2023-04-10 05:19:38 by ambuda-bot
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साहित्य कण्टकोद्धारः
अथ कथम्--
अत्यर्थमुद्वेजयिता परेषां नाम्नापि तस्यैव स नन्दकोऽभूत् (३-१६)
इति माघः ।
अत्न परशब्दस्य कोशादिषु शत्रौ प्रसिद्धत्वात् (अधरशब्दे इव व्यवस्थायाः
अभावे) कथं सर्वनामकार्यम् इति चेत् --
अनाहुः । देशवाचितया व्यवस्थाविषयत्वात् (सर्वनामसंज्ञकस्य ) तस्यैव
परशब्दस्योपचाराच्च शत्रौ प्रयोगः । न च ( एवं सति) उपसर्जनतया (संज्ञोप-
सर्जनीभूतास्तु न सर्वादय इत्यनेन सर्वनामसंज्ञायाः) निषेध: ( स्यात् ) इति
वाच्यम् । न हि लाक्षणिकत्वमुपसर्जनत्वम् । किं तु स्वार्थविशिष्टार्थान्तरवत्त्वम् ।
11
comparative terms, such as uttara=upper; adhara = lower (than the other
etc.). This is the meaning of the rider vyavasthāyām, (which is explained as svābhi-
dheyāpekṣāvadhiniyamo vyavasthä). The word adhara is not strictly a relative
term, in the sense of lower lip, because it is regarded as a synonym of "lip"
in general. The lexicographer Halāyudha notes thus:
adharo radanacchada oştha ucyate,
dantavāsaś ca (II.369).
Consequently when the word dakşina is used in the sense of a skilled
person in general, it is not counted as a Pronoun. Similarly adhara is a
synonym of oştha in general, as is held by some, whom Bhattoji and our
author seem to follow. As a result the word adhara is not a Pronoun, and
therefore is not eligible for the pronominal termination. In the examples
such as adhare tāmbūlarāgah (given by Bhattoji in P.M., p. 439) and adhare
navavitikanuragaḥ, the word adhara need not mean lower lip alone, as the
tāmbūlarāga is seen on the upper lip also. This is the answer to the question
raised in this context. See the previous Note also. Bhaṭṭoji mentions
the counter example uttare pratyuttare ca śaktaḥ too.
50. Bhattoji gives two more usages of para and apara thus :
tathā paresām yudhi ceti pārthivah (Raghu-III. 21)
and apare pratyavatişthante. The second one is a common expression met
with in many works, where it is used to introduce the opinion of some who are
opposed to the view previously noted in the context. Para in the first usage
means "enemy", and apara means an opponent. These are not, here, in
the sense of next or subsequent etc. and so are not relative terms.
when there is no vyavastha (see previous Note), the pronominal terminations
are not applicable. The purvapakşin means that the forms should be parāṇām
(not pareşām) and aparāh (not apare ). For similar uses having apare see the
following :
Thus
tasyābhāvam jagadur apare (Dhvanyāloka, I.2) and
tad apare na kşamante (Khandanakhandakhādya, p. 13).
अथ कथम्--
अत्यर्थमुद्वेजयिता परेषां नाम्नापि तस्यैव स नन्दकोऽभूत् (३-१६)
इति माघः ।
अत्न परशब्दस्य कोशादिषु शत्रौ प्रसिद्धत्वात् (अधरशब्दे इव व्यवस्थायाः
अभावे) कथं सर्वनामकार्यम् इति चेत् --
अनाहुः । देशवाचितया व्यवस्थाविषयत्वात् (सर्वनामसंज्ञकस्य ) तस्यैव
परशब्दस्योपचाराच्च शत्रौ प्रयोगः । न च ( एवं सति) उपसर्जनतया (संज्ञोप-
सर्जनीभूतास्तु न सर्वादय इत्यनेन सर्वनामसंज्ञायाः) निषेध: ( स्यात् ) इति
वाच्यम् । न हि लाक्षणिकत्वमुपसर्जनत्वम् । किं तु स्वार्थविशिष्टार्थान्तरवत्त्वम् ।
11
comparative terms, such as uttara=upper; adhara = lower (than the other
etc.). This is the meaning of the rider vyavasthāyām, (which is explained as svābhi-
dheyāpekṣāvadhiniyamo vyavasthä). The word adhara is not strictly a relative
term, in the sense of lower lip, because it is regarded as a synonym of "lip"
in general. The lexicographer Halāyudha notes thus:
adharo radanacchada oştha ucyate,
dantavāsaś ca (II.369).
Consequently when the word dakşina is used in the sense of a skilled
person in general, it is not counted as a Pronoun. Similarly adhara is a
synonym of oştha in general, as is held by some, whom Bhattoji and our
author seem to follow. As a result the word adhara is not a Pronoun, and
therefore is not eligible for the pronominal termination. In the examples
such as adhare tāmbūlarāgah (given by Bhattoji in P.M., p. 439) and adhare
navavitikanuragaḥ, the word adhara need not mean lower lip alone, as the
tāmbūlarāga is seen on the upper lip also. This is the answer to the question
raised in this context. See the previous Note also. Bhaṭṭoji mentions
the counter example uttare pratyuttare ca śaktaḥ too.
50. Bhattoji gives two more usages of para and apara thus :
tathā paresām yudhi ceti pārthivah (Raghu-III. 21)
and apare pratyavatişthante. The second one is a common expression met
with in many works, where it is used to introduce the opinion of some who are
opposed to the view previously noted in the context. Para in the first usage
means "enemy", and apara means an opponent. These are not, here, in
the sense of next or subsequent etc. and so are not relative terms.
when there is no vyavastha (see previous Note), the pronominal terminations
are not applicable. The purvapakşin means that the forms should be parāṇām
(not pareşām) and aparāh (not apare ). For similar uses having apare see the
following :
Thus
tasyābhāvam jagadur apare (Dhvanyāloka, I.2) and
tad apare na kşamante (Khandanakhandakhādya, p. 13).