TaitPr. 5.13 tunupurva ucfattayor vakarah
. (i.e., "A v is dropped when preceded by tu or nu. in case these
; are accented"4), the author has dissolved the sandhi in tva (cf.
sa tva idam : TS 1.7:1). The dissolution is by itself clari-
ficatory of the meaning.
iv) Accent (svara)
The phonological aspect of a word as a principle of inter­
pretation is nowhere so clear as in the accent of the word.
The relation of the accent and meanin'g is illustrated by the

1. P 6 3.133 (in full) is : rci tunughamaksutankutrorusyanam.

2. Whitney translates the two Sutras as follows :
i) "Now then — at the beginning or end of a word, a vowel, in case of
separation, if followed by a consonant, becomes short as hereinafter set
forth",
ii) "Deva. sika. sumna. sva. rta. vayuna. hrdayS. agha. uktha. and suddha.
as first members of a compound, shorten, their final when separated."
(Whitney 1973 : 82. 85f.)
3. The proper Sutra would be- Ta/tPr. 3.8, viz.. "avasacasvanudamrdava-
rdhasiksaraksadyabha vabhaja ya tracarap/banadhamadhara yadharsagha-
vardha yabodhatratatramuhcasvasyapmasvahis thatvamtarajant$va-
yuksvaccha (Ibid. p.90).
4. Cf. Whitney 1973 : 140.
 171

Vedic text itself. When Tva?tr wanted to avenge the murder

of his son and other idignities on Indra, he took the remnant
of soma and offered it in the ahavanlya-fire, uttering 'sva-
hdndrasatrur vardhasva' (TS 2.4.12; 2.5.2). Commenting
on the text [TS 2.5.2) Bhatta Bhaskara says, "indrasya
satruh vardhasva iti vivaksan antodattam indrasatruSabdam
adyudattam prayuktavan tasmat asya vrtrasya indrah eva
satruh satayita sarhjatah / bahuvrihipurvapadaprakrtisva-
ratvena indrasa trusabdah adyudatto bhavati / indro 'sya
satruh satayiteti /" (C 351, 17ff.), i.e., "Desirous of saying
'May you, Indra's enemy, prosper', he used the oxytone
word, indrasatruh. with the accute accent on the first
(syllable); hence Indra himself became the enemy, the
destroyer, of Vrtra. Because of the retention of the original
accent of the first member of a bahuvrlhi. the word,
indrasatruh. is initially accented. (Hence), Indra is his (i.e.,
Vrtra's) enemy, destroyer." Commenting on the same text at
TS 2.4.12, the author says, ".../ evam svaraparadhena
mantraprayogo 'bhimatavighatahetur as/t / yathoktam —

dustah sabdah s vara to varna to va

mithyaprayukto na tad artham aha/
sa vagvajro yajamanam hinasti
yathendrasatruh svarato 'paradhat /

(cf. PaninTyasiksa. 52) iti / ayarh ca satrusabdah idahTm

kriyasabdo drastavyah / satayita Satruh / jatisabdasya bahu-
vrihitatpurusavrttyoh1 phaiavisesabhavat /" (C 319, 66ff.),
: i.e., "... Thus the employment of the Mantra was obstructive
of the intended {result) on account of the violation of the
i accent. (For) it is said — 'A word, (which is) faulty in an
: accent or a letter, used wrongly does not express the
—
S (intended) meaning. That verbal weapon injures the sacrificer
like (the word) indrasatruh because of the neglect of the
accent. Besides, this word satruh should be considered (to
I
1. The text *is emended from ".... bahuvrihih. tatpurusavrttyoh to
"....bahuvrihitatpurusavrttyoh since an emendation is necessitated by
— the dual ending. *

5
 172

be) a word of action. Enemy means destroyer. For (there is)

no specific result (ensuing from) a word (denoting) a
substantive functioning in a bahuvrlhi or tatpurusa." Accord­
ingly, with the change of accent the intended tatpurusa-
compound was pronounced as a bahuvrlhi,1 which in effect
would reverse the intended result.
The message contained in the commentary on indrasatruh
is instructive from the point of view of the relation between
accent and meaning. However, as a rule, Bhatta Bhaskara
has not made use of the accent in determining if a word is a
tatpurusa or a bahuvrlhi. The description of the accent is the
last item in the commentary on a word. There are some
compounds which have been said to be a tatpurusa or a
bahuvrlhi alternatively, e.g., suvlryaya (TS 1.6.1), subhuh
(TS 1.6.6), etc. The accent is then shown to be according to
this or that Paninean Sutra in a matter-of-fact manner.

a) Accent and the AstadhyayT

Now we come to the Paninean Sutras according to which
Bhatta Bhaskara has tried to explain the accent of words.
Almost one fifth of all the Sutras he has quoted (fully or in
oart) have been used in the description of accent.2 Among

1. Sayana comments on TS 2.4.12 thus . 'tatra mantragatasvaraparSdho

nimittam / tatha hi. indrasya satayitendrasatrur iti vivaksayam tatpurusa-
samasas yan toda tta tvena bhavttavyam / adyudattas tv a yam sabdah prayuk-
tah / sa ca bahuvrJhitam dyotayati / 'bahuvrihau prakrtya purvapadam'
(P 6.2.1) iti purvapadadyudattatvavidhariat / sati bahuvrihav indrah iatayita
yasyety artho bhavati / so ‘yam mantragatah svaraparadhah /" (C 318,
18ff.).

2. A small margin of error being allowed, it may be pointed out here that 90
Sutras out of a total of 479 which have been clearly referred to by the
author are at the service of accent, of these 90 Sutras, 75 have been
quoted (fully or in part). Of the total, 392 have been quoted. Considering
only the quoted Sutras (leaving aside also the Varttikas since very few of
them have been used in explaining accent — seven of them in all) the pro­
portion works out to be 19%. In counting the Sutras we have also left out
those which are only implied in the explanations, without clear reference.
It is also worth noting that the Svaraprakriya of Ramacandra has dealt
with 398 Paninean Sutras on accent.

i
 173
the Sutras there are some which make the semantic aspect
of a word a condition for the said accent. Hence they are
both semantically and phonetically oriented. The following
list is illustrative of such Sutras. The Sutras are folllowed by
the words and Bhatta Bhaskara's comments.
1. P6.2.181 gopatau (TS 1.1.1) gopatih yajamanah /
... purvapadapra-
krtisvaratvam (cf.
A 18, 11)
2. P 6.2.18 yajrlapatim2 (7*5 1.1.5) yajamanam .../ ...
purvapadaprakrtis-
varatvam (cf. A 83,
7f.)
j.
3. P 6.2.18 prajapateh [TS 1.6.3) purvapadaprakrtis-
varatvam (cf. B 126,
13)
4. P 6.2.'\b63apramrsyah [TS 1.6.6) anabhibhavanTyah /
... uttarapadantoda-
ttatvam (cf. B 148,
If.)
!
5. P 6.2.156 anapajayyam [TS 1.7.5) anyair apajetum
asakyam / ... uttara
padan toda tta tvam
(cf. B 229-30)
6. P 6.2.156 amedhyam4 [TS 2.6.4) medham narhatiti../
... uttarapadantofda-
ttatvam (cf. C 510,
13f.)
7. P 6.2.1755 bahuparnam [TB 3.7.4) bahupa/asam / ...
uttapapadan toda-
ttatvam (p. 292)

1 P 6.2 18 patyav aiivarye

2 See also yajnapatih [TS 1.1.8) and yajnapatim (TS 1.1.11).
3. P 6 2.156 yayatos catad arthe
4. See also amedhya (TB 3.2.9; 3.7.3).
5. P 6.2.175 bahor nanvad uttarapadabhumni
 174

8. P 6.2.192vnyahgah (TB 3.7.6) nikrstahgah kanadi-

rupah sva/patarafr /
... uttarapadantoda-
ttatvam (p. 343)
The above instances show that the Sutras deal with accent
as well as the semantic aspect of the word in question. There
are only a very few Sutras of this kind, which might be
designated as phonetico-semantic.

b) Accent and the Phitsutras

The Phitsutras (of Santanava) are a collection of Sutras
which treat of Vedic accent. Of the ten Sutras found quoted
by the author, four could be considered phonetico-semantic.
They are enumerated below with the words commented
upon and Bhatta Bhaskara's comments.
1. Phit. 1.92 daksinah2 {TS 1.1.9) ... daksinasabda
adyudattah (cf. A
1.20, 6)
2. Phit. 1.114 krsnah {TS krsnamrgah / ...
1.1.11) mrgakh ya yam adyu-
dattatvam (cf.
A 153, 3f.)
3. Phit. 3.35 upasthe {TS 1.1.4) utsahge .../ ...
dvitTyam aksaram
udattam (cf. A 74,
7ff.)

1 P 6.2.192 ner anidhane

2 Phit. 1.9 svangakhyayam adir va

3. See also daksinah (TS 1.1.11). Etymology and usage indicate that the
term, barytone, should be reserved to classify words which'are not
accented on the last syllable. It does not speak of the acute accent, much
less of the position of the acute accent on the first or initial syllable. Hence
Devasthali's employment of the word to indicate the initially accented
word is unfelicitous and misleading (cf. Devasthali, 1967.9, 70f., 84).
4. Phit. 1.11 krsnasyamrgakhya cet

5 PhiL.33_sy9ngangm akurvadmam sthasnapavyadhihaniyudhyartham

\
 175

4. Phil 31911 mahisT (TS 1.1.4) yatha rajabharyaya/i

.../ ...adyudattatvam
(cf. A 212, 17ff.)
Conclusion
In the above section on morphophonemics, we have
tried to understand how Bhatta Bhaskara has tackled the
Vedic aorist and the Vedic subjunctive. In the course of the
study it became more clear that the function of the Paninean
Sutras (and Varttikas) lies in a convincing and pedagogical
identification of the word. For the identification is complete
when the extracted radical morpheme is reintergrated into
the word-correctly according to the rules. Though it had
been hinted at earlier that there are morpho-semantic Sutras
(and Varttikas) in the Astadhyayl the present evidence is
adduced to show that Bhatta Bhaskara has used dozens of
such Sutras in the course of his work.
While dealing with the place of accent in interpretation,
we have pointed out how the author has used a few phone-
tico-semantic Sutras. However, it must be admitted that
scores of Sutras (and Varttikas) dealing with accent have no
exegetical function. In this area the author's labour has been
one of love with little result to show in interpretation.
Besides, though the author had recourse to the Nirukta.
the Pratisakhya. the Phitsutras, etc., he has not made
extensive use of them. The overriding interest was in the
Astadhyayf.
Here a few words may be said about the author's gramma­
tical terminology. His grammatical arsenal contains a magazine
of terminological ammunition. Quite a few words he has
used can be traced to the Mahabhasya or the Kasika. The
term, anativrttih2 (i.e., non-transgression) may be traced to
the Vrtti on P 2.1.6 (q.v.). The term anaimittika3 (i.e., irre­
gular) occurs in the Mahabhasya (cf. bhasya on P 1.1.20

1 Phit 3.19 mahisy asadhayor jayestakakhyS cat

2 See commentary on yathayatham (TB 3.7.11)
3. See the author’s commentary on suhava (TS 1.1.14).
 176

9). antarbhavitanyartha is a word which occursonly in the

KaSika2 and not in the Mahabha?ya. It means "the sense of a
hypothetically included causative sign (i.e., /?/')." The term,
padopaskara3 (C 562, 11) is not found in the Mahabha$ya.
The author says, "samidadayah prayajadevata agnivisesa
avistalihgavacanah" (C 469, 3f.), i.e., the samit, etc., (the
praya/a-divinities which are special fires) have fixed gender
and number., "avistafinga jatih" occursintheMahabhasya(cf.
bhasya on P 1.2.52. *2). Here is another phrase (also found
in the Mahabhasya4) difficult to translate viz., 'astisamana-
dhikaranya' (cf. A 118, 2f.). It would mean "in apposition to
asti". Hence "ekataya svaha" (TS 1.1.8) would mean "ekavate
svaha" and ekatah would be equivalent to ekavan.5
Thus we come to the conclusion that Bhatta Bhaskara
Misra has given a reasonably good account of himself as
regards his use of grammar in exegesis.

1. See the commentary on sambhuvau (TB 3.5.10) and on drmha (A 104,

11).
2. See the Vrtti on P 1.3.84.

3. The term means, "the addition of a word" (cf. upaskara in ADSG.).

4. See the bha$ya on P 4.1.32 * 1.

5. There are other similar terms, but they are not directly significant from
our exegetical point of view.

\
 CHAPTER V
EXEGESIS : BEFORE AND AFTER

A. The Hautra of the Dar^a-Purnamasa

In order that his ability and genius as a commentator may
be seen \$ proper perspective, Bhatta Bhaskara is compared
briefly with Skandasvamin on the one hand, and with
Sayana on the ohter. Skandasvamin is chosen for more than
one reason. First of all, no commentary of the Taittiriya
recension earlier than JNANAYAJNA is available to us. But
fragments of Skandasvamin's commentary1 on the Rgveda
are available. Secondly, he lived before Bhatta Bhaskara. He
lived in the 7th century A.D., about five centuries before our
author.2 After Yaska, his is the earliest commentary on the
f^gveda that has come down to us. Thirdly, there is common
ground between the two commentators, since they treat a
limited number of common Rgvedic verses each in his own
commentary. The choice of the other commentator, Sayarta
(whose works belong to the 14th century A.D.), demands no
special explanation, since his is the best-known commentary
(viz., VEDARTHAPRAKASA) on the Taittiriya recension.
The common textual material is chosen from the Darsa-
Puroamasa sections. It is found scattered in the hautras
which consist mainly of Rgvedic verses to be recited by the
priest, Hotr. The commentary of Sayana on all the verses in
the hautras is available. But Bhatta Bhaskara's commentary
is available only partially. Even fewer verses have been
commented on by Skandasvamin. There are only eight
verses which are common between this commentator and
our author. The verses in the various hautras are enumerated
below. The availability of Skandasvamin's commentary is
shown by an asterisk. After each rk, Bhatta Bhaskara's

1. The commentary is known as the RGVEDABHASYA (cf. the colophons at

the end of RVH 1.80.16, 1.121.15).
2. See Sambasiva Sastri's Introduction (p. 4) to his edition of The RksamhitS
for bis date-
 178

commentary on it is referred to the text as found in the

Yajurveda. Lastly, the location of Sayana's commentary on
each rk is given. The order of the rks is according to the
order of recitation as shown by the TaittirTya Brahmana. i

Rks (in the Rgveda) JNANAYAJNA VEDARTHA-

PRAKASA
(i) The Hautra of the SamidhenTs
(1) 3.27.1 pra vo vaja ... TB 3.5.2 TS 2.5.7
(2) 6.16.10 agna ayahi... — do — TS 2.5.8
(3) 6.16.11 tarn tva ... TB 1.2.12 — do —
(4) 6.16.12 sanah ... TB 3.5.2 TS 2.5.8
(5) 3.27.13 Jdenyo nama- — do — — do —
syas...
(6) 3.27.14 v'fsoagnis ... — do — — do —
(7) 3.27.15 vrsanam tva ... — do — — do —
(8) 1.12.1* agnim dutam ... — do — — do —
(9) 3.27.4 samidhyamano — do — — do —
(10)5.28.5 samiddho agna — do — — do —
(11)5.28.6 a juhota ... — do — — do —
(ii) The Hautra of the Ajyabhagas
(1) 6.16.34 agnir vrtrani.. (missing)3 TS 2.6.2
(2) 1.91.5* tvam somasi... (missing) — do —
(3) 8.44.12 agnihpratnena TB 3.5.6 — do —
(4) 1.91.11 soma glrbhis — do — — do —
tva ...

1. See also &rautakosa. Vol. I, pp. 198f., 206.; 21 Off .; 242f.

2. At TB 3.5.2, the Author directs the reader to his commentary on the same
text at TB 1.2.1.
3. Bhatta BhSskara has stated that the two Mantras, viz., "agnir vrtrani..."
and tvSm somasi ..." have been commented upon in the agnikaipda (cf.
commentary at TB 3.5.6). So also all the metrical Mantras of Pradhana
and Svistakrt (cf. TB 3 5.7) and the first two Mantras of Patnisamyajas
(cf. TB 3.5.12) have been commented on in the same agnikanda But his
commentary on the whole of Kanda IV (of the Sarhhita) excepting the
rudradhyaya {TS 4.5.1, etc.) is yet to be traced. Wherever possible, the
commentary on an indentical text is pointed out if the original commentary
on a Mantra is missing.
 179
(iii) The Hautras of Pradhana and Svistakrt I
(1) 8.44.16 agn'ir murdha ..TS 1.5.5. TS 2.6.2
(2) 10.8.6 bhuvo yajnasya[missing) — do —
(3) 1.121. prajapate na .. TS 1.8.14; TS 2.6.2
10 TSM 3.2.5
(4) 1.93.9* agnTsoma TS 2.3.14 — do —
savedasa ..
(5) 1.93.5* yuvam etani.. — do — — do —
(6) 3.12.9 mdragnl (missing) — do —
rocani ...
(7) 6.60.1* snathad vrtram{missing) — do —
(8) 1.8.1* endra sanasim. TSM 3.4.11 — do —
(9) 10.180. pra sasahise .. — do — — do —
1
(10) 8.6.1 mahan indro ya TS 1.4.20 — do —
(11) 6.19.1 mahan Indro TS 1.4.21 — do —
nrvad..
(12) 10.2.1 piprihi devan .. (missing) — do —
(13) 6.15.14 agne yadadya (missing) — do —

(iv) The Hautra of the Patmsarhyajas

(1) 1.91. a pyayasva ...
TSM 3.2.5; TSA 4.2.7
16* 3.1.11
(2) 1.91. sam tepayamsiTSM 3.1.11 — do —
18*
(3) 1.13. iha tvastaram .. — do — TSA 3.1.1 1
10*
(4) 3.4.9 tan nas tunpam — do — — do —
(5) 5.46.7 devanam patnlr TB 3.5.12 TS 2.6.10
(6) 5.46.8 uta gnd vyantu — do — do —
(7) 6.15.13 agnlrhota ... — do — — do —
(8) 6.15.19 vayam u tva ... — do — — do —

It is clearly seen from the above list that there are eight
identical fks commented on by both Skandasvamin and
Bhatta Bhaskara; they are common for both. The commenta­
ries of Bhatta Bhaskara and Sayana on 29 identical rks are
available.
 180
i
B. Skandasvamin and Bhatta Bhaskara
(i) The Aim of the RGVEDABHASYA
Skandasvamin explains the aim of his bha$ya briefly in his
short Introduction. He says,
"mantranam avabodhavyo yato ‘rtho 'hgatvasiddhaye /
rgvedasyarthabodhartham a to bhasyarh karisyate

i.e., since the meaning of the Mantras must be understood in

order to have (them) as an integral part (of the ritual), a
commentary will be made, therefore, for the understanding
of the meaning of the Rgveda. He points out further, "ete
sarve prayogakale svarthan pratipadayantah karmano 'hgatvam
pratipadyante, noccaranamatrena /"2, i.e., all these (Mantras)
exhibiting their own meanings at the time of the ritual enjoy
being the integral part of the ritual, and not by (their mere)
recitation only. According to Skandasvamin, the one single
motive for the study of the meaning of the Mantras lies in the
: fact that the Mantras which are not understood cannot
serve their proper function in the ritual. Bhatta Bhaskara

I indeed agrees with this point of view when he says, "mantrah

punar aviditarthah nanusfheyarthaprakasinasamarthah /"
(A 2, 7), i.e., the Mantras, again, the meaning of which is not
:
understood, are not capable of illuminating the things to be
performed (i.e. the ritual). But he has brought in also other
reasons for the study of the meaning of the Vedic text. He
has shown that such a study is in itself desirable as he says,
"svadhyayo ‘dhyetavyah {TA 2.15) iti vidhina carthajhana-
paryantam adhyayanam vidhlyata iti nyayasiddham"
(A 2, 4f.), i.e., also according to the injunction, "svadhyayo
'dhyetavyah" it is rationally established that a study inclusive

i The stanza has been paraphrased by the author thus "ovam sarva-
mantranam karmahgatvasiddhy artham boddhavyo 'rthah. ata rgvedas-
yarthabodhartham asmabhir bhasyam karisyate /" (RVH. Vol I, Introd p.
4). i.e., since the meaning must be understood in order that the function
i
of all the Mantras as being part of the ritual may be ensured, a
commentary will be made by us for the understanding of the meaning of
the Rgveda.
- 2. RVHVo\ I. p.3
;

