A History of Sanskrit Literature c7.s3.2

c7.s3.2

Hence it follows that much of what is taught by Pāṇini and his followers has no representation in the literature. As we have seen, Kātyāyana and Patañjali recognize the disuse of certain verbal forms; there disappear also many idioms,² such as *anvāje-* or *upāje-kṛ*, strengthen, *nīvacane-kṛ*, be silent, *mano-* or *kaṇe-* *han*, fulfil one's longing, *celaknopam vrṣṭaḥ*, 'rained until the clothes were wet'; many words are no longer used, such as *anvavasarga*, allowing one his own way, *niravasita*, excommunicated, *abhividhi*, including, *utsañjana*, throwing up, *abhreṣa*, equitableness. The pronominal base *tya* disappears; in the verb the infinitive *tavai* is lost, many formations such as *jajanti* disappear, and the perfect participle middle in *āna* is disused. The adverbial form in *trā*, as in *devatrā*, and the old word *parut* are lost. Many nominal derivatives are not exemplified, and the use of such phrases as *çuklīsyāt* disappears. Many syntactical rules are obsolete, such as the use of the accusative with adjectives in *uka*; the instrumental with *saṁjñā* or *saṁprayam*; the dative with *çlāgh* and *sthā*; *tṛṇaṁ man* or *çune* or *çvānaṁ man*; the ablative with words denoting far or near; the genitive with verbs of remembering other than *smṛ*, with *nāth*, hope, with *jas* and other verbs denoting injury, and impersonally with expressions of illness, *caurasya rujati*; the instrumental with *prasita* and *utsuka*; *uta* in simple interrogations, and many other usages.