Sutra 922

HNV 922

Samāsa 411

९२२ । तेष्व् अयं श्यामरामसंज्ञः
922. teṣv ayaṁ śyāmarāma-saṁjñaḥ

teṣu—among them (the kṛṣṇapuruṣa-samāsas); ayam—this samāsa (the one
described in sūtra 920); śyāma-rāma-saṁjñaḥ—is called śyāmarāma.

Among the kṛṣṇapuruṣa-samāsas, the samāsa described in sūtra 920 is called
śyāmarāma.

karmadhāraya iti prāñcaḥ. śyamaś cāsau rāmaś ceti, rāmaś cāsau śyāmaś ceti
vā vigrahe, prathamāntatayā sūtra-nirdiṣṭasya viśeṣaṇasyaiva pūrva-nipāte
prāpte śyāma-padasyaiva pūrva-sthitiḥ. ca-śabdārthaḥ samāsenaivocyate iti
tad-aprayogaḥ, “uktārthānām aprayogaḥ” iti nyāyena. antaraṅga-sv-āder
mahāhara eka-padatvārambhe. nāmāntaratva-prāptyā samastāt punaḥ sv-
ādayas tato ’vāntarāneka-padatve ’py eka-padatvam, śyāma-rāmaḥ. atra
varṇāntara-rāmau vyāvartya viśeṣa-kathanāt śyāma-padasya viśeṣaṇatvam.
yatraiva śyāmatvaṁ tatraiva rāma-saṁjñatvam iti tulyādhikaraṇatvam,
na tu kṛṣṇasya puruṣa ity-ādau, kṛṣṇādi-śabdānām eva viśeṣaṇatve ’pi
vyadhikaraṇatvam; yad uktam—“bhinna-pravṛtti-nimittayor ekasminn arthe
vṛttiḥ samānādhikaraṇyam” iti. evaṁ parama-puruṣaḥ. san puruṣa ity atra śatr-
antāt kṛta-harasya soḥ punar mahāhare numaḥ sat-saṅgānta-harasya cāpāye
sat-puruṣa ity-ādi. eka-vaiṣṇavaḥ, purāṇa-vaiṣṇavaḥ, kevala-vaiṣṇava ity-ādi.
anya-sāpekṣatve śyāmo rāmo mahān ity atra na samāsaḥ. evaṁ vigraha-
samāsayor vikalpaḥ.

Vṛtti

The earlier grammarians called it karma-dhāraya. When we have
the vigraha śyamaś cāsau rāmaś ca (He is green, and He is Rāma) or rāmaś
cāsau śyāmaś ca (He is Rāma, and He is green), only the word śyāmaḥ is
placed first in the compound, because in sūtra 920 only the viśeṣaṇa is placed
first because it ends in the prathamā viṣṇubhakti (sūtra 919). The meaning
of the word ca is expressed by the compound itself, and so the word ca is left
out of the compound, in accordance with the maxim uktārthānām aprayogaḥ
(Words whose sense has already been expressed are not employed) (vṛtti
600). Antaraṅga-sv-āder mahāhara eka-padatvārambhe (601) is applied,
and then nāmāntaratva-prāptyā samastāt punaḥ sv-ādayaḥ (the sv-ādis
are applied again after the resultant compound word since it is a separate
new nāma). Thus we get śyāma-rāmaḥ (green Rāma), which is one pada
(viṣṇupada) that contains separate padas inside it.

 śyāmaḥ <1.1> + rāmaḥ <1.1> → (920, 601) śyāma-rāma → (87) śyāma-
rāma + s[u] → (93) śyāma-rāmaḥ (green Rāma) <1.1>.

