PART I

CHAPTER I

CHAPTER I

INTRODUCTION

Vyiikarana is the most prominent of the six vedanga-s.

Different systems of Sanskrit grammar have arisen in India.

Of these, the School of P5vini has always enjoyed greater

popularity because of its accuracy and thoroughness. Panini.

KBtyiiyana and ~ a t a h j a l i are traditionally known as the

'Munitraya' who gave the law to the science of grammar.

Other important grammarians of the school of Piinini, are

Bhartrhari of the 71h century A.D. the author of vakyapadiya. a

Vgmana and Jayaditya of the 71h centgry A.D. the authors of

K~s'ikavrtt i , Jinendrabuddhi of the 81h century A.D. the

authors of the commentary Ny3sa on K~s'ika, ~harmakTrti of

the 1 Oth century A.D. the author of Riipavatara, Kaiyata of the

llth century A.D. the author of ~ a h l b h ~ s ~ a ~ r a d i ~ a ,

Pururottama and ~ i ra r j adeva of the 12' century A.D. the

authors of BhSsZivrtti and Durghatavrtti respectively, Haradatta = Q

of the 13' century A.D. the author of the commentary on Kaiika,

~admafijaz, Kaundabhatta . . of the 16th century A.D. the author

of the work BhGsanasSra, ~ ~ ~ e i a b h a t t a - . of the 1 7th century A.D. the author of the famous works like ~aiyZikara~asiddhintama8jfisZi

~hbdenduiekhara etc.

Works On The Philosophy Of Sanskrit Grammar

The study of Sanskrit grammar has been executed on two

lines. One is the philosophical treatment of grammar. In the

other, grammar is subjected to the prakriya style of treatment.

~iddh~ntakaumudi, Prakriylsarvasba, ~abdenduLekhara etc

are prakriys works. Works like v6kyapadiya, Bhusanassra,

VaiyakaranasiddhGntamafiju'sa etc deal with grammar from the

philosophical point of view. In these works, the topics

discussed -are sphoia, dakti, laksana, dhatvartha nipatartha,

lakgrgrtha, karaka, namartha samgsadivrtti etc. Of these *

topics karaka-s are dealt with in many ancient and modern works.

Works Deaiing With Karakas

~ s t ~ d h y & y T of PPpini, Mahibhssya of Patazjal i ,

~5kyapadTya of Bhartrhari, ~ai~&karanasiddhGntama"nju's~ of 0

~ ~ g e d a , Bhisa1;lasira of Kaundabhatta . , are the main ancient . - works dealing with kgraka. The work Kzrakatattva of

~ e s a c a k r a ~ & ? i (A.D.1630) also deals with grammar from the

philosophical point of view. There are also many modern works

which give a study on karaka. Prominent among them are L

Pgniniyavylkaran ka anusl lan" by Dr. ~ ~ m a s ' a n k a r

BhattGcZrya , . , 'Bhartrhari' by K.A. Subrahmania lyer, 6

V Epistemology Logic and ramm mar' by Dr. V.P Bhatta, 'Panini

re-interpreted' by C. Sastry, 'Panini - A survey of Research' and 'Recent research in Pzninian studies' by George Cardona.

Ancient works on kriraka-s ( i ) ~ ~ t i d h y ~ l y , < - PPnini1s

Astadhyayi represents the first attempt in the. history of the

world to describe and analyse the components of the language

on scientific lines. It has not only been universally acclaimed

as the first and foremost specimen of descriptive grammar but

has also been the chief source of inspiratio? for the linguist

engaged in describing language of different regions. Panini's

~ s t l d h ~ 5 G is of utmost importance to understand Sanskrit

language.

The work of the great grammarian consists of eight

AdhyBya-s. As each adhyaya consists of four pada-s or parts,

the work has in all 32 padas. The first seven adheya-s along

with the f irst pada of the 81h adhygya are known as

Sapiidasaptadhygyi. The remaining three pada-s of the eighth

adhyaya are known as Tripiidi.

Karaka-s are dealt with in Astadhyayi in the fourth pada of

the 1" chapter. There are 33 rules beginning from 1-4-23 to

1-4-55 dealing with karaka-s. They are formulated in the order

apadhna, sampardgna, karana, adhikarana, karman, and kartr.

The karaka rules are explained and i l lustrated in

vlttigrantha-s like ~Zisikav!tti.(7~~ century A.D.) and recasts of

~ s t a d h ~ a ~ y like RGpamalZ of ~imalasarasbati (1 350 A.D.),

Rupavatara of ~ h a r m a k j r t t i o f . the llth century ,

~rakri~Zikaumud7 of Ramachandra of the 1 51h century A.D.,

~ iddh~ntakaumudi of ~hattojidiksita .., and ~ rak r i ~ i sa rvadva of

Melputtur Narayanan Numboodiri of the 171h century A.D.

(ii.) Mahsbhasya : Pata"nali's Mahsbhasya is considered the

highest point in the development of the science of grammar. In

Mahabhasya, we meet with passages which serve as the

source for the later philosophical speculations. In

paspaslZihnika he makes statements like " 3d-7 l o l q = o s g ~ q M Ti!wd wfa Ff m: m - * Wh: TTW ~ = d " which paved the way for the

discussion on sphota and dhvani. It is in the second and third

Ahnika on the fourth pada of the first chapter of AStadhy&g

that Pataybjali dwells on the ksraka rules of Astidhy$.

(ill.) ~ a k y a ~ a d j y a : In the field of Sanskrit grammar Bhartrhari

and his work viikyapadiya has an important place-vikyapadiya

is divided into three k inda-s . . called Brahma k i p d a or igamakznda r , , Vakyakanda . / and ~rakTrnaki i~da respectively .

~5kyapadTya is the text which raised VyBkarana to the

position of a philosophical Science in addition to being a

Lingustic Science. The main ideas of Bhartrhari regarding

Brahman are given in the first Kanda. Thee second kanda 2 .* I .

consists of 487 slokas. The third khnda . a has fourteen sections (samuddes'a-s ) named jati, dravya, sambandha, bhijyodravya,

guna, dik, sHdhana, kriya, ki la, puru$a, samkhyl, upagraha,

IiAga, and vrtti. ~arakas are explained in the section titled h

sadhana samudhes'a, consisting of 167 verses begining with

the verse : -

and ending with the verse

(iv.) ~aajfisa of Nagesabhatta . . : Nlgesabhatta's ~ a G j ~ s a

is a famous work on the philosophy of grammar. Mahjfisa is in

three versions. The first version is known as

Vaiyiikaranasiddhantamafijus'i the second one is

~aiy~karanasiddhantalaghumafij6sa, and the third one

VaiyHkara~asiddh~ntaparamaIaghumaAjusB. Nagesa

composed three maajisa-s. Among them Vaiyakarana-

siddh'intamafljasa is the earliest one . The work starts with

the discussion on sphota and ends with the same. The work . has been broadly divided into four

chipters, viz (9 ) . VkdZr~y (i) 3R3J35-r~~ ( a ) m~i: wwwhhmy a (v) ~ ? I w ~ z T ? ~ ~ v I I

The sections of ~aiyakaranasiddhantalaghumafiju$ are as

follows (9) * *-q (i) w- ( 3) *wq (V) - : (4) m: ( 5 ) -: (u) wm: (4 (9) m r - 4 ( 9 0 ) - ( 9 9 ) -3-m, (~i) - * ( 9 3 ) -~y ( 9 ~ ) m*~ and (94) lt is under the section subarthanirnaya that the six k5raka-s are

explained.

