is the latter vowel itself, as for instance ए in प्रेजते ( प्र+एजते ); cf. एङि. पररूपम् P.VI.1.94. परवल्लिङ्गता possession of the gender of the final member of a compound word, which, in tatpurusa compounds, is the second of the two or the 1ast out of many; cf. परवल्लिङ्गद्वन्द्वतत्पुरुषयो: (P. II.4 26) इति परवाल्लिङ्गता यथा स्यात् M. Bh. on P.V.4.68. परविप्रतिषेध the conflict between two rules (by occurrence together) when the latter prevails over the former and takes place by. Virtue of the dictum विप्रतिषेधे परं कार्यम् P.I. 4.2; cf. कथं ये परविप्रतिषेधाः M.Bh. on I.4.2. परसप्तमी a locative case in the sense of 'what follows', as contrasted with विषयसप्तमी, अधिकरणसप्तमी and the like; cf. लुकीति नैषा परसप्तमी शक्या विज्ञातुं न हि लुका पौर्वापर्यमस्ति । का तर्हि । सत्सप्तमी M.Bh. on P.I.2. 49. परसवर्ण cognate of the latter vowel or consonant. The word is frequently used in grammar in connection with a substitute or आदेश which is specified to be cognate ( सवर्ण ) of the succeeding vowel or consonant: cf. अनुस्वरस्य यथि परसवर्ण: P.VIII. 4. 58. परस्परव्यपेक्षा mutual expectancy possessed by two words, which is called सामर्थ्र्य in grammar. Such an expectancy is necessary between the two or more words which form a compound: cf. परस्परव्यपेक्षां सामर्थ्र्यमेके P.II.1.1, V.4; cf. also इह राज्ञ: पुरुष इत्युक्ते राजा पुरुषमपेक्षते ममायमिति पुरुषोपि राजानमपेक्षते अहृमस्य इति | M.Bh. om II.1.1. परस्मैपद a term used in grammar with reference to the personal affixs ति, त: etc. applied to roots. The term परस्मैपद is given to the first nine afixes ति, त:, अन्ति, सि, थ:, थ, |
मि, व: and म:, while the term आत्मनेपद is used in connection with the next nine त, आताम् etc.; cf. परस्मै परोद्देशार्थफलकं पदम् Vac. Kosa. The term परस्मैपद is explained by some as representing the Active_Voice as contrasted with the Passive Voice which necessarily is characterized by the Aatmanepada affixes. The term परस्मैभाष in the sense of परस्मैपद was used by ancient grammarians and is also found in the Vaarttika अात्मनेभाषपस्मैभाषयोरुपसंख्यानम् P. VI. 3.8 Vart.1 . The term परस्मैभाष as applied to roots, could be explained as परस्मै क्रियां (or क्रियाफलं) भाषन्ते इति परस्मैभाषाः and originally such roots as had their activity meant for another, used to take the परस्मैपद् affixes, while the rest which had the activity meant for self, took the अात्मनेपद affixes. Roots having activity for both, took both the terminations and were termed उभयपदिनः. परस्मैभाष lit. speaking the activity or क्रिया for another; a term of ancient grammarians for roots taking the first nine personal affixes only viz. ति, तः... मसू. The term परस्मैपदिन् was substituted for परस्मैभाष later on,more commonly. See परस्मैपद above. The term परस्मैभाष along with अात्मनेभाष is found almost invariably used in the Dhaatupaatha attributed to Paanini; cf. भू सत्तायाम् | उदात्त: परस्मैभाषः | एघादय उदात्त अनुदात्तेत अात्मनभाषा: Dhatupatha. परा the highest eternal voice or word, the highest and the most lofty of the our divisions of language (वाक), viz. परा,पश्यन्ती, मध्यमा and वैखरी, which, (परा), philosophically is identified with नाद ( व्रह्म ) or शब्दब्रह्म . It is described as वर्णादि -विशेषरहिता चेतनमिश्रा सृष्ट्युपयोगिनी जगदुपादानभूता कुण्डलिनीरूपेण प्राणिनां मूलाधारे वर्तते | |
पृष्ठम्:ADictionaryOfSanskritGrammarByMahamahopadhyayaKashinathVasudevAbhyankar.djvu/२३८
पुटमेतत् सुपुष्टितम्
परवल्लिङ्गता
परा
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