नाट्यशास्त्रम् (प्रथम भाग - अभिनवभारती एवं हिन्दी टीका सहित)

-XV. 27 ] RULES OF PROSODY 253

[sometimes] is to be constituted (sādhya)² [and when combined with different case-endings] it may imply indication (nirdeśa)³, giving to (sampradāna), taking away (apādāna) and the like.

25. ¹The verbs relate to actions occurring in the present and the past time and the like ; they are sometimes well-established (prathita)² and sometimes to be constituted (sādhya)², are distinguished and divided according to number and person.

The verb

26. [A collection of] five hundred roots divided into twenty-five classes are to be known as verbs (ākhyāta) in connexion with the Recitation, and they add to the meaning of the nouns¹.

27. Those that upasṛjanti (modify) the meaning of the verbal roots in connexion with the meaning of basic words¹ are for that [very] reason called upasarga (preposition) in the science of grammer (saṃskāra-śāstra).

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³ Nirdeśa seems to to relate 'nominatives ; for it is one of the meanings of the case-endings. Enumerating these some grammarian says :

निर्देशः करणं कर्म प्रदानमपकर्षणम् । स्वाम्यर्थोऽथाधिकरणं विभक्तार्थाः प्रकीर्त्तिताः . : (Haldar, Itihāsa, p. 170).

25 (C.24; B.XIV.26b and cf. 29b). ¹ Read the couplet as follows :—

संप्रत्यतीतकालक्रियादियोगः प्रथितसाध्यम् । वचनानां यतियुक्तं पुरुषविभक्तं तदाख्यातम्.

B. 27a seems to be corrupt and redundant.

² In case of verbs prathita seems to relate to irregular froms like paśya in place of dṛś, and sādhya to regularly constructed ones. See also note 1 to 24 above.

26 (C.26a; B.XIV. 27b, 29a). ¹ C. omits 26a and gives only 26b as C. 26a. There are different number of roots in lists (Dhātupāṭha) attached to different grammatical works. It is not known which give their number as five hundred. Dhanapāla (970 A.C.). in his commentary to Jaina Śākaṭāyana's Dhātupāṭha says on the subject as follows :

चतुर्दशशतान्याहुश्चत्वारिंशच्च सप्त च । वाक्यताः श्लोकतश्चैव शतानि त्रीणि धातवः ॥ (Ref. Haldar, Itihāsa, p. 44).

Verbal roots are divided according to Pāṇini into ten classes (gaṇa). Their division into twentyfive classes does not seem to occur in any well-known work.

27 (C.26, B.XIV.30). ¹ This definition of the upasarga follows Śākaṭāyana's view on the subject as expressed in the Nirukta (I. 1.3-4). According to this authority upasargas have no independant meaning and