BRS 4.3.7

The two boys looked glorious while undertaking a match (pratibhaṭa) which manifested anger (saṁrambha), in spite of the fact that they were best of friends (avyutthāpita-sakhyayoḥ). Śrīdāmnaś ca bake-dviṣaś ca stands for the two friends in the dual case, even though they are mentioned separately. There was an intense pride of fighting between the two, Śrīdāma and Kṛṣṇa. According to this meaning, the other descriptive elements are in the dual case (śriyoḥ and sakhyayoḥ). It is said that the word ca (and) has four meanings: indicating components of an aggregate (samucchaya), indicating a secondary action (anvācaya), indicating a mutual relationship (itaretara yoga) and indicating a combination of things into a new form (samāhāra). The word ca as samucchaya is used to differentiate the individual elements of a group. Thus, when we say “Sudāma and Kṛṣṇa came,” we mean “Sudāma came and Kṛṣṇa came.” The meaning of ca as anvācaya is indicated as follows: “Bring Kṛṣṇa, and also Sudāma, if you see him.” By being mentioned later, Sudāma is indicated as an additional thought. Another example is as follows. “May Kṛṣṇa and also the people be seen.” If two objects do not have equal strength in the relationship, they cannot form a dvandva compound. But if the two objects have an equal strength in the relationship, they can form a dvandva. This is the case of the latter two types. Though in the samāhāra use of ca, there is equality, there will be a resulting uniqueness by stressing the collective nature of the members, without expressing the equality of the individual elements. It is used expressions such as padaka-kramaka: a person who has studied the pada arrangement and a person who has studied the krama arrangement of verses. (Pāṇini 2.4.5) The combination in that case is figurative. In the case of the itaretara yoga meaning of ca, it indicates the totaling of elements but with the individual units maintaining their individual identity. This can be expressed as a dvandva compound (in the dual case): śrīdāma-kṛṣṇāv āgatau, but can also be expressed as separate units: śrīdāma ca kṛṣṇa ca dvāv āgatau. This is the difference from samucchaya, where there is no totaling of the components. The samucchaya cannot be expressed as dvandva compound. If the meaning of a compound is itaretara yoga, then it can also be expressed as separate units, on the basis of which the meaning of the compound arises. Since the use of a dvandva compound is optional in this usage, it is also correct to use the separate units. Thus, śrīdāma ca kṛṣṇa ca āgatau is correct usage, though the same can be expressed by the dvandva compound śrīdāma-kṛṣṇāv āgatau. There is the following rule: vipratiṣedhe paraṁ kāryam: when there are two rules of equal force in conflict, the later rule is applied. (Pāṇini 1.4.2) Sa ca tvam ca aham ca pacāma: He, you and I cook. Where there are two or more persons expressed (such as first person ‘I” and second person ‘you” and third person “he” in one list), the last of the words denoting the subject determines the person. In this case, aham determines the use of the first-person form of the verb: pacāmaḥ. Though that is in first person, according to the number expressed by the whole, it should also be in the plural form, according to the rule of the grammarian Sarvavarman (three persons in this case) (pacāmaḥ—we cook, instead of pacāmi—I cook). Thus śrīdāmnaḥ ca bake-dviṣaś ca means the same thing as śrīdāma-bake-dviṣayor dvayoḥ.