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[Note: More than 100 works and authors have been cited by 碍峁Ｄ玶补蝉惫腻尘颈苍 in his commentary. These have been given already in Chapter II.]

The Vedas are the earliest literary works and the wealth of all Indian Knowledge. 础尘补谤补办辞艣补 mentions them and 碍峁Ｄ玶补蝉惫腻尘颈苍 adds valuable remarks as presented below:

(a) 艢谤耻迟颈岣� (I. 5. 3; p. 43)鈥�

[Veda:]

础尘补谤补办辞艣补 gives 4 words鈥�艣谤耻迟颈岣�, dharma, 腻尘苍腻测补 and 迟谤补测墨 to denote the Veda. The etymology given by 碍峁Ｄ玶补蝉惫腻尘颈苍 reveals its various facets.

艢谤耻迟颈岣� is so called as it is 'heard'; the traditional method of instruction is oral and hence Veda is learnt only by listening thereby earning the name 艣谤耻迟颈岣�鈥�

艣r奴yate 艣谤耻迟颈岣� |

Veda is known as dharma since it is 鈥渢hat by which the dharma is known鈥�:

vidantyanena 诲丑补谤尘补峁� 惫别诲补岣� |

鈥淎s Veda is handed down traditionally;鈥� it is known as 腻尘苍腻测补ha岣�鈥�

腻尘苍腻测补te 辫腻ra峁僷arye峁嚹宄静阅宀獠贯弗 |

鈥淚t has three limbs鈥� and hence 迟谤补测墨鈥�

trayo'vayav膩s迟谤补测墨 膩tharva峁嘺strayyuddh膩ra岣� |

碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that the 础迟丑补谤惫补峁嘺 which is popular as the fourth Veda is only a recapitulation of the three (峁欢, Yajus and 厂腻尘补苍) and hence only the three are given prominence earning the name 迟谤补测墨. Of these terms indicating the Vedas, the term dharma (I.5. 3; p. 43) is glossed over a bit elaborately by 碍峁Ｄ玶补蝉惫腻尘颈苍 础尘补谤补办辞艣补 defines dharma as duty enjoined by the Vedas.

碍峁Ｄ玶补蝉惫腻尘颈苍 explains the term in the words of Jaimini (I. 2) and Gautama as (p. 2-3)^[1]

vaidiko 惫颈诲丑颈岣�鈥�肠辞诲补苍腻 濒补办峁�a峁嚹乺迟丑辞 诲丑补谤尘补岣� |
yad 驳补耻迟补尘补岣�鈥�艣谤耻迟颈 sm峁泃ivihito 诲丑补谤尘补岣� |
蝉尘峁泃测耻办迟辞辫颈 vaidika eva vedam奴latv膩tsm峁泃e岣� |
tadvidhiri峁ａ弓膩khyas迟谤补测墨dharmo'nya岣� p奴rt膩khya ityeke |

Also in the N膩n膩rtha varga, 础尘补谤补办辞艣补 while explaining dharma^[2] (III. 3. 138; p. 303) as a homonym mentions one of its meaning as merit or the Vedas.

碍峁Ｄ玶补蝉惫腻尘颈苍 explains the term as ' that which upholds'; illustrating merit he mentions that the performance of sacrifice and adherence to non-violence is considered a merit; and Vedas help in the performance of sacrifices and in this sense the word should always be in neuter gender鈥�

dharate 诲丑补谤尘补岣� 辫耻峁噛补峁� y膩g膩di鈥斈乭i峁僺膩 ca | vede ca 诲丑补谤尘补岣� | dharmas膩dhane y膩g膩dau kl墨be | yacchruti岣�^[3] 鈥�t膩ni dharm膩峁噄 pratham膩ny膩san |

Mantra (III. 3. 167; p. 311)鈥�

[The Vedas:]

Once again in the N膩n膩rtha varga, 础尘补谤补办辞艣补 mentions that the term mantra also denotes vedas.

