Vol.64 , No.3(2016)183川村 悠人「パタンジャリ解釈と詩人の言語慣習の対立 ： バッティによるAstadhayi 1.3.56 upad yamah svakaraneの解釈」

NII-Electronic Library Service

(32)

Journal

ofIndian

and

Buddhist

Studiesvol.64,No.3,March 2ol6

Patabjali's

Interpretation

vs.

Poetic

Usage:

Bhatti

on

Asta'dlrydyi

1.3.56

upad

_yamah

svakararpe

KAWAMURA

YUtO

1.

Introduction

A

1.3.56 upad

_yamah

svakara"e

_provides

that

atmanepada

aenxes

fo11ow

the

verb

_yam

preceded

by

the

preverb

upa when

this

verb signifies svakarapa.

The

Bhasya

on

A

1,3.56

shows that Patafljali

(ca.

2nd c.

BCE)

interprets

the

concept svakara"a as "the act of making one's own what

did

not originally

belong

to

oneself"

(asvarp

_yada

svam

karoti

tada

bhavitavyam).

In

the

atmanepada'dhikara

(BhK

8.1-49a)

of

his

Bhatt.ikaicya,

a

_poetic

work

intended

as a textbook

(kavyas'(-istra)

to

teach

correct

Sanskrit

usage,

Bhatti

(ca.

6th-7th

c.

CE,

befbre

Kds'ikdivgrtti)

illustrates

the

rule with

the

fo11owing

expression:

[1]

BhK 8.33ab:

kopat

kaS'cit

_{prtyaih.prattam}updyarpsata nlisavam "Some women out of anger

did

not accept

(updyarrisata)

spirituous

liquor

offered

by

their

beloveds."

Post-Bhatt.i

Parpiniyas

explicitly state

that

this usage

is

accounted

fbr

by

Patafy'ali's

interpretation

of svakarapa

(tadanugu4aprayoga).

i] It

is

no surprise that

Bhatti,

when

interpreting

_{grarrimatical}

rules,

fbllews

Patafljali.

Generally

speaking,

Patailj'ali

is

the

highest

authority with reference

to

correct speech

(Prudipa

on

MBh

to

A

1.1.29

[I.293.14]:

yathottararp

hi

munitrzryasya

_prdimaayam).

Howeve4

the

commentator Mallinatha

(ca,

early

15th

c.

CE)

does

not accept

[1]

as correct usage.

Foag

according to the Kds'ikai7ttt'

(ca.

7th. c.

CE),

svakararpa of

A

1,3,s6

is

not

intended

as svakararamdtra "svakara4a

in

general"

(svakarapta

1)

as

in

[1],

but

as

_{papigrahapavis'i,}

ta-suakara4a

"svakararpa

qualified

by

rnarriage"

(svakarapa

2)

as

in

the

example

bharya'm

upayacchate "he

takes

a wife."

One

cannot marry "spirituous

Iiquor"

(asctva).

2)

In this connection

it

is

important

to

note

that

in

his

work

Bhatr.i

employs

atmanepada

forms

of upavam

in

the

sense ofsvakara4a 2also:

-Patafljali'sInterpretationvs,

Peetic

Usage

(KAWAMURA)

(33)

[2]

BhK 4.20a:saumitre ma-Tn updyamsthah "O son of Sumitra

(i.e.,

Laksmarpa),marry me!"

[3]

BhK 4.28c:mam updyarpsta raTma "O Rama, marry me!" 3)

It

is

evident

that

Bhatti,

by

_giving

[2]-[3],

wishes

to

imply

that

svakarana ofA 1.3.56can also

be

interpreted

as svakarapa 2.

Now

the

question

arises:

What

motivates

Bha#i

to

_give

[2]-[3]

in

addition

to

[1],

even

though

the

latter

will suthce

to

illustrate

A

1.3.s6?

The

aim of

the

_paper

is

to

consider

this

_question.

2.

Pataaj'ali's

Interpretation

Let

us

first

inquire

into

the

Bhasya

on

A

1.3.s6.

The

Bh5sya

begins

with a

discussion

of

the

meaning ofthe word svakarapa

in

the rule.

