hed; cf.नित्यवादी कार्यपक्षे दूषणमाह-कार्येष्विति Maha. Prad. on P.I. 1.44 Vart.!6. दूस tad. affix prescribed after the word अवि in the sense of milk(दुग्ध) along with the affixes सोढ and मरीस optionally, by the Vartikakara; e. g. अविदूसम् । अविसोढम् । अविमरीसम्; cf. Kas, on M. Bh. IV. 2. 36. दृढादि a class of words headed by दृढ to which the tad. affix य ( ष्यञ् ) or इमन् ( इमनिच् ) is added in the sense of nature ( भाव ); त्व and तल् ( ता ) can, of course, be added optionally e.g. दार्ढ्यम्, द्रढिमा दृढत्वम्, दृढता.See also लावण्य शैत्य, औष्ण्य, जाड्य, पाण्डित्य, मौर्ख्य etc.; cf Kas. on P. V. 1. 123. दृष्ट seen in use in Vedic Literature, or Classical Literature, or in the talk of cultured people; said in connection with words which a grammarian tries to explain; cf. दृष्टानुविधिश्छन्दसि भवति' Vyadi Pari. Patha 68. दृष्टानुविधि taking place of an opera- tion, or application of a rule of grammar in accordance with the words seen in use. See दृष्ट. दृष्टान्त similar instance,generally quot- ed to explain effectively some rules or conventions laid down; cf. ननु चायमप्यस्ति दृष्टान्तः समुदाये वाक्यपरिसमाप्ति- रिति । तद्यथा गर्गाः शतं दण्ड्यन्तामिति M.Bh. on P.I. 1. 7. दृष्टापचार discrepant, characterized by discrepancy; cf. यद्यपि तावदयं पराशब्दो दृष्टापचार उपसर्गश्चानुपसर्गश्च अयं तु खलु विशब्दोऽदृष्टापचार उपसर्ग एव; M. Bh. on P. 1. 3. 19. देवताद्वन्द्व a compound word called द्वन्द्व whose members are names of deities; the peculiarities of this Dvandva compound are (a) that generally there are changes at the end of the first member, by virtue of which it appears similar to a |
word ending in the dual number, and (b) that both the words retain their original accents.e.g. इन्द्रासोमौ, सौमापूषणा, अग्नीषोमाभ्यां, मित्रावरुणाभ्याम् ; for changes, cf. P. VI.3.25-31; for accent, cf. देवताद्वन्द्वानि चानामन्त्रितानि (द्विरुदात्तानिं) । इन्द्राबृहस्पतिभ्याम्, इन्द्राबृहस्पती इति त्रीणि V. Pr. II.48, 49; cf. also देवताद्वन्द्वे च P. VI, 2.141. देवनन्दिन् called also पूज्यपाद or पूज्यपाद- देवनन्दिन् believed to have lived in the fifth century A. D. and written the treatise on grammar, of course based om Panini Sutras, which is known as जैनेन्द्र-व्याकरण or जैनेन्द्र- शब्दानुशासन. The writer of this gram- mar is possibly mentioned as जैनेन्द्र in the usually guoted verse of Bopadeva :- इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः पाणिन्यमरजैनेन्द्र जयन्त्यष्टादेिशा- ब्दिकाः. देवनन्दिन् was a great Jain saint and scholar who wrote many works on Jain Agamas of which सर्वार्थसिद्धि, the commentary on the तत्त्वार्थाधिगमसूत्र, is well-known. देवपथादि a class of words headed by the word देवपथ, the affix कन् applied to which in the sense of a statue, or applied for the formation of a proper noun, is dropped देवपथः, हंसपथ:, शिवः, विष्णुः etc.; cf.Kas. on P. V. 3.100. देवशर्मन् a grammarian who has writ- ten a disquisition on the philoso- phy of Vyakarana in verse, and added a commentary of his own on it which he has named as समन्वयप्रदीपसंकेत. देवनन्दिन् a Jain grammarian of the eighth century who is believed to have written a grammar work, called सिद्धान्तसारस्वत-शब्दानुशासन. It is likely that देवनन्दिन् is the same as देवानन्दि-पूज्यपाद and the grammar work is the same as जैनेन्द्रशब्दानुशासन for which see देवनन्दिन् . |
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