181
I
of the understanding of the meaning (of the text) is enjoined.1
The intellectual approach is obvious and felicitous.
(ii) The Rk-commentaries
! Now the commentaries of the two commentators on the
eight verses will be studied comparatively.
(1) agnim dutarh vmimahe hdtaram visvavedasam /
! asya ya/nasya sukratum // [R V 1.12.1)
After pointing*out the rsi and the devata of the Sukta,
Skandasvamin explains the stanza. He defines the term,
data, as "samdesena yah presyate sa duta ucyate", i.e., one
who is sent with a message is called a duta. The term, hotr, is
taken as a substantive (-meaning the man) or as a verbal
noun (cf. "kriyasabdo va hotrsabdah"). He has recourse to
the Nighantu (2.10) for the interpretation of "visvavedasam'',
for he says, "vedas iti dhananama". He then gives the
alternatives between "sarvadhanam" (having all wealth) and
"sarvaprajham" (all-knowing). Lastly, he explains "sukratum"
as "sukarmanam suprajham va" (i.e., one who performs
sacrifices well, or one well-endowed with wisdom). The
i
author does not tell us the metre of the stanza following his
own introductory statement that the metre of any stanza will
not be pointed out since it is of no use in the understanding
of the meaning.2 Nor does he point out the viniyoga of the
Mantra. The insertion of short questions like "kirn tarhi" and
"kidrsam" in the course of the commentary shows that his
style is conversational and didactic.
I Bhatta Bhaskara's treatment of the stanza (at TB 3.5.2) is
very brief. According to him, "duta" is "hitakari”, "hota" is
"ahvata" and "visva vedas" is "visvasya veditr". He has not
said that "vedas" is synonymous with "dhana". The term,
sukratuh. has been interpreted alternatively as "sobhanakarma"
I or "sobhanaprajhsna". Finally the accent is explained according

1 For more about the svac/hyayscfhyayanav/cfhi. see Chapter II above

2. He has stated in his Introduction, "tatrarsadaivatayor arthavabodha
upayujyamanatvat te darsay/?yete. na chandah anupayujyamanatvad it/ /"
(RVH. Vol. I. p.4)
 182

to P 6.2.118 "kratvSdayas ca". He has indicated in the

beginning of the commentary on the stanzas that they are
the samidhenis.1 His statements are to the point, without
any superfluity. They are brief to such an extent that he has
omitted the verb in the commentary. Thus the commentarial
dish is served not without a sprinkling of the Paninean
pepper.
(2) soma glrbhis tvS vayam vardhayamo vacovidah /
sumrqfiko na a vida // [R V 1.91.11}
"vrdhanvatah ajyabhagasya puronuvakvaisa /", says
Skandasvamin, indicating the viniyoga. The rk is a puronuvakyS
of the ajyabhagas. He paraphrases "gTrbhlh" as "stutiiaksana-
bhir vSgbhih", i.e., with words indicative of praise."vacovidah"
means ”stuti/aksanasya vacaso veditarah", i.e., the knowers
of speech indicative of praise. This is further explained as
"samyak stotum jhatarah", i.e., those who know how to
praise well, "sumrdikah" is synonymous with "susukhah",
i.e., very happy (rather than 'favourable'2)., "a visa" is
explained as "upavida asmdkam yajya/aksanam havih prati-

i grhTtum", i.e., be seated near in order to receive our offering

of yajya. The term, "vardhayamah", being simple, has not
been explained.
Bhatta Bhaskara's explanation of the stanza at TB 3.5.6 is
almost perfunctory. "gTrbhih" is synonymous with "suktibh/h".
"vacovidah" is explained as "vacasam veditarah (i.e.)
:■

:•
vagyogavidah", that is to say, the knowers of words, or
skilful in composing speech, "susthu sukhayita" expresses
the meaning of "sumrdikah" better than "susukhah". "a
visa" is paraphrased as "anupravisya anugrahana", i.e.,
having entered,bless (us). Finally, he has also given the
meaning of "vardhayamah" as "mahayasasam kurmah", i.e.,
we make you highly glorious (famous). Though the explanation
is brief, Bhatta Bhaskara appears to be more precise and
faithful to the text.

1. See the beginning of the commentary on TB 3.5.2, and especially the

commentary on "pri vo vaja ... " there.
2 "sumrdikah" would really mean "favourable" (cf. Dumont, 1960 4).

‘ JL
 183
(3) agn/soma savedasa sahuti vanatam girah f
sam devatrB babhuvathuh // (RV 1.93.9)
The RGVEDABHASYA indicates the viniyoga of the Mantra.
It says that it is the puronuvakya of the purodaia of
agnfsoma at the full-moon sacrifice. A few words are then
explained. "savedasa" is explained in terms of "dhana"
(wealth) as before.1 "sahQtV means "samanahvanau" The
prefix "sa-" is explained as "samanain both the cases. The
description of "girah" is somewhat inexact, for he says,
"asmadiyayajyanuvakyastuti/aksanah". "-puronuvakya-" should
be substituted for "-yajyanuvakya". The perfix, "sam-" shows
"ekibhava"2 i.e., togetherness, or "samyakta", i.e., excellence.
"devatd" is taken in the Nominative dual because of P 5.4.563.
Again, the verb babhuvathuh, is interpreted with the help of
grammatical terms. It is, he says, Imperative in meaning,
though Perfect in fofm.4

According to the customary practice, Bhatta Bhaskara

indicates the viniyoga and the metre of the Mantra first.5
Then the words are scrutinized. "savedasa" is said to mean
"samanadhanau" in this context, since he takes "vedas" here
to mean "dhana".6 The prefix, "sa-", in both "sivedasa" and
"sahuti" is said to mean "samana" according to P 6.3.847
He explains "girah" as "stutivacanani"# without the ritual
implication. If Skandasvamin takes "devatri" in the Nominative,
according to P 5.4.56, our author takes it both in the
Accusative and in the Locative according to the same Sutra.

1. See the bhasya on "vi&vavedasam" in {1) above. '

2. "sam ity eklbhavam /", says the Nirukta (1.3.).
3. Skandasv5mm says, "devatreti 'devamanusyapurusa martyebhyo dvitTya-
saptamyor bahulam' (P 5.4.56) iti bahulakat prathamayam ca drasta-
vyah r
4. "/odarthe lit', says the author.
5. See Bhatta BhSskara’s commentary on the Mantra at TS 2.3.14 (cf.C
249f.).
6. He has ignored this meaning while interpreting "visvavedasam" earlier (cf.
(1) above].
7. Bhatta Bhaskara says, "samSnasya chandasy ..." (P 6.3.84) itisabhavah /"
(C 250, 6f.)
5 184

The interpretation of the former appears to be somewhat

forced, since the interpretation of the word in the oblique
cases makes good sense. Bhatta BhSskara has nothing
special to say on the prefix, "sam-". Besides, "babhuvathuh"
is in effect interpreted in the Imperative.1 But attention is, in
addition, paid to the compound, agnJsoma. The three
grammatical peculiarities of the word, viz., the "J-kara", the
"satva" and the "a-kara" are explained according to three
Paninean Sutras.2
(4) yuvam etani divi rocanBny
agnis ca soma sakratu adhattam /
yuvam sindhunr abh/daster avadyad
agnJsomav amuhcatam grbhltan // {RV 1.93.5)

After pointing out the viniyoga of the Mantra fthat it is the

yajya of the purodasa to agnJsoma in the full-rr)oon sacrifice,
Skandasvamin proceeds to explain the stanza, "rocanani" is
explained as "naksatrani", i.e., the stars. As is to be expected,
",sakratu" is shown to be "samanakarmanau" i.e., joint-
| sacrificers. The word, adhattam, is explained with a reference
to the Vrtra-myth. He says, "adhattam vrtrahananadvarena
■
svasadhyayajhahetukavrsty adidvarena va sthapitavantau /”,
■■■

i.e., "adhattam" (means) the two (Agni and Soma) established

:
(the stars) by means of the killing of Vrtra~or by means of the
yajha offered by them causing the rain and so on. Further, the
term, abhisasti, is identified with Vrtra.3 The term, grbhltan, is
also indicative of Vrtra, in that they are seized by Vrtra.
Commenting on "s/ndhun", he says, "syandanat sindhavo

1 The verb, sam babhuvathuh, has been paraphrased twice as "samgatau

bhavatah" {cf C 249, 8 & 10). But in the light of "vartetham".
upanayatam" (cf. C 249, 9 & 11), both being in the present Imperative,
2nd person dual, "bhavatah" (third person dual, present Indicative) should
be corrected as "bhavatam".

2. Bhatta Bhaskara says, "purvavad akarah / 'Id agneh somavarunayoh' (P

6.3.27) iti Ikarah. 'agneh stutstomasomah' (P 8.3.82) iti satvam /" (C
249f.). “purvavad akarah" is a reference to th explanation of "indravaruna"
(cf C 241, 8f .) with the help of P 7.1.39
3- The commentary reads, ’’abhtfasteh himsitur vrtrakhyat /"
 185
rasmaya iha ucyante /" He shows the etymology of the word.
For the interpretation, he finds textual support in "na sindhavo
rajaso antam anasuh" (RV 1 52.14).1 "avady&t' is taken as an
adjective of "abhisasteh" and it is interpreted as "atyantapapaf,
i.e., (who is) sinful beyond limit.

Bhatta Bhaskara gives, true to his method, both the

viniyoga and the metre (which is a tristup)2 He is similar in
his interpretation of "rocanani", which, he says, are "dfpa-
nasflani grahanaksatradmi", i.e., the luminaries of planets and
stars. "sakratu" is identically explained as "samanakarmanau".
The verb, adhattam, has not been explained in a mythological
context, but in a linguistic context as "adharayatam"3
and "sthapitavantau". Similarly the words, "abhigasteh” and
"avadyaf are given simple meanings. The former means
"patakady aropat papaf, i.e., from the sin (arising from the)
imputation of crimes and so on; and the latter,>"panvadapapaf,
i.e., from the sin of slanderous talk. The two words do not
have any non- adjective syntactic relation according to the
author. Besides, those who have been seized are so by evil
{"dosena”), and not by Vrtra. Bhatta Bhaskara differs above all
in the interpretation of "sindhun", which, he says, are rivers
(*’nadih"). But like Skandasvamin, he too gives the same
etymology : "syandanat sindhavah /" (C 250, 15). There are
in addition two passing remarks on grammar.4

(5) endra sanasim rayirh sajitvanam sadasdham

varsistham Ota ye bhara 11 {RV 1.8.1)
Without mentioning the viniyoga, Skandasvamin begins
!
1. In his translation of the stanza (q.v.), Geldner translates "sindhavah as
"die Strome", i.e., the streams.
2. See the commentary on C 250. 12ff.
3. Since the subject is "yuvam", the verb, adharayatam, must be corrected
I
as “adharayatam"
4. He notes about the verb, adhattam, that it is "chandaso /ah", i.e., it is a
Vedic Imperfect On "smdhuhr abhisaster ..." he says, "rutvanunasikau
uktau" (C 250, 15). The first and only time he has given fuM and clear-
explanation is while dealing, with the phrases, sapatnan mdro (TS
1.1.13) and "adharan akah" (ibid). He has quoted P 8.3.3. 9. etc in the
exDlanation (cf A 177f.).
 186

a short explanation of the Mantra. He points out first that "3"

(being an "upasarga") is to be construed with "bhara" (the
"Skhydta" or verb).'"sanasim"' is commented on with the
help of Dhatupatha. He says, "sanas/m vana sana sambhaktau
(cf. Dhatupatha. 1.49lf.) / sambhajanlyam /" Similarly, he
says, "sadasaham saha marsane (cf. Dhatupatha, 1.905) /
abhibhave chandasi / sarvada cabhibhavitr (i.e., ever con­
quering)/" "sajitvan" is one who wins over the enemies
though (they are) in company.1 "utaye" means "tarpan3ya",
i.e., for satisfaction. As a rule, the author has only two or
three words in each sentence.

Bhatta BhSskara comments on the Mantra at TSM 3.4.11.

He points out the viniyoga as being the puronuvakya for the
purodSsa-offering to Indra (called jyestha). The derivation of
"sanasirrf (= sambhajanlyam). is given as "sanoter asi-
pratyayah vrddhis ca nipatyate /" But the meaning of the
root is not given according to Dhatuoatha. it is implied in the
explanation. The interpretation of "sadasaham" is similar to
Skandasvamin's, for he says, "sadasaham sarvaka/am arlnam
abhibhavitaram" i.e., always the conqueror of the foes.
There is no reference to the' Dhatupatha. He gives alternate
interpretations of "sajitvanam”, viz., I) "sarvan arm jetum
sl/am yasya”. i.e., he whose habit it is to conquer all enemies,
and 2) "jetrbhis sahitam /", i.e., along with the winners.
Panini is then brought in to enjoin the kvanip-pratyaya for
the derivation and also for the explanation of the accent.2
"dbhara" is shown to be equivalent to "ahara,r with the help
of a Varttika.3 Again, the presence of the pratyaya, ktin, in
"utaye" is accounted for by means of Panini.4 Bhatta
Bhaskara has also pointed out the metre of the Mantra.
Skandasvamin's use of the Dhatupatha and Bhatta Bhaskara's

1. Explaining the word, he says, "sahabhutanam apt satrunam jetr.

2. He has quoted P 3.2.75 fully to show the pratyaya, and P 6.2.199
partially for the accent.

3. The author says. ”... abhara / 'hrgrahor [PM 8.2.32 * 1) itibhah /"
4 He quoted P 3.3.97 partially.

-n
 187

recourse to Panini stand out clearly in their commentaries on

the Mantra.
(6) S pyayasva sametu te visvatah soma vrsnyam1 /
bhava vajasya samgathe // (RV 1.91.16)

In the well-known Yaskan style, Skandasvamin says,

"pySyatir vrddhy arthah /"2, i.e. ''pyayahas the sense of
'increase' Though "vrsnyam" is not found in the Nighaptu, it
is a synonym of "bala" or "rasa", so says the author. His
statement "samarthyad atra vrsnyasabdah / balam raso
va /", appears to indicate that the word is used in its connotative
sense of "bala" or "rasa", since the primary meaning of
'virility' or 'manliness' is not applicable. Though "samgathe"
is in the Locative case, it is said to convey the meaning of the
Dative case, i.e., "samgamaya". The words, "vi£v4tah" and
"vajasya" are said to be synonymous with "sarvatah" and
"annasya" respectively.
Bhatta Bhaskara's commentary occurs at two places, viz.,
at TSM 3.2.5 and TSM 3.1.11. The former being more
detailed and complete, it alone will be considered here. The
viniyoga3 and metre (viz., gSyatrl) are mentioned first.
"vrsniyam" is said to be synonymous with "vJryam". The
semantic presence of "yaf is explained by the remark,
”vrsnisambhavam4 vrsniyam, digaditvad yat, .../'The initial
accent is explained according to P 6.1.213 yato 'navah.
”visvatah'" and "vajasya"' are explained as in the
RGVEDABHASYA. But he says in addition that the word, te,
is "karmani sasthi", i.e.. Genitive in form but Objective in
meaning. He has also accounted for the lengthening in
"bhava" according to P 6.3.135 dvyaco \cas tihah. And
= finally, "samgathd" is said to be according to the operation

1. TSM 3.2.5 has ”vrsniyam"

2. "opyayFvrddhau". records the DhStupStha, 1.517.
“ 3. The viniyoga is given in keeping with the context of the Soma sacrifice.
4. The word, vrsnyam, is interpreted according to P 4.3.43 tatra bhavah.
for he says, "vrsnisambhavam vrsniyam", i.e., what is found in "vr?ni" is
"vrsniyam" "-yat' is enjoined according to P 4.3.54 digadibhyo yat.
 188

of the Unadipratyaya. sthan.] We note that Bhatta Bhaskara

is more alert to the peculiarities of the form of words than
Skandasvamin.
(7) sam te pa yarns/' sam u yantu vSjah
sarin vrsnyany abhimatisahah /
apySyamano arnrtaya soma
divi'sravamsy uttamani dhisva // [RV 1.91.18)
The first observation Skandasvamin makes is that the
perfix, "sam-" must be put together ("anusaktavyah") with
the verb ["akhyatam prati"),_ "yantu". Since almost all the
words are paraphrased by the author we shall highlight
some of the more important ones, "payamsi" has been inter­
preted in two ways, viz., 1) "vrstilaksanani udakani" from a
naturalistic point of view, and 2) "vasatlvary ekadhanalaksanany
udakani" from a ritualistic point of view. Similarly, "vajah"
has been interpreted in two ways, viz., 1) "annani". and 2)
"sazanTyapurodasalaksanany annani'. "vrsnyanf means "balani
rasa va" as above, "te abhimatisBhah" is again alternatively
interpreted, once with the proper force of the Genitive and
alternatively with the force of the Instrumental though
Genitive in form. Alternate interpretation is given to the
word, amrtaya. He says, "amrtaya amrtabhavaya / athava
amrtasabdo devatavacanah /", i.e., for the state of immortality;
or the word, amrta, (is) denotative of a divinity. "sravamsR is
said to mean fame, food or wealth. The alternate interpretations
are set forth because of the differing principles of interpretation,
like ritual, syntax,2 and so on.
At TSM 3.1.11, Bhatta Bhaskara is very brief in his
commentary on the Mantra.3 "payamsi"'for him is ‘"patavyani

i. Since the pratyaya is "-tha-" (cf. Wackernagel, 1954 : c 717), it must be

corrected as "-than". See also Un 2 4
2. The reason for the alternate interpretation of "te abhimatlsaha" is syntax.
If it is construed with "payamsi". it is taken in the Genitive; but if with
"sam yantu". in the Instrumental (cf. "samagacchatam (sic) tvaya himsitrnam
abhibhavitra

3. This Mantra along with "apyayasva ..." would be commented upon,

perhaps at length, in the Agmkanda (to be precise, at TS 4.2.7), so says
the author while commenting on "apyayasva . ." at TS 3.11

•v
/ 'i
 189

ksfrad/ni", i.e., milk, etc., which are to be drunk. The term

vijah. is said to be "annani"' (food) as usual. viryani" is
synonymous with "vrsniyani" {sic), "amrtaya" is taken in the
abstract to mean "amaranatvaya",. i.e., for immortality.
"abhimatisShah" is paraphrased as "abhimatmam papmanam
{sic) hantuh".
(8) iha tvastaram agriyam visvarupam upa hvaye /
asmakam astu keva/ah // {HV 1.13.10)
The RGVEDABHASYA gives the derivation of the word,
tvasta, according to PM 3.2.135 *5, viz., ‘"tviser devatayam
akaras copadhaya anittvafi ca". Tvasta is the architect of the
gods (cf. "devanarh taksa") or Agni. The grammatical ",sSnas/m'
is detectable in his explanation of "agriyamas "asmin
bhavam1 agriyam pradhanabhutam ity arthah /" While
explaining "visvarupam", Skandasvamin refers to the Nighantu
(3.1.6) as he says, "visvam iti bahunama". Hence it is
paraphrased as "bahurupam", i.e., multiform. This is followed
by an obiter dictum, viz., "atisayavan mahabhagyayogad asti
devatanam bahurupatvam”, i.e., the gods have multiform
nature because of (their) exceedingly eminent yoga.
After the description of the viniyoga and metre (which is
gayatri) at TSM 3.1.11, "agriyam" is derived and explained.
The "ghac-pratyaya" {="-iya") in the word is accounted for
with the help of P 4.4.117 ghacchau ca. Th^ word means
"mukhyam". Next, "visvarupa" is described as '"vi&vesam
rupanarh vikaranasamartham", i.e., one who is capable of
creating all the forms. According to P 6.2.106 bahuvrJhau
visvam samjnayam, the accent is explained. Again, according
to P 1.3.30 nisamupavibhyo hvah, the atmanepada- suffix of
"upahvaye" 'is explained. Bhatta Bhaskara exhibits his know­
ledge of Panini in his commentary. Skandasvamin also
shows his familiarity with traditional grammar.
In the above short comparative study, a few prominent
features of both the commentaries have been spotted. If
Skandasvamin justifies his RGVEDABHASYA with its orienta­
tion towards the yajna. Bhatta Bhaskara asserts also the

_C1. P-4.3.53 tatra bhavah.

