Review of Steve Bohlert’s Universalist Radha-Krishnaism

There are books which are result of a life-long engagement with a subject. They impress us by the depth of experience and the profundity of thought. Steve Bohlert’s Universalist Radha-Krishnaism is such a book. It is an outcome of the author’s thirty-five year long spiritual quest. The book is a personal account of his spiritual practice and journey which started as a leading disciple of A.C. Bhaktivedanta Swami Prabhupada (his diksa-name is Subal das Goswami), continued with initiation into the practice of raganuga bhakti by Lalita Prasad, a deep study of Christian theology and the work as a pastor, and culminated in developing the concept of universalist Radha-Krishnaism.

Steve Bohlert’s book touches upon the most important problems of being a devotee of Radha-Krishna in the twenty-first century. The cult of Radha-Krishna originated in medieval India. But now we live in the twenty-first century, in a world in which one cannot ignore the cultural and scientific developments of the West (and of the whole world, of course) if one cares for one’s intellectual honesty. Steve Bohlert’s parama guru, Bhaktivinode Thakur, recognized the challenge Western world presented to Indian culture. He was ready to accept the Western critical scholarship and science, abandoned the literalist interpretation of Indian mythology, and developed his own approach to Indian scriptures in general and Gaudiya Vaishnava texts in particular. ‘Progress is the law of nature and there must be corrections and developments with the progress of time’, says Bhaktivonode in The Bhagavat, Its Philosophy, Ethics and Theology. Bohlert notices that Bhaktivinode understood that revelation is not completed, that it is ever-evolving, and finds a similar idea, called process theology, in contemporary Christianity, and argues that the follower of Chaitanya can benefit from it. 

Western philosophers have dwelt upon issues which ancient and medieval Indian thinkers did not pursue to the same extant and in the same manner. One of such issues is epistemology. The achievements of Western epistemology have tremendous importance for our understanding of Gaudiya Vaishnava texts. From present perspective one cannot interpret them literally, although the tradition does. It is therefore evident that sastra must attain a different epistemic value. However, a symbolic interpretation, which is a possible alternative left, represents a threat to its infallibility and authority. Bohlert writes: ‘The scripture writers wrote the best of their knowledge and ability at the time. We do not think they tried to deceive anyone—however, if we find discrepancies in their words, we can use scientific and philosophical methods to understand why such things occurred.’ (p. 110) Sastra, he mentions elsewhere, ‘contains a great mine of spiritual wisdom developed over millennia by a highly spiritual civilization. Yet does this make it all objectively real? No, it does not. Does it contain a wealth of relevant spiritual insights? Yes, it does.’ (p. 69)

The question then is how to deal with Gaudiya texts after their deconstruction. Bohlert suggests developing a ‘second naïveté’, which is a term proposed by French philosopher Paul Ricœur, but in the book it is attributed to Marvin Chaney, his professor at Graduate Theological Union, Berkeley. The idea of second naïveté sounds appealing, but unfortunately does not solve the most important problem of ontology. As Bohlert acknowledges, ‘[t]he existence of God cannot be conclusively proved or disproved […] it comes down to faith […] (p. 76). The epistemological crisis leaves us no other option than faith. Or in other words, one has to make a choice. Bohlert even speaks of ‘the chosen path’ (p. 73). In the glossary, he mentions Pascal’s Wager, i.e. the argument that even if the existence of God could not be proved, one should wager as though God exists, because the benefits of believing in Got outweigh the possible loss. Bohlert, however, does not elaborate on the idea anywhere in the book. What significance can Pascal’s Wager have for devotees of Radha-Krishna? The goal of Gaudiya Vaishnavism is to attain uttama bhakti, which is defined by Rupa Goswami in Bhakti Rasamrita Sindhu (1.1.11) as anyAbhilASita-zUnyam jJAna-karmAdy-anAvRtam anukUlyena kRSNAnuzIlanam, i.e. bhakti should be devoid of all desire other than to serve Krishna. One is supposed to give up all other desires including the desire for liberation (mukti). So there is nothing to get from bhakti. If this is the case, is there any use of Pascal’s Wager? Apparently not. But Bohlert seems to suggest an answer to the question why worship Radha-Krishna. Through the book he propagates raganuga bhakti, or natural devotion, as he calls it, which does not depend on scriptural injunctions but on raga, hankering. Raga itself appears in the heart of the devotee by the mercy of God or an anuragi devotee. As Katha Upanishad (1.2.23) says: yam eSaiva vRNute tena lAbhyaH, ‘He whom the Self chooses, by him the Self can be gained.’ There is apparently nothing we can do. Should this be the way out of the crisis? With this question, however, I have gone further than Bohlert himself argues.

Bohlert addresses many other important questions: renunciation and enjoyment; the dialogue between science and religion (for example, the acceptance of evolution theory); and the practice of raganuga bhakti, which would be more suited for the people of the twenty-first century (for example, he imagines Radha-Krishna as twenty years old cowherd girl and boy, participating in the village community life at day and enjoying in a forest love cottage at night). Bohlert elaborates on these and other issues with varying degree of consistency and depth. Some issues are left unexplained or only suggested. Some are controversial. But, be it as it may, throughout the book one can feel the power of his experience and intuition. It is a sincere, courageous and thought-provoking account of a spiritual journey.

Skandhas of the Bhagavata and the Lord’s Vigraha

It is well-known that the Bhagavata is Krishna directly (zrImad-bhAgavatAkhyo ’yaM pratyakSa kRSNa eva hi). It is therefore possible to make a connection between His form and the form of the Bhagavata. In one of my previous posts, in Dasa-lakshana and Visvanatha Cakravarti, I referred to such a correspondence mentioned in Padma Purana. In Dr. Sri Krishnamani Tripathi's book Srimad-Bhagavata-tattva-samiksa I have come across a completely different attribution of the skandhas of the Bhagavata to the Lord’s bodily parts from Kausiki Samhita (25.8), a text I have not heard of before:

padAdi-jAnu-paryantaM prathamaH skandha IritaH
tad-UrdhvaM kaTi-paryantaM dvitIyaH skandhaH ucyate

tRtIyo nAbhir ity uktaz caturtham udaraM smRtam
paJcamo hRdayaM proktaM SaSThaH kaNThaM sabAhukam

sarva-laKSaNa-samyuktaM saptamo mukham ucyate
aSTamaz cakSuSI viSNoh kapolo bhRkuTiparaH

dazamo brahmarandhraz ca mana ekAdazaH smRtaH
AtmA tu dvAdaza-skandhaH zrI-kRSNasya prakIrtitaH

The slokas say that the skandhas and the Lord’s bodily parts are related in this way:

1. skandha - from feet to knees
2. skandha - up to the hips
3. skandha - navel
4. skandha - abdomen
5. skandha - heart
6. skandha - throat and arms
7. skandha - face
8. skandha - eyes
9. skandha - cheek and brows
10. skandha - brahmarandhra
11. skandha - mind
12. skandha - atma

Introduction to Panini's Grammar, Part 2

अथ षड्लिंगेषु अजन्तपुंल्लिङ्गाः

Declension of Masculine Stems Ending in अच्

५० अर्थवदधातुरप्रत्ययः प्रातिपदिकम् (१।२।४५)

That which has a meaning (अर्थवत्), but is neither a root (अधातु) nor a प्रत्यय nor ends in one, [is called] प्रातिपदिक(nominal stem).

