[INDOLOGY] upasargamaNDanam - publication details

dhaval patel drdhaval2785 at gmail.com
Fri Jun 6 16:44:52 UTC 2014

Dear scholars,

I am pleased to inform you all about the publication of the following book
critically edited by me on *Kindle* platform.


*Book name* - उपसर्गमण्डनम्‌
*Author name* - मण्डनमन्त्री, मालवा के राजा होशांग घोरी के प्रधानमन्त्री
*Compositon of work* - 1435-1436 A.D. (Vikrama Samvat 1492)
*Oldest Manuscript date* - Vikrama Samvat 1504

*Sample verses:*

वेरंसतक दम्भे प्रादर्थत्कङ्ङभिघातने ।

प्रार्थनावैरिसंरोधे समः सिद्धान्तचर्चयोः ॥ ७ ॥

प्रतेर्विघ्नार्थवैरूप्ये समः कथक्‌ मिथो गिरि ।

समः कलत्क सङ्ख्याने गतौ सङ्क्षेपणे व्यवात्‌ ॥ ८ ॥

वियोजने परेर्ज्ञाने आङश्चिद्बन्धकाङ्क्षणे ।

आङः कर्णतक श्रुत्यां गणत्कावात्‌ पराभवे  ॥ ९ ॥

*A brief account of work:*

        Upasargamaṇḍanam deals with the meanings of various roots when
upasargas are attached to them. Maṇḍana has used the roots from
Kavikalpadruma, a dhātupāṭha of Vopadeva. This is more than obvious,
because author has himself stated that this work is meant to be a section
or supplement to Kavikalpadruma[1]. The dhātupāṭha only lists the meanings
of roots, and not those generated by applying upasargas to them. Our author
has tried to bridge that gap by this treatise.

        The work is unique in a sense that this is the only work of its
time to have listed the changes in the meanings of roots when upasargas are
applied to them. All other works on upasargas have done it the other way
round. They have taken an upasarga and explained different meanings of
upasargas, taking some roots as examples[2]. Upasargamaṇḍanam is probably
the first treatise which takes a particular root for treatment and examines
its various meanings with different upasargas.

Upasargamaṇḍanam starts with salutation to the god (stanza 1). The author
bows to Jina’s feet. This salutation tells us that Maṇḍana belonged to Jain
faith. We will examine this issue later on. The next stanzas provide
information regarding the ancestry of the author (2-4). Following the
tradition of providing the cause of creation and usefulness of the work,
Maṇḍana provides the same in the next two stanzas (5-6). “The meanings of
roots combined with upasargas are not provided in Kavikalpadruma, this work
provides it. This work, namely Upasargamaṇḍanam, is supposed to be a
skandha (Section / chapter) of Kavikapladruma.” Thus, the author makes it
abundantly clear that this work is supplemental to Vopadeva’s
Kavilalpadruma and supplies the meanings of upasarga – root combination,
which is not provided in Kavikalpadruma (and for that matter in any
dhātupāṭha). Kavikalpadruma randomly sometimes provides meanings of roots
with upasargas, but that is a rarity rather than rule. The examples
are: तनुक्युपहतौ
श्रद्धाघाते श्रद्धोपकारयोः ॥ उपसर्गाद्दैर्घ्यके (220-221), शब्दक्‌शब्दकृतौ
सोपसर्गस्त्वाविष्कृतौ मतः ॥ (206), आङः षदौ गतौ । आङः षदक्‌ च षद्लृजौष्‌
विषादे शरणे गतौ (207) etc. Therefore the author took that job unto himself
to fill the gap. This compilation has around 2350 meanings for ‘upasarga +
root’ combinations. Thus the word of the author प्रभूतार्थः is also

After the introductory part is over, the main text starts (7-338ab). In
this section the roots are arranged as per their order in Kavikalpadruma.
In rare cases, the order is changed. Kavikalpadruma has a peculiar way of
arranging the roots i.e. by the last letter of the root. In a way, it can
be called the earliest reverse dictionary in Sanskrit language. Upasargamaṇḍ
anam has covered अकारान्त to हकारान्त roots in this part.
Upasargamaṇḍanam doesn’t
attend to सौत्र roots, because they are not supposed to be used in
literature, but only in their specific use in the grammar. Therefore, it
ends with हकारान्त unlike Kavikalpadruma, which ends in सौत्र roots.

Stanzas 337cd-343 deal with the general meanings of upasargas, which
roughly correspond to the upasrgavṛttis mentioned earlier. After dealing
with specific ‘upasarga + root’ combination, he mentions general meanings
of upasargas, which are fashioned on the lines of upasrgavṛttis mentioned
under earlier under footnote 15. We will deal with this portion in later
section of introduction.

Colophon of the work gives us details about the name, profession, lineage
and patronage of the author and the date and place of the composition. This
is very interesting portion because it shows that the Muslim King of Malwa
had a Jain prime minister at that time. We will examine this in detail in
the section on the author.

        The post-colophon entry of the work is different in all the three
manuscripts. The only dated manuscript is Ms. C, which is written on Kārtika
sudi 11, Śukradina (Friday), 1504 Vikrama Samvat i.e. 1935-1936 A.D. It is
written by oneKāyastha Vināikadāsa. The other two undated manuscripts also
bear the name of the same scribe, but as we have already noted before,
these two seem later composition.


[1]कविकल्पद्रुमे धातुपाठेऽप्यप्राप्यमिच्छया ।

     संसर्गादुपसर्गाणां धात्वर्थं कथयामि तम्‌ ॥ ६ ॥

[2]1.See Notes on Viṁśatyupasargavṛtti by Dragomir Dimitrov, Journal of
Nepal Research Centre, VolXIII 2009, pp. 129-145.

2. See Laghūpasargavṛtti edited by V. Kṛṣṇamācārya, published in The Adyar
Library Bulletin, Vol. XXVI, parts 1-2. Madras 1962, pp.81-90.

3. See Upasargārthasaṅgrahaḥ of Kṛṣṇācārya, nephew of Rāmacandra
prakriyākaumudī, reproduced in toto in the commentary Prasāda. Published in
The Prakriyakaumudī of Rāmacandra, with the commentary Prasāda of Viṭṭhala
and with a critical notice of manuscripts and exhaustive and critical
introduction by Rao Bahadur Kamlashankar Pranashankar Trivedi,Part I,
Bombay 1925 (Bombay Sanskrit and Prakrit Series No. LXXVII) pp. 34-38.

  4. See Upasargārthacandrikā by Cārudeva Śāstrī, Bharatiya Vidya
Prakashana, 1976.

  5. I don’t have access to one text mentioned by Dragomir Dimitrov in his
article. It is Upasargavṛttirnāma prādyupasargārthodāharaṇasaṅgrahaḥ by
Vrajabhūśaṇa Dāsa, Banaras, 1905.

Dr. Dhaval Patel, I.A.S
District Development Officer, Rajkot

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