Sutra 777

HNV 777

vāmanāt tuk pṛthau

vāmanāt—after a vāmana; tuk—the āgama t[uk]; pṛthau—when a pṛthu
pratyaya follows.

T[uk] is inserted after a vāmana when a pṛthu pratyaya follows.

upendre—prakṛtya, parābhūya. urī-krṭya urarī-kṛtya. ury-ādi-gaṇaḥ—urī
urarī cāṅgī-kāra-vistārayoḥ, śrad ity-ādayo ’nukaraṇa-śabdā na ced iti-
śabda-parāḥ, kārikā śāstrārtha-samādhāna-padye, puro ’grādau, sad-asac-

chabdāv ādarānādarayoḥ, alaṁ bhūṣaṇe, haste pāṇau copayamane, prādhvaṁ
bandhana-hetāv ānukūlye, jīvikopaniṣadau tat-sādṛśye, adas tat-pūrvakaṁ
yadi paraṁ prati na jñāpyate nocyate vā, astam adarśanārtham. etat sarvaṁ
kṛñi, kṛñi pare sati ury-ādiḥ. antar hantau, na tu parigrahe. kaṇe-manasī
hantau tṛptyām. acchety ābhimukhya-vacanam abhi-śabdārthaṁ vā gaty-arthe
vade ca. tiro ’ntardhi-vacanaṁ, kṛñi tu vā. itaḥ kṛñi vikalpaḥ, kṛñi pare eteṣāṁ
vakṣyamāṇānām ury-āditvaṁ vā syāt. upāje anvāje ca sāmarthyādhāne,
sākṣāt, mithyā, lavaṇaṁ, vaśe, prādur, āvis, namaś ca prasiddhārthāḥ, urasi-
manasī antaḥ-karaṇe, madhye pade na tu sparśe. nivacane vacanābhāve iti. ete
upendra-vad ākhyāte kṛti ca dhātoḥ prāk prayojyā gati-saṁjñāḥ.

tatra durgamodāharaṇāni—“śrad iti”—śrat-kṛtya, srit-kṛtya. neha—śrad
iti kṛtvā. urasi-kṛtya kṛtvā vā, niścitya ity arthaḥ. atha vy-ācau taddhitau—
avaiṣṇavaṁ vaiṣṇavaṁ kṛtvety arthe viḥ, kṛñ-aprayogaḥ, ver haraḥ, pūrvā-
rāmasya ī-rāmaḥ—vaiṣṇavī-kṛtya. āc—satyā-kṛtya. pūrva-padaṁ vakṣyate.
nañ-pūrvāt tu—

Vṛtti

Examples when there is an upendra are prakṛtya and parābhūya.

 pra + kṛ → (770) pra + kṛ + [k]tvā → (776, 775) pra + kṛ + ya[p]
→ (330, 294149, 777) pra + kṛ + t[uk] + ya[p] → prakṛtya → (87) prakṛtya +
s[u] → (259, 258) prakṛtya (having made).

 parā + bhū → (770) parā + bhū + [k]tvā → (776, 775) parā +
bhū + ya[p] → (330, 294) parābhūya → (87) parābhūya + s[u] → (259, 258)
parābhūya (having conquered).

Examples when there is an ury-ādi are urī-krṭya and urarī-kṛtya.

 urī + kṛ → (770) urī + kṛ + [k]tvā → (776, 775) urī + kṛ + ya[p] →
(330, 294, 777) urī + kṛ + t[uk] + ya[p] → urī-kṛtya → (87) urī-kṛtya + s[u] →
(259, 258) urī-kṛtya (having accepted).

 urarī + kṛ → (770) urarī + kṛ + [k]tvā → (776, 775) urarī + kṛ

ya[p] → (330, 294, 777) urarī + kṛ + t[uk] + ya[p] → urarī-kṛtya → (87)
urarī-kṛtya + s[u] → (259, 258) urarī-kṛtya (having accepted).