The Paramalaghumafljfisa is a short version of

~aghumaftjfisa and it very significant and important in its

contents. All the topics discussed in Laghumahjbsa are

discussed in ParamaIaghuma'i5j'usa also. In

~aramalaghumahjusa there are nine sections t i t led

spho!anirtpana, d a k t i n i r ~ ~ a n a , lakshan3nirGpa"a.

dhGtvarthanirijPana, nipatirthanirbpa~a, daialaklradesiir

thanirbpana, karaka'rthanirupana, namSrthaniriipa?a, and

~amasadivrt~arthanirkpana. It is in the section named d

kirakSrthanirCipana that the six karaka- s are dealt with in

detail.

(v) Vaiy5karanabhusanasara: After Bhartrhari there are two

major works on semantics and philosophy of grammar in

Paninian tradition. These are Vaiyiikaranabhusanasiira of

Kaundabhatta , . and VaiyZtkaranasiddhantamanjGsa' of

~ a ~ e s h b h a t t a . ., Kaundabhatta , . . , composed his monumental

works Vaiyakara abhu'sana which are known also as

BrhadvaiyCikaranabhOsana and VaiyiAkararjabhbsanas8ra. The

topics dealt with are Dhiitvartha, Subartha, Namartha,

Samisas'akti, shkti , ~ a s j a r t h a , NipltZirtha, Bhgva and

Pratayir tha. Kzraka is dealt with in the section t i t led

There are also certain works which deal with KBraka-s alone

and which belong mostly to the period between the 1Yh and

17th centuries. .They are Kgrakavsda wri t ten by

Gadadharabhatticirya. -. Works with the same tittle are written

by authors l ike Jayakarana, Jayadevapaficanana,

Ramabhattacarya, . . Vallabhananda, Vacaspati Bhatticarya ,,

and Harirama. Kgrakavadartha is the name of two works by

Jayariima and Nyaya ~ahcanana Bhattiicarya. , I Bhattacarya a .

Manikantha is the author of the work Kiirakavivarana and

Bhzskara is of Kgrakavibhaktyartha. Works with the tittle

Ksrakavivarana are written by Amaracandra and Ratnapsni.

So also works with the tittle Ka'rakaviveka are composed by

Jayarama and Siva Tarkalankara. Other works are

Kiirakavivarana by Bhsvananda, Karakavyakhya by JayarBma,

Kiirakavyutpattirahasya by Gopinathabhatta, , , Karakavyuha by

Kgrakasadka by Amala. Karakasangraha by Vararuchi.

~ ~ r a k a s a # j i v a n r b ~ Sit ln l tha ~ l s t r i n , KBcakacakra by inanta. I

In addition to the Kgrakatattva of Segacakrapa'ni, works with

the same t i t t le are writ ten by ~ h a n d r a s e k g r a and

~iddh~ntapa3cHnana. Tarapada Nyzyaratna and Rimacandra

have composed works with the same tittle KSrakacandrikZ

while ~ ~ r a k a t i k ? is the name of the works writ ten by

Dharmanath ~ H s t r i and Bhairava. ~arakatippacT by Rama

~ a r k a v a ~ i s ' a , Kkrakatatvanirirpana by Anandasrama,

KiirakanirCipa~a by Krsnzvadhita .- - and Karakanirnaya by ~ i i g e h .

Now certain modern works which present a study on

Karaka are dealt with

(I) 'P=niniya vyiikaran kii anuoilan? This work is written by

Dr. Ramasankar Bhattac5rya.The . - eighth section of this work

is named KHraka vimaria, wherein the six kzraka-s are dealt

with in detail.

ii) Bhartrhari : This is a work written by K.A. Subrahmania

lyer. In this work the author presents a study of v6kyapadiya

in the light of the ancient commentaries. The work is divided

into four chapters coupled with a conclusion at the end. The

first chapter deals with Bhartrhari, - his works and the

commentaries mthe v:kyapadiya. The contents of the

second chapter are (i) Problems of interpretation (ii) the

contents of the vakyapad&a (iii) Bhartlhari and the Darsanas

and (iv) Bhartrhari and the pramanas. The third chapter deals

10

with (i) The metaphysical back ground of the vi3kyapadrya (ii)

the doctrine of sphota (iii) Bhartrhari on the sentence and (iv)

the relation between the word and the meaning. The fourth

chapter has ten subsections t i t led ( i ) Bhartrhar i on

grammatical analysis (ii) The meanings obtained by analysis

of the universal and the substance. (iii) On quality (guna) (iv)

On direction (Dik) (v) On the means (Sadhana) (vi) On action

(Kriya) (vii) on person and aspect (purusa and upagraha) (viii)

On number (ix) On gender (x) On complex formation (vrtti).

Of the four powers (sakti-s) of Brahman grouped together

by Bhartrhari, ~Gdhana is the second one, the others being

direction (dik) time (kala) and action. According to Bhartrhari,

~atafi jal i gives the name sgdhana to the concrete objects which

help in the accomplishment of the action. It is in the fifth

sub-section titled (sadhana) that the author explains karaka-s

(iii) 'Pa'nini re interpreted": The present work by C. Sastry is

an English version'of a part of the authors magnum opus, the

Vyiikaranacandrodaya. The text has two chapters dealing with

kiiraka and samasa. The first chapter has ten subsections

which deal with karakavibhakti and upapadavibhkti. An

appendix is also provided at the end of the first chapter. In the

first subsection of this chapter, the author deals with karaka-s

at the outset and then proceeds to deal with the seven

vibhakti-s.

(iv) 'Epistemology Logic And Grammar': In this work written

by Dr. VP. Bhatta, . . the author provides a comprehensive account

of the Indian theories of sentence and its meaning according

to the three different systems viz Grammar, Logic and

Ritualism. Also i t provides a systematic account of the

arguments of individual epistemologists regarding various

grammatical categories i, e. constituent parts of sentence.

The work consists of 12 chapters dealing with (i) theory of

word, sentence and sentence meaning (ii) two kinds of

verbal cognitions (iii) theory of the meaning of the verbal root

and also that of verbal ending. (iv) theory of kiiraka (v)

meaning of nominal base (vi) theory of the use of nominative

case endings and their meaning (vii) an epistemological study

of numbers their reference and relation (viii) an explanation of

two rules (ix) theory of the objections (x) theory of the

effeteness (xi) theory of non reference and (xii) theory of

accusative meaning. It is in the fourth section titled 'Theory of

KBraka' that the author explains kZraka-s. The fourth chapter

also deals with different views of PataAjali.

(v) 'Plinini a survey o f research": The present work is

written by George Cardona. The work is intended as a critical

survey of research carried out in the area of Paninian

grammar, including works by Pgniniya-s on semantics and

philosophy of grammar. It is representative of the research done

in India and elsewhere on the topics of discussion.

The work consists of two parts, Part (i) Bibliography and

part (ii) The survey. In the second part, KZirakas are explained

in the subsection titled 'Karaka and Kiraka iules'

CHAPTER II

CHAPTER ll

THE AUTHOR AND THE MANUSCRIPT

1

SesacakrapZni of the 17th century A.D. is the author of a

scholarly work by name KZirakatattva deal ing with the

ksraka-s . The work can aptly be called a 'Vgdagrantha' dealing with karaka-s in a scientific way adopting the Navya

Ny5ya style of expression.

