पुटमेतत् सुपुष्टितम्

विदेशस्थमपि सदेकवाक्यं भवति M. Bh. on III.4.67; cf. also निषेधवाक्यानामपि निषेध्यविशेषाकाङ्क्षत्वाद्विध्येकवाक्यतयैव अन्वयः । तत्रैकवाक्यता पर्युदासन्यायेन । संज्ञाशास्त्रस्य तु कार्यकालपक्षे न पृथग्वाक्यार्थबोधः । Par. Śek on Pari. 3. Such sentences are, in fact, two sentences, but, to avoid the fault of गौरव, caused by वाक्यभेद, grammarians hold them to be composite single sentences.

एकविभक्ति a pada having the same case in the various dissolutions of the compound word; e. g. the word कौशाम्बी in the compound word निष्कौशाम्बिः, which stands only in the ablative case कौशाम्ब्याः, alth- ough the word निष्क्रान्त, which stands for the word निस्, could be used in many cases. The word नियतविभक्तिक is also used in the same sense.

एकवृत्ति single vṛtti or gloss on the Vedic as well as classical portions of grammar. Puruṣottamadeva has used this term in his Bhāṣāvṛtti to contrast his Vṛtti (भाषावृत्ति) with the Kāśikāvṛtti and the Bhāgavṛtti which deal with both the portions; cf.अनार्ष इत्येकवृत्तावुपयुक्तम् Bhāṣāvṛtti on I.1.16, cf.also Bhāṣāvṛtti on III. 4.99, IV.3.22 and VI.3.20.एकवृत्ति is possibly used by Puruṣottama- deva in the sense of मुख्यवृत्ति or साधा- रणवृत्ति i. e. the common chief gloss on both the portions.

एकशब्द a word having one sense only, as opposed to अनेकशब्द many words having the same sense or synonyms which are given in निघण्टु as also in अमरकोष; cf. अथ यान्यनेकार्थानि एकशब्दानि तान्यतोनुक्रमिष्यामः Nir. IV.1.

एकशेष a kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; cf. एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-

विभक्तौ P.I.2.64; cf. also सुरूपसमुदा- याद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of gra- mmarians that every individual object requires a separate ex- pression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; cf. also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः fem. अजा fem. अश्वाः masc. irrespective of the indi- viduals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Eka- śeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the ori- ginal Aṣṭādhyāyī of Pāṇini but it was interpolated later on, and ad- duce the long discussion in the Mahābhāṣya especially the Pūrva- pakṣa therein, in support of their