After this chapter you will be able to derive the compound forms whose members change shape because they stand together. Once two words are compounded, the first member (pūrvapada) may lose the length of its final vowel (brāhmaṇī + tara → brāhmaṇitarā, grāmaṇī + putra → grāmaṇiputraḥ), be replaced as a whole by a shorter stem (hṛdaya → hṛd in hṛllekhaḥ, udaka → uda in udameghaḥ, saha → sa in sapalāśam, ku → kat in kadaśvaḥ), take an inserted sound (satyaṅkāraḥ, anyadāśīḥ), or lengthen its final vowel (dviguṇākarṇaḥ, viśvāmitraḥ). The last member (uttarapada) may have its s made retroflex (aṅguliṣaṅgaḥ) or its n made retroflex (pravaṇam). You will also meet two groups of words that the grammar accepts as the learned pronounce them, pṛṣodaram and kāraskaraḥ among them. Every one of the eighty-seven rules is shown on a concrete word.
brāhmaṇī + tara → brāhmaṇitarāThree rules shorten the long ī or ū of a feminine first member. The shortening happens before a small set of items: the comparison affixes tarap and tamap (named gha together), the affixes rūpap and kalpap, and the contempt-words celaṭ, bruva, gotra, mata and hata. In the running example the feminine brāhmaṇī takes tarap, and its ī becomes i: brāhmaṇitarā.
Rule. A pūrvapada that ends in ṅī and has more than one vowel (anekāc) takes a short vowel. The ṅī must come after a bhāṣitapuṃska stem: one whose base is also used in the masculine in the same sense. The shortening happens before the affixes gha (tarap, tamap), rūpap and kalpap, and before the uttarapadas celaṭ, bruva, gotra, mata and hata.
Example.
brāhmaṇī → a stem ending in ṅī, with three vowels; brāhmaṇa is also masculine in the same sense
brāhmaṇī + tara → tarap (a gha affix, here in the sense of excess) follows
ī → i by this rule → brāhmaṇitarā
Likewise brāhmaṇitamā (tamap), brāhmaṇirūpā (rūpap, in praise), brāhmaṇikalpā (kalpap, "almost a brāhmaṇī"), brāhmaṇicelī. Bhaṭṭoji's text then prints brahmaṇibruvā and brahmaṇigotrā with a short first a; the expected forms are brāhmaṇibruvā, brāhmaṇigotrā. His commentators fill his "and so on" with brāhmaṇimatā, brāhmaṇihatā.
Applies when / blocked by. The five words celaṭ, bruva, gotra, mata, hata express contempt inside a compound, so the compound is a karmadhāraya by SK 732. In bruva, from brūñ with the affix ac (an affix, not the sound-group ac), the substitute vac and the guṇa vowel are both absent. Guṇa is the replacement of a vowel by a, e or o. Their absence is a nipātana, a form the rule itself lays down ready-made. Bhaṭṭoji's commentators add two points. Puṃvadbhāva would remove the ṅī before tarap, but jāteś ca (SK 842) forbids it for a word naming a class, such as brāhmaṇī. And uttarapade goes only with celaṭ and the rest; gha, rūpa and kalpa are affixes, not uttarapadas.
Why "ending in ṅī"? dattātarā: dattā ends in āp, so it keeps its ā.
Why "after a bhāṣitapuṃska"? āmalakītarā, kuvalītarā: as tree-names these words are always feminine. Scholars discuss whether āmalakī is a safe example, which is why kuvalī is added.
Rule. The "remaining" nadī-final pūrvapadas shorten their final optionally before the same items. "Remaining" means those not covered by SK 985: a nadī-final that does not end in ṅī, and a ṅī-final with only one vowel (ekāc).
Example.
brahmabandhū → its ū is the affix ūṅ (SK 521), a nadī that is not ṅī
brahmabandhū + tara → optionally ū → u → brahmabandhutarā or brahmabandhūtarā
strī → ṅī-final but of one vowel → stritarā or strītarā
Applies when / blocked by. The condition bhāṣitapuṃska of SK 985 is not carried into this rule, as Bhaṭṭoji's commentators note; that is why strī can be an example.
A vārttika — a supplementary statement on the sūtra — adds kṛnnadyā na: a nadī that ends in a kṛt affix (an affix added to a root) does not shorten. So lakṣmītarā keeps its ī. His commentators explain that the ī of lakṣmī is an affix of the Uṇādi list, with the augment muṭ.