149 Amṛta will explain that because ya[p] is a replacement of [k]tvā it is also kapila.
Similarly, because ya[p] is a replacement of [k]tvā, it is also an avyaya kṛt-pratyaya (sūtra
259). This is all in accordance with the maxim ādeśaḥ sthāni-vat kvacit (Sometimes a
replacement is treated like the original).

The ury-ādi-gaṇa (list of ury-ādis) is as follows 150 :
1 urī urarī cāṅgī-kāra- The avyayas urī and urarī which are used in the
vistārayoḥ senses of aṅgī-kāra (accepting) and vistāra
(spreading).
2 śrad ity-ādayo ’nukaraṇa- Imitative words such as śrat and so on, provided
śabdā na ced iti-śabda-parāḥ they are not followed by the word iti.
3 puro ’grādau The avyaya puras which is used in the senses of
agra (in front) and so on.
4 sad-asac-chabdāv The words sat and asat when used in the senses
ādarānādarayoḥ of ādara (respect) and anādara (disrespect)
respectively.
5 alaṁ bhūṣaṇe The avyaya alam when used in the sense of
bhūṣaṇa (decoration). 1
6 haste pāṇau copayamane The nipātas haste and pāṇau when the sense is
upayamana (marriage).
7 astam adarśanārtham The avyaya astam which has the meaning of
adarśana (disappearance). 2
etat sarvaṁ kṛñi,3 All of the above are called ury-ādis when the
kṛñi pare sati ury-ādiḥ dhātu [ḍu]kṛ[ñ] follows.
8 tiro ’ntardhi-vacanaṁ, The avyaya tiras which expresses the idea of
kṛñi tu vā antardhi (covering, disappearance) is an ury-
ādi, but it is only optionally an ury-ādi when the
dhātu [ḍu]kṛ[ñ] follows.
itaḥ kṛñi vikalpaḥ, kṛñi The words just about to be mentioned are
pare eteṣāṁ vakṣyamāṇānām optionally ury-ādis when the dhātu [ḍu]kṛ[ñ]
ury-āditvaṁ vā syāt. follows.
9 sākṣāt, mithyā, lavaṇaṁ, The avyayas sākṣāt, mithyā, lavaṇam, vaśe,
vaśe, prādur, āvis, namaś ca prādur, āvis, and namas whose meanings are
prasiddhārthāḥ well-known.
10 urasi-manasī antaḥ-karaṇe The nipātas urasi and manasi when they refer
to the antaḥ-karaṇa (the internal organ, i.e. the
heart or the mind)
ete upendra-vad ākhyāte The ury-ādis are called gatis. Just like the
kṛti ca dhātoḥ prāk prayojyā upendras, they are applied before a dhātu when
gati-saṁjñāḥ an ākhyāta pratyaya or kṛt pratyaya follows.

1 In this regard, Bāla gives the example alaṅkṛtya (having decorated). For further details
about alam, see Amṛta 682.
2 Siddhānta Kaumudī, commenting on the equivalent Pāṇinian sūtra astaṁ ca (Aṣṭādhyāyī
1.4.68), gives the examples astaṅ-gatya savitā punar udeti (The sun, having set, rises again)
and astaṅ-gatāni dhanāni (riches that have disappeared). Astam is also used in combination
with other gaty-artha-dhātus like i[ṇ] gatau (2P, to go, move), yā prāpaṇe (2P, to go, move,
to attain), and ṇī[ñ] prāpaṇe (1U, to lead).
3 Whatever is enclosed in arrows here is a gaṇa-sūtra, and the rest is just an expanded
explanation of the same. Jīva Gosvāmī uses gaṇa-sūtras in the same way in the Dhātu-pāṭha.
For example, hanty-arthāś ca, ye ca teṣu gaṇeṣu hiṁsārthā dhātava uktās te cur-ādāv api
jñeyāḥ ity arthaḥ. In the Dhātu-pāṭha, however, we have put the gaṇa-sūtras in bold to make
them stick out. Thus we have not used arrows there.