Consider

the

fo11owing

utterance:

[4]

svaiTi

Sa-takantam

upayacchati "She istaking

hold

ofthe

hem

of

her

own _petticoat."

on

the

assumption

that

the

word svakarana signifies

the

act ofgrasping what

belongs

to oneself

(svatvena

sthitasya

_grahapadikam

kara4am),

a

_questioner

asks why

A

1,3.56

does

not apply

in

[4]

('upayacchate).

Patafp'ali

answers

that

atmanepada

athxes are allowed to occur after

the

verb

_yam

on condition that an agent of

the

action

denoted

by

upa

_yam

appropriates _as

his

_{own what}

did

_{not originally}

belong

to

himself.`)

In

[4],

_since

the

petticoat

belongs

to

the

agent of

the

act of

_grasping

denoted

by

upa-yam,

atmanepada

aenxes are not

introduced

by

A

1.3.s6after the verb

_yam.

Later

Parpiniyas

_point

out

that

thisargument

developed

by

pataajaliclearly shows that

he

takes the word _svakara"a

to

mean svakarana 1.

Patabjali

goes

on

to

explain

that

the

form

svakarana

is

equivalent

in

meaning

to

the

form

svtkara"a,

in

which the taddhita aenx Cvl

is

introduced

after

the

nominal

base

sva

"own"

by

A

s.4.so

kl"bhvasttyoge

sampadyakartari cvih.

This

rule comes under the

heading

ofA 4.1.82samarthanam

_prathamad

va and

hence

the

introduction

of Cvl

by

the

fbrmer

is

optional

(va).

s)

3.

BhK

4.20

and

4.28

Let

us next consider

Bha#i's

examples,

As

said,

Bhatti

illustrates

A

1.3.56

with

[2]

and

[3].

The

demoness

Sarpanakh5,

looking

for

a marriage

_partner

(BhK

4.lgb:

_pattyantf),

fbund

Laksmana

and

Rama

in

the

fbrest,

and

then

uttered

[2]-[3].

There

is

no

doubt

NII-Electronic Library Service

(34)

Patafljali'sInterpretationvs.PoeticUsage

(KAwAMuRA)

that

the

atmanepada

fbrms

updyarpsthah

(2nd

sg. s-aorist

A.)

and updyamsta

(3rd

sg. s-aorist

A.)

in

[2]-[3]

are used

in

the

sense ofsvakarara

2.

Note

that

[1]

belongs

to

the

adhikdrakanda

(on

rules

_governed

by

headings,

BhK

5.97-9.137) and

[2]-[3]

to

the

_{prakirraka4aa}

(on

miscellaneous rules,

BhK

1.1--5.96).

Here

we must recall

that

in

the

Bhatti.

kavya

the

_{prakin:iakj4da}

_plays

a role complementary

to

the

adhikarakapda,

that

is

to

sqM

_passages

in

the

former

sornetimes serve

to

supply

illustrations

of

_grammatical

rules which are not

_provided

for

in

the

latter

(Kawamura

2014).

We

may _say

that

[2]-[3]

_precisely

_play

such a role.

4.

Familiarity

ofa

Meaning

We

are now

in

a

_good

_position

to

consider

the

_question

mentioned earlier:

What

motivates

Bhatti

to

_give

[2]-[3]

in

addition

to

[1]?

The

key

to

the

_question

is

found

in

a statement

by

Sayana

(ca.

14th

c.

CE).

In

his

Ma-dhavtyadha-tuvrtti

S5yarpa

explains

the

reason why

the

Kds'ikav.nti,

_going

against the Bha\ya

(bhdfiyaviruddha),6)

interpreted

svakarana ofA

1.3.56

as svakarana

2

as

fbllows:

4

-MDhV

(282.29-31):

atra srttikaras'ivasyamib}b,am idarp

bhasyoktam

asvasya svarvena

kura"arp

piusiddhivdsatpa-n,

igraha4avts'esaupasarph,rtam1

The

_point

is

this:

In the time of the Kds'ikaN7'tti

it

is

commonly established

that

atmanepada

fbrms

of upa-yam are employed

in

the

sense of marrying. This

leads

the

Kas'ikav.rttito restrict the meaning of

the

word svakarana

in

A

1.3.56

to

marriage

(prasiddhivas'a-t).

