सर्वस्य द्वे

This is an adhikara sutra. Whatever will be taught hereafter upto पदस्य 8.1.16 exclusive, there the phrase सर्वस्य द्वे should be supplied to complete the sense. Thus 8.1.4 teaches \when the sense is that of 'always', and 'each'.\ Here the phrase 'the whole word is repeated' should be supplied to complete the sense. i. e. \The whole word is repeated when the sense is that of always and each\. What is to be repeated? That which is most appropriate in sound and sense both. Thus one पचति becomes two, as पचति पचति 'he always cooks'. Similarly ग्रामो ग्रामो रमणीयः 'every village is beautiful'.

The sutra 'sarvasya dve', should not be confounded as meaning 'the word-form sarva is doubled'. For then rules likes 6.1.99, and 6.1.100 will find no scope. The word sarva has several meanings: (1) the totality of things (द्रव्यः) as सर्वस्वं ददाति, (2) the totality of modes (प्रकारः) सर्वान्नीनोभिक्षुः = सर्वप्रकारमन्नं भक्षयति; (3) the totality of members (अवयवः), as सर्वः पटोदग्धः ॥ In the present sutra, the word sarva has this last sense: namely all the members of a word are doubled, no portion is omitted. The force of the genitive case in sarvasya, is that of sthana, i. e. in the room of the whole of the words like परि &c there is doubling. So one meaning of the sutra is, that in the room of the one word, two are substituted. In making such substitution, we must have regard to the rule of nearness.

Another meaning of the sutra however is, that it does not teach substitution but repetition or employment, not adesa, but prayoga. That is to say, one word is employed twice. In this sense, of course, there is no room left for finding out the proper substitute. The very word-form, पचति &c, is employed twice, i. e. is repeated twice or pronounced twice.

The word sarvasya is employed in the sutra for the sake of distinctness only. Otherwise, one may double only the last letter of a word by the rule of अलोऽन्तस्य, though that rule is not, strictly speaking, applicable to such cases.

Objection:- The word पदस्य should be employed in the sutra, in order to prevent the application of the rule to Samasa (compound), to taddhitas, and to vakyas (sentences). Thus सप्तपर्णोऽष्टापदम् ॥ Here there is the sense of vipsa with regard to seven leaves, and does not mean a tree having seven leaves. There ought to have been doubling; but it would not take place, if we take the word padasya in the aphorism. Similarly द्विपदिकां ददाति, here also the sense is that of vipsa, and there ought to have been doubling, before the affixing of the taddhita affix. So also in ग्रामे ग्रामे पानीयम् the sentence ग्रामे पानीयम् is not doubled, if we employ padasya. So the word padasya, should be employed in the sutra. Moreover, it would prevent our employing the word padasya again in 8.1.16.

Answer:- We could not employ the word padasya in this sutra, for then the rule would become very much restricted. Moreover in the above examples, there can be no doubling; for सप्तपर्णः means 'that whose every twig bears seven leaves पर्वणि पर्वणि सप्तपर्णानि अस्य : so that the sense of vipsa is not here inherent in the word sapta or parna. In the case of the taddhita example, there would be no doubling, because the force of vipsa is there denoted by the taddhita affix itself, and so doubling is not necessary. Moreover, a sentence can never be doubled, because vipsa can take place with regard to a word, and not a sentence. Therefore the word पदस्य should not be employed in the sutra.

On the contrary, if we employ the word padasya in the sutra, it would give rise to the following anomalies. We could not have प्रपचति प्रपचति; for upasarga being considered as a separate pada, only पचति would be doubled, and प्र would not. So also, we have two forms द्रोग्धा and द्रोढा ॥ Here तृच् is added to the root दुह्, and ह is optionally changed to घ by 8.2.77, and in the other alternative there is ढ ॥ As घ and ढ are both asiddha 8.2.1, the doubling would take place without making this घ or ढ substitution. So that having first doubled the word (something as द्रोह्ता द्रोह्ता) then optional घ or ढ change will take place, and we shall get wrong forms, like द्रोग्धा द्रोढा, द्रोढा द्रोग्धा in doubling. While the correct forms are द्रोढा द्रोढा, or द्रोग्धा द्रोग्धा, and not the hybrid doubling as given above. Hence the necessity of the vartika पूर्वत्रासिद्धीयमद्विर्वचने (See 8.2.3 last vartika).

Or the word सर्व may be considered to be formed by अच् affix of अर्श आद्यच्, meaning सर्वं कार्यं यस्मिन्नस्ति तदिदं सर्व, तस्य द्वे भवतः ॥ That is, all operations having been first performed, then the word is doubled; so that a word in its inchoate state is not doubled.,