५१ कृत्तद्धितसमासाश्च (१।२।४६)

Also that which ends with a कृत् or तद्धित or समास (compound).

५२ स्वौ जसमौट्-छष्टा भ्याम् भिस् ङे भ्याम् भ्यस् ङसि भ्याम् भ्यस् ङसोसाम् ङ्योस् सुप् (४।१।२)

The case endings are [as follows]: [प्रथमा] सु, औ, जस्; [द्वितीया)] अम्, औट्, शस्; [तृतीया] टा, भ्याम्, भिस्; [चौतुर्थी] ङे, भ्याम्, भ्यस्; [पञ्चमी] ङसि, भ्याम्, भ्यस्; [षष्ठी] ङस्, ओस्, आम्; [सप्तमी] ङि, ओस्, सुप्.

५३ ङ्याप्-प्रातिपदिकात् (४।१।१)

५४ प्रत्ययः (३।१।१)

५५ परश्च (३।१।२)

[These case ending are applied to the end] of ङी, आप्, प्रातिपदिक and of प्रत्यय.

५६ सुपः (१।४।१०३)

सुप् has got [three numbers: एकवचन (singular), द्विवचन (dual), and बहुवचन (plural).

This sutra refers to the previous sutra in Astadhayayi which runs as follows  तान्येकवचनद्विवचनबहुवचनान्येकशः.

५७ द्वेकयोर्द्विवचनैकवचने (१।४।२२)

If [we talk] of two, dual [is used], if of one, singular.

५८ विरामोऽवसानम् (१।४।११०)

The absence of sounds [is called] अवसान (pause).

We get the form for the nominative singular in this way: राम + सु = राम + स् = रामस् = रामः. उ in सु is इत्, therefore, it is dropped. We arrive at other forms as explained in the following sutras:

५९ प्रथमयोः पूर्वसवर्णः (६।१।१०२)

The first corresponding [long sound is substituted] before अक् [of a stem] for प्रथमा and द्वितीया [in all numbers].

Thus we get forms for the nominative plural: राम + जस् = राम + अस् = रामास् = रामाः; and for the accusative plural: राम + शस् = राम + अस् = रामास् = रामाः।

६० नादिचि (६।१।१०४)

Not for अवर्ण before इच्.

Thus we get forms like राम + औ = रामौ (here applies the sutra वृद्धिरेचि).

६१ बहुषु बहुवचनम् (१।४।२१)

If [we talk] about many, plural [is used].

६२ चुटू (१।३।७)

[The onsets of प्रत्ययs in] चु and टु [are इत्].

६३ विभक्तिश्च (१।४।१०४)

[Personal and case endings are] also [called] विभक्ति.

६४ न विभक्तौ तुस्माः (१।३।४)

तु, स् and म् are not [इत्] in declension.

६५ एकवचनं सम्बुद्धिः (२।३।४९)

[In calling,] the singular [of प्रथमा] is [called] सम्बुद्धि.

६६ यस्मात् प्रत्ययविधिस्तदादि प्रत्ययेऽंगम् (१।४।१३)

That to which प्रत्यय is added and at the same time to which something else is added is [called] अंग (stem).

६७ एङ्ह्रस्वात् सम्बुद्धेः (६।१।१०९)

[सु is dropped from the stem] in सम्बुद्धि (vocative) after एङ् and ह्रस्व.

In this way we get the form राम for vocative singular.

६८ अमि पूर्वः (६।१।१०७)

[For अ] of the suffix अम् the preceding vowel [is substituted].

Example: राम + अम् = रामम् ।

६९ लशक्वतद्धिते (१।३।८)

ल्, श् and कु [are इत्], if they are not [at the onset of] a तद्धित.

Example: राम + शस् = रामाः । तद्धित will be dealt with later.

७० तस्माच्छसो नः पुंसि (६।१।१०३)

[If the preceding vowel is lengthened, स्] of शस् is changed into न् in masculine.

Example: राम + शस् = राम + शन् = रामान् ।

७१ अट्कुप्वङ्नुम्‍व्यवायेऽपि (८।४।२)

[न् is changed in ण् within a word before र् and ष्], if [they are] separated by अट्, कु, पु, आङ्, and नुम्.

७२ पदान्तस्य (८।४।३७)

[But not if न् is] at the end of a पद.

७३ टाङसिङसामिनाऽऽत्स्याः (७।१।१२)

[After a stem ending in अ], इन is substituted for टा, आत् for ङसि, and स्य for ङस्.

Example: राम + टा = राम + इन = रामेन = रामेण ।

७४ सुपि च (७।३।१०२)

[The अ of an अंग becomes दीर्घ] also before a सुप् in यञ्.

Examples: रामाभ्याम्, राम + भिस् ।

७५ अतो भिस ऐस् (७।१।९)
 
In nominal stems ending in अ, ऐस् is substituted for भिस्.

७६ अलोऽन्तस्य (१।१।५२)

[In a substitution, the substitute] replaces the last sound.

७७ अनेकल् शित् सर्वस्य (१।१।५५)

A substitute consisting of more than one sound and one with श् as इत् replaces the whole.

Example: रामैः ।

७८ ङेर्यः (७।१।१३)

For ङेर्, यः [is substituted after a stem ending in अ]

७९ स्थानिवदादेशोऽनल्‍विधौ (१।१।५६)

A substitution is governed by the same rules as the original form (स्थानि), but not in respect to अल्.

On account of this sutra, it is possible to apply the sutra सुपि च (74). Examples: रामाय, रामाभ्याम् ।

८० बहुवचने झल्येत् (७।१।१०३)

In plural, if the suffix ends in झल्, अ  of the nominal stem is substituted by एत्.

Example: रामेभ्यः ।

८१ वाऽवसाने (८।४।५६)

In an अवसान, [झल् is] optionally [changed into चर्].

Example: रामात्, रामाद् ।

८२ ओसि च (७।३।१०४)

[ए is substituted for अ] also before ओस्.

