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 ॥
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 justified.
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. Upasargamaṇḍanam 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.