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·BHANDARKAR ORIENTAL RESEARCH INSTITUTE
Post-Graduate and Research Deped me series No. 16
VEDA-PADAPATHA CARCĂ
(वेवपदपाठचर्चा)
bos
K. V. Ablayankar
Hononry I've tour of Sanskrit,
B. 0. R. I. , Poona,
together with the text of the
UPALEKHASÚTRAM
(उपलेखसूत्रम्)
OP
BHARADVAJA-BRHASPATI
edited by him with explanation in English
Bhandarkar Oriental Research Institute
Poona 411004
1974

·! Synopsis 24 Break in compound expressions. 25 Single break and two or more breaks. 26 Definition of the term pratyaya (affix ). 27 Four kinds of affixes. 28 Use of words in a sentence. P. L. 11 17 11 26 12 3 12 9 13 1 ... Section III ... 13 16 14 1 . ... 14 9 14 19 14 27 15 7 ... Dissertation on Avagraba or Pause 29 Definition of avagraha or pause. 30 Primary conditions for & pause. 31 Only one pause in the dissolution of a vrtti. 32 No pause in the dissolution of krdvrtti. 33 Pause before the křt affix a. 34 Pause in the dissolution of the taddhitevrtti. ... 35 Pause in the dissolution of compounded words. 36 No pause in negative compounds. 37 No pause in devatādvandva compounds. 38 No pause in dvandva compounds conveying & group-sense. 39 Pause before a case-affix, 40 No pause in some specific compounds. 41 No dissolution and no pause in Ekaśesa. 42 Pause in words derived from secondary roots. 43 Panse in Dvirvacanavrtti. 44 Pause in Angavadbhāvavrtti. 45 Pause in compounds with verbs. 15 18 15 30 16 18 ... 16 2 .. . 18 19 20 20 .. Section IV Dissertation on Accents 20 ... 46 Foar kinds of accents. 47 Retention of the Samhitā accents in the Pada-recital. 202 ·Synopsis ... ... 20. P. L. 48 One acute accent in one pada as also in one vștti. 22 17 49 Special cases of two acute accents in one vrtti or compounded word. 22 23 50 Retention of accents in the case of words which are wholly unaccented in the Samhitā recital. ... 23 6 51 Accent of vowels preceding the udātta accent in the dissolution of a compound-word. ... 23 13 52 Accent of vowels succeeding the udātta in the dissolution of a compound word. 23 20 Section V Dissertation on Coalescence 53 Four kinds of coalescence. 24 54 Coalescence by eliding a letter (Lopasandhi ). 24 13 55 Coalescence by doubling & consonant. 24 23 56 Coalescence by substituting one vowel for two. 25 5 57 Coalescence of consonants by substituting one consonant for another. 25 10 58 Coalescence by mutilation of a letter. 25 14 Section VI Restoration to the original 59 Restoration of and on to and T. 25 20 60 Change of g into a in the reda plicated syllable of a root. 26 3 61 Retention of the same form in the case of nouns ending in g. 24 18 62 Restoration of the consonant in the Padapātha in the case of the forms , etc. of the root used in the Samhitā text. 27 63 Restoration of vowels lengthened in the Samhitā for metrical purposes to their original form. ... 27 15 ... 4 ·Ivi Synopsis Section VII Peculiar features of the Padapātha P. L. OC 64 Definition of the terms samaya' and galatpada' 65 Apānapūrvyasamhita. 66 Vestaba or enclosure by the word gfa. 67 Enclosure of prepositions in the Taittiriyaśākhā. Section VIII 28 13 29 9 30 19 ... 31 ... 31 8 32 1 32 1 32 16 33 4 33 9 32 24 .. as and .. 34 Vocal recital of the Veda Texts 68 Definition of Samhitā. 69 Full stop. 70 Small stops in the middle. 71 Elongated utterance of the svarita vowel. 72 Utternance of the anunāsika letter. 73 Compound with the indeclinable ga. 74 a substitutes. 75 Dissolution shown by avagraha without vestana. ... 76 Avagraha with vestana in pragrhya compounds. 77 Utterance of for q and that of a for [. 78 Utterance of for 79 नराशंस and other words taken in the Padapātha as they are in the traditional recital. 80 Application of the conventions regarding Padapātha to Krama and other subsequent developments. 34 13 34 22 35 3 .. 35 13 37 1 Lo

·उपलेखसूत्रम्
Pages
47-51
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51-57
57-60
..a
60-66
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Section I ( special technical terms )
Section II (Krama of 3 and 4 words )
Section III ( Verses with 1 or 2 or 3 feet)
Section IV ( words to be enclosed with gra)
Section V ( enclosure of words beginning
with lingual consonan to )
Section VI (eneclosure of words like etc.)
Section VII ( coalescence with the following sfa)
Section VIII ( coalescence with the preceding gla)
...
66-68
68-70
70-74
74-82

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·PREFACE The present Vedic scholars have suggested different interpretations of several Vedic passages, the words and phrases in which have become obscure and difficult to understand over a long period of time. They seem to have applied different criteria for their interpretations, such as, etymology, comparative philology, vocabulary, metrics, semantics, and the like. essay on Vedapadapāthacarca, with an edition of the Upalekhasatra, will show that an additional text in this connection can be derived from a study of the Vedic Padapatha. In spite of the fact that the Padapāthas were prepared by eminent grammarians like Saunaka, Atreya, and others, their correctness is challenged by Patañjali who has made the carping remark that Grammar is not to follow the Padapātha but that the Pada pāțha must follow Grammar. This remark, ringing in my ears for a pretty long time, provoked me to find out and arrange under different heads the irregularities in the Pada pāțba of the type pointed out by Patañjali as also those of other types. My study of Grammar from the Siddhanta-Kaumudi to the Patañjala-Mahabhāsya according to the traditional method, along with a general study of some Vedic hymns and the four available Prātiśākhya works, gave an impetus to my desire for undertaking a work involving a scrutiny of the Vedapadapātha required for the parpose. There is no systematic work on the Padapātha available at present. The Prätiśākhyas hare only mentioned here and there the apparent irregularities in the Vedic texts without trying to see why and how they have occurred. The authors of the ·Preface Padapathas were soond grammarians, and possibly there could be no mistakes as such in their work of splitting the Vedic texts into their constituent Padas. What needs to be done, therefore, is to find out and examine such theories and conventions in the ancient grammatical works as may confirm the correctness of the apparently irregular words and phrases in the Padapāžha. Ad attempt is made in this small monograph to arrange and explain the apparent, irregularities under different heads. A critical study of the Padapātha is bound to prove helpful in the exegesis of the Samhitā text of the Veda. Asādha Sukla 11 Saks 1896 K. V. Abhyankar June 30, 1974 ·Veda-Pada pātha-Carcā The Pada-recital of the Veda texts, prepared by Saunaka, Atreya and others long before the time of Yáska and Pāṇini, shows quite a large number of apparent irregularities if it is strictly tested by applying the rules of Pāṇini's grammar to it. Patañjali, the balanced brilliant commentator on Pāṇini's rules of grammar, has even gone to the length of stating that the Padakāras ought to have followed strictly the rules of grammar and accordingly the Pada pātha has to be corrected at places where it has gone against the rules of grammar. He has stated three cases where, according to him, the Padapātha has to be corrected. Patañjali's statement is, in a way, an instance of historical anachronism if it refers to Pāṇini's grammar, as the Pada pāķhas were composed long before the grammar of Pāṇini. The statement should only be understood as a compliment to Pāṇini's grammar for its perfection of treatment. From the way in which the Samhitā text has been split up into its constituent padas and the padas into their constituent parts, it is obvious that there were authoritative grammar treatises before the time of Pāṇini, which the Padakāras must have followed. An attempt is made here to sum up briefly a few grammatical regulations and conventions existing at the time, of the Pada-pātha especially those about the meaning of the word pada, as also about the splitting of padas into their component parts. ... 1 Cf. अश्वोपसंख्यानं संझायाम् । आज्यम् । आयूर्वस्यैव प्रयोगो भविष्यति यवेवमवग्रहः प्राप्नोति । न लक्षणेन पदकारा अनुवाः । पदकारैर्नाम लक्षणमनुवय॑म् । यथालक्षणं पदं कर्तव्यम् ॥ Mahābhāsya ( III. 1. 109, V. 2). Cf, also ifta कर्तरि निपातनमुपधादीर्घत्वमायुदात्तत्वं च । ... ... आयूर्वस्य प्रयोगः । यद्येवमवग्रहः प्राप्नोति । न लक्षणेन 2 ( Mahābhāsya VI. 1. 207 ; 1,1). Cf. also अवग्रहेपि न लक्षणेन 104 ( Mahābhāsya VIII. 2. 16, V.5). The author of the Mahābhāsya means to sey briofly that in the Padapātha 37154 should be recited as आऽअज्य, आशित as आऽअशित, and 3970arit: as अक्षऽण्वन्तः. ..

·2 Veda-Padapātha-Carcă Section I (Dissertation on Pada ) प्रथमः खण्डः (पदचर्चा) १. अर्थः पदम् । This is quoted as a sūtra from the Aindra Grammar by commentators. It occurs as a sūtra defining the term pada in the Vajasaneyi Prātaśākhya ( III. 2). The definition of the term pada as a wording capable of possessing an independent sense, is practically a backbone of the grammar of the Padakāras, showing a way to explain and remove the so-called grammatical irregularities of the Padakāras. The sūtra means that a word, as also its part, is called a pada, if it possesses a sense which is distinctly conveyed by it. Accordingly, a compound word, possessing a compound sense is & pada. So also, the members of a compound word are separate padas carrying their independent senses. Similarly, Taddhita words are padas and the Taddbita affixes therein, are also padas, provided they are distinctly noticed as units separate from their bases. Case-affixes also are separate pados if they can be noticed as distinctly separate from their base." २. चत्वारि पदजातानि नामाख्याते चोपसनिपाताश्च । The four kinds of padas, given by ancient grammarians are : nouns, verbs, prepositions and indeclinables. In the system of Pāṇini there are only two parts of speech : Subanta 2 I Cf. अर्थः पदमिति ऐन्द्रे (भाष्य of उपमन्यु on नन्दिकेश्वरकाशिका). of. सुप्तिङन्तं पदम् । नः क्ये । सिति च । स्वादिष्वसर्वनामस्थाने । यचि भम् । तसौ मत्वर्थे । अयस्मयादीनि च्छन्दसि (P. L 4. 14-20 ). Words ending in caseaffixos and conjugational affixes are designated padas ; 90 also bases endiog is I before 49 and 77€ affixes sks also before affixes marked with the mute letter and before case affixes excepting the Nom. sing. affix स् and affixes beginning with a vowel or the consonant 4. As the Taddbita affixes are applied to nouns ending in case affixes, naturally those Doads, are called pada before an aflix not beginning with any vowel or consonant The purpose of the designation य्. पद to bases is to observe & pause after them in the Padapātha. s CE. तद्यान्येतानि चत्वारि पदजातानि नामाख्याते चोपसर्गनिपाताश्च तानीमानि Hafra ( Nir. 11). noun- ·Veda-Padapātha-Carea nouns. 2 and Tinanto. Prepositions and indeclinables are included in the Subanta category. ३. तानि द्विविधानि केवलानि समस्तानि च । Each of these categories is again two-fold : Single and Compounded. Single words are अग्निम् , ईळे, इह, अत्र, प्र, परा and the like. The word Affa means connected together and having one acute accent. ४. तन्नाम येनाभिदधाति सत्त्वम् । Noun is that which denotes an object, which has come into existence. Yāska has defined the word a757 or noun in a similar way in the expression सत्त्वप्रधानानि नामानि. The words अग्निम्, यज्ञस्य, देवम् and others are Nouns include pronouns. The word noun stands for all declinables. ५. तदाख्यातं येन भावं स धातुः। The words आख्यात and धातु are both defined here. That is a verb which shows an activity. Yāska has given the same idea in भावप्रधानमाख्यातम्. Patanjali has given भाव, भावना and क्रिय as synonyms. With the words सः and धातु: at the end, the line तबाम येनाभिदधाति सत्वं तदाख्यातं येन भावं स धातुः is given as a quotation from some ancient work on grammar by commentators. The word आख्यात means a verb like भवति, अस्ति, वर्धते and the like, while the word धातु means a root like भू, अस्, वृध् and the like. In ancient dictionaries like the Nighantu, lists of verbs such as वर्तते, अयते, आनशे, अश्नुते and others are given and not those of roots like वृत्, अयू, अशू and others. The words स धातुः stand for स भाव एव धातु: meaning that the activity itself, i. e. the exponent of the activity, is the dhātu or the root. ६. क्रियाविशेषवाचिन उपसर्गाः । Words showing the specific features of the activity expressed by a root are given the name gqrif or preposition.3 As upasargas and nipālas are designated प्रातिपदिक by the rule अर्थवदधातुरप्रत्ययः प्रातिपदिकम् ( P. L. 2 45 ), suitable case afixes are applied to them, and when they end with case-affixes they are called सुबन्नपट. . cf. तत्रैवं नामाख्यातयोर्लक्षणं प्रदिशन्ति-भावप्रधानमाख्यातम् , सत्त्वप्रधानानि नामानि (Nir. L1 ). 8 Cf. उपसर्गाः क्रियायोगे ( P. I. 4.59 ). 1 ·Veda-Padapātha-Carcă These prepositions generally precede immediately the verb or the noun derived from a root, qualifying the activity expressed by them; but in Vedic usage, they are sometimes seen in the same sentence, but intervened by one or more words. If they immediately precede a verb which has retained its accents they form a compound with the verb. ७. उच्चावचेष्वर्थेषु निपतन्तः पदान्तरसंबद्धत्वेनार्थ- प्रतिपादका निपाताः। Nipātas have various senses, but, they are shown by those nepātas when they are used along with other words such as nouns or verbs in a sentence. Some of them are some. times used without any specific sense when they are called padapūranas or expletives. Both prepositions and nipātas have got no case-affix or feminine aflix applied to them and hence, they are not declinable. In Dānini's grammar, however, case-affixes as also feminine affixes are applied to them, but they are deleted. By virtue of the application of case affixes they are included in the Subunta category. ८. विभक्तिस्त्रीकरणप्रत्ययान्तानां पदानां प्रत्ययराहित्येन प्रतिपदं दृश्यमानं रूपं प्रातिपदिकम् । Prātipadika or noun-base is that word which is noticec in all the different forms of that word prepared by the addi. tion of the several vrbhaktı affixes as also by the feminin affis, when and if applied. For example, see the words , 9, af, epp etc. ९. आख्यातकरणप्रत्ययरहितं मूलस्वरूपं धातुः। Erg or root is the original form of the several verb and verbal derivatives which is noticed as common after the removal of the conjugational, verb-making and noun-makin affixes applied for the formation of verbs, secondary roots ani verbal derivaties. See for example and Ta appearing common in भवति, अभूत् , भावयति, बुभूषति, भूतिः, etc. and in गच्छति अगमत् , गन्तुम्, जिगमिषति, गमनम् , जग्मिवान् etc. respectively. Cf. अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युषमाथें । अपि कर्मोपसंग्रहार्थे ft TE LETT: ( Nor. I. 4). 2 See note l on p. 2 1 ·Veda Padapātha-Carcai १०. नान्तानि नामानि, अस्थ्यादीनि पाददन्तादीनि च द्विप्रकृतीनि । Nouns ending in न्, nouns अस्थि, दधि and others, as also पाद, दन्त and others have got two noun-bases, for example मात्मन्, राजन् etc. have आत्म, राज etc. as additional noun bases. Similarly, अस्थि has अस्थन्, दधि has दधन्, पाद has पद्, दन्त has got दत् and so on. ११. अस्तियजादिधातवोपि तथैव । Roots अस्, यजू and others are also possessed of two rootbases. For example the root rebas gotą as an additional rootbase which is noticed in स्तः, सन्ति and other forms of that kind.' So also यज् is the root in यजति, यज्ञ, यजमान, यष्टुं and the like, while इज् as an additional root-base is noticed in ईजे, इज्या, इष्टिः, ऋत्विक् etc.3 Section II (Dissertation on Vrtti) द्वितीयः खण्डः (वृत्तिचर्चा) १२. परार्थाभिधानं वृत्तिः । Compact expression or vetti is the denotation of a sense which is somewhat different from the literal sense of the component words. Brevity of speech is the purpose of such a brief expression. १३. कृत्तद्धितसमासैकशेषप्रत्ययान्तधातुद्विर्वचनामवद्भावाख्यात- समासरूपास्ता अष्ट । There are eight kinds of vrttis or short expressions : krt or verbal derivatives, taddhita or noun-derivatives, compound- 1Cf. तद्यत्र स्वरादनन्तरान्तस्थान्तर्धातु भवति तद् द्विप्रकृतीनों, स्थानमिति प्रादेशन्ति । तत्र सिद्धायामनुपपद्यमानायामितरयोपपिपादयिषेत् । तत्राप्येके अल्पनिष्पत्तयो भवन्ति । तथैतत् - ऊतिः, मृदुः, पृथुः, पृषतः, कुणारुम् इति । ( Nir. II.2). . cf. अथाप्यस्तनिवृत्तिस्थानेषु आदिलोपो भवति । स्तः सन्तीति । ( Fir. II.1). See note labove, Cf. परार्थाभिधानं वृत्तिः। कृत्तद्धितसमासैकशेषसनाधन्तधातुरूपाः पञ्च वृत्तयः वृत्त्यर्थावबोधकं वाक्यं विग्रहः। (siddhantakaumudi at the end of the Ekasesa prakarana). 8 ·Vedo-Padapātho-Carcă ed words, remnant of a compounded word, affix-ending roots, doubled words, compound with a verb, and lastly linking up of a word with another. The first five of these are mentioned by Bhattoji Dīksita. The word gtauiT is used by Bhttoji instead of प्रत्ययान्तधातुः द्विवंचन, अङ्गवद्भाव and TRATTATHTE have got the same features as the generally mentioned five vrttis have, and hence, they can be looked upon as vrttis. १४. धातोर्नामकरणयोगे कृवृत्तिः। Krdurtti is the formation of a noun or indeclinable from a root by the application of an affis. The affix applied, is called Tu as it is joined to a root to form a noun from it. In Pāṇini's grammar, the name sa (maker of a noun ) is given to the affixes like a, fa, , etc. Ancient grammarians gave the name sa to the words formed from roots such as the word krt itself, which means a maker (tata ac ). The framers of the Padapātha do not show the component parts of lrt words separately by a pause or avagraha, possibly because the root or dhātu therein could not be shown as possessing a fixed form. Only in the case of perfect participle, a pause is observed between the reduplicated form of a root and the affix an. १५. नाम्रो नामकरणयोगे तद्धित्वृत्तिः।। akaan is the formation of a noun from another noun in some specific senses such as beneficial to (fea), offspring, possessed of, student of, born in, nature of, and a number of similar ones by applying a stated or specific affix. This affix, if beginning with a consonant except q, is detachable from the base in the Padapātha. In some cases a taddhita affix like #, an eta is applied to a word which itself is formed with a taddhita affix. Such taddhita words are termed taddhitä words with two joints (fquafuiafcat:). 1 See note 4 on p. 5. * Gf. एवं तद्धितसमासेष्वेकपर्वसु चानेकपर्वसु च पूर्व पूर्वमपरमपरं प्रविभज्य FRETT { Nir, II. 2).

·3 Veda-Padapātha-Carcā १६. पदयोरेकार्थीभावेन संहितत्वं समासः। FATE or compound is the combination of two words in a joint sense. These compounds have four subdivisions with prominence of sense as criterion. The compound called out- भाव has the first word predominant e.g. यथापूर्वम् ; the compound called तत्पुरुष has the sense of the second member as predominant. It has got three main subdivisions कर्मधारय, द्विगु and विभक्तितत्पुरुष, the last having subdivisions such as द्वितीयातत्पुरुष, qaratacgay and so on. Tatpurusa compounds with a verbal derivative as the second member, are in general called art- तत्पुरुष with three subdivisions: गतितत्पुरुष, कारकतत्पुरुष and उपपद- तत्पुरुषः In a Tatpurusa compound the accent is on the final vowel as a general rule. In the Kệdanta Tatpurusa, the second syllable retains its accent. In the Nan-Tatpurusa, the accent remains on the vowel a or an which is substituted for na.. In some cases the accent remains on the first syllable when it has got special importance which has to be shown by an emphasis upon it. In rare cases of words such as वनस्पति, बृहस्पति and others, both the words retain their accent." The compound gre has the sense of both words as predominant. There are Dvandva compounds of two words in Vedic Literature where the accent is found generally on the last syllable. In the Deratā dvandva compounds, both the words retain their accent. The Bahuvrīhi compound has the sense of both the words subordinated to the sense of a third word connected in sense by the relation of possession with the two or more members of the 2 4 1 For details see Mahābhâsya II. 1. I, Várt. 1. For details 800 Mahābhasya II. 1. 6. 3 For details see TTATGT: and 394hle (P. II. 2. 18, 19 ) and the Mahābhasya thereon. See FATHET (P. VI. 1. 223 ). 5 See altyata BI (P. VI. 2. 139 ). See तत्पुरुष तुल्यार्थतृतीयासप्तम्युपमानाव्ययद्वितीयाकृत्याः ( P. VI. 2.2) and the Värttika 3704et programlamay# thereon ( P. VI. 2. 2, Vārt. 3 ). See at CTETTU TILT (P. VI. 2. 140 ). See qark (VL 2. 141 ). 8 1 8 ·8 Veda-Padapatha-Carca compound. The accent falls on the first member except in cases where the second member has some special importance of its sense. १७. समस्तपदयोरेकस्यैव प्रयोग एकशेषः । When the sense of a Dvandva compound of two words in the dual number is possible to be known by the use of one of the two words on the strength of the dual number of the affix placed after it, one of the two words is dropped and the remaining word in the dual number is termed as Ekasesa.” The origin of this Ekaśesa vitti can be traced to the Vedic Dvandva compounds of two words such as द्यावाभूमी, द्यावापृथिवी, OPTAT where, on occasions, one of the two words is seen used to denote the sense of both the words, e. g. yarin Rgveda I. 61.10, 64.1, 113.9 etc. aterat in I. 63.1, 141.1, forat in 1.20.4, 110.8, 159.2 etc., ftant in 121.5, 161.10, X. 85.14 etc. The question as to how one single word could denote the sense of two words was technically solved by the theory of each one of the two words in a Dvandva compound, closely related in sense being capable of denoting the sense of both, advocated by the Vārttikakāra on the sūtras of Panini, under the name ngara करणवचनता. १८. प्रत्यययोगेन धातोः पुनर्धात्वापादनं, नानो वा धास्वापादनं प्रत्ययान्तधातुवृत्तिः। The formation of a root from a noun or from a root by the application of an affix is called 75Tarife. The sense of a noun and a root, or the sense of two roots is conveyed by this secondary root which ends with an affix. Several kinds of such roots by the application of different affixes such as fore, RTL, 15 and others, are given by Pāņini, almost all of whlokere found in Vedic Literature, as 1 Ses agate T 921944 (P. VI. 2.1) also Sūtras VI. 2. 106-119. 2 For details see Panipä sätras, L 2, 64 to 73. 8 Iba theory of 9442747149799 propounded by the Värttikatarz is examined in detail by the author of the Mahabhāşya and finally disapproved in the words " इयं युगपदाधिकरणवचनता नाम दुःखा च JYTT For details siee Mahābhasya on II. 2. 29 Vārttikas 2 to 15. Beste Panini sättas III, 1. 7 to 28.

