PREMABASESiddhānta-kaumudī
Learner edition · Prakaraṇa 16

16. Kāraka-prakaraṇa — Which case-ending a word takes, and why

After this chapter you will be able to say why a Sanskrit noun stands in the case it does. You will know the six kārakas — the six roles a thing can play in an action (agent, object, instrument, recipient, point of departure, locus) — and the rule that gives each its name. You will know the rule that turns each name into a case-ending: hariṃ bhajati "he worships Hari" (accusative for the object), rāmeṇa bāṇena hato vālī "Vālin was slain by Rāma with an arrow" (instrumental for agent and instrument), viprāya gāṃ dadāti "he gives a cow to the brāhmaṇa" (dative for the recipient), grāmād āgacchati "he comes from the village" (ablative for the point of departure), kaṭe āste "he sits on the mat" (locative for the locus). You will know the genitive of mere relation, rājñaḥ puruṣaḥ "the king's man". And you will know the small class of particles, the karmapravacanīyas, that force a case on the word beside them: japam anu prāvarṣat "it rained after the prayer".

Before you start

This chapter has two interlocking strands. The first gives the kāraka names of Aṣṭādhyāyī 1.4: a kāraka is a participant in an action, and the rules say when such a participant is called karman (object), kartṛ (agent), karaṇa (instrument), sampradāna (recipient), apādāna (point of departure) or adhikaraṇa (locus). The second strand gives the case rules of Aṣṭādhyāyī 2.3, which say which case-ending each name receives. Bhaṭṭoji weaves the two together: he defines a name and at once gives the case that uses it. Every case rule stands under one heading, anabhihite (SK 536): a case-ending is added for a kāraka only when that kāraka is not already expressed by something else — a verb-ending, a kṛt, a taddhita or a compound.

A. The first case — the bare stem-meaning and the vocative — running example: kṛṣṇaḥ; he rāma

The first case, the prathamā, is the case of "nothing more". It is used when a word conveys only what its stem means, or only its gender, its measure, or its number, and no role in an action. kṛṣṇaḥ says "Kṛṣṇa" and nothing about what Kṛṣṇa does or undergoes; so it takes the first case. The vocative he rāma "O Rāma" is the first case too.

SK 532 · प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा · prātipadikārthaliṅgaparimāṇavacanamātre prathamā (A 2.3.46)

प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा
prātipadikārthaliṅgaparimāṇavacanamātre prathamā · A 2.3.46
नियतोपस्थितिकः प्रातिपदिकार्थः । मात्रशब्दस्य प्रत्येकं योगः । प्रातिपदिकार्थमात्रे लिङ्गमात्राधिक्ये परिमाणमात्रे सङ्ख्यामात्रे च प्रथमा स्यात् । उच्चैः । नीचैः । कृष्णः । श्रीः । ज्ञानम् । अलिङ्गा नियतलिङ्गाश्च प्रातिपदिकार्थमात्र इत्यस्योदाहरणम् । अनियतलिङ्गास्तु लिङ्गमात्राधिक्यस्य । तटः - तटी - तटम् । परिमाणमात्रे, द्रोणो व्रीहिः । द्रोणरूपं यत्परिमाणं तत्परिच्छिन्नो व्रीहिरित्यर्थः । प्रत्ययार्थे परिमाणे प्रकृत्यर्थोऽभेदेन संसर्गेण विशेषणम् । प्रत्ययार्थस्तु परिच्छेद्यपरिच्छेदकभावेन व्रीहौ विशेषणमिति विवेकः । वचनं सङ्ख्या । एकः । द्वौ । बहवः । इहोक्तार्थत्वाद्विभक्तेरप्राप्तौ वचनम् ॥

Rule. The first case-ending is added when nothing more than the bare stem-meaning (prātipadikārtha), or nothing more than gender (liṅga), or nothing more than measure (parimāṇa), or nothing more than number (vacana) is to be conveyed. The word mātra "nothing more than" goes with each of the four separately. The stem-meaning is what presents itself as soon as the stem is uttered.

Example.

kṛṣṇa → only the stem-meaning "Kṛṣṇa" is to be conveyed → first case → kṛṣṇaḥ.

Likewise śrīḥ, jñānam, and the indeclinables uccaiḥ "high, aloud" and nīcaiḥ "low", which have no gender at all.

taṭa "bank" → this stem has no fixed gender; the only extra thing conveyed is the gender → first case → taṭaḥ / taṭī / taṭam.

droṇo vrīhiḥ "rice by the droṇa-measure" → the word droṇa conveys only a measure that delimits the rice → first case.

ekaḥ "one", dvau "two", bahavaḥ "many" → only number is conveyed → first case.

Applies when / blocked by. Words of fixed gender (kṛṣṇaḥ masculine, śrīḥ feminine, jñānam neuter) and genderless words illustrate "nothing more than the stem-meaning"; a word of unfixed gender such as taṭa illustrates "nothing more than gender". Vacana here means number (saṅkhyā). It is named separately because in ekaḥ, dvau, bahavaḥ the number is already conveyed by the word itself, so without this mention no case-ending would arise at all.

Watch out. The first case is not "the case of the subject". It is the case a word takes when no role of its own is left unexpressed. In hariḥ sevyate "Hari is served" (SK 537), hari is the object (karman); but that role is already expressed by the verb-ending, so hari takes the first case: nothing beyond its stem-meaning is left to convey.

SK 533 · सम्बोधने च · sambodhane ca (A 2.3.47)

सम्बोधने च
sambodhane ca · A 2.3.47
इह प्रथमा स्यात् । हे राम ॥ इति प्रथमा ॥

Rule. The first case-ending is also added in address (sambodhana), when someone is called.

Example.

rāma → used to call Rāma → first case → he rāma "O Rāma!".

With this the first case is finished.

B. The object (karman) and the second case, I — defining the object — running example: hariṃ bhajati

This group defines the object and gives it the second case, the accusative. Two headings open it: kārake "within a kāraka", which governs every naming rule of this chapter, and anabhihite "when not already expressed", which governs every case rule. Then the object is defined as what the agent most wants to reach: in hariṃ bhajati "he worships Hari", Hari is what the worshipper wants to reach, so hari is karman and takes the second case. The rest of the group widens the name: to the unwanted thing touched on the way, to the second object of "milk the cow's milk", to the person made to go in a causative, and to the place one lies on, dwells in or is intent on.

SK 534 · कारके · kārake (A 1.4.23)

कारके
kārake · A 1.4.23
इत्यधिकृत्य ॥

Rule. "Within a kāraka." This is an adhikāra, a heading. The word kārake is read into every rule that follows it here, so each name given below (karman, kartṛ, karaṇa, sampradāna, apādāna, adhikaraṇa) is given to a kāraka — a participant in the action. The rule forms nothing on its own.

Example.

kārake → carried into SK 535 → "the kāraka most desired by the agent is karman" → and so on through SK 632.

SK 535 · कर्तुरीप्सिततमं कर्म · karturīpsitatamaṃ karma (A 1.4.49)

कर्तुरीप्सिततमं कर्म
karturīpsitatamaṃ karma · A 1.4.49
कर्तुः क्रियया आप्तुमिष्टतमं कारकं कर्मसंज्ञं स्यात् । कर्तुः किम् ? माषेष्वश्वं बध्नाति । कर्मण ईप्सिता माषाः न तु कर्तुः । तमब्ग्रहणं किम् ? पयसा ओदनं भुङ्क्ते । कर्मेत्यनुवृत्तौ पुनः कर्मग्रहणमाधारनिवृत्त्यर्थम् । अन्यथा गेहं प्रविशतीत्यत्रैव स्यात् ॥

Rule. The kāraka that the agent (kartṛ) most desires to reach through the action is named karman, object. The word īpsitatama means "most desired to be reached".

Example.

hari + bhaj "worship Hari" → Hari is what the worshipper most wants to reach → hari is named karman → (by SK 537) second case → hariṃ bhajati.

Applies when / blocked by. Why "of the agent"? In māṣeṣv aśvaṃ badhnāti "he ties the horse among the beans", the beans are what the horse wants, not what the agent wants; so māṣa is not karman and stands in the locative. Why the superlative -tama? In payasā odanaṃ bhuṅkte "he eats rice with milk", the rice is what he most wants; the milk only accompanies it and is not karman. The word karma is restated in this rule, although it is already carried forward, so that the word "locus" (ādhāra) from the preceding rules is not read in; otherwise the rule would reach only a locus, as in gehaṃ praviśati "he enters the house".

SK 536 · अनभिहिते · anabhihite (A 2.3.1)

अनभिहिते
anabhihite · A 2.3.1
इत्यधिकृत्य ॥

Rule. "When not already expressed." This is an adhikāra over the case rules. A case-ending is added for a kāraka only when that kāraka is not already expressed (abhihita) by something else. The rule forms nothing on its own.

Example.

anabhihite → carried into SK 537 → "the second case for the object, when the object is not already expressed".

SK 537 · कर्मणि द्वितीया · karmaṇi dvitīyā (A 2.3.2)

कर्मणि द्वितीया
karmaṇi dvitīyā · A 2.3.2
अनुक्ते कर्मणि द्वितीया स्यात् । हरिं भजति । अभिहिते तु कर्मणि प्रातिपदिकार्थमात्र इति प्रथमैव । अभिधानं च प्रायेण तिङ्कृत्तद्धितसमासैः । तिङ् - हरिः सेव्यते । कृत् - लक्ष्म्या सेवितः । तद्धितः - शतेन क्रीतः शत्यः । समासः - प्राप्तः आनन्दो यं स प्राप्तानन्दः । क्वचिन्निपातेनाभिधानं यथा - विषवृक्षोऽपि संवर्ध्य स्वयं छेत्तुमसाम्प्रतम् ॥ सांप्रतमित्यस्य हि युज्यत इत्यर्थः ॥

Rule. The second case-ending (dvitīyā) is added to express the object when the object is not already expressed.

Example.

hari (karman, SK 535) + bhajati → the verb-ending of bhajati expresses the agent, not the object → the object is unexpressed → second case → hariṃ bhajati "he worships Hari".

Applies when / blocked by. When the object is already expressed, the first case stands by SK 532, since only the stem-meaning is left. The object is usually expressed by one of four things. A verb-ending (tiṅ): hariḥ sevyate "Hari is served". A kṛt: lakṣmyā sevitaḥ "served by Lakṣmī". A taddhita: śatena krītaḥ śatyaḥ "bought for a hundred". A compound: prāptānandaḥ "one who has attained joy". Occasionally a particle (nipāta) expresses it, as in asāmpratam "not fitting" in the line viṣavṛkṣo 'pi saṃvardhya svayaṃ chettum asāmpratam "even a poison-tree, once one has reared it oneself, it is not fitting to cut down". Scholars discuss whether the heading anabhihite is strictly needed.

SK 538 · तथायुक्तं चानीप्सितम् · tathāyuktaṃ cānīpsitam (A 1.4.50)

तथायुक्तं चानीप्सितम्
tathāyuktaṃ cānīpsitam · A 1.4.50
ईप्सिततमवत्क्रियया युक्तमनीप्सितमपि कारकं कर्मसंज्ञं स्यात् । ग्रामं गच्छन् तृणं स्पृशति । ओदनं भुञ्जानो विषं भुङ्क्ते ॥

Rule. A kāraka that is connected with the action in the same way as the most-desired thing, but is itself not desired (anīpsita), is also named karman.

Example.

grāmaṃ gacchan tṛṇaṃ spṛśati "going to the village, he touches grass" → the grass is not wanted, but it is reached by the action just as a desired thing would be → tṛṇa is karman → second case → tṛṇam.

odanaṃ bhuñjāno viṣaṃ bhuṅkte "eating rice, he eats poison" → the poison is unwanted → still karman → viṣam.

SK 539 · अकथितं च · akathitaṃ ca (A 1.4.51)

अकथितं च
akathitaṃ ca · A 1.4.51
अपादानादिविशेषैरविवक्षितं कारकं कर्मसंज्ञं स्यात् ॥ दुह्याच्पच्दण्ड्रुधिप्रच्छिचिब्रूशासुजिमथ्मुषाम् । कर्मयुक् स्यादकथितं तथा स्यान्नीहृकृष्वहाम् ॥ दुहादीनां द्वादशानां तथा नीप्रभृतीनां चतुर्णां कर्मणा यद्युज्यते तदेवाकथितं कर्मेति परिगणनं कर्तव्यमित्यर्थः । गां दोग्धि पयः । बलिं याचते वसुधाम् । अविनीतं विनयं याचते । तण्डुलानोदनं पचति । गर्गान् शतं दण्डयति । व्रजमवरुणद्धि गाम् । माणवकं पन्थानं पृच्छति । वृक्षमवचिनोति फलानि । माणवकं धर्मं ब्रूते शास्ति वा । शतं जयति देवदत्तम् । सुधां क्षीरनिधिं मथ्नाति । देवदत्तं शतं मुष्णाति । ग्राममजां नयति हरति कर्षति वहति वा । अर्थनिबन्धनेयं संज्ञा । बलिं भिक्षते वसुधाम् । माणवकं धर्मं भाषते अभिधत्ते वक्तीत्यादि । कारकं किम् ? माणवकस्य पितरं पन्थानं पृच्छति ॥
अकर्मकधातुभिर्योगे देशः कालो भावो गन्तव्योऽध्वा च कर्मसंज्ञक इति वाच्यम्
(वार्तिकम्) ॥ कुरून् स्वपिति । मासमास्ते । गोदोहमास्ते । क्रोशमास्ते ॥

Rule. A kāraka that is akathita, "not stated" — that is, not meant to be expressed by one of the more specific names, apādāna and the rest — is also named karman. This is the rule of the double accusative.

Example.

gāṃ dogdhi payaḥ "he milks milk from the cow" → the milk is the object; the cow could have been called the point of departure, but is not meant that way → the cow is karman too → both in the second case.

baliṃ yācate vasudhām "he begs the earth from Bali" → balim and vasudhām.

māṇavakaṃ panthānaṃ pṛcchati "he asks the boy the way" → māṇavakam and panthānam.

Applies when / blocked by. A memorial verse fixes the roots: for duh (milk), yāc (beg), pac (cook), daṇḍ (fine), rudh (confine), pracch (ask), ci (gather), brū (tell), śās (instruct), ji (win), math (churn), muṣ (steal), and for nī (lead), hṛ (carry), kṛṣ (drag), vah (convey), the kāraka construed beside the main object is the unstated karman. Bhaṭṭoji's other examples: avinītaṃ vinayaṃ yācate, taṇḍulān odanaṃ pacati, gargān śataṃ daṇḍayati, vrajam avaruṇaddhi gām, vṛkṣam avacinoti phalāni, māṇavakaṃ dharmaṃ brūte / śāsti, śataṃ jayati devadattam, sudhāṃ kṣīranidhiṃ mathnāti, devadattaṃ śataṃ muṣṇāti, grāmam ajāṃ nayati / harati / karṣati / vahati. The name depends on meaning, not on the root's form, so synonyms count: baliṃ bhikṣate vasudhām, māṇavakaṃ dharmaṃ bhāṣate / abhidhatte / vakti. Why "kāraka"? In māṇavakasya pitaraṃ panthānaṃ pṛcchati "he asks the boy's father the way", māṇavakasya is a mere relation, not a participant, and stays genitive.

A vārttika adds: with an intransitive (akarmaka) root, a word for place, time, state or road is also karman: kurūn svapiti "he sleeps through the Kuru country", māsam āste "he sits for a month", godoham āste "he sits for the length of a milking", krośam āste "he sits across a krośa".

SK 540 · गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ · gatibuddhipratyavasānārthaśabdakarmākarmakāṇāmaṇi kartā sa ṇau (A 1.4.52)

गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ
gatibuddhipratyavasānārthaśabdakarmākarmakāṇāmaṇi kartā sa ṇau · A 1.4.52
गत्याद्यर्थानां शब्दकर्मणामकर्मकाणां चाणौ यः कर्ता स णौ कर्म स्यात् ॥ शत्रूनगमयत्स्वर्गं वेदार्थं स्वानवेदयत् । आशयच्चामृतं देवान्वेदमध्यापयद्विधिम् ॥ 1 ॥ आसयत्सलिले पृथ्वीं यः स मे श्रीहरिर्गतिः ॥गतीत्यादि किम् ? पाचयत्योदनं देवदत्तेन । अण्यन्तानां किम् ? गमयति देवदत्तो यज्ञदत्तं तमपरः प्रयुङ्क्ते गमयति देवदत्तेन यज्ञदत्तं विष्णुमित्रः ।
नीवह्योर्न
(वार्तिकम्) ॥ नाययति वाहयति वा भारं भृत्येन ॥
नियन्तृकर्तृकस्य वहेरनिषेधः
(वार्तिकम्) ॥ वाहयति रथं वाहान् सूतः ।
आदिखाद्योर्न
(वार्तिकम्) ॥ आदयति खादयति वा अन्नं बटुना ॥
भक्षेरहिंसार्थस्य न
(वार्तिकम्) ॥ भक्षयत्यन्नं बटुना । अहिंसार्थस्य किम् ? भक्षयति बलीवर्दान् सस्यम् ॥
जल्पतिप्रभृतीनामुपसङ्ख्यानम्
(वार्तिकम्) ॥ जल्पयति भाषयति वा धर्मं पुत्रं देवदत्तः ।
दृशेश्च
(वार्तिकम्) ॥ दर्शयति हरिं भक्तान् । सूत्रे ज्ञानसामान्यार्थानामेव ग्रहणं न तु तद्विशे0षार्थनामित्यनेन ज्ञाप्यते । तेन स्मरति जिघ्रतीत्यादीनां न । स्मारयति घ्रापयति वा देवदत्तेन ॥
शब्दायतेर्न
(वार्तिकम्) ॥ शब्दाययति देवदत्तेन । धात्वर्थसङ्गृहीतकर्मत्वेनाकर्मकत्वात्प्राप्तिः । येषां देशकालादिभिन्नं कर्म न संभवति तेऽत्राकर्मकाः । न त्वविवक्षितकर्माणोऽपि । तेन मासमासयति देवदत्तमित्यादौ कर्मत्वं भवत्येव । देवदत्तेन पाचयतीत्यादौ तु न ॥

Rule. Ṇi is the causative affix ("make someone do"). With a verb of motion (gati), of cognition (buddhi), of eating (pratyavasāna), with a verb whose object is speech (śabdakarman), or with an intransitive verb (akarmaka): the one who is the agent when ṇi is absent (aṇi) is named karman when ṇi is present (ṇau). In plain words, the person made to go, know, eat, recite or stay becomes the object of the causative.

Example.

śatru + causative of gam "go" → the enemies would be the agents of the plain "go" → in the causative they are karman → second case → śatrūn agamayat svargam "he made the enemies go to heaven" (motion).

Bhaṭṭoji's verse continues: vedārthaṃ svān avedayat "he made his own people know the Veda's meaning" (cognition); āśayac cāmṛtaṃ devān "he made the gods eat the nectar" (eating); vedam adhyāpayad vidhim "he made Brahmā recite the Veda" (speech-object); āsayat salile pṛthvīm "he made the earth rest on the water" (intransitive).

Applies when / blocked by. Why only these verbs? In pācayaty odanaṃ devadattena "he has Devadatta cook rice", pac is not in the list, so Devadatta stays in the instrumental. Why "when ṇi is absent"? In gamayati devadatto yajñadattam "Devadatta makes Yajñadatta go", Devadatta is already the agent of a causative; if a third person then employs him, gamayati devadattena yajñadattaṃ viṣṇumitraḥ, Devadatta stays instrumental, since he was never the agent of the plain verb.

Several vārttikas trim the list. Not for nī and vah: nāyayati / vāhayati bhāraṃ bhṛtyena "he has the load carried by the servant" (instrumental); but vah with a driver as agent is not excluded: vāhayati rathaṃ vāhān sūtaḥ "the charioteer makes the horses draw the chariot" (accusative). Not for ad and khād: ādayati / khādayati annaṃ baṭunā "he has the food eaten by the boy". Not for bhakṣ unless harm is meant: bhakṣayaty annaṃ baṭunā; but bhakṣayati balīvardān sasyam "he feeds the crop to the oxen", where the crop is destroyed, keeps the accusative. Added: jalp and the like, jalpayati / bhāṣayati dharmaṃ putraṃ devadattaḥ "Devadatta makes his son talk about dharma". Added: dṛś, darśayati hariṃ bhaktān "he makes the devotees see Hari"; this addition shows that only verbs of cognition in general are meant by buddhi, so smārayati / ghrāpayati devadattena "he makes Devadatta remember / smell" keeps the instrumental. Not for the denominative śabdāyate: śabdāyayati devadattena.