 190

value of the jfana-yajha. The latter has not overlooked

the metrical aspect of the Mantra, which is of no value from
the exegetical point of view. Skandasvamin pays attention to
ritual, grammar and nirukta. He has described here and
there, the viniyoga of the Mantra and has interpreted words
in the light of ritual. He has also recourse to the Dhatupatha
and the Papinean Sutras (and Varttikas). He has used
grammar to account for the form of a word as well as its
meaning. He has also at times brought mythology in the ex­
planations. Bhatta Bhaskara also is found quite familiar with
ritual and grammar. He points out the viniyoga of the
Mantras. And at every* turn he uses Panini for the derivation
of the words from their roots. This and some of the inter­
pretations, (i.e., the derivation and interpretation of "sanas/'m"
at TSM 3.4.11), show his familiarity with the Dhatupatha,
not to mention the CJnadisutras. He has not shown his
familiarity with the Nighantu. The commentaries are similar
to a point, but they are dissimilar in their expressiveness and
style. Skandasvamin is conversational in style. Bhatta Bhaskara
is ponderous and technical. This is the price one may have to
pay for being a meticulous Paninean. The two commentators
do not appear to differ from each other in kind, but only in
degree. The originality lies in the fact that Bhatta Bhaskara
has applied the technique or method to the Yajurveda, and
that too to a scholarly degree for the times.
C). Ssyana and Bhafta Bhaskara
Since Bhatta Bhaskara is a commentator of the TaittirTya
recension, it is proper that his commentary should be
compared with that of Sayana on the same recension so that
the commentaries on the same text in the same ritual
context may be studied. Though the passages we have
chosen are Rgvedic Mantras, we will try to compare the two
commentaries on these Mantras in the Yajurveda. Wheres/er
appropriate, reference will be made to Sayana's Rgvedic
commentary on the same Mantra to highlight the differences,
if any. Sayana has made it clear in his Rgvedbhasya that he
had access to the JNA NAYAJNA.1
1. See Introduction.
 191

(i) The Aim of the VEDARTHAPRAKAS>A

SSyana's commentaries on the TaittirTya recension and the
Rgveda are just two parts of his larger venture known as the
VEDARTHAPRAKASA. His commentary on the Yajurveda
preceded that on the Rgveda.1 Sayana's aim in composing
the VEDARTHAPRAKASA, as the name suggests, is the illu­
mination of the yeaning of the Vedic text. Both the
commentaries havecomposed for the sake of their usefulness
in the sacrifices.2 But he has also shown that an independent
investigation of the meaning of the texts of the Rgveda and
the Yajurveda is worthwhile and that it is in keeping with the
Vedic recommendations and other injunctions.3
!
1 Among the opening verses of his bhasya on the Rgveda, Sayana has
stated,

"adhvaryavasya yajnesu pradhanyad vyakrtah pura /

yajurvedo ?ha hautrartham rgvado vyakarisyate //,
i.e., the Yajurveda has already been explained because of the importance
of the duties of the adhvaryu in the sacrifices, and now for the (perfor­
mance) of the duty of the hotr. the Rgveda will be explained. Similarly, it is
stated in the Introduction to his taittinya- samhitabhasya that it is fitting to
study the duties of the adhvaryu first, since it is of primary importance as
the wall is in a mural painting and that the duties of the yajamana and the
hotr come next as the painting itself (cf. "etepam madhye yajamananam
hautranarh ca citrasthanTyatvat bhittisthanTyanam adhvaryavanam evadeu
patho yuktah " — A 9, 17f.).

2. See fn. 1 above.

3. Sayana approaches the issue of the study of the meaning of the Vedas like
a mlmamsaka. In the Introduction to his Yajurveda bhasya, he states that
the followers of Prabhakara understand the svadhyayadhyayanavidhi as
enjoining the study of the text inclusive of its meaning (cf. A 4, 14f.). But
he savs that even if one were to concede that the injunction enjoins only
the mastery of the bare text, there are other statements. Vedic and non-
Vedic, which recommend the understanding of the Vedas, e.g., "iruyata
hy anusthanajfianayoh svatantram prthak balam — sarvam papmanam
tarati. tarati brahmahatyarr yo 'svamedhana yefate ya u cainam evarh
veda' (TS 6.3.12) iti /" (A 4, 21f.), and brahmanena mskarano dharmah
sadahgo vedo dhyeyo jneyas ca"' (cf. Mahabhasya. Vol. I, p. 1) it/ / (A 4,
17f.). A similar argumentation is seen in the Inroduction to the Rgvedabhasya.
After establishing that the svadhyayadhyayanavidhi does not enjoin
 192

(ii) The Hautra-commentaries

a) The Eight Mantras
Now we will examine Sayana's Yajurvedabhasya as regards
the eight Mantras, which have been dealt with above, with
additional observations based on his Rgvedabhasya.
1) agnfm dutam .... (RV 1.12.1)
This samidhenl is (as all the samidhenls are) briefly
paraphrased by Sayana at TS 2.5.8. He explains "dutam" as
"devan prati presanarham" (C 409, 23), i.e., one wno is
worthy of being sent to the gods, whereas Bhatta Bhaskara
says it is "hitakarinam", i.e., one whb is benevolent. Neither
of the commentators takes "vedas" in "visvavedas" in this
context to mean "dhanam". Unlike Bhatta Bhaskara, Sayana
has not given the alternate meaning of "iobhanaprajbanam"
to the word,"sukratum/'. Sayana has no mention of the metre
of the Mantra, nor has he any use of grammar here, though
the JRaNAYAJRA has explained the accent of "sukratum"
with the help of Panini.
Sayana has indicated the metre (gayatri) and the viniyoga
of the Mantra in his Rgvedabbasya. "visvavedasam" is
explained as "sarvadhanopetam" (the all-wealthy). Besides,
"sukratum" has the alternate explanation of "sobhanaprajnam"
(one endowed with admirable wisdom). Sayana has not
spared any pains in the Paninean explanations of words like
"hotaram". "visvavedasam" and "sukratum" One cannot
but notice that Sayana has relegated the grammatical
explanations to the end ofthe commentary on the Mantra,
though Bhatta Bhaskara as a rule weaves the grammatical
explanations with other explanations.
2) soma gTrbhis tva .... (RV 1.91.11)
Sayana has, again, a two-line paraphrase of the Mantra (at

anything more than the mastery of the bare text, he raises the question,
nanu uktanitya adhyayanasyaksaragrahanantatve 'rthajrlanam avihitam
syat / (RV In trod. p. 21), and answers it saying, "maivam / vakyantarena
tad vidhSnat /" (ibid). Then the above texts along with others are
adduced.
 193

the beginning of the bhasya on TS 2.6.2) of which the metre

and the viniyoga in the S/yabhagas of the new-moon rite are
mentioned. The explanations of words are similar to those
given by Bhatta Bhaskara, but not identical. "vacovfdah" is
"vakyatatparyabhijha vayam", i.e.. we who know the meaning
of the sayings; ",girbhfh" is "stutirupabhir vagbhih”. i.e.,
with words of praise; "sumrdikah " as "samyak sukhayan"
i.e., pleasing (us) well. He ends the paraphrase with a ritual
summing up, viz., "tadrsah soma ajyarh havir asnatu", i.e.,
that kind of Soma may consume the a/Va-offering.
The Sayana of the Rgvedabhasya does not explain the
above words with identical expressions, though their meanings
are understood in the same way. The metre and the viniyoga
are given, the metre being mentioned in the introduction to
the Sukta. The commentary ends with Unadi- and Paninean
explanations of the form and accent.
3) agnTsoma savedasa (RV 1.93.9)
At the end of the bhasya on TS 2.6.2, Sayana gives a brief
(two-line) word-for-word paraphrase.1 He has indicated that
it is the puronuvakya of the purodasa for the agnTsoma, but
not the metre. He has paraphrased "savedasa" as "samana-
jhanayuktau", i.e., the two who have equal knowledge,
whereas Bhatta Bhaskara has said, "samanadhanau”, i.e.,
the two having equal wealth. "devatrS" is taken to mean
"deve?u madhye" in the Locative only, whereas the
JNANAYAJNA takes it also in the Accusative (viz., devan).
There is no grammatical explanation, though, it must be said,
Bhatta Bhaskara has used Panini profusely.
The term, savedasa, is interpreted in the bhasya on the
Rgveda as "samanenaikena vedasa haviriaksanena dhanena
yuktau". Hence, "vedas" is a synonym of "dhana’" here, not
of "jftana" as before. The AstadhyayT has been quoted to
explain the prefix, "sa-'« and "devatri”, but not"agnTsoma”
with its triple peculiarity. The Dhatupatha has been used to
explain "vanatam" with "vana sana sambhaktau". The "viniyoga

1. Sayana has said, ”... aksarartham varnayamah /" (C 495, 3), i.e., we will
paraphrase (the Mantras) word-for-word.
 194
has been indicated according to Asval5yana6rautasutra
(1.6).
4) yuvtim et6ni.... {RV 1.93.5)
Sflyana's Yajurvedabhasya (at TS 2.6.2) has some minor
differences, "sakratu" \s"samandsarhkalpau", i.e., the two
having the same thoughts, unlike Bhatta Bhaskara's "samana-
karmanau” i.e., the two having the same (sacrificial) deeds.
Both commentators have "sfndhun" to mean "nadfh".
"abhisasti” and "avadya" have been taken to mean "apavada"'
and "dosa", and these two have been described further to fit
in with the concept of the river. As usual, there is no
grammatical explanation.
In the Rgvedic commentary, Sayana explains "sakrato" as
"samanakarmanau”. The Vrtra-myth has been described in
two ways to show how the rivers became polluted.1 At the
end the grammatical reasons for the "rutvanunasikau" and
”bhatva" {cf. ”grbhJtan") are given according to Panini.
"ruca diptau" shows the use of the Dhatupatha (cf. 1.781).
The Mantra's employment as the yajya of the purodSsa of
AgnTsoma is indicated; but the metre is not clearly shown.
5) endra sanasim .... {RV 1.8.1)
The employment of the Mantra is at the samnayya-
-offering to Indra. Sayana points out (at TS 2.6.2) that
"Qtaye” means "raksanartham" without giving the Bhaskaran
alternative of "tarpanaya”, i.e., satisfaction. If Bhatta Bhaskara
has given the synonym "sambhajan/yam" to explain "sanasim",
Sayana gives the explanation, "sanaso danasya sambandhinam
bahubhyo datum paryaptam ity arthah /", i.e., gifts sufficient
to give to many, "sajitvanam” is given only one explanation,
viz., "jitvabhih jayaktiaih putradibhir upetam”\ i.e., accom-
panied by victorious sons, etc.

1• Sayana also quotes from the Taittiriya Brahmana. viz., "indro vrtram ahan
..." {TB 3.2.5)
 L
195

However, "sanasfm" means "sambhajanlyam" in the bhasya

on the flgveda, and that too according to the Dhatupatha
(cf. 1.491 f. "vana Sana sambhaktau"). "sanasi" is said to be
formed with the suffix, "-as/". Sayana has given the same
viniyoga as above (besides its employment in the atiratra
£
sacrifice). There are extensive grammatical explanations at
the end on words like "sanasi'm" , "saji'tvanam", "utaye" and
"bhara."] Following P 6.3.842, Sayana paraphrases "saji't­ ■'

vanam" as "samanan arm jeturh iJIam asya /", whereas -

Bhatta Bhaskara has said "sarvan arm jetum s//arh yasya /".
:
Besides, the former does not give the alternate explanation :■

according to the latter. With this difference in the interpre­ .

tation of "sajitvanam", the commentaries are similar. Sayana
does not point out the metre. ;
!
6) 5 pyayasva ... (RV 1.91.16)
In his Yajurvedabhasya (at TSA 4.2.73), Sayana explains
"vrsniyam" as "retas", i.e., semen, and expands "vifvdtah" i
as "sarvasmad vrsniyad aharaf, i.e., from every food.
"samgathe" means "samgamane" as in JNANAYAJRA.
"gayatri" is shown to be the metre, and the viniyoga appro­
priate to the Agnicayana is also given.
But in the Rgvedabhasya, "vrsnyam” is "vrsatvam vJryam
samarthyam" i.e., manliness, virility and power. "visvatah"
means*^"sarvatah". "samgathb" is explained as above! The employ­
i ;
ment of the Mantra in the rite of "patnlsamyaja” is mentioned.
fl
"gayatri" is shown to be the metre. The derivation and i
:!
accent of "vrsnyam" are shown according to Dhatupatha, .!•i
Unadisutras and Panim.4 But unlike Bhatta Bhaskara, Sayana il
4
explains the suffix, -yat. (in ”vrsnyam") according to

il
1. SSyana has used Panim extensively in the explanation of the above words, ::
even more than Bhatta Bhaskara But there are no significant differences
here ssjitvSnam is said to be an "upapadasamasa"

2. Sayana says, "samanasya cchandasy amurdhaprabhrty

udarke$u ‘ (P
6.3.84) iti samanasya sabhavah /’*
3 Sayana has paraphrased the Mantra also at TSA 3.2.5, where ”vr$Qiyam"
is said to be vlryam", and "visvatah", "sarvatah"
;

^ The Astadhyayl has been used more generously .

 196
P 4.4.110 bhave chandasi.] It may be noted, besides, that "te"
has not been taken in the Accusative.
7) sarh te paySmsi.... [RV 1.91.18)
The employment of this Mantra in the tostop-metre by the
"rSjanya" has been noted by Sayana at TSA 4.2.7. The word,
paySrhsi, is paraphrased as "patavyani kslradini", i.e., milk,
etc. which (are) to be drunk. If Bhatta Bhaskara takes
I "vrsniyani" to mean "vlryani", Sayana says the same thing
with another synonym, viz., "retamsi". An "abhimatisaf' is
one who repels the evil-doer (cf. "abhimatim papmanam
sahate tiraskarotity abhimatisaf). "amrtatvaya" or "devata-
bhavaya" explains the word, amrtaya. "sravamsi" means
"srotum priyani .... annani", whereas Bhatta Bhaskara does
not seem to have paraphrased it. The question, k/drsasya tava.
is indicative of a style which is conversational.

Sayana has indicated! the viniyoga of the Mantra in the

r patnfsamyaja-rite. He also described the metre (tr/stup) at
i
i; the beginning of the Sukta. The samasa. abhimatisahah, is
analysed briefly and explained as "abhimatmam 6atrunam
t hantuh", i.e., of the slayer of the enemies, "payamsi" is "sraya-
narthani kslrani", i.e., milk to be heated. "amrtaya" is
paraphrased as "asmakam amrtatvaya amaranatvaya". "Sra­
vamsi" is said to be the food to be eaten or the food in the
|
form of the offering (cf. "annani asmabhir bhoktavyani havir
i iaksanani va"). Since "te" is also construed with the verb,
sam u yantu. it is also said to mean the indirect object in the
Dative [cf. "kriyagrahanarh kartavyam” (cf. PM 1.4.32*) iti
karmanah sampradanatvat caturthy arthe sasthi /"]. Further
grammatical observations are found on "abhimatisahah",
"amrtaya", "uttamani" and "dhisva". There are considerable
differences of expression between the two paraphrases of
the Mantra.
8) iha tvastaram... [RV 1.13.10)
Sayana says at TS 3.1.11 that it is a puronuvakya of the
citrayaga. "agriyam" is said to be "mukhyam". The compound,
visvarupam, is analysed and explained as "visvani garbhe
i

/
 197 cr

vikartum yogyani [rupaniy yasyasau visvarupas tarn/", i.e.,

viivrupa is he whose (are) all the forms fit to be created in
I
the womb, "kevalah" is "asadharanatvena pa/akah", i.e., the
protector par excellence. The metre is gayatrl (not men­
tioned).
In the Rgvedabhasya, Sayana has mentioned both the
viniyoga (i.e., employment in the patnTsarhyaja) and the
metre (which is "gayatrl"). "tvastaram" is explained as "tvas-
tmamakam agnim”, i.e., Agni, Tvastr by name. "agriyam" is
"srestham" "visvdrupam" is explained as ”bahuvidharupo-
petam" and "visvani rupani tvastrutpannatvena yasya”, i.e.,
he whose (are) all the forms by being produced from him.
"kevalah" is synonymous with "asadharanah". Here Sayana
has profuse grammatical explanations2 following upon the
j
1
short two-line paraphrase. However, he has not accounted
for the atmanepada as Bhatta Bhaskara has done. In their
phraseology, both these commentaries are mostly different
from the JNANAYAJNA.

b) The Ramaining Hautra-Verses

;
The commentaries on the eight Mantras have been studied
in detail in order that the similarities and differences among
them may be brought out. Now the VEDARTHAPRAKASA
on the remaining Mantras in the Yajurveda and JNANAYAJNA
on the same Mantras will be briefly examined. The viniyoga
and chandas of Mantras will not be mentioned.
1) pra vo vaja abh/dyavo havfsmanto ghrtacya /
devSh jigati sumnayuh // [RV3.27.1; TB 3.5.23)

1 The component, rupani. has been left out.

2. ’*tvastris derived from "taksu tvaksu tanukarane" (Dh. 1.685f.).
Skandasvamin has derived it from "tvs-". It is worth noting that the
commentator has adduced the text, "tvasta vai pasunam mithunanam
rupakrV (TS 6.1.8) as a scriptural corroboration. The derivation of the
personal pronoun, asmakam. from "asuksepane" (Dh. 4.100) is unfortunate.
The derivation is effected with the help of unadi- and Paninean Sutras. The
accent of "tvastaram". "visvarupam", "kavalah", etc. has been pointed
out.
3 Dumont translates the Mantra as
“'Forth go your invigorating powers, (0 priests.) towards heaven, rich in

i
 198
Both the commentators paraphrase the Mantra ritualistically
according to the brahmana passage, "pra vo vaja ityanvaha
masa vSi vaja ardhamasa abhi'dyavo deva havismanto gaur
ghrtaci yajho devan jigati yajamanah sumnayuh" {TS 2.5.7). 1
Sayana addresses (at TS 2.5.7) the gods2; Bhatta Bhaskara,
the priests and the yajamana (at TB 3.5.2). They construe
the Mantra differently.3 ",sumndyuh" for Sayana is "yajama-
nasya sumnayuh sukhecchuh", but for Bhatta Bhaskara it
means, "(yajamanah) sukham atmana icchan”.A
2) cigna £ yahi vita ye grnano havyadataye /
ni hota satsi barhfsi // (RV 6:16.10; TB 3.5.2)
Both the commentators give, the meaning of the Mantra
substantially the same way. However, "vitaye" for Sayana
(at TS 2.5.8) is "havirbhaksanaya" and for Bhatta Bhaskara,
"panaya". The former described "gmanah" as "yajamano
devSnam havir dasyatiti bhavadbhir bhaksaniyam iti vadan”
i.e., saying that the yajamana will give the offerings of the
gods (and) that it must be consumed by you. The latter says,
}
"aho prasastam karmeti sabdayan" i.e., excaliming how
1 praiseworthy a sacrifice (it is), or simply ",stuyamanah” i.e.,
praising.
3) tarn tva samidbhir ahgiro ghrtena vardhayamasi /
brhac choca yavisthya // (PV 6.16.11; TB 3.5.2)
The most significant difference between the two com­
mentaries lies in the interpretation of "brhac choca". Sayana
sacrifical food, with the buttered (spoon). Piously, he (the sacrificer)
approaches the gods.'" (Dumont, 1960 2). The translation is indicative
of an underlying interpretation which is very different from the interpretations
of our commentators, who follow the brahmana.
1 See Keith's translation of the text at TS 2.5.7.
2 Sayana addresses the seasons in the Rgvedabhasya and interprets the
Mantra according to the brahmana as above.

3 Sayana may be said to break up the Mantra thus . pra (vartante) vo

{rtvigyajamanah); vaja abhidyavah havismanto ghrtacya (pravartantam),
(yajffo) devan jigati sumnayuf? /■ Bhatta Bhaskara construes it thus : pra
(bhavanti) vo vaja abhidyavah havismanto ghrtacya, (yajfiah) devan (pra)
jigati. (yajamanah) sumnayuh (devan prajigati)/

4 Perhaps Bhatta Bhaskara follows "supa atmanah kyac" (P 3.1.8).

■
 199
takes it to mean "brhat jvaladhikyam yatha bhavati tatha
soca dJpyasva", i.e., bum in such a way that there is an
increase of flame. Bhatta Bhaskara understands "brhac
chocah / brhad dfpte /" in the Vocative at TB-1.2.1) at first,
and in the Nominative (followed by "bhava") afterwards. The
padapatha (having no visarga) favours Sayana.1 Bhatta
Bh5skara's etymological definition of "angiras" as "ahganadi-
gunayukta" is worth noting since the flame is unsteady. So
also the influence of etymology is detectable in his explanation
of "yavisthya" as "havisam va misrayitrtama".2
4) sa nah prthu sravayyam accha deva vivasasi /
brhadagne suvfryam // {RVQ. 16.12; TB 3.5.2)
Sayana considers "prthu" only as "vistirnam" in the
Accusative, whereas Bhatta Bhaskara would like to construe
it (wrongly) with "sah" also in the Nominative (cf: "vistTrnah").
The former explains ",sraviyyam" as "devaih sroturh yogyam”,
i.e., fit to be heard by the gods. The latter explains it as
"srayanlyam" (dependable ?). Sayana alone has elaborated
on the terms, brhat and suvTryam.3
5) Tdenyp namasyas tiras tamamsi darsatah /
sam agni'r idhyate vrsS /./ (RV 3.27.13; TB 3.5.2)
Agni is said to be "darsatah".4 Bhatta Bhaskara adds to
Sayana's synonym, darsayita (i.e., one who shows), another,
viz., "darsaniyasarlrah" (i.e., one whose body is worth
seeing, beautiful). For Sayana "vr$3" is "kamanSm varsayitS"
only, but for Bhatta Bhaskara it is also "pradhanabhutah"

1 This and the following samidhenTs are explained by Sayana at TS 2.6.8.

Dumont translates, “We cause thee to grow. 0 Ahgiras. with kindling-

-sticks, with clarified butter. Do thou flame high, O most youthful (god)*"
(Dumont, 1960 2).
2. Cf. Dh. 2.23 yu misrane famisrane ’pi).
3- Sayana says, ”brhac chabdena jvaladhikyam v/vaksitam / suvTryasabdena
huyamanasya hav/sah samyag dahanasamarthyam ucyate /" Let it also be
noted here that Sayana of the Rgvedabha?ya has no grammatical expla­
nations on the above three stanzas from R1/6 16.
4. Sayana derives the word in his Rgvedabhasya according to the unadi-
-suffix, "atac" (cf. Un. 3.110)..
1
200

(i.e., noble) metaphorically. Both the commentators understand

"tirah" as "tiraskurvan".h
6) vrso agnfh sdmidhyate 'svo na devavahanah /
tarn hav/smanta Idate // (R V 3.27.14; TB 3.5.2)
Both the commentators take "vrso" as "vrsah" in their
respective commentaries on the Yajurveda. But Sayana,
following the padapatha. says in his Rgvedabhasya, "vrsa u/
gunah /" Bhatta Bhaskara winds up his comments by saying,
"tasmat asmabhir api ayam samidhyate iti /", i.e., hence, it
(Agni) is kindled also by us. This is an additional ritual
reflection which shows the relevance of the Mantra.
7) vrsanam tva vayam vrsan vrsanah2 samidhJmahi /
agne dfdyatam brhSt/f [RV 3.27.15; TB 3.5.2)
Sayana's explanation of "vrsan", ”vrsanam" and "vrsanah"
in terms of "kamabhivarsaka", "kamanam varsitaram" and
"ahutivrstim kurvantah" bring out the ritual context. Bhatta
Bhaskara's paraphrase in terms of "sektr" perhaps brings
out.the ritual meaning not without the sexual connotation.3
8) samidhyamano adhvare 'gnfh pavaka fdyah /
sociskesas tam Tmahe // (R V 3.27.4; TB 3.5.2)
The commentaries of the two authors are identical.4
9) samiddho agna ahuta devan yaksi sv adh vara /
tvam hihavyavkdasi / (RV 5.28.5; TB 3.5.2)
Both the commentators agree that "ahuta" means "ahutya
aradhita", i.e., (0 Agni, you who are) worshipped with
offerings (in the fire). Bhatta Bhaskara explains "havyavaf
. 1 Perhaps the commentators follow Patanjali who has said, "upasargas ca
punar evam atmaka .... yatra hi fkascit knyavaci sabdah) no prayujyate
sasadhanam tatra kriyam ahuh /" (PM 5.2.28 *). and interprets "tirah" as
tiraskurvan". i.e., removing. Dumont takes it as a preposition, meaning
“through" (cf. Dumont, 1960 2).
2 At TS 3.5.2 it reads "vrsanah".