I (a) Sesacak rapZ~ i The Author

I

SesacakrapB~i came in the field of Sanskrit grammar

preceded by great interpreters of Sanskrit grammar like

Bhartrhari, Kaiya!a, ~hattojidTksita, . . Kaundabhatta . . etc. The author hails from a family of hereditary scholars who belonged

to a P i n t Brshmana family of Mzharastra and who later on

settled down at Banaras. He is also referred to as Cakrapani,

Cakrapznipandita and Cakrapgnidatta. He received his I

education in Banaras. His father is ~esav7resvara who was

the son of s1esas6krsna who taught grammar to Bhattojidiksita. . .

Pandita Jagannetha refers to ~e~av i res ' va ra as his guru1. I

Sesacakrapsni is the contemporary of Pandita JagannZtha

who is assigned to the 17th century by P.V. Kane2. So we can

safely assume the period of S e s a c a k r a p ~ ? i to be the

1 7th century.

I

The entire family of Sesa has played a prominent part in

the rise of the members of Bhattojils family as grammarians. . . It was under S'esasrykrsna the author of Prakriyaprakbsa that

Bhattoji . . studied grammar. Mukunda pant Punatamkar has

quoted Bhattoji, .. from a reportedly old manuscript of the I

Kaustubha, saying that Sesa imparted to him the knowledge

of the Mahabhasya with special care3.Sesakrsna's ancestors

had found asylum in KaSi and it was here that Bhattoji , ( recei"ed

education from him4. Both the families (Sesa's and Bhattoji's)

could rightly feel proud of contributing some grammarians of

outstanding merit to this country. Moreover both the families

established an independent school of thier own; it is called

the Banaras ~ c ' h o o l . They doubly indebeted th is

country by preparing some pupils as grammarians of no less

value and recognition. The interrelationship between the two

families and their pupils is very much clear from the following

map5.

Sesa - Srikrsna

Bhattoji . . ~ i k s i t a (pupil) iesa~res 'vara (son)

I

Pandita Jagannztha (.pupil) Cakrap'ipi (son)

The following is the available map of the ancestory of s'esa

family 6 .

Given below is the available map of the teacher - student P

relationship of Sesacakrap5ni7.

Gopalacarya Kjsnacarya

Nrsimha ' I

~ a m e k a r a (~Trehhra)

i--------I--- I Bhittala . , Jaganngtha ~hattojidiksita

-. Cakrapanidatta -.

f

(b) Works of Sesacakrap'ani

~ e s a c a k r a ~ ~ n i is the author of three grammattical works

named Kzrakatat tva, ~ r a k r i ~ a ~ r a d r ~ a 'and

Praudhamanoramakhandana. The present work Karakatattva

is an unpublished grammattical work written in Sanskrit prose.

Praudhamanoramakhandana . . is published form Banaras. In this

work he gives two references to his own work ~ rak r i~ap rad jpa .

(ii). " T - ~ J J I But the work prakriyapradTpa is

not available now. In Praudhamanoramakhandana . . we can see

a mangal3carana which is more or less similar to that found in

KGrakatattava8.

(c) Manuscript material of K'hrakatattva

Four manuscr ipts (A,B,C & D) are ut i l ised in the

preparation of this edition.

A. Th is is a paper manuscr ipt , avai lable in the

Government Sanskrit College Manuscripts Library, Tripunithura

(No. 44C) The script used is Devanagari and the style of

writing is uniform. Some scribal errors are seen. In this paper

manuscript the scribe makes refrence to himself at the end of

the work, in the following manner.

g 2 m ~ , d , ff & I i y $ . s s , =&rd&i Y i M q * : 1 1

B. This is also a paper manuscript available in the

Government Sanskrit college Manuscript Library, Tripunithura

(No. 92H). This is written in Malayalam script. Tlie writing is

uniform. Scribal errors are very few in number.

C. This belongs to the University col lect ions in the

Oriental Manuscripts library, Thiruvananathapuram with the No.

1850. It is a Palm leaf manuscript with wooden boards and

has 65 leaves with 8 lines per page and 33 letters per line on

the average in Malayalam script. The writing is uniform. The

manuscr ipt , though o ld is in good condi t ion. A few

folios are slighZly damaged.

D. This one belongs to the Bhandarkar Oriental Research

Institute, Poona (B.O.R. I No. 178) This is a paper manuscript.

It is in Devanagari script. Number of folios 22 with 10 lines

per page and 32 letters per l ine on the average. A few

mistakes in writing are seen, yet this manuscript is very

different from and better than the others. It is this manuscript,

that is taken as the basic text for edition.

A. Manuscript No. 44 C,

Manuscripts Library,

Government Sanskrit College, Tripunithura.

First page

Last page

B. Manuscript No. 92 H,

Manuscripts Library,

Government Sanskrit College, Tripunithura.

First page

Last page

C. Manuscript No. 1850,

Oriental Manuscripts Library,

Thiruvananadhapuram.

First Leaf

Last Leaf

D. Manuscript No. 178

Bhandarkar Oriental Research Institute,

Poona.

First page

Last page

(d) Methods adopted

I

KT of SesacakrapBni is a scholarly work dealing with the

six k'iraka-s. It is not a mere elaboration of the sutra-s that en-

join the six kz raka-s but a deta i led and threadbare #

discussion on the contents of the same. Sesacakrapgni

establishes his viewpoints in his own erudite style. Hence the

edition of KT demands a thorough knowledge of the text . In

order to edit the same, it has become innevitable to go into the

depths of the contents of KT. and fix the location, which present

pGrvapaksal, sam'adhana' and ' grantha kar t rmata ' .

After assimilating the idea of the text, in accordance with the

context, the edited version is formed incorporating the relevanit

and most sui table readings se lected ' f rom the

manuscript and transcript material available. The variations, in

reading, which are not accepted are given in'the footnotes. It is

noteworthy that the variation in reading is manifold by way of

omissionQ, additionlo and total difference" with regard to a

particular word, sentence or passage. However scribal errors

are overlooked and never incuded in the variant readings.

Also, one or two words are supplied to the text in instances

where it is necessitated to get a complete idea of the context

and in such cases the supplied words are given within

brackets12,

References .... pages 31 & 32

References

1. See the part : 3-&e d: etc. in the

opening para of Manoramakucamardini by Pandi ta

Jagannatha

2. Vide History of Sanskrit Poetices p. 312.

3. Vide ~'abdakaustubha, Introduction, p.1.

f3faihwM~pdl

.it+:-g*11

4. Vide ~'abdakaustabha, Part 1, Introduction, p l

- ~ T ~ F ? F , - ~ I

5. Introduction to ~~hacchabdendu iekhara Part1 , edited

by Seethsramsastri p. 5.7

6. Vide Samskr tavy~kara~as ' is t re th ihasavimarsa~ by

Sa'stri Achokacandragauda p 233 .

7. Vide Samskr tavy~ka ra~asas t re th ih~av imarsa~ p 237

8. See the part f % J h W d FiVJXdbR: etc. in the

mangalasloka of Praudamanoramgkhandana and the

part % PditPrr;rWhTWhTT: in the mangalasloka

of KBrakatattva

9. Vide infra page 75

10. Vide infra page 75

11. Vide infra page 92

12. Vide infra page 75

CHAPTER Ill

CHAPTER Ill

KHrakatattva of deesacakrapZiI!i is a comparativeley,

short, yet a very scholastic treatise on the theory of k2raka-s

as envisaged by Pin in i . It is written in prose. Here the author

has adopted a style of narration similar to that found in the

works of Navya-Nyiiya school. Before discussing the contents

of KZirakatattva it is quite desirable to have a general survey of

karaka-s.