Example: राम + ओस् = रामे + ओस् = रामय् + ओस् = रामयोस् = रामयोः ।

८३ ह्रस्वनद्यापो नुट् (७।१।५४)

नुट् is added after stems that end in a short vowel which are called नदी and that end in आ.

नदी are feminine words ending in ई and ऊ (यू स्त्र्याख्यौ नदी, sutra 1|4|3). उट् in नुट् is इत्.

८४ नामि (६।४।३)

[A long vowel is substituted] before नाम्.

Example: राम + आम् = राम + नाम् = रामानाम् = रामाणाम् ।

८५ आदेशप्रत्ययोः (८।३।५९)

[स् is changed to ष्], if [this ष्] has ben substituted or occurs at the beginning of a suffix.

Example: राम + सु = रामे + सु = रामेषु ।

- o -

Declension of kRSNa with the help of the above mentioned sutras:

prathamA ekavacane
sutra apllied => result
1. sv-au-jas-am-auT-chaS-TA-bhyAM-bhis-Ge-bhyas-bhyAm-Gasi-bhyAm-bhyas-Gas-os-Am-Gy-os-sup  =>  kRSNa + su
2. upadeze'j-anunAsika it    =>  kRSNa + s(u)
3. tasya lopaH    =>  kRSNa + s
4. sa-sajuSo ruH  =>  kRSNa + ru
5. upadeze'j-anunAsika it  =>  kRSNa + r(u)
6. tasya lopaH    =>  kRSNa + r
7. khar-avasAnayor visarjanIyaH  =>  kRSNa + H = kRSNaH

prathamA dvivacane
1. sv-au-jas-am-auT-chaS-TA-bhyAM-bhis-Ge-bhyas-bhyAm-Gasi-bhyAm-bhyas-Gas-os-Am-Gy-os-sup  =>  kRSNa + au
2. prathamayoH pUrva-savarNaH  =>  kRSNa + A
3. nAd ici  =>  kRSNa + au
4. vRddhir eci  =>  kRSNau

prathamA bahuvacane
1. sv-au-jas-am-auT-chaS-TA-bhyAM-bhis-Ge-bhyas-bhyAm-Gasi-bhyAm-bhyas-Gas-os-Am-Gy-os-sup  =>  kRSNa + jas2. hal antyam   =>  kRSNa + ja(s)
3. na vibhaktau tusmAH   =>  kRSNa + jas
4. cu-TU  =>  kRSNa + (j)as
5. tasya lopaH  =>  kRSNa + as
6. prathamayoH pUrva-savarNaH  =>  kRSNAs
7. sa-sajuSo ruH  =>  kRSNA + ru
8. upadeze'j-anunAsika it  =>  kRSNA + r(u)
9. tasya lopaH  =>  kRSNA + r
10. khar-avasAnayor visarjanIyaH  =>  kRSNA + H = kRSNAH

dvitIyA ekavacane
1. sv-au-jas-am-auT-chaS-TA-bhyAM-bhis-Ge-bhyas-bhyAm-Gasi-bhyAm-bhyas-Gas-os-Am-Gy-os-sup  =>  kRSNa + am
2. hal antyam   =>  kRSNa + a(m)
3. na vibhaktau tusmAH   =>  kRSNa + am
4. ami pUrvaH   =>  kRSNa + am = KRSNam

dvitIyA dvivacane
1. sv-au-jas-am-auT-chaS-TA-bhyAM-bhis-Ge-bhyas-bhyAm-Gasi-bhyAm-bhyas-Gas-os-Am-Gy-os-sup  =>  kRSNa + auT
2. hal antyam   =>  kRSNa + au(T)
3. tasya lopah  =>  kRSNa + au
4. prathamayoH pUrva-savarNaH  =>  kRSNa + A
5. nAd ici  =>  kRSNa + au
6. vRddhir eci  =>  kRSNau

dvitIyA bahuvacane
1. sv-au-jas-am-auT-chaS-TA-bhyAM-bhis-Ge-bhyas-bhyAm-Gasi-bhyAm-bhyas-Gas-os-Am-Gy-os-sup  =>  kRSNa + zas
2. hal antyam   =>  kRSNa + za(s)
3. na vibhaktau tusmAH   =>  kRSNa + zas
4. la-za-kva-taddhite  =>  kRSNa + (z)as
5. tasya lopaH  =>  kRSNa + as
6. prathamayoH pUrva-savarNaH  =>  kRSNa + A + s
7. tasmAc chaso naH puMsi   =>  kRSNA + n
8. aT-ku-ku-AG-num-vyavAye'pi  =>  kRSNA + n 
9. padAntasya   =>  kRSNA + n = kRSNAn

Skanda Purana on listeners of the Bhagavata

In the Skanda Purana there is a Srimad-Bhagavata-Mahatmya. The fourth chapter of the mahatmya contains an interesting information on the different kinds of listeners of the Bhagavata:

Now I will describe those who listen to Srimad-Bhagavatam. There are two types of listeners—superior and inferior. The superior listeners are of four kinds—namely, cataka bird, swan, parrot, and fish. And the inferior listeners are also of four kinds—wolf, bhurunda bird, bull, and camel.

Just as the cataka bird does not take water from any source other than the raincloud, one who does not hear any scripture or book other than those related with Lord Krishna is called a cataka listener.

Just as the swan can extract milk from a mixture of milk and water, one who can extract the essential topics of Lord Krishna while listening to various topics is called a swan listener.

Just as a parrot can recite to its master and others whatever it is taught, one who can nicely repeat the topics he has heard from the scriptures to his guru and other listeners is called a parrot listener.

Just as the fish that is situated in an ocean of condensed milk quietly drinks milk without blinking its eyes, one who quietly hears Srimad-Bhagavatam while relishing the topics and staring unblinking at the speaker is called a fish listener.

Just as the cry of the wolf frightens the deer which is attracted by the sweet sound of a flute in the forest, the foolish listener whose loud noises create pain to the devotees engaged in hearing the sweet topics of Srimad-Bhagavatam is called a wolf listener.

Just as the bhurunda bird that lives in the Himalayas tells others whatever instruction it has heard without practicing himself, one who teaches others but does not follow those instructions is called a bhurunda listener.

Just as the bull does not distinguish between eating sweet grapes or pungent oilcakes, the blind person who listens to everything but has no intelligence to discriminate between good and bad is called a bull listener.

Just as the camel rejects the sweet mango leaves and chews instead the bitter neem leaves, one who rejects the sweet narrations about the Lord and hears instead mundane topics is called a camel listener.

Apart from these two categories of listeners, there are many further sub classifications such as bumblebees and asses which one should understand by the symptoms of their normal behavior.