Watch out. "Intransitive" here means a verb for which no object distinct in place or time is possible, not a verb whose object merely goes unmentioned. So māsam āsayati devadattam "he makes Devadatta stay a month" has Devadatta as karman; but devadattena pācayati "he has cooking done by Devadatta" does not, since pac has an object even when none is said.

SK 541 · हृक्रोरन्यतरस्याम् · hṛkroranyatarasyām (A 1.4.53)

हृक्रोरन्यतरस्याम्
hṛkroranyatarasyām · A 1.4.53
हृक्रोरणौ यः कर्ता स णौ वा कर्मसंज्ञः स्यात् । हारयति कारयति वा भृत्यं भृत्येन वा कटम् ॥
अभिवादिदृशोरात्मनेपदे वेति वाच्यम्
(वार्तिकम्) ॥ अभिवादयते दर्शयते देवं भक्तं भक्तेन वा ॥

Rule. With the causative of hṛ (carry) and kṛ (make), the agent of the plain verb is named karman only optionally (anyatarasyām).

Example.

bhṛtya + causative of hṛ → the servant would be the agent of the plain "carry" → optionally karman → hārayati bhṛtyaṃ kaṭam "he has the servant carry the mat" (servant as karman, accusative) or hārayati bhṛtyena kaṭam (servant left as agent, instrumental).

Likewise kārayati bhṛtyaṃ / bhṛtyena kaṭam "he has the servant make the mat".

Applies when / blocked by. A vārttika extends the option to abhivad (salute) and dṛś when the verb takes the middle endings (ātmanepada): abhivādayate / darśayate devaṃ bhaktaṃ bhaktena vā "he makes the devotee salute / see the Lord".

SK 542 · अधिशीङ्स्थाऽऽसां कर्म · adhiśīṅsthā''sāṃ karma (A 1.4.46)

अधिशीङ्स्थाऽऽसां कर्म
adhiśīṅsthā''sāṃ karma · A 1.4.46
अधिपूर्वाणामेषामाधारः कर्म स्यात् । अधिशेते अधितिष्ठति अध्यास्ते वा वैकुण्ठं हरिः ॥

Rule. The locus (ādhāra) of the roots śīṅ (lie), sthā (stand) and ās (sit) when preceded by adhi is named karman, not locus.

Example.

hariḥ vaikuṇṭha- adhi-śete "Hari lies upon Vaikuṇṭha" → Vaikuṇṭha is the place lain on → by this rule it is karman → second case → adhiśete vaikuṇṭhaṃ hariḥ.

Likewise adhitiṣṭhati vaikuṇṭhaṃ hariḥ, adhyāste vaikuṇṭhaṃ hariḥ.

SK 543 · अभिनिविशश्च · abhiniviśaśca (A 1.4.47)

अभिनिविशश्च
abhiniviśaśca · A 1.4.47
अभिनीत्येतत्संघातपूर्वस्य विशतेराधारः कर्म स्यात् । अभिनिविशते सन्मार्गम् । परिक्रयणे संप्रदानम् SK 580 इति सूत्रादिह मण्डूकप्लुत्याऽन्यतरस्यां ग्रहणमनुवर्त्य व्यवस्थितविभाषाश्रयणात्क्वचिन्न । पापेऽभिनिवेशः ॥

Rule. And the locus of viś (enter) preceded by the pair abhi-ni is named karman.

Example.

sanmārga + abhiniviśate "he sets his mind on the good path" → the path is the locus of the entering → karman → abhiniviśate sanmārgam.

Applies when / blocked by. The word anyatarasyām "optionally" is carried into this rule from SK 580 by a "frog's leap" (maṇḍūkapluti), that is, skipping over the rules between. The option is a conditioned one (vyavasthita-vibhāṣā): in some expressions it is simply not taken, so pāpe 'bhiniveśaḥ "attachment to sin" keeps the locative.

SK 544 · उपान्वध्याङ्वसः · upānvadhyāṅvasaḥ (A 1.4.48)

उपान्वध्याङ्वसः
upānvadhyāṅvasaḥ · A 1.4.48
उपादिपूर्वस्य वसतेराधारः कर्म स्यात् । उपवसति अनुवसति अधिवसति आवसति वा वैकुण्ठं हरि ॥
अभुक्त्यर्थस्य न
(वार्तिकम्) ॥ वने उपवसति ॥ ।उभसर्वतसोः कार्या धिगुपर्यादिषु त्रिषु द्वितीयाम्रेडितान्तेषु ततोऽन्यत्रापि दृश्यते (वार्तिकम्) ॥उभयतः कृष्णं गोपाः । सर्वतः कृष्णम् । धिक् कृष्णाभक्तम् । उपर्युपरि लोकं हरिः । अध्यधि लोकम् । अधोऽधो लोकम् ॥
अभितःपरितःसमयानिकषाहाप्रतियोगेऽपि
(वार्तिकम्) ॥ अभितः कृष्णम् । परितः कृष्णम् । ग्रामं समया । निकषा लङ्काम् । हा कृष्णाभक्तम् । तस्य शोच्यते इत्यर्थः । बुभुक्षितं न प्रतिभाति किञ्चित् ॥

Rule. The locus of vas (dwell) preceded by upa, anu, adhi or āṅ is named karman.

Example.

hariḥ vaikuṇṭha- upa-vasati "Hari dwells in Vaikuṇṭha" → Vaikuṇṭha is the place dwelt in → karman → upavasati vaikuṇṭhaṃ hariḥ.

Likewise anuvasati, adhivasati, āvasati vaikuṇṭhaṃ hariḥ.

Applies when / blocked by. A vārttika excludes vas in the sense of fasting: vane upavasati "he fasts in the forest" keeps the locative.

Two further vārttikas, placed here by Bhaṭṭoji, give the accusative with certain indeclinables. A verse: the second case is used with ubhayataḥ and sarvataḥ, with dhik, with the three upari, adhi, adhaḥ, and at the end of doubled forms, and is seen elsewhere too: ubhayataḥ kṛṣṇaṃ gopāḥ "the cowherds on both sides of Kṛṣṇa", sarvataḥ kṛṣṇam "all around Kṛṣṇa", dhik kṛṣṇābhaktam "fie on the non-devotee of Kṛṣṇa", upary upari lokaṃ hariḥ "Hari is high above the world", adhy adhi lokam, adho 'dho lokam. And also with abhitaḥ, paritaḥ, samayā, nikaṣā, hā and prati: abhitaḥ kṛṣṇam "on both flanks of Kṛṣṇa", paritaḥ kṛṣṇam "around Kṛṣṇa", grāmaṃ samayā "near the village", nikaṣā laṅkām "near Laṅkā", hā kṛṣṇābhaktam "alas for the non-devotee of Kṛṣṇa", bubhukṣitaṃ na pratibhāti kiñcit "to a hungry man nothing appears".

SK 545 · अन्तराऽन्तरेण युक्ते · antarā'ntareṇa yukte (A 2.3.4)

अन्तराऽन्तरेण युक्ते
antarā'ntareṇa yukte · A 2.3.4
आभ्यां योगे द्वितीया । अन्तरा त्वां मां हरिः । अन्तरेण हरिं न सुखम् ॥

Rule. The second case-ending is added to a word construed with antarā "between" or antareṇa "without".

Example.

antarā + tvam, aham → construed with antarā → second case → antarā tvāṃ māṃ hariḥ "Hari is between you and me".

antareṇa + hari → antareṇa hariṃ na sukham "without Hari there is no happiness".

C. The karmapravacanīya particles and their accusative, I — running example: japam anu prāvarṣat; vṛkṣaṃ prati vidyotate vidyut

A prefix such as anu, prati or pari is usually construed with a verb; then it is an upasarga or gati. But sometimes the same particle is construed with a noun instead, and merely brings out a relation the noun has: "after the prayer", "toward the tree". In that use the particle receives a new name, karmapravacanīya. The name matters for two reasons. First, the noun beside such a particle takes the second case (SK 548). Second, the particle is no longer an upasarga, so the sound-changes an upasarga would trigger, such as ṣatva, do not happen. In japam anu prāvarṣat "it rained following the prayer", anu marks the prayer as the sign of the rain; japa takes the accusative. In vṛkṣaṃ prati vidyotate vidyut "the lightning flashes toward the tree", prati does the same for the tree.

SK 546 · कर्मप्रवचनीयाः · karmapravacanīyāḥ (A 1.4.83)

कर्मप्रवचनीयाः
karmapravacanīyāḥ · A 1.4.83
इत्यधिकृत्य ॥

Rule. "Karmapravacanīyas." This is an adhikāra: the particles named in the rules that follow are called karmapravacanīya. The rule forms nothing on its own.

Example.

karmapravacanīyāḥ → carried into SK 547 → "anu, when it marks a sign, is a karmapravacanīya" → and so on through SK 557, SK 596–599 and SK 644–646.

SK 547 · अनुर्लक्षणे · anurlakṣaṇe (A 1.4.84)

अनुर्लक्षणे
anurlakṣaṇe · A 1.4.84
लक्षणे द्योत्येऽनुरुक्तसंज्ञः स्यात् । गत्युपसर्गसंज्ञापवादः ॥

Rule. Anu is named karmapravacanīya when it brings out a lakṣaṇa, a sign or mark by which something is known. This name is an apavāda of the names gati and upasarga: a particle so named is not an upasarga.

Example.

japa + anu → the prayer is the sign that marks the rain → anu is karmapravacanīya → (by SK 548) japam anu prāvarṣat.

SK 548 · कर्मप्रवचनीययुक्ते द्वितीया · karmapravacanīyayukte dvitīyā (A 2.3.8)

कर्मप्रवचनीययुक्ते द्वितीया
karmapravacanīyayukte dvitīyā · A 2.3.8
एतेन योगे द्वितीया स्यात् । जपमनु प्रावर्षत् । हेतुभूतजपोपलक्षितं वर्षणमित्यर्थः । परापि हेताविति तृतीयाऽनेन बाध्यते । लक्षणेत्थंभूत SK 552 इत्यादिना सिद्धे पुनः संज्ञाविधानसामर्थ्यात् ॥

Rule. The second case-ending is added to a word construed with a karmapravacanīya.

Example.

japa + karmapravacanīya anu (SK 547) → second case → japam anu prāvarṣat "it rained following the prayer", that is, the raining is marked by the prayer that caused it.

Applies when / blocked by. Since the prayer is a cause, the instrumental of cause (hetau, SK 568) would also apply, and being the later rule it would normally win. Here it is blocked. Bhaṭṭoji's reason: anu in the sense of a sign is already made a karmapravacanīya by SK 552; that SK 547 names it again, separately, has a purpose, and that purpose is to make the accusative prevail over the causal instrumental.

SK 549 · तृतीयार्थे · tṛtīyārthe (A 1.4.85)

तृतीयार्थे
tṛtīyārthe · A 1.4.85
अस्मिन्द्योत्येऽनुरुक्तसंज्ञः स्यात् । नदीमन्ववसिता सेना । नद्या सह संबद्धेत्यर्थः ॥ षिञ् बन्धने क्तः ॥

Rule. Anu is also a karmapravacanīya when it conveys the sense of the third case, that is, accompaniment.

Example.

nadī + anu → "together with the river" → anu is karmapravacanīya → second case → nadīm anvavasitā senā "the army has encamped along the river", meaning "bound up with the river". (Avasitā is the root ṣiñ "bind" with the affix kta.)

SK 550 · हीने · hīne (A 1.4.86)

हीने
hīne · A 1.4.86
हीने द्योत्येऽनुः प्राग्वत् । अनु हरिं सुराः । हरेर्हीना इत्यर्थः ॥

Rule. Anu is a karmapravacanīya, as before, when something inferior (hīna) is to be conveyed.

Example.

hari + anu → the gods are inferior to Hari → anu hariṃ surāḥ "the gods are below Hari".

SK 551 · उपोऽधिके च · upo'dhike ca (A 1.4.87)

उपोऽधिके च
upo'dhike ca · A 1.4.87
अधिके हीने च द्योत्ये उपेत्यव्ययं प्राक्संज्ञं स्यात् । अधिके सप्तमी वक्ष्यते । हीने उप हरिं सुराः ॥

Rule. The indeclinable upa is a karmapravacanīya when excess (adhika) is conveyed, and, by the word ca, when deficiency is conveyed.

Example.

hari + upa (deficiency) → upa is karmapravacanīya → second case → upa hariṃ surāḥ "the gods are below Hari".

For excess, the locative will be taught instead (SK 645): upa parārdhe harer guṇāḥ.

SK 552 · लक्षणेत्थम्भूताख्यानभागवीप्सासु प्रतिपर्यनवः · lakṣaṇetthambhūtākhyānabhāgavīpsāsu pratiparyanavaḥ (A 1.4.90)

लक्षणेत्थम्भूताख्यानभागवीप्सासु प्रतिपर्यनवः
lakṣaṇetthambhūtākhyānabhāgavīpsāsu pratiparyanavaḥ · A 1.4.90
एष्वर्थेषु विषयभूतेषु प्रत्यादय उक्तसंज्ञाः स्युः । लक्षणे, वृक्षं प्रति, पर्यनु वा विद्योतते विद्युत् । इत्थंभूताख्याने, भक्तो विष्णुं प्रति, पर्यनु वा । भागे, लक्ष्मीर्हरिं प्रति, पर्यनु वा । हरेर्भाग इत्यर्थः । वीप्सायां, वृक्षंवृक्षं प्रति पर्यनु वा सिञ्चति । अत्रोपसर्गत्वाभावान्न षत्वम् । एषु किम् ? परिषिञ्चति ॥

Rule. Prati, pari and anu are karmapravacanīyas in four senses: a sign (lakṣaṇa); declaring someone to be in a certain state or condition (itthambhūtākhyāna); a share (bhāga); and distribution over each item (vīpsā).

Example.

Sign: vṛkṣaṃ prati vidyotate vidyut "the lightning flashes toward the tree" (the tree is the mark by which the flash is placed); also vṛkṣaṃ pari, vṛkṣam anu.

State: bhakto viṣṇuṃ prati "a devotee with respect to Viṣṇu"; also pari, anu.

Share: lakṣmīr hariṃ prati "Lakṣmī is Hari's share"; also pari, anu.

Distribution: vṛkṣaṃ vṛkṣaṃ prati siñcati "he waters tree after tree"; also pari, anu.

Applies when / blocked by. Because prati and the rest are not upasargas here, there is no ṣatva: the s of siñcati stays s. Why "in these senses"? In pariṣiñcati "he sprinkles around", pari is an ordinary upasarga, and ṣatva applies.

SK 553 · अभिरभागे · abhirabhāge (A 1.4.91)

अभिरभागे
abhirabhāge · A 1.4.91
भागवर्जे लक्षणादावभिरुक्तसञ्ज्ञः स्यात् । हरिमभि वर्तते । भक्तो हरिमभि । देवं देवमभि सिञ्चति । अभागे किम् ? यदत्र ममाभिष्यात्तद्दीयताम् ॥

Rule. Abhi is a karmapravacanīya in the senses just listed — sign, state, distribution — but not in the sense of a share.

Example.

harim abhi vartate "it turns toward Hari" (sign); bhakto harim abhi "one devoted toward Hari"; devaṃ devam abhi siñcati "he sprinkles god after god" (distribution).

Applies when / blocked by. In the sense of a share abhi stays an upasarga: yad atra mamābhi ṣyāt tad dīyatām "whatever here may be my share, let that be given". Since abhi is an upasarga there, ṣatva applies and syāt becomes ṣyāt.

SK 554 · अधिपरी अनर्थकौ · adhiparī anarthakau (A 1.4.93)

अधिपरी अनर्थकौ
adhiparī anarthakau · A 1.4.93
उक्तसंज्ञौ स्तः । कुतोऽध्यागच्छति । कुतः पर्यागच्छति । गतिसञ्ज्ञाबाधात् गतिर्गतौ SK 3977 इति निघातो न ॥

Rule. Adhi and pari, when they add no meaning of their own (anarthaka), are karmapravacanīyas.

Example.

kuto 'dhyāgacchati "from where does he come?"; kutaḥ paryāgacchati — adhi and pari mean nothing here.

Applies when / blocked by. The point of the name is accent. Because the name gati is blocked, the loss of accent taught by gatir gatau (SK 3977) does not take place.

SK 555 · सुः पूजायाम् · suḥ pūjāyām (A 1.4.94)

सुः पूजायाम्
suḥ pūjāyām · A 1.4.94
सुसिक्तम् । सुस्तुतम् । अनुपसर्गत्वान्न षः । पूजायां किम् ? सुषिक्तं किं तवाऽत्र । क्षेपोऽयम् ॥

Rule. Su is a karmapravacanīya in the sense of praise (pūjā).

Example.

su + siktam "well watered", in praise → su is a karmapravacanīya, not an upasarga → no ṣatva → susiktam. Likewise sustutam "well praised".

Applies when / blocked by. Why "in praise"? In suṣiktaṃ kiṃ tavātra "what is it to you that it is well sprinkled?", the tone is contempt (kṣepa); su remains an upasarga, and ṣatva gives ṣiktam.

SK 556 · अतिरतिक्रमणे च · atiratikramaṇe ca (A 1.4.95)

अतिरतिक्रमणे च
atiratikramaṇe ca · A 1.4.95
अतिक्रमणे पूजायां चातिः कर्मप्रवचनीयसंज्ञः स्यात् । अति देवान् कृष्णः ॥

Rule. Ati is a karmapravacanīya in the sense of surpassing (atikramaṇa), and, by the word ca, in the sense of praise.

Example.

deva + ati → Kṛṣṇa surpasses the gods → second case → ati devān kṛṣṇaḥ.

SK 557 · अपिः पदार्थसम्भावनान्ववसर्गगर्हासमुच्चयेषु · apiḥ padārthasambhāvanānvavasargagarhāsamuccayeṣu (A 1.4.96)

अपिः पदार्थसम्भावनान्ववसर्गगर्हासमुच्चयेषु
apiḥ padārthasambhāvanānvavasargagarhāsamuccayeṣu · A 1.4.96
एषु द्योत्येष्वपिरुक्तसञ्ज्ञः स्यात् । सर्पिषोऽपि स्यात् । अनुपसर्गत्वान्न षः । संभावनायां लिङ् । तस्या एव विषयभूते भवने कर्तृदौर्लभ्यप्रयुक्तं दौर्लभ्यं द्योतयन्नपिशब्दः स्यादित्यनेन संबध्यते । सर्पिष इति षष्ठी त्वपिशब्दबलेन गम्यमानस्य बिन्दोरवयवावयविभावसम्बन्धे । इयमेव ह्यपिशब्दस्य पदार्थद्योतकता नाम । द्वितीया तु नेह प्रवर्तते । सर्पिषो बिन्दुना योगो न त्वपिनेत्युक्तत्वात् । अपि स्तुयाद्विष्णुम् । संभावनं शक्त्युत्कर्षमाविष्कर्तुमत्युक्तिः । अपि स्तुहि । अन्ववसर्गः कामचारानुज्ञा । धिद्गेवदत्तमपि स्तुयाद्वृषलम् । गर्हा । अपि सिञ्च अपि स्तुहि । समुच्चये ॥

Rule. Api is a karmapravacanīya in five senses: the sense of an unexpressed word (padārtha); supposition (sambhāvana); giving free rein (anvavasarga); reproach (garhā); and conjunction (samuccaya).

Example.

Unexpressed word: sarpiṣo 'pi syāt "let there be even a drop of ghee" — api stands for the unexpressed "drop"; no ṣatva, since api is not an upasarga.

Supposition: api stuyād viṣṇum "he might even praise Viṣṇu" — an overstatement to show heightened capacity; the optative is due to the supposition.

Free rein: api stuhi "go ahead and praise".

Reproach: dhig devadattam api stuyād vṛṣalam "shame on Devadatta: he would even praise a śūdra".

Conjunction: api siñca api stuhi "both sprinkle and praise".

Applies when / blocked by. In sarpiṣo 'pi syāt the ghee is in the genitive, not the accusative. The genitive expresses the part-whole relation between the ghee and the drop that api lets us understand; the ghee is construed with the drop, not with api, so SK 548 does not reach it. This is exactly what "conveying the sense of an unexpressed word" means.