Rule. A nadī that stands after an ugit stem also shortens optionally before gha and the rest. An ugit stem is one whose affix carries a marker u, ṛ or ḷ.
Example.
viduṣī → from the affix vasu (an ugit), with ṅīp by ugitaś ca (SK 455)
viduṣī + tara → optionally ī → i → viduṣitarā
In the other alternative the stem is treated as masculine by tasilādiṣv ākṛtvasucaḥ (SK 836): vidvas + tara → vidvattarā. The printed text has viddhattarā; the sense needs vidvattarā.
Watch out. The Vṛtti (the Kāśikā commentary) and other works also cite viduṣītarā. Bhaṭṭoji calls that baseless. His commentators explain why: when the ī is not shortened, puṃvadbhāva cannot be avoided, so the long ī never survives before tarap. Note also that viduṣī has more than one vowel, so SK 986 does not reach it; this rule is needed.
hṛdayaṃ likhati → hṛllekhaḥ (also pādābhyām ajati → padājiḥ, udaka + megha → udameghaḥ)Eleven rules put a shorter stem in place of a whole pūrvapada. A substitute (ādeśa) replaces the word it is taught for, its sthānin. Here the sthānins are three nouns: hṛdaya "heart" becomes hṛd, pāda "foot" becomes pada, pad or pat, and udaka "water" becomes uda. In the running example hṛdaya is replaced by hṛd before lekha, and the d then assimilates to the l: hṛllekhaḥ.
Rule. hṛd replaces hṛdaya when lekha, the affix yat, the affix aṇ or lāsa follows.
Example.
hṛdayaṃ likhati "it scratches the heart" → hṛdaya + lekha (lekha with the affix aṇ by karmaṇy aṇ, A 3.2.1)
hṛdaya → hṛd by this rule → hṛd + lekha
d before l becomes l → hṛllekhaḥ
With yat: hṛdayasya priyam "dear to the heart" → hṛdyam.
With aṇ: hṛdayasyedam "belonging to the heart" → hṛd + aṇ → vṛddhi → hārdam. Vṛddhi is the replacement of a vowel by ā, ai or au; here ṛ becomes ār.
And hṛllāsaḥ.
Applies when / blocked by. lekha here means only the form made with aṇ. With the affix ghañ the substitute does not come: hṛdayalekhaḥ. Scholars discuss how this restriction to the aṇ-form is known.
Watch out. If lekha meant only the aṇ-form, the mention of aṇ would seem enough. So the very mention of lekha is a jñāpaka, a wording that reveals an unstated principle. The principle is uttarapadādhikāre tadantavidhir nāsti: under the uttarapada heading, a rule naming an item does not extend to words ending in that item. Bhaṭṭoji's commentators name its result: in SK 985, gha, rūpa and kalpa mean the bare affixes.
Rule. hṛd optionally replaces hṛdaya when śoka, the affix ṣyañ or roga follows.
Example.
hṛdaya + śoka → hṛcchokaḥ, or without the substitute (printed hṛdaśokaḥ; hṛdayaśokaḥ is expected, like hṛdayarogaḥ)
suhṛdaya + ṣyañ → sauhārdyam or sauhṛdayyam
hṛdaya + roga → hṛdrogaḥ or hṛdayarogaḥ
Bhaṭṭoji's commentators explain the two ṣyañ forms. In sauhārdyam the base is suhṛd, and both of its members take vṛddhi by A 7.3.19. In sauhṛdayyam only the first vowel takes vṛddhi.
Watch out. There is also an independent word hṛd, a synonym of hṛdaya. These forms would be correct through that word anyway. So this rule is a prapañca, an elaboration that spells out what is already obtained.
Rule. The substitute pada, ending in a, replaces pāda when āji, āti, ga or upahata follows.
Example.
pādābhyām ajati "one who goes with the feet" → root aj + the affix iṇ (an affix, not the sound-group iṇ) by ajyatibhyāṃ pāde ca (Uṇādi 570–571) → pāda + āji
pāda → pada by this rule → padājiḥ
Likewise padātiḥ (from at with iṇ), padagaḥ, padopahataḥ.
Applies when / blocked by. The root aj would normally be replaced by vī before this affix. Here it is not; the sūtra's own wording āji lays that down as a nipātana. Bhaṭṭoji's commentators explain why the substitute ends in a: the consonant-final pad of the next rule would give the wrong forms padga and padupahata.