In

this

context,

let

us note

CS

1.4.109 upayama udvahe, which

corresponds

to

A

1,3,s6.

This

rule

_provides

that

atmanepada

aenxes

taN

and

the

participial

athx

ctna

fo11ow

the

verb

_yam

_preceded

by

the

_preverb

upa

ifthe

verb

denotes

the act of marrying

(udva'ha).

We

should not overlook

that

Candragornin

(ca.

sth

c.

CE)

uses

the

unambiguous word udvaha

instead

of the word svakarana.

It

is

likely

that

this

preference

also reflects actual usage

in

his

time.

Indeed,

we

find

many

instances

of

atmanepada

forms

of upavam employed

in

the

sense of marrying

in

the

fbllowing

_poetic

works writren

in

the

_period

roughly

between

Candragomin

and

the

Kds'ika-vrtti:

KAIidasa's

(ca.

4th-sth

c.

CE)

Abhijn-a-nas'akuntala,

RaghuvaTpga,

and

Jaimaizzsambhava;

Darpdin's

(ca.

first

half

of7th c.

CE)

Das'akumaracanta;

Kumaradasa's

(ca.

second

half

of

7th

c.

CE)

Jiinakihara4a;

Magha's

(ca.

middle

of

8th

c. -

₁₀₇₆

Patafijali'sInterpretationvs. PoeticUsage

(KAwAMuRA)

(35)

cE)

Sis'upalavadha.

[s]

AS'

(lol.2-3):

...mithahsamavdyad imarpmadtyar!i

duhitararn

bhava-n

upayeme "You

(i,e.,

Duhsanta) married

this

daughter

ofmine

(i.e.,

Sakuntala)

by

mutual agreement,"

[6]

KS1.18:sa ..,mena-rn. vidhinopayeme "He

(i.e.,

Himalaya)married Mena

in

accordance with the rules."

[7]

RV

14.87a:sitarri

hitva

das'amukhartpur

nopayeme . ..aaya-m

"The

enemy of the ten-headed

demon

(i.e.,

Rama)

did

not marry anether woman after

he

had

abandoned Sita."

[8]

DKC

(s6.21-22):

dhanamitras'

ca-hani _gu"ini

kulapalikam

updyarrista `And Dhanamitra married

Kulapalika on a

lucky

day"

[9]

JH

1.26cd: tenopayeme... vahnelp samaksam '`In the _presence of the sacred

fire,

she

(i.e.,

Kausalya)

married

him

(i.e,,

DaSaratha)."

[10]

S'V15.27b:udadhisutam updyathdh i`You

(i.e.,

Kr$na)married the

daughter

of theocean

(i.e.,

Sri)."

7)

On

the other

hand,

instances

ofatmanepada

forms

ofupa-yam employed

in

the

sense of

svakarapa 1are

fbund

only

in

the Bha;;ikavya

([1])

among

_poetic

works composed

in

the

above-mentioned

_period.

S)

All

this

shows

that

in

Bhatti's

time

the

use of

atmanepada

fbrms

of upa:yam

in

the

sense ofsvakarapta

2

must

have

been

well established among

_poets,

whereas

their

use

in

the

sense ofsvakaraoa 1must

have

been

extrernely uncomrnon.

5,

Poetic

Flaw

At

this

_point

it

may

be

worth mentioning

that

the

_poetician

vamana

(ca.

8th c,CE)

argues

that

the

use ofa word

in

an unusual meaning

(aprasiddha-rthaprctyukta)

is

deemed

to

be

a

_poetic

flaw

(dosa).

A

word employed

in

an unusual meaning

is

called

_gadhartha

L`a

word whose meaning

is

concealed"

(KAS

2.1.13).Take

for

example

the

word

_go.

Consider

the

fo11owing

utterance

_quoted

by

Vamana

(source

unknown):

[11]

sahasragor ivanikam

dulpsaharp

bhavatah

_paraih,

`'It is

diMcult

for

the enerny to endure _your

arrny;which

is

comparable tothatofIndra

(sahasragu)."

In

the

compound sahasragu

C`thousand-eyed"),

the

word

_go

is

used

in

the

sense of

"eye"

(aksi).

To

be

sure,

this

meaning

is

_given

in

a

lexicon

(abhidha-na)

as one of

the

meanings

in

which

the

word

_go

occurs

(KDh

on

KASV

to

KAS

2.1.13

[53.10-12]).