3 Dumont translates "vrsan" and its other forms as “0 bull", "the bull" and
so on.

4. In the RgvedabhSsya. it may be noted. "Tmahe" is paraphrased as "vayam

ydcSmahe". i.e., we implore. Sayana also says, “Tkanty adtsu / ayam
dhatur atra yac7\arthah I"
 201
as "havyaham vodha devestaprapayita" since Agni takes tne
offerings to the gods. Sayana does not explain-it.1
10) i juhota2 duvasyatagnim prayaty adhvare /
vmTdhvam havyavahanam // {RV 5.28.6; TB 3.5.2)
"prayati" has been paraphrased by Sayana as "prayatnena
vartamane" i.e., (which) is continued with effort. Bhatta
Bhaskara says, "avicchedena pravartamane", i.e., (which) is
carried on without interruption. He has not explained the
derivation of "duvasyata"3, which is synonymous with "pari-
carata" (i.e., serve, honour) according to both of the
authors.
11) agnih pnatnena janmana4 Sumbhanas tanuvam6 svam /
kavi'r vi'prena vavrdhe // (RV 8.44.12; TB 3.5.6)
"kavih" for Sayana is a wise pundit who is aware of the
intentions of another (cf. "vipascit panditah parabhipraya-
jnah", at TS 2.6.2). For Bhatta Bhaskara he is "krantadar-
3anah6”, i.e.,one who sees beyond, a prophet. He has omitted
"viprena" in his commentary.
12) agn/'r murdhS divdh kakut patih prthivya aySm /
apdrh retamsi jinvati // {RV 8.44.16; TB 3.5.7)
Sayana explains the relationships of Agni differently from
Bhatta Bhaskara (at TS 1.5.5). According to him, Agni in the
form of the sun, fire and internal heat (cf. "jatharagnih") ;
presides over the heaven, the earth and the waters. According
to Bhatta Bhaskara, the forms are the sun ("aryaman"), the
fire and the lightning (cf. "madhyamikagnirupena"). And
Agni in these forms presides over the heaven, the earth and

1. Sayana has no grammatical explanations of this Mantra in the

Rgvedabhasya.

2. The last syllable is short in the Brahmana.

3. There are no grammatical explanations in Sayana's commentary on the
Mantra in the Rgveda
4 The Rgveda reads "manmana"
5. The Rgveda reads "tanvbm"
6 Sdytna says m his Rgvedabhasya. "kavih krantakarma". He eschews aJJ
grammar while explaining this Mantra and the following, viz., R 1/8.44.16
in his Rgvedabhasya.
 202

the (atmospheric) waters (i.e., the rain).

13) prajapate na tv6d etany anyo
visva jatani pari ta babhuva /
yatkamas te juhumas tan no
astu vayarh syama patayo rayJnam // (R V 10.121.10;
TB 3.5.7)
Commenting on the Mantra in identical manner at both TS
1.8.14 (cf. B 416, 8f.) and TS 2.6.2 (cf. C 495, 4f.), Sayana
makes it clear that none other than Prajapati is the lord of
creation.1 Bhatta Bhaskara has, however, given alternate
interpretations to the first half of the Mantra (at TS 1.8.14)2,
synactical rearrangement of the words being the reason (cf.
B 415f.)3. The first alternative states that Prajapati indeed is
the lord, since he. and not any other, has pervaded,
encompassed the creation. The second alternative tries to
bring out Prajapati's (absolute) greatness ("mahanu-
bhSvatvam") by saying that another, and not Prajapati, has
pervaded the creation, as a result of which the god, it is
implied, does not suffer change or diminution.
14) pra sasah/se puruhuta satrun
f jyesthas te 6usma iha ratir astu /
indra bhara daksinena vasuni
patih sindhunam as/ revatJnam 11 (RV 10.180.1;
TB 3.5.7)
Sayana interprets ”puruhuta" (TS 2.6.2) as xxpurusu bahusu
yajnesv ahuyamana" i.e., 0 thou who art invoked in many

1. In his commentary on the verse in the Rgvedabhasya he mingles the

paraphrase with grammatical explanations.
2. Bhatta Bhaakara has given a short explanation of the Mantra at TSM
3.2.5 and directed the reader to TS 1.8.14.
3. In the first alternate interpretation, the negative particle "na" has not been
brought in. This is an erroneous omission. Since the second interpretation
asserts that it is another, and not Prajapati, who has pervaded the
creation, it is reasonable to insert ''na" in the first in such a way as to state
that it is Prajapati, and not another, who has pervaded the creation., It
clearly fS° ^ no*ec* ^,s commentary at TSM 3.2.5 cannot help us
want of alternate interpretations there.
 203
sacrifices! Bhatta Bhaskara is brief in saying "bahubhir
ahuta", i.e., 0 thou who art invoked by many!1 If Sayana says
that "vasuni" means "dhandni", Bhatta Bhaskara explains it
further as "dhandni udakadlni". The former paraphrases
"patih sindhunam asi revatinam" as "sindhunam samudrasa-
manam revatmarh dhanavatinam prajanam patir asi"2, i.e.,
you are the lord of people who have wealth like the ocean,
whereas the latter says, "sindhunam apatn revatmarh sadha-
nabhutanam patih tvam asi", you are the protector of the
producer of the wealth of the waters. Sayana has no
grammatical explanation here (as usual).
15) mahSh i'ndro ya ojasa parjanyo vrstimdn iva /
stomair vatsdsya vavrdhe // [RVQ.Q. 1; TB 3.5.7)
Sayana's paraphrase (at TS 2.6.2) is very short and devoid
of all grammatical explanations, "vatsasya" for him is 'xvatsa-
sthaniyasya yajamanasya", i.e., of the yajamana (who is) in
the place of vatsa. Bhatta Bhaskara is clearer. He says,'
"vatsasya vatsasthaniyasya yajamanasya rser va vatsanamnah"
(at TS 1.4.20), i.e., of the yajamana (who is) in the place of
vatsa, or of the seer (who is) called Vatsa.3
16) mahah indro nrvada carsanipra
uta dvibSrha aminah sahobhih /
asmadryag4 vavrdhe v/ryayoruh
prthuh sukrtah kartrbhir bhut /
[RV6.19.1; TB 3.5.7)
A single way of interpreting the term, carsaniprah. is
shown by Sayana. It is said ”carsan/n manusyan prati tad
1. “0 thou who art much invoked", translates Dumont (cf. Dumont. 1960
6).
2. Sayana says in the Rgvedabhasya, "tvam revatTnam rayimat/ham bahudha-
nanarh sindhunam syandanasi/anam nad/ham patih asi svamT bhavasi /*'
i.e.. you are the lord of the flowing rivers with plenty of wealth He follows
the paraphrase with grammar.
3- Dumont translates, "Great is Indra who, through his might, is like the
raining Parjanya. He has waxed strong with the praises of Vatsa.''
(Dumont, 1960: 6).
4. Both the Taittiriya Samhita (1.4.21) and Brahmana (3.5.7) read "asmadnyag
 204

abhfstabhogaih purayatiti carsaniprah /" (at TS 2.6.2), i.e.,

carsaniprah is one who fulfils the longed for pleasures of
men.1 However, Bhatta Bhaskara with a grammarian's bias
gives alternate meanings. He says first, "carsanayo manusyah
tesam purayita kamaih fat TS 1.4.21), i.e., one who fulfils
the desires of men. He explains it further saying, "carsanJnam
carsanavatam acaravatam kamaih purayita", i.e., the one
endows the custom-abiding (people) with the desired objects.
In the second alternative ”carsanmam" is said to mean
(etymologically) "caranastlanam”, i.e., of those whose charac­
teristic (it is) to move. It is derived in the third place from the
root, "krs-"2,and it means "akarsavatam va&kurvatam kamaih
purayitti" (cf. A 575jf.), i.e., one who endows with the
[ desired objects those who get (Indra) on their side (who are
enticers of Indra).
I The term, dvibarhah, is explained by SSyana as "dvayoh
prakrtivikrtirupayor yagayoh3 barho vrddhih yasyeti dvi­
barhah I", i.e., one who has the prosperity of the two
sacrifices, viz., the prototype and the ectype. However,
Bhatta Bhaskara says, "dvayor lokayor brmhitah pravrddhas
tejasasminn amusmins ca /”, i.e., one who has waxed strong
in both the worlds, viz., in this world and in the other.

If SSyana paraphrases "asmadriyag vavrdhe" as "asmat

sadrso vavrdhe vrddhim praptah" (C 497, 6f.), i.e., one who
has prospered like us, his predecessor says, ”,asman aficatlti
asmadryak / ... / asmabhir yajamanair dattani havfmsi grhltva
vardhatam iti yBvat f" (A 576, 13ff.), i.e., asmadryak is (one
who) turns towards us ..., that is to say, having received the

1. Similarly it is said in the Rgvedabhasya, "carsaniprah carsanTnam stotrjahanam

kamanam pOrekah". Sayana has identical explanations at TS 1.4.21 and
TB 3.5.7.
2. Bhatta Bhaslcara could very well have derived carsanT to mean “a farmer"
from the root, "krs-".

3. The only difference Sayana shows in the explanation of this compound at

TS 1.4.21 is that he has "somayagayoh" instead of "yagayoh" He
explains the word in his Rgvedabhasya as "dvayor lokayorparivrdhah" (at
RV 6.19 1)..
 205

offering given by us, sacrifices, let him prosper.1 The latter

is true to Panini2 in his interpretation. It is worth noting that
Bhatta Bhaskara sometimes gives a further explanation
clarifying the meaning of the Mantra as above.3
"aminah" according to Sayana means "upamarahitah” (C
497, 6), i.e., without comparison.4' But Bhatta Bhaskara
gives two meanings, viz., "aparicchedyah" and "samgatah"
according to two possible derivations'of the word from the
roots, "ma-" ("to measure") and "ama-” (cf. Dh. 1.493; A
576, 8ff.).
17) tan nas tunpa m adha posayitnu
deva tvastar v'i rarandh syasva /
yato vJrah karmanyah sudakso
yuktagrava jayate devakamah //
[RV 3.4.9; TSA 3.1.11)5
Both the commentators have missed the proper meaning
of the word, turipa. which is "semen" 6Sayana says, "turnam

1. "asmadrybk" is said to mean "asmad abhimukham" by Sayana in his

Rgvedabhasya.

2. Cf. "v/svag devayo^ca ter adryancatau vapratyaye" {? 6.3.92), which has

been partially quoted by Bhatta Bhaskara.

3. Bhatta Bhaskara at times sums up similarly the meaning of a text, after his
legthy and learned explanation (generally with the use of the AstidhySyi).
E g . he says, "yah kalasyan/ai srasta sa katham vipannam ka/am avipannam
karturh na saknuyat iti bhavah /" (A 211, 14f). See also A 214. 24, A 216,
7f etc
4. Sayana says in the Rgvedabhasya *aminah ahimsamyah". i.e., not to be
violated. Sayana appears to derive the word from and explain it according
to "mTP himsayam'(Dh 4.29). It may be noted here that Sayana does not
use the Astadhyay? while commenting on this and the following Mantras
(either in the Rgvedabhasya or in the Yajurvedabhasya).
5 At TB 3.5.12, the Mantra is mentioned only in the pratlka-iorm. This and
the following Mantras are part of the Hautra of the PatriFsamyajas.
6. "turFpam" is said to mean "tarakam" in the Rgvedabhasya. Dumont trans­
lates the Mantra thus: "Do thou, for us. 0 god Tvaetar, liberally let loose
that seminal fluid that causes (the offspring) to thrive; whence a hero will
be born, (a hero) skillful in work, (and) very able, who will set the pressing- !
•stones in motion (for the soma sacrifice), and love the gods." (Dumont, :
1960 : 9) I
 206

prapnotlti turipam" (at TSA 3.1.11), i.e., "turipa" is (that

which) one obtains quickly. Bhatta Bhaskara explains it
similarly, "turnam apnotiti turipam" (at TSM 3.1.111). Both
the authors take that"tat’ stands for "dhana" (wealth). And
both the authors specify in a veiled way what kind of wealth
it is that the yajamana requests for himself.1
18) devSnSm patnir usatfr avantu nah
pravantu nas tujaye vajasataye /
yah parthivaso yi apim ap> vrate
ta no devlh suhavah sarma yacchata //
(RV5.46.7; TB 3.5.12)
According to Sayana, "devanam p&trilh" means "the wives
of the gods”, viz.. Indram and so on (at TS 2.6.10). But
Bhatta Bhaskara says, "devanam patnyah indrany adyah
senadayo va”. This addition is strange. Neither of the
authors seems to follow Yaska in the interpretation of "apam
api vrate". Yaska says, "apam api vrate karmani" (Nir.
12.45). Our commentators say that "vrata" is the atmosphere.2

19) uta gna vyantu2 devapatnlr

indrany agnayy asvinT rat l
!
a rodasi varunam Srnotu vyantu3
devtr ya rtur janmam // {RV 5.46.8; TB 3.5.12)
Sayana's interpretation of the Mantra at TS 2.6.10 shows
an adaptation of the Mantra to the Yajurvedic context. For
he says, ”..., gnas chandodevata gayatry adayo devapatnyo
..." (C 572, 19f.), i.e.. "gnah" are the divine wives, gayatrT,
etc., (being) the deities of the metres. In support of the
interpretation he adduces the text, "gnas tvatyaha chandamsi
vai gnah". {TS 5.1.7). But in the Rgvedabhasya he mentions
only that they are the wives of the gods (cf. "... gnah striyah

1 Sayana says "yato yasmad dhanad asmabhir labdhad virah surah putro
jayate /“ (at TS 3.1.11) Bhatta Bhaskara says. "Tdriah purusah yasmad
dhana/ jayate tat oa£ulaksanam dhanam dehlti /"

2. Sayana says. "apam vrate vrsty udakasthanatvenopalaks/te 'ntarikse".

Bhatta Bhaskara holds similarly, ....apam vrate karmast/iane antanksb".
3. The Yajurvedic text has the samprasarana which makes the word read
"viyantu"
 207

devapatnth devapatnyo devah patayo yasSm tsh /"). Bhatta

Bhaskara takes "gnah" as "gayatry adayo 'pi chandamsi",
i.e., the metres, gayatri and so on. Sayana considers "rat" is
"rajnah somasya patrii" i.e., the wife of the king, Soma, in
j
the Yajurvedabhasya. But in the Rgvedabhasya, the word is
paraphrased as "rajamana". Bhatta Bhaskara considers
■
the word to be synonymous with "dlpyamana" only. "rodasi"
is "rudrasya patni", i.e., the wife of Rudra according to
Sayana. However, Bhatta Bhaskara states, ”rodasi dyauh
prthivl ceti saka/yah / rodanad rudrah tasya patni rodasT ity
aprasravyayaskah /" (at TB 3.5.12).1 Though the interpre­
tations of this Mantra according to the two authors are
sunstantially the same, we cannot but note differences as
well.
20) agnir hota grhapatih sa raja
: visva veda janima jatavedah /
devinam uta yd martySnSrb
yajisthah sa pra yajatam rtSva //
[RV 6.15.13; TB 3.5.12)
The authors bring out the idea (at TB 3.5.12) that Agni
Ii knows all the generations of men and gods.2 "'jatavedah" is
- explained only by Bhatta Bhaskara. He shows that the word
: means, "jatanam vedita jataprajno va", i.e., the knower of all
; beings or wise (already) at birth. For him "rtSva" means not
! only "satyavan" but also "yajfiavan”.3
I 21) i/a yam u tva grhapate jananam
agne akarma samidha brhantam /
i asthun no garhapatyani santu
i tigmena nas tejasa sarh §i£adhi //
[RV6.15.19; TB 3.5.12)

1 SSyana refers to &akalya and Yaska (i.e., Nir. 11.49 and 12.46) in his
commentary in the Rgvedabhasya Yaska, indeed, has said, "rodasTrudrasya
:
patrii' (Nir. 12.46) The reason why Bhatta Bhaskara says "aprasravyayaskah” is
not clear.

2. Sayana construes "yfyisthah" with "devanam uta yo martyanam" in his

j Rgvedabha$ya
3. In the Rgvedabhasya. Sayana takes "rta" to mean "satya" and "yajha"

1
 208

There is no significant difference between the two com­

mentaries on 7B3.5.12.1
The above comparative study of the VEDARTHAPRAKASA
and the JNANAYAJNA reveals a few salient points, though
the study has been very brief and very limited in scope. The
study confirms that the two most important exegetical
principles according to our commentators are ritual and
grammar.
Sayana has placed the Mantras in the ritual context by
means of the viniyoga.2 Besides, he has brought forward
even in his bhasya on the Rgveda texts from the Yajurveda,
emphasizing ritual — a procedure which must be approached
with methodological caution. From the ritual and textual
points of view, Sayana's practice of explaining the Mantras
of the Yajurveda and the relevant brahmanas together at one
place is indeed an improvement upon Bhatta Bhaskara's
practice of explaining them in the textual order.
In the explanation of certain parts of the Rgveda, especially
in the earlier parts, Sayana has made use of the Astadhyay/
profusely, sometimes even more than Bhatta Bhaskara. But
he has abstained deliberately from setting down its explicit
use in his commentary on most of the TaittirTya recension.3

1. "asthuri" is explained differently in the Rgvedabhasya, though it means

only "aklistani" in the Yajurvedabhasya Sayana says, "ekasvayuktafr
iakatah sthurir ity ucyate tad vparito bahubhir asvair upetah sakato
'sthurih / tena ca sampumata laksyate / asthunni putrapasudhanadibhih
sampurnam bhavantu /"
2. In his Rgvedabhasya. Sayana shows the viniyoga of the Mantras according
to the Asvalayanasrautasutra. But in the ;Yajurvedabhasya■ it is his
constant practice to give the viniyoga according to the Srautasutras of
Apastamba and Bodhayana.
3. Sayana has given the grammatical explanation of words only till the end of
TS 1.1., as a rule at the end of each anuvaka. At the end of his
explanations of grammar at TS 1.1.14, he has stated, "asmm prathama-
prapathake sabdasvaraprakriya lesatah pradarsita / sakalyena tu prakrtipratya-
yav/karanatattadadesadipanjfianam antarena durbodhatvat tasya ca sarva-
syasmabhir vaidikasabdaprakase nirupitatvad atrapi tan nirupane grantha-
gauravaprasangat tatraiva sarvam avagantavyam /", implying that no
further grammatical explanations would be given, but not that no further
use will be made of grammar. The Vaidikaiabdaprakasa of Sayana is a
work lost to us
 209 .
I
The above Mantras in the Yajurveda have not been dealt
with in the Paninean fashion. It can be gathered from the
bhasya on the Rgveda that etymology with the help of the
Dhatupatha is a potent tool in the hands of Sayana just as it
has been in the hands of Bhatta Bhaskara.
Sayana has certainly made his paraphrase of the Mantras
(and the Vedic text in general) more readable and his style
less laborious either by avoiding all linguistic explanations or
by keeping them to the end. He has not let an average reader
shy away from his commentary for fear of the Astadhyayl
l
, and other technicalities. No wonder that the VEDARTHA-
PRAKASA is infinitely more popular. This might be the main
reason, over and above the welcome Srautasutras and
mlmamsa, why Sayana appears to have superseded Bhatta
Bhaskara. However, in order to come to grips with the textual
material of the TaittirTya recension, the JNANAYAJNA is of
greater help to the student.