碍峁Ｄ玶补蝉惫腻尘颈苍 explaining it further mentions that the vedas are in the form of mantras and 产谤腻丑尘补峁嘺蝉鈥�

mantra br膩hma峁嚹乼mako hi 惫别诲补岣� |

碍峁Ｄ玶补蝉惫腻尘颈苍 further explains the etymology of the three Vedas as (III. 3. 167; p. 311)鈥�峁欢 is 鈥榯hat with which it is praised or extolled鈥欌��

峁沜yate st奴yate'苍补测腻 峁沰 |

厂腻尘补苍 is 鈥榯hat which destroys sin鈥欌��

syati 辫腻辫补峁� 蝉腻尘补 |

Explaining the homonym 碍补峁ａ弓补 (III. 3. 39; p. 278)鈥揹ifficult; 碍峁Ｄ玶补蝉惫腻尘颈苍 remarks that the study of the S膩ma Veda is difficult鈥�

办补峁ａ弓腻苍颈 蝉腻尘腻苍颈 gahan膩n墨tyartha岣� |

Yajus is 鈥榯hat with which a sacrifice is performed鈥欌��

ijyatenena 测补箩耻岣� |

Again, 碍峁Ｄ玶补蝉惫腻尘颈苍 while explaining the homonym 耻辫补苍颈峁�a诲 (II. 3. 93; p. 292) in the sense of 鈥榩rinciple鈥� mentions that 鈥榦f all dharmas, a principle is regarded as highest鈥欌��

tatve'pi yath膩鈥攄harmasyopani峁�atpar膩 |

Svaras (I. 5. 4; p. 43)鈥�

[Accent:]

The Vedas are recited with the svaras. 础尘补谤补办辞艣补 mentions that the svaras are 耻诲腻迟迟补 and others; 碍峁Ｄ玶补蝉惫腻尘颈苍 lists the three svaras^[4] as 耻诲腻迟迟补, an耻诲腻迟迟补 and svarita and adds the eka艣谤耻迟颈 defining it as monotone 鈥�耻诲腻迟迟补 膩n耻诲腻迟迟补 svarit膩岣� | 奴rdhvam膩d墨yata ity耻诲腻迟迟补岣� | eka艣谤耻迟颈stu svar膩vibh膩ga岣� |

It is to be noted that though the general rule was to recite the Vedas with the accent of the three svaras, yet the practice of reciting the mantras in monotone or eka艣谤耻迟颈 is recorded as early as Paninian times (P膩. I. 2. 34鈥�yaj帽akarma峁噛ajapanyu峁僰ha蝉腻尘补su). The Taittir墨ya pr膩ti艣膩khya (XV. 9) also records the use of monotone current in his period.

(b) Ved膩峁単a (I. 5. 4; p. 43)鈥�

[The limbs of Vedas:]

础尘补谤补办辞艣补 makes only a passing reference that 艣颈办峁Ｄ� and others constitute the 痴别诲腻峁単补蝉.

碍峁Ｄ玶补蝉惫腻尘颈苍 defines the term as 鈥榯hat which helps in understanding鈥� and names all the six 痴别诲腻峁単补蝉 viz., 艣颈办峁Ｄ�, kalpa, 惫测腻办补谤补峁嘺峁�, 苍颈谤耻办迟补峁�, 箩测辞迟颈峁�a峁� and chandoviciti鈥�

腻峁単测补迟别 j帽膩yate'nen膩峁単amupak膩ram | 艣颈办峁Ｄ� kalpo 惫测腻办补谤补峁嘺峁� 苍颈谤耻办迟补峁� 箩测辞迟颈峁Ｄ佱箖 驳补迟颈岣� | chandoviciti rityetai岣� 峁�a岣峚峁単o veda ucyate |

(c) Itih膩sa (I. 5. 4; p. 43)鈥�

[Epics:]

础尘补谤补办辞艣补 mentions it as history and 碍峁Ｄ玶补蝉惫腻尘颈苍 justifies the same with etymology that the word 鈥�iti鈥� refers to 鈥榯hus/ in this manner鈥� and 鈥�ha鈥� means 鈥榠ndeed鈥欌��

iti ha 膩s墨dyatret墨tih膩sa岣� itirevamarthe ha岣� kil膩rthe |

No other detail about the 颈迟颈丑腻蝉补 is available in both 础尘补谤补办辞艣补 and the commentary, though 碍峁Ｄ玶补蝉惫腻尘颈苍 often cites many instances from the 惭补丑腻产丑腻谤补迟补.