·Veda-Padapätha-Carca CC १९. नामाख्यातोपसर्गनिपातानामव्यवधानेन द्विरुञ्चारणं द्विवचनवृत्तिः। The repetition of the same word to convey some specific sense such as frequency, repetition and the like, is termed fraagf. Grammarians like Bhattoji Dīksita have stated only five of the above mentioned eight vrttis, viz. Kșt, Taddhita, Samāsa, Ekaśesa and Pratyayāntadhātu ;? still, as the repetition of a word bas the same main features as a vrtti viz. possession of one combined sense and one acute accent, repetition of a word can also be called ortti. The Padakāras show the two components of the Dvirvacanavștti by the sign of avagraha between them; and in the recital, they are shown separately by a short pause between them. २०. नानो नामान्तरेण दृढसंबद्धार्थत्वमङ्गवद्भाववृत्तिः । The use of a noun in the vocative case with another noun closely connected in sense with it, used immediately before it or after it, with one acute accent iu both the words together, is named agarlagfer. This compact expression is said to be of two kinds :-पूर्वाङ्गवद्भाव and पराभवद्भाव. The Padakāras recite both the words as distinct words but very closely connected, and do not observe a short pause or avagraha between them.3 २१. नाम्न आख्यातेन सह समास आख्यातसमासवृत्तिः। Nouns are compounded with nouns which are verbal derivatives, but they are never compounded with verbs. When, 1 2 See note 4 on p. 5. Cf. 14 ST ( RV. I. 12.2), asiela (V. 1. 1. 3, 7), 3FTETS FTC ( RV. X. 163. 6) and good many others. 3 For details see Mahābhū sya on ET TO TFTC FR (P. II. 1. 2.) and Ho GT (II. 1. 2, Vārt. 6). for instances see ब्रह्मणस्पते ( Padapatha ब्रह्मणः । पले ); पुत्र सहसः Padapatha (पुत्र । सहसः) and the like. 2 ·10 Veda-Padapātha-Carca however, a prefix or a noun closely connected with a verb forms a composite expression with it, conveying a composite sense, the noun or the prefix and the verb together, are called ATparaqit. The Padakāras appear to have looked upon this use of the noun and verb together, as forming a kind of compound, and they recite these words in the pada recital with a short pause or avagraha between the two Panini's rules, if strictly followed, prohibit any compound with a verbal form. The Padakāras, however, appear to have recognised such a compound as indicated by the use of avagraha between a preposition and the verb following it, wbich retains its accent. Patañjali has given his approval for compounds with verbs. २२. वृत्त्यर्थावबोधकानां पदानां पृथगवस्थानं विग्रहः । Vigroha or dissolution of a vrtti or compact expression is the distinct mention of its constituent parts by the removal of the euphonic combinations or changes wbich bave taken place Samhitā recital. This vigraha is sbown by reciting the crude base of the first word and after a short pause by reciting the next word along with the case affix which is put after it, as for instance T-sfēta, tasardha etc. २३. स च द्विविधः स्वपदैरन्यपदैर्वा । This dissolution is of two kinds (1) dissolution shown by the constituent words and (2) dissolution shown by other words. The Padakāras recognise only the first kind. This dissolution is shown when the constituent parts are possible to be shown as distinctly apart and capable of denoting distinctly their individual separate senses. Hence, there can be no vigraha in compounds which are used as proper noans such as Viśvāmitra, Bphaspati and others. No vigraha is evidently possible in the Ekaśeşa vștti, as, out of the two i Panini's sābra 3446hlag (II. 2. 19 ) prohibits in clear tornas Any compound with a verbal form. , See उदात्तवता विडा गतिमता चाव्ययं समस्यत इति वक्तव्यम् । अनुव्यचलत् । on the imaliseret Mahabhārya op P. 11. 2. 18, Vārtfika 4. Shoe vots fan p. 5 ·Veda-Padapātha-Carcă 11 words joined together in sense, one is actually omitted. The problem of one word carrying a combined sense of two words is solved by following the doctrine of gorgeuraana or the simultaneous denotation of two senses of two words by one of the two words. This dissolution is shown by the Padakāras by means of observing a short pause in the recital in the case of the Samāsa, the Akhyātasamāsa and the Dvirvacana vrttis where two padas constitute the vrtti. In other cases such as Krt, Taddhita and Pratyayāntadhātu, urttis which have an affix or pratyaya as one of the constituents, the dissolution is shown in such cases only, where the affix or the base before it, has got no change or has such changes as are due to mere juxtaposition or consideration of metre or rhythm. No separation is shown when the change is a drastic one, such as the omission of a letter or more, or the substitution of one letter for another such as q for #orfor visarga and similar ones. २४. वृत्तिपद्विभाजकानि पर्वाणि । gea is the name given to the break or tbe division of the constituent parts of a vrtti possessing a unit of the constituent sense. Generally in a vrtti, as there are two constituent parts, there is one break or parvan. But, in a few cases there are three constituent parts, made up of one base and two affixes such as ARATA, TYATT and others, or two basic words and affix such चित्रश्रवस्तम, अविदुष्टर and others. one as २५. कृत्तद्धितसमासा एकपर्वाणो द्विपर्वाणो वा । The Křdvștti, the Samāsavrtti and the Taddhitavștti are capable of having one break or in few cases two breaks or in very rare cases even three or more breaks as in अदब्धव्रतप्रमतिः, अनमिम्लातवर्णः, मिथोवद्यपेभिः, वीरवत्तमम् and others. It is, however, to be noted, that although in a compound vịtti there are two or more breaks, the Pada kāras observe only one pause or 1 See note 3 op p. 8.

·12 Veda-Padapātha-Carca भवग्रह' as for instance in अदब्धव्रतप्रमतिः, अनभिम्लातऽवर्णः, मिथः अवधपमिः, वीरवत्तमम् . २६. नानोनन्तरं धातोर्वाऽनन्तरं प्रत्येति स प्रत्ययः । Afix is that which is added to a noun-base or to a root for conveying an additional sense which is required for different parposes such as the formation of a noun from a root or orce oorsa, or for conveying a related sense, or for showing relationship with other words. २७. नामकरणधातुकरणविभक्तिस्वार्थिकभेदेन ते चतुर्विधाः। The affixes are of four kinds : Affixes applied to roots for the formation of nouns are called TATUT affixes. The DOUDS 80 formed are named mera nouns. Those applied to nouns for the formation of other nouns, in the sense of offspring, quality, residence, possession and the like, are called taddhita affixes. Affixes applied to nouns, as also to roots, in the sense of some specific different activities or the same activities in different kinds, are named dkātukarano pratyayas. Afixes applied to nouns as also to roots to show their relationship with other nouns or verbs in the sentence, are called ribhaktipratyayas. Affixes applied generally to poans, simple as well as compounded, without any specific sense, are called svārthikapatyayos. For technical purposes they are said to express the same sense as the base to which they are applied. 1 OL. बड्डप्रकृतावागन्तुना पर्वणा (वा.प्रा. अ. ५सू. ७)। बहूनि पदानि यत्र तत् बहुप्रकृतिकम्, तत्र आगन्तुना पर्वणा समासलक्षणेन यत् पश्चात्कालिकं पदं भवति तेन अक्ग्रहः कर्जव्यः । प्रजापतिरिति प्रजापतिः । प्रजापतिगृहीतयेति प्रजापतिगृहीतया । ( Faj. Prat. 9.7). The Bearbeit #94 i8 explained as an ad *: : 20l 40ordinglys Pte is that part which is hold back by a panise. The word, by Lakseling is used in the sense of the panko ibiself which cecats between the two parts of a word. {P. 4 103 ) which defines the terma auto to episodes as also to conjugational effixes. 10 TT forgat anagdad (Pyadiparibkāsāpatha 74). 88 ·or Veda-Padapātha-Carcă 13 २८. विभक्तिप्रत्ययान्तानामेव नाम्नामाख्यातानां च वाक्ये प्रयोगः। Nouns, including prefixes and indeclinables, as also roots including secondary roots are always to be used with suitable vibhaktipratyayas. Prefixes such as 4, TT and indeclinables such as YT, 7, 8, and others have, in fact, no vibhakti prutyaya applied to them ; hence, they are given the name avyaya meaning not allowing any loss or addition for expressing the idea of gender syntactical relation,3 For technical purposes, however, according to Pāṇini's grammar, the affixes that are necessary, are placed after them, but they are elided. Section III (Dissertation on pause ) तृतीयः खण्डः (अवग्रहचर्चा) २९. पदपाठे पर्वणि कृत ईषद्विरामोवग्रहः । A small stop in the recital of the Pada pātha at the end of a break or parvan is called avagraha. This avagraha in the old handwritten works, and now in printed editions of the Padapātha is marked (s) just like the avagraha mark (s) in the texts of classical works at places where the vowel e or o combines with the following vowel , although it has nothing to do with that coalescence stated in Pāṇini's rule çe: TGFTER (VI. 1.109 ). In some copies it is marked by a samll dash (-). 1 3 Cf. न केवला विभक्तिः प्रयोक्तव्या न केवलः प्रत्ययः Mahābhāsya 1. 2. 64 Vārt, 5). Cf, सहशं त्रिषु लिनेषु सर्वासु च विभक्तिषु । Tag = Fg 45 na agad !! ( Kašikā op P. I. 1. 37). Cf. The term 3, as defined here, means & small pause taking the time of one mätra, which is generally obsorved by the reciters of the Pada păthan, who, when showing a part the two members of a compound word, stop at ćke end of the first member. C£. YHTÈSYET TH#s: (Vāj. Prāt. V.1). It is also defined as द्वयोः पदयोः पृथग् ग्रहणमवग्रहः (Urata's com, on Vāj. Prat. V. 1). Sometimes the term is used for the frret member of compound word, as in संहितावदवग्रहः परविधी (Vaj. Prāt I 148). a ·14 Veda-Padapătha-Carcā ३०. वृत्तिविग्रहे पदविभागयोरर्थविभागयोश्च स्पष्टप्रतिपत्तिश्चेत्तबैवावग्रहः । In showing the subdivisions of a word representing a urtti, avagraha should be given between two subdivisions provided their wording and sense are clearly and distinctly made out. If the end of the first part or the beginning of the second part is mutilated otherwise than hy rules of euphonic combinations, the avagraha is not given. ३१. स चैकस्मिन्पदे सकृदेव कार्यः, न पर्वणि पर्वणि । This avagruha should be observed only once, and not in each break if there are two or more breaks in a word. IQ & compound of three words the avagraha is given at the end of the second word. In a Taddhitavrtti where two different taddhita affixes are added to a word, or a taddhra aflix is added to a compound word, the avagraha is given at the end of two components Similarly, if a detachable case affix is added to a compound word or a tuddhita word, the avagraha is given before the detachable case-afix भ्याम् , भिस् or सु.' ३२. कूद्वत्तौ द्वयोः खण्डयोः पृथक्त्वेनार्थानवधारणान्नावग्रहः । There is no avrgraha given between the two parts of Krdanta words or verbal derivatives, as the sense of the two parts cannot be separately distinguished. For example, in याजकः, यष्टा, दात्र, and others the activity is shown as vested in the agent or in the instrument or in the abode, the agents or the instruments or the abodes of activities are not shown &s separate from the activities. ३३. कसुप्रत्ययेऽवग्रहः। The lent affix वस् (कसु) is looked upon as possessor of an activitý, shown separately by the preceding redupli- 1. EK. बहुप्रकृतांकासन्तुना पर्वणा (waj. Pratv.7 ) explained by Uvati as बहूनि पदानि यत्र तद् बहुप्रकृति पदम् । तत्र आगन्तुना पर्वणा समासलक्षणेन यत् पश्चात्कालिक यदं भवति तेन अन्नग्रही भवति । यथा प्रजापतिरिति प्रजा-पतिः। प्रजा- पतिगृहीतयेति प्रयापति-गृहीतया । Ck : इस्वव्यवनान्या मकारादौ विभक्तिप्रत्यये । स्विति चानतौ । ( Vaj. . - ·Veda-Padapātha-Cared 15 cated root form and if the root ends in a short vowel, and the affix ae has not undergone any mutilation, the affix is shown as separated from the root form by avagraha? as for example, पपिवान्, चकवान्, शुश्रुज्वान्, ईयिऽवांसम्, तस्थि:- वान्, ओकिश्वांसम्, दीदिश्वांसम्, ससृऽवासम्, ससवांसम् तुस्तुऽवांसम्, but not in चिकित्वान् , विविद्वान् , जग्मिवान्, जिगीवान्, जगन्वान्, ईयुषीणाम् etc. ३४. तद्धितवृत्तौ प्रातिपदिकं तान्तं सान्तं न चेत्, प्रत्ययश्च स्वरयकारादिर्न चेत् । In a Taddhitavrtte, the base and the affix are shown as separate units in wording as well as in sense, and the affix is shown separate by avagraha in the Pada-recital. However, if the noun-base ends in the consonant aor , and the affix is in the sense of possession such as मत्, वत्, विन् or the like, the avagrahce should not be observed so also if the tad. affix begins with a vowel or with the consonant q, the avagraha is not observed as the noun-base before such affixes is generally mutilated. ३५. समासविग्रहे पदयोर्मध्येऽवग्रहः पदपाठे। In the recital of the Pada pātha, the two members of the compound are shown separate by an avagraha. If the final letter of the first member or the initial letter of the first member is affected by rules of euphonic combination, the original form is to be cited in the Pada pāțha. If the base of the first member ending in the consonant I has got a dropped in the compound form, then before the avagraha, the base has to be recited without the letter न्. If the first member ending in a has got the letter changed into visarga or into the vowel at the visarga is to be shown before the avagraha. ३६. नसमासे पूर्वपदस्य विकृतत्वाद्भागयोश्च पृथगा- नवधारणान्नावग्रहः। In the case of the negative Tatpurusa and negative Bahuvrīhi compounds there is no avagraha given in the Pada recital Cf. बॉसौ च भूतकाले स्वरेण हस्वादनुषि ( Va. Prat. V. 11 ) explained by Evala as वासौ च प्रत्यये परभूतेऽवग्रहो भवति भूतकालार्थाभिधायिनि स्वरेण हस्वात परभूते स्वरेण वा हरवे नोपहिते । 1 ·16 Veda-Praopātha-rarcı, after the first member,' e (I 58 2), alati (V 15.2). E (IL 27 11 ), 3Topara (VII. 104. 17), tara (III. 54.18 ). The likely reason for not giving the onegraha is that in comporods with the negative particle 7, no separate senses of negation and the object negated are available there, but oue single sense of all object, other than the negated one is available from the compound. The j'article a in compounds has the sense of pourredium and not that of pirrelseitlult. The form of rol, besules, is not preserved in the compound, not being ekanged into a or an but even though the form of na is preserved in the compound word, नभ्राट् , नासत्या, नक्षत्र and others, still there is no autorulo giren in their recital ३७. देवताद्वन्द्वे तणि' च नावग्रहः । The way rakı is not given in the recital of the Padapaths after the first member when the words denoting deities are put together in a Dvandva compound, e. g Fami, fatº abuit. So also there is iti agrushe given after the first member in compounds which are proper nouns or which have got the restricted sense of designation' (1) In Dandva compounds of deities, there is no individually segrarna te sense conveyed by each of the two words, the being looked upon as a compounded deity.** denoting & designation, these are conveyed by the two words bat baie sense of the compount one single individual. For e cainple in what there is no individually separate sease given by विश्व or मित्र. ३८. संघातस्थेपिं द्वन्द्वे नावग्रहः। There is no acagrotua ghren in such Drandvæ compounds as denote & group sense e. 8 staat. (X. 90. 10), parada gra' (VII. 49.5 no 3 of प्रतिषेधे नावग्रहः । उत्तरेण चाकारेण । यथा-अग्क्षसा, अनिराः, अनातनाय, 3 EI Pag. Prakt. V. 24-25 ). The round a wa9 uged his ancient gramm.rians in the sense of संवा and छन्दसू . CE बहुलं नणीनि वनम् । करिती । सानन्दमो ग्रहणम् । (HbAdhuhas IL 4. 54, Vārt 11 ). . cf. Fana Parlia FR5747 (Tij Priit. V.28 ).

·. Veda-Padapātha-Carod 17 ३९. विभक्तिप्रत्ययेषु प्रकृतिप्रत्यययोरविकृतत्वे सत्येवावग्रहः । The vibhakti affixes applied to noun-bases are looked upon as conveying a separate sense and they are hence looked upon as forming a kind of vrtti giving room for avagraha after the base. The avagraha is given only when the affixes and the base are clearly distinguishable, the affix having & consonant without at the beginning, and the base ending in a consonant or a short vowel (प्रकृतिः स्वरान्ता चेद् हस्वस्वरान्ताया एवं प्रकृतेरनन्तरमवग्रहः । वसौ क्यचि च एवमेव प्रकृतेः हस्वस्वरान्तायाः ). Short vowels अ, इ, उ and ऋ were termed hqa by ancient grammarians and naturally there resulted a very short stop after their utterance in the articulate speech, e.g. अक्षऽभिः, अज्मऽभिः, मन्मऽभिः, ऋभिः, अदिभिः, अविभिः, रातिभिः, मतिभिः, धुभिः, अक्तुभिः, पितृभिः, अत्ऽभ्यः, उक्षतऽभिः, मरुतऽभिः, वीळुमतऽभिः, गी:ऽभिः, नमःऽमिः, अङ्गिरमिः etc. But there is no avagraha given in the Padapatha of मात्राभिः, पूर्वाभिः, होत्राभिः, आयसीमिः, रात्रीभिः, प्रजाभिः, नदीभिः, धीभिः, तेभिः, गोभिः, देवेभ्यः and others. Similarly there is an अवग्रह in अप्सु, पृत्सु, शीर्षऽसु etc. but not in मासु, अन्यासु, प्रजासु, नदीघु, गीर्ष, गोषु, ओषधीषु and others. ४०. अञ्चिसह्योः क्विबन्त उत्तरपदे गोपादिषु च नावग्रहः। Avagraha is not given in the Pada pātha in the case of compounds with verbal nouns from the roots अञ्च with the affix Pere added to them as also in the case of compounds like it. In the case of these words, the compounds are not dissolved at all in the Pada pātha; the words being recited just as in the Samhitāpātha, e.g. अनचः । अनची इति । 'घृताची । देवदीचा । अस्मत्राबः । सध्यञ्चः । अर्वाचीनाः । अपीच्येन । प्रायः। प्रतीची also गोपा (VII. 91.2), गोपाः (I. 22.18) विश्पतिः । मातरिश्वा । , and सह' 1 Bhartrhari in his Molābhāsyadipika has quoted the axiom वृतः संवृताः from some ancient work. The vowel अ is said to be संकृत as used in the spoken language. See अ अ इति ( P. VIII. 4. 68 ) and the Mahābhāşya thereon. Cf. अञ्चतिसहत्योः कृल्लोपे ( Vaj. Prat. V. 30), ३ 3 ·18 Veda-Padapātha-Carcă ऋत्विजम् । आणि । नराशंसम् . It is likely that these words were looked upon as rūdha words or proper nouns allowing no derivation. Mark however, that the words जमदग्नि, जातवेदस् and the like are dissolved in the Pada pātha although they are proper names. जमत्ऽअग्निना । जातवेदसम् । जातऽवेदः । ४१. एकशेषवृत्तौ न विग्रहो न वाऽवग्रहः । In the Ekasesavrtti although there is a mention of two separate objects as in the Dvandva compound, still, as there is only one anit in wording, no division is possible and evidently the question of avagraha does not occur, e. g. द्यावा, क्षामा धृथिवी, पितरौं, मातरौ (X 115.1) and others. Sometimes both the words, out of which one is used to denote both, are found used forming a compound like the Devatādvandva, e. g. uratarrat, चार्वाभूमी, मातरपितरा ( IV. 6.7). Here no avagraha is observed between the two words which preserve their own accent. In several places quite a different word is noticed between the two, eg. प्र यावा शोचि पृथिवी अरोचयत् (L 143.2 ) or प्र द्यावा यज्ञैः पृथिवी ऋतावृधा (I. 159.1 ) or छावा स्क्षतं पृधिकी नो अम्बान (I. 185. 2-8). It is to be noted that these passages are not quoted commentators as inisteniees otसानुल्यसका निर्दितम् (V. 27), नय वा शंस पूषगम (X.64.3) &nd मरा च शंस दैन्यम् (IX. 86.42) are quoted wor the two words द्यावा and gaat are taken together and joined in the Pada pātha as सुनापम् । चित् । and नराशसम् । च । त्ययान्तधातुवृत्तौ नाम्नोनन्तरं धातुकरणे तदुत्तरं च नामकरणश्चेत् । Secondhany roots are derived generally from primary rootsky, the application of root-making (धातुकरण) affixes such चि सन्, यह and others. They are also derived from 1 & विलोमे पदवत् संधिरनानुपूर्व्यसंहिते ( Vikrisvalli 9 ) ; also शुनश्चिच्छेपं निदिक नरा का शंसं पूषणम् । नरा च शंसं दैव्यं ता अनानुपूर्व्यसंहिताः ( P Prat. IL.34 ·Voda-Padapātha-Carcā 19 nouns by the addition of the root making affixes क्यच्, क्य, णिक, णिच् , क्यषू , काम्यच् and others. When the nānakarana affix g or sm is added to a denominative root ending in , and when the noun before the affix has not undergone any mutilation, there arises a possibility of making two clear divisions of such nouns ending in g or sta and observing a pause (99) between them, e. g. aasta:, asy, aresy, wasta:, asura:.? Panini has given the taddhita y to be placed after the nouns अहम् and शुभ for the formation of the words अहंयुः and yrig:. These words are, however, formed by the addition of the affix उ to the denominative roots अहंय and शुभंय. 3 ४३. द्विवचनवृत्तौ समासवदवग्रहः । Utterance of a word twice in juxtaposition occurs to convey the senses of frequency, emphasis and the liket and as the two words form one expression with one acute accent, they can be said to form a vrtti. In fact, they are treated 80 by the Padakāras and avagraha is observed between them in the Pada pātha ; e. g. fasiga (RV. I. 1.3, 7, I. 31.7, I. 34.7 etc.), set (RV. X. 1.5), parisaart (RV. X. 1,5, X. 136.4 ). in 2 1 The affix 3 is applied to denominative roots ending in 447 (T) Vedic Literature by the rule 41788a7a (P. LII, 2. 170). 37 stands for the present participle affix 17 of Pāṇini. of. वायवः शंयोर्बहिर्धास्मयु मृण्मयी सुम्नयाशुया साधुया धृष्णुया विशाल- HIIT | and मृगयुमुभयादतोऽपामार्गकि पुरुषमिति च । (Vaj. Prāt. V. 20, 21 ) These two sūtras have quoted examples from the Suklayajurvedadamhita which are similar to the examples cited here. 8 Cf. That E (P. V. 2. 140 ), siurrent E (V. 2. 123) and FTP kaagath: (V. 2. 138 ). The mute letter - affixed to the Taddhita termination T, shows that the before the affix I, stated by these rules, bas got the designation by the rule that (P. I 4. 16 ), and hence avagraha can be observed after the base. This dvirvacaña is seen prescribed in Pāņini's rules and and onwards (P. VIII. 1. I to 15), base ·20 Veda-Padapāthe-Carco ४४. अङ्गवद्भाववृत्तौ केबलमैकस्वयं दृश्यते नावग्रहः । A pair of words, which is formed by a poun in the vocative case, and another one, preceding or following it being closely connected with it can be termed orttr by the presence of one acute accent in the two words, just as in the sese of the No avayrahu, however, 18 observed between tbe two words, as the two units are looked upon as separate words with two separate senses, e g ga A:' ( RW. L. 102, III 14 4 etc ) alUI. và (I 18 1, I. 40. 1 etc. ) ४५. आख्यातसमासवृत्तौ समासवदवग्रहः । According to the grammar of Pinimi, & rerbis never compouniled with a noun, The Dudakūras, however, look upon those verls which retain then accent on account of the jvresence of the conclitional articles of, or that of the forms of the relative pronoun 277, as compounded with be prepositions preceding them, and observe arugraha Inetween then e. g. परिऽअभूषत् । अ नऽक्षरन्ति' etc. Section IV (Dissertation on accents ) चतुर्थः खण्डः ( स्वरचर्चा) ४६. उदात्तनुदात्तस्वरितप्रचयाः स्वराश्चत्वारः। do very ancient times when Sangkut was a spoken language, excepting words of relatively very small importanee wbich were left anaccented, every word in sentence was atbered with an accent of the type of a stress on one syllable 3 This बङ्गल of two kids: (1) ETH FT and परागवद्राव. He is preseçibod boy 1974 FR ( P. II. 1. 2 ) while the पूर्वाङ्गवद्भाव * prescrfred by the Varttikoad परमपि च्छन्दास ( Virt. B on P.IL L 2* Fhen font&bces given in the Maridhisyu for the formur are चौख्ये परमान, कमेष्यटन्, मंद्राणां राजन् and others, while those for the incates arer मा नै पितमरुतां सुम्नमेतु (BV. II. 33. 1 ), प्रनि त्वा दीहार्दिवः (By E. XL 3 The compound with & verb is categorically prohibitod by the suche 3447 TP. 11. 2. 19). Ivetancos are, however, found in a large gabe einen Vedic literature the Padapātha ( Continued on the next page) 2 where has shaun ·33 Veda-Padopātha-Carcă 21 in it, in conversations, addresses and dialogues. This stress accent was termed uchūtta or acute. Its definition is given alike as sit#: in the ancient Prātiśākhya works, which Pāṇini has picked up. The terms उदात्त and अनुदात्त are explained in the Taittirīyu Prātiśākhya as "TUTHÌ CTEUTTAVAT खस्येत्युच्चै कराणि शब्दस्य । अन्ववसर्गों मार्दवमुरुता खस्येति नीचैः कराणि शब्दस्य (å. st. RR19-90 ). The author of the Mahābhūsya quoted these lines and explained the words TITA, दारुण्य and others. The explanation of the terms of 780 and soat (ETRT ) given by the author of the Mahābhāsya well applies to the stress accent and confirms the statement made above, that in ancient times when Sanskrit was the universally spoken language and the hymus of the Rgveda were composed, the stress accent prevailed. Later on, when Sanskrit came to be spoken without any scrupulous care of the stress accentuation, an additional accent faire was given to the vowel succeeding the udātto vowel with a view to preserving intact the text of the Veda. The Veda Saṁbitās came to be recited in three accents, and rules of euphonic combinations were strictly observed as a further measure for the preservation. Later on, the Pada texts and thereafter the Krama texts were prepared, in which the accents of the Samhitā texts were kept intact. Strictly speaking, there were three accents only, in which the Veda texts came pause 1 (Continued from the previous page ) preposition separated from the following verbal form by means of a (avagraha ). The author of the Mahabhäsya has shown his approval for such compounds. cf. (सहेति ) योगविभागः करिष्यते। सह सुप समस्यते । केन सह । समर्थेन । अनुष्यचलत् । अनुप्राविशत् । ( Mahabhagya on P. IL 1. 4). In the Prātiśākhya works svara or accent is described to be of three kinds. Cf. SGITTIS FOTO 34: FTT:1 (Ķk Prāt, Jl. 1). The Vajasaneyi Prātaśākhya also gives three kinds as stated in the Sūtra atat (I. 128 ) which is commented upon by Uvata as 3G/TT- नुदात्तस्वरितान् यजुर्वेदे त्रीन् स्वरानाहुः। The Svara Laksara gives the उदात्त and 315/TT as the principal ones and looks upon svarita as subordi. nate. Cf. उदात्तश्चानुदात्तश्च द्वावेतौ प्रकृतिस्वरौ । सरितस्तु तयोयोंगे स च सप्तविधः FET: II ( Soara Lak. L 1).