The above study does not bring out in bold relief two
points, viz., Sayana's use of mlmamsa in his Yajurveda-
bhasya and his indebtedness to Bhatta Bhaskara. Sayana
I has used the Jaiminlyanyayamala profusely in his commentary
on the Yajurveda. Though Bhatta Bhaskara has used mlmamsa
here and there limiting it to a bare minimum, Sayana has
l been very generous with it. Sayana's practice is a departure
from the earlier practice. In spite of the presence of mTmamsa
at the end of Sayana's commentaries on the Hautras of
Pradhana and Svistakrtand of PatnTsamyajas, the paraphrases
i of the Mantras by Sayana and Bhatta Bhaskara are similar,
< substantially the same, with no significant exegetical contri­
bution being brought by mTmamsa to the meaning of the text
given by the earlier commentator.
From the above study we cannot say with any probability
that Sayana is indebted to Bhatta Bhaskara for his commentary
on the Yajurveda, though it appears that the differences
I
between the two commentators has narrowed down in
Sayana's interpretation of certain words in the Rgvedabhasya.
Here and there the difference in expression has been
1
 210

reduced to identity of expression. But this will hardly suffice

-to prove any indebtedness. We know from elsewhere that
Sayana had access to the JRANAYAJRA.

!
'

ft i

\
i
 CHAPTER VI
RESUME AND CONCLUSION

In the Introduction to the present study, our aim was

enunciated to be the assessment of Bhatta Bhaskara's con­
tribution to Vedic Exegesis. Hence it was imperative for us to
define exegesis. It was defined in terms of a contemporary
equivalent expression which strives to convey the original
meaning by overcoming the deficiencies in the inderstanding
of the contemporary audience. Our method was to be a
critical analysis of the JNANAYAJNA, with special reference
to the commentary on the DarSa-Purnamasa sections of the
TaittirTya recension. It was, therefore, proposed that Bhatta
Bhaskara's Introduction to the commentary was to be first
f

analysed thoroughly to discover his own aims, purposes and

method in writing the commentary. With his scheme in mind
the rest of the commentary was to be examined critically. In
order that the author's contribution may stand out in bold
relief, it was also proposed that he should be compared on
the one hand with Skandasvamin who preceded him, and on
the other with Sayana who came after.
Accordingly, Bhatta Bhaskara's prologue to the JNANA­
YAJNA was analysed and studied. It was found that the
prologue contains all the items that make up the preliminary
statements of any scholarly work. He has made it clear that
his aim is to propound the meaning of the TaittirTya recension
of the Krsnayajurveda and to make the commentary as com­
prehensive as possible. His grand strategy, he acknowledges,
is to subject the Vedic text to a searching scrutiny according
to a host of aspects like viniyoga. rupavrtti and so on
augmented by the six ancillary disciplines of scriptural study.
His approach was found to be grammatico-liturgical in
keeping with the ritualistic nature of the text. Hence, grammar
and ritual would be the two main tools, principles, of treat­
ment. So we pursued the analysis with two chapters, one on
ritual and the other on grammar, to unravel their function in
Bhaskaran interpretation.
 212

In the beginning of the treatment of ritual, the important

sequences in the performance of the Darsa-Purnamasa
sacrifice are named and the corresponding texts (Mantra
and Brahmana) are brought together in order that the whole
text of the isp may be seen at a glance in the proper ritual
context. Though Bhatta Bhaskara follows the order of the
text as found in the received text, the corresponding ritual
actions are indicated by him, though briefly, everywhere. The
ritual employment of the Mantras and descriptions oTritual
actions are given mostlyRecording to Baudhayana Srautasutra.
though he knows the Apastamba Srautasutra and uses it in
the expiatory rites. Besides, he has mentioned occasionally
the corresponding Brahmana-text, and brought it to bear on
the interpretation. He has explained terms like matanivano
gharmah. makhasya strap, and so on ritualistically. He has
described the ritual objects like dhruva. sphya and so on. He
has given a ritualistic twist to the general concepts like
brahma, vedhas. paryaplavanam and so on because of the
ritual context. The context of the sacrifice is constantly
before his eyes.
Since mTmamsa is at the service of the Vedic ritual, we
have tried to expose and examine how the author has had
recourse to it. He has made sparing use of a few JaiminTya
Sutras. A few of those used have been of some value
exegetically. Bhatta Bhaskara has used certain concepts of
mimamsa like parisamkhya, anusahga, uha, vakyabheda and
so on with care. If Sayana shows his erudition by means of
his extensive quotations from the JaiminJyanyayamala, our
author shows great discretion and restraint in the use of
mimamsa. and rightly so.
From a critical point of view, the treatment of the Vedic
identities, myths and symbols are of some importance. We
have tried to show how identity and symbol, figure of speech
and multiple meaning enter into the making of a myth — the
myth of the cow called ghrtapadi. Myths and symbols have
been left severely alone without explanation by Bhatta
Bhaskara. however, as he deals with the homologations, he
has many a time given the principles behind their formation.
\
 213 _
e.g. , karyakarapatva, pradhanya, sadhanatva and so on. •
Often enough there is' the presence of the figure of speech
known as synecdoche (or metonymy) detectable in his
explanation.’
The ritualist must also be able to calculate roughly the time
of the sacrifices. On occasion Bhatta• •• Bhaskara has used
scholarly material to explain temporal relations. More than
once he has had recourse to the learned commentary of
Bhaskara I on the Aryabhaf/ya. The refinement of Bhaskara I
appears to be out of porportion to the requirements of the
Vedic Text.
Bhatta Bhaskara knows his- ritual. He also knows his
Paninean grammar equally well. At every turn he uses
grammar especially in the commentary on the Mantras, but
to a lesser degree for the brahmana-passages, though he has
not mentioned vyakarana by name in his prologue.
Etymology, syntax, morphology and phonology play in
this very order decreasingly significant roles in exegesis.
Bhatta Bhaskara has made abundant use of the traditional
etymology as contained in the Paninean Dhatupatha. Yaska's
Nirukta has been utilized very sparingly, though the source
of his inspiration might be Yaska. Alternate derivations of
certain words cannot be brushed aside as defective a priori.
where polysemy and symbolic meanings are in symbiosis in a
mythological language. However, we have exposed a number
of defective interpretations of words (e.g., raksas, dadhikra.
ghosa'd, duryah and so on) in the course of our criticism. We
must at the same time agree with Gonda who says,
"A point which T would like to lay special emphasis is this :
many of the etymologies or pseudo - etymologies
'proposed in all the works hitherto mentioned are very
instructive in themselves; that is to say, not only a study
of the part played by "etymology" in general in the
arguments and discussions of the ancient men of
learning, but also the individual cases of word explanation
can, for us, be a means of enlarging our knowledge of
their mentality and trains of thought" (Gonda, 1975b :
46). . .
 214

The Paninean (and the Yaskan) approach to the less known

Vedic words, especially of a polysemous nature, is bound to
lead to alternaxe derivations and pseudo-etymologies. But
the modern critics must appreciate the near insuperable
exegetical problems which arise from an ancient, mythological
and religious text which the commentator had to grapple
with.
Next we explored the function of syntax in interpretation.
Bhatta Bhaskara's idea of samarthya was examined with the
result that it was found to contain a grammarian's idea of
syntax. We also paid attention to the manner in which the
author has met elliptical sentences and alternate syntactic
constructions of sentences. Then we delved into the syntactic
phenomena of karaka and samasa. It is not uncommon that
one case ending in Vedic Sanskrit stands for the meaning of
another case ending. The analysis and expansion of a
samasa according to the traditional grammar is a way of
explaining its meaning. The analysis of the compound shows
the syntactic coherence and integration of the constituent
words and it is a necessary first step towards the understanding
of the meaning.
The morphological peculiarities of the aorist (/UN) and
the subjunctive (/EJ) are bound to be taken special note of
by any Vedic commentator since they are a rarity in later
language. Hence the author's treatment of these has been
subjected to scrutiny. In this process we have pointed out
how the meaning of a verb belonging to a particular tense or
mood may at times have to be expressed by means of a verb
belonging to another tense or mood. The author's use of the
Sutra, "chandasi lunlah/itah" (P 3.4.7) and his statement,
"chandaso tun" are interpretational devices according to
which the meaning of one verb-form is said to correspond to
another verb-form. The author is quite aware of the non­
rigidity of the Vedic practice.
It is worth noting that the purpose of our author's use ot
the AstadhyayJ in connection with the aorist and the subjunctive
1
form, is the identification of the tense and mood of the verb
by indicating one or two steps in the process of derivation.
 215
More steps have been shown when the form was ex­
ceptional.
We come across dozens of morpho-semantic Paninean
Sutras in the course of the commentary. They are helpful in
both derivation and interpretation at the same time.
Bhatta Bhaskara has not overlooked the padapatha and
the Pratisakhya, though he could attend to them more
profitably in a few stray cases.
The phonetic peculiarity of accent has its share of
contribution to interpretation. There is a group of Paninean
Sutras and Phitsutraswhich might be designated as phonetico-
semantic that have been used by the author. However, the
great majority of the Paninean Sutras dea'ring with accent
quoted (fully or partially) or referred to explicitly are of no
use for interpretation. It may also be noted that about one
fifth of all the Sutras from the AstpdhyayTquoted by him are
on accent.
The chapter is followed by two Appendices. The employment
of the Dhatupatha is further illustrated in Appendix I. In our
criticism the defect of an overzealous etymological approach
to interpretation has been sufficiently brought out. One of
the words we have paid special attention to is "dadhikra"
which has been given a new interpretation as the sun "rising
from the waters", and a new derivation. A few consequences
of the hypothesis, moreover, are mentioned. Appendix II
consists of a bare list of all the various types of metre the
author has named. Metre has been found a barren principle
of interpretation.
The Vedic language is in some ways different from the
classical language. The student of the calssical language is !
not acquainted with a great number of the more ancient
words. According to Bhatta Bhaskara, the primacy of
importance must be given to the fecund field of the Dhatupatha
in his grammatical approach to the exegesis of the less
known Vedic words, whereas the Sutras of the Astadhyayf
and so on fulfil, it must be acknowledged, an important but
subsidiary role, though an unwary reader of the JNANAYAJNA
may carry away the opposite view. The use of the traditional
 216

grammar, of-'Panini in particular, is indeed a way of

extrapolating from the classical language to the Vedic and it
is exegetically important from the point of view of the
contemporary audience. Panini provided a bridge between
the ancient and the less ancient, between the Vedic and the
classical, especially since we know that Panini knew the
Taittinya Samhita (cf. Thieme, 1935 : 63).
Bhatta Bhaskara being a thorough-going grammarian, his
style of writing appears to have been dictated by brevity and
precision. He has woven Paninean Sutras and Varttikas into
thje texture^of the commentary with the result that the
J NANAYAJNA does not make easy reading. Sayana, on'the
contrary, has relegated all learned material like grammar,
mlmarhsa and so on to the end of the paraphrase of the text
as a rule. Though his style is terse and almost Tacitean,
Bhatta Bhaskara's definitions of terms and synonyms of
words are lucid. His terminology, besides, shows clearly his
familiarity with and thorough knowledge of both ritual and
grammar. Every now and then alternate meanings of words
and sentences are met with, but his intellectual thrust is
never in doubt. Occasionally he sums up the purport of a
passage which has already been discussed piecemeal. We
may sum up in brief, saying that his style is such as befits a
grammarian exegete.

If Bhatta Bhaskara's work as an exegete is praiseworthy in

itself, yet it is imperative for us to place him in the historical
context, though ours is necessarily a limited context. So
finally, a modest attempt was_ made to compare the
JNANAYAJNA with RGVEDABHASYA of Skandasvamin on
the one hand and with the VEDARTHAPRAKASA of Sayana
on the other so that our author's contribution may be
appreciated in the proper perspective. Even from our brief
study it appears that Skandasvamin had sowed the seeds of
a movement as it were of writing commentaries with the use
of ritual and grammar. Bhatta Bhaskara watered the seed
and seedling and made it grow into a sturdy tree with
blossoms and fruits. He brought to bear ritual and grammar
on the Yajurvedic text with the result that there came to be
'V
 217
the fully grown mature commentary of the JRANAYAJNA.
Sayana reaped the harvest; he picked the flowers and
fruits, arranged them artistically and pleased the connoisseurs.
He is immensely popular with scholars and students alike. He
also planted other similar trees in the orchard. Sayana's
VEDARTHAPRAKASA is a collection of bhasyas.
Sayana's peculiarity in his bhasya on the TaittirTya recension
lies in the fact that he has brought'together the texts of the
Mantra and the corresponding brahmana and has commented
on them at the same place. Secondly, he has lengthy
explanations of mTmamsa according to the Jaimiriyanyayama/a
at the end of his commentary on each anuvaka, though it is
without proportionate contribution to exegesis. Thirdly, he
has quoted the passages from both the Baudhayana
Srautasutra and the Apastamba Srautasutra. However, the
purpose is served by Bhatta Bhaskara's brief statements of
viniyoga, mostly according to the Baudhayana Srautasutra,
at the beginning of his commentary on each passage.
Fourthly, Sayana has no explicit use of Paninean grammar,
which is difficult from the reader's point .of view, except in
the first prapathaka of the Sarhhita where he has kept the
grammatical treatment of words to the end of the anuvakas.
Thus Sayana's paraphrase of the text (vakyartha) can be
neatly separated from the bhasya. which is not the case with
the J NANAYAJ NA. In the light of what is said above, we may
advert to what Keith has said,
"It (i.e., the J NANAYAJ NA) confines itself more closely
to a mere gloss on the text, and it omits those long
quotations from the Sutra texts which are characteristic
j of Sayana, and which add to the value of his work. He
. certainly shows no clear superiority to Sayana as a
commentator..... He is very careful to give grammatical
explanations of little value." (Keith, 1967 : Introd. clxxiv)
Let it be stated that Sayana has diminished the value of his
commentary from the exegetical point of view by cutting
down on Paninean grammar and has not enhanced its value ;
! substantially* by the addition of the Sutra texts. The only
:
proper approach to the Yajurvedic text is grammatico- ;
:

1
 218

-liturgical. The only other plausible contender might be the

grammatico-historical approach. But history has hardly any
relevance in the exegesis of our liturgical, ritual text. Sayana,
even two or more centuries after Bhatta Bhaskara, has not
surpassed the latter as an exegete. Bhatta Bhaskara is
indeed a superior exegete precisely because of his employment
of grammar to overcome the dificiencies in the understanding
' of the contemporary audience. That is not to say that he is
! free from defects. In spite of the defects, Bhatta Bhaskara
has produced a commentary which is almost complete in
every way. Considering his original proposition, viz., "bhasyam
sarvapathmam etad adhuna sarvTyam arabhyate" (A 4,), he
has acquitted himself honourably to a very large extent.
i

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 225

B. Comments
A number of these words are examined below.
1. viyantu, vayah (nos. 2, 3 & 8)
Keith translates the passage "aktam r/hana viyantu vayah"
(TS 1.1.13; A182) as "Licking the anointed let the birds go
asunder." He adds, "This is very obscure" (1967 : 15, fn.
2). Bhatta Bhaskara does not make the text any clearer,
even after admitting that 'vayah' is the plural of 'vih' (= a
bird) according to Yaska (cf. Nir. 2.6). For he has paraphrased
the word as 'prajanisnavah adityarasmayah'. Let us also note
that 'vih1 is cognate with Lat. avis, which means a 'a bird' (cf.
Mayrhofer, 1970 : 265). However, at TB 3.3.9 we read
"vayah paksi".
2. sasnitamam (no. 4)
The word means 'most firmly jointed' according to Keith
(1967 : 4), which shows he derived it from 'snai- (ibid. fn.
2). Wackernagel would like to derive it from 'san- "gewinn-
end" (cf. A/tGr. c 292, 472), whereas Bhatta Bhaskara
derives it from 'sna• (to purify).
3. sarhyoh (nos. 5, 18)
Wackernagel finds a close relation between 'samyuh' and
'sam yoh'\ The word, samyoh, is indiclinable, and it occurs
in a benedictory formula of a religious nature (cf. TS 2.6.10;
TB 3.5.11). Bhatta Bhaskara's derivation of the second half
of the word from 'yauti' is not convincing. Nor is the
derivation according to P 5.2.138 convincing since the
Sutra applies directly to x6amyu' (cf. B 133, 10). It may be a
combination of ’sam' and ‘yds' (Lat. ius, cf. Burrow, 1977 ;
15,40).
4. adrih (no. 6)
It means 'a stone' or 'rock', and indeed it is difficult to say
if the word was or was not used intentionally with an etymo­
!
logical meaning to fit the ritual. One can detect a ritual
"1

1. “Aus der Zusammenruckung sam yob 'Heil und Gluck {.... ) erwachsen;
Wack. 11/1, 37. 87. s. II/2. 847 (Mayrhofer, 1970 : 284, see under
Sam yuh).
 226

;
principle underlying the commentator's paraphrase atta
aharta tusanam'.
5. matansvan (no. 7)
Uvata says, "matary antarikse svas/tfti vayoh ..." (at VS
1.2). It is proper to anlayse the word as "mataris-van' (cf.
Burrow, 1977 : 41). Firewood can be considered to be the
"matrix" of the fire.
6. pathah (no. 9)
'pathah' is annam according to the commentary, whereas
Keith is rather emphatic in saying that it cannot be so and,
hence, translates it as 'place' (cf. Keith 1967 : 16, fn. 2). It
is cognate with 'panthan-' (cf. Alt.Gr. a 15). However, one
may wonder if pathah could mean "provisions (food) for the
way (journey)".
7. vedih, vedah (nos. 10, 28)
The strait-jacket of etymology is not expected to bring out
the full (and symbolic) meanings of these two terms, for
ritual plays an important role in their real significance.
According to TS 1.7.4, vedah is associated with 'vittam',
'vedyam', and 'vindantaV Hence Bhatta Bhaskara has derived
it from 'vidir labhe\ 'vedih' (= altar) is said to come from
'vidajhane'. However, the etymology of neither is quite clear
(cf. Mayrhofer, 1970 : 257f.).
8. dadhikravnah (no. 13)
'dadhikravan' (or 'dadhikra') is manifestly difficult for
scholars both ancient and modern alike. "The etymological
meaning, being uncertain", says Macdonell, "cannot be said
to throw any additional light on the original nature of
Dadhikra" (Macdonell, 1974 : 148).2 He continues, "The
second part of the compound may be a by-form of the root.

1. "vedena vai deva asurariam vittam vedyam avindanta tad vedasya vedatvam"
(TS 1.7.4).

