History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.278

v7.c93.278

Briefly, the idea is; both the root and the affix together express the sense of the affix and as the bhāvanā is the principal element in this, it is held to be the sense of the affix. There are numerous²⁰¹⁰ 'bhāvaśabdas' such as yajati, juhoti, dadāti, dogdhi, pinasti. These are of two sorts, viz. -pradhāna (principal) and guṇabhūta.²⁰¹² Those by which a substance is not intended to be produced or embellished (or made fit) for a religious rite, are expressive of principal karma (such as prayājas), while those which are meant to produce a substance or to make a substance fit are *guṇabhūta* (such as pounding rice grains or chiselling a piece of wood for making a sacrificial post, wiping sruc ladle) Therefore the latter kind of actions are called guṇakarma. There are two kinds of verbal forms (1) those in which the form only conveys that the *kartā* (doer of the action) exists such as the forms ‘asti, bhavati, vidyate’; (2) there are others where not only there is the existence of the *kartā* but there is also the understanding of some activity that produces a result such as ‘yajati’ (meaning ‘yāgam karoti’), ‘dadāti’ (i. e. dānam karoti), ‘pacati’ (pākam karoti), ‘gacchati’ i. e gamanam karoti). That is, in such cases the sense of *karoti* is also understood. Jaimini (in P. M. S. II. 1. 4) divides words into two classes viz. *Nāmānı* (nouns) and *Karmaśabdāḥ* (verbs). Under the first Śabara would include pronouns and adjectives. The 2nd is called ‘ākhyāta’ Śabara (on II. 1. 3.) paraphrases (nāmāni as ‘dravya-guṇaśabdāḥ’ and remarks that in the sūtra (II. 1. 3) the word ‘nāmāni’ is employed in the sense of dravyaguṇaśabdāḥ²⁰¹³. Śabara remarks that *dhātvartha* (the meaning of a verbal root) can have no ākāṅkṣā (expectancy) for Dharmas but it is the pratyayārtha that has ākāṅkṣā for the procedure (itikartavyatā).