·Perlat-Pandipalha-Carra to be recited, still, as in a single word, as also in a compound word only one vowel was accented as udāttu, the vowel following that wilītta as starita, and the rest anudütta, the anulátta vowels after svarata came to be recited in a slightly different tone which was given the Bame pracaya. ४७. संहितास्वरा एव पदपाठेऽवतिष्ठन्ते । The foor acvents with which the Samhitā text is recited, remain unchanged in the Pada text, or the recital of separate padas. In joining and reciting several independent words together, some changes occurred in the last letter of a word and the first letter of the next word, and the accents were also changed, bat, in the Pada recital, the separate padas were recated with their natural wording and accents e g. the Sawhitā text that graag was recited in the Padapātha 48 अभिम् । ईळे । पुरःऽहितम् . ४८. एकस्मिन्पदे एकस्यां वा वृत्तावेक एवोदात्तः । शेष्ा अनुदात्ताः। There is only one out of the several vowels in a pada or ortti, that is recited as udottu, one following the udāttir as sarita, and the rest anudātta, e.g. : , ren, afaat, mat, पर्यमूषत् ४९. देवताद्वन्द्वेषु वनस्पत्यादिषु च युपपद् द्वाबुदात्तौ । In the Dvandva samāse of two words denoting derties used in any case except the vocative, as also m compounds like that, each word retains its udāttru accent 3 1 own 1 CF. 39 (P. VI. 1. 158 ) and 32TTEITET saft: -{P. VILL 4. 86); 8190 Cf. ETT TETTHETIT ST ( Rk Prát. ELI. 4); also C£ RITETET ET ( Pāj. Prat. IV. 137 ay also subsoquent rules apto LV.143 ). 1 c. (P. VI. 2. 141 ) and उभे वनस्पत्यादिषु युगपत् । P. VL 2. 140 L Cf. also agoraratha athaale ( Vá). Prūt. II 48 1. In the word Flyer at there are three vowels with the udītta accent.

·Veda-Padapātha-Care 28 If the compound word is in the vocative case, then the initial vowel alone is udatta,'e.g. मित्रावरुणा, द्यावापृथिवी, वनस्पति:- For vocative forms see इन्द्रवायू, सोापूषणा, मित्रावरुणा, मित्रराजाना, सोमारुद्रा which stand at the beginning of & verse foot. See also मित्रावरुणौ. ५०. संहितास्थानि सर्वानुदात्तपदानि पदपाठे तथैव पठ्यन्ते। If words in the vocative case and verbs have all their vowels अनुदात्त, used as they are after another word, they are recited in the Padapātha as they are recited in the Samhitāpātha. The original accents of those words are not restored in the Padapatha, e. g. अग्निाळे पुरोहितम् has अग्निम् । ईळे । पुरःऽहितम् as the Padapatha. So also अत्यविष्ठद्दशाङ्गुलम् or अति । अतिष्ठत् । or अति । अतिष्ठत् । दशऽअङ्गुलम् । ५१. पदपाठे सावग्रहपदोच्चारणे उदात्तात्पूर्वे सर्वे स्वरा अनुदात्ताः पठ्यन्ते। In the Padapātha, when a compound word is shown split ap into two parts by avagraha between them, all the syllables preceding the udātta syllable, are recited as anudātta e.g. प्रतिक्षियन्तम् (II. 10.4) सहस्रशीर्षा । पुरुषः । सहस्रमक्षः। सहस्रपात · (X. 90-1) ५२. उदात्तादनन्तरमेकः स्वरितस्तदनन्तरं च सर्वे प्रचयत्वेन पठ्यन्ते। In the Padapātha, when a compound word is split up into its two constituent parts with avagraha observed between them, the syllable after the udātta vowel is recited as svarita and all the vowels thereafter in one tone, called प्रचय, e.g. दिवेदिवे (I.3; 7 etc.) विविशम् (X. 91.2 ). A noun in the vocative case has the first syllable událta (P. VI. 1. 198). But when that noun in the vocative does not stand at the beginning of a sentence, or at the beginning of a foot of verse, itis Faltato i. e. it has got all its syllables anudatta, ·Veda-Padapatha-Carca Section V (Dissertation on Coalescence ) पञ्चमः खण्डः (संधिचर्चा) ५३. लोपागमादेशवर्णविकाररूपाः संधयश्चतुर्धा । When the constituent words of a Vedic hymo as also the constituent words of the several vrttus are uttered in juxtaposition or Samhitā, their co-alessence is observed in four different kinds as affecting the final letter of the first and the initial letter of the second constituent. These euphonic combinations of four types are: (1) elision of a letter, (2) addition of a letter, (3) substitution of another letter and (%) mutilation of a letter. ५४. स्वरसंधौ गुणवृद्धिसवर्णदीर्घान्तस्थादेशवर्जमन्यत्रैकस्य स्वरस्य लोपः। When two vowels occur in juxta position, one of them is dropped unless they combine together as one single guna towel or one orddhi vowel, or one long vowel or the first of the two is turned into a semivowel. In short, instead of the prörvarūpe sandki as in ea, da7 etc , there is the omission of the vowel of the affix . So also in words like this sti, stad instead of the pararūpasandhi there is the elisaon of the vowel w at the end of देव, जन and प्र. ५५. ङणना आगमाः पूर्वस्य न परस्य । When ou or it is to be added as an augment, it is to be affixed to the preceding vowel or consonanta and not to be prefixed to the following one Accordingly, the řadapātha of प्रत्यासि (I. 144.7 ) is प्रत्यङ् । मर्सि and not प्रत्यङ् । इसि; that of अक्षत्र- 1 Of. पदान्तीयो हुस्वपूणे डकारो नकारश्च कामत उत्तरे स्वरे (RA Prat. W. The Br Prātisakhyar lays down here the doubling ( 7 ) standing at the end of a padin preceded by a short vowel ad accadeled by any vowel, e.g. meets FTH (RV. X. 108.3), En af Bv. ILL. 32, 11 ) ·Veda-Padapātha-Carca 25 मीमदन्त हि (I. 82.2 ) is अक्षन् । अमीमदन्त । हि and not अक्षन् । नमीम- दन्त । हि । So also अक्षण्वन्तः and अक्षण्वान् (X. 71.7 and I. 164.16) are split up as अक्षऽवन्त' and अक्षऽवान् and not अक्षऽण्वन्तः nor अक्षऽण्वान् as the author of the Mahābhāsya would have. ५६. गुणवृद्धिदीर्घाः स्वरादेशाः । The substitution of the guņa vowel 27, g or at, for two vowels in juxtaposition, that of the orddhi vowel आ, ऐ or औ for two vowels and that of a long vowel for two vowels are sandhis of the nature of ūdeśa. ५७. वर्गप्रथमतृतीयपश्चमा व्यञ्जनानामादेशाः। The substitution of the first, third and fifth consonants of a class for others of the same class, known as चर्व, जश्त्व and अनुनासिकादेश are sandhis of the nature of adesa. ५८. सकारस्य षकारो विकारो नकारस्य णकारश्च । The substitution of P for स् , and that of ण् for न् under certain conditions, are called mutilations or vikāras. Section VI (Dissertation on Restoration to the Original) षष्ठः खण्डः (प्रकृतिप्रत्यापत्तिचर्चा) ५९. पूर्वपदस्थनिमित्तेन षत्वणत्वरूपविकृतिमापनयोः सकारनकारयोः पदपाठे प्रकृत्यापादनम् । If the consonants and a are changed in Samhitā into and u respectively, on account of some conditions in the preceding word, restoration to the original form is effected in the Padapatha, e. g. मो ष् ॥ इन्द्रा यत्र पृत्सु देवैरस्ति हि मा ते शुष्मितवयाः is changed into Padapatha as मो इति । सु । नः । इन्द्र यत्र । पृत्सु। देवैः अस्ति । हि। स्म । ते । शुष्मिन् । अवश्याः । where धू, ण: and धमा in the Samhita text are restored to their original forms सु, न: and H. See also the words, रघुष्यदम् (III. 26.2 ), मधुषुत्तमः (HI. 58.9 ), अविदुष्टरासः (X. 2.4), नि घसाद (I. 25.10 ), सुष्टुतिम् (L 7.7), ·26 Veda-Pada pátha-Carca 984 (VIII. 58.3 ), and the like re-changed into 295***#, F सुत्तमः, मविदुतरासः, नि ससाद, सुऽस्तुतिम् , सुसदम् etc. respectively. ६०. अभ्यासात्परस्य च षकारस्य तथैव Similarly the letter çoccurring in the reduplicated syllable becomes changed into the original in the Pada pātha, eg. सुषुपुः (VII. 18.14 ) into सुसुपुः, सुषुमा, (I. 137.1 ) into सुसुम सुषुमान् (X. 3.1) into सुसमान्, सुबूंदथ (V. 54.7) into सुसूदा grame (IX. 101.11) into Frams. It has to be, however, noted that in the examples quoted here, there is, in a way, little defence for the restoration of g into , as the cause for the change of into y remains intact in the same pada; it does not become removed a part even by an avagraha, Perhaps after the reduplication of the root सु, स्वप्, सूद् or the like, both the anits of the root looked upon independent roots and the second syllable as a root was restored to its original form inspite of the absence of separation by an avagraha. were ६१. लुतान्तिमनकारस्य प्रातिपदिकस्य तथैवावस्थानम् । The letter q standing at the end of a noun-base (afa- ) forming the first member of a compound or preceding a case afis, such as frig or the like, which is elided in the compound word, is not restored in the Padapātha, e. g. KAST (X. 121.2 ), tistsgai ( II. 27.7), TEST FATE (X. 161.1), OSTIAT (L 23.8 ), ST: (I. 20.5 etc.), isf (III. 36.1), (VIII. 38. 1)? It is to be noted however that before the 1 According to Panini, is dropped here as it is at the end of a variabbaste by the rule ota: TOUTEFORT As, generally the authors the Padapatkan pat before the avagraha, the original form of the orixde basethey should have shown the consonant t in the dissolution of the Padsporthal Tboy, however, do not show it. Possibly as shown aborre in exoto No. I on p. 24 words ending in were supposed * to have two orude bases.

·Veda-Padapatha-Carcă 27 taddhita affix ara, I is not dropped and the avagraha is given in the Pada pātha after 7 liable to be changed to y if required e. g. suusar(I. 164.16 ).) ६२. धक्षिधक्षोरित्यादौ संहितापाठे कृतस्य दत्वस्य धत्वप्रत्यापत्तिः। In the case of the root go there is recited in the Samhitā pātha, the letter for धू in forms like धक्षि, धक्षु and others. The original letter z is, however, restored in the Pada pātba, e.g. entera à portatare : (1. 141.8 ) is split up in the Padapātha as आत् । अस्य । ते । कृष्णासः । धक्षि । सूरयः. Similarly संदृष्टिरस्य हियानस्य दक्षोः (II. 4.4 ) is split up as सम्ऽदृष्टिः । अस्य । हियानस्य । धक्षोः। 80 also, sta in (II. 4.7) is restored to wela in the Padapātha. This change of g of the root into in the Samhitā text is only occasional. The correct forms धक्षि, धक्षोः, धक्षत् and others are many times used. ६३. अव्ययानामाख्यातानां च दी/कृतोन्त्यः स्वरो इस्वतामापद्यते पदपाठे। Many times several indeclinables and serb forms have got their final vowel lengthened for the purpose of rhythm in the metre. They are all restored to their original forms in the 1 Pānini has prescribed the addition of न् to the affix वत् to be prefixed to it by the rale 37at 15 (P. VIIL 2. 16). The original न् at the end of the bases अस्थन्, दधन्, अक्षन्, राजन् and the like, is dropped before the affix वत् by the rule नलोपः प्रातिपदिकान्तस्य (P. VIIL 2.7 ); but in Vedic Literature, as the words 37 quara: , 3TEST 07: are actually noticed in uge, Panini has prefixed 7 to the affix a by the rule 37 D with a view to having the substitution of a for T where possible, which would have been prevented by the rule पदान्तस्य, had न् been affixed to bases like अक्ष. He has avoided the substitution of of for T in this way, but, he has created an occasion for another difficulty viz. to have the break pause (अवग्रह) after the base ending in 3T against Vedic The author of the Mahābhäsya, in fact, is in favour of such a pause after 37 (See note 1 on p. 1). The recital of for a iu the Sajhită pätha appears to be a simple mannerism and the restoration of the consonant is but natural, or use. 2 ·Veda-Padapātha-Carca Padapatha, e.g. आ तू न इन्द्रः (I. 10.11, III. 81.1, IV. 32.1, VIII. 81.1), is recited in the Padapatha as मा। तु । नः। इन्द्र. So also इमं में वरुण श्रुधी हवमद्या च मृळय ( I. 25.19 ) is split up as इमम् । मे। वरुण । श्रुधि । हवम् । अद्य । च । मृळय। The indeclinables lengthened generally are सु, नु, तु, घ, मक्षु, अत्र, तत्र and others; while, the verbs lengthened are विश्न, चक्र, भरत, and others. The word पुरुषः also is sometimes recited in the Samhitam patha as पूरुषः । e.g. विराजो अधि पूरुषः (X. 90.5), अतो ज्यायोश्च पूरुष (X. 90.3). Section VII ( Dissertation on the peculiar features of the Pada pāțha ) सप्तमो विभागः (पदपाठवैशिष्टयचर्चा) ६४. त्रयाणां त्र्याधिकानां का पदानां संहितापाठे त्र्यधिकवारमावर्तने पदपाठे तेषामग्रहणं समयः। अनुचारितानि पदानि च गलत्पदानि । Samaya or conventional omission is the non-recital of three or more words in the Padapāțha after they have occurred thrice in the same order as & group in the Samhitā some 1 For the sake of metre and rhythm, the final vowel of indeclinables and verbal forms oading generally in 34, is many times Hergrihened in the pgveda bymns. Cf. काचि तुनुधमक्षुतकुत्रोरुष्याणाम् , बचोवस्तिक, निपातस्य च and अन्येषामाधि दृश्यते (P. VI. 3. 133,135, 136, 137). In the Pacapā tha, the original short vowel is restored. Cf. also Vajasanegi Pratišākhya, sūtras III. 96 to 129. La sūtra 129 a long list of verbs with their final vowel lengthened is given. It is interesting to note that verbs such as अविध्यन, अरुणत्, अरैक्, अयुनक् and a few more have their initial 34 lengthened verily for the sake of metre and thyttana'; these verbal forms with the initial vowel sy leogthened are, however looked upon as anjustified and they are passed over in the Krama recital. See Upalekhasūtra Varga 2. A list of such verbs is also given in the RR Pratikakhya (IL 40-42). Note that this Lodigthening is calles ya or gan in the RK Prātisäkhya where such words are subistol " teagth in Patatas 7, 8 and 9: .

