Praudhamanorama 12_268

12_268

Under "paśyārthaiḥ…" (Pāṇini 8.1.25): precisely because of irregular ready-made form, the suffix śa occurs in the sense of the verbal action. Paśya means "seeing"; and that here is mere cognition, as in "adarśanaṃ lopaḥ." It is not ocular perception alone, because of the prohibition "anālocane" (not in the sense of looking). He states this very point: "with verbs meaning non-ocular cognition."
To the phrase "bhaktaḥ…" and so on: on this, they explained: it is to be construed as "For the reason that you are a devotee of Hari, for that very reason I too am a devotee." If, however, the word tena indicates that being a devotee is the cause of protection, then—in an enunciation dependent on another factor—there would be no subsequent reference, just as in "tvameva tadimam."
On this point, this must be stated: the claim that there is no subsequent reference in an enunciation dependent on another factor is, to begin with, unfounded. For an enunciation is an injunction. Subsequent reference is an injunction of another thing after having enjoined something; it does not contain independence as an essential element, because that is not the meaning of the word, and because it is not so defined in the grammatical treatise. Nor can it be said that it is assumed to be so solely from the observation of usage.