Praudhamanorama 60_301

60_301

For here, the meaning of "she bathed" (snapayāmbabhūva) is "she performed an auspicious bath." But a nipāta is auspicious merely by its own form, like the sound of a mṛdaṅga drum. The recitation of suṣṭhu is for the purpose of a difference in accent. sma in the past tense and in filling out a verse quarter; āhaha in commencement, injury, and censure.
[On the word] avadattam: here, because it is not a preverb (anupasarga), the rule "aca upasargāttaḥ" (Pā. sū. 7.4.47) does not apply. aham is an imitation of an inflected noun (subantapratirūpaka). By this is explained: "By whom were you two trained in singing?" (geye kena vinītau vām); for vām is an indeclinable in the sense of "you two" (yuvām). asti is an imitation of an inflected verb (tiṅantapratirūpaka). Similarly, asmi is in the sense of "I" (aham): "I speak to you" (tvāmasmi vacmi). āha is in the sense of "he said" (uvāca); āsa is in the sense of "he was" (babhūva); and so forth.
a in address, reproach, and prohibition; ā in sentence and recollection; i in address, disgust, and wonder; ī, u, ū, e, ai, o, and au in address; paśu in the sense of properly: "thinking properly" (paśu manyamānāḥ); śukam in swiftness; yathākathāca in disrespect; pāṭ, pyāṭ, aṅga, he, hai, bho, and aye, these in address; dyā in injury, contrariness, and filling out a verse quarter; viṣu in the sense of various; ekapade in the sense of suddenly; yut in censure and cause; āta in the sense of "even from here". [As for the statement] "It is an open-ended list": for example, yat and tat in the sense of cause; āhosvit in option; sima in being all-pervasive; kam in filling out a verse quarter; sukam in excess; anukam in deliberation; śamvaṭ in internal organ and facing towards; va in filling out a verse quarter and in the sense of "like" (iva); diṣṭyā in joy; caṭu and cāṭu in pleasing speech; hum in reproof; iva in resemblance; adyatve in the sense of now (idānīm); and so forth.
Here, this should be noted: although there is no difference in the open-ended nature of the svarādi and cādi lists, those in which the accent of a nipāta is observed [belong] among the cādi words; others [belong] among the svarādi words. Those possessing both accents, however, should be understood in both places. For instance, the word uta belongs among the svarādi words, because of its usage with final acute accent in "īḍyo nūtanairuta". As for those who, having stated that the word uta belongs to the svarādi list, doubted its nipāta accent and resolved it by relying on the irregular stipulation (nipātana) of a final acute accent—that is hasty, because a svarādi word is not a nipāta, and because it would entail the futility of an irregular stipulation of a final acute accent. Furthermore, what is stated in the Kāśikā—that svar, śanais, ṛdhak, divā, vṛthā, naktam, etc., have final acute accent; and that sanat, sanāt, evam, etc., have initial acute accent—all of that is erroneous. It has been elaborated in the Śabdakaustubha that this conflicts with attested usage and lacks foundation.