·Veda-Padapatha-Carea. 29 recital, e. g. gefahren geret: (RV. II. 28.11 etc.) or आदित्यैयाँ- तमश्विना (BV. VIII. 35. 14-15). The words omitted in the Pada. pātha to avoid further repetition after they have occurred thrice in the same order, are called गलत्पद, गलित or even गलन्त. They are not recited in the Pada pāțha." This feature, although observed by the traditional reciters of the Padapātha and noticed in the manuscript copies of the Padpāțha, is not noticed by modern editors of the Padapātha. ६५. अनानुपूर्व्यसंहितायाः पदपाठे यथायोग्य पदानि पठनीयानि । अनानुपूर्व्यसंहिता is the name given to the rarely occurring faulty portion of the Samhitā text where quite another word, generally an indeclinable, is inserted between the two members of a compound word, which may or may not be capable of a division. Three instances of this अनानुपूर्व्यसंहिता are given in the Rle Prati.salthya. The text शुनश्चिच्छेपं निदितं सहस्रात् (V. 2. 7 ) is split into the Padapatha as शुनःऽशेपम् । चित् । निदितम् । सहनात् Similarly, the text नरा वा शंस पूषणमगोह्यम् (X. 64. 3) is recited not mean or The term HYT is an old one which is mentioned in the RX Prátibākhya (X. 12) where it is defined by the commentator Uvata as पदपाठे कदाचित् पूर्व प्राप्तानां पुनःप्राप्त्यवसरे पाठप्रदर्शनपरित्यागःसमयशद्धेन व्यवह्रियते । परित्यक्तानि तानि पदान्यपि तेन शद्वेनोच्यन्ते. The term samaya thus, means omission as also omitted words. Generally three or more words repeated thrice are not repeated a fourth and farther times. Cf.त्रिपदाद्यावर्तमान संक्रमः (Vaj. Prat. IV. 168 ). The word संक्रम does omission omitted words. It means leaping ' or : jumping over' which implies omission. Uvața remarks in his oomment on sutra 168 as त्रिपदप्रभृत्या- वर्तमाने ग्रन्थे संक्रमो भवति । आवर्तमानानि पदान्यतिक्रम्य अनावर्तमानेन पदेन सह संधिर्भवतीत्यर्थः । and further on sātra 170 adds त्रिपदाद्यावर्तमान इति यदुवं तदनन्तरे पुनरुक्ते भवति । आनन्तर्य चार्थकृतं शद्वकृतं च गृह्यते । For details, ses 3977754 on Vãy. Prāt. IV. 168–177. Also see Madhusudani siksa stanza 23 and the comment thereon. cf. शुनश्चिच्छेपं निदितं, नरा वा शंस पूष्णम् । नरा च शंसं दैव्यं ता अनानु- THREAT: (Bk Prāt. II 43). The instancos only are given here in the Text. The commentator Uvața explains the term as : एतेषां त्रयाणां बदानुपूर्वेण संहिता नास्ति पदपाठक्रमानुसारेण संहितापाठो न भवतीत्यर्थः । अतस्ता अनानुपूर्व्यसंहिता उच्यन्ते।

·Veda-Padapātha-Cared &s नराशसम् । वा। पूषणम् । अगौह्यम् , so also, नरा च शंस दैव्यै च धर्तरि (IX. 86. 42 ) is split up as नराशंसम् । च । दैव्यम् । च। धुर्तरि। One complete pada after another complete one, and, not a pada into the middle of another one, is the order ( 371096 ) of the Sambitā, when it is broken, the Samhitā text is called 18- पूर्व्यसंहिता। Sometimes quite another word is inserted between the two parts of such a Dvandva compound in the dual number, as has both the parts showing the sense of the whole compound word , eg. द्यावा च भूमा जनुषस्तुजेते (I. 61.14 ) is irecited in the Padapātha as द्यावा । च । भूमौ । जनुष । तुजेते इति । So also चार्वा शोनिः पृथिवी भरोचयत् (I. 143. 2 ) as द्यावा । शोचिः। पृथिवी इति । भरोचयत् । So also धावा रक्षतं पृथिवी नो अभ्वात् ( I. 185 2-8) as द्यावा रक्षतम् । पृथिवी इति । नः । अभ्वात् । In these instances द्यावा and पृथिवी are not joined together as ataiat by removing the words at and much from their midst, because yrat gporat is not looked upon as a single compound word, but as two distinct words, छावा and पृथिवी each denoting Heaven and Earth' by the theory of युगपदधिकरणवचनता- ६६. पदस्यान्ते इतिकरणं वेष्टनमिङ्गनं प्रगृह्येभ्यश्च समासविग्रहे च । To recite, in the Padapatha,a पद by putting the word इति after it and thus binding it with the word gfe in accentuation, is called àep or . This aga is found in the case of words ending in at followed by 4, ze words, that is, words in the dual number ending in, org and compound words before they are shown split up with an avagraha between their two Constituent parts as also अमी, भस्मे, उ and the like and indeclinables and words in the vocative cage ending in g and st eg इन्वामी इति इन्द्रामी' (VI. 59.8). 1 1 See note No. 3 on page 8. * The term is an old one, used in the Rk Prātsakh ya. Cf. प्रयन्तोमुत्तमम् ( B. Prate 1. 35 ). Uvást has explained the term 8 सादग्रह The term CT came to be ased later on for इङ्गन. C स्थित्वोपस्थितशद्वेन वेष्टकोभिधीयते ( Uvata on Vay. Prat. IV. 190 ). The ( Contimaed on the neck porge) ·Veda-Padapātha-Carcă 31 ६७. उपसर्गेभ्योपि तैत्तिरीयशाखायाम् । This Vestana by the indeclinable ha is practised in the Taittiriya branch of the Krşņus Yajurveda in the case of Upasargas e. g.प्रेति । अर्पयतु । एति । प्यायध्वम् । Section VIII (Dissertation on the vocal recital of the Veda Texts ). अष्टमः खण्डः (वेदवाक्योचारणरीतिचर्चा) ६८. संधिकार्यैः संबद्धानि पदानि संहिता । The Samhitā text of the Veda is nothing else than the padas recited as joined together, by rules of coalescence. The definition given in the Pratisakhya works is पदप्रकृति: संहिता. The compound पदप्रकृति: can be dissolved as पदानि प्रकृतिर्यस्याः सा implying that the original text was metrically very sound, with each quarter of the stanza consisting of 8, 11 or 12 syllables, although rules of coalescence were sometimes ignored. The compound can also be dissolved as gratishafa: implying that the original text was one from which the present Pada text was prepared by reciting each word separately. 1 (Continued from the previous page ) term FeatureTCT is used for the whole repeated word, with a used between the two parts. For example see aitafaa yrisfera. The whole phrase is called इङ्गय, वेष्टक, as also स्थितोपस्थित The first part with Ta at the end is called 34TETT, while the latter which is without इति is called स्थित. If the latter part 1s a द्विखण्ड i. e. a compounded word or & word made of a base and affix with the affix liable to be shown as separate, then the word is shown as split up with a te observed between the two parts. Cf. पूर्वस्योत्तरसंहितस्य स्थितोपस्थितमवद्यस्य (Vaj. Prāk. IV. 190 ). The word wisat is defined in the Vājasaneyi-Prätišākhya as वर्णानामकप्राणयोगः संहिता (Vaj. Prāt. I, 158 ). The rule पूर्वेणोत्तरः संहित meaning the former word joined with the latter one with rules of coalescence observed when applicable, is called pita' defines the Kramasambitā. Cf. Jutat: Fica: 1 tabiatrica: ( Vaj. Prát. I. 155 156 ), Panini defines संहिता 49 परः संनिकर्षः संहिता (P. I. 4. 109). 1 ·n 32 Veda-Padapātha-Carca ६९. संहितापाठे ऋगर्धे विरामः । In vocal utterance, a full stop is observed at the end of half-the-stanza i. e. two quarters (pādas ) where the sentence also is generally complete. The final letter of the last word of the second quarter is never combined with the initial letter of the third quarter by rules of coalescence. ७०. ऋगर्धमध्ये स्वरितात् प्रचयादानन्तरं पदस्यान्ते ईषद्विरामः, न पदमध्ये कदापि । तथैव पादान्ते । Slight stop is observed at the end of a svarita vowel or pracaya vowel as also at the end of a foot, but never in the middle of a word. Traditional reciters, however, go on without any small stop right up to the end of half the verse, e. g. the line यश्चिद्धि ते विशौ यथा प्र देव वरुण व्रतम् is recited without a stop. The verse may be recited with the following divisions, are here ते; विशो यथा; प्र देव वरुण ; व्रतम् । ७१. स्वरितोच्चारणमीषत्प्रलम्बनेन कुर्वन्ति ऋक्संहितापाठकाः । The traditional reciters, especially the followers of the Bgveda, recite the syarita vowel as slightly prolonged. This prolongation results sometimes into the utterance of a short vowel as thet of a long vowel, e. g mua quteria, where & in it is heard like a pluta vowel and fg in TH as long ft. The elongated utterance of a long vowel sometimes results into a small pause after it, detaching the part ending with the svarita from the following part of the word, e. g. 1 सोम गाशिरो योशिरो भजामहे । वातापे पीव इद्भव is heard as यत्तेश्सोम 1 In Bgoeda the Gāyatri verses consist of three quarters where, for tile sake of full stop, the first two pādas can be taken as ऋगई and the third one also is looked upon as **$. There are a few verses where the first pāda, made up of 8, 11 or 12 syllables, is independent meter sometime'a & verso or a stanza consists of 5 or more pădas. What Gently is to be upderstood by for the purpose of fullop is maido traditionally clear in the Krama recital where the last perd of His enclosed by fa and repeated. For details, 804 Fot. Pinat. (IV. 196–197 ), also Upulekhasūtrabhāpya oņ 374 First (Upaketh astra III, 10).

·Veda Padapathic-Carcă 99 गाधिरो यचशिश भजामहे । घा३ पेपी व इद्भव which goes to the length of making the pergpicuous sense of the stanza very obscure, even to an intelligent listener. ७२. रामसेतु प्ररेष्वनुस्वारस्यानुनासिको यजुषि। When akusvāra is followed by the consonant C, or paraunir lese (nasal sound ) is heard instead of the anusvára in the vocal recitals of the followers of the Yajurveda,- e. **** 90.2 ), K96 (X. 90.3), ७३. इथापनमसमस्तं पृथक्त्वेन पठन्ति तैत्तिरीया। In Vedic usage, the indeclinable ga is taken as coper pounded with the previoas word which retains its case afla The followers of the Taittirīyaśākhā look upon the indeclinable ça and its preceding word as separate padas,' e. g. feta agerang (åt. . 9121217 ) 18 split up into Padapātha as दिवि । इव । चक्षुः । आतमित्या ततम् । The fact that the indeelinable is algat may be at the root of the convention that it is com pounded with the previous word which has retained its caseaffix. The case of a compound with ca is similar to the case of preposition or upasarga which is palace and looked upon as compounded with the following verb in case the latter has retained its accent, e. g. अधिक्षियन्ति भुवनानि विश्वा ( वाज.५।१९) ia split up into Padapatha as अधिक्षियन्तीत्यधिक्षियन्ति. See also अनुऽक्षरन्ति. ७४. डढयोळळ्हौ च व्यञ्जनं परं न चेत् । Similarly, in the Rgveda recital the consonants and are recited as a and we provided they are not immediately 9 1 For details Bee अनुनासिका चोपधा and the following Sūtras (Vaj. Prát. IV. 4 to 11 ). The followers of ages do not observe the compound with a. Hence it is, that the word jaar found in the Vārttika a नित्यसमासो विभक्त्यलोपश्च 18 ormitted in some copies. As इव 1s सर्वांनुदात्त, there is no question of its accent affecting the accepts of the adjacent words. as 5 ·Veda-Padapātha-Carcā followed by a consonant,1 e. g. ईळे, ईळित्तः, ईळेन्यः मीळ्हे, मीळ्हेष, साहा, ( VII. 56.23 ), as also ईड्यः, ईड्यम् , मीदवः, मीढ्वान् and others. ७५. समस्तपदानां वेष्टनं विना अवग्रहयुक्तो विग्रहस्तथैव । Compound words are recited as split up with an avagraha between them in the Pada pātha e. g. अग्निम् । ईळे । पुर हितम् । यज्ञस्य । देवम् । ऋत्विजम् । होतारम् । रत्नधातमम् । See similarly कवितुः। सत्यः । Fantasan:. The reciters of the Yajurveda use the word gfar after a compound word and then show the separate parts of it with avagraha between them. This they practise even in the case of hymns taken from the Rgveda. For example, they recite पुरोहितमिति पुरःहितम् । or चित्रश्रवस्तममिति चित्रवःऽतमम् । ७६. प्रगृह्यस्य समस्तपदस्य वेष्टनानन्तरमवग्रहयुक्तो विग्रहः । In the case of compound words which are praghya and hence have got the word fa used after them in the Pada pātha, they are shown split up after the word gfat and an avagraha is shown between the two parts if they are eligible to be split up e. g. दीधनी इनि दीदिऽअग्नी । समीची इति सम्ऽईची । प्रचेत इति प्रऽचेतः । विश्वजन्ये इति विश्वजन्ये । But see इन्द्राग्नी इति। विश्वामित्रजम- दमी इति । इन्द्रामी इdि and others where the compound words are not eligible to be split up. ७७. यकारस्य पदादौ जकारः क्वचित् षकारस्यापि स्थाने खकारः शुक्ले यजुषि । As a provincial mannerism, o is substituted for y by reciters of the śuklayajurveda, provided it stands at the 1 of. डढो ळळ्हावेकेषाम् (Vaj. Prat. IV. 146 ). In some cases in the Yajurveda recital also, there is this substitution of and corner observed ; For example 500 इळे, अपाळ्हा. Uvata observes here that the word एकेषाम् in the Satra implies that the followers of the Madhyandina branch never road abd care for 5 and . Of. प्रगृह्यं चर्चायामितिना पदेषु ( Vaj. Prat. IV. 18 ) explained by उवट as प्रगृह्यसंबकं यत्पदं तचर्चायां परभू नायामितिना आगामिकेन व्यवधीयते । चर्चाशब्देन इतिकरणात्परतो या तस्यैव पदस्य द्विरुक्तिः सोच्यते ।

·3 Veda-Padapātha-Carca 35 beginning of a pada Similarly, at a few places en is recited in the place of , e. g. जज्ञेन जज्ञमयजन्त देवाः । ७८. क्वचित्तैत्तिरीया निमित्तं विना नकारस्य स्थाने णकारसुधारयन्ति । पादान्ते नकारस्य द्वित्वं च । तथैवानुनासिकात्परस्याकारस्य रुडागमम् । In some places in Southern India reciters of the Taittirīya Branch of the Krenayajurveda pronounce o instead of h, e.g. JUTT: for एना अग्णि for अग्नि and so on. 1 Sometimes they recite double instead of the single one, at the end of the foot of a verse, e. g. d na. Similarly, the vowel z following an anunāsika letter is pronounced with I prefixed to it, e. g. अग्ने क्रत्वा ऋतूं रन (पवमानसूक्त). ७९. नराशंसादीनि यथोपदिष्टम् । The words traig and others should be understood as they are actually found recited in the Pada pātba. Sometimes words which are well known as derived, are not found split up in the Padapatha, e.g. नराशंसम् , ऋत्विजम् , प्रत्यङ्, तस्करः, विश्वाहा, वीरुधः, TIT, AT: and the like. Possibly, they were looked upon as underived words in specific senses which were not their literal senses. On the other hand, the words grace and share are found split up as जातवेदस् and जमत्ऽअग्नि. Some Dvandva compounds are not shown split up although tbey are not Devatādvandva compounds, e.g. धुनीचुमुरी, सत्यानृते, अजावया, उभयादतः, ( X. 90.10 ), Agaraata (X. 90.4 ). Possibly they are taken in & group sense, which, being restricted, is not the literal one. There are peculiar compounds like of 'SATTIA: , ERESATTI with verbal or indeclinable forms inside. Possibly they were picked up from the then spoken languages as they occurred therein e.g. git ( Come here ), ATTE: (Don't go ) were used together, So also ha (here, here), Ajat: (respected mothers ) were used together. There are certain words which go against Pāṇini's grammar wherein they are specifically mentioned as derived ip מס some i Bhartrhari observas his Mahābhāsyantipikā that occasions the followers of the Taittiriya school pronounce affu for 3778, ·96 Veda-Padapātha-Carcā in a particular way which goes against the Pada pātha, e. g. स्वप्नक, तृष्णक, धृष्णक, अहंयुः, शुभंयुः, अक्षण्वान् and the like. Pāṇini derives fast and Ecure by the application of the krt affix नजिङ् ( नजू) to the roots स्वप् and तृष् by the rule Farraits (III. 2.172 ). [6075€ should be derived in the same way, adds the Vārttika kāra. The forms found in Veda are sa CSF:, TEUTSFT: and TEUTSST: which are nominative plural forms. They are Nominative plural forms according to Pānini also, but the avagraha cannot be explained according to Pānini. The words have to be taken as compound words having ज.as the uttarapada. स्वप्मजा, तृष्णजा and कृष्णजा are to be taken as derived from the root जन् with स्वम, तृष्ण and ECO 88 upapadas, just as the word hier is derived from the root सन् with गो as upapada (cf. गोषा इन्दो नृषा असि with TISAT: treneralı TSEIT: 1 STE I as the Padapātha ). The Nominative plural forms ending in s are to be taken as rather irregular. Panini has derived the words अहंयुः, कंयुः , शंयुः, and शुभंयुः by applying the taddhita afix यु (युस्) to the words अहम् , कम् , शम् and शुभम् which, by virtue of the mute letter स् applied to the affix, can be looked upon as pad08, and hence, can have the letter Æ turned into anusvāra. The words , sity and gäy occur in the Rgveda and the Pada pāțha has - *sy: (I. 167.7 ), sta gara sirsa (X. 143.6) and gaasaa: (X. 78,7). It appears that these words in the Veda are derived from the denominative roots, अहंय, शंय and शुभंय by the application of the affix just like गव्ययु, त्वायु and others. The words ART: (X, 71.7), fyraah ( I. 164.4 ), A: (VI. 44.1 ), anda (VI. 16.15, VIII. 39.8, X. 170.2 ) and the like, are split up in the Padapatha as अक्षणश्वन्तः, अस्थन्वन्तम्, रथिन्ऽतमः, Sa, where the nasal letter 7 is seen before the affixes ao and H. According to Pānini, as the letter 7 is prefixed as to the affixes, avagraha should have been put before the letter I which forms a part of the affix 97. The Mahābhāsyakāra has accordingly advised to that effect in his comment on the Sūtra (P. VIII. 2.16 ). See pote 1.

·Veda-Padapatha-Caret ८०. पदपाठसंकेता पते क्रमप्राठे विकृतिषु च प्रवर्तन्ते । The conventions given above, are observed in the Krama recital whieh followed the Pads recital and thereafter in the eight developments of the Pada pātha and the Kramapäthat viz. जटा, माला, शिखा रेखा. ध्वज, दण्ड, रथ and छन. Krama is defined क्रमो द्वाभ्याममिक्रम्य प्रत्यादायोत्तरं तयोः। JuuAR TO HITZ # (*$X.1) HA is the recital of two consecutive padas in the right order, then taking the second only, and joining it with the third, then taking the third and joining it with the fourth and so on, upto the end of half the stanza. If the consecutive padas अग्निम् , ईळे, पुरोहितम् , यज्ञस्य, देवम् and ऋत्विजम् are taken as abcdef, then the Krama is ab,bc.cd, (c), de,ef (f) ete. matatas I ईळे पुरोहितम् । पुरोहितं यज्ञस्य । पुरोहितमिति पुरहितम् । यज्ञस्य देवम् । देवमृत्विजम् । ऋत्विजमिति ऋत्विजम् । The pairs are to be recited as separate units, a compound word is to be shown as dissolved immediately after that pair in which it stands first and is no longer to be repeated, and at the end of the last pair, tbe last word is recited as enclosed with gia and then recited again as the end. 1 The Kramapātha was composed possibly soon after the Padapātha, In Pāṇinisātra ATTATT TA (IV. 2.61 ), which is under the Adbikā,risūtra asta aac (IV. 2.59 ), the word gh is formed in the sense of la student reciting the Krama'. As the word 7 standing for the Krama-recital anticipates the Pada racital, it can be said definitely that the Pada pātha and the Kramapāțba were in existonce at the time of Paņini. The word The meaning 'pause and forming a feature of the Pađapātha, mentioned in the role Grafy Thera (P. VIII. 4. 26 ) confirma the existence of Padapātha before Pāniui. The eight other recitals जटा, HIT eto., which are based on these two recitals, must have come into existence soon afterwards, as Vyādi, a scholar of Voda and Vyakarana, who was related to Pānini, has writton a short treatise on the eight recitals जटा, माला etc. known by the name विकृतिवल्ली. For detailed information on these eight recitals, see विकृतिकौमुदी of गङ्गाधरभट्टाचार्य, जटापटलदीपिका of दयाशङ्कर and अष्टविकृतिविवरण of Madhusādana, ·Verlas-Padampral litteetharth Jutud is defined by layagriva --- क्रमे यथोक्त पद जातमव द्विरभ्यमदुत्तरमंत्र पूर्वम् । अभ्यस्य पूर्व च तथोनरे पदेश्यमानमवं हि जटाभिधीयते ॥ ( हयग्रीवकारिका) kb is defined by Vyali -- अयाल कमविपर्यासक्रममीदग्विधि दिशेल । जटाम्यां विकृति धीमान विज्ञाय क्रमलक्षणम् ॥ (विकृतिवल्ली ६) in the Jobu pocitul l.wo podes are to be recite in the right, oriler, then in the overpowder, and then in the right, order is. albieilly, low al be, while we had the oli and 81) On. The rest is to be doners in the kiama माला or क्रममाला IH Itelinalus . अयात् क्रमविपर्यासावर्धर्चस्यादिनोन्ततः । अन्तं चादि नयंदेवं क्रममालति कीर्तिता ॥ (विकृतिवली २१) If a, b, c, d, pur / are the peace of the hymn ruotas पुरोहितं यज्ञग्य देवमन्विजम् an () I thorigin of the stant, the Kramamlnen borlescribed as: alh, (/), he', ed, art, (G), do le, ch, of, (e), (/), bu. Sikh 18 befined an. पदोत्तरां शिग्यामव जटामार्याः प्रचक्षते । (विकृतिवली २२) Sikh is but an extension of 5721. It oude lustrated in the case of the hymni frotiso 4: "baubei, beoblecl, chucede, (e) teethitef effo/(/). Teklat or Rekha is defined us. क्रमाद्विनिचतु पञ्चपदक्रममुदाहरत । पृथक् पृथग्विपर्यस्य रेग्वामाहु' पुन: फ्रमात ॥ (विकृतिवली २३ ) This veriedy is chillicult to reente 160 illustrata, as the examples of fun, f79A, Wi-Fi and 47 A are to be chosen and arranged therein. ध्वज is tirlinestus: यादादेः क्रमं सम्यमन्तादुत्तारयेदिति । कों का फ्रांच वा यत्र पठनं स ध्वज स्मृतः ॥ (विकृतिवली २४) This variety is also dillicarit, to recite and illustratie, in sto menures the Krus recikul lion the hegimming of a hym mixeil with the same, coumeremng from the end.