- o -

There are four kinds of service to the Srimad-Bhagavatam—sattvic, rajasic, tamasic, and nirguna.

Enthusiastic service which is joyfully performed in seven days, like a pompous sacrifice with various types of worshipable ingredients and hard labor, is called rajasic bhagavata-seva.

Service which is peacefully performed over a month or two, while relishing the topics and thus increasing one's ecstasy, is called sattvic bhagavata-seva.

Service which continues for one year, which is performed lazily yet faithfully, which gives happiness, and in which both rememberance and forgetfulness are present, is called tamasic bhagavata-seva.

Service in which there is no consideration of time factor but continues on with love and devotion, is called nirguna bhagavata-seva.

Please know for certain that Maharaja Parikshit and Sukadeva Gosvami performed nirguna bhagavata-seva. Although the hearing continued for only seven days, that was because Maharaja Parikshit's life continued for that duration only.

One should hear Srimad-Bhagavatam in any place or in any way one desires—whether sattvic, rajasic, tamasic, or nirguna.

The English translation from which I extracted the above quotations can be found at http://nitaai.net/forums/viewtopic.php?id=3629.

Dasa-lakshana and the Twelfth Skandha

The twelfth skandha represents a challenge to the krama theory of dasa-lakshana. The idea of dasa-lakshana is expressed at the end of the second skandha. Each following skandha is then supposed to elaborate on one lakshana. However, the dialogue between Suka and Parikshit ends in the twelfth skandha. And a look at the contents of the twelfth skandha betrays that their dialogue ends in the fifth out of the thirteen chapters. Apparently, Parikshit would hear very little about the last laskhana, ashraya, the most important lakshana out of dasa-lakshana. Actually, the most interesting story of Markandeya Rishi, which seems to me central to this skandha, comes only after the description of Parikshit’s glorious passing away. Sridhara Swami and Visvanath Cakravarti labelled the first two skandhas of the Bhagavata as introductory skandhas. If a book has an introduction, isn’t it plausible to maintain that it also has a conclusion? Introduction (upakrama) and conclusion (upasamhara) are two of the traditional lingas to determine the meaning of a text (tAtparya-nirNaya):

upakrama-upasaMhArAv abhyAso’pUrvatA phalam
arthavAdo’pappatir liGgaM tAtparya-nirNaye

Isn’t it then possible to say that the whole twelfth skandha forms the conclusion, upasamhara, of the Bhagavata?

We are thus left with nine skandhas and ten lakshanas, and, according to the traditional version of  the krama theory, apparently got rid of asraya. However, this does not necessarily have to mean a disaster. On the contarary, it may help us solve the problem of assigning asraya to any specific skandha and nirodha can be left to the tenth skandha as the traditional krama theory has it. The Bhagavata namely says that nine lakshanas are described in order to explain the tenth lakshana, asraya: dazamasya vizuddhy-arthaM navAnAm iha lakSaNam. This verse may suggest, which seems to me very reasonable, that there is a description of asraya in every skandha of the Bhagavata by means of the remaining nine lakshanas. We thus do not have to assign a special skandha to asraya, because it is the subject of every skandha.

Dasa-lakshana and Parikshit’s questions

In my last post on dasa-lakshana I said that it would be interesting to see how Parikshit himself reconstructs Suka’s narration. I had a look at Parikshit’s and Saunaka’s questions in the Bhagavata. In the following I will naturally focus only on those questions which relate to dasa-lakshana. One can find them either at the beginning of a skandha or at the end of the preceding skandha.

At the end of the second skandha (2.10.48-50) Saunaka asked Suta about Vidura. He explicitly inquires about the conversation between Vidura and Maitreya. In the third skandha itself there is only one minor question regarding Uddhava. The fourth skandha does not contain any question by Saunaka or Parikshit. After three questions (5.1.1-4, 5.6.1 and 5.13.26) unrelated to any lakshana, Parikshit asks Sukadeva to describe the universe (5.16.1-3), i.e. ten chapters before the end of this skandha. In next chapters several questions about the universe are asked.

The six skandha opens (6.1.1-5) with Parikshit’s summary of what has been said so far. Parikshit says that Sukadeva has already spoken about nivritti-marga, pravritti-marga, the hell, the first manvantara, and the vamsa and the deeds of Priyavrata and Uttanapad. Afterwards he asks how one can be saved from hell (6.1.6) and Sukadeva narrates the story of Ajamila. Various minor questions unrelated to any lakshana are asked in this skandha.

Parikshit’s summary is interesting and deserves a more careful look. His exact words are:

nivṛtti-mārgaḥ kathita ādau bhagavatā yathā
krama-yogopalabdhena brahmaṇā yad asaṁsṛtiḥ

pravṛtti-lakṣaṇaś caiva traiguṇya-viṣayo mune
yo’sāv alīna-prakṛter guṇa-sargaḥ punaḥ punaḥ

adharma-lakṣaṇā nānā narakāś cānuvarṇitāḥ
manvantaraś ca vyākhyāta ādyaḥ svāyambhuvo yataḥ

priyavratottānapador vaṁśas tac-caritāni ca
dvīpa-varṣa-samudrādri-nady-udyāna-vanaspatīn

dharā-maṇḍala-saṁsthānaṁ bhāga-lakṣaṇa-mānataḥ
jyotiṣāṁ vivarāṇāṁ ca yathedam asṛjad vibhuḥ

‘First, the path of nivritti has been described by you, revered sir, following which the liberation  reached by gradual stages is attained along with Lord Brahma. O sage, the path characterized by pravritti, which has the three gunas for its goal and which leads to repeated embodiment through the gunas (guna-sarga) for those who are still conditioned by matter, has also been described.  The various hells characterized by adharma have also been depicted by you. And the story of the first Manvantara, called Svayambhuva, has also been narrated by you. The posterity of Priyavrata and Uttanapad as well as their stories have been narrated by you. You have also described how the Almighty Lord created the various dvipas, varshas, oceans, mountains, rivers, gardens, and trees as well as the luminaries, the subterranean regions and the disposition of the terrestrial globe together with its division, characteristics, and extent.’

Sridhara Swami comments that nivritti-marga is described in the second skandha beginning with the verse vaiśvānaraṁ yāti (2.2.24) and pravritti-marga in the third skandha beginning with the verse dakṣinena pathā’ryamnaḥ pitṛlokaṁ vrajanti te (3.32.20). On the third verse (adharma-lakṣaṇā nānā narakāś cānuvarṇitāḥ) he comments anuvarṇitāḥ nirantarādhyāye, vyākhyātaś caturthasyādau: The various hells  characterized by adharma have been depicted in the preceeding chapters, i.e. at the end of the fifth skandha and the story of the first Manvantara has been narrated in the fourth skandha. The subjects mentioned in the fourth and fifth verse are clearly related to the fifth skandha. The word samstha used in the fifth verse has the same meaning as the third lakshana, sthana.