But

this

word

is

not commonly employed

by

_poets

in

the

meaning "eye"

instead

ofthe meaning

-NII-Electronic Library Service

(36)

Patafy'ali'sInterpretationvs.PoeticUsage

(KAwAMuRA)

"co"c

bull"

(KA5V

on

KA5

2.1.13

[14.14-17]).

The

same

is

true

of

Etmanepada

forms

of upa-iyam.

Certainly

Patabjali's

interpretation

of

A

1.3.s6

_permjts

the

forms

to

be

used

in

the sense of svakarapa 1.

However,

in

the

time

ofBhatti,

the

forms

were not commonty ernployed

by

_poets

in

the

meaning svakararpa 1

but

in

the meaning svakara"a

2.

6.

Conclusion

There

are

two

uses ofatmanepada

forms

ofupazyam: one

in

the

sense of svakarapa 1

([1])

and

the

other

in

the

sense of svakarapa 2

([2]-[3]).

The

former

was extremely

uncomrnon inBhatti'stime. Hisuse ofthe atmanepada

fbrm

updyarrisata

(3rd

_pl.

s-aorist

AJ

in

the

meaning svakarapa

1

in

[1]

might

be

considered

to

be

a

_poetic

flaw

as

Vamana

would

have

according

to

his

rule.

Despite

this,

he

_gave

[1]

as an example

fbr

A

1.3.56on

the

authority ofPatabjali's

interpretation

of

the

rule. On the other

hand,

in

the time of

Bhatti the

latter

was well established arnong

_poets.

Bhatti

employed

[2]-[3]

as well _as

[1]

in

order

to

illustrate

A 1.3.s6

in

confbrmity with the usage of

_poets

current

in

his

time.

All

this

makes

it

clear

that

Bhacti

holds

that

both

uses of

atmanepada

forrns

of upa-)Tam must

be

learned

to

become

an expert

in

Sanskrit.

*I

gratefu11y

acknowledge

helpfu1

discussions

with ProfessorSomadeva Vasudeva on several _points

inthe_papen Notes

1)

PM

on

KV

to

A

1.3.56

(I.453.13-15):

bhdEye

tu- asvasya satah svatvapadanam eva svakaranam ity

uktam/bhattikctrye'pitadanugurpaprayogahl

2) SP on BhK 8.33

(I.269.ls-16):

upad

_yamaij

svakarapa iti

_paoigrahapte

vidha-ne 'ny atiu

svikarapa-matre taripTzryogas'cintyab

1

KV on A 1.3,56

(I.452.7-8):

_pa'n,

igraha"aviS'i.

tam

iha

svakarauarp

_g.r}ryate

/

na

svakaranama'tram

1

The word _pa'n.

igraharpa

is

synonymous with the words upayamanq svikara"a, vivaha, and

da-rakarman

(KV

on A1.2.16

[I.289.3]),

3) The word

bhayan

'`you"

is

to

be

supplied

(5P

on

BhK

4.28

[I.100.8]).

It

is

to

be

noted in

_passing

that

the

fbrms

updya,!isthah

(2nd

sg. s-aorist

A.)

and updyaTpsta

(3rd

sg.s-aorist

A.)

are accounted

for

by

introducing

1(ll<F

according toA 3.3.132as'amsqyam

bhatavac

ca,

4) MBh on

A

1.3.56

(I.284.10-11):

iha

kasman

na

bhavati

1

svam

shtakantam

upayacchatiti

/

ctsvam

yada

svarp

kuroti

tada-

bhavitctyyarrt

/

Prudfpaon MBh toA 1.3.56

(II.260.13-14):

svas,a svatvena sthitasya

graharpa-dikam

karana,!t

svakara4arp

_grltyata

itimatva

_{prcts'nab-iheti1}

5) On A 4.1.82 and 5.4.50,see PWT: 111 and 347.MBh en A 1.3.56

(I.284.11-12):

_yacly

evapt

svikara4a iti

_prapnoti

1

vicitrds taddhitavrttctyah

1

na-tastaddhita utpadyate

/

ClearlyPatafijali

bears

in

-Patafljali'sInterpretation vs. Poetic Usage

(KAwAMuRA)