·Feda-Padapatha-Cared, que is defined as : क्रममुक्त्वा विपर्यस्य पुनश्च क्रममुत्तरम् । अर्धचीदेवमुक्तीय क्रमदण्डोभिधीयते । (विकृतिवल्ली २५) This recital also is difficult for recital and illustration. स्थ is defined as: पादशोधर्चचो वापि सहोक्त्या दण्डवद्रथः । (विकृतिवल्ली २६) As two hymns of equal number of padas are to be chosen and recited together, this variety also is difficult for illustration and citation. घन is defined as: शिखामुक्त्वा विपर्यस्य पुनस्त्रिपदमुच्चरेत् । शिखाजटाघनः प्रोक्तः इत्यष्टौ विकृति पठेत् ॥ (मधुसूदनी शिक्षा ५५ This Ghana variety is difficult to recite and illustrate too; but, it is in the traditional practice. The recital is rather grave, but at the same time it is sonorous and charming. If अमिमीळे पुरोहितं यज्ञस्य देवमृत्विजम् is put as a bc def as far as the padas are concerned, the Ghana recital is ab ba, abc cba abe, becbbed deb bed, ed, de, cde, ed.e, cde, (c), de, ed, def, fed, def, fe ef (f) In the Ghana variety of half the stanza which is to be taken as a unit for Ghana, as for example, अग्निम् ईळे पुरोहितं यज्ञस्य देवम् ऋत्विजम् , the.word अग्निम् occurs five times, ईळे occurs ten times, पुरोहितम् occurs thirteen times, यज्ञस्य also thirteen times, then in a descending order can occurs ten times and fasta five times, and then at the end, the last word ऋत्विजम् is rounded up by इति. In the middle, the compound word पुरोहितम् (c) is rounded up and dissolved after it has been recited for the last time. The Ghana recital of समिधाग्निं दुवस्थत घृतैर्बोधयतातिथिम् is as follows:- समिधाग्निमग्निं समिधा समिधाग्निं दुवस्यत दुवस्यताग्निं समिधा समिधाग्नि दुवस्यत । समिधेति सम्ऽइधा । भनि दुवस्यत दुवस्यताग्निमर्मि दुवस्थत घृतधृतैर्दुनस्यताग्निमग्निं दुवस्यत घृतैः । दुवस्थत धृतैघृतैर्दुवत दुवस्यत घृतैर्बोधयत । बोधयत घृतैर्ववस्यत दुवस्यत घृतैर्बोधयत धृतर्बोधयत बोधयत घृतधृतर्बोधयतातिथिमतिथि बोधयत घृतैघृतैौधयतातिथिम् । अतिथि बोधयत बोधयतातिथिम् । अतिथिमित्यतिथिम् ॥ The Ghana recital of अग्निमीळ पुरोहित यज्ञस्य देवमृत्विजम् । होतारं रत्नधातमम् (Rgveda L 1.1) given by Madhusudanamuni in his Astavikrtilaksana, is as follows :- #to afanfarefas ·40 Vaitre-untopatheereret पुशेहिनम् । पुरोहिनमीळग्निमग्निमीळे पुरोहिनम् । ईळे पुरोहित पुरोहिनमीळ ईळे पुरोहितं यज्ञम्म । यज्ञम्ब पुरोहानमाळ इळं पुरोहितं यजम्य । पुरोहितं यज्ञस्य यज्ञस्य पुरोहितं पुरोहितं यजम्य देवम् । देवं यजम्य पुरोहित पुरोहित यजम्य देवम् । पुरो- हितमिति पुरःहितम् । यज्ञम्य देव देवं यजम्य यजम्य देवमृत्विजम् । ऋत्विज देवं यक्षम्य यजम्य देवग्विजम् । देवत्विज मृविजं देवं देवमृत्विजम् । ऋत्विज देवं देवमृविजम् । विजमियस्विजम् ॥ होतारं रम्नधानमं रत्नधातम होनार होतार सिनधातमम् । स्नधातम होकार होतारं रत्नभातमम् । रत्नधातममिनि रम्नs- बातमम् ॥ घन Is letinort by vyult us . अन्तक्रमं पठेत्पूर्वमादिपर्यम्तमानयत । मादिक्रम चोदन्तं धनमाहुर्मनीषिणः । ( विकृनिवल्ली २७) Thurs (hte perenais illuminat loy THORN of the verne इन्दी महे तन जमिन विभ्रदसि ( Retrit | N. 14.1 ) is follots :- मर्षसी यमि । प्रणः। विश्रदर्षसि । न इन्दो । न विभ्रत् । इन्दो महे । ऊमि न । इन्दो इतीन्दो। महे नने । नन ऊर्मिम् । इन्दो महे । न बिभ्रत् । इन्दो इतीन्दो । विदर्षसि । न इन्दी । अर्पमीत्यर्पमि । प्र णः ॥ ( पिकृतिकौमुदी ). शौनकीय प्रातिशाम्य तथान्यर्षिकृनानि च । अधीत्य पंदपाठय कृता चर्चा यशामति ॥१॥ संशोध्योतवाक्यानि मनभैरनुयोजिता । अम्लभाषालिग्वितया व्यारण्यया विशदीकृता ॥ २ ॥ प्रमादीनामक याप्पग्रहवम्विन्दु (१८९५) वत्सरे। शाके ज्येष्ठे समारधा श्रावण च समापिता ॥ ३ ॥ भयेयं काशिनाथेन वासुदेवन्य मूनुना । अभ्यंकरोपावंकण पुण्याव्ये नगरे वरे ॥ ४ ॥ प्रासायाषिपञ्चम्यां शुभायां मन्दवासरे। भाण्डारकर-पाय प्रेमपूर्व समप्यते ॥५॥ मञ्यपि किंचिदधीति वेदस्मि तथापि धाष्टर्यमस्तीदम् । वेदार्यकरध्यमार्ग सौलभ्यं स्यादर्य हेतुः ॥ ६॥ अन्योन्योऽर्थः कृतः कामांचिहाचा सायमादिभिः । यमुपयुक्ता स्याङ्क यथार्थज्ञानकरूपने ॥ ७ ॥ ॥ इति वेदपपाठचर्चा समाता

·उपलेखसूत्रम्
(भारद्वाजबृहस्पतिप्रोक्तम् )
UPALEK HASŪTRAM
( by Bharadvaja Brhaspati )

·No text on this page.

·INTRODUCTION This edition of one hundred and thirty six Upalekhasūtras is based upon three manuscript copies, one belonging to Veda-mūrti Bhalchandra Bhatta Karambelkar of Poona which is styled as P, another belonging to Veda-mūrti Marutibowa Bapat of Satara styled as S, and the third from the Ghalashasi (Vighasāsī) family of Karåd, (now in the possession of the Vaidik-Saṁshodhan Mandala of Poona ) styled as K. A printed copy edited by Shri Venkataramashastri referred to here as V was also consulted, which, besides being inaccurate at many places, has dropped altogether the third chapter as also an important portion of the treatise at the end, which discusses the title upalekha. The Poona Ms has 12 folios with 10 lines on each side. The Satara Ms has 8 folios with 12 lines on each side, while the Karad Ms, which contains only the Sūtra portion, has 5 folios with 8 lines on each side. There is not given the name or the date of the author of the Sūtras in any one of the manuscripts. The copies P, S and V contain a short gloss which is named Bhāsya, whose author or date is also not mentioned. This Bhāsya is not printed in the present edition, as it is not of much use, and is comparatively a modern work. An explanation of the Sūtras in English is given with many instances below the Sūtras. Many of the instances are picked up from the Bhāsya where neither referare given, nor accents marked. They are however supplied wherever possible in the present edition. ences The Sūtras appear to bave been composed a few centuries after the Prātiśākhya works in the Sūtra period as can be seen from some indirect references to these works. The word HREIF occurs in the colophon of the Bhāsya in Ms K,, while ·44 Introduction the word graf occurs in the colophon of Ms P. The text of the colophons is very corrupt here, and it cannot be stated defiinitely whether these words refer to the author of the present work or to one of the traditional preceptors of the Pada and other recitals of the ægveda Samhitā. Vyāļi, an eminent ancient scholar of Veda and Vyākaraṇa, who is believed to have been related to Pūnini, refers to three great preceptors in the line of ancient preceptors of the ægveda and its recitals viz. Jau1969, eltart and HREITTEETÍą to whom he respectfully bows down at the beginning of his work fagrast. The text of Vyādi is as follows:- नमामि शाकलाचार्य शाकल्यस्थविरं तथा। ब्रह्मविद्यागुरुं श्रेष्ठं भारद्वाज बृहस्पतिम् ॥ (विकृतिवल्ली St. 3). The epithet turite here, may wellnigh show that the sage named aftl in the family of his was the direct preceptor of Vyāṇi in his study of aantal or aclaret. If the line of reasoning given above is acceptable, HR HTTetrà can be looked upon as the author of the present work viz. 59ea and the date of Panini as his date. The work is divided into 8 sections to which the name varga is given. The first chapter gives the alphabets and deals with a few technical terms which, are necessary for the topics discussed in the work. The second section quotes passages from the ægveda, in which words, which although grammatically ncorrect, are recited so in the Sambitāpātha, but recited correctly in the Pada pāțha. In these cases, the incorrect word is taken together with the preceding and the following correct words in the Krama pātha, which consists of three words and is consequently named trikrama. In this trikrama the word preceding the incorrect word, the incorrect word and the word succeeding the incorrect word are recited as one unit and the third word only is taken and joined with the following word to form the next unit. The inaccurate word, in short, is recited only once in the Krama pāțha. The inaccuracy of these words was probably due to mannerisms of the spoken language or exigencies of metre. These ·Introduction 45 irregular words in the Samhitā are not given in the wordindex of the printed edition of the RI Samhitā. It is hoped they will be given in the next edition for facility of reference, The third section enumerates verses of three feet and discusses where half-the-verse ends in such verses. The fourth section deals with praghya words, i. e. the words which have the indeclinable già placed after them for showing some peculiar feature of them such as grammatical irregularily ( TANYC ), or prohibition of coalescence (hoga ), or standing compounded (FAFTET ). Such words are generally recited before gfè as in the Samhitāpātha and after gfa as in the Padapātha. The word after his to be shown split up by il pause if it is recognised as divisible into parts. The fifth section enumerates those cases where the word before fa is to be recited as in the Padapātha, in spite of the general rule that the word before fa should be read as in the Saṁhitāpātha and the word after ga as in the Pada pāțha. The sixth section specifies those cases where words in the Samhitāpātha have undergone mutilation by augments or substitutes and states that the original form of the word is to be recited before glat as also after glà, and the word after gra should be split up if it is liable to be split up. The seventh section deals with the coalescence of the initial vowel of gra with the preceding letter. The eighth ection deals with the coalescence of the final vowel of gra with the following vowel. It also discusses the changes in accents due to coalescence and draws attention to those cases where the svarita vowel is uttered with a quaver in the Samhitāpätha and uttered without it in the Padapāțha. The word gode in the title 39ent is rather an unusual one and its exact sense is difficult to be given. Lekhă or Rekha is one of the eight varieties of the recital of the Veda text viz. जटा, माला, शिखा, रेखा, ध्वज, दण्ड, रथ and घन and the word उपलेख can be taken to mean the basis of लेखा i. e. क्रम (लेखाया उपजीव्यः) and the term उपलेखसूत्र can be interpreted as क्रमसूत्र

·46
Introduction
which, in fact, it is. The last few lines of the Bhāsya, which
discuss the word ge, although very incorrectly written in
all copies, show that the word is taken by the Bhāsyakāra to
mean written as helpful to the study of Veda.
It is hoped that this short manual will be a suitable
auxiliary work to the Vedap dapăthacarcā as it discusses
fully the topics विक्रम, परिग्रह, अवग्रह and कम्प, which are dealt
with in general outlines along with several other topics in the
Vedapadapāthacarcā.
Chaitra Shukla 1
Seka 1896
March 24, 1974
K. V. Abbyankar

·some UPALEKHASUTRAM उपलेखसूत्रम् Section I (प्रथमो वर्गः) संज्ञाविशेषाः १. अकारादयो द्वादश स्वराः ॥ 37, 941, D, E, 3, 5, , #g, , sit and are the 12 vowels. The number of letters and the order in which they are given much differ in different ancient works. The Śivasūtras give nine vowels and 34 consonants. The srleşū of Pāṇini gives 21 vowels and 43 consonants including phonemic units like anusvāra, visarga, a (TEETE ) and others. The æl Prātišākchya adds only four star, faat, faste and JqEARIT to the 9 vowels and 34 consonants given in the sivasūtras. The Taittirīya Prātiśākhya mentions 16 vowels and 36 other letters. The Vājasaneyi Prātisākhya mentions 23 vowels including long () and prolated ( a ) varieties of vowels and 42 other letters; while the Ķlotantra gives 14 vowels, and 43 other letters. The author here does not include the pluta variety of vowels although he has mentioned the word pluta in Sūtra 1. 10. Possibly there was no ega variety in the ægveda. The term ga was used in the sense of st. Only one example of pluta is given by scholars in the ægveda viz. the vowel of which is believed to be pluta and recited as such in the verse नासदासीनो सदासीत् तदानीम् (RV. X. 129.1 ). Three Mss, and one printed edition published by Vānīvilāsa Press, Shrirangam, have been consulted in fixing the text of this work. The Ms. designated P belongs to Shri Bhulchandrabhatta Karambelkar of Pooua. The one, designated S, was made available to me by Shri Buva Baput from the collection in the Veda Pāthasāļā, Satara ; while the third, designated K, was made available to me by the Vaidika Samshodhana Mandala, Poona. Mss. P and S and the pripted edition (V) contain the Bbāsya of an anonymous author wbich, boing comparatively modern, is pot incorporated in this edition, ·48 Upalekhasūtram ... . २. शिष्टं व्यञ्जनम् । The remaining letters, leaving aside the 12 vowels, ar. consonants which are mentioned below. ३. ककारादयः पञ्च वर्गाः स्पर्शाः । The 25 class consonants क खू. भ् म् are called स्पर्श. ४. यकारादयश्चतस्रोन्तस्थाः। The consonants य्, र, ल, व् are given the name अन्तस्थ i. semi-vowels. ५. शकारादयोष्टा ऊष्माणः । शू , स् and हु as also : क् (जिह्वामूलीय), (उपध्मानीय ), विसर and FIR are the eight ūşman letters. The order of word, n the Sutra would rather be शकारादयः कूपौ विसर्गानुस्वारौ (च मष्ट ऊष्माणः. ६. प्रथमद्वितीया वर्गाणामूष्माणश्च हकारवर्जमघोषवन्तः । The first and second consonants of each of the five classe, of consonants, as also श. " and स् possess no ghosa property. ७. शिष्टं घोषवत् । The remaining consonants are possessed of the propert: घोष. They are called sonants. Tbey are the third, fourth and fifth consonants of each class, as also the semi-vowels eq, T, ८. ह्रस्वमेकमात्रम् । The time taken by the utterance of a short vowel is on. mātrā or mora. ९. दीर्घ द्विमात्रम् । A long vowel takes two mātrās as time for its utterance १०. प्लुतं त्रिमात्रम् । The time taken by a prolated vowel for its utterance i three mātrās. The word wat was used in the Prātiśākhy works in the sense of lengthened. A further lengthening of th lopg vowel, which is called protraction or prolation, came int and . 1 P reads ककाराधाः, 2 KV addrक विसर्गानुस्वारी, ·Upalekhasūtram 49 practice later on, for which the word pluta became relegated, while the word at remained in use for simple lengthening. ११. व्यञ्जनं चार्धमात्रम् । The time taken by a consonant for its utterance is half a matrā. १२. स्वरभक्तिश्चाक्रमे । Similarly, the vowel-cognate also takes half a mātrā time for its utterance. When, by rules of coalescence the vowel ऋ is changed into ant or are, the consonant gis uttered like if it is followed by a consonant. This additional pronunciation of like is named FATH. For example, in 21&T, it and the like, I appears to be uttered like 5 and, instead of having one maträ as the time of its utterance on the analogy of short vowels this F which is called svarabhalts takes only half a mātrā time for its utterance. १३. क्रमे त्व?ना। If, however, it is followed by a conjunct consonant, it takes only a quarter of a mātrā time for its utterance e. g. Truita (RV. VII. 81.1 ). Here the vowel cognate ( Hito) requires only a quarter of a mātrā time for its utterance. १४. क्रमो द्वैपदशः। The word in this Sūtra stands for the recital of the Veda-texts by means of pairs of words. This recital, called A, was a later development of the Pada recital, wherein each pada was recited twice, once in each of the two pairs, the second pada in a pair becoming the first puda in the next pair e. g. अग्निमीळे । ईळे पुरोहितम् । पुरोहितं यज्ञस्य । This technical term Krama in the sense of the recital, described above, came into use as allied to the older word Krama in the sense of doubling as used in the previous Sūtra. 1 KP v read व्यञ्जनमर्धमात्रम् . S reads क्रमो द्वौ पदशः. 2 7 ·50 Upalelhasūtram १५. तयोरुत्तरेणोत्तरपदं संदध्यात्। The method of the formation of Krama is given here. Out of the two words of a pair, the second word should be taken out and joined with the third one to form the next pair, and this process is to go on upto the end of half the stanza ; i. e. two quarters or pādas out of four quarters. 8€. 3trefa fracal This Krama recital should be taken continuously pair after pair upto the end of half-the-stanza; e. g. if half the stanza e. g. prato tipa att gazragh has got 6 words, the Krama recital would be as follows : ab / bc / cd / de / ef If stop. १७. ऊमितीमित्याकारे, षत्वसंहिते स्विति पदे नः परे, नावस्येत्। The text of the Sūtra is not very accurate in the copies P and v which read ऊमिति मित्याकारे; the word मिति gives no suitable sense. Ms. S. reads the Sūtra correctly as given above which means "in forming the pairs for Krama, one should not end the pair after the indeclinable 3 which has the consonant mute (in the Saṁhitā ) i. e. which stands as g in the Sarbitā text, but which is recited as 5 i. e. in the Padapātha ; similarly, one should not end the pair and stop after &#which is read as in the Saṁhitā recital and in the Pada recital, nor after 1, nor after the indeclinable followed by a: and appearing as şu i. e. with #changed into c": For instances see a gara*: (ĶV. IX. 102.6), g fara afta' (ņV. IX. 71.6 ) and EHT THIF: ( RV. VIII. 97.11 ). The indeclinables and the words with Ę dropped in the Saṁhitā text, are meant here. The Sūtra, in short, means that one should not stop after I when it is given or ऊम् in the Padapātha, after when it is given as ईमिति as nor 1 as a 2 V gives न संदध्यात् correction for संदध्यात् in the corrigenda. KP v read आर्द्धर्चात् as Sūtra No. 15, and then read तयोरुत्तरेणोत्तर as Sūtra No 16. PV read ऊ इति मित्याकारे. 3 ·MEN 799. Sacent 763. nor THE ACADSYE. M 12X79. toliasrotram 51 (KARATA HI-TE) in the Pada pāțha, after , nor after when it occurs as gor: in the Padanātha, but straight on add the next word and recite the Krama of three words as gaat it (RV. IV. 58.9), yg 4 (RV. I. 50.1 ), ay a: (ŘV. VI. 44. 4; VIII. 92.7), gat # (RV. IX. 102.6 ), g forfa ( RV. IX. 71 6 ), at Tia (RV.IX. 71. 5), futt grat (ÑV. VI. 51.1), tout g 9: (ĶV. VIII. 46.10 ). For details see Řk Prātiścīkhya (X. 2.3. and 4 ) and Vājasuneyi Prātiśālchya (IV. 184-189 ). Section II (facertari:) विक्रमचतुःक्रमविशेषाः। १. न्याविध्यदिलीविशस्य' facereetfanitat Emat (RV. I. 33. 12) and others, stated in the rules that follow, are instances where the second word in the pair is superseded and, joining it with the word that follows, the Krama unit of three words is recited. The reason of the passing over or supersession of the second word is its grammatical irregularity or quaintness ( facuta) in the language as stated by the Bbāsyakāra. The Padapatha is नि । अविध्यत् । इलीविशस्य where the regular word sferezza is given instead of the irregular word fena in the Samhita text. The Kramapatha is न्यविध्यदिलीविशस्य । इलीविशस्य TOET I etc. २. उषा आवर्तमः। The passage गावो न व्रज ब्युषा आवर्तमः occurs as the last foot of patirta agà......( RV. I. 92.4 ). The Bhāsyakāra observes that the substitution of me (79) is irregular here. There is trilerama therefore as उषा आवस्तमः । आवरित्यावः. ३. न्यावृणङ् मरुत्वन्तम् । The correct word here is अवृणक् instead of आवृणकू. On account of its incorrect form, the word niąu is passed over 1K V read इलीविसस्य.

·52 Upalekhasūtram and the Krama is न्यवृण मरत्वन्तम् । मरुत्वन्तं सस्याय । सरयाय हवामहे ( RV.I. 101.2). ४. अगादारैगु कृष्णा। In the Samhiti text रुशद्वत्सा रुशती श्वेत्यागादौरैगु कृष्णा (RV. I. 113.2 ) the irregular word भारैक् is used for अरैक् and is a single letter. Here, both i aud gare superseded in the A91 which is recited as अगादरैगु कृष्णा, made up of four words (चतुःक्रम ). ५. योनिमारैगप। The word of occurs in the Samhitā text in the following passages as irregular for भरैक् ए॒वा रात्र्युषसे योनिमारैक् (BT. I. 113.1), रुशद्वत्सा...श्वेत्यागादारेगु (RV. I. 113.2), आरैक्पन्थां यातवे (PV. I. 113.16 ) and न जामये तान्वो रिक्थमारक (RV. III. 31.2 ). In passages 1,3 and 4 out of these, the irregular word sit does not affect the Krama pātha as it is the last and first in the half of the verse. Passage 2 is discussed in Sūtra 4 above. The passage here referred to, is स्वसा स्वस्ने ज्यायस्यै योनिमारैगपै- त्यस्याः ( BV. I. 124.8 ). Here superseding the word आरक्, the Krama of 3 words is to be recited as ज्यायस्यै योनिम् । योनिमरैगप । ६. एनमायुनगिन्द्रः। The word आयुनक् , used for the correct word अयुनक्, in यमेने दत्तं त्रित एनमायुनगिन्द्र एणं प्रथमो अध्यतिष्ठत् (BV. I. 163.2 ). The Krama pātha therefore is gaayafitag: of three words. Note that the word एणम् is used for एनम् here. ७. अहिहन्नारिणक्पथः । The word आरिण for the correct word भरिणकू, is used in the Samhităpātha (R V. II. 13.5). There is, hence, the trikrama here as अहिहबरिणक्पथः । Occul's ८. न्यावृणग्भरत । The Samhita text is न्यवृणग्भरता सोममस्मै (BV. II. 18. 7) as printed in the Vaidik Samshodhan M. Edition. It must have been recited as safeguara by the author of the Upalekha Sūtra ·Upalelchasūtram 58 as he has pointed out trikruma here. To is used for the correct अवृणक There is trikrama, therefore, as FTPUTTATT of the words नि अवृण and भरत. There is no trikrama in those cases where the word toe is read in the Samhitā as in ŘV. II. 17. 6. The word आवृणक् is recited in the Samhita for the correct अवृणक elsewhere also as in RV. I. 53.9, 101,2; V. 29.10 and V. 32.8. The word gut is found used in the Samhita in à V. II, 17.6. ९. अभ्यादेवमोजसा। The word आदेवम् occurs for the correct word अदेवम् in भुव. Azhar (RV. II. 22.4). In the Krama, three words भाभि, भदेवम् and ओजसा are taken together and recited as अभ्यदेव- Atat in the Krama pāțha. १०. रिक्थमारैक् चकार । it in the Samhitā is recited for the correct size. See Sūtra 5 above, where the passage 7 Hità arraì rane is given. The Krama, therefore, is here FETARE T of three words. ११. रुप आरुपितं जबारु । The word आरुपितम् is used for अरुपितम् which is the correct The Samhitā text 9 371*fá Fate ( ĶV. IV.5.7 ) has the Pada text रुपः । अरुपितम् । जबारु ।. The क्रमपाठ of a words is recited here as atsafya Hate. The obscure word as is treated in the Niruleta. VI. 17 and explained as जरमाणरोहि or जवमानरोहि । रुपः is explained as from रुपो' रुप् meaning earth and अरुपितं as आरोपि- a# by Sāyaṇācārya. १२. अनायुधास आसता सचन्ताम् । In the Samhitā text targ na TAI AFATE/RV. IV. 5.14) the word it is used for the correct word Hence superseding आसता, the Krama recital is अनायुधासोसता सचन्ताम् which is an instance of विक्रम. १३. शुनश्चिच्छेपं निदितम् । This is an instance of 15 TETRIỆT as stated by Vyāļi and others. The word fara is inserted between the two parts one. असता.