(a) Karaka-s - A survey

The karaka-s are six in number as shown in the following

d d 3 & ~ - * 3 1

37-¶mfQ*:mv111

The karaka-s supply requirements for the accomplishment

of the action expressed by verbs. The six designations are

meaningful labels. Fol lowing are the def in i t ions of the

Kiirakatva the aeneral nature of kiraka-s : - The author tries

to explain what is meant by ksrakatva. He points out that by

the term ksraka tva , he means that qual i ty which

demarcates the connotation of the expression karaka and it is

the awareness of this quality that makes possible a usage like

"karaka'. To support his viewpoint he quotes the verse of

Bhartrhari which states that the suffix ' tva ' added to a

'samjf ~ s a b d a denotes the 'samjfi3sabdasvaru'pa4.

I

Sesacakrapani gives a three fold explanation of karakatva

viz (i) 33-y-Y (Karakatva is the state

of being one among the ent i t ies l ike apzdana tva ,

sampradiinatva, ka ra~a tva , adhikarapatva, karma tva and

kartctva) (ii) v q (Kirakatva is the state

of being one among apsdi ina, sampradana, karana,

adhikarana, karman and kartr) . . and (iii) ,- & GW!3%WT: % m y ' / (kgrakatva is the term k i raka having a

particular connotation) He adds that with regard to the kZraka

of a particular actio-n, the explanation of should

be understood us etc.

designations 1. The fixed point from which something receds

is apadana ( ~ 3 4 ~ 5 4 1 1-4-24) 2. The item as wished

to be the receipient of the object of the action is sampradsna

( W ~ I T ~ T W W ~ W Y I 1-4-32) 3. The most effective means

is karava (m W?JT4 l 1-4-42) 4. The location is the adhikarana (MAhTFJF( l 1-4-45) 5. That which the agent

desires to reach (through the action ) is the karman (m d I 1-4-49) and the independent (in actions) is the kart[ (FKFB: aiaf I 1-4-54) The six designations refer to the six varieties of syntactic0 semantical relations. Thus dvitiyi or

accusative endings express object (karman), caturthi or

dative endings express indirect object (sampradiina), trtiya' or

instrumental endings express means (karaga) and the agent

(kart:), paficamj or ablat ive endings express ablat ion

(apadana) and saptami or locative endings express 'locus'

(adhikarana)

(b) Contents

In accordance wi th the t rad i t iona l p rac t i ce of

mahga l icarapa, t he author beg ins the text w i th the

Introductory statements like '%: ? f h W F d ~ : , 37-q I' and "mTT:' and gives two mahgalasloka-s. One is in the

form of a prayer to Goddess Sarasvathi and in the other one

the author pays hamage to his guru2. Then the author directly

enters into the subject matter suggested by the t i t le !I // kgrakatattvam.

The work has got a s ign i f icant t i t le. I t can be

explained as:- " ilFg W: WCL WRGER~i In

accordance with the literary sense of the title, the work truly

deals with the nature of k5raka-s in general as well as in

particular.

At the outset of the work, the author tries to explain the

general nature of kiiraka and attempts to define 'karakatva' A

threefold definit ion of karakatva i s given. Then the six

karaka-s are dealt with in a scient i f ic manner. In KT.

karaka-s are explained in the order in which they are dealt

with in ~ s t Z t d h ~ i i $ ~ . . . Hence apidznakgraka is taken first for

delailed discussion. This is fol lowed by elaborate and

scientific discussions on sampradanakaraka, karapakaraka,

adhikarapa karaka, karma kgraka, and kar t~k i raka .

In Prakriya works like ~ iddh~ntakaumudi , the khraka-s are

explained in the order of the cases (vibhakti-s) which are used

to denote them. Hence after dealing with ~WTfapTm;, karma

karaka is explained first since it is denoted by dvitiya vibhakti.

After that kartr and karaca, denoted by trtiya vibhakti, are

explained. Then sampradsna karaka is taken for discussion

since it is denoted by the next vibhakti viz " caturth?.

Apsdanakiiraka is dealt with next as the same is denoted by

paham7 vibhakti. Then comes the turn for . sasthi . . vibhakti which does not generally denote any ksraka, but only relation-

ship (M). .Adhikaraca kiiraka is explained only finally, since

it is denoted by the seventh case sapatmi vibhakti'.

(c) Analytical study of Karakatattva

It is proper now to attempt an analytical study of KT.

written in the Navya Ny'aya style of expression.

Kgrakatva the aeneral nature of karaka-s : - The author tries

to explain what is meant by karakatva. He points out that by

the te rm karakatva, he means that qual i ty which

demarcates the connotation of the expression karaka and it is

the awareness of this quality that makes possible a usage like

"kZrakaJ. To support his viewpoint he quotes the verse of

Bhartrhari which states that 'the suffix 'tva' added to a

'samjfiisabda denotes the 'samjfiHsabdasvarCpa4.

I

Sesacakrapani gives a three fold explanation of karakatva

viz (i) (Kirakatva is the state

of being one among the ent i t ies l ike apadanatva,

sampradiinatva, karacatva, adhikarapatva, karmatva and

kartltva) (ii) -WC%FFIY (~ i i r aka tva is the state

of being one among ap id i ina , sampradana, karana,

adhikarana, karman and kartr) . . and (iii) ?idd/?&u4 C & -: (ksrakatva is the term k i raka having a

particular connotation) He adds that with regard to the kZraka

of a particular action, the explanation of should

be understood IJS etc.

After giving the explanation of ' k i raka ' in a three fold

manner, he passes on to elaborate on the third explanation of

karakatva, i . e . ~ ? 7 @ h W W & 7 +lWiTPC: + T m ; q " In the

sentence ' TPRh~lil: * ~ f ; l , ' the king, though being the

'kart~karaka' of ' GJi'%%V' is no kiiraka of 'gamanakriyz' and

with a view to avoiding the designation gamanakaraka being

applied to the king, the part F&?d%bWT~&7 should be 1

understood as ' $IWrclh$-h

The author now draws our at tent ion to a probable

objection at this point. There are actions which are devoid of

karman and thereby known as ' In the case of such

actions, the definition '-4 ' cannot hold

. good, since the word ' & ' in -it is prone to include karman I

also. Hence Se9acakrapZni clarifies that in the case of such

actions, ( ~ m ; r f + f f f ; ~ ) the def in i t ion should be as

" T T I - & ~ ~ ~ ~ d ~ ~ $ ~ I' etc, thereby excluding karman.

After establishing the defintion kzrakatva, ~ k ~ a c a k r a ~ l ~ i

pinpoints many views in this regard and rejects the same

pointing out the objections and defects that lurk in these view

Kiiraka is a term used by P a ~ i n i in his ~ s t i i d h Z i y ~ y ~ ..