Rule. pad replaces pāda when the affix yat follows, provided the yat is not in the sense "for that" (tadartha).
Example.
pādau vidhyanti "they pierce the feet" → pāda + yat (in the sense "pierces", A 4.4.83) → pad + ya → padyāḥ śarkarāḥ "pebbles that hurt the feet"
Applies when / blocked by. Why "not in the sense for that"? pādārtham udakam "water for the feet" → pādyam: here yat comes by pādārghābhyāṃ ca (SK 2093) in the sense "for that", and pāda stays.
A vārttika adds ike caratāv upasaṃkhyānam. An upasaṃkhyāna is an addition to a rule. pad also comes before the ika that means "goes". pādābhyāṃ carati "one who goes on foot" → padikaḥ. The affix is ṣṭhan, because pāda is in the parpādi list; the ika is what ṣṭhan becomes.
Rule. pāda is replaced by pat also before hima, kāṣin and hati.
Example.
pādasya himam "cold of the feet" → pat + hima → the ordinary consonant sandhi → paddhimam
patkāṣī "one who rubs the feet"; kāṣin has the affix ṇini (A 3.2.78), an affix forming agent nouns in -in
paddhatiḥ "a striking with the feet"
Rule. pad replaces pāda before the affix śas when pāda means a foot (quarter-verse) of a ṛc, a Vedic verse.
Example.
pādaṃ pādam "foot by foot" → pāda + śas → pad + śas → pacchaḥ
gāyatrīṃ pacchaḥ śaṃsati "he recites the gāyatrī foot by foot"
Bhaṭṭoji's commentators identify the affix: śas after a number-word or singular in a distributive sense (A 5.4.43), which makes an indeclinable.
Applies when / blocked by. Why "of a ṛc"? pādaśaḥ kārṣāpaṇaṃ dadāti "he gives a kārṣāpaṇa (a measure of gold or the like) a quarter at a time": this pāda is a quarter of money, not of a verse, so it stays.
Rule. pat optionally replaces pāda when ghoṣa, miśra or śabda follows.
Example.
pāda + ghoṣa → padghoṣaḥ or pādaghoṣaḥ "the sound of feet"
pāda + miśra → panmiśraḥ or pādamiśraḥ
pāda + śabda → pacchabdaḥ or pādaśabdaḥ
Applies when / blocked by. A vārttika adds niṣke ca, "also before niṣka": panniṣkaḥ or pādaniṣkaḥ.
Rule. uda replaces udaka before an uttarapada when the whole compound is a name (saṃjñā).
Example.
udaka + megha → the compound is a person's name → udaka → uda → udameghaḥ
Bhaṭṭoji's commentators explain the name: the person resembles a cloud full of water.
Applies when / blocked by. A vārttika adds uttarapadasya ca: uda also replaces udaka when udaka is itself the uttarapada. kṣīra + udaka → kṣīrodaḥ, the name of the Milk-ocean. His commentators add that kṣīrodaṃ saraḥ, "a lake of milk-water", is incorrect, because it is not a name.
Rule. uda replaces udaka also before peṣam, vāsa, vāhana and dhi, even when the compound is not a name.
Example.
udakena pinaṣṭi "he grinds with water" → udaka + peṣam (the indeclinable in ṇamul) → udapeṣaṃ pinaṣṭi
udavāsaḥ "a dwelling in water", udavāhanaḥ "that which carries water"
udadhir ghaṭaḥ "a water-holder, a jar"
Watch out. When udadhi means the ocean, it is a name, so the form already comes by SK 995. That is why Bhaṭṭoji adds ghaṭaḥ "jar" to his example: to show a use that is not a name.
Rule. uda optionally replaces udaka before an uttarapada that begins with a single consonant and names a thing to be filled.
Example.
udaka + kumbha "water-pot" → kumbha begins with one consonant k and is filled → udakumbhaḥ or udakakumbhaḥ
Applies when / blocked by. Why "a single consonant"? udakasthālī: sthālī begins with the cluster sth. Bhaṭṭoji's commentators explain that "single" here means not part of a cluster. Why "a thing to be filled"? udakaparvataḥ "a mountain of water": a mountain is not filled.
Rule. uda optionally replaces udaka also before mantha, odana, saktu, bindu, vajra, bhāra, hāra, vīvadha and gāha. The option (anyatarasyām) is carried from SK 997.