In Krama Sandarbha, Jiva Gowami does not give any comment on the relation of Parikshit’s summary to skandhas. Visvanath Cakravarti assigns nivritti-marga to the second and pravritti-marga to the third skandha. He does not mention any other skandha in his commentary. Vamsidhara, who is basically a commentator on Sridhara’s commentary, is silent on this topic. Bhaktivedanta Swami Prabhupada follows Sridhara’s explanation.

The seventh skandha begins with Parikshit’s question: ‘How could Vishnu, who is equal to everyone, become partial like a common man for the sake of Indra and kill Indra’s enemies?’ (7.1.1-3) The eight skandha opens also with Parikshit’s question, related to manvantara-lakshana corresponding with the eight skandha according to the krama theory. This skandha is replete with several minor questions.

In 9.1.1-5 Parikshit asks Sukadeva to tell him about the various dynasties of kings in the period of Vaivasvata Manu. This question corresponds quite nicely with isanukatha (or vamsa and vamsyanucarita definitions of the twelfth skandha). At the beginning of the tenth skandha (10.1.1-17) Parikshit makes a request to hear about Lord Krishna. As is well-known, the whole ten skandha is devoted to the description of the life and character of Sri Krishna. This skandha is the biggest skandha of the Bhagavata and contains many questions unrelated to any lakshana. The eleventh skandha (11.1.8-9) begins with a question about the curse of Vrishnis and the twelfth skandha (12.1.1) with a questions about the kings in Kaliyuga. Later, in 12.3.16-17, he asks two more questions about how one can get liberated in Kaliyuga, and about the yugas in general and about pralaya-yuga.

To sum up: Parikshit’s questions often mark the beginning of a skandha. Some of his questions are directly related to lakshanas corresponding with the skandha according to the krama theory. It is clearly the case of  the eighth and the ninth skandha. The seventh, the tenth, the eleventh, and partly the twelfth skandha do mark a beginning of a skandha but do not give a direct clue about any lakshana. Parikshit’s summary at the beginning of the sixth skandha is very helpful and interesting. He uses the word guna-sarga in referring to what has been said in the third skandha which is an explicit reference to sarga-lakshana. He also uses the word samstha in connection with the fifth skandha which relates to sthana lakshana. Four out of the ten names of lakshanas are thus explicitly used by Parikshit in relation to the skandhas.

A song by Gadadhara Bhatta

This is a nice song by Gadadhara Bhatta who was a disciple of Raghunatha Bhatta Goswami and a close associate of Jiva Goswami. Gadadhara Bhatta was a famous reciter of the Bhagavata and a poet. In the histories of Hindi literature, his name is mentioned together with Surdas and Hit Harivamsh. He wrote a couple of songs in Sanskrit as well. The following is one of them. I hope to publish more translations of his songs some time later.

muJca re muJca mAyA-sukha-yatnam /
mRgaya gokula-kulAdhIza-kularatnam //1//

O, give up, give up the endeavour for illusory happiness and search for the jewel of the family of the king of Gokula.

muUdha mAyAta durAzA-pizAcI-vaze /
mitra majjaya manaH kRSNa-lIlA-rase //2//

O fool, don't fall under the spell of the pisaci of vain hope. O friend, dive your mind into the rasa of Krishna's pastimes.

kiM labdhaM tvayA kRpaNa manoraJjane /
kim iti ramase na nija-bhakta-bhaya-bhaMjane //3//

O wretch, what do you gain from sense gratification? Why don't you take pleasure in getting rid of the fear of your own votaries?

hari-vimukha-saGgame kiM bhajasi rAgam /
varaya haridAsa-pada-paGkaja-parAgam //4//

Why do you take pleasure in the company of people averted from Hari? Pray for the dust of the lotus feet of Hari's servant.

kalaya cetasi ciraM nIla-ghana-sundaram /
pIta-vasanaM subhaga-nAgara-purandaram //5//

gopa-gaNa-veSTitaM nicikI-cArakam /
sura-sukhada-ceSTitaM danuja-kula-mArakam //6//

Meditate on the dark beautiful boy dressed in yellow clothes, most charming nagara attended by a group of cowherdboys, and tending cows. He brings pleasure to gods and destruction to demons.

dviSAm api muktidaM mukti-sevita-padam /
vaMzikA-vivaza-gopIjanAnandadam //7//

He gives liberation even to those who dispise Him. Liberation herself serves Him. He brings bliss to gopis who are helpless at the sound of His flute.

mA vRthA cintanaM mA vRthA lApam /
kuru gadAdhara jahi hi manasi paritApam //8//

O Gadadhara, do not indulge in useless thoughts and talks. Give up your mental grief.

Radha-Gadadharastaka

zrIla-rAdhA-gadAdharASTakam

zrIla-vRndAvanAdhIzA-svarUpaM sad-guNAzrayam /
paNDitAkhyaM prabhuvaraM vande rAdhA-gadAdharam //1//

I salute to Radha-Gadadhar, the best prabhu who is addressed as pandit, and who is the svarupa of the goddess of Vrindavana and the shelter of good qualities.

zrI-gaurAGga-mahAbhAva-kArakaM prema-varddhakam /
mahAbhAva-svarUpaM taM vande rAdhA-gadAdharam //2//

I salute to Radha-Gadadhar the personification of mahabhava. He is the cause of Sri Gauranga's mahabhava and he increaces prema.

yad-Asya-padma saMdRzya zrI-prabhor vraja-bhAvanA /
zrImad-rAsa-rasAdhAraM vande rAdhA-gadAdharam //3//

I salute to Radha-Gadadhar who is the base of the rasa of rAsa. When Mahaprabhu sees the lotus of his face, He gets immersed in the mellow of Vraja.

zrI-gaurAGga-prema-sAraM vidyAnidhi-dayAspadam /
mAdhavAnandanaM ghoraM taM vande rAdhikAbhidham //4//

I salute to the venerable Gadadhar Pandit who is known as Radhika, who gives delight to Madhava and who is the essence of Gaurangas's love. He is the abode of Pundarika Vidyanidhi's mercy.

zrI-zacI-hRdayAnanda-prANa-sarvasva-sampuTam /
zrIla-prema-svarUpAkhyaM taM vande rAdhikAbhidham //5//

I salute to him who is known as Radhika and is called personification of prema. He is the reservoir of the entirety of the life of bliss of Sacimata's heart.

zrI-navadvIpa-lIlAbdhau zaizave cApalaM mahat /
kRtaM yena mahA-saukhyAt taM vande rAdhikAbhidham //6//