In this regard, the word śyāmaḥ (green) is a viśeṣaṇa because it describes a
distinguishing feature and thus excludes the other two Rāmas whose colors are
different. The condition of being tulyādhikaraṇa is fulfilled here because the
quality of being green resides in the same object that the quality of being one
whose name is Rāma resides in, but the condition of being tulyādhikaraṇa
is missing in cases like kṛṣṇasya puruṣaḥ (Kṛṣṇa’s man) and so on. because,
even though the words kṛṣṇa and so on are viśeṣaṇas, they are vyadhikaraṇa.
In this regard, it is said that sāmānādhikaraṇya (the condition of being
samānādhikaraṇa / tulyādhikaraṇa) is the existence of the two different
pravṛtti-nimittas 253 in one object.

In the same way we get parama-puruṣaḥ (the Supreme Person).

 paramaḥ <1.1> + puruṣaḥ <1.1> → (920, 601) parama-puruṣa → (87)
parama-puruṣa + s[u] → (93) parama-puruṣaḥ (the Supreme Person) <1.1>.

When we have san puruṣaḥ, the s[u] which has already undergone hara due
to coming after a word which ends in the kṛt pratyaya [ś]at[ṛ] (sūtra 138),
further undergoes mahāhara (sūtra 601), and thus n[um] and the deletion
of the final varṇa of the sat-saṅga (sūtra 176) are undone and we get sat-
puruṣaḥ (a saintly person) and so on.

 san <1.1> + puruṣaḥ <1.1> → (920, 601) sat-puruṣa → (87) sat-puruṣa +
s[u] → (93) sat-puruṣaḥ (a saintly person) <1.1>.

Other examples are eka-vaiṣṇavaḥ (the best Vaiṣṇava), purāṇa-vaiṣṇavaḥ
(an old Vaiṣṇava), kevala-vaiṣṇavaḥ (a pure Vaiṣṇava), and so on. But in
śyāmo rāmo mahān (green Rāma is great), samāsa cannot be done because
there is dependence on another word (vṛtti 917). In this way there is an option
of vigraha or samāsa.

AmṛtA—The word teṣu here means kṛṣṇapuruṣeṣu (among the kṛṣṇapuruṣa-
samāsas). In the vṛtti, Jīva Gosvāmī demonstrates the use of the paribhāṣā:
sūtre tṛtīyāntena prathamāntaṁ samasyate, tac ca pūrvam (919) with the
sentence beginning “When we have the vigraha.” In the sūtra ordaining
samāsa, namely viśeṣaṇaṁ tulyādhikaraṇena (920), the word viśeṣaṇa

253 As explained by Amṛta below, a pravṛtti-nimitta is that which is referred to by the
use of a word. In vṛtti 1199, Jīva Gosvāmī makes it clear that a pravṛtti-nimitta is either
a jāti, a guṇa, or a kriyā. In this case, the two guṇas śyāmatvam (being green) and rāma-
saṁjñatvam (being one whose name is Rāma) both reside in the same object, namely the
son of Daśaratha. Thus the words śyāma and rāma have the same adhikaraṇa.

ends in a prathamā viṣṇubhakti, thus the viśeṣaṇa is compounded with the
tulyādhikaraṇa, and the viśeṣaṇa is placed first in the compound. Antaraṅga-
sv-āder mahāhara eka-padatvārambhe is a mere repetition of the sūtra that
was spoken previously (sūtra 601). Eka-padatvārambhe is analyzed as eka-
padatvasya ārambhe where ārambhe means prathame (at first, before). Thus
eka-padatvārambhe means eka-padī-bhāvāt pūrvam eva (before becoming
a single word). Antaraṅga-sv-ādeḥ mahāharaḥ means samāsāṅgī-bhūtayor
dvayoḥ padayor bahuṣu padeṣu vā sthitasyāḥ sv-ādi-viṣṇubhakter mahāharaḥ
(A sv-ādi viṣṇubhakti situated in the two or more words that have become the
components of the compound word undergoes mahāhara).254