D. The accusative of extent in time and space — the close of the second case — running example: māsaṃ kalyāṇī; krośaṃ kuṭilā nadī

One more accusative closes the second case. A stretch of time or of road that an action or state fills without a break takes the second case: "beautiful for a month", "winding for a krośa".

SK 558 · कालाध्वनोरत्यन्तसंयोगे · kālādhvanoratyantasaṃyoge (A 2.3.5)

कालाध्वनोरत्यन्तसंयोगे
kālādhvanoratyantasaṃyoge · A 2.3.5
इह द्वितीया स्यात् । मासं कल्याणी । मासमधीते । मासं गुडधानाः । क्रोशं कुटिला नदी । क्रोशमधीते । क्रोशं गिरिः । अत्यन्तसंयोगे किम् ? मासस्य द्विरधीते । क्रोशस्यैकदेशे पर्वतः ॥ इति द्वितीया ॥

Rule. The second case-ending is added to a word for time (kāla) or road (adhvan) when the connection with it is uninterrupted (atyanta-saṃyoga).

Example.

māsa + kalyāṇī "beautiful through a whole month" → the beauty fills the month without a break → second case → māsaṃ kalyāṇī.

Likewise māsam adhīte "he studies for a month", māsaṃ guḍadhānāḥ "sweetened grain for a month".

krośa + kuṭilā nadī → the river winds for the whole krośa → krośaṃ kuṭilā nadī; likewise krośam adhīte, krośaṃ giriḥ "the mountain extends a krośa".

Applies when / blocked by. Why "uninterrupted"? In māsasya dvir adhīte "he studies twice in a month" and krośasyaikadeśe parvataḥ "the mountain is on one part of the krośa", the connection is broken, and the genitive stands.

With this the second case is finished.

E. The agent (kartṛ), the instrument (karaṇa) and the third case — running example: rāmeṇa bāṇena hato vālī

Two names are defined here, and one case serves both. The agent is the participant treated as independent; the instrument is the most effective means. When neither is already expressed, both take the third case, the instrumental. In rāmeṇa bāṇena hato vālī "Vālin was slain by Rāma with an arrow", the participle hata expresses the object Vālin, so the agent Rāma and the instrument the arrow are both unexpressed, and both take the instrumental. The group then adds the instrumental of completed time, of accompaniment, of a deformed limb, of a distinguishing mark, and of a cause.

SK 559 · स्वतन्त्रः कर्ता · svatantraḥ kartā (A 1.4.54)

स्वतन्त्रः कर्ता
svatantraḥ kartā · A 1.4.54
क्रियायां स्वातन्त्र्येण विवक्षितोऽर्थः कर्ता स्यात् ॥

Rule. The participant meant as independent (svatantra) in carrying out the action is named kartṛ, the agent.

Example.

rāma in "Rāma slew Vālin with an arrow" → Rāma is meant as acting on his own → rāma is kartṛ → (by SK 561) rāmeṇa.

SK 560 · साधकतमं करणम् · sādhakatamaṃ karaṇam (A 1.4.42)

साधकतमं करणम्
sādhakatamaṃ karaṇam · A 1.4.42
क्रियासिद्धौ प्रकृष्टोपकारकं करणसञ्ज्ञं स्यात् । तमप् ग्रहणं किम् ? गङ्गायां घोषः ॥

Rule. The participant that is the most effective (sādhakatama) in accomplishing the action is named karaṇa, the instrument.

Example.

bāṇa in "Rāma slew Vālin with an arrow" → the arrow is the most effective means of the slaying → bāṇa is karaṇa → (by SK 561) bāṇena.

Applies when / blocked by. Why the superlative -tama? In gaṅgāyāṃ ghoṣaḥ "the herdsmen's settlement on the Gaṅgā", the river helps but is not the most effective means; it is not karaṇa.

SK 561 · कर्तृकरणयोस्तृतीया · kartṛkaraṇayostṛtīyā (A 2.3.18)

कर्तृकरणयोस्तृतीया
kartṛkaraṇayostṛtīyā · A 2.3.18
अनभिहिते कर्तरि करणे च तृतीया स्यात् । रामेण बाणेन हतो वाली ॥
प्रकृत्यादिभ्य उपसंख्यानम्
(वार्तिकम्) ॥ प्रकृत्या चारुः । प्रायेण याज्ञिकः । गोत्रेण गार्ग्यः । समेनैति । विषमेणैति । द्विद्रोणेन धान्यं क्रीणाति । सुखेन दुःखेन वा यातीत्यादि ॥

Rule. The third case-ending (tṛtīyā) is added to express the agent and the instrument when they are not already expressed.

Example.

rāma (kartṛ) + bāṇa (karaṇa) + hato vālī → hata expresses the object → the agent and the instrument are unexpressed → third case → rāmeṇa bāṇena hato vālī "Vālin was slain by Rāma with an arrow".

Applies when / blocked by. A vārttika adds the instrumental after prakṛti "nature" and words like it: prakṛtyā cāruḥ "beautiful by nature", prāyeṇa yājñikaḥ "a ritualist for the most part", gotreṇa gārgyaḥ "a Gārgya by lineage", samenaiti "he goes evenly", viṣameṇaiti "he goes unevenly", dvidroṇena dhānyaṃ krīṇāti "he buys grain at two droṇas", sukhena duḥkhena vā yāti "he travels with ease or with difficulty".

SK 562 · दिवः कर्म च · divaḥ karma ca (A 1.4.43)

दिवः कर्म च
divaḥ karma ca · A 1.4.43
दिवः साधकतमं कारकं कर्मसंज्ञं स्याच्चात्करणसंज्ञम् । अक्षैरक्षान्वा दीव्यति ॥

Rule. The most effective means of div (play, gamble) is named karman, and, by the word ca, karaṇa as well.

Example.

akṣa + dīvyati "he plays dice" → the dice are the most effective means → karaṇa, giving akṣair dīvyati (instrumental), or karman, giving akṣān dīvyati (accusative).

SK 563 · अपवर्गे तृतीया · apavarge tṛtīyā (A 2.3.6)

अपवर्गे तृतीया
apavarge tṛtīyā · A 2.3.6
अपवर्गः फलप्राप्तिस्तस्यां द्योत्यायां कालाध्वनोरत्यन्तसंयोगे तृतीया स्यात् । अह्ना क्रोशेन वाऽनुवाकोऽधीतः । अपवर्गे किम् ? मासमधीतो नायातः ॥

Rule. Apavarga is the attainment of the result. When that is conveyed, the third case-ending is added to a word for time or road in uninterrupted connection with the action.

Example.

ahan + anuvāko 'dhītaḥ "the anuvāka (a section of a Vedic text) was studied in a day, and finished" → completion conveyed → third case → ahnā anuvāko 'dhītaḥ; likewise krośena anuvāko 'dhītaḥ "over a krośa".

Applies when / blocked by. Without completion the accusative of SK 558 stands: māsam adhīto nāyātaḥ "he studied for a month, but the text is not mastered".

SK 564 · सहयुक्तेऽप्रधाने · sahayukte'pradhāne (A 2.3.19)

सहयुक्तेऽप्रधाने
sahayukte'pradhāne · A 2.3.19
सहार्थेन युक्ते अप्रधाने तृतीया स्यात् । पुत्रेण सहागतः पिता । एवं साकंसार्धंसमंयोगेऽपि । विनापि तद्योगं तृतीया । वृद्धो यूना SK 931 इत्यादिनिर्देशात् ॥

Rule. The third case-ending is added to the non-principal (apradhāna) item that is joined with a word meaning "together" (saha).

Example.

putra + saha + āgataḥ pitā "the father came together with the son" → the father is principal, the son secondary → third case → putreṇa sahāgataḥ pitā.

Applies when / blocked by. The same holds with sākam, sārdham and samam. Even without any such word the instrumental occurs, as the wording vṛddho yūnā "the elder with the younger" (SK 931) shows.

SK 565 · येनाङ्गविकारः · yenāṅgavikāraḥ (A 2.3.20)

येनाङ्गविकारः
yenāṅgavikāraḥ · A 2.3.20
येनाङ्गेन विकृतेनाङ्गिनो विकारो लक्ष्यते ततः तृतीया स्यात् । अक्ष्णा काणः । अक्षिसम्बन्धिकाणत्वविशिष्ट इत्यर्थः । अङ्गविकारः किम् ? अक्षि काणमस्य ॥

Rule. The third case-ending is added to the limb by whose deformity the whole body is marked as deformed.

Example.

akṣi + kāṇaḥ "one-eyed" → the person is marked as defective through the eye → third case → akṣṇā kāṇaḥ "blind in one eye".

Applies when / blocked by. Why "deformity of the whole"? In akṣi kāṇam asya "his eye is defective", the eye itself is the deformed thing, not a limb marking a deformed whole; no instrumental.

SK 566 · इत्थंभूतलक्षणे · itthaṃbhūtalakṣaṇe (A 2.3.21)

इत्थंभूतलक्षणे
itthaṃbhūtalakṣaṇe · A 2.3.21
कंचित्प्रकारं प्राप्तस्य लक्षणे तृतीया स्यात् । जटाभिस्तापसः । जटाज्ञाप्यतापसत्वविशिष्ट इत्यर्थः ॥

Rule. The third case-ending is added to the mark (lakṣaṇa) by which someone is known to be in a certain condition (itthaṃbhūta).

Example.

jaṭā + tāpasaḥ "an ascetic, as his matted locks show" → the locks are the mark → third case → jaṭābhis tāpasaḥ.

SK 567 · संज्ञोऽन्यतरस्यां कर्मणि · saṃjño'nyatarasyāṃ karmaṇi (A 2.3.22)

संज्ञोऽन्यतरस्यां कर्मणि
saṃjño'nyatarasyāṃ karmaṇi · A 2.3.22
संपूर्वस्य जानातेः कर्मणि तृतीया वा स्यात् । पित्रा पितरं वा संजानीते ॥

Rule. With jñā preceded by sam (recognise), the object optionally takes the third case-ending; otherwise the accusative.

Example.

pitṛ + saṃjānīte "he recognises his father" → pitrā saṃjānīte or pitaraṃ saṃjānīte.

SK 568 · हेतौ · hetau (A 2.3.23)

हेतौ
hetau · A 2.3.23
हेत्वर्थे तृतीया स्यात् । द्रव्यादिसाधारणं निर्व्यापारसाधारणं च हेतुत्वम् । करणत्वं तु क्रियामात्रविषयं व्यापारनियतं च । दण्डेन घटः । पुण्येन दृष्टो हरिः । फलमपीह हेतुः । अध्ययनेन वसति । गम्यमानापि क्रिया कारकविभक्तौ प्रयोजिका । अलं श्रमेण । साध्यं नास्तीत्यर्थः । साधनक्रियां प्रति श्रमः करणम् । शतेन शतेन वत्सान्पाययति पयः । शतेन परिच्छिद्येत्यर्थः ॥
अशिष्टव्यवहारे दाणः प्रयोगे चतुर्थ्यर्थे तृतीया
(वार्तिकम्) ॥ दास्या संयच्छते कामुकः । धर्म्ये तु भार्यायै संयच्छति ॥ इति तृतीया ॥

Rule. The third case-ending is added to express a cause (hetu).

Example.

daṇḍa + ghaṭaḥ "a pot made through a stick" → the stick is the cause → daṇḍena ghaṭaḥ.

puṇyena dṛṣṭo hariḥ "Hari was seen through merit".

adhyayanena vasati "he stays for the sake of study" — here a result too counts as a cause.

alaṃ śrameṇa "enough of toil" — the action is only implied, yet the case-ending is still prompted.

śatena śatena vatsān pāyayati payaḥ "he waters the calves with milk by hundreds", counting them off a hundred at a time.

Applies when / blocked by. A cause differs from an instrument. Being a cause is open to substances, qualities and actions alike, and to things with or without an operation of their own; being an instrument belongs only to an action and requires an operation. A vārttika: in describing uncultured conduct, with the root dā the instrumental stands in place of the dative, dāsyā saṃyacchate kāmukaḥ "the lustful man unites with a slave-woman"; in a righteous context the dative, bhāryāyai saṃyacchati "he unites with his wife".

With this the third case is finished.

F. The recipient (sampradāna) and the fourth case — running example: viprāya gāṃ dadāti

The recipient is the one to whom a gift is directed. In viprāya gāṃ dadāti "he gives a cow to the brāhmaṇa", the cow is the object and the brāhmaṇa is the one aimed at through it; so vipra is sampradāna and takes the fourth case, the dative. Most of this group extends the name to particular verbs: the one pleased, the one one boasts to, the creditor, the thing longed for, the person one is angry at, the person one promises to. The group closes with datives that do not rest on the name at all: purpose, salutation, contempt, and the goal of going.

SK 569 · कर्मणा यमभिप्रैति स सम्प्रदानम् · karmaṇā yamabhipraiti sa sampradānam (A 1.4.32)

कर्मणा यमभिप्रैति स सम्प्रदानम्
karmaṇā yamabhipraiti sa sampradānam · A 1.4.32
दानस्य कर्मणा यमभिप्रैति स सम्प्रदानसंज्ञः स्यात् ॥

Rule. The one whom the giver aims at through the object of giving is named sampradāna, the recipient.

Example.

vipra in "he gives a cow to the brāhmaṇa" → the brāhmaṇa is aimed at through the cow → vipra is sampradāna → (by SK 570) viprāya.

SK 570 · चतुर्थी सम्प्रदाने · caturthī sampradāne (A 2.3.13)

चतुर्थी सम्प्रदाने
caturthī sampradāne · A 2.3.13
विप्राय गां ददाति । अनभिहित इत्येव । दानीयो विप्रः ।
क्रियया यमभिप्रैति सोऽपि संप्रदानम्
(वार्तिकम्) ॥ पत्ये शेते ।
यजेः कर्मणः करणसंज्ञा संप्रदानस्य च कर्मसंज्ञा
(वार्तिकम्) ॥ पशुना रुद्रं यजते । पशुं रुद्राय ददातीत्यर्थः ॥

Rule. The fourth case-ending (caturthī) is added to express the recipient, when it is not already expressed.

Example.

vipra (sampradāna) + gāṃ dadāti → the recipient is unexpressed → fourth case → viprāya gāṃ dadāti "he gives a cow to the brāhmaṇa".

Applies when / blocked by. "Not already expressed" still holds: in dānīyo vipraḥ "the brāhmaṇa who is to be given to", the affix expresses the recipient, so vipra stands in the first case. Two vārttikas. First, the one aimed at through the action itself is also sampradāna: patye śete "she lies down for her husband". Second, with yaj (worship) the thing offered is named karaṇa and the recipient is named karman: paśunā rudraṃ yajate "he worships Rudra with an animal", which means "he gives an animal to Rudra".

SK 571 · रुच्यर्थानां प्रीयमाणः · rucyarthānāṃ prīyamāṇaḥ (A 1.4.33)

रुच्यर्थानां प्रीयमाणः
rucyarthānāṃ prīyamāṇaḥ · A 1.4.33
रुच्यर्थानां धातूनां प्रयोगे प्रीयमाणोऽर्थः सम्प्रदानं स्यात् । हरये रोचते भक्तिः । अन्यकर्तृकोऽभिलाषो रुचिः । हरिनिष्ठप्रीतेर्भक्तिः कर्त्री । प्रीयमाणः किम् ? देवदत्ताय रोचते मोदकः पथि ॥

Rule. With verbs meaning "please" (ruci), the one who is pleased (prīyamāṇa) is named sampradāna.

Example.

hari + rocate bhaktiḥ "devotion pleases Hari" → Hari is the one pleased → sampradāna → haraye rocate bhaktiḥ. Ruci is a longing whose agent is someone else; here devotion is the agent of the pleasing, and the pleasure rests in Hari.

Applies when / blocked by. Why "the one pleased"? In devadattāya rocate modakaḥ pathi "the sweet pleases Devadatta on the road", the road is not pleased and stays in the locative.

SK 572 · श्लाघह्नुङ्स्थाशपां ज्ञीप्स्यमानः · ślāghahnuṅsthāśapāṃ jñīpsyamānaḥ (A 1.4.34)

श्लाघह्नुङ्स्थाशपां ज्ञीप्स्यमानः
ślāghahnuṅsthāśapāṃ jñīpsyamānaḥ · A 1.4.34
एषां प्रयोगे बोधयितुमिष्टः संप्रदानं स्यात् । गोपी स्मरात्कृष्णाय श्लाघते ह्नुते तिष्ठते शपते वा । ज्ञीप्स्यमानः किम् ? देवदत्ताय श्लाघते पथि ॥

Rule. With ślāgh (boast), hnu (dissemble), sthā (stand firm) and śap (reproach), the person one wishes to inform (jñīpsyamāna) is named sampradāna.

Example.

kṛṣṇa + gopī ślāghate "the gopī boasts to Kṛṣṇa" → Kṛṣṇa is the one she wants to make aware → sampradāna → gopī smarāt kṛṣṇāya ślāghate "out of love the gopī boasts to Kṛṣṇa"; likewise hnute, tiṣṭhate, śapate.

Applies when / blocked by. Why "the one to be informed"? In devadattāya ślāghate pathi "he boasts to Devadatta on the road", only Devadatta takes the dative; the road is a mere place.

SK 573 · धारेरुत्तमर्णः · dhāreruttamarṇaḥ (A 1.4.35)

धारेरुत्तमर्णः
dhāreruttamarṇaḥ · A 1.4.35
धारयतेः प्रयोगे उत्तमर्ण उक्तसंज्ञः स्यात् । भक्ताय धारयति मोक्षं हरिः । उत्तमर्णः किम् ? देवदत्ताय शतं धारयति ग्रामे ॥

Rule. With dhāray (owe), the creditor (uttamarṇa) is named sampradāna.

Example.

bhakta + dhārayati mokṣaṃ hariḥ "Hari owes liberation to the devotee" → the devotee is the creditor → bhaktāya dhārayati mokṣaṃ hariḥ.

Applies when / blocked by. Why "the creditor"? In devadattāya śataṃ dhārayati grāme "he owes Devadatta a hundred in the village", only Devadatta takes the dative, not the village.

SK 574 · स्पृहेरीप्सितः · spṛherīpsitaḥ (A 1.4.36)

स्पृहेरीप्सितः
spṛherīpsitaḥ · A 1.4.36
स्पृहयतेः प्रयोगे इष्टः संप्रदानं स्यात् । पुष्पेभ्यः स्पृहयति । ईप्सितः किम् ? पुष्पेभ्यो वने स्पृहयति । ईप्सितमात्रे इयं संज्ञा । प्रकर्षविवक्षायां तु परत्वात्कर्मसंज्ञा । पुष्पाणि स्पृहयति ॥

Rule. With spṛh (long for), the thing desired (īpsita) is named sampradāna.

Example.

puṣpa + spṛhayati "he longs for flowers" → the flowers are what is desired → puṣpebhyaḥ spṛhayati.

Applies when / blocked by. Why "the desired"? In puṣpebhyo vane spṛhayati "he longs for flowers in the forest", the forest keeps the locative. The name is for the merely desired thing. When intensity is meant, the name karman applies instead, because SK 535 comes later: puṣpāṇi spṛhayati "he longs intensely for flowers".

SK 575 · क्रुधद्रुहेर्ष्याऽसूयार्थानां यं प्रति कोपः · krudhadruherṣyā'sūyārthānāṃ yaṃ prati kopaḥ (A 1.4.37)

क्रुधद्रुहेर्ष्याऽसूयार्थानां यं प्रति कोपः
krudhadruherṣyā'sūyārthānāṃ yaṃ prati kopaḥ · A 1.4.37
क्रुधाद्यर्थानां प्रयोगे यं प्रति कोपः स उक्तसंज्ञः स्यात् । हरये क्रुध्यति । द्रुह्यति । ईर्ष्यति । असूयति । यं प्रति कोपः किम् ? भार्यामीर्ष्यति मैनामन्योऽद्राक्षीदिति । क्रोधोऽमर्षः । द्रोहोऽपकारः । ईर्ष्याऽक्षमा । असूया गुणेषु दोषाविष्करणम् । द्रुहादयोऽपि कोपप्रभवा एव गृह्यन्ते । अतो विशेषणं सामान्येन यं प्रति कोप इति ॥

Rule. With verbs meaning krudh (be angry), druh (seek to harm), īrṣy (envy) or asūy (find fault), the one toward whom the anger is directed is named sampradāna.

Example.

hari + krudhyati "he is angry at Hari" → Hari is the target of the anger → haraye krudhyati; likewise haraye druhyati, īrṣyati, asūyati.