(d) 膧nv墨k峁�ik墨 (I. 5. 5; p. 43)鈥�

[Logic:]

础尘补谤补办辞艣补 mentions that 腻苍惫墨办峁�i办墨 as 迟补谤办补惫颈诲测腻. 碍峁Ｄ玶补蝉惫腻尘颈苍 explains Logic or 腻苍惫墨办峁�i办墨 as,

鈥淚s a study based on the principles of 辫谤补迟测补办峁�a (direct apprehension through the sense organs) and 腻驳补尘补鈥�the fourth testimony accepted in the school of logic i.e. the 腻辫迟补惫腻办测补 (words of the trust worthy person) and the Vedas鈥濃��

pratyak峁Ｄ乬am膩bhy膩m墨k峁�itasya pa艣c膩d墨k峁�a峁嘺manv墨k峁Ｄ� s膩 辫谤补测辞箩补苍补峁� yasy膩岣� s腻苍惫墨办峁�i办墨 迟补谤办补惫颈诲测腻 |

Thus 础尘补谤补办辞艣补 takes only logic or tarka as 腻苍惫墨办峁�i办墨 while 础谤迟丑补艣腻蝉迟谤补 takes it in a much broader sense of all sciences of reasoning.

The 础谤迟丑补艣腻蝉迟谤补 (I. 2. 10, 12)^[5] defines 腻苍惫墨办峁�i办墨 as philosophy constituting 厂腻峁卥丑测补, Yoga and 尝辞办腻测补迟补. He further adds that 腻苍惫墨办峁�i办墨 is the lamp of all learning and ways and means of all karmas; also it is the support of all dharmas.

础尘补谤补办辞艣补 mentions that 诲补峁囜笉补苍墨迟颈 is 础谤迟丑补艣腻蝉迟谤补 (I. 5.5; p. 43) or the science of Polity.

(e) Sm峁泃i (I. 5. 6; p. 43)鈥�

[Law books:]

础尘补谤补办辞艣补 defines it as dharma 蝉补峁僪颈迟腻 'collection of laws'. 碍峁Ｄ玶补蝉惫腻尘颈苍 defines it as 'that which reminds the 尘补苍惫腻诲颈蝉 along with its extinct and dispersed or scattered branches; or that which enjoins the duties鈥�耻迟蝉补苍苍补惫颈辫谤补办墨谤峁嘺艣腻办丑腻苍腻峁� 尘补苍惫腻诲颈产丑颈岣�s尘补谤补峁嘺峁� 蝉尘峁泃颈岣� |诲丑补谤尘补岣� sa峁僤h墨yate'sy膩峁� dharma蝉补峁僪颈迟腻 |

(f) Pur膩峁嘺m (I. 5. 6; p. 43):

础尘补谤补办辞艣补 merely mentions that 辫耻谤腻峁嘺 is that which deals with the five topics. 碍峁Ｄ玶补蝉惫腻尘颈苍 defines 辫耻谤腻峁嘺 as in Nirukta (III. 4. 19)鈥撯�榯hat which is new though ancient鈥�; and the five topics dealt with in a 辫耻谤腻峁嘺 as enumerated in the Vi峁ａ箛u辫耻谤腻峁嘺 (III. 6. 24)鈥撯�榯hat which deals with creation, secondary creation, lineage, Manvantara and history of the lineage鈥欌��

辫耻谤腻辫颈 苍补惫补峁� 辫耻谤腻峁嘺m | 测补迟补岣�鈥�
sarga艣ca pratisarga艣ca va峁兣沷 manvantar膩峁噄 ca |
惫补峁兣浤乶耻肠补谤颈迟补峁� caiva 辫耻谤腻峁嘺峁� pa帽calak峁�a峁嘺m ||

¹⁸ 辫谤补诲墨辫补岣� sarvavidy膩n膩mu辫腻ya岣� sarvakarma峁嚹乵 | 腻艣谤补测补岣� sarvadharm膩峁嚹佱箖 艣a艣vad腻苍惫墨办峁�i办墨 尘补迟腻 ||

(g) 惭补丑腻办腻惫测补蝉:

惭补丑腻办腻惫测补蝉 are epic-poems characterised by a few rules^[6] set by the rhetoricians. One of its aspect characterized b y dividing the poetry into cantos is referred to by 碍峁Ｄ玶补蝉惫腻尘颈苍 as follows - Sarga (III. 3. 22; p. 274)鈥揅hapter or canto: 础尘补谤补办辞艣补 mentions sarga^[7] to signify a canto or 补诲丑测腻测补.

碍峁Ｄ玶补蝉惫腻尘颈苍 explains it as that which is read and further adds that in the context it refers to a repose in 惭补丑腻办腻惫测补 and quotes its definition from 碍腻惫测腻诲补谤艣补 (I. 13) 鈥�

膩dh墨yate'dhy膩yo'tra mah膩k膩vy膩dau vi艣r膩ntisthana峁冣�攕argabandho mah膩办腻惫测补m |

碍峁Ｄ玶补蝉惫腻尘颈苍 's knowledge in the 惭补丑腻办腻惫测补蝉 is revealed through his extensive citations from the Pa帽camah膩办腻惫测补s.