With the sentence beginning “In this regard”, Jīva Gosvāmī establishes
how the word śyāmaḥ is a viśeṣaṇa. The two other Rāmas whose colors
are different are the white Rāma, namely Baladeva, and the red Rāma,
namely Paraśurāma. Because the word śyāmaḥ exludes these two Rāmas
and indicates a particular meaning in the form of śyāmatvam (greenness),
it is a viśeṣaṇa. It is well-known that this greenness is found only in the
son of Daśaratha, and not in the other two Rāmas mentioned here. After
proving how the word śyāmaḥ is a viśeṣaṇa, Jīva Gosvāmī then shows how
the word rāmaḥ is tulyādhikaraṇa. He does this with the sentence beginning
“The condition of being tulyādhikaraṇa.” With the statement of the earlier
grammarians beginning “In this regard,” Jīva Gosvāmī states the definition of
tulyādhikaraṇa. Pravṛtti-nimitta is analyzed as pravṛtteḥ nimittam, “that which
is expressed or referred to (nimittam = abhidheyaḥ) by the use of the word
(pravṛtteḥ = śabda-prayogasya).”

The vigraha of parama-puruṣaḥ is paramaś cāsau puruṣaś ca (He is supreme,
and He is a person). Regarding the compounding of san puruṣaḥ, the s[u] which
has already undergone hara by rādhā-viṣṇujanābhyām īpaś ca trivikramāt sor
haraḥ (138) due to coming after the word sat[ṛ], which ends in the kṛt pratyaya
[ś]at[ṛ], further undergoes mahāhara by antaraṅga-sv-āder mahāhara eka-
padatvārambhe (601). Then n[um] disappears due to the disappearance of
its nimitta in the form of the kṛṣṇa-sthāna (sūtra 174), and the deletion of the
final varṇa of the sat-saṅga (sūtra 176) is undone since there is no longer a sat-
saṅga due to the disappearance of n[um]. This is the understanding. Due to
the words “and so on” in “sat-puruṣaḥ (a saintly person) and so on”, we also
get bhrājat-kapolaḥ (a shining cheek), pacad-vaiṣṇavaḥ (a cooking Vaiṣṇava),
and so on.

254 The sv-ādi viṣṇubhaktis situated at the end of the component words of a compound
word are antaraṅga in regard to the viṣṇubhakti that will be applied after the whole
compound word. In this regard, one should remember the maxim bhāvini bhūta-vad
upacāraḥ (vṛtti 394).

Eka-vaiṣṇavaḥ means mukhya-vaiṣṇavaḥ (the best Vaiṣṇava), in accordance
with the following quote from Amara-koṣa: eke mukhyānya-kevalāḥ, “Eka
means mukhya (chief, best), anya (other), and kevala (only).”255 Kevala-
vaiṣṇavaḥ means viṣṇor ananyāśrayaḥ (one who has no shelter other than
Viṣṇu). Due to the words and so on, we get nava-vaiṣṇavaḥ (a new Vaiṣṇava),
prācīna-vaiṣṇavaḥ (an old Vaiṣṇava), pūrvācāryaḥ (a previous ācārya),
para-dharmaḥ (the topmost duty), sama-guṇaḥ (the same quality), carama-
padārthaḥ (the last thing), and so on.

SAṁśodhinī—The purport of the statement vigraha-samāsayor vikalpaḥ
(there is an option of vigraha or samāsa) is that all the samāsas described in
the sūtras of the Samāsa-prakaraṇa are optional unless they are specifically
ordained as compulsory or unless they are specifically prohibited. Thus we
can say śyāmo rāmaḥ (green Rāma) or we can say śyāma-rāmaḥ (green
Rāma). Likewise we can say kṛṣṇasya puruṣaḥ (Kṛṣṇa’s man) or kṛṣṇa-
puruṣaḥ (Kṛṣṇa’s man), pītam ambaraṁ yasya saḥ (one who has yellow cloth)
or pītāmbaraḥ (one who has yellow cloth), and so on. Here the term vigraha
means using the words separately like in a normal sentence (vākya).