Applies when / blocked by. Why "toward whom the anger is directed"? In bhāryām īrṣyati "he is jealous about his wife, thinking 'let no one else see her'", the anger is not aimed at the wife; she stays in the accusative. Bhaṭṭoji glosses the four: anger is intolerance, druh is doing harm, envy is not bearing another's good, asūyā is finding faults in virtues; all four are taken as arising from anger, which is why the condition is stated once for all.

SK 576 · क्रुधद्रुहोरुपसृष्टयोः कर्म · krudhadruhorupasṛṣṭayoḥ karma (A 1.4.38)

क्रुधद्रुहोरुपसृष्टयोः कर्म
krudhadruhorupasṛṣṭayoḥ karma · A 1.4.38
सोपसर्गयोरनयोर्यं प्रति कोपस्तत्कारकं कर्मसंज्ञं स्यात् । क्रूरमभिक्रुध्यति । अभिद्रुह्यति ॥

Rule. But when krudh and druh carry a prefix (upasṛṣṭa), the target of the anger is named karman, not sampradāna.

Example.

krūra + abhi-krudhyati "he is angry at the cruel man" → prefix present → karman → second case → krūram abhikrudhyati; likewise abhidruhyati.

SK 577 · राधीक्ष्योर्यस्य विप्रश्नः · rādhīkṣyoryasya vipraśnaḥ (A 1.4.39)

राधीक्ष्योर्यस्य विप्रश्नः
rādhīkṣyoryasya vipraśnaḥ · A 1.4.39
एतयोः कारकं संप्रदानं स्यात् । यदीयो विविधः प्रश्नः क्रियते । कृष्णाय राध्यति ईक्षते वा । पृष्टो गर्गः शुभाशुभं पर्यालोचयतीत्यर्थः ॥

Rule. With rādh and īkṣ (consider, divine), the person about whom the varied inquiry is made is named sampradāna.

Example.

kṛṣṇa + rādhyati "he divines for Kṛṣṇa" → Kṛṣṇa is the one asked about → kṛṣṇāya rādhyati, kṛṣṇāya īkṣate — that is, Garga, when asked, ponders Kṛṣṇa's good and ill fortune.

SK 578 · प्रत्याङ्भ्यां श्रुवः पूर्वस्य कर्ता · pratyāṅbhyāṃ śruvaḥ pūrvasya kartā (A 1.4.40)

प्रत्याङ्भ्यां श्रुवः पूर्वस्य कर्ता
pratyāṅbhyāṃ śruvaḥ pūrvasya kartā · A 1.4.40
आभ्यां परस्य शृणोतेर्योगे पूर्वस्य प्रवर्तनरूपव्यापारस्य कर्ता संप्रदानं स्यात् । विप्राय गां प्रतिशृणोति आशृणोति वा । विप्रेण मह्यं देहीति प्रवर्तितः प्रतिजानीत इत्यर्थः ॥

Rule. With śru preceded by prati or āṅ (promise, assent), the agent of the prior act — the act of prompting — is named sampradāna.

Example.

vipra + gāṃ pratiśṛṇoti "he promises a cow to the brāhmaṇa" → the brāhmaṇa first said "give me one", and the promiser assents → the brāhmaṇa is agent of the prior act → viprāya gāṃ pratiśṛṇoti, āśṛṇoti.

SK 579 · अनुप्रतिगृणश्च · anupratigṛṇaśca (A 1.4.41)

अनुप्रतिगृणश्च
anupratigṛṇaśca · A 1.4.41
आभ्यां गृणातेः कारकं पूर्वव्यापारस्य कर्तृभूतमुक्तसंज्ञं स्यात् । होत्रेऽनुगृणाति प्रतिगृणाति । होता प्रथमं शंसति तमध्वर्युः प्रोत्साहयतीत्यर्थः ॥

Rule. And with gṛ (recite) preceded by anu or prati, the agent of the prior act is named sampradāna.

Example.

hotṛ + anugṛṇāti → the hotṛ and the adhvaryu are two priests of the rite: the hotṛ recites first, and the adhvaryu responds with encouragement → the hotṛ is agent of the prior act → hotre anugṛṇāti, pratigṛṇāti.

SK 580 · परिक्रयणे सम्प्रदानमन्यतरस्याम् · parikrayaṇe sampradānamanyatarasyām (A 1.4.44)

परिक्रयणे सम्प्रदानमन्यतरस्याम्
parikrayaṇe sampradānamanyatarasyām · A 1.4.44
नियतकालं भृत्या स्वीकरणं परिक्रयणं तस्मिन् साधकतमं कारकं संप्रदानसंज्ञं वा स्यात् । शतेन शताय वा परिक्रीतः ॥
तादर्थ्ये चतुर्थी वाच्या
(वार्तिकम्) ॥ मुक्तये हरिं भजति ॥
कॢपि सम्पद्यमाने च
(वार्तिकम्) ॥ भक्तिर्ज्ञानाय कल्पते सम्पद्यते जायत इत्यादि ॥
उत्पातेन ज्ञापिते च
(वार्तिकम्) ॥ वाताय कपिला विद्युत् ।
हितयोगे च
(वार्तिकम्) ॥ ब्राह्मणाय हितम् ॥

Rule. Parikrayaṇa is hiring: taking someone into service for wages for a fixed time. In hiring, the most effective means is optionally named sampradāna.

Example.

śata + parikrītaḥ "hired for a hundred" → the hundred is the means → as karaṇa, śatena parikrītaḥ; optionally as sampradāna, śatāya parikrītaḥ.

Applies when / blocked by. Four vārttikas add datives. For purpose (tādarthya): muktaye hariṃ bhajati "he worships Hari for liberation". With kḷp in the sense of turning into: bhaktir jñānāya kalpate / sampadyate / jāyate "devotion turns into knowledge". For what a portent announces: vātāya kapilā vidyut "tawny lightning means wind". In construction with hita "beneficial": brāhmaṇāya hitam "good for a brāhmaṇa".

SK 581 · क्रियार्थोपपदस्य च कर्मणि स्थानिनः · kriyārthopapadasya ca karmaṇi sthāninaḥ (A 2.3.14)

क्रियार्थोपपदस्य च कर्मणि स्थानिनः
kriyārthopapadasya ca karmaṇi sthāninaḥ · A 2.3.14
क्रियार्था क्रिया उपपदं यस्य तस्य स्थानिनोऽप्रयुज्यमानस्य तुमुनः कर्मणि चतुर्थी स्यात् । फलेभ्यो याति । फलान्याहर्तुं यातीत्यर्थः । नमस्कुर्मो नृसिंहाय । नृसिंहमनुकूलयितुमित्यर्थः । एवं स्वयंभुवे नमस्कृत्येत्यादावपि ॥

Rule. Tumun is the infinitive affix ("in order to do"). An upapada is a word standing beside another. When an infinitive whose upapada is an action done for its sake could have been used but is left unsaid — it is sthānin, "the one whose place is taken" — its object takes the fourth case-ending.

Example.

phalāni āhartuṃ yāti "he goes in order to fetch fruits" → the infinitive āhartum is dropped → its object takes the dative → phalebhyo yāti "he goes for fruits".

nṛsiṃham anukūlayituṃ namaskurmaḥ "we bow in order to propitiate Nṛsiṃha" → namaskurmo nṛsiṃhāya. Likewise svayaṃbhuve namaskṛtya "having bowed to the Self-born".

SK 582 · तुमर्थाच्च भाववचनात् · tumarthācca bhāvavacanāt (A 2.3.15)

तुमर्थाच्च भाववचनात्
tumarthācca bhāvavacanāt · A 2.3.15
भाववचनाश्च SK 3180 इति सूत्रेण यो विहितस्तदन्ताच्चतुर्थी स्यात् । यागाय याति । यष्टुं यातीत्यर्थः ॥

Rule. And the fourth case-ending is added after an action-noun — a word ending in one of the affixes prescribed by bhāvavacanāś ca (SK 3180) — when it carries the sense of the infinitive, that is, purpose.

Example.

yaṣṭuṃ yāti "he goes in order to sacrifice" → the action-noun yāga takes the infinitive's sense → dative → yāgāya yāti "he goes for the sacrifice".

SK 583 · नमःस्वस्तिस्वाहास्वधालम्वषड्योगाच्च · namaḥsvastisvāhāsvadhālamvaṣaḍyogācca (A 2.3.16)

नमःस्वस्तिस्वाहास्वधालम्वषड्योगाच्च
namaḥsvastisvāhāsvadhālamvaṣaḍyogācca · A 2.3.16
एभिर्योगे चतुर्थी स्यात् । हरये नमः । [(परिभाषा - ) उपपदविभक्तेः कारकविभक्तिर्बलीयसी] ॥ नमस्करोति देवान् । प्रजाभ्यः स्वस्ति । अग्नये स्वाहा । पितृभ्यः स्वधा । अलमिति पर्याप्त्यर्थग्रहणम् । तेन दैत्येभ्यो हरिरलं प्रभुः समर्थः शक्त इत्यादि । प्रभ्वादियोगे षष्ठ्यपि साधुः । तस्मै प्रभवति SK 1765 स एषां ग्रामणीः SK 1878 इति निर्देशात् । तेन प्रभुर्बुभूषुर्भुवनत्रयस्येति सिद्धम् । वषडिन्द्राय । चकारः पुनर्विधानार्थः । तेनाशीर्विवक्षायां परामपि चतुर्थी चाशिषीति षष्ठीं बाधित्वा चतुर्थ्येव भवति । स्वस्ति गोभ्यो भूयात् ॥

Rule. And the fourth case-ending is added to a word construed with namaḥ (salutation), svasti (well-being), svāhā, svadhā (the offering-calls), alam (a match for) or vaṣaṭ.

Example.

hari + namaḥ → haraye namaḥ "salutation to Hari".

prajābhyaḥ svasti "well-being to the creatures"; agnaye svāhā "svāhā to Agni"; pitṛbhyaḥ svadhā "svadhā to the ancestors"; daityebhyo harir alam "Hari is a match for the demons"; vaṣaḍ indrāya "vaṣaṭ to Indra".

Applies when / blocked by. A paribhāṣā: a case-ending due to a kāraka is stronger than one due to an upapada (upapadavibhakteḥ kārakavibhaktir balīyasī). So in namaskaroti devān "he salutes the gods", the gods are the object of the verb karoti, and the accusative of the kāraka wins over the dative of namaḥ. The word alam stands for every word meaning "adequate to": prabhu, samartha, śakta take the dative as well. With prabhu and the like the genitive is also correct, as the usages tasmai prabhavati (SK 1765) and sa eṣāṃ grāmaṇīḥ (SK 1878) show; hence prabhur bubhūṣur bhuvanatrayasya "wishing to be master of the three worlds". The word ca re-enjoins the dative, so that in a benediction it beats the genitive that SK 631 would otherwise allow as the later option: svasti gobhyo bhūyāt "may there be well-being to the cows".

SK 584 · मन्यकर्मण्यनादरे विभाषाऽप्राणिषु · manyakarmaṇyanādare vibhāṣā'prāṇiṣu (A 2.3.17)

मन्यकर्मण्यनादरे विभाषाऽप्राणिषु
manyakarmaṇyanādare vibhāṣā'prāṇiṣu · A 2.3.17
प्राणिवर्जे मन्यतेः कर्मणि चतुर्थी वा स्यात्तिरस्कारे । न त्वां तृणं मन्ये तृणाय वा । श्यना निर्देशात्तानादिकयोगे न । न त्वां तृणं मन्वेऽहम् ॥
अप्राणिष्वित्यपनीय नौकाकान्नशुकशृगालवर्ज्येष्विति वाच्यम्
(वार्तिकम्) ॥ तेन न त्वां नावमन्नं वा मन्ये इत्यत्राप्राणित्वेऽपि चतुर्थी न । न त्वां शुने मन्ये इत्यत्र प्राणित्वेऽपि भवत्येव ॥

Rule. The object of man (regard as), when contempt is meant, optionally takes the fourth case-ending, provided it is not a living being.

Example.

na tvāṃ tṛṇaṃ manye "I do not regard you as even a blade of grass" → or, optionally, na tvāṃ tṛṇāya manye.

Applies when / blocked by. The rule spells the root as manya, with the class-affix śyan; so the homophonous root man of the tanādi class is not covered: na tvāṃ tṛṇaṃ manve 'ham has no dative. A vārttika replaces "non-living" with "except boat, crow, food, parrot and jackal": so na tvāṃ nāvam annaṃ vā manye "I do not regard you as a boat or as food" has no dative although these are lifeless, while na tvāṃ śune manye "I do not regard you as worth a dog" has the dative although a dog lives.

SK 585 · गत्यर्थकर्मणि द्वितीयाचतुर्थ्यौ चेष्टायामनध्वनि · gatyarthakarmaṇi dvitīyācaturthyau ceṣṭāyāmanadhvani (A 2.3.12)

गत्यर्थकर्मणि द्वितीयाचतुर्थ्यौ चेष्टायामनध्वनि
gatyarthakarmaṇi dvitīyācaturthyau ceṣṭāyāmanadhvani · A 2.3.12
अध्वभिन्ने गत्यर्थानां कर्मणि एते स्तश्चेष्टायाम् । ग्रामं ग्रामाय वा गच्छति । चेष्टायां किम् ? मनसा हरिं व्रजति । अनध्वनीति किम् ? पन्थानं गच्छति । गन्त्राधिष्ठितेऽध्वन्येवायं निषेधः । यदा तूत्पथात्पन्था एवाक्रमितुमिष्यते तदा चतुर्थी भवत्येव । उत्पथेन पथे गच्छति ॥ इति चतुर्थी ॥

Rule. The object of a verb of going takes either the second or the fourth case-ending, when the going is a bodily movement (ceṣṭā) and the object is not a road.

Example.

grāma + gacchati "he goes to the village" → bodily going, and the village is not a road → grāmaṃ gacchati or grāmāya gacchati.

Applies when / blocked by. Why "bodily"? In manasā hariṃ vrajati "he goes to Hari in his mind", only the accusative. Why "not a road"? In panthānaṃ gacchati "he goes along the road", only the accusative. The bar applies only to a road the traveller is on; when one leaves a wrong track to take the right road, the dative does occur: utpathena pathe gacchati "leaving the wrong track, he makes for the road".

With this the fourth case is finished.

G. The point of departure (apādāna) and the fifth case, I — running example: grāmād āgacchati

When something moves away, the fixed point it moves away from is the apādāna, and it takes the fifth case, the ablative. In grāmād āgacchati "he comes from the village", the village stays put while the traveller separates from it. The group extends the name to what one fears, what one is worsted by, what one wards a cow off from, whom one hides from, the teacher one learns from, and the source from which something is born or arises. It ends with a list of words — "other than", "except", the direction-words — that call for the ablative on their own.

SK 586 · ध्रुवमपायेऽपादानम् · dhruvamapāye'pādānam (A 1.4.24)

ध्रुवमपायेऽपादानम्
dhruvamapāye'pādānam · A 1.4.24
अपायो विश्लेषस्तस्मिन्साध्ये ध्रुवमवधिभूतं कारकमपादानं स्यात् ॥

Rule. Apāya is separation. When separation is what the action brings about, the fixed (dhruva) participant that serves as the point of reference is named apādāna.

Example.

grāma in "he comes from the village" → the village is the fixed point from which the traveller separates → grāma is apādāna → (by SK 587) grāmāt.

SK 587 · अपादाने पञ्चमी · apādāne pañcamī (A 2.3.28)

अपादाने पञ्चमी
apādāne pañcamī · A 2.3.28
ग्रामादायाति । धावतोऽश्वात्पतति । कारकं किम् ? वृक्षस्य पर्णं पतति ।
जुगुप्साविरामप्रमादार्थानामुपसङ्ख्यानम्
(वार्तिकम्) ॥ पापाज्जुगुप्सते । विरमति । धर्मात्प्रमाद्यति ॥

Rule. The fifth case-ending (pañcamī) is added to express the apādāna.

Example.

grāma (apādāna) + āyāti → fifth case → grāmād āyāti "he comes from the village".

dhāvato 'śvāt patati "he falls from a running horse" — the horse, though moving, is the fixed point of the falling.

Applies when / blocked by. Why must it be a kāraka? In vṛkṣasya parṇaṃ patati "a leaf of the tree falls", the tree is not meant as a participant, and the genitive stands. A vārttika adds verbs of aversion, ceasing and negligence: pāpāj jugupsate "he is disgusted by sin", viramati "he desists", dharmāt pramādyati "he is negligent of dharma".

SK 588 · भीत्रार्थानां भयहेतुः · bhītrārthānāṃ bhayahetuḥ (A 1.4.25)

भीत्रार्थानां भयहेतुः
bhītrārthānāṃ bhayahetuḥ · A 1.4.25
भयार्थानां त्राणार्थानां च प्रयोगे हेतुरपादानं स्यात् । चोराद् बिभेति । चोरात्त्रायते । भयहेतुः किम् ? अरण्ये बिभेति त्रायते वा ॥

Rule. With verbs meaning "fear" (bhī) or "protect" (trā), the cause of the fear is named apādāna.

Example.

cora + bibheti "he fears the thief" → the thief causes the fear → corād bibheti; corāt trāyate "he protects from the thief".

Applies when / blocked by. Why "the cause of the fear"? In araṇye bibheti / trāyate "he fears / protects in the forest", the forest is the place, not the cause, and keeps the locative.

SK 589 · पराजेरसोढः · parājerasoḍhaḥ (A 1.4.26)

पराजेरसोढः
parājerasoḍhaḥ · A 1.4.26
पराजेः प्रयोगेऽसह्योऽर्थोऽपादानं स्यात् । अध्ययनात्पराजयते । ग्लायतीत्यर्थः । सोढः किम् ? शत्रून्पराजयते । अभिभवतीत्यर्थः ॥

Rule. With parā-ji (be worsted), the thing one cannot bear (asoḍha) is named apādāna.

Example.

adhyayana + parājayate "he is worsted by study", that is, he grows weary of it → study is the unbearable thing → adhyayanāt parājayate.

Applies when / blocked by. Why "unbearable"? In śatrūn parājayate "he defeats the enemies", the enemies are overcome, not unbearable; they stay in the accusative.

SK 590 · वारणार्थानामीप्सितः · vāraṇārthānāmīpsitaḥ (A 1.4.27)

वारणार्थानामीप्सितः
vāraṇārthānāmīpsitaḥ · A 1.4.27
प्रवृत्तिविघातो वारणम् । वारणार्थानां धातूनां प्रयोगे ईप्सितोऽपादानं स्यात् । यवेभ्यो गां वारयति । ईप्सितः किम् ? यवेभ्यो गां वारयति क्षेत्रे ॥

Rule. Vāraṇa is warding off, the thwarting of an activity. With verbs meaning "ward off", the thing one wants protected (īpsita) is named apādāna.

Example.

yava + gāṃ vārayati "he wards the cow off the barley" → the barley is what he wants kept safe → yavebhyo gāṃ vārayati.

Applies when / blocked by. Why "the desired"? In yavebhyo gāṃ vārayati kṣetre "... in the field", the field is not what he wants to protect; it keeps the locative.

SK 591 · अन्तर्द्धौ येनादर्शनमिच्छति · antarddhau yenādarśanamicchati (A 1.4.28)

अन्तर्द्धौ येनादर्शनमिच्छति
antarddhau yenādarśanamicchati · A 1.4.28
व्यवधाने सति यत्कर्तृकस्यात्मनो दर्शनस्याभावमिच्छति तदपादानं स्यात् । मातुर्निलीयते कृष्णः । अन्तर्धौ किम् ? चौरान्न दिदृक्षते । इच्छतिग्रहणं किम् ? अदर्शनेच्छायां सत्यां सत्यपि दर्शने यथा स्यात् ॥

Rule. In concealment (antardhi), the person by whom one wishes not to be seen is named apādāna.

Example.

mātṛ + nilīyate kṛṣṇaḥ "Kṛṣṇa hides from his mother" → he wants his mother not to see him → mātur nilīyate kṛṣṇaḥ.

Applies when / blocked by. Why "in concealment"? In caurān na didṛkṣate "he does not wish to see the thieves", there is no hiding, and the accusative stands. Why "wishes"? So that the rule applies when the wish not to be seen is there, even if one is in fact seen.

SK 592 · आख्यातोपयोगे · ākhyātopayoge (A 1.4.29)

आख्यातोपयोगे
ākhyātopayoge · A 1.4.29
नियमपूर्वकविद्यास्वीकारे वक्ता प्राक्संज्ञः स्यात् । उपाध्यायादधीते । उपयोगे किम् ? नटस्य गाथां शृणोति ॥

Rule. In upayoga, the taking of knowledge under a regular rule of study, the teller (the teacher) is named apādāna.