I salute to him who is known as Radhika and who in his childhood out of great joy did a lot of pranks in the ocean of Navadvip pastimes.

nIlAcala-vihAri-zrI-gaurAGgena samaM kRtaM/
premAmbuda-sudhAyena taM vande rAdhikAbhidham //7//

I salute to him who is known as Radhika and whom Sri Gauranga who perfroms pastimes in Nilacala made equal to the happiness of the cloud of prema.

gaurAGgenArpitaM gopInAtha-pAdAbja-sevane /
nIlazaile sadAvAsaM taM vande rAdhikAbhidham //8//

I salute to him who is known as Radhika and who always resides at Nilagiri. He has been engaged in the service of the lotus feet of Lord Gopinatha by Gauranga.

zrI-rAdhAbhidhayA gadAdhara iti khyAtaM mahImaNDale
yat-premAbdhi-kaNA-lavena sakalaM magnaM jagat sarvadA /
mat-sarvasva-padAmbujaM prabhuvaraM taM lokanAthasya me
kRSNa-prema-sudhAzrayAGghri-yugalaM zrI-paNDitAkhyaM bhaje //9//

I, Lokanath Goswami, worship Gadadhar Pandit Goswami who is known as Radha in Vraja. A drop of the ocean of his prema always immerses the whole universe. He is the best lord. His lotus feet are my all-in-all and the shelter of the nectar of Krsna-prema. 

iti zrIla-bhUgarbha-gosvAmi-bhrAtuSputra-zrIla-lokanAtha-gosvAmi-viracitaM zrIla-rAdhA-gadAdhArASTakaM samAptam

Thus ends Radha-Gadadharastaka written by Lokanatha Goswami, the nephew of Bhugarbha Goswami.

Introduction to Panini's Grammar, Part 1

Introduction to Panini's Grammar

 

It is almost impossible to learn a foreign language without the study of grammar. In learning Sanskrit, the study of grammar plays a very important part. Among various Sanskrit grammatical systems, Panini's is the most significant and the most authoritative. The original work of Panini's grammar is called Astadhyayi. Previously students of Sanskrit used to commit to memory the whole work containing some 4,000 sutras. It was only then that they were able to form correct words. However, this system was somewhat difficult for students, and new arrangements of Panini's sutras were introduced to facilitate better orientation in his system of grammar. Bhattoji Dikshita's Vaiyakarana Siddhanta Kaumudi is the formost of them. In the following introdcution to the Sanskrit grammar, I will follow the format of Siddhanta Kaumudi. I will especially draw on a booklet titled Prarambhika Paniniyam by Pt. Vishvanath Sastri. I hope it will help the interested students to make the first step on the path toward the knowledge of traditional Sanskrit grammar. It is advised that those who want to take full advantage of this introduction be acqauinted with the basics of the Sanskrit language.

श्रीहरिः शरणम् ।

श्रीगणेशाय नमः । श्रीसरस्वत्यै नमः ।

 

अथ संज्ञाप्रकरणम्

 

Definitions of Grammatical Terms

 

(शिवसूत्राणि)

 

अ इ उ ण् । ऋ ऌ क् । ए ओ ङ् । ऐ औ च् । ह य व र ट् । ल ण् । ञ म ङ ण न म् । झ भ ञ् । घ ढ ध ष् । ज ब ग ड द श् । ख फ छ ठ थ च ट त व् । क प य् । श ष स र् । ह ल् ॥

 

The above mentioned fourteen sutras containing the Sanskrit alphabet are called प्रत्याहारसूत्राणि or अक्षरसमाम्नाय or शिवसूत्राणि or माहेश्वरणि सूत्राणि. It is believed that they come directly from Lord Siva. At the end of each sutra is a consonant with virama that does not belong to the alphabet. Its purpose is to designate a group of sounds in the most shortest and effective way by combining the first sound of the group with the consonant. In this way, अण्, for example, designates the vowels अ, इ, and उ; एङ्, the diphtongs ए and ओ. These consonants following the sounds of the alphabet are called it. Consonants of the alphabet appear together with a-kara for better pronunciation.

 

१ उपदेशेऽजनुनासिक इत् (१।३।२)

 

A nasal अच् is [called] इत् in प्रत्याहारसूत्र s.

 

It is to be noted here that this nasality is not marked in writing.

 

२ हलन्त्यम् (१।३।३)

 

The final (हल्) [is called इत्].

 

३ अदर्शनं लोपः (१।१।६०)

 

Absence is called लोप.

 

४ तस्य लोपः (१।३।९)

 

लोप pertains to इत्.

 

On account of this sutra, इत् disappears in the process of formation of words.

 

५ आदिरन्त्येन सहेता (१।१।७१)

 

The first [sound] together with the final इत् [designate everything that is between them].

 

Thus, अण् designates the vowels अ, इ, and उ; एङ्, the diphtongs ए and ओ, etc.

 

६ ऊकालोऽज् ह्रस्वदीर्घप्लुतः (१।२।२७)

 

According to the time [needed for pronunciation] of ऊ, अच् is [called] ह्रस्व (short), दीर्घ(long), or प्लुत.

 

उ is a short vowel, ऊ long, and ऊ ३ प्लुत.

 

७ उच्चैरुदात्तः (१।२।२९)

 

[A vowel pronounced] in raised tone is [called] उदात्त.

 

८ नीचैरनुदात्तः (१।२।३०)

 

[A vowel pronounced] in unraised tone is [called] अनुदात्त.

 

९ समाहारः स्वरितः (१।२।३१)

 

A conjuction [of both] is [called] स्वरित.

 

१० मुखनासिकावचनोऽनुनासिकः (१।१।८)

 

[A sound] pronounced by the mouth and the nose is [called] अनुनासिक (nasal).

 

११ तुल्यास्यप्रयत्नं सवर्णम् (१।१।९)

 

[Sounds pronounced] with the same action of the mouth are [called] सवर्ण (homogenous).

 

Thus अ, आ, कवर्ग (क, ख, ग, घ, ङ) and ह are homogenous because they are pronounced in the throat (कण्ठ). इ, ई, चवर्ग (च, छ, ज,झ, ञ) and य are homogenous because they are pronounced in the palate (तालु), etc.

 

१२ अणुदित्सवर्णस्य चाप्रत्ययः (१।१।६९)

 

अण् and उदित् [designate], if they are not प्रत्यय (suffixes), [their] homogenous sounds.

 

अण् stands for vowels and semivowels, i.e. for all sounds from अ to the second ण् (ण् of लण्). उदित् means इत्s that contain an उ as कु, चु, टु, तु, पु, whereas कु is कवर्ग, चु चवर्ग, etc.