AmṛtA—With the example śyāmo rāmo mahān, Jīva Gosvāmī illustrates
the dependence on another word that was disallowed by the inclusion of the
word paraspara in paraspara-sambandhārthānām (917). Here the meaning of
the word rāmaḥ certainly has a relationship with the meaning of the word
śyāmaḥ, but the word rāmaḥ is dependent on the word mahān, and so there
is no samāsa. The statement vigraha-samāsayor vikalpaḥ (there is an option
of vigraha or samāsa) only applies when the samāsa is made optional due
to the word bahulam in sūtra 914, because it cannot possibly occur when
samāsa is prohibited or when there is a nitya-samāsa (compulsory samāsa),
since nitya-samāsas do not have a vākya (vigraha). For example, in the case
of rāmo jāmadagnyaḥ (vṛtti 924), samāsa is prohibited, and so the vākya is
compulsory. And in the case of kṛṣṇa-sarpaḥ (vṛtti 923), there is no vigraha
because the samāsa is compulsory. Generally, kṛt-samāsas are compulsory
samāsas (nitya-samāsas) included within the kṛṣṇapuruṣa category.

Someone might argue, “Although the Pāṇinians list the sūtras upapadam atiṅ
(2.2.19) and amaivāvyayena (2.2.20)256 under the adhikāra sūtra tat-puruṣaḥ

255 In this regard, when we see the words “ity eke” (vṛtti 60, 1046, etc.), eke means
“others.” Sometimes this is translated as “some say that ...”.
256 These two sūtras are the Pāṇinian equivalent to our sūtra: upendrory-ādi-vy-antāj-
anta-pūrva-padāni kṛdantena samasyante, pūrva-padaṁ tv am-antenaivāvyaya-kṛdantena
(776).

(2.1.22), this is not done in our treatise and moreover, in the Kṛdanta-
prakaraṇa, it is not even mentioned that the kṛt-samāsas are considered a
subcategory of the kṛṣṇapuruṣas. So how can they be considered a subcategory
of the kṛṣṇapuruṣas? In this matter, a few things have to be taken into
consideration. The kṛt-samāsas are ordained at the exact same time that the
kṛt pratyaya itself is ordained, and only after the kṛt-samāsas are done are the
sv-ādis applied. Therefore the earlier grammarians made the paribhāṣā: gati-
kārakopapadānāṁ kṛdbhiḥ saha samāsa-vacanaṁ prāk sub-utpatteḥ, “Gatis,
kārakas, and upapadas are compounded with kṛdantas before a sup is added
[to the kṛdanta].” Otherwise, if samāsa were done with the kṛdanta after the
sv-ādis had been applied, practically all samāsas would be kṛt-samāsas, since
most words end in a kṛt pratyaya anyway. But in the current prakaraṇa, the
samāsa of the sub-antas and tiṅ-antas takes place only after the sv-ādis have
been applied. Therefore one has to accept that the kṛt-samāsa is of a different
nature, and so the rule dealing with the kṛt-samāsa (sūtra 776) was ordained
separately in the Kṛdanta-prakaraṇa.

The real reason why the kṛt-samāsas are included within the kṛṣṇapuruṣa
category is that they are uttara-pada-pradhāna (Amṛta 921). For example,
when an upendra or ury-ādi is compounded with a kṛdanta, as in the case of
prakṛtya, urī-kṛtya, and so on, the kṛdanta alone is pradhāna (the main thing)
because the upendras and ury-ādis are just dyotaka avyayas. The same applies
to vaiṣṇavī-kṛtya, satyā-kṛtya, and so on, because the taddhita pratyayas vi
and ā[c] too are simply dyotaka avyayas. When a pūrva-pada is compounded
with a kṛdanta, as in viśva-kāraḥ, sṛṣṭi-kṛt, sadṛśaḥ, and so on, the kṛdanta is
pradhāna because only the kṛdanta is ukta since the kṛt-pratyaya is ordained
in kartari prayoga and so on [whereas viśvam <2.1> and the other first words
are anukta].