2 Mayrhofer syas on Dadhikrati, "Nicht sicher erklart’/ (1963 : 16). Besides,

he relates Dadhyah with Dadhikrah (cf. ibid.) Further, according to
Wackernagel, dadhi and Dadhyhh belong together [ci.A/t. Gr. c 156)-
 . 227 .

kr, 'to scatter', and the word would then mean 'scattering
curdled milk', in allusion to the dew or rime appearing at
sunrise, according to Roth and Grassmann, who both think
that Dadhikra represents in the form of a steed the circling
ball of the sun."
Dadhikra or Dhadhikravan is celebrated in four hymns of
the Rgveda, namely, 4.38-40 and 7.44.1 The hymns make it
clear that Dadhikra is a celebrated steed. The Nighantu
(1.14) gives the word as a synonym of 'horse'. He is closely
associated with Surya and Agni. Surya as well as Agni are
called syena,2 that is, an eagle. Dadhikra also is called
syena3 Surya is addressed as hamsa in the saurT rk [RV
4.40.5).4 But this verse shows the close association of Surya
with Dadhikra since it is the last verse of the Sukta, the first
four verses of which are dedicated to Dadhikra. Agni too has
been called harhsa in RV 1.65.9. Surya is often considered
to be bird-like5 and horse-like.6
The association of Dadhikra with the sun is further
strengthened indirectly. Dadhikra is often associated with
Usas, Mitravaruna, Agni and the Asvins, who themselves are
closely associated with Surya. (Macdonell, 1974 : 148f.)
Among the various characteristics of the sun, its spatio-
temporal displacement can give ample scope to the poet to
compare it with a bird which is known for its flight or with a
steed which is known for its speed. The comparison can hold
good between the analogous terms as well, i.e., a horse can
be said to be an eagle and vice versa.
Now, if the point of similarity lies in the course of Dadhikra
and the course of the sun, it is rather difficult to explain the

1. Dadhikra is also mentioned in RV3 20; 10.101; 7.41, etc.

2 Cf. 7.63.5; 7.15.4; 5.45.9. !
3. Cf. RV4 38.2; 4.40.3.
4. RV4.40.5 :
hamsah sucisad vasur antariksasad dhota vedisad atithir duronasat /
nrsad varasad rtasad vyomasad abja go/a fta/a adrija rtam //
5. Cf. RV 10.177.1f, 5.47.3.
6. Cf. RV7.77.3.
 228
term Dadhikra as having the etymological meaning, "scatter­
ing curdled milk". The idea of the course, however, happily
comes out from the segmentkra1 if it is taken according to
P 3.2.67 janasanakhanakramagamo vit, which enjoins the
substitution of a for the nasal in the root, kram-.] The
problem is to explain the first element, dadhi-, and that too in
the Rgvedic context.2 If one takes the name Dadhikra as an
epithet or synonym of the sun, keeping in mind the course of
the sun from sunrise to sunset and the swiftness of the
courser (i.e., Dadhikra as a horse), one may be led to form a
hypothesis which will explain all the data satisfactorily.
There is such a hypothesis : Dadhikra is a shortened form of
udadhikra. obtainable by aphesis.
The element, da-, is not a reduplication of 'dha-' nor is it
the first syllable of the word, dadhi, meaning "curdled milk",
but it is the second syllable of 'udaAt the beginning of a
compound, 'uda-' means "water".3 The word, udadhi, may
indicate a sea, lake, or any expanse of water. Hence,
udadhikra. describing the sun, would show the sun as "rising
from the waters". Through the celebration of the glories of
the steed, Dadhikra, the sun rising at dawn in the horizon
provided by water and the sky, is praised.
The phenomenon of the dropping of the initial vowel of a
word is noticed in other instances as well. The Rgveda has
both 'atman' and 'tmari.A It has again both 'pari' and 'upari'
having identical meaning.5 In the post-Vedic literature 'daka'
and 'udaka' stand for "water". Even the monosyllable, ka, is
said to mean "water", though its philological precedents are
difficult to determine.6 If our hypothesis is true, one may say
that 'da-' too means "water"!

1. SeeA/t. Gr. a 15; c 30.

2. 'dadhi' (curd) has been derived from 'dha-', dhayati (to suckle). Cf.
Mayrhofer, 1963 : 15.

3. See MW under 'uda'. Note also that 'udadhikra'> noted by Vopadeva in

his Mugdhabodham Vyakaranam. under' 1031 v/dvanor ha '
4. See RV 4.4.9 and also 1.30.14
5. Cf. RV 1.50.10.
6. See MaitrayanTSamhita. 1.10.10.
 229

The above hypothesis clarifies a number of ideas associated

with Surya and Dadhikra. Surya and, consequently, Dadhikra
are said to be abjah,} i.e., "born of the waters". Ihe Aitareya
Brahmana (4.20) commenting on abjah, says, ”... abja ity
esa va abja adbhyo va esa pratar udetyapah sayam pravisati"
It is easy to see how abjah means udadhikra : they are
synonymous.
The saurT rk calls Surya by the name of hamsa, a swan.
The swan is known for its capacity to swim and stay on
water. The sun, which has emerged from water partially,
looks like a swan resting on water. The sun is a syena or an
asva when it speeds through the sky.
"The etymological sense of Dadhyanc, "curdward" might
signify either 'possessing' or 'fond of' 'curdled milk'", says
Macdonell (1974 : 142). From our hypothesis it follows
that 'Dadhyanc' could easily yield 'udadhyanc', to mean
"waterward" or "seaward". It is the sun speeding like a horse
to set in the waters.
It also follows that the etymological explanations of Yaska
(cf. Nir. 2.27), Sayana2 and Bhatta Bhaskara3 are unsatis­
factory. So also is the explanation of 'Dadhyanc' if associated
with 'dadhi' (cf. Alt. Gr. c 155). Besides, Rajavade's opinion
that 'Dadhikra' might be a non-Vedic (non-Aryan) word is
without foundation (cf. Rajavade, 1940 : Intord. p. xxxix). .
A remark may be made about the methodology itself. The
study of the semantic side of a word may lead one in certain
cases to the discovery of the proper etymology.
9. ucathaya (no. 17)
Dumont translates "svadistha dhltir ucathaya sasyate"
(TB 3.7.11) as "The sweetest pious thought is expressed for
praise" (Dumont, 1961 : 35). According to Bhatta Bhaskara
'ucatha-' means '(sacrificial) ritual', for he says, "ucathaya
karmane havisah samavayadharatvat ucathah / uca samavaye. ■■

:
:
1. See the saurT rk above.

2. See Sayana's commentary on RV3.20.1, 3.38.2 and 75 1.5.11.

:
3. See Bhatta Bhaskara’s commentary on TS 1.5.11 and 2.2.5.
 230

aunadikah tha-pratyayah / yatra samavaiti tad artham svadis-

tham bhOtva anena homena havih sasyate praSastatam
bhajate /"' But it means 'praise' or 'eulogy' or 'utterance'
(cf. Burrow, 1977 : 196). Ritual has rode rough-shod over
Grammar in this instance!2
10. sisira, sarat (nos. 19, 35)
According to Mayrhofer (cf. 1970 : 304f., 345f.) the
etymologies are not clear. Monier Williams suggests 'sra-' or
'sr- for 'saraf and \syai-' for 'sisira'. Bhatta Bhaskara derives
'sisira' from 'so tanukarane'. He has avoided Nirukta (1.10)
which says, "sisiram srnateh samnater va".
11. rasanah (no. 22)
Surya Kanta and Monier Williams derive the word from
7*ai-\ Bhatta Bhaskara appears fanciful.
12. dhisana (no. 23)
The meaning of 'dhisana' is not clear.3 At TS 1.1.2, the
'asvaparsuh' (according to Keith, the Vedi) is called 'dhisana'.
At TS 1.1.6, the 'drsad' and 'upaia' are addressed similarly.
Keith says, "thou art a bowl of rock" (translating "dhisanasi
parvatya" (TS 1.1.6). Uvata, commenting on the parallel
passage (VS 1.19), says, "dhih karmabuddhir va tad ubhayam
sldati sanoti va karmahgatvad drsad dhisanocyate/" Bhatta
Bhaskara says that the 'a&vaparsuh' is called 'dhisana'
because of the 'viniyoga' and etymological reason which are
•expressed in "dhrsta favanasamartha" (cf. A 38). Dumont
( 1957 : 221) translates the word as "this divine power or
this divine powerful tool?"(cf. also ibid. fn. 18). The ritual
context has hardly yielded the real meaning:4

1. Sayana seems to be indebted to Bhatta Bhaskara as the former says.

"kinca svadistha svadutama dhitir dharariahetur ajyahutir ucathaya
karmane sasyate prasasyatam bhajate / uca samavaya iti dhatuh /
havihsamavayadhTnatvad ucathah karma" [at TB(A). 3.7.11 ]
2. Compare ‘ukthasamsin' with ‘ucathaya sasyate'.
3. Kashikar, C.G. (1964 : 30) endorses this translation as he translates Bh&S
1.23.3 (q.v.).
4 Speaking of the Vedic goddess. Dhisana, Lai says that the word should be
derived from IE *dtii■ meaning ‘to think, to ponder' (cf. Lai, 1980 : 91).
 231

13. grTsmam, gravanam (nos. 25, 26)

The term, grTsma, might be derived from 'gf-'. It is altogether
doubtful if 'grava' can be derived from it. Gonda (1975b : 47)
considers the etymology of Yaska (which Bhatta Bhaskara
has overlooked) as instructive. Yaska says, "grasyante 'smin
rasah” (Nir. 4.27).
14. n!rmrksam{r\o. 27)
According to Narten, this word is derived from 'mrj- (cf.
Narten, 1964 : 196).
15. ajyam (no. 29)
Whitney considers that 'ajya’ is a derivative of 'anj- "to
anoint". Besides this, Bhatta Bhaskara gives an interesting
derivation, i.e., from 'aj-' (to drive). If 'ajya' could be a
product of an 'aja' (a goat), and if'aja-' could be derived from
'ay-,1 'ajya' might very well be from that root. Bhatta
Bhaskara's ritual reason, htffoever, for 'aj-' (i.e., agneh
prapanam) is not acceptable.
16. tanum (no. 30)
"Other etymologies are good and true : ...; tanu- "body" :
tan-, etc.", says Gonda on Yaskan etymologies (1975b :
45). The root, tan-, means "to stretch out, propagate (one's
family)", (ibid.)
17. sasanusTm (no. 3)
The derivation and meaning are impeccable (see Kas. on
P 7.2.69 : "sanoteh sanater va dhatoh sanim sasanivamsam
iti nipatyate").
18. anamlvah (no. 32)
It is better to show the relation of this word to 'ama
gatyadisu' (Dh. 1.493) or 'ama roge' (Dh. 10.180), than to
'minoteh' (cf. PW. and Mayrhofer, 1956 : 44). I
19. bradhna (no. 34) i
Keith translates 'bradhna' as "0 ruddy one" (cf.. Keith
1967 : 86); Grassmann, as "lichtroth" similarly. Dumont

1 The derivation of 'aja-' "goaf : aj- "to drive" may. "though incorrect or
dubious in our eyes, be regarded as reasonable (cf. Gonda, 1975b 44).
 232

follows Keith in saying "0 reddish one" or "the reddish-

yellow region" (cf. Dumont, 1961 : 26f.). Bhatta Bhaskara
"has ignored the Nighantu (3.3.2 and 1.14.16) according to
which 'bradhna' is the name of either the 'mahat or the
'asva'. He follows the Unadisutras and interprets it to mean
"bandhaka manasam". He says further, "parivrdhasyaiveyam
samjha" (B 125), i.e., 'brahmanah'. Mayrhofer says that the
word is not clear (cf. Mayrhofer, 1963 : 451).
20. barsam (no. 37)
Wackernagel opines that this might be a 'Fremdwort', i.e.,
a word foreign to Sanskrit (cf. Ait. Gr. a 184). Hence the
derivation could be rash.
S
C. Conclusion
r
Some of the most difficult words have been treated above.
We notice in the above study that a number of the etymologies
are questionable, forced or erroneous (cf. 'dadhikrah',
'ucathaya'rasanah', etc.) It is also to be noticed that some­
times the meanings are sound though the suggested etymo­
! logies are doubtful, e.g., 'anamTvah', 'rasanih', etc. Let it also
: be pointed out that Bhatta Bhaskara has ignored the Nighantu
and Nirukta more than once, though he could have used
them.

|
 APPENDIX II
Vedic Metre

According to Bhatta Bhaskara, the Mantra is divided into

rk and yajus.1 This division is according to metre. The rk is
metrical; the yajus, non-metrical.2 The metres differ according
to the number of syllables they contain.3 The author's
explanation of the various metres is extremely sparse though
there were many occasions where he could have brought
out in detail the Vedic concept of metre and its symbolism
according to thebrahmanas*
In our study of the author there is no evidence to show
that Vedic Metre contributes to Bhaskaran exegesis to any
appreciable degree. There is an instance of a suggested
redivision of the padas in order to facilitate the construing of
the text before its interpretation. At TB 3.7.6, viz., "/dam
indriyam .../ .../ tena deva avatopa mam / ihesam urjam
yasas saha ojas saneyam /", he says, "iheti trtfyapadanto
yukta iti laksyate /", i.e., it appears fitting that (the term) iha
(is) the end of the third foot. Accordingly he construes the
text and interprets.5
However, Bhatta Bhaskara has named all the important
Vedic metres in the course of his commnetary on the Darsa-
-Purnamasa. At times he has indicated that a yajus goes
before or comes after a metrical section of the text. A bare
list of these metres is given below (in the words of the author
himself) according to the ascending number of syllables in
the metre. Bhatta Bhaskara's statement of the metre occurs
generally at the beginning of his commentary on a passage, i

1 "ete (i.e.. mantrah) ca rgyajusavibhagena dvedha vartante /" (A 11.3).

2. "fcah padabaddhah / a to 'nyani yajurhsi /" (A 11, 3f.).

3. "aksarasamkhyavisesas chandah / " (A 5, 4).

4. Cf. C 43lff, at TB 3.2.7.

5. The commentary reads, "he devah/ tena anena payasa iha asmm karmani
vartamanam mam upavata upetya raksata /', 0 gods, having come near
(me), protect me who remain here, in this sacrifice, with this milk
 234

and, hence, at the beginning of a paragraph. Though most of

the metres are mentioned more than once, only one instance
has been adduced as illustration.
i. Gayatn (8.8.8)
(1) gayatry aikapadaya (A 46, 5)
(2) gayatry aikapada yajur adika (A 37, 9)
(3) gayatry aikapadaya yajur antaya (A 111, 17)
(4) dvipadaya gayatrya (A 126, 6)
(5) dvipadaya gayatrya yajur antaya (A 122, 16)
(6) dvipade virad gayatn /agatagayatrapadatvat2>
(A 15, 4)
(7) gayatrya (A 58, 4) or
gayatrya tripadaya (A 147, 12)
ii. Usnik (8.8.12).
(1) purosniha tripadaya bhutendriyavasv aksarayS3
(A 182, 7f.)
(2) tripadosnik (B 124, 17)
(3) pura-usnik prathamasya dvadasaksaratvat
<B 130, 14)
iii. Anustup (8.8.8.8)
(1) anusthubho 'rdharcena vivrddhaksarena (at TB 3.7.5)
(2) pipilikSmadhyaya* tripadaya yajur antayanustubha
(BJ 13, 7f.)
(3) catuspadanustup5 (A 107, 8), or
anustubha (B 77,'8)
iv. BrhatT (9.9.9.9)
(1) tripadaya brhatya ( at TB 3.7.4)

1- For a short description of the various forms of Vedic stanza, see Arnold,
1967 : 244ff.

2. There are twenty syllables in all, i.e.,-12 + 8.

. 3. In this case the metre consists of 5 + 5 + 8 syllables. The author has

pointed out that a pada may be shorter by up to four syllables. The original
metre consists of 8 + 8 + 12 syllables (cf. A 183, 10ff.).
4. Cf, Chandahsastram. 3.57 : tripad ariisthamadhya pipJ/ikamadhya.

5. Bhatta Bhaskara adds, "yanadesakaranena prathamatrtiyau puranlyau / (A

 235

(2) caturnavaka brhatf (at TB 3.7.4)

(3) brhativisesah (at TB 3.7.5)
v. Virat1 (10.10.10.10.)
(1) tripadaya viraja (at TB 3.7.6)
(2) viraja (at TB 37.3)2
vi. Pahktih (8.8.8.8.8)
(1) pahktih- (at TB 3.7.4)
(2) pahktya ... yajur antaya (at TB 3.7.1) or
pahcapada pahktir yajur anta (at TB 3.7.5)
vii: Tristup (11.11.11.11)
(1) tristubhaikapadaya (A 18, 10)
(2) yajur antaya tristubhaikpadaya (A 161, 18)
(3) ekapada tristup yajuradih yajuranta (B 124, 8)
(4) dvipadayh tristubha (B 111, 10)
(5) virat tristup2 (B 136, 6)
(6) tri$tubha purastaj jyotisa vasurudresabhavaksara-
padaya* $185, 8f.)
(7) madhyejyotis^tristup5 (B 124, 17)
(8) tristubha (A 3B,3) or
tristubha catuspadaya (A 142, 10)
(9) yajur adikaya tristubha catuspadaya (A 128, 10f.)
(10) pahcapadaya tristubha (at TB 3.7.6)
(11) tristup / dvitJyo pado yivrddhaksarah (at TB 3.7.4) -
viii. Jagafi (12.12.12.12) %,
i
(1) ekapadaya jagatya (A 183, 14)
(2) jagati (B 83, 20) or
jagatipahcapada (at TB 3.7.5) or
jagatya satpadaya (at TB 3.7.5)
(3) jagati yajur anta (at TB 3.7.5)

1. Cf. Arnold, 1967 : 246, no. 33.

2. The stanza, "gSrbham sravantam... "'{TB 3.7.3) has forty-syltebte's
10.10.9.11.
3. A similar metre is called "tristub viiesah" at TB 2.7.6. I

4. The stanza contains 8+11 + 11 + 11 syllables.

5. At TB 3.7.6, the author says, "madhyejotisam tristubham / trt/yasya
padasya astaksaratvat /"
 236

(4) jagatl / caturthapado yfvrddhaksarah (at TB 3.7.5)

(5) atijagatTpahcapada (at TB 3.7.7)
ix. SakvarT (12.8/8.8.8)
(1) pahcapada sakvarl (at TB 3.7.6) or
satpada/a sakvarya (B 134, 10)
x. Atidhrtih (12.128/8/8 12.8.8);
(1) atidhrtih / sarve pacfa satsaptaty aksarah /
(at TB 3.7.5)
xi. Yajus
(1) dve yajusJ. (A 12, 5; A 13, 1)
While scanning.the verses, the author has given alternate
metres here and there. E.g., commenting on "agn/m hotaram
..." (TS 1.5.10), he says, "atra vrttidvayayogat sarhsaye
sarhkhyaya tristub ity eke / 'adyat samdehe / devatadibhyas
caM iti jagatlty anye /" (B 78, 5ff.). Similarly, the alternative
between tristup and jagatl is again suggested at TB 3.7.4
and 3.7.11. One more instance may be brought forward.
Commenting on "bhupate bhuvanapate / ..." (TB 3.7.6), he
says,"bhupata ityadi yajuh / adya va gayatrl/" Hence a
doubt is expressed whether the text is metrical or non-
metrical.

1. Cf. Jayadevachandas (published in Jayadaman), 3.33 : "adyat sandehe

devatadibhis cavagatinti / " According to Velankar, Jayadeva flourished
sometime before 900 A.D. (cf. Velankar. 1949 Introd. 33).
 i
i
BIOBLIOGRAPHY WITH ABBREAVIATIONS

I. Manuscripts
Darsa-Purnamasa Prayoga (based upon Baudhayana in DevanSgari), Poleman
no. 287, U P. no. 121, University of. Pennsylvania.
Baudhayanabhasyam Agmstomakandaparyantam Bhavasvamikrtam. (in Deva-
nagari), BORI 78/ 1884-87, B.O.R.t . Poona
II. Sanskrit Taxts
AtharvavedTya-Brhat-Sarvanukramanika, ed. Vishva Bandhu, Woolner Indological
Series H.V.V.R.I.. Hoshiarpur. 1966.

Amarakosa (with the Ramasrami Commentary), ed. Haragovinda Sastri, The

Kashi Sanskrit Senes 198, Varanasi, 1970.
Arthasamgraha. ed. tr. F. Thibaut, Chaukhamba Amarabharati Prakashan,
Varanasi, 2nd edit., 1974
AstadhyayT { = ?)
Panini's Grammatik, (heraus gegeben, ubersetzt, erlautert und mit vershiedenen
Indices versehen). Otto BohtJingk, George Olms Verlag, Hildesheim, 1977.
(NB. Dh = Dhatupatha)

Apastamba Srautasutra (=ApSS)

a) ApastambTyam Srautasutram (in 3 Vols., Prasnas 1-10), ed. S. Narasimha-
char, etc., Sanskrit Series Nos 87. 93 and 104, University of Mysore,
Mysore. 1944-60
b) The 'Srauta Sutra of Apastamba. (Vo!,II. Prasnas.8-15 and Vol. III.
Pra§nas 16-24), ed. Richard Garbe, Calcutta, 1885-1902.
(NB. The Mysore edition is used for the first 10 Prasnas. the Calcutta
edition, for the rest ).
AryabhatTya of Aryabhata, ed tr. Kripa Shankar Shukla, Indian National
Science Academy, New Delhi, 1976.
AryabhatTya of Aryabhata, (with the Commentaries of Bhaskara I and !
Somesvara). ed. Kripa Shankar Shukla, Indian National Science Academy.
New Delhi. 1976. ;
Arseya - Brahmanam (with Sayana's Commentary), ed. 8.R Sharma, Kendriya
Sanskrit Vidyapeetha Series 9, Tirupati. 1967. !
Aivalayana §rautasutram (=‘AsvSS), with the Commentary of Gargya :
Narayana, ed. R<Vidyaratna. Bibliotheca Indica, Calcutta. 1974.
Ujjvaladatta's Commentary on the Unadisutras. ed. Theodor Aufrecht. Bonn.
Adolph Marcus, 1959. (NB. Un. == UnadisOtra)
Rflveda(=RV)
a) The Rk-Samhita (with the Bhasya of Skandasvamin and the Dipika of
Venkatamadhavacarya), Vol. I. ed. Sambasiva Sastri, Trivandrum Sanskrit
Series 96, 1929
 ii
b) Rgveda - Samhita (in 5 Vols. with Sayana's Commentary), ed. V.K. Rajawade
and others, Vaidika Samsodhana Mandala, Poona, 1933 -51.
c) Die Hymnen Das Rigveda (in 2 vols.). ed. Theodor Autrecht. Dritte Auflage.
Otto Harrassowitz, Wiesbaden, 1955.
d)Rgveda (in 7 Vols. with the Bhasyas of Skandasvamin and others. = RVH),
ed. Vishva Bandhu, V.V.R.I.. Hoshiarpur, 1963 — 65
e) Rig-Veda-Samhita (with the Commentary of Sayanacarya, Vol. IV), ed. F.
Max Muller. Chowkhamba Sanskrit Series No. 99, 2nd. edit, (reprinbof 1892),
Varanasi, 1966.
Aitareya Brahmanam. (= AiB). with Sayana's Commentary, ed Vinayaka
GaQesa Apte, Anandasramasamskrtagnanthavah No. 32, Poona, 1930.