150 Only the most common ury-ādis are mentioned. The full list is available in the Bṛhat.

Examples of the more difficult ones among them will now be given:
(2) śrat-kṛtya (having made the sound śrat) and srit-kṛtya (having made the
sound srit). But śrat is not an ury-ādi in śrad iti kṛtvā (having made the
sound śrat), because it is followed by the word iti.
(10) urasi-kṛtya or urasi kṛtvā, which both mean niścitya (having decided
[in one’s heart]).151 Likewise, there is the form manasi-kṛtya, also written
manasi kṛtvā: Both mean niścitya (having decided [in his mind]).

Now examples with words ending in the taddhita pratyayas vi and ā[c] will
be given. The taddhita pratyaya vi is applied in the sense of avaiṣṇavaṁ
vaiṣṇavaṁ kṛtvā (having made the non-Vaiṣṇava into a Vaiṣṇava), the form
of kṛ[ñ] is no longer employed, the taddhita-pratyaya vi is deleted, and the
previous a-rāma becomes ī-rāma. Thus we get vaiṣṇavī-kṛtya. When the
taddhita-pratyaya ā[c] is applied, we get satyā-kṛtya. Examples with pūrva-
padas will be given later.

 vaiṣṇava + kṛ → (770) vaiṣṇava + kṛ + [k]tvā → (1276) vaiṣṇava

vi + kṛ + [k]tvā → (612) vaiṣṇava + kṛ + [k]tvā → (1277) vaiṣṇavī + kṛ +
[k]tvā → (776, 775) vaiṣṇavī + kṛ + ya[p] → (330, 294, 777) vaiṣṇavī + kṛ +
t[uk] + ya[p] → vaiṣṇavī-kṛtya → (87) vaiṣṇavī-kṛtya + s[u] → (259, 258)
vaiṣṇavī-kṛtya (having made into a Vaiṣṇava).

 satya + kṛ → (770) satya + kṛ + [k]tvā → (Bṛhat 3164) satya +
ā[c] + kṛ + [k]tvā → (124) satyā + kṛ + [k]tvā → (776, 775) satyā + kṛ + ya[p]
→ (330, 294, 777) satyā + kṛ + t[uk] + ya[p] → satyā-kṛtya → (87) satyā-kṛtya

s[u] → (259, 258) satyā-kṛtya → (having settled [the agreement]).

But, after the pūrva-pada na[ñ], [k]tvā is not replaced by ya[p] (sūtra 775),
rather the following rule applies to na[ñ]:

AmṛtA—Because ya[p] is a replacement of [k]tvā it is automatically kapila.
Similarly, because ya[p] is a replacement of [k]tvā, it is also an avyaya kṛt-
pratyaya (sūtra 259). This is all in accordance with the maxim ādeśaḥ sthāni-
vat kvacit (vṛtti 190). In the vṛtti, Jīva Gosvāmī gives examples of the samāsas
described in the previous sūtra. For example, prakṛtya is the samāsa of an
upendra with a kṛdanta and urī-kṛtya is the samāsa of an ury-ādi with a kṛdanta.
Next Jīva Gosvāmī mentions the list of the ury-ādis along with their meaning.

151 In this regard, Bāla gives the following counterexample: antaḥ-karaṇa iti kim? urasi
kṛtvā hastaṁ śete, hastau vakṣasi kṛtvety arthaḥ, “Why do we say ‘when they refer to the
antaḥ-karaṇa’? Consider urasi kṛtvā hastaṁ śete, which means hastau vakṣasi kṛtvā śete
(Having placed his two hands on his chest, he goes to sleep).”

The ury-ādis are avyayas. By the word ādi in agrādau, the avyaya puras is
also used in the senses of “eastward,” “first in time,” and “past,” according
to Bharata. But when puras is not an avyaya, like when it is is made from the
word pur + [ś]as, we get puraḥ kṛtvālabhata kīrtiṁ rājā (Having constructed
many cities, the king attained fame). Haste, pāṇau, vaśe, urasi, and manasi are
nipātas which resemble words ending in a saptamī viṣṇubhakti. Their saptamī
viṣṇubhakti is not deleted even in samāsa.