Generally Panini's technical terms are short just as ' t? 'ghu',

'bha'etc. But theterm k5raka is a long one. The term karaka

has not been defined by PHnini. But the definition '$iitiftft

' W q " given by Patafijali conveys the idea to us. Mahabh5sya

reads " ~~: m: & ~ ~ 3 W & R T T % l T f a ~ r r h - 3fkf%f 'WTW~Y~' l NLgesa also gives the same definition

I So the simplest definition of karaka

is: - G ~ ~ G ~ C F * ~ F r w ~ m TTC6FFY8 I Bhoja explains kPraka as ' l 'According to Jeevagoswlmin

kiiraka is ' f a ;mTW+aTTR3~ l o I VBtsyayana; the author

of Nyayabh2sya says, ~ B ~ F T R ? ~ , ? ~ ~ ' ~ . , %

T l @ % ~ i m y 1 ' I Bhartrhari is the chief

advocate of the theory that karaka is the capacity to produce

an actionf2. He uses the term szdhana to'denote karaka

Kaundabhatta in his.~h'iisanasara defines k i raka as 'Saktl'13 * "

The author gives the definition of Apadanakaraka as

&8 1 4 ? 4 ~ o l 1 ~ 1 ~ k ~ ~ l d l c l ~ & ~ 3 W faigl

% % @ h T I T ~ ~ ~ " I It means. 'that one, the

action of which is intended to create a separation ( f h T J l : )

based on it, as also to be distinguishing the 'anyonyabhava'

between that one and the action; such a one, can be treated

as the apadanakzraka of that action". For example, in the

sentence, 9~ TJf nf Vrksa is intended to be the apiidanakiraka of the action of falling.

In the sentence -.67?7Wi@ the 'grama'does not

become the apadanakaraka of the action of falling. So also asba

does not become the apadi7na of J77VW67m. This is

because, in this def ini t ion the par t a a F 8 ; W T R l T % ~ ~ - -

excludes 'as'va' from being treated as the apadanakaraka of

the action of 'Zigamana' and excludes 'grgma'frorn being treated

as the apadsnakaraka of the action of falling. 'Gr ima'can be

the apsdana of only, since the action of 'Eigamana'

is intended to be causing 'vibhaga' in 'griima' and is the

pratiyogitzvacchedaka of the 'anyonyibhava' residing in

grZima'

In the definition, the part 'vivaksita' is quite significant. In

the sentence ' y W T d & ' yrksa cannot be designated as

the apZdZnakZraka. This is because, in this sentence, vrksa' . . is spoken of as related to 'pama' and not to the action of

falling. Hence it is not intended as the one in which a

separation ('vibhsga') is caused by the action of falling. It is

true, that when. the leaf of the tree falls, it creates a separation

of the leaf from the tree. Even then, such a fact is not intended

to be conveyed here and hence 'vrksa' never becomes the

apsdanakgraka in the sentence y m d&

In order to designate one as an apadznakaraka of an

action, two co~iditions are to be satisfied. One condition is the

action has to be intended as creat ing 'vibhaga' on it.

(- ~h?%'f$~) Hence even if the action

of falling is the pratiyogitZvacchedakal of the %Vh7%'7

residing in 'ghata', ghata'cannot be the apadznaksraka, in the J

sentence $$wVfQd?, since the action of falling does not create a 'vibhaga' in 'ghata'.

Another condition is ~ ~ l c / ~ l ~ ~ / ~ l / ~ ~ & ~ s ~ , d ~ W

%77 fhf$&TTl The action has to be intended to be the

'pratiyogitgvacchedaka' of the anyonyabhava residing in it.

Hence in the sentence $$wVf& 'parpa' cannot be the apZidanakgraka even though the action creates a vibhaga' in it

(dV@??dk?$T~h: &*) In this sentence 'parpa'

is the substratum of the action and hence 'parca' cannot be

the pratiyogitsvacchedaka of the anyonyzbhava residing in

-'pama'.

In this sentence $$m$$$ & the tree denoted by the ?3FW7word, 'vrkse', cannot be regarded as the ap2dinakZraka

a

of the action of falling, since it is not the one referred to by the

part in the definition.

After explaining the significance of the various parts of this 1

definition, Sesacakrapani proceeds to co-ordinate the ideas

expressed by the various parts of the sentence. He says that

the suffix ' f i 'in the word &denotes Zsraya and it relates to the action of falling denoted by the root in 'patati. Hence

&means ~ S N V W Y i.e. one thing falls. By the force of

the nominative case JTWM in the word ' p a r ~ a h ' , parga is equated with the iikraya denoted by the suffix f i I d& therefore, means h ? Y Q ? $ ? WY i-e. the action of falling

residing in a leaf. The ablative case in the word

denotes the idea of anyony~bhbhlv~ratiyogit~vaccedakatva and A

vibhaga. These two concepts relate to the action of falling

denoted by the word parnah. The idea of the tree denoted by

the part 'vrksa' , . in the word ym corresponds to the sense of vibhaga and to the part anyonyabhava of the idea of

anyony~bh lvap ra t i yog i tavcche~aka tva denoted by the

ablative case in ym 1

Thus the sentence denotes the action of the falling of the

leaf as creating a separation (of the leaf) in the tree and also

as characterising, the 'anyony5bh3va1 residing in the tree. To

quote his words " i7V 7 ~ ; ~ j S 7 h 7 V W 6 % 7 ? ~ G W

@7g/2/2m& *a*y' $3 I

When ablation or separation is to be effected by a verbal

action, the point of separation is called Apadana. According to

Bhartthari there are three types of starting points 1. that in

relation to which movement is mentioned 2. that in relation to

which the verb expresses the movement only partly and 3.

that in relation to which some movement is requiredt5.

That which is stable or firm in a case of separation or

departure is called ApZdZna (starting point) .When something

goes off from a starting point, the latter is stable and that which

goes off has movement. In gra'mad a'gacchati ( he comes from

the village) the movement from the starting point is expressed

directly by its own word. Where the movement mentioned is

incomplete and stands in the relation of being primary or

secondary to something else, the starting point is of the

second kind. In vqliihakad vidyotate vidyut ( the lightning

flashes from the cloud) the verb flashes means more than what

it says. It mean;comes out and shines'. This is a relation of

primary and secondary between what is mentioned and what

is understood. In rnathursh patalkutrakebhya gdhyatarah ( 'the - d

inhabitants of Mathurii are richer than those of ~zta l iput ra)

no action or movement is mentioned. But the fifth case affix is

there in the senence which shows .that the word at the end of

which it comes denotes the starting point. Nothing can be a

star t ing-point except in relation tc~ some separation or

departure. As none is mentioned, it has to be supplied

mentally.

This separation or departure is not mere movement. As

other particular movements like turning and revolving the

movement called'apiiyd can also be defined. It is something

brought about by two things, of which one is stable firm and

inactive, while the other is active. It inheres in that which moves

and has something which does not move as the starting point.

It is called Ap5ya in relation to the starting point. The starting

point though inactive, helps in the bringing about this kind of

movement and thus becomes a do-er (karaka) called ~ p i d i n a .

When it is said that the starting point is stable, firm and

inactive, these adjectives should not be understood in

absolute terms. All that is meant is that it is not affected by

the separation of which it is the starting point. That is why in t -

the sentence; dhavatosvat patitah ( 'he fell from a running

horse) even though the running horse is n d stable and inac-

tive, it is the starting point (ap'ldsna) because it is not in any

way affected by the movement of falling. In relation to the -

movement of falling, the horse is inactive (udasina) though it

is other wise running.

