Sutra 259

HNV 259

२५९ । स्वरादि चादि वदादितद्धितः क्त्वा मान्तश् च कृद् अव्ययम्
259. svar-ādi cādi vad-ādi-taddhitaḥ ktvā māntaś ca kṛd avyayam

svar-ādi—the words svar (heaven) and so on; ca-ādi—the words ca (and) and
so on; vat-ādi-taddhitaḥ—the taddhita pratyayas vat[i] and so on79; ktvā—
[k]tvā; ma-antaḥ—which end in ma-rāma; ca—and; kṛt—the kṛt pratyayas;
avyayam—avyayas.

The following words are avyayas: (A) The words svar and so on, (B) The
words ca and so on, (C) Words which end in the taddhita pratyayas vat[i]
and so on, and (D) Words which end in the kṛt pratyaya [k]tvā or in a kṛt
pratyaya which ends in m.

avyayāḥ khalu vācakā dyotakāś ca. tatra vācakāḥ—svar prātar ity-ādayaḥ.
eṣāṁ viśeṣaṇasya brahmatvam eva. sundaraṁ svaḥ, sundare svaḥ, sundarāṇi
svaḥ ity-ādayaḥ. dyotakāḥ—ca vā ha aha vai tu api ity-ādayaḥ. prādayaś ca.
etebhyo dyotyatayā arthā vidyante eṣām ity arthavattvāt svādy-utpattiḥ. kintu
prathamaika-vacanam eva.

vad-ādi-taddhitaḥ—hari-vat kṛṣṇī-bhavati ity-ādayaḥ. ktvā māntaḥ kṛt—kṛtvā
kartuṁ kāraṁ kāram ity-ādi ca. mahāharatvād o au pāṇḍaveṣu na—aho ity-
ādi jñeyam. iti kṛṣṇanāma-prakaraṇam iti śrī-hari-nāmāmṛtākhye vaiṣṇava-
vyākaraṇe nāma-viṣṇupada-prakaraṇaṁ dvitīyam.

Saṁśodhinī

In the printed editions of Hari-nāmāmṛta, this sūtra appears
in the vṛtti. But it is actually meant to be a separate sūtra because it is Jīva
Gosvāmī’s equivalent for the Pāṇinian sūtras: svar-ādi-nipātam avyayam
(Aṣṭādhyāyī 1.1.37), taddhitaś cāsarva-vibhaktiḥ (Aṣṭādhyāyī 1.1.38), kṛn
m-ej-antaḥ (Aṣṭādhyāyī 1.1.39), and ktvātosun-kasunaḥ (Aṣṭādhyāyī 1.1.40).
Indeed, without this sūtra, there would be nothing to tell us that words which
end in the taddhita pratyayas vat[i] and so on are avyayas. Ktvā māntaś ca kṛd
avyayam is listed as a separate sūtra in the Kāraka-prakaraṇa of the printed
editions of Hari-nāmāmṛta, but it should be taken as vṛtti material because it
is simply Jīva Gosvāmī’s quoting a portion of the current sūtra.

79 I translated vad-ādi-taddhitaḥ as “words which end in the taddhita pratyayas vat[i] and
so on” because, in vṛtti 1255, Jīva Gosvāmī says tasim ārabhya sarvam etad-antam avyayam
(All words which end in one of the taddhita pratyayas from tas[i] up to here are avyayas).
Siddhānta-kaumudī, commenting on Aṣṭādhyāyī 1.1.38-40, also explains things in the same
way. For example, commenting on ktvātosun-kasunaḥ (Aṣṭādhyāyī 1.1.40), it says etad-
antam avyayam syāt.

Vṛtti

Avyayas are actually of two kinds: vācakas (expressive words)
and dyotakas (suggestive words). In that regard, the vācakas are the words
svar, prātar, and so on. The viśeṣaṇa of a vācaka avyaya can only be neuter.
For example, sundaraṁ svaḥ (the beautiful heaven), sundare svaḥ (the
beautiful two heavens), sundarāṇi svaḥ (the beautiful heavens), and so on.
The dyotakas are the words ca, vā, ha, aha, vai, tu, api, and so on, as well
as the words pra and so on. The application of a sv-ādi takes place after the
dyotakas because they are arthavat since, through the power of suggestion,
they have meanings. But only the first case singular ending (s[u]) is applied.

Amṛta

An avyaya is that which does not undergo any vyaya (change), in
other words, that which does not have different forms in different genders,
viṣṇubhaktis, and vacanas. In this regard, previous authorities stated the
following verse:

sadṛśaṁ triṣu liṅgeṣusarvāsu ca vibhaktiṣu
vacaneṣu ca sarveṣuyan na vyeti tad avyayam

“An avyaya is that which does not change (na vyeti), but remains the same in
the three genders and in all the vibhaktis and vacanas.”