Kindinukrama
a) Der Kandanukrama der AtreyTSchule des Taittirlyaveda. Text und Commen-
tar, ed. A. Weber, printed in /ndische Studien Vol. Ill, (pp 373-401), Berlin,
1855.
b) Der Kandanukrama der Atreyi Schule. ed. A. Weber, printed in /ndische
Studien. Vol. XI, (pp. 350-57), Leipzig, 1871.

Katyayana's SarvanukramanTof the Rigveda (= KSR). ed. with extracts from

Shadgurusishya's Commentary, Critical notes and Appendices). A.A. Macdonell,
Oxford, 1886.
Kasika (= Kas), Parts I & II, ed. Aryendra Sharma and others. Osmania
University, Hyderabad, 1969.
Caraka Samhita (of Agnivesa), Part I, ed Gangasahaya Pandeya, A.M.S., The
Kashi Sanskrit Series 194, Varanasi, 1969

Chandah-Sastram (of Pingalacarya). ed. Pt. Kedarnath, Kavyamala No. 91.

revised 3rd edit., Nirnaya Sagar Press, Bombay, 1938.
Chandogyopani?at (= ChUp), text printed in Astadasa-Upanisadah, Vol. I, ed.
V.P. Limayeand R.D. Vadekar. Vaidika .Samsodhana Mandala, Poona, 1958.
Jayadaman (including Jayadevachandas),' ed. H.D. Velankar, Haritosa Samiti,
Bombay. 1949.

Jaiminlyanyayamala (with the commentary, Vistara), ed. Harinarayana Apte,

Anandasramasamkrtagranthavali No. 24, Poona, 1916.
Tantravarttika (of Kumarila)
(NB. see MTmamsadarSanam. 'SrlmajjaiminipranTtam.)

TaittirTya Pratisakhya. The (= TaitPr) with the Tribhasyaratna, ed, William D.

Whitney. Motilal Banarsidass. (reprint) 1973.
Taittirlya Recension
i) TaittirTya Samhita (= TS)
a) The TaittirTya Samhita of the Black Yajurveda (in 10 Vols. with the
 iii

Commentary of Bhatta Bhaskara Misra, = TSM), ed A. Mahadeva £astri and

: K. Rangacharya, Government Oriental Series, No. 4, etc., Mysore 1894 — 98.

(NB Vol. I contains the Kandanukramanika as an Appendix.)

b) Krsnayajurvediya Taittirlya Samhita (in 8 Parts, with the Commentary of

Sayana, = TSA), ed. Kasinatha £astri and others, Anandasramasamskrta-
granthavali No. 42, Poona; (Pts I —III. 4th edit.) 1978, (Pts\ IV —VII, 3rd
edit.) 1966, (Pt. VIII, 4th edit.) 1978.

c) Taittinya Samhita (with padapatha and the commentaries of Bhatta

Bhaskara. Misra and Sayanacarya), Vol I (in 2 parts). Vol. II, Part I ed. N S.
Sontakke and T N Dharmadhikari, Vaidika Samsodhana Mandala. Poona.
1970-81.
(NB TS. Vol. I. Pt. I = A
TS Vol. I, Pt II = B
TS. Vol. II, Pt. I = C)

ii) Taittirfya Brahmans (= TB)

a) Taittinya Brahmanam (in 4 Parts, with Bhatta Bhaskara's Commentary
supplemented by Sayana's = TBM), ed A Mahadeva Sastri and Others,
Bibliotheca Samskrita 36, 38, 42 and University of Mysore Sanskrit Series 57,
Mysore, 1908 — 21.
b) Taittinya-Brahmanam (in 3 Vols., with Sayana's Commentary. = TBA/
TB(A)], ed. N Godbole , Anandasramasarhskrtagranthavali 37, Poona, 1934 —
38.
iii) Taittinya-Aranyaka (= TA)
a) The Taittinya-Arapyaka (in 3 Vols.. with the Commentary of Bhatta
Bhaskara Misra), ed A Mahadeva Sastri and K. Rangacharya, Government
Oriental Series, Bibliotheca Sanskrita Nos. 26, 27, 29, Mysore. 1900— 1902.
b) KrsnayajurvedTyam Taittinya Aranyakam. (in 2 Vols.) ed. K.V. Abhyankar
and G.A Joshi Shastri, Ana/idasramasamskrtagranthavali No. 36, Poona,
(revised edit), 1967.

Nirukta
a) Yaska's Nirukta (Nighantu (= Nigh.) and Nirukta (= Nir.) with Notes), Vol.
I. ed. V.K. Rajavade, B 0 R.I., Poona, 1940 i
b) The Nighantu and the Nirukta. ed., tr, Lakshman Sarup, Motilal Banarsidass.
Delhi, 2nd reprint, 1967.
Paninlyasiksa (published in the Siddhanta Kaumudi of Bhattoji Deekshit with
TattvabodhinT, etc., pp. 753f ), ed Pt. Shivadatta Shastri, Shri Venkatesvar
Steam Press, Bombay, 1959.
Phitsutras of Santanava. (= Phit, with Intr. Trans. Notes) ed. G.V. Devasthali,
University of Poona, Poona, 1967.
Bodhayana GrihyasDtra {= BGS), ed L. Srinivasacarya. Government Oriental
Library Series No. 32, Mysore, 1904. t
 IV

Baudhayana Srauta Sutra. The (= BSS) in 3 Vols.. ed. W Caland. Asiatic

Society. 1904 — 13.

BhagavadgTta, The
Bharadvaja Grhyasutram. ed. Henriette J.W. Salomons. Lyden, 1913
Bharadvaja - '$rautasutram (= Bh§S). Part I - text), ed. C.G Kashikar. Vaidika
Sams'odhana Mandala, Poona, 1964.
Manusmrti (= Manu.) with the Commentary, KullOka. ed. Narayan Ram
Acharya. The Nirnaya Sagar Press, Bombay, 1946.
Mantrapatha or the Prayer book of the Apastambins, The. (with Introd., Text,
Varietas Lectioms. and Appendices), ed . M. Winternitz, Oxford, 1897.

Mahabharata. The, (Text as constituted in its Critical Edition). Vol. 111. B.O.R.I.,
Poona. 1974.
Mimamsadarsanam, SrlmajjatminTyapranJtam (with Sabarabhasya and Tantra-
varttika). revised by K.V. Abhyankar and G.A. Joshi, Anandasramasamskrta-
granthavali No. 97, Poona, 2nd edit, 1971 — 76.
Mugdhabodham Vyakaranam (of Vopadeva), ed. Jivananda Vidyasagara
Bhattacarya, Calcutta, 2nd edit., (date missing).
Mundakopan/sad. (text printed in Astadasa-Upanisadah. Vol. I, ed. V.P. Limaye
and R.D. Vadekar, Vaidika Samsadhana Mandala, Poona. 1958.

MaitrayanT-Samhita. ed. S.D. Satavalekar, Aundh, V.S. 1998.

Yajhavalkya-Smrti (with the Commentary. Mitaksara of Vijnanesvara), ed.
Wasudev Laxman Sastri Pansikar. Nirnaya Sagar Press, Bombay, 2nd edit.,
1918.

Rudradhyaya (with the Commentaries of Sayana and Bhatta Bhaskara).

Ananda&’amasamskrtagranthavali No. 2. Poona, 1935.
Visnu Parana, SrT. text and tr. (Hindi) Munilal Gupta, Gita Press, Gorakhpur,
V.S. 2014

Vaikhanasa-Srautasutram (= VSS), ed. W. Caland, Bibliotheca Indica 265,

Calcutta, 1941

Vyakarana-Mahabhasya of Patanjali. The, (= PM), 3 Vols., ed. F. Kielhorn.

(3rd edit, revised by K.V. Abhyankar), B.O.R.I., Poona, 1962.
Satapatha-Brahmanam (= SB), ed. Albrecht Weber, The Chowkhamba Sanskrit
Series. Work No 96, Varansi, 1964.
V- _ _ _
Sastra-Dlpika (of Partha Sarathi Misra), ed. Lakshman Sastri Dravida, Chow­
khamba Sanskrit Senes No. 188, Banaras, 1913.
Suklayajurveda-Samhita (with the Commentaries of Uvata and MahTdhara,
= VS), ed. Wasudev Laxman Sastri Pansikar, Nirnaya Sagar Press, Bombay,
2nd edit., 1929.

\
 V

Satyasadha Srautasutram (in 10 Vols., = SatSS). ed Kashinatha Sastri Agase,

etc.,Xnandar&masamskrtagranthavali No. 53, Poona, 1907 — 1932.

Svarapraknya (of Ramacandra). ed. K.V. Abhyankar. Anandasramasmskrta-

granthavali No. 138, Poona, 1974.

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Arnold, Vernon E., Vedic Metre (in its Historical Development), reprint, Motilal
Banarsidass. Delhi, 1967.

Aufrecht, Theodor, Cata/ogus Catalogorum. (An Alphabetical Register of

Sanskrit Works and Authors), Franz Steiner Verlag, GMBH Wiesbaden. 1962.

Bloomfield, Manurice, A Vedic Concordance, Harvard Oriental Series, Vol. 10;

(reprint from 1906 issue) Motilal Banarsidass, Delhi, 1964.

Bloomfield, Maurice and Franklin Edgerton, Vedic Variants. Vol. I (reprint of

1930 issue). Oriental Books Reprint Corporation, New Delhi, 1979.

Bohtlingk, Otto, Panini's Grammatik (herauStjegeben, ubersetzt, und mit

verschiedenen Indices versehen), George Olms Verlag, Hildesheim, 1977.
Bohtlingk, Otto und Rudolph Roth, Sanskrit Worterbuch (= PW), in 7 Vols.
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Burrow, T., The Sanskrit Language, (revised edit., reprint), Faber and Faber.
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Caland, W , Das Srautasutra des Apastamba (sechszentes bis vierundzwanzi-

gstes und einunddreissigstes Buch), aus dem Sanskrit ubersetzt, Amsterdam,
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Carri, S.J.. "Bhatta Bhaskara Misra on ’savisat' (TS 1.7.7)", CASS Studies,
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Copi, Irving M., introduction to Logic, (fifth edit.), Macmillan Publishing Co..
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 viii

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Surya Kanta Sastn, A Grammatical Dictionary of Sanskrit (Vedic. 1. Phonetics),
Delhi. 1953.
Thibaut. G., ed. tr. Arthasamgraha (of Laugaksi Bhaskara), Chaukhamba
Amarabharati Prakashan, 2nd edit.. Varanasi, 1974
Thieme, Paul, Parimi and the Veda. Globe Press, Allahabad, 1935.

Ullmann, Stephen, The Principles of Semantics. 2nd edit.. 3rd impression.

Basil Blackwell. Oxford, 1963
Vasu. S.C.. ed tr. The AstadhyayT of Panini (in 2 Vols ) reprint. Motilal
Banarsidass, Delhi, 1980.
Velankar, H.D. ed Jayadaman (including Jayadevachandas). Haritosa Samiti,
Bombay. 1949

Wackernagel. J. and Debrunner, A..Altindische Grammatik. (AltGr/Alt Gr ), in

3 Vols. and Index Vol. by H. Richard. 1964), Gottingen. 1930-57.
Weber, A., ed. Der Kandanukrama der AtreyT Schu/e des Taittirfyaveda.
(printed in Indische Studien, Vol. Ill (pp. 373-401), Berlin, 1855.
ed Der Kandanukrama der AtreyT Schule. (printed in Indische
Studien. Vol XI, pp 350-57), Leipzig. 1971.
Whitney. W.D.. Sanskrit Grammar. 2nd eidt. eighth issue, Oxford Unviersity
Press. London. 1955.

(NB Whitney = Whit. In the references the paragraph number follows

immediately after the author.)

ed.tr. The Taittirlya Pratisakhya (with the Tribhasyaratna). Motilal

Banarasidass, Delhi, 1973.

. Roots. Verb-Forms, and Primary Derivatives of the Sanskrit

Language, (reprint). Motilal Banarsidass. Delhi. 1979.

Tw,j0rh H'H" tr The Vishnu Purana (A System of Hindu Mvtholoay and

rad‘*'0”>, London/1S4.0.

■
 i GENERAL INDEX
(Inclusive of Vedic Words)
i
The order is that of the Roman alphabet. The numbers refer to
! pages.'n'after a number refers to a footnote on the page
mentioned.
abhara 186 ahitagnih 54. 145 .
abhidhavrttimatrka 42n Aitareya BrShmana 34, 45
abhtm&bsShah 188, 188n, 189, 196 ajya 222,231
abhisastt 184, 184n, 185. 194 a/yabhaga 50. 178,182. 193
Abhyankar 148n akah 161. 16 In
abhyudayesti 72n, 77. 93 akhara 63
dcSrya 16, 25, 58. 59, significance akhyana 34n
58-59 akhySta 186. 188
accent 35. 151. 170. 172. 172n. akhyayika 26. 26n.35.35n. 83n
173. 174 definition 34
exemplified 173-174 Amarakosa 10n
acchidrakaoda 57, 59, 59n amavasya 70. 93n. definition 92.
icchidram 154 92n
acicatam 11 n aminSb 203, 205. 205n
| adhikara 42 amredita 148. 157
adhikarasutra 2n, 132 amrta 188, 189. 196
adhtkaravtdht 30n anagasah 154
adhuhat 161 anaimittika 175
adh vara 143 analambhuka 54
adhvaryu 24. 57. 67, 69, 71, 71 n. analogy 6n
72 anamlv&h 222, 231. 232 .
adhva ryupra vara 60 anapajayyam 167
adhvaryuveda 24, 24n anativrtti 175
adhyahara 74n, 136, 136n anekarthatva 98.
adhyayana 18. 20. 21. 21n ahgaparumsi 156
adnh 219. 225 ahgiras 199. 199n
agama 33 anityasamasa 148
agamavidhi 26, 26n, 44 antarbhavitanyartha 17 6
definition 30. 30n anukan 167
i
agha 170 anusanga 74. 137. 137n. 212
aghara . 49. 68. 138. 138n. 139. anuvaka 12n, 57. 78. 217
139n anuvrtti 3n
aghasamsah 153 anuyaja 51. 52
aghniya 129n anvadhana 46. 63
aghniyah 128 anvaharyacaru 51
agnihotra 64 anvah/tagni 53. 58
agnihotrahavanl 64, 65 aonst 157, 159. 160. 160n.161.
agreguvah 66 161n. 162. 163. 163n. 175.
formations 158 !
agnydm 189. 196, 197
ahanf 156 16 forms 159. 159n ■■

ahavahiya 53. 68, 69 prophetic 160

ahlna 72,72n apadana 133

ix
 INDEX
apaghesta yah 41, 41 n Svistalihga 176
Apastamba 32n, 208n avyayibhava 147, 148, 149
Apastamba Srautasutra 29n, 59, ayaksmih 154
212, 217 bahuvrihi 148, 152, 153, 154,
aphesis 228 154n, 155, 155n, 156,
aprasravyayaskah 207, 207n 171. 171n, 172, 172n,
aprnSh 161. 161n 189
araru 118. 118n barhir astarana 49
aratih 151 barhis 70. 70n, 71
aratnlh 118 barsam 223. 232
Arnold 27n barytone 174n
Arseya Brahmana 26. 26n. 28 Baudhayana 32n. 93n
arseyapa tha 33n Baudhayana Grhyasutra 41. 41n,
artha ' 18, 18n. 19, 20. 27. 38. 59
104, 148n, 164. 165n. BaudhSyana Srautasutra 38, 56n.
181n, 189, meaning 17-25 59n. 212.
arthajnana 17. 18, 20. 21. 21n. 217
23. 23n, 24. 180 BharadvSja 58
arthapatha 97. 98. lOOn. 102 BhSradvaja Gfhyasutra 59
Arthasamgraha 30n, 76n. 77 n Bharatasvamin 11n
arthavada 29. 30. 34. 34n. 74n. Bhaskara I 9n, 10n
78. 78n, definition 31. bhavS 187
31n BhavabhOti 42n
arthopakSravedin 42. 42n, 43 Bhavasvamin 14. 14n, 26, 35. 58
Srtim archati 54 BhTmasena 98. 99
Aryabhata 9 bhratrvya 166
Aryabhatiya 9. 9n. 213 Bloomfield 160
Aryasiddhanta 9n Bodh3yana 14, 15, 30n, 56n, 58,
Ashmarathya 74n 60, 93. 93n, 208n
ast 163 Bdhtlingk 161n
asmadryak 203. 204, 205n bradhna 223, 231. 232
Astadhyayf 1.2. 2n, 3. 3n. 4n. 7. brahma 66. 67n. 82n. 84
95. 96. 105, 121n, brahmana 12. 26, 26n. 30, 31.
122. 131. 133. 133n. 31n, 34. 45. 56n. 58n,
147n, 165. 172. 175, 60. 61, 62. 62n. 64. 78.
193. 195n, 208. 209. 80. 81. 82. 83. 84. 85.
214,215 85n, 86n, 87n, 90,
asthun 207. 208n 117n, 138n. 139. 139n.
astisSmSnSdhikarao ya 176 140n, 167. 191n, 198.
astronomy 37n, 45. 92. 93. 94 208. 213. 233. definition
asura 130 28, 28n, 29, 29n
Aivalayana Srautasutra 60. 194, brahmanakara 154
208n brahmavidya 37
asvfnl 166 brhic choca 198, 199
Atreya 16 Brhatsarvanukramaril 27n
a trey 16 Bukka I 10
atreyisakha 17, 17n Burrow 158
audience 2, 4. 4n. 5 Caland 223n
Aufrecht 10n candrama 55.72
avagraha 169, 170 Carakasamhita I0n
Carn. SJ. 33n