Example.

upādhyāya + adhīte "he studies under the teacher" → regulated study → upādhyāyād adhīte.

Applies when / blocked by. Why "regulated study"? In naṭasya gāthāṃ śṛṇoti "he hears the actor's song", there is no such rule, and the genitive stands.

SK 593 · जनिकर्तुः प्रकृतिः · janikartuḥ prakṛtiḥ (A 1.4.30)

जनिकर्तुः प्रकृतिः
janikartuḥ prakṛtiḥ · A 1.4.30
जायमानस्य हेतुरपादानं स्यात् । ब्रह्मणः प्रजाः प्रजायन्ते ॥

Rule. The source (prakṛti) of the agent of jan (be born) — the cause of what is born — is named apādāna.

Example.

brahman + prajāḥ prajāyante "the creatures are born from Brahman" → Brahman is the source → brahmaṇaḥ prajāḥ prajāyante.

SK 594 · भुवः प्रभवः · bhuvaḥ prabhavaḥ (A 1.4.31)

भुवः प्रभवः
bhuvaḥ prabhavaḥ · A 1.4.31
भवनं भूः । भूकर्तुः प्रभवस्तथा । हिमवतो गङ्गा प्रभवति । तत्र प्रकाशते इत्यर्थः ॥
ल्यब्लोपे कर्मण्यधिकरणे च
(वार्तिकम्) ॥ प्रासादात्प्रेक्षते । आसनात्प्रेक्षते । प्रासादमारुह्य आसने उपविश्य प्रेक्षत इत्यर्थः । श्वशुराज्जिह्रेति । श्वशुरं वीक्ष्येत्यर्थः ॥
गम्यमानापि क्रिया कारकविभक्तीनां निमित्तम्
(वार्तिकम्) ॥ कस्मात्त्वं नद्याः ॥
यतश्चाध्वकालनिर्माणं तत्र पञ्चमी
(वार्तिकम्) ।
तद्युक्तादध्वनः प्रथमासप्तम्यौ
(वार्तिकम्) ।
कालात्सप्तमी च वक्तव्या
(वार्तिकम्) ॥ वनाद् ग्रामो योजनं योजने वा । कार्तिक्या आग्रहायणी मासे ॥

Rule. The point of first origin (prabhava) of the agent of bhū (come into being) is likewise named apādāna.

Example.

himavat + gaṅgā prabhavati "the Gaṅgā rises from the Himālaya" → the mountain is where the river first appears → himavato gaṅgā prabhavati.

Applies when / blocked by. Bhaṭṭoji attaches several vārttikas here. When an absolutive in lyap is dropped, its object and its locus take the ablative: prāsādāt prekṣate "he looks from the palace" (for "having climbed the palace"), āsanāt prekṣate "from the seat" (for "having sat on the seat"), śvaśurāj jihreti "he is bashful before his father-in-law" (for "having seen him"). An action only implied still prompts a kāraka's case-ending: kasmāt tvam? nadyāḥ "Where are you from? From the river." The point from which a distance or a time is measured takes the ablative, and the distance-word then takes the first or the seventh case, a time-word the seventh: vanād grāmo yojanaṃ / yojane "the village is a yojana from the forest", kārtikyā āgrahāyaṇī māse "the Āgrahāyaṇī full moon is a month from the Kārtikī".

SK 595 · अन्यारादितरर्तेदिक्छब्दाञ्चूत्तरपदाजाहियुक्ते · anyārāditarartedikchabdāñcūttarapadājāhiyukte (A 2.3.29)

अन्यारादितरर्तेदिक्छब्दाञ्चूत्तरपदाजाहियुक्ते
anyārāditarartedikchabdāñcūttarapadājāhiyukte · A 2.3.29
एतैर्योगे पञ्चमी स्यात् । अन्य इत्यर्थग्रहणम् । इतरग्रहणं प्रपञ्चार्थम् । अन्यो भिन्न इतरो वा कृष्णात् । आराद्वनात् । ऋते कृष्णात् । पूर्वो ग्रामात् । दिशि दृष्टः शब्दो दिक्शब्दः । तेन सम्प्रति देशकालवृत्तिना योगेऽपि भवति । चैत्रात्पूर्वः फाल्गुनः । अवयववाचियोगे तु न । तस्य परमाम्रेडितम् SK 83 इति निर्देशात् । पूर्वं कायस्य । अञ्चूत्तरपदस्य तु दिक्शब्दत्वेऽपि षष्ठ्यतसर्थ SK 609 इति षष्ठीं बाधितुं पृथग्ग्रहणम् । प्राक् प्रत्यग्वा ग्रामात् । आच्, दक्षिणा ग्रामात् । आहि, दक्षिणाहि ग्रामात् । अपादाने पञ्चमी SK 587 इति सूत्रे कार्तिक्याः प्रभृतीति भाष्यप्रयोगात् प्रभृत्यर्थयोगे पञ्चमी । भवात्प्रभृति आरभ्य वा सेव्यो हरिः । अपपरिबहिः SK 666 इति समासविधानाज्ज्ञापकाद्बहिर्योगे पञ्चमी । ग्रामाद्बहिः ॥

Rule. The fifth case-ending is added to a word construed with anya "other", ārāt "far / near", itara "other", ṛte "except", a direction-word (dikśabda), a word ending in añc, or the affixes āc and āhi.

Example.

kṛṣṇa + anya → anyaḥ kṛṣṇāt "other than Kṛṣṇa"; likewise bhinnaḥ, itaro vā kṛṣṇāt.

ārād vanāt "far from the forest"; ṛte kṛṣṇāt "except Kṛṣṇa"; pūrvo grāmāt "east of the village".

prāk / pratyag grāmāt "east / west of the village" (words in añc); dakṣiṇā grāmāt (affix āc); dakṣiṇāhi grāmāt "far to the south of the village" (affix āhi).

Applies when / blocked by. Anya stands for its meaning, so every word for "other" counts; itara is listed only for illustration. A direction-word keeps the ablative even when used of place or time: caitrāt pūrvaḥ phālgunaḥ "Phālguna is before Caitra". But not when the word names a part: pūrvaṃ kāyasya "the front of the body", as the wording of SK 83 shows. Words in añc are direction-words already; they are listed separately to block the genitive that SK 609 would give. Two more ablatives rest on hints. From the Mahābhāṣya's own usage kārtikyāḥ prabhṛti, the ablative with words meaning "from ... onward": bhavāt prabhṛti / ārabhya sevyo hariḥ "Hari is to be served from birth onward". From the compound rule apaparibahiḥ (SK 666), the ablative with bahis: grāmād bahiḥ "outside the village".

H. The karmapravacanīya particles and their ablative, II; the residual ablatives — running example: pari hareḥ saṃsāraḥ; jāḍyāj baddhaḥ

Four particles get the name karmapravacanīya here — apa and pari for exclusion, āṅ for a limit, prati for substitution — and the noun beside them takes the fifth case: pari hareḥ saṃsāraḥ "saṃsāra lies outside Hari". Then come the ablatives of cause: a debt one is bound for, and a cause that is not feminine, jāḍyāj baddhaḥ "bound through dullness". The group closes with words that allow several cases at once: "apart from", "a little", "far" and "near".

SK 596 · अपपरी वर्जने · apaparī varjane (A 1.4.88)

अपपरी वर्जने
apaparī varjane · A 1.4.88
एतौ वर्जने कर्मप्रवचनीयौ स्तः ॥

Rule. Apa and pari are karmapravacanīyas in the sense of exclusion (varjana).

Example.

hari + pari "apart from Hari" → exclusion → pari is a karmapravacanīya → (by SK 598) pari hareḥ.

SK 597 · आङ् मर्यादावचने · āṅ maryādāvacane (A 1.4.89)

आङ् मर्यादावचने
āṅ maryādāvacane · A 1.4.89
आङ् मर्यादायामुक्तसंज्ञः स्यात् । वचनग्रहणादभिविधावपि ॥

Rule. Āṅ is a karmapravacanīya when a limit (maryādā) is expressed. Because the rule says "expression" (vacana), it covers the inclusive limit (abhividhi) too.

Example.

mukti + ā "up to liberation" → limit → ā is a karmapravacanīya → (by SK 598) ā mukteḥ.

SK 598 · पञ्चम्यपाङ्परिभिः · pañcamyapāṅparibhiḥ (A 2.3.10)

पञ्चम्यपाङ्परिभिः
pañcamyapāṅparibhiḥ · A 2.3.10
एतैः कर्मप्रवचनीयैर्योगे पञ्चमी स्यात् । अप हरेः, परि हरेः संसारः । परिरत्र वर्जने । लक्षणादौ तु हरिं परि । आमुक्तेः संसारः । आसकलात् ब्रह्म ॥

Rule. The fifth case-ending is added to a word construed with the karmapravacanīyas apa, āṅ and pari.

Example.

hari + apa / pari → apa hareḥ, pari hareḥ saṃsāraḥ "saṃsāra lies outside Hari" — pari here excludes.

ā mukteḥ saṃsāraḥ "saṃsāra lasts up to liberation" (limit); ā sakalāt brahma "Brahman reaches up to and including everything" (inclusive limit).

Applies when / blocked by. When pari marks a sign or the other senses of SK 552, the accusative stands: hariṃ pari.

SK 599 · प्रतिः प्रतिनिधिप्रतिदानयोः · pratiḥ pratinidhipratidānayoḥ (A 1.4.92)

प्रतिः प्रतिनिधिप्रतिदानयोः
pratiḥ pratinidhipratidānayoḥ · A 1.4.92
एतयोरर्थयोः प्रतिरुक्तसंज्ञः स्यात् ॥

Rule. Prati is a karmapravacanīya in the senses of substitution (pratinidhi) and giving in return (pratidāna).

Example.

kṛṣṇa + prati "in place of Kṛṣṇa" → substitution → prati is a karmapravacanīya → (by SK 600) kṛṣṇāt prati.

SK 600 · प्रतिनिधिप्रतिदाने च यस्मात् · pratinidhipratidāne ca yasmāt (A 2.3.11)

प्रतिनिधिप्रतिदाने च यस्मात्
pratinidhipratidāne ca yasmāt · A 2.3.11
अत्र कर्मप्रवचनीयैर्योगे पञ्चमी स्यात् । प्रद्युम्नः कृष्णात्प्रति । तिलेभ्यः प्रतियच्छति माषान् ॥

Rule. And with this karmapravacanīya prati, the fifth case-ending is added to the thing substituted for or given in return for.

Example.

pradyumnaḥ kṛṣṇāt prati "Pradyumna stands in for Kṛṣṇa" (substitution).

tilebhyaḥ pratiyacchati māṣān "he gives beans in return for the sesame" (giving in return).

SK 601 · अकर्तर्यृणे पञ्चमी · akartaryṛṇe pañcamī (A 2.3.24)

अकर्तर्यृणे पञ्चमी
akartaryṛṇe pañcamī · A 2.3.24
कर्तृवर्जितं यदृणं हेतुभूतं ततः पञ्चमी स्यात् ॥ शताद्बद्धः । अकर्तरि किम् ? शतेन बन्धितः ॥

Rule. The fifth case-ending is added to a debt (ṛṇa) that is the cause, provided it is not the agent.

Example.

śata + baddhaḥ "imprisoned over a debt of a hundred" → the hundred is the cause, not an agent → śatād baddhaḥ.

Applies when / blocked by. Why "not the agent"? In śatena bandhitaḥ "made to be bound by a hundred", the hundred is the prompting agent, and the instrumental stands.

SK 602 · विभाषा गुणेऽस्त्रियाम् · vibhāṣā guṇe'striyām (A 2.3.25)

विभाषा गुणेऽस्त्रियाम्
vibhāṣā guṇe'striyām · A 2.3.25
गुणे हेतावस्त्रीलिङ्गे पञ्चमी वा स्यात् । जाड्याज्जाड्येन वा बद्धः । गुणे किम् ? धनेन कुलम् । अस्त्रियां किम् ? बुद्ध्या मुक्तः । विभाषेति योगविभागादगुणे स्त्रियां च क्वचित् । धूमादग्निमान् । नास्ति घटोऽनुपलब्धेः ॥

Rule. The fifth case-ending is optionally added to a cause (guṇa, here meaning hetu) when that cause is not feminine in gender.

Example.

jāḍya + baddhaḥ "bound through dullness" → non-feminine cause → jāḍyāj baddhaḥ or jāḍyena baddhaḥ.

Applies when / blocked by. Why "a cause"? dhanena kulam "a family known by its wealth" has only the instrumental. Why "not feminine"? buddhyā muktaḥ "freed by wisdom" has only the instrumental, buddhi being feminine. By dividing the rule (yoga-vibhāga) at vibhāṣā, the ablative sometimes appears even for a non-cause and for a feminine: dhūmād agnimān "fire is inferred from the smoke", nāsti ghaṭo 'nupalabdheḥ "there is no pot, because none is perceived".

SK 603 · पृथग्विनानानाभिस्तृतीयाऽन्यतरस्याम् · pṛthagvinānānābhistṛtīyā'nyatarasyām (A 2.3.32)

पृथग्विनानानाभिस्तृतीयाऽन्यतरस्याम्
pṛthagvinānānābhistṛtīyā'nyatarasyām · A 2.3.32
एभिर्योगे तृतीया स्यात्पञ्चमीद्वितीये च । अन्यतरस्यां ग्रहणं समुच्चयार्थम् । पञ्चमीद्वितीयेऽनुवर्तेते । पृथग् रामेण रामात् रामं वा । एवं विना नाना ॥

Rule. With pṛthak, vinā and nānā (all "apart from, without"), the third case-ending is added, and as alternatives the fifth and the second, which are carried forward.

Example.

rāma + pṛthak → pṛthag rāmeṇa / pṛthag rāmāt / pṛthag rāmam "apart from Rāma". Likewise with vinā and nānā.

Applies when / blocked by. The word anyatarasyām here serves to gather all the alternatives together, not to make the instrumental optional against nothing.

SK 604 · करणे च स्तोकाल्पकृच्छ्रकतिपयस्यासत्त्ववचनस्य · karaṇe ca stokālpakṛcchrakatipayasyāsattvavacanasya (A 2.3.33)

करणे च स्तोकाल्पकृच्छ्रकतिपयस्यासत्त्ववचनस्य
karaṇe ca stokālpakṛcchrakatipayasyāsattvavacanasya · A 2.3.33
एभ्योऽद्रव्यवचनेभ्यः करणे तृतीयापञ्चम्यौ स्तः । स्तोकेन स्तोकाद्वा मुक्तः । द्रव्ये तु स्तोकेन विषेण हतः ॥

Rule. When stoka "a little", alpa "small", kṛcchra "hardship" or katipaya "some" is an instrument and does not name a substance, both the third and the fifth case-ending are added.

Example.

stoka + muktaḥ "freed with little effort" → stoka is the means and names no substance → stokena muktaḥ or stokād muktaḥ.

Applies when / blocked by. When a substance is named, only the instrumental: stokena viṣeṇa hataḥ "killed by a little poison".

SK 605 · दूरान्तिकार्थेभ्यो द्वितीया च · dūrāntikārthebhyo dvitīyā ca (A 2.3.35)

दूरान्तिकार्थेभ्यो द्वितीया च
dūrāntikārthebhyo dvitīyā ca · A 2.3.35
एभ्यो द्वितीया स्याच्चात्पञ्चमीतृतीये । प्रातिपदिकार्थमात्रे विधिरयम् । ग्रामस्य दूरं दूरात् दूरेण वा । अन्तिकमन्तिकात् अन्तिकेन वा । असत्त्ववचनस्येत्यनुवृत्तेर्नेह । दूरः पन्थाः ॥ इति पञ्चमी ॥

Rule. After a word meaning "far" (dūra) or "near" (antika), the second case-ending is added, and by the word ca the fifth and the third as well. The rule applies only when nothing beyond the bare stem-meaning is conveyed.

Example.

grāmasya dūra "far from the village" → grāmasya dūram / dūrāt / dūreṇa.

antikam / antikāt / antikena "near".

Applies when / blocked by. The phrase "not naming a substance" carries forward from SK 604, so dūraḥ panthāḥ "the road is far" is untouched: there dūra qualifies a substance.

With this the fifth case is finished.

I. The sixth case — the genitive of the remainder, and the genitives of cause and direction — running example: rājñaḥ puruṣaḥ

The sixth case, the genitive, has no kāraka of its own. It expresses the śeṣa, the "remainder": any relation between two things that is not a participant's role in an action and not the bare stem-meaning. The plainest such relation is owner and owned, rājñaḥ puruṣaḥ "the king's man". Even a real participant, when the speaker chooses to present it as a mere relation, takes the genitive. This group adds the genitive with the word hetu "cause", and the genitive with direction-words in -tas and -ena.

SK 606 · षष्ठी शेषे · ṣaṣṭhī śeṣe (A 2.3.50)

षष्ठी शेषे
ṣaṣṭhī śeṣe · A 2.3.50
कारकप्रातिपदिकार्थव्यतिरिक्तः स्वस्वामिभावादिसम्बन्धः शेषस्तत्र षष्ठी स्यात् । राज्ञः पुरुषः । कर्मादीनामपि सम्बन्धमात्रविवक्षायां षष्ठ्येव । सतां गतम् । सर्पिषो जानीते । मातुः स्मरति । एधोदकस्योपस्कुरुते । भजे शंभोश्चरणयोः । फलानां तृप्तः ॥

Rule. The śeṣa is a relation, such as owner and owned, that is other than a kāraka and other than the bare stem-meaning. The sixth case-ending (ṣaṣṭhī) is added to express it.

Example.

rājan + puruṣa "the king's man" → the king is related to the man as owner → sixth case → rājñaḥ puruṣaḥ.

Applies when / blocked by. Even an object or other kāraka takes only the genitive when the speaker means to express nothing but a relation: satāṃ gatam "the conduct of the good", sarpiṣo jānīte "he sets to work with ghee", mātuḥ smarati "he remembers his mother", edhodakasyopaskurute "he prepares fuel and water", bhaje śambhoś caraṇayoḥ "I worship at Śambhu's feet", phalānāṃ tṛptaḥ "satisfied with fruits".

SK 607 · षष्ठी हेतुप्रयोगे · ṣaṣṭhī hetuprayoge (A 2.3.26)

षष्ठी हेतुप्रयोगे
ṣaṣṭhī hetuprayoge · A 2.3.26
हेतुशब्दप्रयोगे हेतौ द्योत्ये षष्ठी स्यात् । अन्नस्य हेतोर्वसति ॥

Rule. When the word hetu "cause" is used, and a cause is what is conveyed, the sixth case-ending is added — to the cause and to hetu alike.

Example.

anna + hetu + vasati "he stays for the sake of food" → both words in the genitive → annasya hetor vasati.

SK 608 · सर्वनाम्नस्तृतीया च · sarvanāmnastṛtīyā ca (A 2.3.27)

सर्वनाम्नस्तृतीया च
sarvanāmnastṛtīyā ca · A 2.3.27
सर्वनाम्नो हेतुशब्दस्य च प्रयोगे हेतौ द्योत्ये तृतीया स्यात् षष्ठी च । केन हेतुना वसति । कस्य हेतोः ।
निमित्तपर्यायप्रयोगे सर्वासां प्रायदर्शनम्
(वार्तिकम्) ॥ किं निमित्तं वसति । केन निमित्तेन । कस्मै निमित्तायेत्यादि । एवं किं कारणं को हेतुः किं प्रयोजनम् इत्यादि । प्रायग्रहणादसर्वनाम्नः प्रथमाद्वितीये न स्तः । ज्ञानेन निमित्तेन हरिः सेव्यः । ज्ञानाय निमित्तायेत्यादि ॥

Rule. When a pronoun (sarvanāman) is used together with the word hetu to convey a cause, the third case-ending is added, and the sixth as well.

Example.

kim + hetu + vasati "for what reason does he stay?" → kena hetunā vasati (instrumental) or kasya hetoḥ (genitive).

Applies when / blocked by. A vārttika: with synonyms of nimitta "occasion", all the cases are for the most part seen: kiṃ nimittaṃ vasati, kena nimittena, kasmai nimittāya, and likewise kiṃ kāraṇam, ko hetuḥ, kiṃ prayojanam. Because of "for the most part", with a word that is not a pronoun the first and second cases do not occur: jñānena nimittena hariḥ sevyaḥ "Hari is to be served for the sake of knowledge", jñānāya nimittāya.

