सर्व-आदीनि सर्वनामानि

This defines sarvanama or pronominals. To know what are the other words comprised in the phrase 'and the rest' we must refer to Panini's Ganapatha where a list of all groups referred to in the sutras, is given. Thus we know from it, that the following are sarvanama:--

सर्व 'all,' विश्व 'all,' उभ 'two,' उभय 'both,' words formed by the affix डतर such as कतर 'which of two,' words formed by the affix डतम as कतम 'which of many,' अन्य 'other,' अन्यतर 'either,' इतर 'other,' त्वत् 'other,' त्व 'other,' नेम ' half,' सम 'all,' सिम 'whole,' त्यद् 'he, she, it,' तद् 'he, she, it,' यद् 'who,' एतद् 'this,' इदम् 'it,' अदस् 'that,' एक 'one,' द्वि 'two,' युष्मद् 'you,' अस्मद् 'I,' भवतु 'you,' किम् 'what.' So also पूर्व 'east,' 'prior,' पर 'subsequent,' अवर 'west or posterior,' दक्षिण 'south or right,' उत्तर 'north or inferior, subsequent,' अपर 'other or inferior,' अधर 'west or inferior,' are sarvanamas when they imply a relation in time or place, as shown above, and not when they are names. So also रव when it does not mean a 'kinsman or a treasure,' but means 'own.' So also अन्तर when it means 'outer,' or 'an under or lower garment' is a sarvanama.

There are certain peculiarities in the declension of sarvanama words. Thus सर्व though ending in अ, is not declined like नर which also ends in अ, the plural of सर्व being सर्वे, that of नर being नराः. Similarly the dative singular नराय, सर्वस्मै; the abl. sing. नरात्, सर्वस्मात्; the loc. sing. नरे, सर्वस्मिन्; the Gen. pl. नराणाम्, सर्वेषाम् &c.

The compounds (with certain exceptions) ending in these words are also sarvanamas. The word उभ 'both' is always used in the dual number as उभौ, उभाभ्याम्. The object of its being inserted in the list of pronominals, ( whilst its declension does not differ from that of नर), is its taking the augment अकच् 5.3.71 which it could not have taken, if it were not a pronominal as उभकौ. Another object gained by its being so called, is the application of 2.3.27, by which a pronominal may take the case-affix of the 3rd case or the 6th case in denoting cause.

There are two त्व in the above list, namely त्वत् and त्व, having the same meaning, and both ending in अ. But the final अ of one is udatta, and of the other anudatta. Some give one त्वत् only and not the other, and say that both have anudatta accent. The word सम is a sarvanama, when it is synonymous with the word सर्व 'all,' and not when it means 'equality.' When it has the latter sense of 'equality,' it is declined like नर i.e. like ordinary words ending in अ, as Panini himself indicates in 1.3.10, where he uses the regular genitive plural समानाम्, meaning 'among or of equals.' As a pronominal the genitive plural would have been समेषाम्.

The above words sarva &c. are not to be treated as pronouns when they are used as appellatives. For example, if सर्व be the name of a person then it will be declined like ordinary nouns, as सर्वाय देहि 'give to Sarva (a person'). Here the dative singular is regularly formed. Similarly when these words are so compounded with others as to lose their original independent character, namely when they are उपसर्जन, they are not treated as sarvanama, but follow the regular declension, as अतिसर्वाय देहि 'give to (him who is) above all.' Here in the compound अतिसर्व 'Above-all' or 'Supreme Being,' the word सर्व loses its independent character and defines and determines the sense of another word. Fuller explanation of the word upasarjana will be given later on in 1.2.43. This term सर्वनाम is an अन्वर्थसंज्ञा that is a term the application of which accords with its meaning.,