On 13 September 2016 at 02:12, Robert Goldman <rpg@berkeley.edu> wrote:

Dear Martin and David,

One reason this phenomenon is called ārṣa is that it is quite common in the epic texts (the texts of the ṛṣi-s) such as, e.g. your Gītā passage. There are, for example some nine examples in the critical edition (and apparatus) of the Uttarakāṇḍa of the Vālmīkirāmāyaṇa.

Best,

A famous example in the Vālmīki Rāmāyaṇa is from the Ayodhyākāṇḍa (I have not checked if this is in the critical edition):

na cīramasyāḥ pravidhīyateti (VR 2.37.34)

where we have

pravidhīyate + iti -> pravidhīyata iti -> pravidhīyateti

The Tilaka commentary explains this by saying that the rule na mu ne (A 8.2.3) is to be split into two by yogavibhāga:

pravidhīyatetītyatra sandhistu ‘na mu ne’ ityatra yogavibhāgena kvacittripādyā asiddhatvābhāvajñāpanādārṣatvādvā (VR Tilaka 2.37.34)

This is explained in further detail in the attached pages of Adhyātmarāmāyaṇe’pāṇinīyaprayogāṇāṃ Vimarśaḥ.

Another example form the Bhagavadgītā:

he kṛṣṇa he yādava he sakheti (BG 11.41)

where we have

sakhe iti -> sakha iti -> sakheti

And this example from the Adhyātma Rāmāyaṇa

mama jāyeti sīteti (AR 3.8.20)

For which multiple explanations are offered in Adhyātmarāmāyaṇe’pāṇinīyaprayogāṇāṃ Vimarśaḥ (see the attachment).