SK 609 · षष्ठ्यतसर्थप्रत्ययेन · ṣaṣṭhyatasarthapratyayena (A 2.3.30)

षष्ठ्यतसर्थप्रत्ययेन
ṣaṣṭhyatasarthapratyayena · A 2.3.30
एतद्योगे षष्ठी स्यात् । दिक्शब्द SK 595 इति पञ्चम्या अपवादः । ग्रामस्य दक्षिणतः । पुरः पुरस्तात् । उपरि उपरिष्टात् ॥

Rule. The sixth case-ending is added to a word construed with a word ending in an affix that has the sense of atasuc (the affix in dakṣiṇataḥ "to the south"). This is an apavāda of the ablative that SK 595 gives with direction-words.

Example.

grāma + dakṣiṇataḥ "to the south of the village" → sixth case → grāmasya dakṣiṇataḥ.

Likewise puraḥ, purastāt "in front of", upari, upariṣṭāt "above".

SK 610 · एनपा द्वितीया · enapā dvitīyā (A 2.3.31)

एनपा द्वितीया
enapā dvitīyā · A 2.3.31
एनबन्तेन योगे द्वितीया स्यात् । एनपेति योगविभागात्षष्ठ्यपि । दक्षिणेन ग्रामं ग्रामस्य वा । एवमुत्तरेण ॥

Rule. The second case-ending is added to a word construed with a word ending in the affix enap (the affix in dakṣiṇena "to the south"). By dividing the rule at enapā, the sixth case-ending is allowed too.

Example.

grāma + dakṣiṇena → dakṣiṇena grāmam or dakṣiṇena grāmasya "to the south of the village". Likewise uttareṇa "to the north".

SK 611 · दूरान्तिकार्थैः षष्ठ्यन्यतरस्याम् · dūrāntikārthaiḥ ṣaṣṭhyanyatarasyām (A 2.3.34)

दूरान्तिकार्थैः षष्ठ्यन्यतरस्याम्
dūrāntikārthaiḥ ṣaṣṭhyanyatarasyām · A 2.3.34
एतैर्योगे षष्ठी स्यात् पञ्चमी च । दूरं निकटं ग्रामस्य ग्रामाद्वा ॥

Rule. With words meaning "far" and "near", the sixth case-ending is optionally added; in the alternative, the fifth.

Example.

grāma + dūram / nikaṭam → dūraṃ grāmasya or dūraṃ grāmāt "far from the village"; nikaṭaṃ grāmasya or nikaṭaṃ grāmāt "near the village".

J. The sixth case — the remainder-genitive of the object with particular roots — running example: sarpiṣo jñānam

A run of rules now gives the genitive for what is really the object or instrument of a particular root, when that participant is presented as a mere relation. The running example is sarpiṣo jñānam "the knowing of ghee": ghee is the means of the knowing, but it is put in the genitive as a remainder. Each rule names its roots and a sense in which they must be taken: jñā not in the sense of mere knowing, day and īś, kṛ in the sense of improving, verbs of pain, nāth in a wish, verbs of killing, vyavahṛ and paṇ in trade, div in gambling.

SK 612 · ज्ञोऽविदर्थस्य करणे · jño'vidarthasya karaṇe (A 2.3.51)

ज्ञोऽविदर्थस्य करणे
jño'vidarthasya karaṇe · A 2.3.51
जानातेरज्ञानार्थस्य करणे शेषत्वेन विवक्षिते षष्ठी स्यात् । सर्पिषो ज्ञानम् ॥

Rule. With jñā when it does not mean mere knowing (vid), the sixth case-ending is added to the instrument, when that instrument is meant as a remainder.

Example.

sarpis + jñānam "the knowing done by means of ghee" → ghee is the instrument, presented as a relation → sarpiṣo jñānam.

SK 613 · अधीगर्थदयेशां कर्मणि · adhīgarthadayeśāṃ karmaṇi (A 2.3.52)

अधीगर्थदयेशां कर्मणि
adhīgarthadayeśāṃ karmaṇi · A 2.3.52
एषां कर्मणि शेषे षष्ठी स्यात् । मातुः स्मरणम् । सर्पिषो दयनम्, ईशनं वा ॥

Rule. With adhi-i (remember) and its synonyms, with day (favour) and with īś (rule over), the sixth case-ending is added to the object, as a remainder.

Example.

mātṛ + smaraṇam "the remembering of the mother" → mātuḥ smaraṇam.

sarpiṣo dayanam "favour with regard to ghee"; sarpiṣa īśanam "control over ghee".

SK 614 · कृञः प्रतियत्ने · kṛñaḥ pratiyatne (A 2.3.53)

कृञः प्रतियत्ने
kṛñaḥ pratiyatne · A 2.3.53
कृञः कर्मणि शेषे षष्ठी स्यात् गुणाधाने । एधोदकस्योपस्करणम् ॥

Rule. With kṛ, when a new quality is imparted (pratiyatna), the sixth case-ending is added to the object, as a remainder.

Example.

edhodaka + upaskaraṇam "the preparing of fuel and water" → they are improved by the preparing → edhodakasyopaskaraṇam.

SK 615 · रुजार्थानां भाववचनानामज्वरेः · rujārthānāṃ bhāvavacanānāmajvareḥ (A 2.3.54)

रुजार्थानां भाववचनानामज्वरेः
rujārthānāṃ bhāvavacanānāmajvareḥ · A 2.3.54
भावकर्तृकाणां ज्वरिवर्जितानां रुजार्थानां कर्मणि शेषे षष्ठी स्यात् । चौरस्य रोगस्य रुजा ।
अज्वरिसंताप्योरिति वाच्यम्
(वार्तिकम्) ॥ रोगस्य चौरज्वरः चौरसन्तापो वा । रोगकर्तृकं चौरसंबन्धि ज्वरादिकमित्यर्थः ॥

Rule. With verbs meaning "pain" (rujā) whose agent is the action itself, excluding jvar, the sixth case-ending is added to the object, as a remainder.

Example.

caura + rogasya rujā "the disease's afflicting of the thief" → the thief is the object of the afflicting, whose agent is the disease → caurasya rogasya rujā.

Applies when / blocked by. A vārttika reads "excluding jvar and santāp": rogasya caurajvaraḥ, rogasya caurasantāpaḥ "the disease's fever of the thief" — since these roots are exempt, the thief compounds with them instead.

SK 616 · आशिषि नाथः · āśiṣi nāthaḥ (A 2.3.55)

आशिषि नाथः
āśiṣi nāthaḥ · A 2.3.55
आशीरर्थस्य नाथतेः शेषे कर्मणि षष्ठी स्यात् । सर्पिषो नाथनम् । आशिषीति किम् ? माणवकनाथनम् । तत्संबन्धिनी याच्ञेत्यर्थः ॥

Rule. With nāth in the sense of a wish (āśis), the sixth case-ending is added to the object, as a remainder.

Example.

sarpis + nāthanam "the wishing for ghee" → sarpiṣo nāthanam.

Applies when / blocked by. Why "in a wish"? In māṇavakanāthanam "the entreating of the boy", nāth means a request, and the rule does not apply.

SK 617 · जासिनिप्रहणनाटक्राथपिषां हिंसायाम् · jāsiniprahaṇanāṭakrāthapiṣāṃ hiṃsāyām (A 2.3.56)

जासिनिप्रहणनाटक्राथपिषां हिंसायाम्
jāsiniprahaṇanāṭakrāthapiṣāṃ hiṃsāyām · A 2.3.56
हिंसार्थनामेषां शेषे कर्मणि षष्ठी स्यात् । चौरस्योज्जासनम् । निप्रौ संहतौ विपर्यस्तौ व्यस्तौ वा । चौरस्य निप्रहणनम् । प्रणिहननम् । निहननम् । प्रहणनं वा । नट अवस्कन्दने चुरादिः । चौरस्योन्नाटनम् । चौरस्य क्राथनम् । वृषलस्य पेषणम् । हिंसायां किम् ? धानापेषणम् ॥

Rule. With jas, han preceded by ni and pra, naṭ, krath and piṣ, in the sense of injury (hiṃsā), the sixth case-ending is added to the object, as a remainder.

Example.

caura + ujjāsanam "the slaying of the thief" → caurasyojjāsanam.

caurasya niprahaṇanam — ni and pra may also be reversed or used singly: praṇihananam, nihananam, prahaṇanam.

caurasyonnāṭanam (naṭ, a root of the tenth (curādi) class, in the sense of assailing); caurasya krāthanam; vṛṣalasya peṣaṇam "the crushing of the śūdra".

Applies when / blocked by. Why "injury"? In dhānāpeṣaṇam "the grinding of parched grain", piṣ means real grinding, and the genitive is not by this rule.

SK 618 · व्यवहृपणोः समर्थयोः · vyavahṛpaṇoḥ samarthayoḥ (A 2.3.57)

व्यवहृपणोः समर्थयोः
vyavahṛpaṇoḥ samarthayoḥ · A 2.3.57
शेषे कर्मणि षष्ठी स्यात् । द्यूते क्रयविक्रयव्यवहारे चानयोस्तुल्यार्थता । शतस्य व्यवहरणं पणनं वा । समर्थयोः किम् ? शलाकाव्यवहारः । गणनेत्यर्थः । ब्राह्मणपणनं स्तुतिरित्यर्थः ॥

Rule. With vyavahṛ (transact) and paṇ (bargain), when the two have the same sense, the sixth case-ending is added to the object, as a remainder. They share a sense in gambling and in buying and selling.

Example.

śata + vyavaharaṇam "the transacting of a hundred" → śatasya vyavaharaṇam, śatasya paṇanam.

Applies when / blocked by. Why "of the same sense"? In śalākāvyavahāraḥ "counting with rods" and brāhmaṇapaṇanam "praise of a brāhmaṇa", the roots mean counting and praising, and the rule does not apply.

SK 619 · दिवस्तदर्थस्य · divastadarthasya (A 2.3.58)

दिवस्तदर्थस्य
divastadarthasya · A 2.3.58
द्यूतार्थस्य क्रयविक्रयरूपव्यवहारार्थस्य च दिवः कर्मणि षष्ठी स्यात् । शतस्य दीव्यति । तदर्थस्य किम् ? ब्राह्मणं दीव्यति । स्तौतीत्यर्थः ॥

Rule. With div in those senses — gambling, or buying and selling — the sixth case-ending is added to the object.

Example.

śata + dīvyati "he stakes a hundred" → śatasya dīvyati.

Applies when / blocked by. Why "in those senses"? In brāhmaṇaṃ dīvyati "he praises the brāhmaṇa", div means praise, and the accusative stands.

SK 620 · विभाषोपसर्गे · vibhāṣopasarge (A 2.3.59)

विभाषोपसर्गे
vibhāṣopasarge · A 2.3.59
पूर्वयोगापवादः शतस्य शतं वा प्रतिदीव्यति ॥

Rule. When an upasarga is present, the genitive of the preceding rule is only optional; the accusative reappears. This is an apavāda of SK 619.

Example.

śata + prati-dīvyati "he stakes against a hundred" → śatasya pratidīvyati or śataṃ pratidīvyati.

SK 621 · प्रेष्यब्रुवोर्हविषो देवतासम्प्रदाने · preṣyabruvorhaviṣo devatāsampradāne (A 2.3.61)

प्रेष्यब्रुवोर्हविषो देवतासम्प्रदाने
preṣyabruvorhaviṣo devatāsampradāne · A 2.3.61
देवतासंप्रदानेऽर्थे वर्तमानयोः प्रेष्यब्रुवोः कर्मणो हविर्विशेषस्य वाचकाच्छब्दात्षष्ठी स्यात् । अग्नये छागस्य हविषो वपाया मेदसः प्रेष्य अनुब्रूहि वा ॥

Rule. With preṣya "direct the offering" and brū "recite", when the recipient is a deity, the sixth case-ending is added to the word for the particular oblation that is the object.

Example.

agni + chāga, havis, vapā, medas + preṣya → the deity keeps the dative; the oblation-words take the genitive → agnaye chāgasya haviṣo vapāyā medasaḥ preṣya "for Agni, direct the offering of the goat, the oblation, the omentum, the fat"; likewise anubrūhi "recite".

SK 622 · कृत्वोऽर्थप्रयोगे कालेऽधिकरणे · kṛtvo'rthaprayoge kāle'dhikaraṇe (A 2.3.64)

कृत्वोऽर्थप्रयोगे कालेऽधिकरणे
kṛtvo'rthaprayoge kāle'dhikaraṇe · A 2.3.64
कृत्वोर्थानां प्रयोगे कालवाचिन्यधिकरणे शेषे षष्ठी स्यात् । पञ्चकृत्वोऽह्नो भोजनम् । द्विरह्नो भोजनम् । शेषे किम् ? द्विरहन्यध्ययनम् ॥

Rule. When a word with the sense of kṛtvasuc ("so many times") is used, the sixth case-ending is added to a time-word that is the locus, as a remainder.

Example.

pañcakṛtvaḥ + ahan + bhojanam "eating five times a day" → pañcakṛtvo 'hno bhojanam; dvir ahno bhojanam "eating twice a day".

Applies when / blocked by. Why "as a remainder"? In dvir ahany adhyayanam "studying twice in the day", the day is meant as a real locus, and the seventh case stands.

K. The sixth case — agent and object beside a kṛt — running example: kṛṣṇasya kṛtiḥ; jagataḥ kartā

A word formed with a kṛt affix — kṛti "act", kartṛ "maker", doha "milking" — cannot take an agent or an object in the case a verb would give them. Instead both take the genitive: kṛṣṇasya kṛtiḥ "Kṛṣṇa's act" (agent), jagataḥ kartā "the world's maker" (object). The group then restricts this: when both would take it, only the object does; certain kṛt affixes — participles in -at, -āna, -ta, the infinitive, the agent-noun in tṛn — bar it altogether; and with the gerundives (kṛtya) the agent's genitive is optional. It closes with two rules that give the genitive as an alternative to the instrumental and the dative.

SK 623 · कर्तृकर्मणोः कृति · kartṛkarmaṇoḥ kṛti (A 2.3.65)

कर्तृकर्मणोः कृति
kartṛkarmaṇoḥ kṛti · A 2.3.65
कृद्योगे कर्तरि कर्मणि च षष्ठी स्यात् । कृष्णस्य कृतिः । जगतः कर्ता कृष्णः ।
गुणकर्मणि वेष्यते
(वार्तिकम्) ॥ नेताऽश्वस्य स्रुघ्नस्य स्रुघ्नं वा । कृति किम् ? तद्धिते माभूत् । कृतपूर्वी कटम् ॥

Rule. In construction with a kṛt, the sixth case-ending is added to express the agent and the object.

Example.

kṛṣṇa + kṛti "Kṛṣṇa's act" → Kṛṣṇa is the agent of the act → sixth case → kṛṣṇasya kṛtiḥ.

jagat + kartā "the maker of the world" → the world is the object → jagataḥ kartā kṛṣṇaḥ.

Applies when / blocked by. Why "with a kṛt"? Not with a taddhita: kṛtapūrvī kaṭam "one who has made a mat before" keeps the accusative, since kṛtapūrvin ends in a taddhita. A vārttika: for a subordinate object (guṇakarman) the genitive is optional: netāśvasya srughnasya / srughnaṃ vā "the one who leads the horse to Srughna" — the horse, the main object, is genitive; Srughna, the subordinate one, is genitive or accusative.

SK 624 · उभयप्राप्तौ कर्मणि · ubhayaprāptau karmaṇi (A 2.3.66)

उभयप्राप्तौ कर्मणि
ubhayaprāptau karmaṇi · A 2.3.66
उभयोः प्राप्तिर्यस्मिन्कृति तत्र कर्मण्येव षष्ठी स्यात् । आश्चर्यो गवां दोहोऽगोपेन ॥
स्त्रीप्रत्यययोरकाकारयोर्नायं नियमः
(वार्तिकम्) ॥ भेदिका बिभित्सा वा रुद्रस्य जगतः ।
शेषे विभाषा
(वार्तिकम्) ॥ स्त्रीप्रत्यय इत्येके । विचित्रा जगतः कृतिर्हरेर्हरिणा वा । केचिदविशेषेण विभाषामिच्छन्ति । शब्दानामनुशासनमाचार्येणाचार्यस्य वा ॥

Rule. When both the agent and the object would take the genitive with one kṛt, only the object takes it.

Example.

āścaryo go + doha + agopa "wonderful is the milking of the cows by a non-cowherd" → both would take the genitive → only the object does → āścaryo gavāṃ doho 'gopena (the agent in the instrumental).

Applies when / blocked by. Vārttikas relax this. For feminine formations in the affixes aka (the kṛt affix ṇvul, which appears on the word as -aka) and a, the restriction does not hold, so the agent takes the genitive too: bhedikā / bibhitsā rudrasya jagataḥ "Rudra's shattering, or wish to shatter, the world". Elsewhere the restriction is optional: vicitrā jagataḥ kṛtir hareḥ / hariṇā "wondrous is Hari's making of the world". Some hold the option unrestricted: śabdānām anuśāsanam ācāryeṇa / ācāryasya "the teacher's instruction in words".

SK 625 · क्तस्य च वर्तमाने · ktasya ca vartamāne (A 2.3.67)

क्तस्य च वर्तमाने
ktasya ca vartamāne · A 2.3.67
वर्तमानार्थस्य क्तस्य योगे षष्ठी स्यात् । न लोक SK 627 इति निषेधस्यापवादः । राज्ञां मतो बुद्धः पूजितो वा ॥

Rule. The sixth case-ending is also added in construction with a participle in kta that has present meaning. This is an apavāda of the bar in SK 627.

Example.

rājan + mataḥ "approved by the kings" → kta with present sense → rājñāṃ mataḥ; likewise rājñāṃ buddhaḥ "known to", rājñāṃ pūjitaḥ "honoured by".

SK 626 · अधिकरणवाचिनश्च · adhikaraṇavācinaśca (A 2.3.68)

अधिकरणवाचिनश्च
adhikaraṇavācinaśca · A 2.3.68
क्तस्य योगे षष्ठी स्यात् । इदमेषामासितं शयितं गतं भुक्तं वा ॥

Rule. And the sixth case-ending is added in construction with a kta participle that denotes the locus.

Example.

idam + eṣām + āsitam "this is their sitting-place" → idam eṣām āsitaṃ śayitaṃ gataṃ bhuktaṃ vā "this is where they sat, lay, went, ate".

SK 627 · न लोकाव्ययनिष्ठाखलर्थतृनाम् · na lokāvyayaniṣṭhākhalarthatṛnām (A 2.3.69)

न लोकाव्ययनिष्ठाखलर्थतृनाम्
na lokāvyayaniṣṭhākhalarthatṛnām · A 2.3.69
एषां प्रयोगे षष्ठी न स्यात् । लादेशाः । कुर्वन् कुर्वाणो वा सृष्टिं हरिः । उः । हरिं दिदृक्षुः । अलंकरिष्णुर्वा । उक । दैत्यान् घातुको हरिः ॥
कमेरनिषेधः
(वार्तिकम्) ॥ लक्ष्म्याः कामुको हरिः । अव्ययम् । जगत् सृष्ट्वा । सुखं कर्तुम् । निष्ठा । विष्णुना हता दैत्याः । दैत्यान् हतवान् विष्णुः । खलर्थः । ईषत्करः प्रपञ्चो हरिणा । तृन्निति प्रत्याहारः शतृशानचाविति तृशब्दादारभ्यातृनो नकारात् । शानन् । सोमं पवमानः । चानश् । आत्मानं मण्डयमानः । शतृ । वेदमधीयन् । तृन् । कर्ता लोकान् ॥
द्विषः शतुर्वा
(वार्तिकम्) ॥ मुरस्य मुरं वा द्विषन् ॥ सर्वोऽयं कारकषष्ठ्याः प्रतिषेधः ॥ शेषे षष्ठी तु स्यादेव । ब्राह्मणस्य कुर्वन् । नरकस्य जिष्णुः ॥

Rule. The genitive of SK 623 is not added in construction with: a substitute of la (a participle such as kurvan, kurvāṇa); the affix u; the affix uka; an indeclinable; a niṣṭhā (the affixes kta and ktavatu); an affix in the sense of khal; or any affix of the pratyāhāra tṛn.

Example.