Example.
udaka + mantha → udamanthaḥ or udakamanthaḥ, barley-meal mixed with water
udaka + odana → udaudanaḥ or udakaudanaḥ, rice mixed with water
Bhaṭṭoji's commentators continue the list: udasaktavaḥ, udabindavaḥ, udavajraḥ, udabhāraḥ, udahāraḥ, udavīvadhaḥ, udagāhaḥ, each beside its udaka- form. A vīvadha is a shoulder-pole for carrying water.
Applies when / blocked by. These words do not name things to be filled, so SK 997 could not reach them. This rule covers them.
grāmaṇī + putra → grāmaṇiputraḥ / grāmaṇīputraḥFive more rules shorten the final vowel of a first member. The first is general: any pūrvapada ending in a vowel of ik may shorten before any uttarapada, unless its vowel is the feminine ṅī. The others name particular words and affixes. In the running example the ī of grāmaṇī "village-leader" belongs to the root nī, not to a feminine affix, so it may shorten before putra: grāmaṇiputraḥ or grāmaṇīputraḥ.
Rule. When an uttarapada follows, a pūrvapada ending in ik and not ending in ṅī optionally takes a short vowel. The sūtra names the grammarian Gālava, whose view this is.
Example.
grāmaṇī + putra → the ī is part of the root nī, not the affix ṅīp → the rule applies
ī → i optionally → grāmaṇiputraḥ or grāmaṇīputraḥ
Applies when / blocked by. Why "ending in ik"? ramāpatiḥ: ā is not an ik vowel. Why "not ending in ṅī"? gaurīpatiḥ: the ī of gaurī is the feminine ṅī.
The option does not come from the name Gālava. The word anyatarasyām "optionally" is already carried forward from SK 997. Gālava is named for honour.
A vārttika, iyaṅuvaṅbhāvinām avyayānāṃ ca na, bars the shortening in two cases. The first is a stem that takes the substitutes iyaṅ or uvaṅ before a vowel, as śrī and bhrū do: śrīmadaḥ, bhrūbhaṅgaḥ. The second is an indeclinable (avyaya): śuklībhāvaḥ, where śuklī is a form with the affix cvi and so an indeclinable.
A second vārttika, abhrukuṃsādīnām, lifts that bar for bhrukuṃsa and the rest: bhrukuṃsaḥ or bhrūkuṃsaḥ, bhrukuṭiḥ or bhrūkuṭiḥ. On another explanation, this vārttika teaches an a in place of the final of bhrū: bhrakuṃsaḥ, bhrakuṭiḥ. A bhrukuṃsa is a dancer in woman's dress, whose speech or beauty is by the brow. A bhrukuṭi is a frown, the crookedness of the brow.
Rule. The feminine ekā "one" takes a short vowel before a taddhita affix and before an uttarapada. A taddhita is an affix added to a finished noun.
Example.
ekasyā āgatam "come from one woman" → ekā + rūpya (the taddhita rūpya, A 4.3.81) → ā → a → ekarūpyam
ekasyāḥ kṣīram "milk of one (female)" → ekā + kṣīra → ekakṣīram
Watch out. The sūtra says only eka. But plain eka is short already, so the rule means the feminine ekā. That is why Bhaṭṭoji glosses with the feminine ekasyāḥ.
Rule. A pūrvapada ending in ṅī or āp takes a short vowel before an uttarapada, variously (bahulam), in a name and in the Veda (chandas). Bahulam means the rule applies in some cases and not in others.
Example.
revatī + putra → a person's name → ī → i → revatiputraḥ
ajāyāḥ kṣīram "goat's milk" → ajā + kṣīra → a Vedic use → ā → a → ajakṣīram
Bhaṭṭoji's commentators trace ajakṣīram to the Taittirīya.
Rule. A stem ending in ṅī or āp optionally takes a short vowel before the affix tva "-ness".
Example.
ajā + tva → ajatvam or ajātvam
rohiṇī + tva → rohiṇitvam or rohiṇītvam
Watch out. tva is an affix, not an uttarapada. So SK 1001 could not reach it, and a separate rule is stated. Bhaṭṭoji's commentators report the Vṛtti's view that this shortening occurs only in the Veda, since a name is impossible here.
Rule. iṣṭakā "brick", iṣīkā "reed" and mālā "garland", and pūrvapadas ending in them, take a short vowel before cita, tūla and bhārin respectively. "Respectively" means iṣṭakā before cita, iṣīkā before tūla, mālā before bhārin.