(37)

mind A 4.1.82.BM on SK 2729

(III,568.11-13):

asvctsya satah svatvena _parigrahahsvakaranas'abdena

vivaksita

ity

arthaij

/

ovipratyayctstuvaikalpikah samarthanarp

_prathamad

vetyukteriti

bhaciye

spasram

/

6)

SK

(77.24-27):

atiu

_yrttikdrah

_pa'n.

igraharpaevesyate ...

iti

!

etac ca

bhasyaviruddhaTn

/

tatm

svikarama-tra atmanepadasyolttatvat/ tatha-ca

bhatr.

ih_prayuhkta,,.

/

7) we

have

tonote that this

_passage

isnot

found

inVallabhadeva's

(ca.

beginning

ofloth c.CE) version of

SiSupala's

speech

(SV

15.14-47)

but

is

present

in

Mallinatha'sversion

(S'V

15.14-38). The

latter

version ismore authentic. SeeBronner and McCrea 2ol2

fbr

details.

s) we must note that, inaddition to

[1],

Bhattiuses the

fo11owing

expressions, in which

atmanepada

forms

of upa-yam are used inthemeaning svakararpa 1:BhK 1.16b:s'astrauy upayarpsata

jitvara"i

"They

obtained victory-giving weapons"; BhK 15.21c: updyaipsta maha-stra-n.i

"[Kumbhakarrpa]

obtained

_powerful

weapons."

Abbreviations AAS' BhK

BM

cs DKC

JH

KAS i(ASVKDh KS KV MBh

Panini'sAsta-dPtydyi.SeeAppendix III

(Astadhyfiyisatrapatha)

in

Cardona

1997,

Kalidasa's

Sakuntala.

Kaliddsa's

_Cakuntala:

The

Bengalt

Recension.Ed. Richard Pischel. London:TrUbner

&

CarlFriedrichs, 1877.

TheBhatt,i-Kazyaor Ravanavadha Composed

by

5'n-Bhapt.i.Ed. KamalaSafikara PrdnaSankara

Trivedi.2vols, Bombay: Government Central

Book

Dep6t,1898.

Vasudevadiksita's Ba'lamanorama-.

Srimadbhattojidilcsitaviracitavaiyakararpasiddha-nta-kaumudi.

Ed.Giridhara

Sarma

Caturvedaand ParameSvarananda

Sarma

Bhaskara.4vols. Varanasi:

Motilal

Banarsidass,1958-1961.

Candragomin's Candrastitni.Candrascyakarapa.Ed Bruno Liebich.Leipzig:Brockhaus, 1902. Reprint, Nendeln: Kraus,1966,

TheDas'akuma'racharita

_oj'Da4din.

Ed. Georg BUhler. PartI.Bombay: Government Central Book Dep6t, 1887.

The

_{JaJnakihararpam}

of Kumaraddsa. Ed. Gopal Raghunath Nandargikar.

Bombay:

Indu-PrakashSteam-Press,1907.

Vamana's Ka-vydlarpkamsatra.

Vamana's

Lehrbuch

derPoetik.

Ed.CarlCappeller.

_Jena:

Verlag

von Hermann Dulh, 1875.

VAmana's Ka-vyalaTpkarastitrai{r'tti.SeeKAS.

Kavyalarika-raSatruofAcharya Vamana with theKaiorctlafikarakamadhenu SanskritCommentary

of

S'rrGopendra Tripurahara

Bhtipala.

Ed.

Bechana

Jha.

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Bronneg Yigal,and Lawrence McCrea,2012."To

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SiSupala:

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JllNue

.AN.. 2014.

`'Bha#ikavya `Zatta

no Bu' no

kenkyii:

Dai issh6 no

k6satsu"

Bha#ika'zya

reeSOut1

(1)bl2:

ag

₁

*C7)ges.

_Hikaltu ronrigaku

kenkyti

l:icijwhngeeblza

n:

107-135.

(This

research was supported

in

_part

by

_JSPS

KAKENHI GrantNumber 15J06976.)

Key wordsAstadltyCtyi 1,3,56,svakara4a, Maha'bhaEya,Bha;pikurya,Kdsikav.rtti

(JSPS

ResearchFellow;

PhD)