Substitute of la: kurvan / kurvāṇaḥ sṛṣṭiṃ hariḥ "Hari making the creation" — the object stays accusative.

u: hariṃ didṛkṣuḥ "wishing to see Hari"; alaṃkariṣṇuḥ "disposed to adorn".

uka: daityān ghātuko hariḥ "Hari, slayer of the demons".

Indeclinable: jagat sṛṣṭvā "having created the world"; sukhaṃ kartum "to do what is pleasant".

Niṣṭhā: viṣṇunā hatā daityāḥ "the demons slain by Viṣṇu" (agent instrumental); daityān hatavān viṣṇuḥ "Viṣṇu slew the demons" (object accusative).

Khal-sense: īṣatkaraḥ prapañco hariṇā "the world is easily made by Hari".

tṛn — a pratyāhāra running from śatṛ in śatṛśānacau to the n of tṛn: somaṃ pavamānaḥ "purifying the soma" (śānan, a participial affix in -māna like śānac, but not a substitute of la), ātmānaṃ maṇḍayamānaḥ "adorning himself" (cānaś, another such affix), vedam adhīyan (śatṛ), kartā lokān (tṛn) "maker of the worlds". The pratyāhāra is needed because śānan, cānaś and tṛn are not substitutes of la, so the first item of the rule does not reach them.

Applies when / blocked by. Two vārttikas. No bar for uka from kam: lakṣmyāḥ kāmuko hariḥ "Hari, lover of Lakṣmī". The bar is optional for the śatṛ of dviṣ: murasya / muraṃ dviṣan "hating Mura".

Watch out. All of this bars only the kāraka-genitive. The remainder-genitive of SK 606 still occurs: brāhmaṇasya kurvan "acting for the brāhmaṇa", narakasya jiṣṇuḥ "victorious over Naraka".

SK 628 · अकेनोर्भविष्यदाधमर्ण्ययोः · akenorbhaviṣyadādhamarṇyayoḥ (A 2.3.70)

अकेनोर्भविष्यदाधमर्ण्ययोः
akenorbhaviṣyadādhamarṇyayoḥ · A 2.3.70
भविष्यत्यकस्य भविष्यदाधमर्ण्यार्थेनश्च योगे षष्ठी न स्यात् । सतः पावकोऽवतरति । व्रजं गामी । शतं दायी ॥

Rule. The sixth case-ending is not added after a word in the affix aka (ṇvul) with future sense, or in the affix in (the kṛt affix ṇini, which appears on the word as -in) with future sense or the sense of being a debtor.

Example.

vraja + gāmin "one who will go to the pen" → in, future → no genitive → vrajaṃ gāmī.

śata + dāyin "one who owes a hundred" → in, debt → śataṃ dāyī.

Applies when / blocked by. In sataḥ pāvako 'vatarati "the purifier of the good descends", pāvaka is an aka word, but not in a future sense, and the genitive stands.

SK 629 · कृत्यानां कर्तरि वा · kṛtyānāṃ kartari vā (A 2.3.71)

कृत्यानां कर्तरि वा
kṛtyānāṃ kartari vā · A 2.3.71
षष्ठी वा स्यात् । मया मम वा सेव्यो हरिः । कर्तरीति किम् ? गेयो माणवकः साम्नाम् । भव्यगेय SK 2894 इति कर्तरि यद्विधानादनभिहितं कर्म । अत्र योगो विभज्यते ॥ कृत्यानाम् ॥ उभयप्राप्ताविति नेति चानुवर्तते । तेन नेतव्या व्रजं गावः कृष्णेन । ततः ॥ कर्तरि वा ॥ उक्तोऽर्थः ॥

Rule. A kṛtya is a gerundive affix ("to be done"). In construction with a kṛtya, the sixth case-ending is optionally added to express the agent.

Example.

aham + sevya + hariḥ "Hari is to be served by me" → mama sevyo hariḥ or mayā sevyo hariḥ.

Applies when / blocked by. Why "the agent"? In geyo māṇavakaḥ sāmnām "the boy is the singer of the sāmans", the kṛtya is prescribed in the agent sense by bhavyageya... (SK 2894), so the unexpressed object sāman takes the ordinary kṛt-genitive of SK 623, not this option. Bhaṭṭoji divides the rule. The first part, kṛtyānām, takes "when both would obtain" from SK 624 and "not" from SK 627: so where agent and object both appear, the agent gets no genitive, netavyā vrajaṃ gāvaḥ kṛṣṇena "the cows are to be led to the pen by Kṛṣṇa". The second part, kartari vā, gives the option already stated.

SK 630 · तुल्यार्थैरतुलोपमाभ्यां तृतीयाऽन्यतरस्याम् · tulyārthairatulopamābhyāṃ tṛtīyā'nyatarasyām (A 2.3.72)

तुल्यार्थैरतुलोपमाभ्यां तृतीयाऽन्यतरस्याम्
tulyārthairatulopamābhyāṃ tṛtīyā'nyatarasyām · A 2.3.72
तुल्यार्थैर्योगे तृतीया वा स्यात्पक्षे षष्ठी । तुल्यः सदृशः समो वा कृष्णस्य कृष्णेन वा । अतुलोपमाभ्यां किम् ? तुला उपमा वा कृष्णस्य नास्ति ॥

Rule. With words meaning "equal" — except tulā and upamā — the third case-ending is optionally added; in the alternative, the sixth.

Example.

kṛṣṇa + tulyaḥ → tulyaḥ kṛṣṇena or tulyaḥ kṛṣṇasya "equal to Kṛṣṇa"; likewise sadṛśaḥ, samaḥ.

Applies when / blocked by. Why "except tulā and upamā"? tulā upamā vā kṛṣṇasya nāsti "Kṛṣṇa has no match or likeness" — genitive only.

SK 631 · चतुर्थी चाशिष्यायुष्यमद्रभद्रकुशलसुखार्थहितैः · caturthī cāśiṣyāyuṣyamadrabhadrakuśalasukhārthahitaiḥ (A 2.3.73)

चतुर्थी चाशिष्यायुष्यमद्रभद्रकुशलसुखार्थहितैः
caturthī cāśiṣyāyuṣyamadrabhadrakuśalasukhārthahitaiḥ · A 2.3.73
एतदर्थैर्योगे चतुर्थी वा स्यात्पक्षे षष्ठी आशिषि । आयुष्यं चिरञ्जीवितं कृष्णाय कृष्णस्य वा भूयात् । एवं मद्रं भद्रं कुशलं निरामयं सुखं शमर्थः प्रयोजनं हितं पथ्यं वा भूयात् । आशिषि किम् ? देवदत्तस्यायुष्यमस्ति । व्याख्यानात्सर्वत्रार्थग्रहणम् । मद्रभद्रयोः पर्यायत्वादन्यतरो न पठनीयः ॥ इति षष्ठी ॥

Rule. In a benediction (āśis), with words meaning āyuṣya "long life", madra and bhadra "well-being", kuśala "welfare", sukha "happiness", artha "benefit" or hita "what is wholesome", the fourth case-ending is optionally added; in the alternative, the sixth.

Example.

kṛṣṇa + āyuṣyaṃ bhūyāt "may Kṛṣṇa have long life" → āyuṣyaṃ kṛṣṇāya bhūyāt or āyuṣyaṃ kṛṣṇasya bhūyāt. Likewise madraṃ, bhadraṃ, kuśalaṃ, sukhaṃ, arthaḥ, hitaṃ ... bhūyāt.

Applies when / blocked by. Why "in a benediction"? devadattasyāyuṣyam asti "Devadatta has a long life" is a statement, and takes the genitive only. By the traditional explanation, the words are taken by their meanings throughout, so ciraṃjīvita, nirāmaya, śam, prayojana, pathya count. Since madra and bhadra are synonyms, one of them need not have been listed.

With this the sixth case is finished.

L. The locus (adhikaraṇa) and the seventh case; singling-out and the locative absolute — running example: kaṭe āste; nṛṣu brāhmaṇaḥ śreṣṭhaḥ

The last kāraka is the locus, the place where the action happens, and it takes the seventh case, the locative: kaṭe āste "he sits on the mat". Two constructions follow that the locative shares with the genitive. One is the locative absolute, "while the cows were being milked". The other is singling-out (nirdhāraṇa), picking one member out of a group: nṛṣu brāhmaṇaḥ śreṣṭhaḥ "among men the brāhmaṇa is best". The group ends with particular words — owner, heir, witness; "engaged", "skilled"; "good toward"; "eager for" — and with the asterisms under which a rite is done.

SK 632 · आधारोऽधिकरणम् · ādhāro'dhikaraṇam (A 1.4.45)

आधारोऽधिकरणम्
ādhāro'dhikaraṇam · A 1.4.45
कर्तृकर्मद्वारा तन्निष्ठक्रियाया आधारः कारकमधिकरणसंज्ञः स्यात् ॥

Rule. The participant that is the locus (ādhāra) of the action — the action residing in the agent and the object, and reaching the locus through them — is named adhikaraṇa.

Example.

kaṭa in "he sits on the mat" → the sitting rests in the sitter, and through him on the mat → kaṭa is adhikaraṇa → (by SK 633) kaṭe.

SK 633 · सप्तम्यधिकरणे च · saptamyadhikaraṇe ca (A 2.3.36)

सप्तम्यधिकरणे च
saptamyadhikaraṇe ca · A 2.3.36
अधिकरणे सप्तमी स्यात् । चकाराद्दूरान्तिकार्थेभ्यः । औपश्लेषिको वैषयिकोऽभिव्यापकश्चेत्याधारस्त्रिधा । कटे आस्ते । स्थाल्यां पचति । मोक्षे इच्छास्ति । सर्वस्मिन्नात्मास्ति । वनस्य दूरे अन्तिके वा । दूरान्तिकार्थेभ्यः SK 605 इति विभक्तित्रयेण सह चतस्रोऽत्र विभक्तयः फलिताः ॥
क्तस्येन्विषयस्य कर्मण्युपसङ्ख्यानम्
(वार्तिकम्) ॥ अधीती व्याकरणे । अधीतमनेनेति विग्रहे इष्टादिभ्यश्च SK 1888 इति कर्तरीनिः ॥
साध्वसाधुप्रयोगे च
(वार्तिकम्) ॥ साधुः कृष्णो मातरि । असाधुर्मातुले ॥
निमित्तात्कर्मयोगे
(वार्तिकम्) ॥ निमित्तमिह फलम् । योगः संयोगसमवायात्मकः । चर्मणि द्वीपिनं हन्ति दन्तयोर्हन्ति कुञ्जरम् । केशेषु चमरीं हन्ति सीम्नि पुष्कलको हतः ॥ 1 ॥ (इति भाष्यम्) ।हेतौ तृतीयाऽत्र प्राप्ता तन्निवारणार्थमिदम् । सीमाऽण्डकोशः । पुष्कलको गन्धमृगः । योगविशेषे किम् ? वेतनेन धान्यं लुनाति ॥

Rule. The seventh case-ending (saptamī) is added to express the locus. By the word ca, it is also added after words meaning "far" and "near".

Example.

kaṭa (adhikaraṇa) + āste → seventh case → kaṭe āste "he sits on the mat".

sthālyāṃ pacati "he cooks in the pot"; mokṣe icchāsti "there is desire for liberation"; sarvasminn ātmāsti "the self is in everything".

vanasya dūre / antike "far from / near the forest" — with the three cases of SK 605, four cases in all for these words.

Applies when / blocked by. Bhaṭṭoji counts three kinds of locus: by contact (aupaśleṣika, the mat), by domain (vaiṣayika, liberation as the domain of the desire), and by pervasion (abhivyāpaka, "in everything"). Scholars discuss how the mat should be classed. Three vārttikas follow. The locative for the object of a kta that is the base of the affix in: adhītī vyākaraṇe "well-read in grammar" (the in being in the agent sense by SK 1888). The locative for good or bad conduct toward someone: sādhuḥ kṛṣṇo mātari "Kṛṣṇa is good to his mother", asādhur mātule "bad to his uncle". The locative for the occasion (nimitta), when it is connected with the object: carmaṇi dvīpinaṃ hanti "he kills the leopard for its skin", dantayor hanti kuñjaram "the elephant for its tusks", keśeṣu camarīṃ hanti "the yak for its hair", sīmni puṣkalako hataḥ "the musk-deer (puṣkalaka) is killed for its sīman", which Bhaṭṭoji glosses as its sac; scholars discuss this. This vārttika is needed because the instrumental of cause (SK 568) would otherwise apply; and it needs the specific connection, so vetanena dhānyaṃ lunāti "he reaps grain for wages" keeps the instrumental.

SK 634 · यस्य च भावेन भावलक्षणम् · yasya ca bhāvena bhāvalakṣaṇam (A 2.3.37)

यस्य च भावेन भावलक्षणम्
yasya ca bhāvena bhāvalakṣaṇam · A 2.3.37
यस्य क्रियया क्रियान्तरं लक्ष्यते ततः सप्तमी स्यात् । गोषु दुह्यमानासु गतः ।
अर्हाणां कर्तृत्वेऽनर्हाणामकर्तृत्वे तद्वैपरीत्ये च
(वार्तिकम्) ॥ सत्सु तरत्सु असन्त आसते । असत्सु तिष्ठत्सु सन्तस्तरन्ति । सत्सु तिष्ठत्सु असन्तस्तरन्ति । असत्सु तरत्सु सन्तस्तिष्ठन्ति ॥

Rule. The seventh case-ending is added to the word for that by whose action another action is marked. This is the locative absolute.

Example.

go + duhyamāna + gataḥ "he went while the cows were being milked" → the milking marks the time of the going → both words in the locative → goṣu duhyamānāsu gataḥ.

Applies when / blocked by. A vārttika extends it to the case where the worthy act and the unworthy do not, or the reverse: satsu taratsu asanta āsate "while the good cross over, the bad sit idle", asatsu tiṣṭhatsu santas taranti, satsu tiṣṭhatsu asantas taranti, asatsu taratsu santas tiṣṭhanti.

SK 635 · षष्ठी चानादरे · ṣaṣṭhī cānādare (A 2.3.38)

षष्ठी चानादरे
ṣaṣṭhī cānādare · A 2.3.38
अनादराधिक्ये भावलक्षणे षष्ठीसप्तम्यौ स्तः । रुदति रुदतो वा प्राव्राजीत् । रुदन्तं पुत्रादिकमनादृत्य संन्यस्तवानित्यर्थः ॥

Rule. And in the locative absolute, when great disregard (anādara) is conveyed, the sixth case-ending is added as well as the seventh.

Example.

rudat + prāvrājīt "he went forth as an ascetic while his son wept" → disregard of the weeping → rudati prāvrājīt or rudataḥ prāvrājīt.

SK 636 · स्वामीश्वराधिपतिदायादसाक्षिप्रतिभूप्रसूतैश्च · svāmīśvarādhipatidāyādasākṣipratibhūprasūtaiśca (A 2.3.39)

स्वामीश्वराधिपतिदायादसाक्षिप्रतिभूप्रसूतैश्च
svāmīśvarādhipatidāyādasākṣipratibhūprasūtaiśca · A 2.3.39
एतैः सप्तभिर्योगे षष्ठीसप्तम्यौ स्तः । षष्ठ्यामेव प्राप्तायां पाक्षिकसप्तम्यर्थं वचनम् । गवां गोषु वा स्वामी । गवां गोषु वा प्रसूतः । गा एवानुभवितुं जात इत्यर्थः ॥

Rule. With these seven words — svāmin "owner", īśvara "lord", adhipati "overlord", dāyāda "heir", sākṣin "witness", pratibhū "surety", prasūta "offspring" — both the sixth and the seventh case-ending are added.

Example.

go + svāmī → gavāṃ svāmī or goṣu svāmī "owner of the cows".

gavāṃ / goṣu prasūtaḥ "born to the cows", that is, born to enjoy them.

Applies when / blocked by. The genitive is already available by SK 606; the rule exists for the optional locative.

SK 637 · आयुक्तकुशलाभ्यां चासेवायाम् · āyuktakuśalābhyāṃ cāsevāyām (A 2.3.40)

आयुक्तकुशलाभ्यां चासेवायाम्
āyuktakuśalābhyāṃ cāsevāyām · A 2.3.40
आभ्यां योगे षष्ठीसप्तम्यौ स्तस्तात्पर्येऽर्थे । आयुक्तो व्यापारितः । आयुक्तः कुशलो वा हरिपूजने हरिपूजनस्य वा । आसेवायां किम् ? आयुक्तो गौः शकटे । ईषद्युक्त इत्यर्थः ॥

Rule. With āyukta "engaged" and kuśala "skilled", in the sense of eager application (āsevā), both the sixth and the seventh case-ending are added.

Example.

haripūjana + āyuktaḥ / kuśalaḥ → haripūjane āyuktaḥ or haripūjanasya āyuktaḥ "engaged in the worship of Hari"; likewise kuśalaḥ "skilled in".

Applies when / blocked by. Why "eager application"? In āyukto gauḥ śakaṭe "the ox is yoked to the cart", āyukta means "lightly yoked", and the rule does not apply.

SK 638 · यतश्च निर्धारणम् · yataśca nirdhāraṇam (A 2.3.41)

यतश्च निर्धारणम्
yataśca nirdhāraṇam · A 2.3.41
जातिगुणक्रियासंज्ञाभिः समुदायादेकदेशस्य पृथक्करणं निर्धारणं यतस्ततः षष्ठीसप्तम्यौ स्तः । नृणां नृषु वा ब्राह्मणः श्रेष्ठः । गवां गोषु वा कृष्णा बहुक्षीरा । गच्छतां गच्छत्सु वा धावन् शीघ्रः । छात्राणां छात्रेषु वा मैत्रः पटुः ॥

Rule. Nirdhāraṇa is singling one member out of a group by its kind, quality, action or name. Both the sixth and the seventh case-ending are added to the word for the group from which the singling-out is made.

Example.

nṛ + brāhmaṇaḥ śreṣṭhaḥ → nṛṇāṃ brāhmaṇaḥ śreṣṭhaḥ or nṛṣu brāhmaṇaḥ śreṣṭhaḥ "among men the brāhmaṇa is best" (by kind).

gavāṃ / goṣu kṛṣṇā bahukṣīrā "among cows the black one gives most milk" (quality); gacchatāṃ / gacchatsu dhāvan śīghraḥ "among those going, the runner is fastest" (action); chātrāṇāṃ / chātreṣu maitraḥ paṭuḥ "among the students Maitra is clever" (name).

SK 639 · पञ्चमी विभक्ते · pañcamī vibhakte (A 2.3.42)

पञ्चमी विभक्ते
pañcamī vibhakte · A 2.3.42
विभागो विभक्तम् । निर्धार्यमाणस्य यत्र भेद एव तत्र पञ्चमी स्यात् । माथुराः पाटलिपुत्रकेभ्य आढ्यतराः ॥

Rule. Vibhakta means separation. When the thing singled out is merely distinguished from the rest, not taken as one of them, the fifth case-ending is added instead.

Example.

māthurāḥ + pāṭaliputraka + āḍhyatarāḥ "the people of Mathurā are wealthier than those of Pāṭaliputra" → the two groups are simply set apart → māthurāḥ pāṭaliputrakebhya āḍhyatarāḥ.

SK 640 · साधुनिपुणाभ्यामर्चायां सप्तम्यप्रतेः · sādhunipuṇābhyāmarcāyāṃ saptamyaprateḥ (A 2.3.43)

साधुनिपुणाभ्यामर्चायां सप्तम्यप्रतेः
sādhunipuṇābhyāmarcāyāṃ saptamyaprateḥ · A 2.3.43
आभ्यां योगे सप्तमी स्यादर्चायाम् न तु प्रतेः प्रयोगे । मातरि साधुर्निपुणो वा । अर्चायां किम् ? निपुणो राज्ञो भृत्यः । इह तत्त्वकथने तात्पर्यम् ।
अप्रत्यादिभिरिति वक्तव्यम्
(वार्तिकम्) ॥ साधुर्निपुणो वा मातरं प्रति पर्यनु वा ॥

Rule. With sādhu "good" and nipuṇa "skilful", in the sense of esteem (arcā), the seventh case-ending is added — but not when prati is used.

Example.

mātṛ + sādhuḥ → mātari sādhuḥ "good toward his mother"; mātari nipuṇaḥ.

Applies when / blocked by. Why "esteem"? In nipuṇo rājño bhṛtyaḥ "the king's clever servant", a fact is stated, not esteem, and the genitive stands. A vārttika reads "not with prati and the like": sādhur nipuṇo vā mātaraṃ prati / pari / anu takes the accusative of SK 548.