Sesacakrapini explains the two parts W d and m i n

the rule (1.4.24) in such a way that in sen-

tences !ike W W ~ (he goes away from the merc andile

g r o u p ) ~ ~ ~ & ~ ( h e goes to the sky form the sky)

m < l % h d 1 6 & (the lightening flashes form the cloud),

the apadanakaraka taught by the rule $ j W V d ~ q can

comprehend slr tha, akgs'a and bal5haka in these sentences

and also comprehend ~Zita lbutra in the context,@ ?

Wd$!JZq I (Where are you from? From ~ b t a l i ~ u t r a ) and thus

justifies the paXcamT vibhakti found in these words.

The author also refers to the var t t ika $ ~ ~ r f a 7 m -

PV'G'7- and says Wa-.W%F?d7?%%%m'

-l-s$-*m-

W ~ ~ ~ ~ ~ I ~ ? ~ ~ / ~ ~ / ~ ~ W ~ ~ ~ ~ ~ ~ ~ ~

%5'%'%% i 7 T m l 6 . He explains that it is the scope of

fjugupsa', virzma and pramzda, that are designated as apzda'na

by this vsrttika. So in the instances -Td, 31W%%d?

and W@XWZ?~% the paficamj found in * w a n d wf3 denotes visayitva. That means adharma is the one that is

abhorred and refrained and that d is the one that is neglected.

~ L s a c a k r a ~ ' a ? i also explains examples like m, . V7%*@m4T) and ~ m , . of the rule & Z Q ~ ~ Y * : (1 -4-25), examples like -& and J T W W ~ F ~ V &

of the rule RdGdZ: (1 -4-26), &V??7f &and W'

& of the rule ~~: (1-4-27), examples like

y~ R*) and @Hd ~~ of the rule 77%$ 9M (1-4-30)

I

Sesacakrapin i def ines sampradZnak5raka in these

lines:- ~ ~ + J ~ ~ I ~ & ~ W - ~ ~ Q I ~ ~ - I Y , T I Y 1i;1&@4 ~ i j ~q-7

meaning that which is intended to be the beneficiary of the

fruit, on account of its connection wiht the object of an action,

is deemed to be the samprada'nak'iraka of that action". In the

sentence i%iV d, vipra is the sampradanakdraka of, 3T&fATsince vipra is intended to be the beneficiary of the fruit

(happines) caused by the object (eRrg of the action f*).

The sentence conveys the idea of the action, (residing in a

person), which causes the wealth as being possessed by vipra

and the person being deprived of the same and also which is

intended to cause happiness to .vipra by means of the wealth

(-1.

Such a complex description of sainpra&nakZiraka helps

one in averting the same being applied to pi t i (father) , in the

instances (@: p where wealth is given away to procure heaven for pitr, since the idea denoted by pit: is not

intended to be the beneficiary of the fruit i.e happiness caused

.Y - by the possession of wealth. This sampradinasahijna is taught by the rule h M * Q - y ( 1 . 4 . 3 2 )

In sentences like y&%V3Z%fi&, ?3WTWifWi@ etc.,

vrksa and gr'ama can be treated as sampradzna by the same #

rule. SesacakrapZni also points out that the term 'samprad;?nal

need not be applied in the literal sense of the term. The B h k y a

passage n d adfiG5f $?7i% is the au thor i t y fo r th is assumption17. Hence in the sentence rajaka

(washer man) can be regarded as sampradana even though

the action of distribution does not make rajaka the possesser

of vastra, the object of da'nakriya. $eaacakrap5!i continues

to state that sampradznakiraka need not necessaily relate to

*alone, but also to action in general(fsi81) and he cites

the varttika ~%-v/~GW%!( I Thereby one can get usages

I i k e . d & ? / .

PHnini defines sampradzna as'*- TI FlWTR'44

(1 -4-32) meaning "'That which the agent wants to connect with

the object of the action of giving is called Sampradzna

(recipient). In any act of giving, three factors are involved: the

giver the thing given and the person to whom it is given. The

last one is called recipient (sampradgna).

Bhartrhari says that one becomes samprada'na by not

declining the offer, by making a request and by giving one's

consent. Giving means relinquishing one's own ownership over

something and creating somebody else's ownership without

taking anything in return. The giver intends to reach somebody

with his gift and that person is called sampradsna. The one

who receives does not decline nor does he prohibit the giver

from giving. Some times, he himself makes a previous

request for the gift. From the point of view of outside reality, the

gift as well as the act of giving may be meant for the sake of

receiver. From the point of view of presentation by words, how-

ever, all accessories are meant for the accomplishment of the

action. The recipient being one of the accessories, he is also

meant for the accomplishment of the act of giving and not

vice-versa. I f the giving were for the sake of the recipient, the

idea of tadarthya ( 'the fact of being meant for something else).

would come in and the word expressive of the recipient would

take the fourth case affix according to KSty'ayana1s va'rttika,

' w e d ?m$ *y1' I As there is no tadarthya in a sentence describing an act of giving the fourth case affix is

added to the word because the recipient is given the technical

name samprada'na which results in the fourth case affix.

K.A. Subramania lyer points out that when the name

samprad2na is given to the recipient, it is not a pure technical

name because it corresponds to fact. The word sampradna,

formed from the root 'd5' ( to give) means one to whom

something is given, in other words, the recipient. But when the

name is given in connection with roots which do not have the

meaning of giving, it is a pure technical name, that is not based

on fact at all. The name is given merely for explaining the

addition of the fourth case affix to words expressive of such a

sampradgna. Thus the name can be in accordance with fact or

purely technical 18.

gesacakrapZiVi then proceeds to deal with the examples of

rules like FT%%J?hW?T: (1,4,33) W- m-?~VV?$kW77:

(1.4.34) (1.4.35) m: ( 1 . 4 . 3 6 ) @ 7 - $ ' ~ &

tam&: (1.4.37) rnw*fm: (1.4.39) ~ T ~ G V : * &(I .4.40) - 7 (1.4.41) E%W?? H-Y

(1.4.44) He also gives the ? m b of the sentence which present instances of the application of sampradinakaraka

taught by these rules.

Karana kara ka

According to Sesacakrap?!i?i that one, when imme diately

after the occurance of the action of which, an action is intended

to be accomplished, such one is to be looked upon as

karanaksraka. To quote his words " ~ 0 ~ 1 ~ 1 \ 1 o u @ d T l ?

-& 6eSacakrap~l?i adds that in case the accomplishment of the action is intended to be

achieved immedati ly after the occurance of the act ion

residing in adhikaragakzraka and the like, they can be treated

as k a r a ~ a k z r a k a . H e proceeds t o . p o i n t out that the

demarcation of one as karagak8raka or any other kiraka is

not arbitrary but flexible owing to the likewise intention of the

speaker. Here tie quotes the words of Bhar t rhar i i n

v5kyapadjya.

K. A. Subramania lyer says that an action is accomplished

with the co-operation of many things. As already stated,

they are all 'do-ers' (kzraka). 'Though this is so, the speaker

usually wants to convey that the action is accornplished

immediately after the activity of one of them. It is then called

the instrument ( k a r a ~ a ) ~ ' .

I Sesacakrapani explains the idea conveyed by the useage

&: # in these words &: ~~~f~ I m a a- m: ~ $ 2 2

Adhikaraoa ka'aka

Adhikarapakiraka is def ined by sLgacakrap ln i as,

-m*&pj'wm: ~ H w - p 3

Adhikaraknaksraka is that one which is intended to be the

repository of an action through its agent or object. In the

sentence, @h: & bhctala is the adhikarapakaraka

of p2kakriyg since being the repository of Devadatta in whom

there is the action, pgkakriy;, it is the repository of phkakriyz.