The following words are also vācakas: antar, punar, uccais, nīcais, śanais, ṛte,
ārāt, pṛthak, hyas, śvas, sāyam, manāk, īṣat, joṣam, tūṣṇīm, addhā, nikaṣā,
samayā, bahis, svayam, naktam, divā, vṛthā, mudhā, mṛṣā, mithyā, vinā, nānā,
sahasā, namas, svasti, svadhā, asti, purā, mitho, mithas, prāyas, muhur, saha,
sākam, sārdham, añjasā, akasmāt, adhunā, prādur, āvir, samyak, prabhṛti,
prasahya, drāk, jhaṭiti, ahnāya, diṣṭyā, dhruvam, param, jātu, kṛte, cirām,
sakṛt, sapadi, alam, avaśyam, and so on.

The following words are also dyotakas: eva, iva, evam, nūnam, śaśvat, yugapat,
bhūyas, yadi, cet, kaccit, hanta, mā, mā[ṅ], māsma, sma, na[ñ], svāhā, khalu,
kila, atho, atha, uta, aho, tu, hi, nu, nanu, suṣṭhu, nāma, iti, and so on.

The dyotakas only take prathamā eka-vacana because they are devoid of
gender and number since they do not express a dravya (thing). Prathamā is
used because they only express the meaning of the nāma (sūtra 625), whereas
eka-vacana is used simply for the sake of propriety.80

80 In this regard, one should remember the well-known maxim nāpadaṁ śāstre prayuñjīta,
“That which is not a pada (viṣṇupada) cannot be used in an authoritative work.” So the
prathamā eka-vacana is used just to make a viṣṇupada.

Saṁśodhinī

As explained above, the svar-ādis are vācakas whereas the
cādis are dyotakas. Siddhānta-kaumudī, commenting on the Pāṇinian sūtra
svar-ādi-nipātam avyayam (Aṣṭādhyāyī 1.1.37), says that both the svar-ādis
and cādis are ākṛti-gaṇas.81 The svar-ādis are vācakas because they express a
dravya whereas the cādis are dyotakas since they do not express a dravya but
merely indicate a certain kind of relation (consult Bhartṛhari’s Vākya-padīya
II. 189-206 for further details). Examples of how the vācakas express a dravya
are how the word svar expresses a particular place, namely heaven, and how
the word prātar expresses a particular time, namely the morning.

Vṛtti

Examples of words ending in the taddhita pratyayas vat[i] and so
on are hari-vat (like Hari), kṛṣṇī-bhavati (one who becomes black), and so
on. Examples of words ending in the kṛt pratyaya [k]tvā or in a kṛt pratyaya
that ends in m are kṛtvā (having done), kartum (to do), kāraṁ kāram (doing
again and again), and so on. One should know that, due to the mahāhara
of s[u], the dyotakas aho and so on do not undergo the change to au by
o au pāṇḍaveṣu (141). Here ends the section on kṛṣṇanāmas. Thus ends
the Nāma-viṣṇupada-prakaraṇa, the second prakaraṇa in the Vaiṣṇava
grammatical treatise entitled Śrī-hari-nāmāmṛta.

Saṁśodhinī

While we are on the subject of avyayas, two other important
avyayas should be mentioned. They are cid and cana. Amara-koṣa lists cid and
cana in the Avyaya-varga (group of indeclinables) and defines them by saying
asākalye tu cic cana: “Cid and cana are use in the sense of asākalya (non-
entirety)” (Amara-koṣa 3.4.3). The idea is “not everything, something”, “not
everyone, someone,” etc. The western scholars call cid and cana indefinite
particles. Cid and cana are added after interrogative pronouns formed from
the word kim, and they change the sense from an interrogative one to an
indefinite one. For example, kaḥ means “who / which?” but kaścit (kaḥ + cid)
means “someone / something”. The avyaya api is also added after interrogative
pronouns with the same effect. Even though the interrogative pronoun and
the indefinite particles cid and cana are actually separate viṣṇupadas, by
convention they are written without a space between them, both in the native
scripts like Devanāgārī and Bengali and in roman transliteration.

81 An ākṛti-gaṇa is a list of specimens, an inexhaustive collection of words that follow a
particular grammatical rule. Whereas a simple gaṇa like the tad-ādis specifies all the words
that follow a particular rule, an ākṛti-gaṇa like the svar-ādis only gives a few samples and
leaves the group open for other words that follow the same pattern. For example, even
though they are not specifically mentioned in the list of specimens, words like dhik (shame
on, to hell with) and ām (yes) are included among the svar-ādis, and words like cid and cana
are included among the cādis.