Example.
iṣṭakābhiś citam "built with bricks" → iṣṭakā + cita → ā → a → iṣṭakacitam
pakveṣṭakā + cita "built with baked bricks" → the pūrvapada ends in iṣṭakā → pakveṣṭakacitam
iṣīkatūlam, muñjeṣīkatūlam
mālabhāri, utpalamālabhāri
Applies when / blocked by. The words "and those ending in them" are what give pakveṣṭakacitam. Bhaṭṭoji's commentators ground this extension to longer words in the uttarapada heading. The short vowel hrasva is carried from SK 999. (This rule stands after SK 1005 in the Siddhānta-kaumudī; it is placed here with the other shortening rules.)
kaumudagandhyāyāḥ putraḥ → kaumudagandhīputraḥThree rules act on a feminine first member ending in ṣyaṅ, such as kaumudagandhyā. Before putra or pati, the y of ṣyaṅ is replaced by its vowel i; this is samprasāraṇa. A second rule then lengthens that i. In the running example, "the son of Kaumudagandhyā" becomes kaumudagandhīputraḥ.
Rule. A pūrvapada ending in ṣyaṅ takes samprasāraṇa when putra or pati is the uttarapada, in a tatpuruṣa.
Example.
kaumudagandhyā → the daughter of Kumudagandhi: the patronymic aṇ, replaced by ṣyaṅ, then cāp (SK 528)
kaumudagandhyā + putra in a tatpuruṣa → the y of ṣyaṅ becomes i → kaumudagandhi- + putra
The next rule finishes the form.
Applies when / blocked by. Bhaṭṭoji's commentators note that "as the uttarapada" rests on the heading aluguttarapade (SK 958).
Rule. When an uttarapada follows, a samprasāraṇa vowel is replaced by a long vowel. The word dīrgha "long" is carried from ḍhralope pūrvasya dīrgho 'ṇaḥ (SK 174).
Example.
kaumudagandhi- + putra (after SK 1003) → the samprasāraṇa vowel i becomes ī → kaumudagandhīputraḥ
Likewise kaumudagandhīpatiḥ.
Applies when / blocked by. SK 999 would allow a short ik vowel before an uttarapada. It does not act here, because its option is a vyavasthita-vibhāṣā: an option whose two sides are fixed to separate cases.
A second question is which words count as "ending in ṣyaṅ". By the tadādi restriction, the mention of an affix means the form that ends in the affix and begins with the base the affix was added to. So only kārīṣagandhyā would count, not the longer paramakārīṣagandhyā. A paribhāṣā, a rule about how other rules are read, applies here: strīpratyaye cānupasarjane na. It lifts that restriction for a feminine affix that is not subordinate. Hence paramakārīṣagandhīputraḥ.
When the ṣyaṅ-word is subordinate (upasarjana), the restriction stands, and there is no samprasāraṇa: atikārīṣagandhyāputraḥ. Bhaṭṭoji's commentators read this form with a short a, atikārīṣagandhyaputraḥ, because a subordinate feminine is shortened.
Rule. When the word bandhu is the uttarapada, ṣyaṅ takes samprasāraṇa, in a bahuvrīhi.
Example.
kārīṣagandhyā bandhur asya "one whose kinswoman is Kārīṣagandhyā" → a bahuvrīhi → y → i by this rule, i → ī by SK 1004 → kārīṣagandhībandhu
Applies when / blocked by. Why "in a bahuvrīhi"? kārīṣagandhyāyā bandhuḥ "the kinsman of Kārīṣagandhyā" is a tatpuruṣa → kārīṣagandhyābandhuḥ, with the y kept. SK 1003 cannot help here either, since bandhu is neither putra nor pati. The sūtra's neuter form bandhuni refers to the word bandhu as such.