So also in the sentence F W F ~ ~ . ? V @ ~ ' & sthali is the

adhikara~akgraka because, being the abode of -wherein

resids the fruit ( ?%&?$$of the action, (pBka), sthaliis the abode

of pskakriyi.

sbsacakrapal?i points that in the sentence HE!?* bh3tala is the adhikaraoakzraka of ?7tW%Tand its negation

also is indicated by the same verb &, when in the proxmily

of the nipsta T. He proceeds stating that in the sentence

- d X : and @W.: both gahgP and bhfitala can be treated

as 31f&3W737W of W%&'T though in the former, 73'7 is the

W%Tthrough 9i+(l i / t~W~B and in the latter, it is direct WW 9

~esacakrapzni also deals with the three varieties of adh'ara,

viz daFt?li, &-and J?b* and points out that in the instance dd7;7-ygha!a is the example of $VhV7Tl in the

instance -cl??% tila is the example of -and

in the instance d i d d5'H bhctala is the example o f J?b*.

K.A. Subramania lyer says that the real abode of action is

the agent who does it or the object on which it is done. But the

agent and the object must exist on something before the

action can be done. That something is called the abode

(adhikara~a). It helps in the accomplishment of the action

indirectly through the agent and the object. Kate &te ( he sits

on the mat) and stha'lyim pacati ( 'he cooks in the pot). Here

the mat and the pot render service to the action concerned by

holding its agent and object. They do nto hold the action itself,

but hold the agent and the object which are the substrata of

the action. As far as the application of the name of a particular

k i raka is concerned, maximum degree is not required and so

what is an abode of action only indirectly and remotely is called

abode (adh ika ra~a)~~ .

~ k s a c a k r a ~ ~ n i also explains the idea conveyed by KW?

in the sense of adhikara~a in the sentence MdV:

and distinguishes the same from the usage w'w:. His words

are quoteworthy here "M ~ V $ $ ' ~ W ~ S & ~ F ~

I

Sesacakrap'ani def ines karmak'araka as

~ ~ ~ c ~ I c / = & G s ~ , Y , c ~ Y I I I % m%-&26 i t

means, "that one which is the abode of the fruit which

demarcates t-he action, denoted by a root and residing in an

abode other then the one mentioned, is deemed to be the

karmakeraka of that action". In the sentence me-, W7?

d e t c grgma is the karmakiraka of gamanakriyg, since the

fruit W87demarcating the action VW65Wdenoted by the root

resides in grama and since the action VW%?Tresides in

the one, other then the grsrna. Here the part W7d3 in the

definition excludes Devadatta from being designated as

karmamkaraka in the sentence h: W~FZ~? so also the

P \ part QICCIC~CI/C/=@CQ, excludes @77 being designated as

karamakaraka in the same sentence. This is taught by the rule

45-d (1 4.49)

de?acakraplr?i adds that in the sentence * W: Devadatta is the abode o fthe fruit viz p'akavyZp5ra

which demarcates the causal action denoted by the f&FV root

and residing in -different from Devadatta and so Devadatta

can be rightly characterised as the karmakaraka of the causal

action. Hence he points out that the rule

7-/- d~ oif (1.4.52) is a r ? w h i c h restricts karmasaiijnz to the 9-d of the roots mentioned in the said rule

n (1 -4-49) ~ s n i n i defines that By the rule Q , & ? I w o ~ w ~

Kaman is what the agent (karLr) seeks most to attain by his

action. ~har t rhar i says that this karman is of three main kinds . and four minor kinds2' The three main kinds are the produced

(nirvartya), the modified (vika'rya) and the destinated (prgpya)

Nirvartya karman has not the material cause before. eg W h

&I When the material cause is presented as becoming its

effect and identical with it it is called vik2rya karman eg. @'e M ~ h e third main kind of karman is that in which the effect

of the action cannot be seen or inferred eg ~&

S'esacakrapi" i says that the rule i7~5~5'7?f%i7I;T

(1-4 -50) comprehend as karman those which though not L

ipsitatama are united with the action , exactly like Gsitatama.

Thus this rule comprehend dvesya and udasha. He says

m-: US- i 7 ~ ~ ~ ~ ~ i 7 I ; T '9 I n the sentence h YW? f$f @ and 'IT+ m, poison and village denoted by and form the

examples of dvesya . and udgsina respectively. I

Sesacakrapani also deals with other rules enjoining karma

samjlP8. They are &w- (1- 4 - 51) @ ~ ~ & ~ 3 7 6 ? I

(1-4-47) and dcl/+@/qs'u (1-4-48) He draws our attention

to the fact that the root 'vas' prefixed with upa and referred to

in the rule dc//+w/qdf: is to be taken in the sense of residing

and not fasting. ~ 6 n c e in the sentence d d (He is

fasting in the village) the rule need not apply and hence the C

saptami vibhakti in gr5ma since gr2ma is not the karman.

The author also points out that inthe sentence T&d%'h?

the rule ~~~~~: (2 - 3 - 14) enjoin -8f

in dl and in the sentence 7S37.w d the rule W F d k G ? me (2 - 3 - 17) enjoin -@&%in w a n d this Tj jV$&d%denotes karmakgraka. So also in

the sentence %T u'ZT??~ the ru le u $ ~ T ? R ? ~ '

(2 - 3 - 22) enjoins trtiyz vibhakti in the sense of karman and

in the sentence i l f 7 W 5 . : the sasthkbhakti dentoes karman a ..

by the force of the rule -- e ( 2 - 3- 65 ) That one, in which an action denoted by the root is intended

to be the resident, is the ka r t~ka ' raka o f that act ion. I

Sesacakrap in i puts i t as, -d&7 WAT~ U &29. In the sentences a: W78 and &h%d Caitra is the kartrksraka since in both these sentences, the action of

p ika is residing in Caitra. As such in the sentence m s ' m

h Z f ? m b o t h h and are kart~karaka. In regard to the action denoted by root 'gam' devoid of the causal suffix

'nic' Wrl' is the kartrksraka and in regard to the causal

action denoted by the root gam combined with nic, (gami')

Devadatta is the kartrkiraka. That is why W is referred to

as prayojyakartfand h as prayojakakartr. The verb & denotes the agent of the causal action, namely, Devadatta.

W, the agent of gamanakriyz is given the term karman by

the rule &&&~%%V&/~G%V~*/& d?7 oif (1 -4-52)

I SesacakrapB?i also refutes the definition mW7: d a n d

He says that such a

definition will upset the conception itselfs of six ka'raka-s 30 .

(d) Conclusion

The work Kgrakatattva of $esacakraphni is no doubt an

erudite and scholarly treatise on the six kkaka-s. From an

analytical study of the contents of the work it is quite clear

that the concept of ksraka in general and that of ap'lddna

s a m p r a d h a etc in particular are clearly elucidated and

discussed in the Navya Nyzya style3'. It is note%orthy - that he does not put forward any view or argument showing

disagreement with what has been postulated or explained by

Panini ~ZtyByan's, ~a taq ja l i and Bhartrhari. His intention is

to present the same in the Navya NyZya style of language and

deal with the same by presenting a Piirvapaksa on the

statement made first and then refute the same by giving the

samsdhsna. He presents numerous purvapaksa-s one over the

other along with answering the same with decisive arguments

which fully serve his purpose. Thus he aims to make a clear

elucidation and eloboration of the subject matter.

