Praudhamanorama 60_298

60_298

'uccais' means 'loudly/high'. 'nīcais' means 'lowly/softly'. 'śanais' means 'in slowness of action'. 'ṛdhak' means 'in truth'. Others say [it means] 'in separation, speed, proximity, and lightness'. 'ṛte' means 'in exclusion'. 'yugapad' means 'at one time'. 'ārād' means 'far' and 'near'. 'pṛthak' means 'separated'. 'hyas' means 'on the day past'. 'divā' means 'by day'. 'rātrau' means 'at night'. 'sāyam' means 'at nightfall'. 'ciram' means 'for a long time'. 'manāk' and 'īṣat', these two mean 'a little'. 'joṣam' means 'in pleasure' and 'in silence'. 'tūṣṇīm' means 'in silence'. 'bahis' and 'avas', these two mean 'outside'. 'samayā' means 'near' and 'in the middle'. 'nikaṣā' means 'near'. 'svayam' has the sense of 'oneself'. 'vṛthā' means 'in vain'. 'naktam' means 'at night'. 'nañ' means 'in negation'. 'hetau' means 'in cause'. 'iddhā' means 'in brightness'. 'addhā' means 'in clarity' and 'determination'; some say 'in truth' and 'excess'. 'sāmī' means 'in half' and 'censure'. 'vat' is the affix 'vati' prescribed by 'tena tulyam...' and so forth. That which is prescribed by 'upasargāddhātvartha...' is not taken here, as in 'yadudvato nivato yāsi'. 'sanā' and 'sanat', these mean 'eternally'. 'upadhā' means 'in fraud/distinction'. 'tiras' means 'in concealment', 'obliquely', and 'in disrespect'. 'antarā' means 'in the middle' and in the sense of 'without'. 'antareṇa' means 'in exclusion'. 'jyog' means 'in time', 'in abundance', 'in questioning', 'in speed', and 'at present'. 'kam' means 'in water', 'head', 'reproach', and 'pleasure'. 'śam' means 'in pleasure'. 'sahasā' means 'unexpectedly' and 'without deliberation'. 'vinā' means 'in exclusion'. 'nānā' means 'manifold' and 'without'. 'svasti' means 'in auspiciousness'. 'svadhā' means 'in offering to the ancestors'. 'alam' means 'in ornament', 'sufficiency', 'capability', 'warding off', and 'prohibition'. 'vaṣaṭ', 'vauṣaṭ', 'śrauṣaṭ', these mean 'in offering oblation'. 'anyat' has the sense of 'other'. 'asti' means 'in existence'. 'upāṃśu' means 'in secret pronunciation' and 'in secret'. 'kṣamā' means 'in forbearance'. 'vihāyasā' has the sense of 'sky'. 'doṣā' means 'at night'. 'mṛṣā' and 'mithyā', these two mean 'falsely'. 'mudhā' means 'in vain'. 'purā' means 'without cessation', 'in the distant past', and 'in the near future'. 'mithaḥ' and 'mithas', these two have the senses of 'secretly' and 'together'. 'prāyas' means 'mostly'. 'mahus' means 'again'. 'pravāhukam' means 'at the same time' and 'in accomplished purpose'; 'pravāhikā' is a variant reading. 'āryahalam' means 'by force'; Śākaṭāyana, however, says that 'ārya' means 'in obstruction', and 'halam' means 'in prohibition and dispute'. 'ābhīkṣṇyam' means 'repeatedly'. 'sākam' and 'sārdham', these two mean 'together'. 'namas' means 'in bowing'. 'hiruk' means 'in exclusion'. 'dhik' means 'in blame' and 'rebuke'. 'am' means 'in speed' and 'a little'. 'ām' means 'in assent'. Some say that the affix prescribed by 'kimettiṅavyaya...' and 'kāspratyayāt...' is also included here, as in 'papācatarām', 'kārayāmāsa'. 'pratāma' means 'in exhaustion'. 'praśān' means 'equal'. 'pratān' means 'in extension'. 'mā' and 'māṅ', these two mean 'in apprehension' and 'prohibition'.
[On the statement] “It is an open-ended list (ākṛtigaṇa)”: by this, other [words] should also be recognized. For instance: kāmam in the sense of freely acting (svācchandya); prakāmam in the sense of excess; bhūyas in the sense of again; sāmpratam in the sense of proper (nyāyya); param in the sense of "but" (kintu); sākṣāt in the sense of perceptible; sāci in the sense of oblique; satyam in the sense of half-hearted assent (adṛḍhāṅgīkāra); maṅkṣu and āśu, these two in the sense of swiftly; samvat in the sense of year; avaśyam in the sense of certainty; sapadi in the sense of swiftly; balavat in the sense of excess; prādus and āvis in the sense of manifestation; aniśam, nityam, nityadā, ajasram, and santatam, these in the sense of continuity; uṣā in the sense of night; rodasī in the sense of heaven and earth; om in the sense of assent and in [the sense of] Brahman; bhūs in the sense of earth; bhuvas in the sense of atmosphere; jhagiti, jhaṭiti, and tarasā in the sense of swiftly; suṣṭhu in praise; duṣṭhu in extreme distress; su in respect; aha in wonder; ku in the senses of contempt and slight; añjasā in the senses of truth and swiftness; mithu in the sense of "two"; bhājak in the sense of swiftly; cirāya, cirarātrāya, cirasya, ciram, cirāt, and cireṇa, these have the sense of a long time; astam in the sense of destruction; ānuṣak in the sense of regular order; anuṣak in the sense of not giving; amnas in the senses of swiftly and currently; sthāne in the sense of appropriate; varam in the sense of slight superiority; sudi in the bright fortnight; vadi in the dark fortnight; and so forth.
vā in collection and so forth: “vā can be in the sense of option and comparison, and also in the sense of eva, [and] in collection.” ha in renown; aha in respect; eva in restriction and in impossibility (anavaklṛpti); evam in referring back to what was said; nūnam in certainty and conjecture; śaśvat in recurrence, eternity, and the sense of "together"; yugapad in simultaneity; bhūyas in the sense of again and in excess; kūpad in inquiry and praise; kuvid in the sense of prosperity and praise; net in doubt, prohibition, consideration, and collection; cet in the sense of "if"; caṇ: this has indicatory ṇ in the sense of "if", but in collection and so forth it is without an indicatory letter; kaccid in an inquiry about what is desired; yatra in impossibility, intolerance, censure, and wonder: "I cannot conceive, I do not tolerate, I censure, or I wonder that (yatra) you, sir, would sacrifice for a śūdra"; neha in renewal of effort (pratyārambha); hanta in joy, sorrow, compassion, and the beginning of a sentence; mākis, mākim, and nakis: all three are in exclusion.
māṅ and nañ are mentioned among the svarādi words. But their recitation here is for the purpose of their being nipātas. Older grammarians say that by this, the status of having acute accent on the initial syllable (ādyudātta) is established; but that is questionable, because the desired result is established even by the Phiṭsūtra accent. As for what they also say, that the recitation in the svarādi list is for the sake of the technical name avyaya even for those denoting a substance (sattva)—that too is questionable, because it would entail that even the word mā denoting Lakṣmī would be an avyaya. Therefore, the purpose of their recitation in both places requires consideration.