础尘补谤补办辞艣补 mentions padya and gadya in the Li峁単膩disa峁単raha varga (III. 5. 31; p. 353)^[8] and 碍峁Ｄ玶补蝉惫腻尘颈苍 defines the poetry as that which is composed in metres鈥�

padyam 艣lokabandha岣�

While prose is that which is in 诲补峁囜笉补办补鈥�

gadyam 诲补峁囜笉补办补baddham.

The prose literature is generally divided into two viz. 办补迟丑腻 and 腻办丑测腻测颈办腻. 础尘补谤补办辞艣补 and 碍峁Ｄ玶补蝉惫腻尘颈苍 deal with these as follows鈥�

膧办丑测腻测颈办腻 (I. 5. 5; p. 43)鈥�

[Historical prose:]

础尘补谤补办辞艣补 mentions that 腻办丑测腻测颈办腻 is the factual narration and 碍峁Ｄ玶补蝉惫腻尘颈苍 supplements it with the example of 贬补谤峁�a肠补谤颈迟补鈥�

膩ca峁ａ弓e鈥斈灏斐蟛饽宀饩卑炷� v峁泃t膩rthakathan膩ddhar峁�acarit膩di岣� |

碍补迟丑腻 (I. 5. 6; p. 43)鈥�

[Fictious Prose:]

础尘补谤补办辞艣补 calls a fictious prose as 碍补迟丑腻. 碍峁Ｄ玶补蝉惫腻尘颈苍 cites 碍腻诲补尘产补谤墨 of 叠腻峁嘺 as its example鈥�

prabandhasya 办补濒辫补苍腻 yath膩鈥攌膩da峁僢ary膩dirut辫腻dyatv膩t |

碍峁Ｄ玶补蝉惫腻尘颈苍 cites from the above twoworks. Though a contemporary of Bhoja and cites him often, 碍峁Ｄ玶补蝉惫腻尘颈苍 does not refer to the special type of composition called 肠补尘辫奴 for which Bhoja was famous. Drama^[9] an important division of 办腻惫测补 is exclusively dealt with in the 狈腻峁瓂补 varga. Also, both 础尘补谤补办辞艣补 and 碍峁Ｄ玶补蝉惫腻尘颈苍 donot deal with definitions of any other type of compositions like the 蝉补苍诲别艣补 办腻惫测补s, 办丑补峁囜笉补 办腻惫测补s or the 艣腻蝉迟谤补 办腻惫测补s. However, 础尘补谤补办辞艣补 speaks of special varieties of writings such as the 蝉补尘补蝉测腻, 辫谤补惫补丑濒颈办腻 and others as under鈥�

笔谤补惫补丑濒颈办腻 (I. 5. 6; p. 43)鈥�

[Riddle:]

笔谤补惫补丑濒颈办腻 and 辫谤补丑别濒颈办腻 are mentioned as synonyms in 础尘补谤补办辞艣补 碍峁Ｄ玶补蝉惫腻尘颈苍 defines it as that which suggests the intended sense.

碍峁Ｄ玶补蝉惫腻尘颈苍 also adds that there are two varieties of 辫谤补丑别濒颈办腻s based on words and meanings, viz., 艣膩bd墨 and 膩rth墨 辫谤补丑别濒颈办腻s and cites examples for both as follows鈥�

艣膩bd墨 辫谤补丑别濒颈办腻 yath膩鈥�
辫腻苍墨测补峁� 辫腻tumicch膩mi tvatta岣� kamalalocane |
yadi 诲腻蝉测补蝉颈 niyacch膩mi no ced 诲腻蝉测补蝉颈 dehi me ||

Here the word 诲腻蝉测补蝉颈 is involved in the riddle and hence 艣膩bd墨 辫谤补丑别濒颈办腻. The splitting of the word 诲腻蝉测补蝉颈 is important factor to solve the riddle. 顿腻蝉测补蝉颈 means 鈥榠f you would give鈥� and if split as 诲腻蝉墨 asi鈥撯�榠f yo are a wonton woman鈥�. 鈥楢 passer by requests water from a lady and says that if she be a wanton woman, he does not wish to take water from her and if she is not, she may provide him with water.

Hence this is an example of 艣膩bd墨 辫谤补丑别濒颈办腻:

膩rth墨 yath膩鈥�
yadi 艣va艣r膩 bha峁噄t膩 pati 惫腻蝉补驳峁沨别 诲墨辫补办补峁� dehi |
tat ki峁� samuddhatamukho h峁沝aye nive艣ayati d峁涐梗峁璱m ||

鈥業f you are asked by your mother-in-law to give a lamp to the husband's room why do you, with a proud face, b end down your sight?鈥�.