·- तुजा . 54 Upalekhasūtram of the compound word शुन शेपम् . The Samhiti text शुनश्चिच्छेप निदितम् has शुन:शेपम् । चित् । निऽदितम् । as the Padapatha, and the Kramapātha would be विक्रम as शुनशेपं चिन्निदितम् । १४. क आसतो वचसः। क आसतो वचसः सन्ति गोपाः (RV. V. 12.4 ) has the Pada patha as के । असतः । वचसः । सन्ति । गोपाः । the word असतः being the correct one for भासतः There is त्रिकम, therefore, as केऽअसतो वचसः । १५. य आयुक्त तुजा । य आयुक्त तुजा गिरा ( PV. V. 17.3 ) has the Padapātha as यः । भयुक्त। । गिरा. The word आयुक्त is incorrect. Putting the correct word अयुक्त in the middle, this is recited योयुक्त तुजा। as विक्रम १६. दुर्योण आवृणङ् मृध्रवाचः । The Samhita text दुर्योण आवृणङ् मृध्रवाचः (RY. V. 29.10 ) has the strange form आवृणक् for the correct form भवृणक्. The Pada. pātha is दुर्योणे । अवृणक । मृध्रऽवाच:. Accordingly there is the विक्रम as दुर्योणेवृणङ्मृध्रवाचः । For details see Sutra 8 above. १७. दुर्योण आवृण मृध्रवाचम् । The Samhita text दुर्योण आवृणङ् मृध्राचम् (BV. V. 32.8 ) has the विक्रमपाठ as दुर्योणेवृणमृध्रवाचम् . See Sitra 16 above as also Sūtra 8 above. १८. वीरास एतन मर्यासः । The word 579 occurs at four places in the Řk Sanhita (1) अस्त्रेधन्त इतन वाजयन्तः (III. 29.9 ), (2) गातुमेतन (V.87.8), (3) परेतन (X. 85.33) and (4) परी वीरास एतन मर्यासो भद्रजानयः (V. 61.4 ). The first three places have gay as the correct word. Only in the last case एतन stands for इतन. एतन here cannot be takeu as आ+इतन as in (2) and (3), as एतन in such cases has उदात्त. Here एतन is सर्वानुदात्त and therefore एतन has to be taken as standing for इतन and hence, superseding एतन, वीरास एतन मर्यासः has to be taken as an instance of विक्रम. as ·Upalekhasūtram 56 १९. आसु ष्मा णः। In the passage आसुष्मा णो मघवनिन्द्र पृत्सु (RV. VI. 44.18) the change of F into ch is irregular. Hence, there is for here आसु ष्मा णः। २०. अस्त्वासत इन्द्र। The expression अस्त्वासत इन्द्र वक्त occurs in Bgveda VII. 104.8 where the word असत: meaning: असत्यस्य is irregularly recited as आसत: in the Samhita recital. Hence, there is विक्रम here as अस्त्वसत इन्द्र। २१. हन्त्यासद्वदन्तम् । The expression हन्त्यासद्वदन्तम् occurs in Rgveda VII. 104.13 where आसत् ( meaning असत्य ) is incorrectly read for असत् . Hence, there is विक्रम here as हन्त्यमद्वदन्तम् . The expression हन्त्यासत् where आसत् is irregular for असत् occurs in Rgveda VII. 104.12, but as the word here occurs at the end of the verse, do question of fash arises. २२. नकिरादेव ओहते। The passage नकिरादेव मोहते occurs in Rgveda VIII. 59.2 which is a part of the Bāla khilyasūkta. The word sàa: in the Samhitā is irregular for the correct word aa: which is noticed in the Padapatha. नकिरदेव ओहते is the trilcrama here. २३ निराविध्यगिरिभ्यः। The passage निराविध्यद्विरिभ्य मा occurs in Bgveda VIII. 77.6 where toeta stands in the Sambitā as irregular for the correct sfera. This passage is quoted at many places by the writers on the eight Vikrtis. निरविध्यगिरिभ्यः is the trilerama here. २४. ईयते नरा च शंसं दैव्यम् । The passage द्वा जना यातयनन्तरीयते नरा च शंसं दैव्यै च धर्तरि occurs in Byveda. IX. 86.42 where the Padapatha is given as द्वा। जना । यातयन् । अन्तः । ईयते । नराशंसम् । च । दैव्यम् । च । धर्तरि । This is 1 V reads आशुष्माणः.

·स Upalełchasūtram an instance of the insertion of quite another word between the two parts of a word, technically named Salatigar. Here as the wording नराचशंसम् is irregular for नराशंसं च, the previous word ईयते is to pass over नराशंसं च, and join itself with दैव्यम् in the Krama pāțha. २५. परीतो षिश्चत । The passage atat ingai Hat occurs in Rgveda IX. 107.1 where the words citat faza stand as irregular for afia: ma, gat being irregular for ga:. The word ga: hence is to be passed over in the Krama pātha which is to be recited with the trilerama परीतः सिञ्चत. It should be noted here that the change of into qand the levgthening of a into an are not looked upon as so irregular as to make the word T as liable to be passed over. २६. कुरुश्रवणमावृणि राजानम् । The passage Festa' talID Tipia occurs in Rgveda X. 33.4 where the word for is incorrectly used for safot. Hence, passing over अवृणि, the विक्रम is to be recited as कुरुश्रवणमवृणि राजानम्. २७. नरा वा शंसं पूषणम् । The passage नरा वा शंसं पूषणम् in Rgveda X. 64.3 where, as above in Sūtra 24, at is inserted between the two parts नरा and शंसम्. The Kramapatha, therefore, is नराशंसं वा TEUTA consisting of three words. २८. चित्कम्भनेन स्कभीयान् । The passage चास्कम्भ चित्कम्भनेन स्कभीयान् occurs as the last foot of the stanza ĶV. X. 111.5 where the word THAT is unwarranted for स्कम्भनेन. In the Kramapāțha therefore the विक्रम is to be recited as चित्स्कम्भनेन स्कभीयान् . २९. एतेषां मध्यमपदान्यनवसानीयानि । In Sūtras 1 to 28 above, three words are mentioned in each Sūtra where out of the three, the middle one as an irregular one, is to be passed over and the Krama is to be recited by taking three words instead of two. The Krama unit is called it in these cases. occurs ·Upalekhasútram 67 ३०. निरु स्वसारमस्कृतोषसमिति राज्यां पञ्चक्रमः। The passage निरु स्वसारमस्कृतोषस देव्यायती occurs in Rgveda X. 127. 3. The word TTSTIÆ in the Sūtra means in the Rātrisūkta. The hymn X. 127. 1 consisting of 8 stanzas and beginning with Taft szeugtaat is called Rātrisūkta in which the stanza निरु स्वसारमस्कृतोषसम्... is the third. As stated in the Sūtra the Krama of five words is to be recited here which must have words numbered 2, 3, and 4 liable to be passed over. The second word = is a word made up of a single vowel and has to be passed over. The word exa is an irregular word for støa, and bence has to be passed over. The word FATH presents a difficulty. If it be read are in the Samhitā text, then it can be passed over as an irregular word. The texts on Astavikrti quote this passage as solitary instance of pañcalrama, but they read fat GTATTHIAH. If the recognized ægveda text is seen, it is निरु स्वसारमस्कृतोषसम् and if स्वसारम् is looked upon as one of the few words liable to be passed over, then only the Krama of five words can be explained. The Řk Prātiśālchya in the line स्वसारमस्कृतेत्युभे परं वीरास एतन clearly states that both स्वसारम् and fena are to be passed over. Hence there remains no necessity of reading व्वसारम् and the expression निरु स्वसारमकृतोषसम् becomes a recognized instance of pañcalrama. Section III (तृतीयो वर्गः ) एकपदाद्विपदाद्याः १. साधुरसिक्न्याम्। This section is found in the Poona and Satara manuscripts. It is not yiven in Vāņivilāsa edition. The Bbäsya text is very PS give the foilowing passage as the thiad Varga : साधुर- सिक्न्यां सिषक्तु न उरौ देवा उरौ विद्वेषां रयया वाजं महिराध आवां सुन्ने ते ते देवाय रायरकामः प्रति नः रतोमं स्वायुधासः पितुर्न पुत्रः स नो वाजेषु गावो न (Continued on the next page )

·58
Upalelhasutram
incorrect in both the manuscripts and the Sūtras are difficult
to be distinguished from the Bhāsya. The sense of the Sūtra
साधुरसिक्न्याम् is that the verse beginning with the word असिक्न्याम्
and other such verses, consisting of one foot, two feet or three
feet, half the verse is well determined in the traditional recital.
The word असिक्याम् stands for असिक्न्यादिषु.
२. साधुरसिकन्यादिप्रत्यञ्चमर्कमन यच्छचीभिरित्येतत्पर्यन्तं
द्विपदैकपदा द्वाविंशतिरिति ।
From the verse असिक्न्यां यजमानो न होता (PV. IV. 17.15) up to
प्रत्यञ्चमर्कमनयच्छचीभिः (X. 157.5) there are in the egveda, as the
Bhasyakāra observes, 22 verses of 1, 2 or 3 feet and hence to
define half-the-verse becomes doubtful; the clarification is
as follows :-
३. तासां पञ्चैकपदाः । असिक्न्यां सिषक्तु न
उरौ देवा आ वां सुम्ने इति ।
Verses असिक्न्यां यजमान नौ होतो (IV. 17.15 ), सिषक्तु न ऊर्जव्यस्य
पुष्टेः (V. 41.20), उरौ दैवा अनिबाधे स्याम ( V. 43.16 ), आ वां सुम्ने वरि-
Hraffit: 6914 ( VI. 63. 11 ) are verses of a single foot which
have to be looked upon as half-the-verse (अर्धर्च ).
४. भद्रं न इति पाक्षिकत्वादपक्रमत्वाच्च नोक्ता।
In the verse भद्रं नो अपि वातय मनो दक्षमुत ऋतुम् । अधा ते सख्ये
अन्धसो वि वो मदे रणन् गावो न यवसे विवक्षसे (X. 25.1 ) of four feet,
with 8 syllables in the first two feet and 12 in the last two
feet, no difficulty occurs as traditionally no Pada pātha is
recited in the case of this verse (vide Section VIII Sūtra 26 ).
( Continued from the previous page )
यूथं पवस्व सोम मदयान्निति तिस्रः । परि सुवानो नृभिर्ये मासः प्रत्यञ्चमर्क-
मनयच्छचीभिरिति द्विपदैकपदा द्वाविंशतिः। तासां सप्तदश द्विपदाः पञ्चैकपदा भरद्वाजाय
दृतेरिव तच्चक्षुर्वृक्षाश्चिन्भेऽधीन्ववेत्येतेषां पूर्वपादेवस्थेत् पूर्वकृतं रूपमभिक्रमे यथा महित-
मुत्तरकृतं प्रत्यादाने निषसाद गोरोहेण नृम्णा शीर्षसु श्रद्धा हृदय्ययेति निदर्शनानि ।
सर्वमेवान्यद्यथासंहितमाचरेत्" ॥३॥

·Upatekhasūtram 59 ५. शिष्टाः सप्तदश द्विपदाः। The remaining 17 verses consist of two feet in each verse and the two feet together form half-the-verse, e. g. पितुर्न पुत्र: सुभृतो दुरोण आ देवा एतु प्र णो हविः ( VIII. 19.27 ). ६. त्रिपदासु ऋक्षु पूर्वार्धर्च तु द्विपदम् । उत्तरार्धर्च तु पादमेव । In verses made up of 3 feet, many of which are in the Gāyatri metre of three feet with 8 syllables in each foot, and others are in different metres with 8, 11 or 12 syllables promiscuously in a foot, the first two feet make half the verse and the third foot makes the other half. ७. भरद्वाजायतेरिवतश्चक्षुर्वृक्षाश्चिन्मेऽधीन्वत्रे त्येतासां पञ्चानां पूर्वपाद एव कुर्यात् । In the five verses beginning with भरद्वाजाय, दृतेरिव, तश्चक्षुः, वृक्षाश्चिन्मो and अधीन्वत्र, the first foot should be taken as half the verse and the second and the third together should be taken as the other half. The verses are as follows: भरद्वाजायान धुक्षता द्विता । धेनुं च विश्वदोहसमिषं च विश्वभोजसम् ( VI. 48. 13), इतेरिव तेऽवृकर्मस्तु सख्यम् । अच्छिद्रस्य ( VI 48. 18 ), तश्चक्षुर्देव- हितं शुक्रमुञ्चरत् । पश्येम शरदः शतं जीवेम शरदः शतम् ( VII. 66 16 ), वृक्ष- श्विन्मे अभिपित्वे भरारणुः । गां भजन्त मेहनाऽश्वं भजन्त मेहनी ( VIII. 4. 21 ) अधीन्वत्र सप्ततिं च सप्त च । सद्यो दिदिष्ट पार्थ्यः सद्यो दिदिष्ट मायवः (X. 93.15). ८. पूर्वकृतं रूपमभिक्रमे यथासंहितम् । In the case of the pair of words of the Krama recital, the change, caused by the first word in the initial letter of the latter word by rules of coalescence, remains intact in the first utterance (अभिक्रम) of that ( latter ) word. The word is uttered as it is in the Saṁlitā, but in its second utterance, the word should be taken as restored to its proper form. See Sūtra No. 9. This and the next Sūtra are based upon the following verse of the pls Prate.salehya : पूर्वोत्तरकृतं रूपं प्रत्यादाना- वसानयोः । न ब्रूयात्, सर्वमेवान्यद्यथासंहितमाचरेत् (Pls Prat. X.5). The ·60 Upalelchasūtram instance given in the Prāti sankhya is 7l Tafty Tafty year The instances given in the Bhasya are अधि पु । विद्धिपुणः । ताभिरूषु and the like. ९. उत्तरकृतं प्रत्यादाने । The change caused by the latter word in the final letter of the previous word remains intact in the second utterance ( TEIETAT) of that (previous ) word. In the second utterance i. e. when the word is uttered in the next pair as the first member, the word should be uttered in its proper form. The instances given in the Prātisälhyu are the following:-- 13, अच्छा वद ॥ स्वस्मान्, अस्मा" अवतम् ।' Section IV alcuni anot: of ugrasta: 1 १. परिगृह्याणि वक्ष्यामः। This is a Sūtra which is looked upon as 77. There will now be mentioned such simple or compounded words ab are to be entwined with the word gfe in the Kramapātha. २. अतीत्य परिगृलीयात् । अवगृह्यस्य द्वितीये वचनेऽवग्रहः । The word gfe is to be put after a word which is liable to be entwined after it has occurred a second time in the Kraina. pātha, e. g. take the Krama recital TOTS I got to getigan i get- 1 This chapter, consisting of 9 Sūtras, is not found at all in the printed copy namad V. The nine Sūtras togethor with Bhäşya on them, aro found in the manuscripts P and S. As, however, the Sūtra portion is not shown soparate from the Bbāşya in both the manuscripts P and S, the Sūtras are made separate from tho Bbāsya by taking into consideration the nature of contonts and the style of writiug, and accordingly they aro given here. As manuscript K gives the Sitras only without Bbāşya, they are given below as thoy are found in that mannscript copy. 2S reads अवगृह्यस्य as separate Sūtra and does not read द्वितीये वचनेऽवग्रहः at all. K_reads अतीत्य परिगृह्णीयात् । मात्रा हस्वस्तावदवग्रहान्तरम् । अवगृह्यस्य द्वितीये वचनेऽवग्रहः । a ·Upalekhasūtram 61 हितं यज्ञस्य । पुरोहितमिति पुरःऽहितम् । यज्ञस्य देवम् । In the Krama recital the first word is to occur only once. From the second word onwards upto the end of balf the stanza, all the words occur twice. Out of these words single-vowelled indeclinables, vocative singular nouns, pragrhya words, compounds and other specified words, which are to be entwined, are, after their second utterance, taken again ( Tiara ) and gla is put after them. Before gfa, the avagrhya word is uttered in its pure Pada form and then it is split up in the second utterance e. g. पिबापिबेत् । पिबापिबेति पिवऽपिब । सुषहा सोम । सुसहेति सुऽसहा। The Satara Ms. reads only us as the Sūtra. ३. सहेतिकरणम् । After gfa has been added, the word should again be uttered e. g. ओ इत्यो। cf. सहेतिकरणं वेष्टयेत् (Bhāsya). ४. अवगृह्यम् । If the word to which gfa has been added, is liable to be split up, it should be so done e. g. आर्चत्कस्येत्यार्चन्ऽकस्य । See शरस्य चिदार्चत्कस्यावतात् (RV. I. 116 22 ) मार्चक means son of ऋचक according to Sāyana. ५. आदिविकृतौ धक्षिक्षुक्षिप्रवादी'। The general rule is that the first part of the entwinement, or the repeated word with gfa in the middle, is to be recited it in the Samlitāpäțba, while the second one is to be recited as it occurs in the Padapātha. In the case of the words aian, gier wbich have the first letter maimed in the Sambitā which recites the quaint or queer words at and Tre, the correct words that and yfem are to be recited at both the places e. g. धक्षीति धक्षि । धुक्षीति धुक्षि । ६. अन्तःपदविकृतमनन्यकारितम् । If any letter inside a word is recited in the Samhitā as deformed or changed without any explicable reason for the change, the correct word is to be used in both the words e.g. as occurs 1 S reads fria Taiat in the Bhāsya, and pot in the Sūtra, ·62 Upalekhasūtram वावृधाना शुभस्पती (Rgvelas VIII. 5.11 ) has the Pada patha as चवृधाना । शुभः । पती इति । The Krama recital is वावृधाना शुभः । ववृधा- नेति ववृधानाः । The Bhasyakira gives the following examples : सुसुमेति सुसुम। सिसिक्तेति सिसिक्त। शुनःशेप मिति शुनःऽशेपम् । दुधुक्ष- शिति दुधुक्षन्। अधुक्षदित्यधुक्षत् . ७. बहुमध्यगतानि । So also words intervening between two or more words in a unit of Trikrama or Catuhkorama, should also be recited ugain entwined with इति e. g. शुनश्चिच्छेपं निदितम् । चिदिति चित् । or विद्धि षु णः। स्विति सु। The Poonu Ms. adds च after बहुमध्यगतानि in the Sūtra. ८. आकारः सानुनासिकः । When 1 with nasal sound at the end, forms the middle member of a Krama unit, it should be shown entwined e. g. ईष्ट आँ अग्नयः । एत्या । or मित्रयोरा एति । एत्या. The Poona Ms. reads माकारश्चानुनासिक: as the Sutra. ९. प्लुतादि च । Words with their initial vowel lengthened in the Samhitāpāțha possibly for metrical purposes, are to be recited entwined with इति after their recital as a Krama unit. आयुक्षातामश्विना । अयुक्षातामित्ययुक्षाताम् । or आरैक्पन्थाम् । अरैगित्यरैक् । The word प्लुत means lengthened. १०. अर्धर्चान्तं च। Similarly the word at the end of half-a-verse should also be shown entwined separately, after its recital, evidently to mark the end of a verse-unit. For example, see the Krama- Patha of अग्निमीळे पुरोहितम् । as अग्निमीळे । ईळे पुरोहितम् । ... देवमू- त्विजम् । ऋत्विजमित्यत्विजम् । It can be noted here that Sutras 2 to 10 are based upon अवगृह्याण्यतिक्रम्य सहेतिकरणानि च । धक्षिधुक्षिप्रवादौ च विकृतादी प्लुतादि च ।। अन्त.पदं च येषां स्थाद्विकारोनन्यकारितः । एतानि परिगृह्णी याद् बहुमध्यगतानि च ॥ अर्धर्चान्त्यं च नाकारं प्रागतोननुनासिकम् । प्रत्यादायैव तं ब्रूयादुत्तरेण पुनः सह ॥ ( R. Prat. x. 6, 7, 8). 1 S reads बहुमध्यगतानि. 2 P V read आकारश्चानुनासिकः; K reads अकारः सानुनासिकः.

·Upalekhasūtram 63 ११. संहितावत् पूर्ववचनं पदवदुत्तरम् । The first half of the entwipement should, follow the Samhitā recital, while the latter half should follow the Pada recital. १२. तयोरितिकरणमायुदात्तं मध्ये स परिग्रहः । The word for placed between the two words, has its initial vowel g accented acute. This word should, by rules of coalescence, be joined with the preceding word as also with the following word. In short, the vestana or entwinement should form a unit by itself; for example, instead of esta 87 the vestana recital should be gett. १३. शुद्धमाकारं प्रत्यादायोत्तरेण पदेन संदध्यात् । Pure i. e, unnasalised si occurring in the Samhitā pātha as coalesced with the adjacent words in the trikramu should be taken out and recited again as joined with the word that follows it e.g. इन्द्रेहि । एहि । or ह्वयामसि त्वा । स्वेन्द्र । एन्द्र । The words here are ह्वयामसि त्वा । आ । इन्द्र । याहि । etc. ( Rgreda VI. 41.5 ). The point to be noted is that 3 is to be always recited in the Kramapātha along with the preceding and the following words forming a trikrama; but when att is nasalised, it is to be taken and entwined as Thr; while, if it is pure, it is to be taken out from the trikrama and recited along with the next word as १४. समयात्परमाकारमर्धर्चादावियोत्सृजेत् । The single-vowelled indeclinable am sbould not be repeated in Krama pātha when it follows a samaya or an omittable group of words or phrase, just as when it occurs at the beginning, it is recited only once and not repeated. 1 K S read संहितावत्पूर्वव वनं पदवदुत्तरम् । तयोरितिकरणमायुदात्तं मध्ये स TIT: as one Sūtra. The Bhāşya on this Sūtra is corrupt. S seads the sentence इतिकरणस्योभयतः संधिर्न रवस्त स्यादिना तदिनयमिति पुनर्बचनं स्वारयेयुः cccurring in the Bhāsya as a Satra. P reads न स्यात्तस्य instead of नस्वस्तस्य. K rends नस्तस्तस्यादिना तदिङ्ग्यमिव पुनर्वचनं स्वारयेयुः । 2 P Vomit the word वदेन.