Thus we get kecit (ke(icata,,), and not ke cit (ke( icata,), and so on. The avyayas
cid, cana, and api can be added after any form of the word kim, in any gender,
without restriction. One simply has to recognize the gender, viṣṇubhakti,
and vacana by undoing the sandhi between the interrogative word and the
indefinite particle. Thus one will recognize that kaścana is the masculine first
case singular form, and so on. A few prominent examples are given below to
help the students further grasp the idea:

 kaścit, kaścana, or ko’pi—someone / something (masculine)
kācit, kācana, or kāpi—someone / something (feminine)
kiñcit, kiñcana, or kim api—someone / something (neuter)

 kecit, kecana, or ke’pi—some people / some things (masculine)
kāścit, kāścana, or kā api—some people / some things (feminine)
kānicit, kānicana, or kāny api—some people / some things (neuter)

 kenacit, kenacana, or kenāpi—by someone / by something (masculine)
kayācit, kayācana, or kayāpi—by someone / by something (feminine)
kenacit, kenacana, or kenāpi—by someone / by something (neuter)

 kasyacit, kasyacana, or kasyāpi—of someone / of something (masculine)
kasyāścit, kasyāścana, or kasyā api—of someone / of something (feminine)
kasyacit, kasyacana, or kasyāpi—of someone / of something (neuter)

 keṣāñcit, keṣāñcana, or keṣām api—of some people / of some things (masculine)
kāsāñcit, kāsāñcana, or kāsām api—of some people / of some things (feminine)
keṣāñcit, keṣāñcana, or keṣām api—of some people / of some things (neuter)

 kasmiṁścit, kasmiṁścana, or kasminn api—in someone / in something (masc.)
kasyāñcit, kasyāñcana, or kasyām api—in someone / in something (fem.)
kasmiṁścit, kasmiṁścana, or kasminn api—in someone / in something (neut.)

In these examples, the translations “someone” and so on are for instances
where there is no viśeṣya mentioned in the sentence. Otherwise, if a viśeṣya
is mentioned, these words are simply translated as adjectives, i.e. “some /
certain ...” and so on. For example, if we just have the word kaścit, we will
translate it as “someone / something” or “a certain person / a certain thing.”
But, if we have kaścit kiṅkaraḥ, we will translate it as “some servant” or “a
certain servant.”

When the negative particle na[ñ] is used in conjuction with these words, the
idea shifts to “not something, nothing”, “not someone, no one,” etc.

For example, in Bhagavad-gītā 7.26, we find the statement māṁ tu veda na
kaścana (but Me no one knows).

Moreover, when a parallel form of the word yad is used in conjuction with
these words, the idea shifts to “whatever”, “whoever” etc. For example, yat
kiñcit pauruṣam (whatever extraordinary power) in Bhāgavatam 10.89.62,
santuṣṭo yena kenacit (satisfied with anything) in Bhagavad-gītā 12.19, and
yasya kasyāpi karmaṇaḥ (of any activity) in Bṛhad-bhāgavatāmṛta 2.4.107.
Sometimes the same idea is understood even when there is no usage of cid,
cana, or api. An example of this is yāni kāni ca papāni ... tāni tāni pranaśyanti
(whatever sins there are, they are all destroyed). Here yāni kāni means yāni
kānicit. Jīva Gosvāmī explains things in the same way in his Sarva-saṁvādinī
commentary, while commenting on the words yadā kadā that appear in a
verse in anuccheda 82 of Kṛṣṇa-sandarbha. For example, he says yadā kadeti
yadā kadācid evety arthaḥ, “Yadā kadā just means yadā kadācit (whenever).”

The mention of kadācit here brings us to another point, namely that the
avyayas cid, cana, and api are also added after interrogative avyayas that are
derived from the word kim. These interrogative avyayas and their indefinite
counterparts are shown in the table below.

kati (how many?) katicit, katicana, katy api (some)
katham kathañcit, kathañcana, katham api
(how? in which way?) (somehow, in some way)
kadā kadācit, kadācana, kadāpi
(at which time?) (at some time, sometimes)
karhi karhicit, karhicana, karhy api
(at which time?) (at some time, sometimes)
kutas (from where? kutaścit, kutaścana, kuto’pi
for which reason?) (from somewhere, for some reason)
kutra kutracit, kutracana, kutrāpi
(where?) (somewhere, in some place)
kva kvacit, kvacana, kvāpi
(where?) (somewhere, in some place)

Examples when the negative particle na[ñ] is used in conjuction with these
words are na kathañcit (in no way), na kadācana (never), na kuto ’pi (from
nowhere, for no reason), na kutracit (nowhere, in no place), and so on. One
should bear in mind that in most sentences, the negative particle na[ñ] is
usually in a different part of the sentence than the indefinite word, since what
na[ñ] really negates is the verb. For example, in Bhagavad-gītā 2.20, we find
na jāyate mriyate vā kadācit, “[The soul] never takes birth nor dies.”