SK 641 · प्रसितोत्सुकाभ्यां तृतीया च · prasitotsukābhyāṃ tṛtīyā ca (A 2.3.44)

प्रसितोत्सुकाभ्यां तृतीया च
prasitotsukābhyāṃ tṛtīyā ca · A 2.3.44
आभ्यां योगे तृतीया स्याच्चात्सप्तमी । प्रसित उत्सुको वा हरिणा हरौ वा ॥

Rule. With prasita "intent on" and utsuka "eager for", the third case-ending is added, and, by the word ca, the seventh.

Example.

hari + prasitaḥ → hariṇā prasitaḥ or harau prasitaḥ "intent on Hari"; likewise utsukaḥ.

SK 642 · नक्षत्रे च लुपि · nakṣatre ca lupi (A 2.3.45)

नक्षत्रे च लुपि
nakṣatre ca lupi · A 2.3.45
नक्षत्रे प्रकृत्यर्थे यो लुप्संज्ञया लुप्यमानस्य प्रत्ययस्यार्थस्तत्र वर्तमानात्तृतीयासप्तम्यौ स्तोऽधिकरणे । मूलेनावाहयेद्देवीं श्रवणेन विसर्जयेत् । मूले श्रवणे इति वा । लुपि किम् ? पुष्ये शनिः ॥

Rule. When a word for an asterism (nakṣatra) is the base, and the affix that would follow it has been dropped by lup, the word — now in the sense the dropped affix carried — takes the third and the seventh case-ending to express the locus.

Example.

mūla + āvāhayet devīm "one should invoke the Goddess under Mūla" → the affix meaning "the time marked by" is dropped by lup → mūlenāvāhayed devīm or mūle āvāhayed devīm; śravaṇena / śravaṇe visarjayet "dismiss her under Śravaṇa".

Applies when / blocked by. Why "under lup"? In puṣye śaniḥ "Saturn is in Puṣya", no affix has been dropped, and only the ordinary locative occurs.

M. Residual locative and ablative — time or distance between two kārakas; adhi and the locative of lordship — running example: dvyahe dvyahād vā bhoktā; adhi bhuvi rāmaḥ

Three matters close the chapter. A time or distance that lies between two participants — between today's eating and the next, between the archer and the target — takes the locative or the ablative. Then the particle adhi is made a karmapravacanīya for the relation of owner and owned, and the noun beside it takes the locative: adhi bhuvi rāmaḥ "Rāma is lord over the earth". The same locative serves upa in the sense of excess. Bhaṭṭoji places the first of these rules, A 2.3.7, here at the end, after the whole locative section.

SK 643 · सप्तमीपञ्चम्यौ कारकमध्ये · saptamīpañcamyau kārakamadhye (A 2.3.7)

सप्तमीपञ्चम्यौ कारकमध्ये
saptamīpañcamyau kārakamadhye · A 2.3.7
शक्तिद्वयमध्ये यौ कालाध्वनौ ताभ्यामेते स्तः । अद्य भुक्त्वाऽयं द्व्यहे द्व्यहाद्वा भोक्ता । कर्तृशक्त्योर्मध्येऽयं कालः । इहस्थोऽयं क्रोशे क्रोशाद्वा लक्ष्यं विध्येत् । कर्तृकर्मशक्त्योर्मध्येऽयं देशः । अधिकशब्देन योगे सप्तमीपञ्चम्याविष्येते । तदस्मिन्नधिकम् SK 1846 इति यस्मादधिकम् SK 645 इति च सूत्रनिर्देशात् । लोके लोकाद्वा अधिको हरिः ॥

Rule. The seventh and the fifth case-ending are added to a word for time or distance that lies between two kārakas.

Example.

adya bhuktvā + dvyaha + bhoktā "having eaten today, he will eat after two days" → the two days lie between two agencies, today's eating and the next → dvyahe bhoktā or dvyahād bhoktā.

ihasthaḥ + krośa + lakṣyaṃ vidhyet "standing here, he may hit the target a krośa away" → the distance lies between the agent and the object → krośe or krośāt.

Applies when / blocked by. With the word adhika "exceeding" the same two cases are wanted, as the wordings of tad asminn adhikam (SK 1846) and yasmād adhikam (SK 645) indicate: loke / lokād adhiko hariḥ "Hari exceeds the world".

SK 644 · अधिरीश्वरे · adhirīśvare (A 1.4.97)

अधिरीश्वरे
adhirīśvare · A 1.4.97
स्वस्वामिभावसम्बन्धेऽधिः कर्मप्रवचनीयसंज्ञः स्यात् ॥

Rule. Adhi is a karmapravacanīya in the relation of owned and owner (sva-svāmi-bhāva), that is, when lordship (īśvara) is conveyed.

Example.

bhū + adhi + rāmaḥ "Rāma is lord over the earth" → the relation of owner and owned → adhi is a karmapravacanīya → (by SK 645) adhi bhuvi rāmaḥ.

SK 645 · यस्मादधिकं यस्य चेश्वरवचनं तत्र सप्तमी · yasmādadhikaṃ yasya ceśvaravacanaṃ tatra saptamī (A 2.3.9)

यस्मादधिकं यस्य चेश्वरवचनं तत्र सप्तमी
yasmādadhikaṃ yasya ceśvaravacanaṃ tatra saptamī · A 2.3.9
अत्र कर्मप्रवचनीययुक्ते सप्तमी स्यात् । उप परार्धे हरेर्गुणाः । परार्धादधिका इत्यर्थः । ऐश्वर्ये तु स्वस्वामिभ्यां पर्यायेण सप्तमी । अधि भुवि रामः । अधि रामे भूः । सप्तमी शौण्डैः SK 717 इति समासपक्षे तु रामाधीना । अषडक्ष SK 2079 इत्यादिना खः ॥

Rule. With a karmapravacanīya, the seventh case-ending is added to that which something exceeds, and to that whose lordship is spoken of.

Example.

parārdha + upa + harer guṇāḥ "Hari's qualities exceed a parārdha (the highest number)" → upa for excess (SK 551) → upa parārdhe harer guṇāḥ.

adhi bhuvi rāmaḥ "Rāma is lord over the earth" — the locative on the thing owned; adhi rāme bhūḥ "the earth is Rāma's" — the locative on the owner. In lordship the locative goes to either side in turn.

Applies when / blocked by. When a compound is made instead, by saptamī śauṇḍaiḥ (SK 717), the result is rāmādhīnā "dependent on Rāma", with the affix kha by aṣaḍakṣa... (SK 2079).

SK 646 · विभाषा कृञि · vibhāṣā kṛñi (A 1.4.98)

विभाषा कृञि
vibhāṣā kṛñi · A 1.4.98
अधिः करोतौ प्राक्संज्ञो वा स्यादीश्वरेऽर्थे । यदत्र मामधिकरिष्यति । विनियोक्ष्यत इत्यर्थः । इह विनियोक्तुरीश्वरत्वं गम्यते । अगतित्वात् तिङि चोदात्तवति SK 3978 इति निघातो न ॥ इति सप्तमी ॥

Rule. Before the root kṛ, adhi is optionally a karmapravacanīya in the sense of lordship.

Example.

yad atra mām adhikariṣyati "he will set me in charge here" → the lordship of the one appointing is understood → adhi may be a karmapravacanīya.

Applies when / blocked by. When it is one, it is not a gati, so the loss of accent taught by tiṅi codāttavati (SK 3978) does not take place.

With this the seventh case, and the kāraka-prakaraṇa, are finished.

Terms used in this chapter

Summary

SKSūtraWhat it doesExample
532prātipadikārthaliṅgaparimāṇavacanamātre prathamāfirst case when only stem-meaning, gender, measure or number is conveyedkṛṣṇaḥ, taṭī, droṇo vrīhiḥ, dvau
533sambodhane cafirst case in addresshe rāma
534kārakeheading: the names below are given to a kāraka—
535karturīpsitatamaṃ karmathe thing the agent most wants to reach is karmanhariṃ bhajati
536anabhihiteheading: case rules apply only to an unexpressed kāraka—
537karmaṇi dvitīyāsecond case for the objecthariṃ bhajati (not hariḥ sevyate)
538tathāyuktaṃ cānīpsitamthe unwanted thing equally reached is karmantṛṇaṃ spṛśati
539akathitaṃ cathe unstated kāraka is karman: double accusativegāṃ dogdhi payaḥ
540gatibuddhi...kartā sa ṇaucausee of motion, cognition, eating, speech, intransitive verbs is karmanśatrūn agamayat svargam
541hṛkroranyatarasyāmcausee of hṛ, kṛ optionally karmanhārayati bhṛtyaṃ / bhṛtyena kaṭam
542adhiśīṅsthā''sāṃ karmalocus of adhi + lie / stand / sit is karmanadhiśete vaikuṇṭham
543abhiniviśaścalocus of abhi-ni-viś is karmanabhiniviśate sanmārgam
544upānvadhyāṅvasaḥlocus of vas with upa, anu, adhi, ā is karmanupavasati vaikuṇṭham
545antarā'ntareṇa yuktesecond case with antarā, antareṇaantareṇa hariṃ na sukham
546karmapravacanīyāḥheading: the particles below are karmapravacanīya—
547anurlakṣaṇeanu for a signjapam anu prāvarṣat
548karmapravacanīyayukte dvitīyāsecond case beside a karmapravacanīyajapam anu prāvarṣat
549tṛtīyārtheanu for accompanimentnadīm anvavasitā senā
550hīneanu for inferiorityanu hariṃ surāḥ
551upo'dhike caupa for excess and deficiencyupa hariṃ surāḥ
552lakṣaṇetthambhūta...pratiparyanavaḥprati, pari, anu for sign, state, share, distributionvṛkṣaṃ prati vidyotate vidyut
553abhirabhāgeabhi likewise, except for a shareharim abhi vartate
554adhiparī anarthakaumeaningless adhi, parikuto 'dhyāgacchati
555suḥ pūjāyāmsu in praise: no ṣatvasusiktam
556atiratikramaṇe caati for surpassingati devān kṛṣṇaḥ
557apiḥ padārtha...samuccayeṣuapi in five sensesapi stuyād viṣṇum
558kālādhvanoratyantasaṃyogesecond case for time or road filled without breakmāsaṃ kalyāṇī
559svatantraḥ kartāthe independent participant is kartṛrāmeṇa
560sādhakatamaṃ karaṇamthe most effective means is karaṇabāṇena
561kartṛkaraṇayostṛtīyāthird case for agent and instrumentrāmeṇa bāṇena hato vālī
562divaḥ karma cameans of div is karman and karaṇaakṣair akṣān vā dīvyati
563apavarge tṛtīyāthird case for time or road when completion is conveyedahnā anuvāko 'dhītaḥ
564sahayukte'pradhānethird case for the secondary item with "together"putreṇa sahāgataḥ pitā
565yenāṅgavikāraḥthird case for the deformed limbakṣṇā kāṇaḥ
566itthaṃbhūtalakṣaṇethird case for a distinguishing markjaṭābhis tāpasaḥ
567saṃjño'nyatarasyāṃ karmaṇiobject of saṃ-jñā optionally instrumentalpitrā pitaraṃ vā saṃjānīte
568hetauthird case for a causepuṇyena dṛṣṭo hariḥ
569karmaṇā yamabhipraiti sa sampradānamthe one aimed at through the gift is sampradānaviprāya
570caturthī sampradānefourth case for the recipientviprāya gāṃ dadāti
571rucyarthānāṃ prīyamāṇaḥthe one pleased is sampradānaharaye rocate bhaktiḥ
572ślāghahnuṅsthāśapāṃ jñīpsyamānaḥthe one to be informed is sampradānakṛṣṇāya ślāghate
573dhāreruttamarṇaḥthe creditor is sampradānabhaktāya dhārayati mokṣam
574spṛherīpsitaḥthe thing longed for is sampradānapuṣpebhyaḥ spṛhayati
575krudhadruherṣyā'sūyārthānāṃ yaṃ prati kopaḥtarget of anger is sampradānaharaye krudhyati
576krudhadruhorupasṛṣṭayoḥ karmawith a prefix, the target is karmankrūram abhikrudhyati
577rādhīkṣyoryasya vipraśnaḥthe one inquired about is sampradānakṛṣṇāya rādhyati
578pratyāṅbhyāṃ śruvaḥ pūrvasya kartāthe prompter is sampradāna with prati-śru, ā-śruviprāya gāṃ pratiśṛṇoti
579anupratigṛṇaścathe prior reciter is sampradāna with anu-gṛ, prati-gṛhotre anugṛṇāti
580parikrayaṇe sampradānamanyatarasyāmin hiring, the means is optionally sampradānaśatena / śatāya parikrītaḥ
581kriyārthopapadasya ca karmaṇi sthāninaḥfourth case for the object of an unsaid infinitivephalebhyo yāti
582tumarthācca bhāvavacanātfourth case after an action-noun of purposeyāgāya yāti
583namaḥsvastisvāhāsvadhālamvaṣaḍyogāccafourth case with namaḥ, svasti, svāhā, svadhā, alam, vaṣaṭharaye namaḥ
584manyakarmaṇyanādare vibhāṣā'prāṇiṣuobject of man in contempt optionally dativena tvāṃ tṛṇāya manye
585gatyarthakarmaṇi dvitīyācaturthyau ceṣṭāyāmanadhvanigoal of going: accusative or dativegrāmaṃ / grāmāya gacchati
586dhruvamapāye'pādānamthe fixed point in separation is apādānagrāmāt
587apādāne pañcamīfifth case for the point of departuregrāmād āyāti
588bhītrārthānāṃ bhayahetuḥcause of fear is apādānacorād bibheti
589parājerasoḍhaḥthe unbearable thing is apādāna with parā-jiadhyayanāt parājayate
590vāraṇārthānāmīpsitaḥthe thing protected is apādāna with "ward off"yavebhyo gāṃ vārayati
591antarddhau yenādarśanamicchatithe one hidden from is apādānamātur nilīyate kṛṣṇaḥ
592ākhyātopayogethe teacher in regulated study is apādānaupādhyāyād adhīte
593janikartuḥ prakṛtiḥsource of what is born is apādānabrahmaṇaḥ prajāḥ prajāyante
594bhuvaḥ prabhavaḥpoint of origin is apādānahimavato gaṅgā prabhavati
595anyārāditararte...yuktefifth case with "other", "except", direction-wordsṛte kṛṣṇāt, prāg grāmāt
596apaparī varjaneapa, pari for exclusionpari hareḥ
597āṅ maryādāvacaneā for a limitā mukteḥ
598pañcamyapāṅparibhiḥfifth case beside apa, ā, paripari hareḥ saṃsāraḥ
599pratiḥ pratinidhipratidānayoḥprati for substitution and returnkṛṣṇāt prati
600pratinidhipratidāne ca yasmātfifth case for the thing replaced or returned forpradyumnaḥ kṛṣṇāt prati
601akartaryṛṇe pañcamīfifth case for a debt as causeśatād baddhaḥ
602vibhāṣā guṇe'striyāmfifth case optionally for a non-feminine causejāḍyāj jāḍyena vā baddhaḥ
603pṛthagvinānānābhistṛtīyā'nyatarasyāmthird, fifth or second case with "apart from"pṛthag rāmeṇa / rāmāt / rāmam
604karaṇe ca stokālpakṛcchrakatipayasya...third and fifth case for "a little" as meansstokena stokād vā muktaḥ
605dūrāntikārthebhyo dvitīyā casecond, fifth, third case after "far", "near"grāmasya dūram / dūrāt / dūreṇa
606ṣaṣṭhī śeṣesixth case for the remainder relationrājñaḥ puruṣaḥ
607ṣaṣṭhī hetuprayogesixth case with the word hetuannasya hetor vasati
608sarvanāmnastṛtīyā cathird (and sixth) case with pronoun + hetukena hetunā, kasya hetoḥ
609ṣaṣṭhyatasarthapratyayenasixth case with a word in -tasgrāmasya dakṣiṇataḥ
610enapā dvitīyāsecond (or sixth) case with a word in -enadakṣiṇena grāmam / grāmasya
611dūrāntikārthaiḥ ṣaṣṭhyanyatarasyāmsixth or fifth case with "far", "near"dūraṃ grāmasya / grāmāt
612jño'vidarthasya karaṇesixth case for the instrument of jñāsarpiṣo jñānam
613adhīgarthadayeśāṃ karmaṇisixth case for the object of remember, favour, rulemātuḥ smaraṇam
614kṛñaḥ pratiyatnesixth case for the object of kṛ "improve"edhodakasyopaskaraṇam
615rujārthānāṃ bhāvavacanānāmajvareḥsixth case for the object of pain-verbs, not jvarcaurasya rogasya rujā
616āśiṣi nāthaḥsixth case for the object of nāth in a wishsarpiṣo nāthanam
617jāsiniprahaṇanāṭakrāthapiṣāṃ hiṃsāyāmsixth case for the object of killing-verbscaurasyojjāsanam
618vyavahṛpaṇoḥ samarthayoḥsixth case for the object of trade-verbsśatasya vyavaharaṇam
619divastadarthasyasixth case for the stake with divśatasya dīvyati
620vibhāṣopasargewith a prefix, that genitive is optionalśatasya / śataṃ pratidīvyati
621preṣyabruvorhaviṣo devatāsampradānesixth case for the oblation with preṣya, brūagnaye chāgasya ... preṣya
622kṛtvo'rthaprayoge kāle'dhikaraṇesixth case for the time-locus with "so many times"pañcakṛtvo 'hno bhojanam
623kartṛkarmaṇoḥ kṛtisixth case for agent and object beside a kṛtkṛṣṇasya kṛtiḥ, jagataḥ kartā
624ubhayaprāptau karmaṇiwhen both would take it, only the object doesgavāṃ doho 'gopena
625ktasya ca vartamānesixth case with a present-sense ktarājñāṃ mataḥ
626adhikaraṇavācinaścasixth case with a locus-denoting ktaidam eṣām āsitam
627na lokāvyayaniṣṭhākhalarthatṛnāmno kṛt-genitive with participles, u, uka, indeclinables, niṣṭhā, khal, tṛnkurvan sṛṣṭiṃ hariḥ
628akenorbhaviṣyadādhamarṇyayoḥno genitive after future aka, future or debtor invrajaṃ gāmī
629kṛtyānāṃ kartari vāagent optionally genitive with a gerundivemayā / mama sevyo hariḥ
630tulyārthairatulopamābhyāṃ tṛtīyā'nyatarasyāmthird or sixth case with "equal"tulyaḥ kṛṣṇena / kṛṣṇasya
631caturthī cāśiṣy...hitaiḥfourth or sixth case in a blessingāyuṣyaṃ kṛṣṇāya / kṛṣṇasya bhūyāt
632ādhāro'dhikaraṇamthe locus is adhikaraṇakaṭe
633saptamyadhikaraṇe caseventh case for the locus (and after "far", "near")kaṭe āste
634yasya ca bhāvena bhāvalakṣaṇamlocative absolutegoṣu duhyamānāsu gataḥ
635ṣaṣṭhī cānādaregenitive too, in disregardrudati / rudataḥ prāvrājīt
636svāmīśvarādhipati...prasūtaiścasixth and seventh case with owner, lord, heir, witness ...gavāṃ / goṣu svāmī
637āyuktakuśalābhyāṃ cāsevāyāmsixth and seventh case with "engaged", "skilled"haripūjane / haripūjanasya kuśalaḥ
638yataśca nirdhāraṇamsixth and seventh case for the group singled out fromnṛṇāṃ / nṛṣu brāhmaṇaḥ śreṣṭhaḥ
639pañcamī vibhaktefifth case when only distinguishedpāṭaliputrakebhya āḍhyatarāḥ
640sādhunipuṇābhyāmarcāyāṃ saptamyaprateḥseventh case with "good", "skilful" in esteemmātari sādhuḥ
641prasitotsukābhyāṃ tṛtīyā cathird and seventh case with "intent", "eager"hariṇā / harau prasitaḥ
642nakṣatre ca lupithird and seventh case for an asterism under lupmūlena / mūle āvāhayet
643saptamīpañcamyau kārakamadhyeseventh and fifth case for time or distance between two kārakasdvyahe / dvyahād bhoktā
644adhirīśvareadhi for lordshipadhi bhuvi rāmaḥ
645yasmādadhikaṃ yasya ceśvaravacanaṃ tatra saptamīseventh case for the thing exceeded and for lordshipupa parārdhe harer guṇāḥ, adhi rāme bhūḥ
646vibhāṣā kṛñiadhi optionally karmapravacanīya before kṛmām adhikariṣyati
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