abhyavahārya

as food (solid or liquid); e. g. Vārtt. 1. to Pāṇ. VII. 3. 69.:

bhojyamabhyavahāryamiti vaktavyam, with which words Kātyāyana

criticizes Pāṇini for having either restricted the sense of

bhojya to that of bhakṣya (‘fit to serve as solid food’) or used

bhakṣya in the general acceptation of abhyavahārya. Patanjali, it

is true, defends Pāṇini (as he frequently sides with Pāṇini

against the hypercriticisms of Kātyāyana) also on this oc-

casion by alleging abbhakṣa and vāyubhakṣa in evidence that bhakṣ

(and, impliedly, that bhakṣya) are used in a general sense;

but on another occasion when he shows that there are

words the bearing of which in the classical language can

merely be established from the context in which they occur

in the vaidik literature, and not be made out otherwise (see

ekapada), he gives these very instances as a proof of his

latter assertion, and admitting therefore that they belong to

this exceptional category, corroborates thus involuntarily

the view of Kātyāy. that bhakṣ cannot be applied to the word

ap in a general sense, and much less to any other word

having the sense of a liquid substance (Patanj. Introd.:

athavā santyekapadānyapyavadhāraṇāni tadyathā . abbhakṣo vāyubhakṣa

iti . apa eva bhakṣayati vāyumeva bhakṣayatīti gamyate . evami-

hāpi siddha eva na sādhya iti; Kaiyy.: evaśabdaprayoge dvipada-

mavadhāraṇam . dyotakatvena evaśabdasyāpekṣaṇāt . yadā tu dyota-

kamantareṇa sāmarthyādavadhāraṇaṃ gamyate tadā tadekapadamityucyate

tatra sarva evāpo bhakṣayantītyabbhakṣaśrutiḥ sāmarthyānniyamamavagama-

yati . apa eveti . ihāpi nityānityavyatirekeṇa rāśyantarā-

bhāvātsiddhaśabdopādānānniyamo'vagamyate). But as bhakṣ is

applied to ap, in the vaidik language, and as it seems

strange that Pāṇini should have erred in the use of so

common words as bhojya or bhakṣya, it is possible also to ob-

tain another result from this discussion of Patanjali, which

would reconcile the observations he makes in his Introd.,

with those he has appended to the quoted Sūtra, a result

supported by many Sūtras of Pāṇini, viz. that Kātyāyana,

far from being a contemporary of Pāṇini, as is stated in

one of the ghost stories of the Kathāsaritsāgara, has lived,

on the contrary, at another period, and that many Vārttikas

of his must not be looked upon by us as impugning the ac-

curacy of Pāṇini's rules at the time when this grammarian

wrote, but as commenting upon, extending and restricting

the validity of these rules at a probably much later period

of the Sanskṛt literature. See my Preface to the Mānava-

Kalpa-Sūtras.

2. n. (-ryam) Food (in general); e. g. Rāmāy.: śucī-

nyabhyavahāryāṇi mūlāni ca phalāni ca; or Kāśikā: satṛṇamabhya-

vaharati . na kiṃcidabhyavahāryaṃ tyajatītyarthaḥ; or kharaviśadamabhya-

vahāryaṃ bhakṣaśabdenocyate. E. hṛ with ava and abhi, kṛtya aff. ṇyat.

bhyavahāra + ya, adj. Fit to be taken

as food, eatable.

— 1) Adj. essbar , geniessbar.

— 2) n. Speise.

bus. UR. 39. 1.