Examples when a parallel avyaya form of the word yad is used in conjuction
with these words are yathā kathañcit (in any way, somehow or other) in Bhakti-
rasāmṛta-sindhu 2.4.49, yadā kadācit (whenever) in Bṛhad-bhāgavatāmṛta
2.4.119, yatra kutrāpi (anywhere, wherever) in Bṛhad-bhāgavatāmṛta 2.1.162,
and yatra kvāpi (wherever) in the following verse of Mādhavendra Purī:

sandhyā-vandana bhadram astu bhavato bhoḥ snāna tubhyaṁ namo
bho devāḥ pitaraś ca tarpaṇa-vidhau nāhaṁ kṣamaḥ kṣamyatām
yatra kvāpi niṣadya yādava-kulottaṁsasya kaṁsa-dviṣaḥ
smāraṁ smāram aghaṁ harāmi tad alaṁ manye kim anyena me

“O my prayers three times a day, glory to you. O bathing, I offer my
obeisances unto you. O demigods! O forefathers! Please excuse me for my
inability to offer you my respects. Now wherever I sit, I can remember the
great descendant of the Yadu dynasty (Kṛṣṇa), the enemy of Kaṁsa, and
thereby I can free myself from all sinful bondage. I think this is sufficient for
me.” (Padyāvalī 79, quoted by Śrīla Prabhupāda in his purport on Bhagavad-
gītā 2.52).

Ākhyāta-prakaraṇam
Verb conjugation

‘avataRntae i‚(yaA: s$avaAR yataAe 'vaARcaInavastauSau /
hrestasyaEva laIlaAstaA inaṝ&pyantae yaTaAmaita //

pravartante kriyāḥ sarvā yato ’rvācīna-vastuṣu
hares tasyaiva līlās tā nirūpyante yathā-mati

pravartante—proceed; kriyāḥ—actions; sarvāḥ—all; yataḥ—from whom;
arvācīna-vastuṣu—towards modern-day82 objects; hareḥ—of Hari; tasya—
of Him; eva—only; līlāḥ—pastimes; tāḥ—those [actions]; nirūpyante—are
described; yathā-mati—according to my understanding.

All actions currently directed towards material objects originally emanate
from Hari. They are actually His pastimes, and I will now describe them
according to my understanding.

atha dhātu-jāni viṣṇupadāni.

Now the viṣṇupadas produced from dhātus are going to be described.

Amṛta

By indirect usage (lakṣaṇā), the words sarvāḥ kriyāḥ (all actions)
also refer to the words which express these actions, namely the verbs bhavati,
śobhate, naśyati, and so on. The word arvācīna-vastuṣu means laukika-vastuṣu
(towards material objects). The drift is that what occurs as actions manifesting
in the material worlds is actually a form of Hari’s pastimes, and so describing
these activities is itself a study of His pastimes.

82 The word arvācīna (recent, modern) can also mean the opposite of the word prācīna
(previous, ancient).

305

Saṁśodhinī

In Caitanya-bhāgavata, Vṛndāvana Dāsa Ṭhākura states
that Śrī Caitanya Mahāprabhu not only explained every word in relation to
Kṛṣṇa, He also said that every dhātu (verbal root) is a form of Kṛṣṇa’s energy.
In addition, he says Mahāprabhu stated that the dhātu (life principle) in the
body of every living being is a form of Kṛṣṇa’s energy.83

Strictly speaking, ākhyāta is the name of the pratyaya (suffix) which is applied
after a dhātu to make a verb. This is seen in vṛttis 89 and 271. But often the
term ākhyāta is used to refer to the verb which ends in the ākhyāta pratyaya.
In the Pāṇinian system, sup is the equivalent term for the sv-ādis, and tiṅ is the
equivalent term for the ākhyātas. There also the term sup is commonly used
to refer to a sub-anta (a declined noun like kṛṣṇaḥ that ends in a sup), and the
term tiṅ is commonly used to refer to a tiṅ-anta (a verb like bhavati that ends
in a tiṅ). Similarly, in both systems, the terms kṛt and taddhita commonly refer
to a kṛdanta (word ending in a kṛt suffix) and a taddhitānta (word ending in
a taddhita suffix). Sometimes, in older treatises the term ākhyāta denotes the
dhātu. For example, Ṛg-veda Prātiśākhya 12.5 says tan nāma yenābhidadhāti
sattvaṁ, tad ākhyātaṁ yena bhāvaṁ sa dhātuḥ “A nāma is that with which
one expresses a sattva (thing). An ākhyāta is that with which one expresses a
bhāva (activity). An ākhyāta is also called a dhātu.”