Sutra 59

HNV 59

५९ । ओरामान्तानाम् अनन्तानां च्ãव्यय्ãन्ãं सर्वेश्वर्ē ।
59. o-rāmāntānām anantānāṁ cãvyayãnãṁ sarveśvarē

o-rāma-antānām—that end in o-rāma; anantānām—that are anantas; ca—and;
avyayānām—of indeclinable words ; sarveśvare—when a sarveśvara follows.

Avyayas (indeclinable words) that end in o-rāma or that are anantas do not
undergo sandhi when a sarveśvara follows.

o-rāmāntānām anantānāṁ ca kevalānām avyayānāṁ sarveśvare pare
sati pūrvasya ca parasya ca sandhir na bhavati. no upendraḥ no acyutaḥ.
kathaṁ taddhite vi-pratyayāntasya go-śabdasyāvyayatve “go ’bhavat” iti?
lākṣaṇika-pratipadoktayoḥ pratipadoktasyaiva grahaṇam iti nyāyena syāt.
a-rāmādayaḥ sambodhanādau. atra sambodhane—a ananta; smaraṇe—ā evam
acyuta-līlā; bhartsane— i acyutaṁ na bhajasi; vāk-pūraṇe—ī īdṛśaḥ saṁsāraḥ;
āmantraṇe—u acyuta; pratiṣedhe—ū upasannaṁ māṁ tyajasi. āṅas tu sandhir
bhavaty eva. ā anantam ānantam, anantaṁ maryādāṁ kṛtvety arthaḥ.
īṣad-arthe kriyā-yoge vyāpti-maryādayoś ca yaḥ
etam ātaṁ ṅitaṁ vidyād vākya-smaraṇayor aṅid iti.

Vṛtti

When avyayas that end in o-rāma or avyayas that are simple
anantas are followed by a sarveśvara, neither they nor the following
sarveśvara undergo sandhi.

 no + upendraḥ → (59) no upendraḥ.
 no + acyutaḥ → (59) no acyutaḥ.

Given that the word go ending in the taddhita suffix vi is an avyaya, how can
there be go ’bhavad ? The answer is that sandhi should take place in go ’bhavad
by the following maxim: lākṣaṇika-pratipadoktayoḥ pratipadoktasyaiva
grahaṇam: “Out of what is indirectly expressed (lākṣaṇika) and what is
directly expressed (pratipadokta), only that which is directly expressed is
accepted.”

Amṛta

“Simple anantas” means “anantas that are not conjoined with a
consonant.” Sandhi does not take place when a sarveśvara follows an avyaya
that is an ananta. But when a sarveśvara precedes an avyaya that is an ananta,
the vowels certainly undergo sandhi. For example, vidhehi + a becomes
vidhehy a and rakṣa + u becomes rakṣo. Sandhi is also not prohibited in cases
like pra + īrayati → (43) prerayati and khalu āgataḥ → (51) khalv āgataḥ
because these avyayas are not simple anantas.

The avyaya go is formed in the following way: First the taddhita suffix vi
is applied to the word go (cow) in the sense of “that which was not a cow
became a cow.” Then vi is deleted by kevalasya pratyaya-ver haraḥ (621),
and finally avyayāt svāder mahāharaḥ (258) is applied. It will be described in
the Taddhita-prakaraṇa that a word ending in the suffix vi is counted as an
avyaya.

Saṁśodhinī

The word pratipadokta means svābhāvika (original,
primary), and the word lākṣaṇika “secondary.” Thus the maxim mentioned in
the vṛtti means “out of a primary thing and a secondary thing only the primary
thing is accepted.” In this case, avyayas like aho and no are primary avyayas,
but avyayas like go are avyayas by secondary formation only and therefore
this sūtra does not apply to them. There are only nine primary avyayas that
end in o-rāma. They are atho, aho, āho, utāho, o, no, bho, haṁho, and ho.