X
 INDEX
carsaniprS 203. 204, 204n dharma 67, 69n, 70
caturthT 144, 145. 146n Dharmadhikari 9n
catui sikhandS 68 dharmajijnasa 69
chandas 26, 26n, 29n, 32, 32n, dharmasutra 38n
•*37, 37n. 38. 38n. 95. dhartram 67
181n, 196. 197, 233n. dharunam 67
definition 27, 27n dhatu (sautra) 10n
nom definition 32n dhatu 96. 96n, 97, 104. 104n.
chandasi luhlahlitah 161, 161n. 105, 105n, 118. 118n,
214 121. 122. 124n. 126. 224n.
chandaso tun 159. 160. 160n. 214 list of illustrations
Chandogyopamsad 23 Class I 106-116
codanS 30 Class ll-X 219-223
colophon 7, 7n, 8, 8n, 9n Dhatupatha 95. 96. 97. 97n, 98.
compound 147. 148, 149. 151. 99. 99n, 100, 100n.
153. 154. 157 101, 102. 103. 104.
classification and 104n, 105. 116n.
definition 147, 148 117n, 118. 121. 124.
context 134, 135, 137 124n. 125. 127. 130n.
copulative 155 131. 186. 187n. 190.
dadhikra 213. 215. 220. 226. 229. 193. 194, 195. 209.
i
232 213. 215. 219. 223n,
dadhikrSh 130. 152 224n
dadhyahc 229 dh/sanS 69. 221. 230. 230n
daksayana 56 dhruva 64. 65, 68
dakypafr 174, 174n dhyana 36. 36n
Darsa Purnamasa 1, 12, 12n. 45, double entendre 82. 83.91
57,70. 71.83, dr$ad 69. 74n, 230
84, 92, 92n, 93, drsadau 156. 156n
127, 155. 155n, Dumont 62n, 63n, 81n, 85n, 86n.
177. 211. 212. 117n. 125. 126n. 140.
233 140n, 141. 141n. 142n.
ksmyah 55-56 143, 143n, 154n. 197n.
Darsapurpamasa-Prayoga 56n 199n. 202n. 205n. 223n.
Darsapurnamasesti 229. 230. 231
(ritual ceremonies and their mantras duryah 166.213
& brahmanas) 46-56 duscarita 151
definition 102. 103 dvandva 148. 153. 155. 155n, 156
derivation 3. 3n, 6n. 158. 159, dvtbarhah 203, 204
161, 161n. 162, 163n. dvigu 147, 148, 157n
190, 195. 213. 214. dvtfiya 142
215, 231n. 232 dvitJyam 147
Devasthali 174n dyavaprthivf 156
devatS 26. 26n. 28. 28n. 33n. Edgerton 160
181, definition 27 ekasesadvandva 156
de va tadvandva 156 ekavakyatva 140n
devatrS 183, 193 ekavat 148. 155
devayat 152 etymology 6. 37n, 65. 213. 226.
deveddhah 150n 229. 231
dhak 162, 163n etymology and diachronism 6
dhamne-dhamne 157 etymology and Yaska 6

xi
 INDEX
Euclid 2 hautra 12. 177
exegesis 7. 24. 83. 92. 96. 97. 98. havthkandana 47
124n. 127. 131. 132, havir asadana 49
147. 157. 168n. 177. havir nirvapah 47. 68
havyavit 152. 200
215.217.218
definition 1-4.211 hetuh 90
exegesis and meaning 3 hiranyapanih 154. 154n
exegesis and science 2. 4n homologation 79. 83. 84. 86. 87.
exegesis as interpretation 1 90. 91. 92. 212
exegete 1 hritamukha 150
expression 3. 4. 5, 7 Ida 81. 81n. 82. 83. 89. 90. 129
definition 4 Idah 165
expression and meaning 2n tdam 147
expression vs meaning 19 idhmabarhih 156
Ganapatha 95 tdhmabarhir aharanam 46
Garge 70,70n idopShvana 51. 80. 81
gSrhapatya 69 indrasatruh 35. 130, 153. 168.
gatam 84,84n 171
gatha 34 injunction 191, 191n
gatisamasa 148n. 151. 151n insight 5
gauh 6, 80. 81. 82. 82n. 83, 98 practical 4, 4n
Geldner 169. 185n principal 4, 5
geometry 2.2n interpretation 2. 3. 4. 8. 60. 62.
gha 170 70.96, 97. 101.
gharma 61.62n 121, 124, 124n,
ghosad (gosad) 121. 12In, 124, 130. 138. 141. 149.
213 159n, 160. 160n,
ghrta 80.81.82 161n. 170, 175.
ghrtacJ 102. 152. 197, 198. 198n 184, 185. 190. 206.
ghrtapadi 79. 80. 81. 81 n. 82, 209. 211. 212. 213.
82n, 154. 212 214. 215
gnah 131.206 definition 4
Golapada 9n reflective 5. 5n
Gonda 34n. 45. 85. 86n. 130n, Tsanah 14. 14n
213. 231 Jsata 163
gopati 150 isti 12. 12n
grammar 3n, 37n, 42, 42n. 44, 84, isvarah 14, 14n
95, 99. 134n, 190, Itara 34
208n, 216. 218, 230 itaretarayoga 148
derivative 3 iterative 148, 157
grammatico-histoncal 218 itihasa 26. 26n, 34. 34n, 35
grammatico-liturgical 217-218 definition 33
Grassmann 227.231 itihasapurana 33. 34n
grava '231 itihasapuranajna 42, 42n
Grhyasutra 38n Jaimini 70. 72, 72n, 76
grfsmam 130 Jaimmlyanya yama/a 36.209.212.
groana 198 217, .
harhsa 227, 227n, 229 Jaiminfyanyayama/avistara 79
hantS 145 janjabh yamana 72
Harihara 10 jatavedah 207

xii
 INDEX
jayenya 166 kapa/opadhana 47
Jha 71n. 72n,73n kSraka 141.144,147.214,
jiradanuh 126. 126n. 168 definition 133, 133n
JNANAYAJNA 1. 7, 7n, 8. 11, undefined 2. 2n
11n, 12. 13. 16n. karapa 133
58. 124. 177. 178, karat 160
190, 192, 193, karavat 163
195, 197. 208, karma 23
209. 210, 211. karmabrahmapa 29, 29n
215. 216, 217 karmadharaya 147. 148, 149, 150.
meaning 24. 24n 150n. 153
Joshi, S.D. 133n karman 133
^5111 22n karmangatva 180n
11 2 18, 22n, 69n karmapra vacanlya 146
1.2.1 31n kartr 133
3.4.14 72 Kasika 5, 5n. 9. 10n. 36n, 92n,
3.8.19 71 143. 144n, 149n, 159n.
3.8.20 71 161. 175. 176
64.34 70 Kashikar 30n, 37n, 230n
64.41 70,71. 7 In Kasikavrtti 2.95
6442 7 In katapayadi 9.9n
6.5.1 73 katha 167
6 5.12 73. 73n K5tya yana 95
6.5 13 73n kavf 201
6.5.16 73 ■kavisasta 150. 150n
6.5.1-24 72n Keith 23n, 32n, 62n, 63n, 67, 69,
juhu 64. 68 70n, 71n. 74n, 80n, 138n,
jyotis 68 139, 139n, 140n. 141. 141n
jyotisa 37. 37n. 38. 44 142n, 143n, 144n, 145n.
Kalaknyapada 9n 155n, 156n, 198n. 217.
kalagam 142, 142n 230.231.232
ka/pa 34. 37, 37n. 38. 38n, 44 kratu 72
ka/pabrahmana 29, 29n, 34 kratvartha 76. 76n
ka/pasOtra 38. 38n kriyarthopapada 144, 144n ■
kimapntah 150n krtyavisesana 147. 147n
kanda 11n, 12n, 15, 17, 17n, 32. krsna 174
;
32n. 38. 41.44 krsnajina 65
names 39-41 Kumarila 75
kandadevata 33 kumbhakara 151
Kandanukrama 15. 16n. 17, 17n, lakara 161
25. 25n, 31. 31n. lakarasya rephah 5
32n, 33, 39, 39n. Lakshman Sarup 6n, 19n, 20n
40n, 41. 41n, 57 language 6
KSndSn ukrama vivaranam 15n HhSnah 5
kandarsi 17n, 25n, 26, 26n. 33. linga 28. 63. 77. 77n
33n. 38-39. 40n, 41, lokadhikSra
42. 44 (-lokadhara.
definition 32 iokadhikarapa) 89
of the kantfas in TS 39-41 Lonergan 3. 4. 5n
kapsla 55 Macdonell 145, 145n,
definition 65
xiii
 INDEX
mSdhva 143 213
Mahabharata 15.34 morphophonemics 124n, 157.
Mahabhasya 2, 10n, 19n. 23n. 157n. 175
30n, 63n. 88. 147n, morpho-semantic (Sdtras) 123
151n. 159n. 175. morph osemantic 164, 164n. 168,
176. 196n, 2.15
mahavakya 133 Sutras exemplified
mahi 147 165-168
Mahidasa 34 Mugdhabodham Vyakaranam 228n
mahisf 175. 176n Mukula 42n
maitravarury 81, 81n, 82n Mundakopamsad 37n
makha 62, 62n. 63, 63n. 88 musa/a 65
manana 26. 26n, 36. 36n myth 79. 84
manavf 82n, 81, 8In illustrated 83, 83n
mandrajihva 153 Nairukta 27
mangalacarana-sloka 14 nait 162
mantra 29 nSka 62, 62n, 128. 128n, 147. 165
definition 31 namadheya definition 75. 76n
nom. definition 32n nansamasa 151
mantrabheda 60n naraka 6
mantralinga 22, 63, 65n. 77, 77n narasamslh 34
mantrapatha 41 na tveva na nirbruyat 6. 6n
[Apastamba) 41 Nava the 118n, 121n
mantrar?i 27, 32, 33 nigada 19, 20
mantrasamarthya 77 mgama 26. 26n
manusyakrti 34 = Veda— definition 33
matansvan 61. 6In, 62n. 219. 226 Nighantu 128, 129n, 130. 181.
Max Muller 10, 11n 189, 190, 232
Mayrhofer 121n. 125n, 230, 232 mgrabha 66
meaning 4, 5, 6n, 7 nihanat 163
metalanguage 3 nirmrksam 222, 224n, 231
definition 3n Nirukta 6. 7, 19n. 26, 26n. 37.
metalinguistic 164 37n, 38, 38n, 44, 95, 104,
metaphor 90 127, 127n, 128, 128n.
methodology 29 130. 131, 175. 190. 213.
metonymy 91.91n. 213 230
metrics 37n
midrash 78n = nirvacana — definition 33
mlmamsa 31n. 32, 36, 36n, 42n. n/rvacana 6. 33
42-43. 45. 65n, 69, mspavake bake 8, 9, 9n
70, 74. 74n, 76, 7,9, mtyasamasa 148, 148n, 152
137, 164. 164n. 209. nudata/ 163
212.217 nySya 29n
MTmamsanyayaprakasa 36 definition 36, 36n
Mlmamsa Sutra 18 osadhyah phalapakantSh 10, 10n.
mitravaruna 81,83 Oxytone 171
mitrav&runau 80 pada 38, 42. 42n, 81
Momer Williams 230 pada-krama 25,38n
morpheme 157, 157n padapatha 126n, 168, 169. 170.
morphological 3 199, 200, 215
morphology 131, 132, 133, 133n, padavakyapramaoavit 42, 42n

xiv
\
 INDEX
padavibhaga 16 prarytapranayana 47
padopaskara 176 prapSthaka 7, 12n, 217
pakatra 143 prasna 7
pakayajna 58, 59, 59n prastara 77, 85, 88, 92
definition 58 prathama 142
Palsule 95, 96n, 102, 127n prathamadhyayanavidhana 21, 21 n
pancama/akara 163, 164n prathamya 88
pancamJ 144 Pratisakhya 32n, 168. 170, 175,
Paoini 1f 2.7. 95. 99, 121, 132, 215
133, 133n, 134n, 146, 148, pratyiksam 149
156, 163. 186, 187, 189, pratyaya 29n, 124, 144, 165.
190, 192, 194. 195n. 205, 166n, 168, 186, 186n,
216 188n
Paniriiyasiksa 35, 35n, 37 pravara 49, 50
Panjab 16 illustrations 75. 75n
papayaksma 150 prayaja 50, 168
parakrt/h 29n, 34 prayascitta 53
paraksudra 7n prayatf 201
parames(hin 150 prayogavidhi 30n
pansamkhya 212 Prologue 14. 16n
definition 76, 76n purakalpa 29n
paroksam 149
purana 33, 34, 34n
Parthasarathimisra 22n purastaHaksma 154
particular 79
purnamasa 70,92
1 parvasah 167
purodasa 29n, 67, 81, 183, 184,
paryaplavana 68
186, 193
Patanjali 19n, 95, 126n, 136, 147n purodasasrapana 48
pathah 220. 226 purodasavtdhi 57
patnfsamyaja 52, 53, 178n, 179, puronuvakya 182, 183, 186, 193,
195, 196, 205n, 209 196
patnisannahana 48 Pururavas 34
patrasadana A7 purusadharma 72
payah 141 purusSrtha 18n
Phitsutra 95. 174, 175, 215 definition 76
phonetico-semantic 174,215 purvapak$a 71,71n
phonetics 37,37n Rajavade 127n, 229
phonological 3 raksas 213
phonology 131.132.213 rata yor ekatvasmaranam 5
pitarau 156 Ramacandra 172
Prabhakara 191n rasanah 221,230.232
pracfnam 167 rasmih 6
pradesa 69 rathaspa?{ah 150n
pradhana 178, 179, 209 Rgvedabhasya (of Sayaria) 11. 190,
pradhanam 50 192, 193, 195,
pradhanya 88, 89 197, 198n, 199n,
pradtsamasa 151 200, 200n, 201n.
PrajSpati 202.202n 202n, 204n, 205n.
prSjStah 151 206, 207, 207n.
prakarana 72 208n, 209
prakrti 124 RGVEDABHASYA (of Skandasvamin)
pramana 42.42n 177n, 180. 183,
XV
 INDEX
187. 189, 216 Sambasiva Sastri 177n
rthanah 5 samgatha 187, 195
ritual 25. 44. 57. 58. 60. 64. 65. samidheni 50. 178, 192
67. 69. 180, 188, 190. 230, samistaya/us 65, 65n
definition 45 sarhjna 85. 86, 86n
rk 31. 3in. 32, 32n samkTrnatva 15
nom. definition 32n samnayya 57, 64. 71, 90. 194
rodasi 206. 207, 207n sampradana 133
Roodbergen 132. 133n, 148n samprcah 152
Roth 227 samrtasomah 152. 153
Rsi 17. 17n. 25. 25n, 26n, 181 samvatsara 10n, 93
definition 27. 27n, 32 iamya definition 65
Rudradhyaya 7n, 8n, 36. 278n temydh 219,221.225
rupa 38, 63. 85. 86, 86n, 163 samyuvaka 51, 52
rupana 86. 87 (= homologation) sanas/m 186, 194
rupasamrddham . 45n Sankaranarayanan, S. 23n
rupavrtti 26, 26n, 35, 44, ^5. 211 sankimatva 17
definition 36 Santanava 95, 174
rytvanunasikau 194 saptaml 146n. 165. 165n. 169
Sahara 75 Sarasvata 16. 15. 17. 17n. 33,
Sabarabhasya 22n, 31n. 70. 73n., sarasvatapatha 17
76n. 77n sarasvatatva 15, 16
sabda 20 sarvapathlna 26
habdabrahma tanuh 14 sarvatah 195
babdanusasana 3n sasn/tamam 219. 225
sabdasarnarth ya 77n Sasthi 133. 141, 146, 146n. 196
sadanga 23n, 30n, 37, 42n sasthyartha 164
Sadguru^isya 34 sataritra 155
sadhamadam 149 iatavalsam 155
sadhanatva 89 satyam 166
sadrsatva 90 Satyasadha Srautasutra 58
sahasrabhrstih 155 Satya Shrava 8, 11n
shhuti 183 saugata lOn
saji'tvan 186. 194, 195n saurf rk 227, 229, 229n
^akalya 207n sautradhatu 126
sakamprasthayiya 56 Sautramanl (term for
Sakaparthivah 152, 152n Kaukilf) 40n
Sakha 15. 16, 16n sa vedas 193
samaharadvandva 148, 155, 156 savedasa 183
samairayatam 80,82 savisat derivation 158
samamnayah samamnatafr 6 savitrprasuta 150n
samanadhikarana 133. 152n sayamdohab 46
samanadhikaranya 148 Sayaoa 1, 10, 10n, 11. 11n, 12n.
samanya 79 13. 16n, 23n, 27n, 28n.'
samartha 18, 132n 32n, 34, 35n, 59n, 60n,
samarthah padavidhib 3n 79. 83n, 92n, 130n. 135n,
samarthya 133. 135, 135n, 195, 136n, 140n, 141n, 143,
213 143n. 156n. 164n. 172n.
« definition 132, 134 177. 178, 179, 190, 191.
samasa 132, 147, 148. 151n. 152. 191n, 192, 193, 193n.
169, 214 194. 194n. 195, 195n,
XV i
 INDEX
196, 198, 198n, 199, svadhyaya 15, 21, 21 n
199n, 200. 201, 201 n. svadhyayadhyayana 21, 22
202, 203, 203n, 204, svadhyayadhyayanavidhi 20n,
204n, 205, 205n, 206, 21-22,
206n, 207, 207n, 208, 22n, 24.
! 208n, 209. 210, 211. 217, 36. 181.
218, 229, 229n, 230n 191n
semantic 3 svadhyayo dhyetavyah 17,20.21,
sentence-split 73. 77, 78 21n, 180
sesa 135, 137, 137n svaha 129, 129n, 135. 138. 139.
Shama Sastry 9n 146, 169
siksa 35n, 37, 37n, 44, 95 svara 26. 26n, 38. 44. 95,
smdhu 184. 185, 185n, 194 definition 35, 35n
sipivista 127, 150 Svaraprakriya 172n
Sitz im Leben 57 svartha 180
Siva 14 svasastham 155, 155n. 156
skan 162 sv/stakrt 50. 152, 178. 179. 209
i Skandasvamm 13. 177, 179, 180. symbol 79,83. 212
183n, 184. 185, symbolism 79, 86, 87, 89
I 186, 187, 188, synecdoche 81n, 91. 213
189, 190, 197n, synonym 103, 104
211, 216 syntactic 3
i
Srnyth 82n syntactico-semantic 146n
I fsociskeSah 153 syntax 131, 132, 133, 133n, 134,
soma 64, 69, 90, 165 135, 188, 188n, 213, 214.
! sphya 65 definition 132, 132n
Srautakosa 178n tadarthya 87, 88, 88n
Srautasutra 38, 38n, 45, 59, 58, taddharmya 87,88
59n, 60, 93, 209 Taittirlya PraUsakhya 25, 38. 95.
snjksammarga 48 170
stambayajus 65,65n Ta/tt/nya recension 1. 7, 7n, 11,
stha 163 12. 13. 17,
h
stuti 78 17n. 24, 24n.
subhub 172 32n, 41, 45.
subjunctive 157, 158, 158n, 160, 58n, 59. 70,
163, 164, 164n, 214 177. 190, 191,
Suknyam (name of Pravargya- 208, 209, 211,
kanda) 39n 217
suktavaka 51,52 Tarttra varttika 75
sumanS 56 tSnsat 158
sumnaya 197, 198, 198n tatpuru$a 148n. 149, 151, 153.
sumrdika 182, 182n. 193 154. 171, 171n, 172,
sundri 169 172n
supacarana 165 subdivisions 147
surpa 65 Thibaut 77n
Surya Kanta 230 Tittiri 16 '
Sutrapatha 95 tnsatySh 155
suvah 119, 119n. 124n trtiya 143 '
suviryaya 172 trtTyam 167 .
svadha 64 trt/'yatatpurusa 150n '
svadhicarana 165 turfpa 205, 205n
i /t*
xvii
■
 INDEX
Tvasta 189 Varttika 105, 105n, 121
Tvastr 171, 197. 197n, 205 vatsa 70, 71
ucatha 221.229. 232 vatsapakaranam 46
udadhikra 228. 228n. 229 vayah 130. 220, 225
udgltha 23 Veda definition 29. 31
udvayat/ 53 Vedahga 37. 37n. 38n, 95
uha 212 vedartha 18, 18n
definition 75 VEDARTHAPRAKASA 1,9.13,
Ujjvaladatta 99n, 119n 177. 178.
Ukha 16 191, 197.
u!ukha!a 65 208. 209,
Unadisutra 99. 105, 119. 121. 216, 217
122n. 131. 190, 195, vedavyasa 15n
224n, 232 vedhas 67
universal 79 vedi 68, 69
upabhrt 64 vedikarana 47
upacara 74n vibhaktitatpurusa 147, 149, 150
definitions 75 vibhuti 27-28. 28n,
upa!a 65, 69. 74. 230 vidhi 29. 30. 30n. 56, 74n, 78,
upama 90 163. 164
upanuvakyam 39n (= brahmana) 31, 31 n
upapada 133 definition 29n
upapadasamasa 148n, 151, 151n, vikara 89
152
vimyoga 26n, 29, 30. 30n. 38. 44.
upasarga 136. 137. 137n, 164,
57, 58, 58n, 60n. 61,
186
65n, 67. 69n, 137. 181.
upastarana 58
182. 183, 184. 187. 190.
upasthah 170, 174
upavita 66 193. 195. 196. 197, 208,
urjasvafih 141 211. 217
Urvasi 34 definition 28, 28n
utpatt/vidhi 30n viniyogavtdhi 30. 30n
utputasusmam 153 vlpsa 149
Uttararamacanta 42n virapsin 67,68
Uvata 119n, 121n. 230 vtsesa 79
Vadhu.'a £rautasutra 58n visnu 85,92,99, 100, 101, 124n.
Vaidikasabdapraka£a 208n 138n
Vaikhanasa Srautasutra 58 vrsnukrama 65n. 84
Vaisampayana 16. 33 Visnu-Purana 15
vatsvSnaram 155, 166 visrpah 145
vajasya 187 vtfvadhaya 89, 91. 139, 152
vakya 42. 42n, 133. 133n, 134n visvdrupa 34, 35n, 78n. 189. 196.
undefined 3n 197. 197n
vakyabheda 77, 77n, 212 visvatah 187
Vakyapadiya 2 visvavedas 181, 183n, 192
vakyartha 14n, 18, 18n, 26. 26n. Vopadeva 228n
217 vrata 206
definition 35 vrsa 199
varnakrama 25, 38n vrsah 200, 200n
varsa vrddham 142 vr$anab 200
xviii
N
\
 INDEX
vrsniya 195, 195n. 196 yajhayudham 88, 91,156n
vfsnyam 187, 187n. 195 enumeration 65
Vrtra 120, 184 Yajnavalkya 16n
vrtti definition 36 Yajnava/kya-Smrti 26n
vyakarana 37, 37n, 38, 95, 213 yajnopavita 64
Vyasa 15, 16 Yajurvedabhasya 191n, 192, 194,
vyasta 15n 195, 205n, 207.
vySvrtti 64, 68 208n
Wackernagel 225, 232 ya/us 45. 57, 65
Weber 41n definition 31, 31n, 32n
Whitney 38n, 117n, 158, 160, yajuse-yajuse 157
170n ySjyii 184
Wilson 16 Yaska 1,6.7,33,95,120,127,
Wintermtz 34n 128n, 131, 177. 206. 207n,
yajamana 71, 71 n. 72, 75, 85, 87, 231
88, 92, 198, 198n, 206 yatarah 167
yaj§n 163 yathartha 149
yajati 163 yavisthya 199
yajna 88, 90, 91, 92 yojanS 140

xix U IP JUN 1992

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