 

१३ परः सन्निकर्षः संहिता (१।४।१०९)

 

The closest mutual union [of sounds] is [called] संहिता.

 

It is also called sandhi.

 

१४ हलोऽनन्तराः संयोगः (१।१।७)

 

[A group of] हल् (consonants) following one another is [called] संयोग.

 

१५ सुप्तिङन्तं पदम् (१।१।१४)

 

[Anything] ending with सुप् (case suffix) or तिङ् (personal suffix) is [called] पद (word).

 

१६ अलोऽन्त्यात् पूर्व उपधा (१।१।६५)

 

[The sound] preceding the final अल् [i.e. an sound of the alphabet] is [called] उपधा.

 

इति संज्ञाप्रकरणम् 

अथ अच्-सन्धिः

 

Vowel Sandhi

 

१७ इको यणचि (६।१।७७)

 

इक् is substituted by यण्.

 

In case of संहिता or sandhi, इक् is substituted by यण्, whereas, according to the rules outlined in the previous prakarana, इक् stands for इ, उ, ऋ, ऌ and यण् for य्, व्, र्, ल्.

 

१८ स्थानेऽन्तरतमः (१।१।५०)

 

The closest related [is substitued] in place of the other.

 

Thus, on account of this sutra, if इ, उ, ऋ, ऌ at the end of a word meets another vowel in the onset of the following word or if they meet within a word in the process of formation of correct words, they change into य्, व्, र्, ल् respectively. ईकार changes into यकार, as in सुधी = उपास्यः=सुध्युपास्यः ; उकार changes into वकार as in मधु + अरिः = मध्वरिः etc.

 

१९ एचोऽयवायावः (६।१।७८)

 

एच् is substituted by अय्, अव्, आय्, आव्.

 

एच् stands for diphtongs ए, ऐ, ओ, औ. Examples: हरि + ए = हरये; विष्णो + ए = विष्णवे; नै + अकः = नायकः; पौ + अकः = पावकः, etc.

 

२० अदेङ् गुणः (१।१।२)

 

अत् and एङ् are [called] गुण.

 

On account of the sutra तपरस्तत्कालस्य which will be explained immediately after this sutra, अत् means the sound अ only. एङ् stands for diphtongs ए and ओ.

 

२१ तपरस्तत्कालस्य (१।१।७०)

 

[A vowel] with attached त् [designates the vowel] of that quantity.

 

Thus, अत् stands for अ only, and not also for आ, which is the same sound in quality but different in quantity. We have seen that long vowels are absent in the प्रत्याहारसूत्र s. There, a short vowel is considered to contain also the respective long vowel. Without this sutra, it would be impossible to distinguish between short and longs vowels if necessary.

 

२२ आद्गुणः (६।१।८७)

 

For अ and आ followed by a vowel, गुण is substituted.

 

Examples: उप + इन्द्रः = उपेन्द्रः, गंगा + उदकम् = गंगोदकम्, गज + इन्द्रः = गजेन्द्रः, etc.

 

२३ उरण् रपरः (१।१।५१)

 

ऋ and ऋ preceded by अण् are substituted by र्.

 

As it has been already exlpained, अण् stands for अ, इ, and उ. Examples: कृष्ण + ऋद्धिः = कृष्णर्द्धिः, राज + ऋषिः = राजर्षिः, etc.

 

२४ वृद्धिरादैच् (१।१।१)

 

आत् and ऐच् are called वृद्धि.

 

आत् stands for आ, and ऐच् for ऐ and औ.

 

२५ वृद्धिरेचि (६।१।८८)

 

For अ or आ followed by a vowel, वृद्धि is substituted.

 

Examples: कृष्ण + एकत्वम् = कृष्णैकत्वम्, गंगा + ओघः = गंगौघः, देव + ऐश्वर्यम् = देवैश्वर्यम्.

 

२६ अकः सवर्णे दीर्घः (६।१।१०१)

 

If अक् is followed by a homogenous vowel, [both are substituted by the respective] long vowel.

 

अक् designates अ, इ, उ, ऋ, and ऌ. Examples: दैत्य + अरिः = दैत्यारिः, श्री + ईशः = श्रीशः, विष्णु + उदयः = विष्णूदयः, होतृ + ऋकारः = होतृकारः.

 

२७ एडः पदान्तादति (६।१।१०९)

 

एड् [standing] at the end of a word and followed by अत् is substituted by एड् itself.

 

एड् designates ए and ओ. Examples: अग्ने + अत्र = अग्नेऽत्र, कृष्णो + अहम् = कृष्णोऽहम्.

 

२८ दूराद्धूते च (८।१।८४)

 

And also when calling from a distance [the vowel becomes प्लुत].

 

Example: आगच्छ भोः माणवक देवदत्ता३ ।

 

२९ प्लुतप्रगृह्या अचि नित्यम् (६।१।१२५)

 

[Vowels that are] प्लुत and प्रगृह्य [do not undergo any change] before अच्.

 

Example: आगच्छ कृष्ण३ अत्र गौश्चरति । प्रगृह्य are sounds that are not subject to the rules of sandhi.

 

३० ईदूदेद् द्विवचनं प्रगृह्यम् (१।१।११)

 

द्विवचन (dual) [ending] in ईत्, ऊत्, and एत् is [called] प्रगृह्य.

 

Examples: धनुषी एते, विष्णू इमौ, कुले उत्कृष्टे, etc.

 

इत्यच्-सन्धि

 

 

अथ हल्-सन्धिः

 

Consonant Sandhi

 

३१ स्तोः श्चुना श्चुः (८।४।४०)

 

If स् (सकार) or तु (तवर्ग) meets श् (शकार) or चु (चवर्ग), श् and चु are substituted [for सकार and तवर्ग].

 

Examples: रामस् + शेते = र्मश्शेते, रामस् + चिनोति = रामश्चिनोति, सत् + चित् = सच्चित्, शार्ङ्गिन् + जयः = शार्ङ्गिञ्जयः, कृष्णस् + चपलः = कृष्णश्चपलः, ग्रामात् + चलितः = ग्रामाच्चलितः ।

 

३२ झलां जशोऽन्ते (८।२।३९)

 

At the end [of a word], झल् is substituted by जश्.

 

Examples: वाक् + ईशः = वागीशः, मत् + आगमनम् = मद्

 

[At the end of a word,] यर् can optionally be substituted by a nasal before a nasal .

 

Examples: एतत् + मुरारिः = एतन्मुरारिः, वाक् + मधु = वाङ्मधु, सत् + मनोहरम् = सन्मनोहरम्, उद् + मानम् = उन्मानम्, ऋक् + मन्त्रः = ऋङ्मन्त्रः ।

 

३४ खरि च (८।४।५५)

 

Also before खर् [झल् changes into चर्].