I

Segacakrap'ani has meticulously dealt with the kzraka-s in

general and particular. He begins his treatment with these

words " %?6k and proceeds to give a three fold

definition of kirakatva to make more clear and accurate the

notion conveyed by . k a ' r a k a t ~ a ~ ~ . He also makes an attempt

to explain the term ksrakatva as h l i h ~ ~ 6 l < & f $ s 4 c l l ' l = d ~ ~ .

This shows his clear delineation of the term. The author also

refers to the view of others with regard to the definition of

ksrakatva. He cites their view as mm%l'TT(TW3..

@3d%krWTF4433 After a comprehensive and pervasive dis-

cussion on this viewpoint, he concludes that this definition of

ka'rakatva cannot comprehend kart[ and karman and can do

justice only to the remaining four kzraka-s namely apZdZna,

sampradsna, adhikarana and karana34. The author's is clear

and keen vision of what is kirakatva is well evident in this

discussion. By way of his discussion on this subject, he draws

a very clear picture of karakatva on the canvas of the mind of

his readers.

The power of penetrating description of the author is

.evident. i n the e luc idaton of each ksraka . Def in ing

apadinaka ' raka, the author says d%8 B m d ; l , * 1 4 4 ~ . 1 ~ k d h 1 c l = & d 91 f$WU f$af$RIT I . Just like

a Naiyayika he discusses the purpose o f each ( ~ j part in

this definition and draws our attention to the defects of avygpti

attivygpti and asambhava that lurk in the event of absence of

each part in this definition and thus establishers what he has

stated, is the flawless definition of ap21diinakSraka~~

In addition to explaining the definition of apadinakaraka,

the author takes one by one usages like dm and clearly demarcates the principle by which the apgdgnakgraka applies

in all these instances. He takes conversational usages like

e? ViZf?al and explains how the idea of apZd3na works her@.

The Navya Ny'aya style of language adopted by the author

adds to the scholastic nature of the text. This phenomenon is

discernable all through the work. It is evident at the outset it- *

self where the author gives a three fold definition of ka'raktva. h

While refuting the view of some others, he uses such words

which speak volumes for his adoptions of the Navya Nyaya style

He says ''3*9: ~ d ? & & N @ @ d ~ J & V K J

qq$*d*$88aae&*~*PTf*mPfmmdv?~vq

a=sf f$d?m i q#~caqf~mf?~5; pr~w $9- T T ~ ? v3 g

T T M * : ~ : ~ I ~ ~ H ~ J T Y R ~ avmd

w:gp~wrn? j - ?T l i l : *dm

fqYa34 7-7 hf- fs f i35 darfsft d 7gqTqT?TXz9TVTT

?QikdMd* mk:

So also while explaing the apsdana status of siirtha in

?W!Tm he uses a language which is wonderfully identical

with Navya Nysya style. His words a r e , ' m e d

d % * ~ m m r d h f G a k Y i b 4 1

rcjI'+l4-rP7lc(U

Fml-f33-*--- r '.l-*

W-R~~~QJRW ~ a g a g m : 37. Here it is this style which renders his work scholarly.

So also while dealing with the definition of karmakzraka,

he explains the part W3-w in the definition as 3Ta

m$m'33Fi m~rnwm*d3 4 m ~ 3 ~ $ ~ ~ - 1 - 4 r 4 + ~ 7 $ 3 d M ~ ~ $ F i 7 Q

~ ' ~ 4 l h t ; r v T f E r r l S 4 r n h ~ ~

a z n i ~ i m ; r m ~ * m m ~ * M ~ l

The author is very alert in citing the instances where the

k'araka rules function and furnishes the ?lVVfhe~ of the

sentences cited as illustrations. He gives a threadbare

explanation of the sentence by giv ing the VPTdq in

numerous instances. Of these one is taken here as example.

TO point out the difference in the idea conveyed by the saptam;

vibhkati in the two sentences h: and q*: he

says, ~MTTJPTWTS~WW$: I w< m @ds: I ~d m -wm3 mmsrfmim~errrf+$;r

Q II~IHY--F$~@ I

01at3 g m: JdhaqEd 44.1'14w a

Though there are many works dealing with the principles

of Sanskrit grammar and written by many distinguished

scholars', rarely can we find a work in which the six karaka-s

are handled as in KT. by S'esacakrapii?i. The author deserves

recognition and high appreciation for the eurdite, keen and

subtle treatment of'the subject matter. It has to be admitted

that KT. of ~ e s a c a k r a ~ a n i has not received the due attention it

deserves from the scholarly world. It is hoped that the edition

of KT. may pave the way for making the work more popular.

From a study of the work, it can be safely assumed that the t

dignified and erudite treatment of kzraka-s by Sesacakrapsni

is a meritorious and everlasting contribution to Sanskrit

grammar.

References

6- - 1. Vide Viay5karapasiddhsnta paramalaghumanjusa of

~ i ~ e d a edited by Acaryalokamapidhahal page 252

2. Vide infra page 73

3. Vide supra page 3 5

4. -rnar-l

T igmwmG~wM II

5. Vide infra page 72 - 79

6. Vide Mahsbhagya under the sutra ' ~ a r a k e ' ( 1 -4-23)

7 . Vide Vaiy2kara?asiddhlintama?jtsa edited by Kapil Dev

Sastri page 1 18

8. Vide Maha'bh'lsya under the sGtra 'Karake' (1 -4-23)

9. Vide paPiGya VyZikaran K g AnuGlan by Dr. Ramasankar

Bhattacarya p. 132

10. Vide ~a?;nTya Vyakaran KH AnuGlan p. 132

11. Vide ~ a ~ i 6 y a vyskaran Anuslan , pp. 132 & 133

12. Vide ~ ~ k y a ~ a d i y a kanda I I\ SZdhanasamuddesa

karika 1

~ a r & - & M l

md rn*$ II

14. Vide infra 'page @

15. Vide ~ ~ k y a ~ a d i ~ a kanda IIISZdhanasamuddesa

verse 136

mfa84m~&8rcaprr I

***tme;ll* II

16. Vide infra page 3 8

17. Vide ~ a h 2 b h a s y a under sutra 1-1 -1

* em* - s d d ~ ~ a & a - +id&+ II

18. Vide Bhartrhari by K.A. Subramania lyer Page 31 8

19. Vide infra page 97

20. Vide Vakyapadiya Kanda I l l S'adhanasamuddes'a

verse . 99

21. Vide Bhartrhari by K.A. Subramaniya lyer Page 309

22. Vide infra page 77

23. Vide infraSpage 77 .

24. Vide Bhartrhari by K.A. Subramaniya lyer PP. 322 &323

25. Vide infra pages '??k loo

26. Vide infra page 100

27. Vide VZikyapadiyaksndalII Sadhanasamuddes'a verses

45&46

f M + f a M a m M & q

m - 4 * - 1 -~iImnw-y

P ~ a ~ . o i c ~ ~ ~ ~ d -i II

28. Vide infra page 103

29. Vide infra page 105

30. Vide infra page 106

31. Vide supra pages 3 7-

32 Vide supra pages 38- 40

33. Vide infra page 74

34. Vide infra page 77

35. Vide infra page 7 9

36. Vide infra page 8%

37. Vide infra'pages ggaQ4

38. Vide infra pagesq9k100