विकिस्रोतः तः
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पुटमेतत् सुपुष्टितम्


tary). Regarding the case and con= jugational affixes it can be said that those affixes can, in a way: be looked upon as nitya or obliga- tory, as they have to be affixed to a crude nominal base or a root; there being a dictum that no crude base without an affix can be used as also, no affix alone without a base can be used. On the other hand, the taddhita and kṛt affixes as also compounds are voluntary as, instead of them an independent word or a phrase can be used to convey the sense. For a list of such nitya affixes see M. Bh. on V. 4.7; (2) the word अनित्य is also used in the sense of not-nitya, the word नित्य being taken to mean कृताकृतप्रसङ्गि occurring before as well as after another rule has been appli- ed, the latter being looked upon as अनित्य which does not do so. This 'nityatva' has got a number of ex- ceptions and limitations which are mentioned in Paribhāṣās 43-49 in the Paribhāṣenduśekhara.

अनिर्दप्रथम an underived word: an ancient term used by writers of the Prātiśākhyas to signify 'original' words which cannot be subjected to निर्वचन.

अनिपात्य not necessary to be specifi- cally or implicitly stated, as it can be brought about or accomplished in the usual way: e. g. द्वन्द्वम् । लिङ्गम- शिष्यं लोकाश्रयत्वाल्लिङ्गस्य । तत्र नपुंसकत्वमनि- पात्यम् M. Bh. on VIII.1.15. See also M. Bh. on VII.2.27 and VI. 1.207.

अनिमित्त not serving as a cause, not possessing a causal relation; e. g. संनिपातलक्षणे विधिरनिमित्तं तद्विघातस्य Par. Śek. Pari. 85. See also M. Bh. on I.1.39.

अनियत not subject to any limitation cf. प्रत्यया नियताः, अर्था अनियताः, अर्था नियताः, प्रत्यया अनियताः M.Bh. on II. 3.50. In the casc of नियमविधि (a res- trictive rule or statement ) a limi- tation is put on one or more of the constituent elements or factors of that rule, the limited element being called नियत, the other one being termed अनियत; also see Kāś. on II.2.30.

अनियतपुंस्क whose sex-especially whether it is a male or a female-is not definitely known from its mere sight; small insects which are so. The term क्षुद्रा in P. IV.1.131 is explained in the Mahābhāṣya as क्षुद्रा नाम अनियतपुंस्का अङ्गहीना वा M. Bh. on P. IV.1.131.

अनिर्दिष्टार्थ whose sense has not been specifically stated ; the word is used with reference to such affixes as are not prescribed in any speci- fic sense or senses and hence as are looked upon as possessing the sense which the base after which they are prescribed has got: cf. अनिर्दिष्टार्थाः प्रत्ययाः स्वार्थे भवन्ति -affixes, to which no meaning has been assigned, convey the meaning of the bases to which they are added; cf. Par. Śek. Pari. 113; cf. also M. Bh. on III.2.4, III, 2.67, III.3.19, III. 4.9, VI.1.162.

अनिष्ट an undesired consequence or result; cf. अनिष्टं च प्राप्नोति इष्टे च न सिध्यति M. Bh. on I.3.1 , also cf. नानिष्टार्था शास्त्रप्रवृत्तिः M. Bh. on VI.1.2.

अनिष्टिज्ञ ignorant or inattentive to what the Grammarian intends or desires to say. cf. तत्र सौर्यभगवतोक्तम्- अनिष्टिज्ञो वाडव: पठति । इत्यत एव चतुर्मात्रः प्लुत: M. Bh. on VIII.2.106.

अनीयर् kṛt affix, termed कृत्य also forming the pot. pass. part. of a