·64 Upalelchasūtram १५. न च तं समयं कामयेत् संहितं समयं ब्रूयात् । . . । ... Similarly, following a samaya, sit is not to be repeated. The omittable phrase should be recited only once in the Krama pātha as it stands in the Samhitā text; it is never to be repeated. See अध्वर्यवो यः शतमासहस्रं भूम्याः . RV. II. 14.7. Here the omitted phrase is अध्वर्यवो यः शतम् and आ occurs after it; so the Krama unit beginning with the samaya or omitted phrase is not to be completed at the end of st, but, going ahead, it stops at the end of सहस्रम्. The Krama recital is अध्व- र्यवो यः शतमा सहस्रम् । सहस्रं भूम्याः। भूम्या उपस्थे ete. Similarly the Krama recital of सजोषसा उषसा सूर्येण चेषं नो वोळहमश्विना (RV. VIII. 35.4-6) is as follows :-- सजोषसा उषसा सूर्येण चेषम् । इषं नः । See also the Krama recital धातुर्युतानात्सवितुश्च विष्णोरासूर्यात् । सूर्याद- भरन् । अभरन्धर्मम् । धर्ममेते । ( PV. X. 181.3 ) where धातुः . विष्णोः is an omitted phrase in the Pada pātha. १६. ब्रूयात्तु समयोदयम् । In the verse अस्माद्ध सदसः सोम्यादा विद्यामेषं बृजनं जीरदानम् (BV. I. 182.8) आ occurs before the omitted phrase (समय) 'विद्यामेषं वृजनं जीरदानुम्'. The phrase 'विद्यामेषं वृजनं जीरदानुम् ' is given as गलित in गलितप्रदीप III. The Kramapatha therefore is अस्मादद्य । अद्य सदसः । सदसः सोग्यात् । सोम्यादाविद्यामेषं वृजनं जीरदानुम् । Similarly in मित्रो न यो जनेष्वा यशश्चक्रे असाम्या (RV. X. 22.2 ) आ occurs before the ommittable phrase यशश्चक्रे असाम्या given as गलित in गलितप्रदीप II. 54. The Kra mapitha therefore is यो जनेषु । जनेष्वा यशश्चके असाम्या। Sutras 15 and 16 based upon दृष्टक्रमत्वात् समयान् संदध्यात्सर्वश: क्रमे । पदेन च पदाभ्यां च प्रागवस्येदतीत्य च । ( RK Prāt. X 12). The instances given here, have the indeclinable at before or after the omitted phrase which is not to be repeated iu the Krama recital. The general rule that the galita or ay is not to be repeated given above in the words दृष्टक्रमस्वात्....अतीत्य (Ble Prata.salchaya ) is universally applicable. are - P S read संहितासमयं ब्रूयात् . P reads आकारः समयाद्यस्तु... सहैव तो Bhāsya, and not as a Sutra. K does not give आकार ...सहैव 2 as a verse in the at all. तु ·Upalekhasūtram 85 १७. आकारः समयाद्यस्तु उकारो यस्तथाविधः । द्वितीये वचने वाच्यौ समयेन सहैव तौ॥ If the indeclinables sm and 3 stand at the beginning of an ommitted phrase (pt), they should be taken in the next unit along with the omitted phrase. In short, tbeir repetition does not matter e. g. भुवनस्य गर्भ आ रोदसी। आ रोदसी अपृणाजायमानः (BV. X. 45.6).. १८. त्रिकमः समयादौ चेत्पुनरप्यादिना सह तं पठेत् । In the passage ते चिदवासुन ह्यन्तमापुः समू नु पत्नीषभिर्जगम्युः (BV. I. 179.2 ) has समूनु as त्रिक्रम i.e. a Krama unit of three words सम् , and नु. The second part of विक्रम viz. ऊनु is to be taken up and recited along with the omittable phrase पत्नीर्वृष- भिर्जगम्युः। The Krama recital, in short, is आयुःसम् । समूनु । ऊनु पत्नीवृषभिर्जगम्युः । The sentence आ सर्वतातिमदितिं वृणीमहे (Rv. X. 100. 1-11) is a famous refrain, and hence, an omittable phrase The indeclinable as always forms a trilcrama with the preceding and the following word. Hence, in the Krama recital begiuning with the word which precedes at, the whole passage ending with qila is to be recited together only once. १९. अकार-इकार-उकारान् व्यञ्जनपरान् वर्धमानान् पद्वत् परिगृहीयात् । When the vowels 3t, and in a word, are recited as lengthened in the Samhitāpātha, they should be recited in tbeir usual short form in the Krama recital before gfaas also after इति, provided they are followed by a consonante. g. पुष्टा- वन्तो या पशुम् (BV. VIII. 45.16 ) has the Krama recital as पुष्ट- वन्तो यथा । पुष्टवन्त इति पुष्टऽवन्तः । यथा पशुम् । पशुमिति पशुम् । Similarly रथीतमं रथीनाम् (BV. I. 11.1) has the Krama recital as रथीतम or समय. 1 S omits this Sūtra although it gives its instance समू नु पत्नीः ' in the Bhisya. K reads सह तं पठेत् । उनु पत्नीरा सर्वतातिमिति faastarieti V reads F ... is a part of the Sūtra. V adds पुष्टवन्तो रथितम सुमयामति निदर्शनानि. K does not read this Sūtra at all. 2 १ ·66 Upalckhasūtram रथीनाम् । रथितममिति रथिऽतमम् । रथिनामिति । So also तुविक्षं ते सुकृतं सूमयं धनुः (RV. VIII, 77 11 ) has the recita] सुमयमिति सुऽमयम् । in the Kramapatha. In gevaar vaatar (RV. VI. 18.9) the Krama recital is उदवतेत्युत्ऽअवता। So also नि रामय जरितः सोम इन्द्रम् (BV. X. 42.1) bas रमयेति रमय in the Krama recital. Note that the correct word रमय is used in नमस्या रमया गिराः । (BV. V. 52.13). २०. अथ स्वरपराणि यथासंहितं परिगृह्णीयात् । When, however, y, z and Jare lengthened in the Samhita recital and are followed by a vowel, the first part of the entwinement should be like the Samhita recital, e. g. अकवारी (RV. VII. 96.3) explained by Sayana as अकुत्सितगमना, अधीमसि (BV. I. 80.15) and पुरूरुणा (R V. V. 70.1 ). Here the Krama recital is अकवारीत्यकवअरी, अधीमसीत्यधिऽइमसि and पुरूरुणेति पुरुऽउरुणा:. Note the lengthening of the vowel which is regular here by coalescence. In some copies gaat agla is read us an additional Sūtra after this, and then the fourth Varga is completed. The manuscript followed, does not give this Sūtra at all. The Sūtra appears also as superfluous. Section V ( पञ्चमी वर्गः।) टवर्गीयविशेषाः। १. टवर्गीयं संहितायां यत्पदे तवर्गीयं तत् पदवत्परिगृह्णीयात् । A dental letter, which is changed into a lingual one in the Sambitâ, should be recited in the entwipement of the Krama recital as it is recited in the Pada recital, i. e. as a dental one. See for example अभिष्टने ते (RV.I. 80.14) has the Kramaparigraha &S अभिस्तन इत्यभिऽस्तने । Similarly गिरिष्ठाम् (BV. III. 44.2, IX. 85.10 1 KV add अकवार्यधीमसि पुरूरुणेति निदर्शनानि. 2 K V add illustrations to the Sūtra wherever they occur in this and the following sections.

·Upalekhasūtram 67 etc.) has the Krama entwinement as गिरिस्थामिति गिरिऽस्थाम् । So also, चन्द्रनिर्णिक् (RV. x. 106.8 ) has the Krama entwinement as चन्द्रनिनिगिति चन्द्रनिनिक. So slso पितृयानमिति पितृऽयानम् । (BV. x. 2.7), तिस्थिपदिति तिस्थिऽपत् (RV. I. 162.20). २. पचे विसर्जनीय तपरे सकारापत्तिः । In the case of words .like मीळ्हुष्टम (PV. VI. 43.1 ) आविष्ट्ये .( RV. I. 95.5) and others, where visarga is changed into स्, स् into cand as a result, the following त् into टू, the parigraha in the Krama recital follows the Pada recital, e. g. मीळ्हु- स्तमायेति मीळ्हुःऽतमाय । आविस्त्य इत्याविःऽत्यः । ३. षत्वं सकारस्य तु पदवत् परिगृह्णीयात् । changed into q in the Samhitā should be recited in the Krama entwinement as a which is found in the Pada recital; e. g. पुरुसन्त्योरिति पुरुऽसन्त्यो (BV. IX. 58. 3) also सिसायेति सिसाय (cf. मा सिषाविरुद्धः RV. x. 28.10 ). ४. ऊष्मवृत्तनकारस्य परिग्रहे प्रकृत्या । The letter in the original word is sometimes vasalized and an aspirate letter is added to it, which is changed into t or dropped by coalescence, for instance see सिन्धू रिव प्रवणे... (PV. VI. 46. 14 ), अस्मा अस्मा इदुदेव (BV. VI. 32. 4 ). In the parigraha of the Krama recital, the original remains intact e.g. सिन्धूनिवेति सिन्धून्ऽइव । अस्मानस्मानित्यस्मान्ऽअस्मान् । ५. ऊष्मा षकारः सकारो वा कपपरः उपचारसंशकस्तस्य लोपः परिग्रहे । The word oy here does not mean elision; it only means 1 P v read पधे विसर्जनीये सकारापत्तिः संधौ. K transposes the Sitras पचे विसर्जनीये and षत्वं सकारस्य and after the words सकारापत्तिः adds तुविस्तमाविस्त्य इति निदर्शने । स्तष्टभूतं स्थष्ठभूतं नृम्णभूतमादौ सषभूतस्य पदवत्परिगृथिात् तिस्थि पत्ते त्रैस्तुभाद्वा त्रैस्तुभं पितृयानं मुसुमेति निदर्शनानि । पदवत् प्रत्यारम्भास्तमु ष्टुहि केष्टा नरः प्रण इन्द्रो मोषु व इति निदर्शनानि । धक्षिधुक्षिजुधुक्षतोऽकृतस्कम्भनेनेति पदवत् परिगृलीयात् । IS reads ऊष्मषकारः सकार: कपपरः. K adds after this Sūtra which is read as ऊष्मा पकारः सकारो वा कपपरः उपचारः संज्ञितस्तस्य लोपः ( Continued on the next page) 2 2 ·68 Upalekchasūtram its utterance as y, and • q respectively which is termed जिह्वामूलीय and उपध्मानीय. 'This utterance was technically named उपचार in ancient works. The words चतुष्पदी, (BV. I. 164.41 ) चतुष्कपर्दा (RV. X. 11.4.3 ), रायस्कामः (EV. I. 78.2 ), पथस्पथः (RV. VI. 49.8 ) and others with 2 orq substituted for the visarga have got the jokvāmūlīya before the gutteral letters कू and a and upadhnānīya before the labial letters and फू in the first half of the vestana, while in the second half the visarga is retained e. g. चतुः पदी इति चतुःऽपदी । चतुः कपर्दा इति चतु:ऽकपर्दा । राय काम इति राय.ऽकामः । पथ पथ इति पथ:ऽपथः । दक्षिणत कपर्दा इति दक्षिणतः कपर्दाः । चतुः:पादिति चतुष्पात् । सह कृतमिति सहःऽकृतम् । आवि कृण्वतीमि- स्यायुः कृण्वतीम् । Section VI (षष्ठो वर्ग:) पूर्पतिधूर्षदादीनां परिग्रहे विशेषाः १. पूर्घःस्वरिति पद्येष्वघोषवत्परेषु अन्तरा रेफलोपः परिग्रहे । The noun bases पुर्, धुर and खर् have their र changed into visurga in the first part of the entwinement when they are. followed by a hard consonant. The words in the Sarhitā are पूर्पतिम् ( PV I. 1.74.10 ), धूर्षतम् (PV. I. 143. 7) and स्वपतिम् ( PV. VIII. 97. 11 ), have the vestauna in the Krama recital as पू:पति- मिति पूऽपतिम् । धू सदमिति धूःऽसदम् and स्व-पतिमिति स्वःऽपतिम् । Similarly स्वःसातेति स्वःऽसाता । स्वःसामिति स्वःऽसाम् । २. पचे विसर्जनीये चपरे शकरापत्तिः संधौ। The words स्वश्चनाः and स्वश्चक्षाः (RV. IX. 84.5 and Ix. 97. 46) retain their in the parigrala in the Krama recital EXAT इति स्व:ऽचनाः । स्वश्चक्षा इति स्वः चक्षाः । ( Continued from the previous page ) परिग्रहे चतुःपढी चतुःकपर्दा रायःकामः पथः पथ इति निदर्शनानि, an additional Sutra- विक्रमावग्रहे रेफपरकपयोः परिक्रमदशायां परिग्रहे पूर्ववचने जिह्वामूलीयोपध्मा- नीगावन्यत्र न भवतः इति शाकल्यः, and without adding any instances closes the chapter. As the instances are verily the same as those of the Sūtra ऊष्मा पकारः सकारो वा...probably this Sitra is an explanatory remark of the Bhāşyakūra, taken as a Sūtra, by the copyist.

·Upalekhasútram ३. परिपूर्वे कृपपरेऽन्तरा' षकारलोपः परिग्रहे। When the augmeuto is inserted between of and xin the Samhitā recital, the parigrahos or entwinement has the augment dropped. परिकृण्वनिति परिऽकृण्वन् । परिकृतस्येति परिकृतस्य । परिकृता इति परिऽकृताः। ४. वनपूर्व सदपरेऽन्तरा रेफलोपः परिग्रहे । वनर्षदो वायवः । (PV. X. 46.7) has the parigraha of वनर्षदः as वनसद इति वनऽसदः। The consonant र of the word वनर्षद in the Samhita is dropped here ; of. also धूर्षदं वनर्षदम् (V. x. 132.7). ५. ह्रस्वे च पूर्वपद्यान्ते चन्द्रशब्दे पदेऽन्तरा शकारलोपः परिग्रहे । The consonant a which is inserted between the short vowel at the end of the first member of a compound word and the consonant q at the beginning of the second member, is dropped in the entwinement. The words सुश्चन्द्र, पुरुश्चन्द्र and हरिश्चन्द्र in the Samhit are entwined us सुचन्द्रमिति सुऽचन्द्रम् । पुरुचन्द्रमिति पुरुऽचन्द्रम् । हरिचन्द्र इति हरिऽचन्द्रः। ६. धक्षिधुक्षिजुघुक्षतोऽकृतस्कम्भनेनेति पदवत् परिगृह्णीयात् । The correct words धक्षि, धुक्षि, जुघुक्षतः, अकृत and स्कम्भनेन should be recited in the entwinement with gà as in the Padapātha instead of the strangely used word दक्षि, दुक्षि, जुगुक्षत', अस्कृत and कम्भनेन; e. g. धक्षीति धक्षि। दुधुक्षन्निति दुधुक्षन् । जुधुक्षत इति जुधुक्षतः । अकृते- त्यकृत । स्कम्भनेनेति स्कम्भनेन । ७. दूढ्यदूणाशदूळभप्रवादान् कारभूतान् रेफसहितान् पदवत् परिगृह्णीयात् । दुर्घ्य, दुनर्श and दुर्लभ are the correct words; but instead of S reads कृपरेष्वन्तरा. P V read पदपरे. K reads रेफषकारलोपः परिग्रहे वनसदमिति निदर्शनम् । S reads उत्तरेऽन्तरा सकारलोपः . S reads जुगुक्षतो. Komits the Sutra धक्षिधुक्षि bere, but reads it after the Stitra ब्रूयातु समयोदयम् (Satra IV. 16 ) along with two other Sutras which are read us additional (see note 1 on page 67), 5 P V omit ऊकारभूतान् । 1 2 3 4 ·दूणाश and 70 Upalekhasūtram them the Samhiti. recital has the actual words (प्रवाद) दून्य, दूडभ which are probably specimens of mannerism. In the entwinement, the correct words are to be used दुर्घ्य इति दु:ऽध्यः । दुशमिति दुःऽनशम् । दुर्दभ इति दुःऽदभः । ८. स्वधितिरिवेति रेफसंहितम् । In स्वधितिरिव (RV. V. 7.8) the vestuna should have the consonant substituted for visarga, retained e. g. pfafafafa स्वधिति:ऽइव। ९. ज्योतीरथप्रवादं यथासंहितम् । The Samhitā word Jaialty should be recited in the parigraha as it is , e. g. ज्योतीरथमिति ज्योति.ऽरथम् । The author of the Bbāsya observes that this Sūtra is stated as an exception of अकार-इकार-(Sutra 47 ) which enjoins the shortening of the vowels 7, , in the parigrahu, if they are lengthened in the Samhitã recital. Really speaking the lengthening of the vowel zin ulatte is not due to metrical or any other similar consideration. The lengthening is due to the rules of coalescence which apply to the sandhi of ज्योतिस् and रथ. . mammam Section VII (सप्तमो वर्गः) पूर्वपदान्तेतिकरणयोः संधिविशेषाः १. पदान्तस्येतेश्च प्रश्लिष्य संधीन् वक्ष्यामः । There are described in the following Sūtras the various ways in which the word gfa coalesces with the final letter of the previous word. २. अकाराकारावेकारम् । The final vowels 2 and 3 of the preceding word and the initial vowel इ of gfa combine into the vowel ç. The author of the Bhasya gives the following instances. हिरण्यवाशीवत्तमेति हिरण्यवाशीवत्तम । सप्तस्वसेति सप्तऽस्वसा । सुजुष्टेति सुजुष्टा । 1 P reads स्वधितिरिवति च रसहितम्। K reads स्वधितिरिवेति रेफ सहितम् .

·Upalekhasatram 71 hics ३. इकारेकारावीकारम् । The final vowels y and of the preceding word and the initial vowel इ of इति combine together into the vowel t; eg. विभावरीति विभावरी । सानसीति सानसी । आपप्रषीत्याऽपयुषी । ४. उकारो वकारम् । The vowel followed by इति, is changed into o; e.g. देव- रिवति देवऽयु । विभ्विति विऽभु । ५. औकार आकारभूतो वकारम् । The vovel औ followed by इति, is changed into भाव तवृधावित्यतऽधौ । सजोषसाविति सजोषसौ । ६. एकारश्चाकारभूतो विवृत्त्या When ए is changed into an and the consonantą is dropped according to Panini (P. VIII. 3.19 ), अ remains intact without combining with the vowel s of इति e.g. विश्वजित इति विश्वजिते । ७. ऐकार आकारभूतो विवृत्त्या । Similarly ऐ changed into मा, remains intact before इति, e.g. वावृधध्या उपासानक्ता । ववृधध्या इति ववृधध्यै । परादा इति पराग्दै । ८. विन्दतीति दीर्घसन्धि परिगृह्णीयात् । The final vowel of the word विन्दती, combined with s of इति, should be taken as it is in the first part of the entwinement. ९. द्वितीये वचने पदवत् प्लुतिः । In the second part farmaat should be prolated i. e. lengthened as possessed of three mātrās and then nasalized, e.g, faecatfà ferred as in the Pada racital. १०. ऊष्मान्तं रेफेण । When a word ending in a visarga is to be entwined, the visarga is changed into I in the first part before gfa. The Bhasyakāra here has supplied many instances : अद्भिरित्यमिः। 1 V reads एकार आकारो possibly by mistake for एकार अकारो.

·Upalokhusūtram . . मधोनीरिति मधोनीः । देवयुरिति देवऽयुः, दर्शता भूः, भूरिति भूः। ऋषेः, ऋषे- रित्यषेः । सचेमहि सचथ्यैः, सचथ्यैरिति सचथ्यैः । दिवापृथिव्योरिति दिवः- पृथिव्योः । वर्तनि गौः, गौरिति गौः । ११. अकाराकारयोरनन्तरमूष्मा पदे' संहितायां वा रिफितो रेफेण । When there is a visarga after the vowel 37 or 3, it is sometimes changed into the consonant which remains as it is before gfèt. The instances quoted by the Bhūøyakāra are दोषावस्तड़िया, दोषावस्तरिति दोषाऽवस्तः । पुनःपुनर्जायमाना, पुनःपुनरिति पुनःs- पुनः । देवभाः परावताः भारिति भाः । हन्तना वधः , वधरिति वधः । धाराभिरक्षाः, अक्षारित्यक्षाः। १२. अरिफितो विवृत्त्या । When the visargu after 37 or sm is not changed into in the Samhitā recital, then in the first part of the entwinement it should be dropped and the preceding vowel 37 or st should be left uncombined with the initialg of gfè. The Bhāșyakära gives the following examples:-दभीतिमावः आव इत्यावः । बृहद् भाः, भा इति भाः वातजूतास्तरणिभिरेवैः, वातजूता इति वातऽजूताः। This Sutra and the preceding one are to be read and interpreted together. The author of the Sutra, according to his method of explaining the Samhita text as resulting from the Pada text by the application of the rules of coalescence, means to say that visurga occurring at the end of a padu and preceded by or sj is found either changed into for omitted before the following of glà. The change of visurga into y or its omission appears like an option, but it is not an ordinary option; it is a regulated option or व्यवस्थितविभाषा. If the visurga is substituted for which is an outcome of guņa or vradhi prescribed for the vowel , I takes the place of visurga in the Samhitā as also in the first part of the entwinement (see rule 10 above). If however, the visarga is substituted for which itself has been substituted for , the visarga is dropped ( see rule 11). 1 PV read अन्तरा ऊम्मपदे.