 

Example: अस्मद् + पुत्रः = अस्मत्पुत्रः ।

 

३५ मोऽनुस्वारः (८।३।२३)

 

[At the end of a word,] anusvara is substituted for म्.

 

Examples: हरिम् + वन्दे = हरिं वन्दे, ग्रामम् + गच्छति = ग्रामं गच्छति, कृष्णम् + नमति = कृष्णं नमति ।

 

३६ नश्चापदान्तस्य झलि (८।३।२४)

 

Before झल् anusvara is substituted also for न् [i.e. for म् and also for न्] that does not stand at the end of a word (अपदान्त).

 

Examples: यशान् + सि = यशांसि, वासान् + सि = वासांसि, आक्रम् + स्यते = आक्रंस्यते , प्रणम् + स्यते = प्रणंस्यते ।

 

३७ अनुस्वारस्य ययि परसवर्णः (८।४।५८)

 

Before यय् [that does not stand at the end of a word], the corresponding nasal is substituted for anusvara.

 

Examples: शां + तः = शान्तः, अं + कितः = अङ्कितः, अं + चितः = अञ्चितः, कुं + ठितः = कुण्ठितः, ग्रं + थः = ग्रन्थः, दां + तः = दान्तः, गुं + फितः = गुम्फितः ।

 

३८ ङमो ह्रस्वादचि ङमुण् नित्यम् (८।३।३२)

 

After ङ्, ण्, and न् (ङम्) preceded by a short vowel (ह्रस्व) [if they are at the end of a पद], the same nasal is always (नित्यम्) added to the beginning of the next vowel (अच्).

 

ङमुट् refers to ङम् occuring at the onset of a पद. Examples: प्रत्यङ् + आत्मा = प्रत्यङ्ङात्मा, सुगण् + ईशः = सुगण्णीशः, सन् + अच्युतः = सन्नच्युतः ।

 

३९ छे च (६।१।७३)

 

[त् is added to the preceding vowel] also before छ्.

 

Example: शिव + छाया = शिवच्छाया । त् in शिवत् changes into शिवच् on account of the sutra स्तोः श्चुना श्चुः which has been explained at the beginning of this section about consonant sandhi. Therefore, the correct final form is शिवच्छाया.

 

इति हल्-सन्धिः ।

 

 

 

अथ विसर्गसन्धिः

 

Visarga Sandhi

 

४० ससजुषो रुः (८।२।६६)

 

[At the end of a word], रु is substituted for स् and for [ष् in] सजुष्.

 

रु is a kind of secondary र् that undergoes other changes than the primary र्. Examples: अग्निस् + अत्र = अग्निरत्र, वायुस् + अत्र = वायुरत्र ।

 

४१ खरवसासनयोर्विसर्जनीयः (८।३।१५)

 

Visarga is substituted [for रु] before खर् and in a pause.

 

४२ विसर्जनीयस्य सः (८।३।३४)

 

Visarga is substituted by स् [if it is followed by खर्].

 

Example: विष्णुः + त्राता = विष्णुस्त्राता । According to the sutra खरवसासनयोर्विसर्जनीयः (sutra 41), रु (that was actually स् before sutra ससजुषो रुः was applied) was changed into visarga. The present sutra introduces another change. It must also be noted in this connection that स् can undergo further changes, for example, as per the sutra स्तोः श्चुना श्चुः (sutra 31).

 

४३ अतो रोरप्लुतादप्लुते (६।१।११३)

 

[उत् is substituted] for रु if अत् that is not प्लुत precedes and follows it.

 

Example: शिवस् + अर्च्यः = शिवोऽर्च्यः । शिवस् becomes शिवर् according to the sutra ससजुषो रुः, and according to the present sutra र् in शिवर् changes into उ; so it will become शिव + उ. The sutra आद्गुणः (sutra 21) teaches that अ + उ = ओ, and we get the form शिवो अर्च्यः. Then we have to apply the sutra एडः पदान्तादति (sutra 27) according to which अ is dropped. Hence the final correct form शिवोऽर्च्यः . In the same way we get forms like शुद्धोऽहम्, बुद्धोऽस्मि, छात्रोऽयम् ।

 

४४ हशि च (६।१।११४)

 

Also before हश्.

 

उत् is substituted for रु also before हश् if अत् that is not प्लुत precedes it. Examples: शिवस् + वन्द्यः = शिवो वन्द्यः. Again, according to the present sutra र् in शिवर् changes into उ; so it will become शिव + उ. The sutra आद्गुणः (sutra 21) teaches that अ + उ = ओ, and we get the form शिवो वन्द्यः. In the same way we get forms like रामो वदति, कृष्णो जयति, काको डीयते, कर्णो ददाति, व्यासो ब्रूते ।

 

४५ भोभगोअघोअपूर्वस्य योऽशि (८।३।१७)

 

य् is substituted [for रु] before अश् and after भो, भगो, अघो and if preceded by अ or आ.

 

भोस्, भगोस्, अघोस् are actually निपातs (particles) ending in स्. Example: देवार् + इह = देवायिह, भोर् + अत्र = भोयत्र । However, this य् is dropped as some like Sakalya teach, and we can get the form देवा इह.

 

४६ हलि सर्वेषाम् (८।३।२२)

 

In the opinion of all, [य् is dropped] before हल्.

 

Examples: भो देवाः, भगो नमस्ते, अघो याहि, देवा नमन्ति, धार्मिका वर्धन्ते, भक्ता भजन्ति, बाला रमन्ते, याज्ञिका यान्ति, विप्रा दयन्ते ।

 

४७ रो रि (८।३।१४)

 

रु [is dropped] before र्.

 

४८ ढ्रलोपे पूर्वस्य दीर्घोऽणः (६।३।१११)

 

If ढ् and र् are dropped, the preceding अण् becomes दीर्घ.

 

Examples: पुनर् + रमते = पुना रमते, हरिर् + रम्यः = हरी रम्यः, शम्भुर् + राजते = शम्भू राजते, निर् + रसः = नीरसः, प्रातर् + रमते = प्राता रमते ।

 

४९ एतत्तदोः सुलोपोऽकोरनञ्समासे हलि (६।१।१३२)

 

In एतद् and तद् [the case ending] सु is dropped before हल् if ककार is not [added to them], or if they are not in नञ्समास.

 

What is सु will be explained in the next prakarana. नञ्समास is a negation compound. Examples: एषस् + विष्णुः = एष विष्णु, सस् शम्भुः = स शम्भुः । And in the same way we get forms like एष शोभते, स चलति, स गच्चति, स च. However, एषको, अनेषो, सको or असो ददाति.

 

इति विसर्गसन्धिः ।