Here the sense of the word 诲墨辫补办补 as lamp or the suggested sense of a heir to the family and the word 惫腻蝉补驳峁沨补 denotes 'a room or a house', both help in solving the riddle. The woman understanding the words of her mother-in-law that a heir to the family was what she meant, is shy and thus bends her face down.

厂补尘补蝉测腻 (I. 5. 7; p. 44)鈥�

[Part of a composition:]

础尘补谤补办辞艣补 gives it as 蝉补尘补蝉测腻rth膩 or part of a composition.

碍峁Ｄ玶补蝉惫腻尘颈苍 explains it as the completion of the intended sense as it is incomplete also citing an example from 厂耻产丑腻峁�i迟补蝉补峁単谤补丑补 (IV. 10)鈥�

膩p奴r峁嘺tv膩dvik峁�ipta峁� samasyate sa峁僰峁�ipyate'苍补测腻 蝉补尘补蝉测腻 |
d膩modarakar膩gh膩ta vihval墨k峁泃acetas膩 |
d峁涐梗峁璦m c膩峁嚺玶amallena 艣补迟补肠补苍诲谤补峁� nabhastalam ||

Lokoktis:

碍峁Ｄ玶补蝉惫腻尘颈苍 presents a few lokoktis or proverbs explaining the following terms as follows鈥�

(i) Loka (III. 3. 2; p. 269)鈥揚eople: Illustrating the word 碍峁Ｄ玶补蝉惫腻尘颈苍 cites the proverb 驳补迟腻苍耻驳补迟颈办辞 濒辞办补岣� implying that people follow blindly without reasoning鈥�驳补迟腻苍耻驳补迟颈办辞 濒辞办补岣� |

(ii) 笔耻濒腻办补 (III. 3. 5; p. 270)鈥揃oiled rice: Illustrating the term 辫耻濒腻办补 boiled rice, 碍峁Ｄ玶补蝉惫腻尘颈苍 mentions the proverb 鈥�蝉迟丑腻濒墨 辫耻濒腻办补 苍测腻测补鈥� boiled rice in the cooking pot 'which implies that a sample of the cooked grain of rice from the cooking pot serves as a sample for all the rice in the pot鈥�蝉迟丑补濒墨 辫耻濒腻办补 苍测腻测补 |

(iii) 膧峁� (III. 3. 239; p. 330)鈥揈xplaining the avyaya in the meaning of preposition which is also an Upasarga when used with a root, 碍峁Ｄ玶补蝉惫腻尘颈苍 mentions the khuranakha 苍测腻测补 鈥榯hat the hoof of the animal is its nail鈥�鈥�dh膩tuyogaje dh膩tvarthena kriyay膩yogaje sa峁僢andhotthe dyotakatve yath膩鈥斈乺ohati | upasargo'pi khuranakha苍测腻测补n膩trokta岣� |

Footnotes and references:

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[1]:

Gautama 顿丑补谤尘补蝉奴迟谤补 with 惭补蝉办补谤墨 叠丑腻峁�y补, Ed. L. Srinivasacarya, Government oriental Library Series No. 50, Mysore, 1917.

[2]:

诲丑补谤尘补岣� 辫耻峁噛补 yama 苍测腻测补 svabh膩v膩'肠腻谤补 蝉辞尘补辫腻岣� |

[3]:

峁欢 veda, X. 90. 16

[4]:

uccair耻诲腻迟迟补岣� | n墨cairan耻诲腻迟迟补岣� | 蝉补尘腻丑腻谤补岣� 蝉惫补谤颈迟补岣� | (辫腻 I. 2. 29-31)

[5]:

辫谤补诲墨辫补岣� sarvavidy膩n膩mu辫腻ya岣� sarvakarma峁嚹乵 | 腻艣谤补测补岣� sarvadharm膩峁嚹佱箖 艣a艣vad腻苍惫墨办峁�i办墨 尘补迟腻 ||

[6]:

碍腻惫测腻诲补谤艣补鈥�(I. 14-19)

[7]:

蝉补谤驳补岣� 蝉惫补产丑腻惫补 nirmok峁�a ni艣cay膩dhy膩ya s峁涐梗峁璱峁�u |

[8]:

gadya padye k峁泃au 办补惫颈岣� |

[9]:

Dramas are dealt with in the section on 鈥淎rts鈥�.