·Upalekhas utram 73 १३. अहरहः शुन्ध्युर्वजम् । This Sūtra is given by the author of the Sūtra as an exception to Sūtra 11 above. The first part of the entwinement of T#: should not have the visarga omitted before gta, bat it should be changed into tas by Sūtra 10 e. g. *ETERTETESI It should be noted that here the visarga is substituted no doubt for र, but, in fact, र is not substituted for स् here, it is substituted for q and therefore Sūtra 11 should not be applicable here. १४. वर्गाणां प्रथमान्तं स्वेन तृतीयेन । If the first part of the entwinement has the first of the fire consonants forming a group, it should be changed into the third of the group before इति ; e. g. हिरण्यनिनिगिति हिरण्यऽनिर्निक. Note that the Samhitä word fajoree is recited as farães in the Pada recital. Similarly शुचिसदिति शुचिऽसत्; also स्तुबिति स्तुप्. १५. स्वेनोत्तमान्तमुत्तमेन । The last of the class consonants remains the last before इति e.g. धनञ्जयमिति धनम्ऽजयम् . १६. हस्वपूर्वी ङग्नौ क्रामयेत् । The consonants & and are doubled before sta provided they are preceded by a short vowel ; e. g. मघवनिति मघवन् । सह- डिति सहङ्. Note, according to Panini ङ, ण् or a standing at the end of a word has , u or I added before it when preceded by a short vowel and followed by any vowel. Cf डमो हस्वादचि ङमुनित्यम् ( P. VIII. 3.32). १७. दर्दिति वर्गिति पर्यावर्दिति । The last letter दू of दर्द and पर्याव and गू of वर्ग is doubled before इति ; e.g. दर्दिति दत् ।। वगिति वकू । पर्यावर्हिति पर्यावन् । ] .. 2 P reads अहरहः शुन्ध्युरितिमर्जम् । V reads अहरहः शुन्ध्युः. S reads हम्वपूढे ढः वृत्तात्कामयेत् ; KV read हस्वपूर्ती बनवान्तै कामयेत् । मघवन् सुदृाडति निदर्शने। K reads पर्यावर्दिति च. 10 ·Upalekhasūtram १८. सहेतिकरणे यथापदसंधिः। When a word has grè added in the Pada recital i. e. when a word before इति is प्रगृह्य, the first part of the entwinement should follow the Pada recital e. g. चर्मणी इवेति चर्मणीऽइव । अभि- स्तुते इत्यभिऽस्तुते । अस्मे इत्यस्मे । १९. ष्णुसंहिते स्नुभिपदे यथापदवत् प्रत्यारम्भः । The word egth: which is recited as syfat: should be afa: in the entwinement as it is in the Pada recital; e. g. अधिष्णुभिः, (BV. V. 60.7; V. 87.4), स्नुभिरवीनाम् ( PV. IX. 107.8), नुभिरिति स्नुऽभिः। २०. टकारान्तं ळकारेण । This is an exception to Sūtra 13 above. When a word ends in the consonant, the consunant should be changed into a e. g. भोजते विट्; विळिति विट् । बिभ्राडू बृहत् , विभ्राळिति विऽभ्राट् । Section VIII (अष्टमो वर्गः) इतिकरणपदादिसंधिविशेषाः, स्वरविशेषाः कम्पविशेषाश्च १. उक्तः संधिः पदान्तानाम् । The coalescence of the final letter of a word preceding to with the vowel Toffa is given in the previous chapter. २. पदादीनां वक्ष्यामः। Now we begin, says the Sütrakāra, to state rules regarding the coalescence of the final letter g of gfa with the initial letter of the word that follows. ३. स्वरादि तयकारयोः संयोगमापद्यते । If the word that follows fà begins with a vowel the preceding final fat of gfa is changed into the conjunct cousonant त्य; e. g. ऋत्विजमित्यत्विजम् । ऋग्वौजा इत्य॒ष्वऽओजाः । 1 PV read यथापदवत्संधिः । 2 P reads स्नुभिःशद्वे. K reads प्लुतसंहिते स्नुभिःशब्दे यथापदे प्रत्यारम्भः. 3 PV read यथापदप्रत्यारम्भः । K reads यथा पदे प्रसारम्भः.

·after इति. - Upalekhasūtram 76 ४. इकारेकारवर्जम् । The change of far into a does not take place ify or occurs ५. तावीकारमापद्यते। In that case the following a org is combined into with the preceding इ. ६. व्यञ्जनाद्यसंयुक्तं प्रकृत्या। If a consonant follows gra, the final इ of इति remains uncombined e. g. शृतपाकमिति शृतऽपाकम् । पृश्निगाव इति पृश्निावः । ७. संयोगादि छकारादि च कामयेत् । If the word following sta begins with a conjunct consonant or with the consonant , the consonant following gra should be doubled , e. g. घुषितप्सुरिति प्युषितऽप्सुः । श्रुतऋषिमिति च्श्रुतऋषिम् । छन्दस्तुभ इति च्छन्दऽस्तुभः ॥ अथ स्वरविशेषाः ८. उदात्तादनुदात्तं स्वारयेन्न चेत् स्वरितोदात्तपरम् । A grave accented syllable following an acute-accented one, is changed into a circumflex-accented syllable provided it is not followed by a syllable which has an acute or a circumflex accent e. g. अग्निमीळे, अग्निर्देवता. Here मी gets a circumfiex accent; but does not get a circumflex accent as it is followed by a which is acute-accented. Cf. उदात्तादनुदात्तस्य स्वरितः। नोदात्तस्व- रितोदयमगार्यकाश्यपगालवानाम् ( P. VIII. 4.66; 67 ). ९. उदात्तेनैकीभूतमुदात्तं भवेत् । If a vowel with any accent combines with another vowel which has an acute accent, the combined vowel gets an acute accent e. g. aetatfâr' astià or gaira' Here oft gets an acute accent. Cf एकादेश उदात्तेनोदात्तः ( P. VIII. 2.5). : . 1 2 S reads इकार ईकारयोर्नोपपद्यते K reads तावीकारमापयेत कुवित्सोमस्या- पामिति निदर्शनम् । Somits this Sutra, but gives the Bhasya thereon. K reads उदात्तेनैकीभूत गुदात्तीभवेदितरोनुदात्तः स्वारतो वा प्रचयो नियंता नियच्छेत् स्वरितात्प्रचयस्वरं नयेत् स्वरितात्पराणि यान्यनुदात्तानि कानिचित् सर्वाणि प्रचयं यान्त्युपोदात्तं निहन्यते । 3 ·16 Upalekhasūtram १०. नियतान् नियच्छेत् । Syllables following a grave syllable become grave-accented in the entwinement e. g. य इन्द्र । ईन्द्र सोमपीतमः । ११. स्वरितात् प्रचयस्वरं नयेत् । After a svarita syllable, the following anudātta syllables, irrespective of their number, get the pracaya accent e. g. इमं में गङ्गे यमुने सरस्वति । अग्निमीळे । व्यक्ता इति विऽअक्ताः । उपोपेत्युपऽउप । ऋतेन मित्रावरुणावृतावृधावृतस्पृशा। १२. उपोदात्तं निहन्यते । That syllable which approaches i. e. which is immediately followed by an acute-accented syllable, becomes specially grave-accented. १३. नियतादेः पदस्य व्यञ्जनादेरितिकरणान्त स्वारयित्वा पदं प्रकृतिवद् ब्रूयात् । If the first part of the entwinement begins with a consonant and is wholely grave-accented, it should be recited as in the Samhitā text and the final vowel of gra should be made 849•ita ; e. g. रत्नधातममिति रत्नधातमम् (PV. 1. 1.1), सुरूपकृत्नुमिति सुरूपऽकृत्नुम् (BV. I. 4. 1 ). १४. अथ स्वरादेराद्यमक्षरं सहेतिकरणान्तेन स्वारयित्वा पदशेष प्रकृतिवद् ब्रूयात् । If, however, the first word begins with a vowel, that vowel in the second part of the entwinement being combined with the final vowel of gfa, is made svarita and the remaining part should be accented as in the Samhita text; e. g. अललाभवन्तीरित्य- ललाऽभवन्तीः (RV. IV. 18.6 ), अहरिस्वनिरित्यह रिऽस्वनिः (RV. I. 56.4), नाच इत्योऽअये (RV. II. 38.10 ). १५. उदात्तस्योदात्तादेश्च व्यञ्जनादेः एकाक्षरनियतस्य च स्वरादेः, स्वरितादेश्च इतिकरणान्तं नियच्छेत् । The final vowel of gfè should be recited as anudātta when sfà follows an udātta syllable or a syllable beginning with an 1 PV read नियतादिपदस्थ. 2S reads एकाक्षरस्य निहतस्य स्वारादेः . 3 ·Upalokhasatram udātta vowel, or a svarita word like or or a word beginning with a svarita syllable, provided all these four kinds of words begin with a consonant; e.g. स इति सः । त इति ते । मनौजवसेति मनःs- जवसा । अप्सुर हत्यपूऽसुरः । अप्स्वित्यऽपसु । आधा इत्याऽधै । स्वर्वतीति स्वःऽवती। व्योमतीति विऽओमती । को३ इति को। १६. उदात्तस्योदात्तादेश्च स्वरादेरितिकरणमुदात्तं भवेत्। Both the vowels of the word gra are recited as udatta if the word preceding già is made up of an udätta vowel, e.g. एत्या । ओ इत्यो । ऋषिभिरित्यर्षिभिः । १७. सर्व नियतं प्रचयस्वरं नयेत् । After the syllable ति of इति, all the anudatta vowels which follow, are recited with pruedya tone e. g. अच्युतच्युदित्य- च्युतऽच्युत्। १८. समापाद्यान्युत्तरे षट्पकारे राधो रथो ना दिवो जा ऋतश्च । अञ्जःपादुःप्रेति च पूर्वपद्यावनिङ्गयन् विक्रममेषु कुर्यात् ॥ This Sūtra in the verse form as given above, occurs in the Blc Prate.salchya (XIII. 11). When followed by a word beginning with the consonant, q, the six words 77, रथः, माः, दिव., जाः and ऋत. are not shown as separate by amagralra. They are technically called समापाद्य (com bining.with the following word so as to form one uncompounded word). In the Padapātha visarga should be recited instead of a before the consonant प् e. g. त्वं हि राधस्पते (RV. VIII. 61.14 ) is recited in the Pada recital as त्वम् । हि। राधःपते । The words अअस्पा and दुष्प are recited in the Padapatha as अजपा and respectively. अथ कम्पविशेषाः १९. कम्पयेन्नीचस्वरितं हस्वदीर्घावुभौ स्वरौ । ह्रस्वे ह्रस्वं विजानीयाहीधै दीर्घ तथैव च ॥ 1 S reads उदात्तभूतं भवेत् . K reads इतिकरणान्तमुदात्तीभवेदो इत्यहरिति निदर्शने. 2 S reads निहतं. P V reud पट्परे । अक्षः पादुःप्रेति च । 3 ·18 Upalelchasūtram स्वरितस्यानुरूपेण कम्पं कुर्वीत शास्त्रवित् ॥ उदात्ता यत्र दृश्यन्ते तत्र कुर्वीत कम्पनम् ॥ उदात्तात्स्वरिताद्वापि कम्प उत्पद्यते क्वचित ॥ संहितायां पदे वापि नीचस्वरितमुच्यते । तत्पदं हि भवेत्कम्प्यमाकारान्तं च वर्जयेत् ।। क्रमकाले त्वकम्प: स्यान्नीचं चेदुत्तरं पदम् ॥ In these lines, kampa or recital of the svarita vowel with & quivering tone, is discussed. The svarita accent has in general two varieties, जात्यस्वरित which is known as independdent or primary surrita, and gifta pafra or secondary svarita. Svarita accent is defined as a combination of the udātta and anudāttu accents. This definition well applies to the jätya or independent svarita which, in fact, is a combination of an udātta vowel such as , g or g followed by an anudātta vowel with which it is combined by यणसंधि or by एकादेश. In order that the utterance of suarita as a combination of the acute and grave accents should be audibly distinguished, a method of utterance with a high tone, immediately followed by a low tone, came into practice which came to be known as lampa or quaver or tremor, ou account of its similarity with quivering or trembling. The distinguishing feature of this primary 1 S reads उदात्तो यत्र न दृश्यते कम्पं तत्र न कुर्वीत । P reads अन्य पदं विचार्येत उदात्तो यत्र दृश्यते । कम्पं तत्र न कुर्वीत म चोदात्तेन संयुतम् ॥ 2 S reads क्रमकाले तु कम्पस्य नीचं वदक्षर पदं (possibly नीचं चेदरक्ष परम् ). K reads as - स्वरितस्यानुसारेण कम्पं कुर्वीत शास्त्रवित् ॥ उदात्तात् स्वरिताद्वापि कम्प उत्पद्यते कचित् । क्रमकाले तु कम्पः स्यानीचं चेदुत्तरं पदम् ।। लोपं याति क्रमे कम्पोनुदात्ते तु परे पदे । उदात्ते तु प्रकृत्या स्पादभ्यर्प क निदर्शनम् ॥ कम्पं तु विविध प्रोक्तं चालनं रवरितं तथा । क्रमकाले रथान्तं न प्रत्यञ्चो यं तु संहिता ॥ संहितायां पदे वापि नीचस्वरितमुच्यते । तत् पदं हि भवत् कमायाकारान्तं च वर्जयेत् ॥ आकाराधिकाक्षरं कम्पं तत्र न कुर्वते । नीचेति द्रोण्यश्वास इति कम्पवर्जम् ॥

·Upalekhasūtram 79 svarita is that it is preceded by a grave (MTI) syllable as contrasted with the secondary svarita which is invariably preceded by an acute accepted (Trie) syllable. On account of this distinguishing feature, the independent svarita is called ofteretta Both short and long vowels can be uttered with svareti accent characterized by tremor, the tremor taking comparatively a shorter time in the case of a short vowel. There are differences of opinion regarding #59 among the traditional scholars of Veda. Some ancient scholars like ATSI and others, believe that the utterance of the independent svarita is and should always be characterized by quivering. Our author here follows the definite ruling given by Saunaka in the RK Prätišākhya that quaver should be observed, only when the independent svarita is followed by an acute-accented syllable. This tremor is observed in the Samhitā recital as also in the Pada recital and naturally it is observed in the Krama, Jață, Ghana and other recitals. A syllable ending in st, even though it has the independent svarita accent and is followed by an acute-accented syllable, should never be uttered with quaver; so also, there is no utterance with quaver in the Krama recital when the second part of the compounded word is wholely grave accented. The instances of kumpa, given by the Bhāşya- Eara, are अभ्यभीत्यभिऽअभि । चुचीवेति खुचीऽइव । चम्वीश्वेति चम्बिऽइव । वीयनति वीर्येणे । पुरीश्वेति पुरिऽइव । २०. न्यगिस्येतस्यानीचानामपि कम्पः व्योमेत्युदात्तादीनाम् । The text in the manuscript is very corrupt here. The Bhāsya does not throw any light on it. The Sūtra text given bere is, as it seems to have been stated by the Sūtrakāra. The words न्यकू TtA and others which have got their first syllable accented svarita, are uttered with quaver in the Kramapātha although they are not preceded by a grave-accented syllable. २१. व्यक्तारीत्यापैत्याकारान्तयोरपि । The words ez Fit and tagit have the svaritu vowels and ht of their syllables ou and I uttered with tremor inspite ·80 Upalekhasūtram of the prohibition of 279 in the case of words ending in en by Sutra 19 above e. g. व्यक्तेिति विक्ता । रीत्या३पेति रीतिऽभापा। २१. प्रशस्तिकृदेकस्यचिदतो नो रुद्राःवश्वोश्या इति प्रथमं नाना ह्यरने त्वां हीन्द्र कदून्वस्याभ्यार्षेषमूर्ज क्रमकाले नव कम्पलोपः। In passages beginning with प्रशस्तिकृत् (BV. I. 113.19 ), अतो नो रुद्राः (BV. V. 60.6 ), क वोश्वाः (RV. V. 61.2) and others kanpa is not observed in the Krama recital by traditional convention as the svarita is not followed by udātta here. Kampa is observed in the Samhita recital, as there, the svarita vowel is followed by an acute-accented or udātta vowel. २२. यथापदं द्वैपदान्ते अवस्येत् । This is a general observation regarding the Krama recital by way of summarizing what bas been stated above. The Karma recital should be based on the Pada recital and pairs of words arranged as ab, be, ed, de, etc. should be recited unless stated other wise. २३. समयान्ते द्वैपदमवस्येन्न च तं समयं कामयेत् । In the cases of samaya or galita, where three or more words are dropped in the lada recital after they have occurred thrice, care should be taken that no word included in the samaya is recited twice as required by the Krama recital. Words included in the samaya should be recited only once. २४. संधाय समयं परे द्वैपदेऽवस्येत् । The words included in the samaya which are to be recited only once in the Kramapātha, should be recited as joined by rules of coalescence ; e. g. वष्टिष्टुभमिषं मन्दद्वीरायेन्दवे (PV. VIII. 69.1). 1 Sreads व्यवस्येत् . K reads द्वैपदान्तेष्ववस्येत् । समयादौ पदेवस्येत् संधाय. P V read समयदै पदेय(व)स्येन च संक्रामयदिति । ३ P V read परेण द्वैपदेवस्येत् . 2 ·Upalekhasūtram 81 , .. 1 २५. एक समयमध्ये चेदतिक्रम्य परेण तु। If one single word occurs between two samayas one should pass it over, it should also be recited once and should not be repeated in the Krama recital, e. g. ताश्चित् चिन्नूनमरन्ते. २६. त्र्यम्बकं भद्रं नः प्रजापते ऋतं च सत्यं चेत्यपदक्रमम् । The four verses व्यम्बकं यजामहे० (RY. VII. 59.12), भद्रं नो भपि वातय (BV. X. 25.1 ), प्रजापते न त्वदेतानि (RV. X. 121.10) and ऋतं च सत्यं चाभीद्धात्० ( RV. x. 190.1 ) should not have the Krama recital as they have no Pada recital according to traditional convention. क्रममिममुपयान्ति ये विशेषाः पदपाठात् समयेन संहिताभ्यः । लिखति परिगणय्य शौनकाद्यैः कथितांस्तानुपलेखशास्त्रमेतत् ।। This stanza does not actually occur in the text of the manuscripts which are followed. The Sūtra text, as also the Bhasya text, is very corrupt here. From the words in the P V read समयेमध्ये । K reads समयमध्ये चेदतिक्रम्य परेण तु । सुहासे दस्रा सोचिन्ननमरातिताश्चिन्नमनरतिनोयोनिष्ट इन्द्र०. V adds after this, the stanza क्रममिममुभयाभिगीतं द्विजवरगुरुणादरेण पठितम् । पठितापि पुण्यकर्मा भवति शास्त्रमुपलेख शास्त्रमुपलेखम् and completes the work with the words नमःशौनकाय without any Bhasya Kreads क्रममिम.... पठितोपि पुण्यकर्मा भवति सर्वजनार्चितोचितो भवति शास्त्रमुपलेखं नमः शौनकाय नमः शौनकाय ॥ K after repeating नमः शौनकाय adds:--अकारादयो न्याविध्यादिली- विशस्य साधुरसिक्न्यां परिगृह्याणि टवर्गीय पूर्षुःस्वरिति पदान्तस्येतेश्च संन्धिरष्टौ । इति भारद्वाजप्रोक्ते उपलेखा समाप्तः॥ श्रीकृष्णार्पणमस्तु । इदं पुस्तकं शके १७५५ विजयनामसंवत्सरे पौषशुक्लेकादश्यां घळसासीत्युपनामकमाधवाचार्यात्मज-अनन्तेन लिखितम् । श्रीमार्तण्डभैरवार्पणमस्तु ।। The printed Calcutta copy of the Upalekhasūtram edited by Satyavrata Samasrāmi in Saavat 1951 reads क्रममिम... प्रपठितम् । पठितोपि मुपलेखं शास्त्रमुपलेखम् as Sutra 36 and thereafter adding नमः शौनकाय नमः शौनकाय as Sutra 37, concludes as follows : इत्युपलेखभाष्ये अष्टमो वर्गः । ममाप्तं चेदमुपलेखाख्यं पदशिष्टम् । Satyavrata Samasrāmi in his Sanskrit introduction remarks : तद्भाष्यकर्तुर्मते अस्याष्टवात्मकत्वम् । मूलदर्शनात्त्ववगम्यते नववर्गात्मकत्वम् । वस्तुतो मूलपुस्तकीयावष्टमनवमावुभावेव वर्गों तत्र भाष्ये एकीकृत्याष्टवर्गात्मकत्वमापादितम् । मूलपुस्तकपाठाना भाष्योद्धृतपाठानां चास्ति मिथः किंचिन्यूनाधिक्य क्रमव्यत्यासश्च । 2 उक्तः ...

·82 Upalekhasūtram Bhasya commenting upon the concluding portion of the Sūtra text, the stanza is arranged. The concluding portion of the Bhasya as given in the Poona manuscript is as follows : इदानीं क्रमत्रयस्य प्रकृत्या छन्दशः लक्षणं क्रममिममुपयालिंगिनामेव समये सदृशाः विशेषाः संहिताभ्य इत्यर्थः। ते लेख्यन्ते यस्मिन् तान् लिखयति गणयति कृत्स्रशो निरूप- यति उपलेखाशास्त्रम् । यथा च संज्ञाविशेषाः स्वरादयः पूर्वमुक्तास्ततो वर्गात- पदादीनां विशेषा इत्येव सदृशाः सदृशा विधयः तस्मादिदमुपलेखाशास्त्रमिति शास्त्रान्ते बृहदाचार्यः नमस्करोमीति नमः शौनकाय नमः शौनकाय । आवृत्त्यर्थः परितोषार्थो वा द्विरभ्यास इति ॥ इत्युपलेखाभाष्ये अष्टमो वर्गः समाप्तः । विक्रमचतुःक्रमविशेषाः ततः परिगृह्या ततः त्वंनत्वे ( न त्वन्यतः)। इत्युपलेखाभाष्यं समाप्तम् । ततः एकपदाः द्विपदाः ॥ यादृशं पुस्तकं दृष्ट्वा ( दृष्टं ) तादृशं लिखितं मया । यदि शुद्धमशुद्धं वा मम दोषो न विद्यते ॥ भग्नपृष्टकटिग्रीवः स्तब्धदृष्टिरधोमुख (खः )। कष्टेन लिखितं ग्रन्थं यत्नेन परिपालयेत् ॥ रसमुन्युत्तरनगोशिते शक उत्तरे । आनन्दशुचिशुक्लेन सप्तमीयुतवासरे ।। अनन्तधुष्करेणेदं लिखितं भाष्यमुत्तमम् । क्रमलक्षणबोधायोपलेखाया यथागतम् ।* श्रीवेदपुरुषार्पणमस्तु । श्रीवासुदेव ॥ as .- * The concluding portion of the Satara manuscript is follows इदाना क्रमंतस्य क्तं प्रवृत्त्या तस्य कालमाह क्रमभिममुभयागीतं उप समीपे सदृशीं विशेषान् । संनिहिता इत्यर्थः। ते लेख्यते गण्यते यस्मिन् ता लेखयति गणयति कृत्लशो निरूपयति । इत्युपलेखोपलेखशास्त्रम् । तथा च स्वरसंज्ञाविशेषाः स्वरा यः पूर्वमुक्ताः। ततः विक्रमचतुःक्रमे विशेषाः। तत एकपदाद्विपदाद्याः । परिगृयाद्याः। ततः षत्वणवाद्याः। ततो विसर्गान्तपदानां विशेषाः। ततः पदान्तस्येति आद्यन्तयोः संधिविशेषाः । ततः स्वरविषयः । ततः कम्पविशेषाः । इत्येवं सदृशा सदृशा विधयः । तस्मादिदमुपलेखाशास्त्रमिति । शास्त्रान्ते वृद्धमाचार्य नमस्करोमि नमः शौनकाय नमः शौनकाय । माटे इत्युपनामककेशवभट्टेन लिखितम् । स्वार्थ परार्थं च ॥ ततः

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