Regarding the gaṇa-sūtra etat sarvaṁ kṛñi, the taddhita pratyayas vi and
ā[c] are applied when there is combination (samāsa) with the dhātus kṛ,
bhū, or as, and because the ury-ādis are listed alongside the words ending
in the taddhita pratyayas vi and ā[c] (ref. ury-ādi-vy-antāj-anta in previous
sūtra), the ury-ādis are also used in combination with the dhātus kṛ, bhū,
and as. Still, in accordance with the maxim ādhikyena vyapadeśā bhavanti
(statements are made according to what is prominent), Jīva Gosvāmī said etat
sarvaṁ kṛñi, considering that the ury-ādis are mainly used in combination
with the dhātu kṛ. Thus we get puras-kṛtya (having placed in front), puro-
bhūya (being in front), and so on. Puro-dhāya (having placed in front) and so
on are also seen. Examples of tiro ’ntardhi-vacanaṁ, kṛñi tu vā are tiro-bhūya
(having disappeared), tiro-dhāya (having disappeared), tiraḥ kṛtvā or tiras
kṛtvā (having covered), and tiraḥ-kṛtya or tiras-kṛtya (having covered). The
optional change to sa-rāma here will be ordained later in tirasas tv agatau ca
vā (1027). Regarding the gaṇa-sūtra itaḥ kṛñi vikalpaḥ (The words just about
to be mentioned are optionally ury-ādis when the dhātu [ḍu]kṛ[ñ] follows),
The implied meaning is “Therefore samāsa is also optional.” The gaṇa-sūtra
ete upendra-vad ākhyāte kṛti ca dhātoḥ prāk prayojyā gati-saṁjñāḥ means ete
ury-ādayaḥ śabdā upendrā iva dhātoḥ prāk prayojyāḥ ākhyāte kṛti ca gati-
saṁjñāṁ labhante (The words urī and so on are called gatis when they are
applied like upendras before a dhātu when an ākhyāta pratyaya or kṛt pratyaya
follows). Therefore the samāsa of the gatis with an ākhyāta or kṛdanta is called
a gati-sāmasa. Examples when there is samāsa with an ākhyāta are urī-karoti
and so on.

Jīva Gosvāmī gave examples of the more difficult ury-ādis, but left aside the
easier ones. Examples of some of the easier ones are as follows:

sat-kṛtya (having treated with respect) and asat-kṛtya (having treated with
disrespect).
maithilīṁ haste-kṛtya gauravam āpa rāmaḥ and maithilīṁ pāṇau-kṛtya
gauravam āpa rāmaḥ (Having accepted the hand of Maithilī (Sītā), Rāma
became venerable).
lavaṇaṁ-kṛtya (or lavaṇaṁ kṛtvā) takraṁ pibati (Having made the
buttermilk salty, he drinks it) and amātyaṁ vaśe-kṛtya (or vaśe kṛtvā) rājānam
abhibhavati śatruḥ (Having brought the minister under his control, the enemy
conquers the king).

The taddhita pratyaya vi is ordained by abhūta-tad-bhāve kṛ-bhv-asti-yoge viḥ
(1276) and the taddhita pratyaya ā[c] is ordained by āc kṛñ-yoge (Bṛhat 3164).
The taddhita pratyaya vi is applied after the word vaiṣṇava, and according
to the maxim uktārthānām aprayogaḥ (vṛtti 600), the word avaiṣṇavam and
kṛtvā are no longer employed. The taddhita pratyaya is deleted by kevalasya
pratyaya-ver haraḥ (612), and the previous a-rāma becomes ī-rāma by
a-dvayasya vāv ī-rāmaḥ (1277). Satyā-kṛtya means niścitya (having settled
[the agreement]). Here the taddhita pratyaya ā[c] is applied in the previously
mentioned meaning by satyād aśapathe (Bṛhat 3172).