2023-04-10 05:19:40 by ambuda-bot
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20
अथ कथम्-
84 अधिमत् कृते सुमुखि भाषितेन किम्
इत्युदारराघवे शाकल्यमल्लः । अत्र ( हरौ इत्यधिहरि इतिवत्) मयि
इत्यर्थे ( अव्ययं विभक्तीति-२-१-६) अव्ययीभावसमासे शेषे लोप इतिसूत्रेण
(७-२-१०) दकारलोपे नाव्ययीभवादतोऽम्त्वपञ्चम्या इतिसूत्रेण (२-४-८३)
अमादेशे ( अमिपूर्व इति ( ६-१-१०७) इति पूर्वरूपे) अधिमम् इति स्यात् मध्ये-
युवं गच्छतु मैथिलीतिवत् । इति चेत् --अनाहुः -- प्रमाद एवायमिति बहवः ।
संज्ञापूर्वको विधिरनित्य इति न्यायेन शेषे लोप इति न दकारलोपः लोपसंज्ञापूर्वक-
त्वात् । तथा च अदन्तत्वाभावात् अमादेशो नेति वयं पर्यालोचयाम: 5
1
अथ कथम् -
साहित्यकण्टकोद्धारः
==
(हठादाकृष्टानां कतिपयपदानां रचयिता
जन: स्पर्धालुश्चेदहह कविना वश्यवचसा ।)
86 भवेदद्य श्वो वा नियतमधुना पापिनि कलौ
घटानां निर्मातुस्त्रिभुवनविधातुश्च कलहः ॥ इति ।
( भोजचरित्रे २४८)
84. So far I have not been able to verify and find out the exact reading.
MS A. reads : ayi matkrte.
MS. E reads simply : matkrte.
to
Others read clearly adhimat. The discussion in the context seems
imply adhimat to be the reading. krte, matkrte, yatkrte, tatkrte etc. are different
expressions. See Sabdakaustubha on 2.2.11, (p. 220, where some of these
are quoted and discussed.
adhimat and krte (locative absolute) are separate expressions. Adhimat
seems to be in the sense of "about me" or "to me" or "towards me". In the
absence of the context, I am unable to make out the full meaning intended.
What I am mentioning is only my guess. The line seems to mean
"(Something) having ( already) been done about me or to me, what is the
use of talking now ?" In verse III.31 (muniveşadambhayuji etc.) adhimat is
used by Säkalyamalla, and it seems to be in the same sense.
85. The author would, similarly, regard as correct the usages like
adhitvat (=tvayi), adhyasmat (=asmāsu), adhiyusmat (==yuşmāsu), adhiyvam
(=yuvayoh), adhyāvam (āvayoh). But I have not seen any of these usages.
86. Only MS. B has a discussion here on the use of drśām in the verse
adāvañjanapuñja-etc., which is found in other MSS. later ( sce p. 44).
This MS. (B) has the discussion on tribhuvanavidhatuḥ, after discussing the
dysām.
अथ कथम्-
84 अधिमत् कृते सुमुखि भाषितेन किम्
इत्युदारराघवे शाकल्यमल्लः । अत्र ( हरौ इत्यधिहरि इतिवत्) मयि
इत्यर्थे ( अव्ययं विभक्तीति-२-१-६) अव्ययीभावसमासे शेषे लोप इतिसूत्रेण
(७-२-१०) दकारलोपे नाव्ययीभवादतोऽम्त्वपञ्चम्या इतिसूत्रेण (२-४-८३)
अमादेशे ( अमिपूर्व इति ( ६-१-१०७) इति पूर्वरूपे) अधिमम् इति स्यात् मध्ये-
युवं गच्छतु मैथिलीतिवत् । इति चेत् --अनाहुः -- प्रमाद एवायमिति बहवः ।
संज्ञापूर्वको विधिरनित्य इति न्यायेन शेषे लोप इति न दकारलोपः लोपसंज्ञापूर्वक-
त्वात् । तथा च अदन्तत्वाभावात् अमादेशो नेति वयं पर्यालोचयाम: 5
1
अथ कथम् -
साहित्यकण्टकोद्धारः
==
(हठादाकृष्टानां कतिपयपदानां रचयिता
जन: स्पर्धालुश्चेदहह कविना वश्यवचसा ।)
86 भवेदद्य श्वो वा नियतमधुना पापिनि कलौ
घटानां निर्मातुस्त्रिभुवनविधातुश्च कलहः ॥ इति ।
( भोजचरित्रे २४८)
84. So far I have not been able to verify and find out the exact reading.
MS A. reads : ayi matkrte.
MS. E reads simply : matkrte.
to
Others read clearly adhimat. The discussion in the context seems
imply adhimat to be the reading. krte, matkrte, yatkrte, tatkrte etc. are different
expressions. See Sabdakaustubha on 2.2.11, (p. 220, where some of these
are quoted and discussed.
adhimat and krte (locative absolute) are separate expressions. Adhimat
seems to be in the sense of "about me" or "to me" or "towards me". In the
absence of the context, I am unable to make out the full meaning intended.
What I am mentioning is only my guess. The line seems to mean
"(Something) having ( already) been done about me or to me, what is the
use of talking now ?" In verse III.31 (muniveşadambhayuji etc.) adhimat is
used by Säkalyamalla, and it seems to be in the same sense.
85. The author would, similarly, regard as correct the usages like
adhitvat (=tvayi), adhyasmat (=asmāsu), adhiyusmat (==yuşmāsu), adhiyvam
(=yuvayoh), adhyāvam (āvayoh). But I have not seen any of these usages.
86. Only MS. B has a discussion here on the use of drśām in the verse
adāvañjanapuñja-etc., which is found in other MSS. later ( sce p. 44).
This MS. (B) has the discussion on tribhuvanavidhatuḥ, after discussing the
dysām.