Vṛtti

The kevala anantas headed by a-rāma are used in the sense of
addressing and so forth. The avyaya a is used in the sense of addressing
(sambodhana), ā in the sense of remembrance (smaraṇa), i in the sense of
reproach (bhartsana), ī in the sense of filling up a sentence (vāk-pūraṇa), u in
the sense of humble entreaty (āmantraṇa), and ū in the sense of prohibition
(pratiṣedha):

 a + ananta → (59) a ananta (O Ananta).
 ā + evam acyuta-līlā → (59) ā evam acyuta-līlā (Ah! Acyuta’s
pastime is in this way).
 i + acyutaṁ na bhajasi → (59) i acyutaṁ na bhajasi (Shame on
you. You don’t worship Acyuta).
 ī + īdṛśaḥ saṁsāraḥ → (59) ī īdṛśaḥ saṁsāraḥ (Well, the material
world is like this).
 u + acyuta → (59) u acyuta (Please come, O Acyuta).
 ū + upasannaṁ māṁ tyajasi → (59) ū upasannaṁ māṁ tyajasi
(Don’t abandon me who have come near).

Bāla—Āmantraṇa means kāma-cāra-karaṇam (An invitation where the
person requested to come is free to act as he pleases). Thus the fifth example
in effect means, “O Acyuta, if you like, please come.” In the sixth example,
the word upasannam means tavānugatam (Your follower) and the word tyajasi
means tyaja. Thus the meaning is, “Don’t abandon me, Your follower.”

Vṛtti

But ā[ṅ] (the prefix ā, which has the indicatory letter ṅ) certainly
undergoes sandhi.

 ā + anantam → (42) ānantam (up to, but not including, Ananta).

īṣad-arthe kriyā-yoge vyāpti-maryādayoś ca yaḥ
etam ātaṁ ṅitaṁ vidyād vākya-smaraṇayor aṅit

“One should know that the ā which is used in the sense of īṣat (slightly, a
little), kriyā-yoga (combination with a verb), vyāpti (inclusion), and maryādā
(last limit of inclusion) has the indicatory letter ṅ, and that the ā which is used
in the sense of vākya (see explanation below) and smaraṇa (remembrance)
does not have the indicatory letter ṅ.”

Saṁśodhinī

An example of ā in the sense of īṣat is ā + uṣṇam → (44)
oṣṇam (slightly warm). Sandhi takes place here according to u-dvaye o (44)
because ā has the indicatoy letter ṅ. An example of kriyā-yoga is ā + ihi →
(43) ehi (Come!).

The word vyāpti here is equivalent to abhividhi or abhivyāpti, which mean
“inclusive extension to a particular limit.” Indeed, Patañjali’s Mahā-bhāṣya
(1.4.85), the origin of this verse, lists the second pāda (quarter of a verse,
line) as maryādābhividhau ca yaḥ. Maryādā means “exclusive extension to
a particular limit.” These meanings of abhividhi and maryādā are based on

Mahā-bhāṣya (1.4.85): vinā tena maryādā, saha tena ity abhividhiḥ, “maryādā
excludes the limit (vinā tena), while abhividhi includes the limit (saha
tena).” Jīva Gosvāmī’s example ānantam shows ā in the sense of maryādā.
Jīva Gosvāmī gives another example in vṛtti 1002: ā-vaikuṇṭhaṁ saṁsāraḥ,
“material existence extends up to (but not including) Vaikuṇṭha.” An
example of abhividhi, from the same vṛtti, is ā-vaikuṇṭhaṁ vyāsa-kīrtiḥ: “the
fame of Vyāsa extends as far as Vaikuṇṭha.”

Pada-mañjarī (1.4.85), Hara Datta’s commentary on Kāśikā, explains the use
of ā in the sense of vākya as follows: pūrva-prakrāntasya vākyasyānyathātva-
dyotanāya ā-kāraḥ prayujyate, “ā is used to indicate that a statement is
contrary to another that was spoken previously.” Thus the example ā evaṁ nu
manyase (Oh! Do you think so?) means naivaṁ pūrvam amaṁsthāḥ, samprati
tv evaṁ manyase (You didn’t think like this before, but now you think like
this).

The example ā evam acyuta-līlā, given above, shows the usage of ā in the
sense of smaraṇa.

60 / wRāUdetaAM iãvacanasya maNAIvaAidvajaRma, /