A vārttika, mātajmātṛkamātṛṣu vā, makes the samprasāraṇa optional before mātac, mātṛka and mātṛ: kārīṣagandhīmātaḥ or kārīṣagandhyāmātaḥ; kārīṣagandhīmātṛkaḥ or kārīṣagandhyāmātṛkaḥ; kārīṣagandhīmātā or kārīṣagandhyāmātā. The substitute mātac for mātṛ, and the optional kap against nadyṛtaś ca (SK 833), both come from this very vārttika by nipātana. It holds only in a bahuvrīhi. In the tatpuruṣa kārīṣagandhyāyā mātā "the mother of Kārīṣagandhyā" the form is kārīṣagandhyāmātā. The marker c of mātac gives its accent, which overrides the usual bahuvrīhi accent.
satyasya kāraḥ → satyaṅkāraḥTwo rules, with a string of vārttikas, insert the augment mum after a first member. An augment (āgama) is an added element that replaces nothing. mum is heard as m; its m is a marker too, so it goes after the last vowel of its word (SK 37). In the running example satya takes mum before kāra, and the m becomes a nasal: satyaṅkāraḥ "the taking of an oath".
Rule. When kāra follows, the augment mum comes after satya and agada. The word mum is carried from arur dviṣad ajantasya mum (SK 2942).
Example.
satyasya kāraḥ → satya + kāra → mum after the last vowel → satyam + kāra
m becomes anusvāra, then the nasal of the k-class → satyaṅkāraḥ
Likewise agadaṅkāraḥ. Bhaṭṭoji's commentators gloss satyaṅkāraḥ as the taking of an oath; one of them glosses agadaṅkāraḥ as a physician.
Applies when / blocked by. Eight vārttikas add mum in further compounds:
astuṅkāraḥ, the saying of "so be it", assent.dhenumbhavyā, a cow that will become a milch-cow.lokampṛṇaḥ. The affix of pṛṇa is ka, because the root is in the mūlavibhujādi list (printed puṇaḥ; pṛṇaḥ is meant).anabhyāśamityaḥ, "one to be avoided from afar".bhrāṣṭramindhaḥ "one who heats the parching-pan", agnimindhaḥ "one who kindles fire".timiṅgilaḥ "swallower of the timi fish"; but gilagilaḥ. And gilagile ca: also before gilagila — timiṅgilagilaḥ.uṣṇaṅkaraṇam, bhadraṅkaraṇam.Rule. After rātri "night", mum optionally comes before an uttarapada ending in a kṛt affix.
Example.
rātri + cara (car "move" with a kṛt affix) → optionally mum → rātriñcaraḥ or rātricaraḥ "night-walker"
rātri + aṭa → rātrimaṭaḥ or rātryaṭaḥ
Applies when / blocked by. A kṛt affix is added to a root, so it can never follow rātri directly. Bhaṭṭoji's commentators therefore read "before a kṛt" as "before a word ending in a kṛt". This rule is for kṛt affixes not marked kh. Before a khit affix, arur dviṣad- (SK 2942) will make mum obligatory: rātrimmanyaḥ "one who thinks himself night".
saha + palāśa → sapalāśam (also samāno brahmacārī → sabrahmacārī, idam + dṛśa → īdṛśaḥ)Ten rules replace a first member by a one-syllable substitute. Three replace saha "with" by sa; six replace samāna "same" by sa; the last replaces idam "this" by īś and kim "what" by kī. In the running example the bahuvrīhi saha + palāśa "with palāśa trees" is the name of a forest, and saha becomes sa: sapalāśam.
Rule. sa replaces saha before an uttarapada when the compound is a name.
Example.
saha + palāśa → a bahuvrīhi by tena saheti tulyayoge (SK 848) → the name of a particular forest → saha → sa → sapalāśam
Applies when / blocked by. Why "in a name"? sahayudhvā "one who fought together with" is not a name, so saha stays. Bhaṭṭoji's commentators call this rule an apavāda, a specific exception, of vopasarjanasya (SK 849).
Rule. sa replaces saha before an uttarapada also in two senses: "up to the end of a text" (granthānta) and "more by" (adhika).
Example.
samuhūrtaṃ jyotiṣam adhīte "he studies astronomy up to the section on muhūrta" → saha + muhūrta → samuhūrtam
sadroṇā khārī "a khārī measure with a droṇa more" → saha + droṇa → sadroṇā
Applies when / blocked by. Bhaṭṭoji's commentators explain why the first sense is needed. samuhūrtam is an avyayībhāva, and avyayībhāve cākāle (A 6.3.81) gives sa there only when the uttarapada is not a time-word. muhūrta is a time-word, so only this rule gives sa. The printed gloss says "when these two follow"; his commentators read "in these two senses", which fits, since both are meanings and not words.
Rule. sa replaces saha also when the uttarapada names a companion (dvitīya, literally "second") that is only inferred, not directly seen.
Example.
saha + rākṣasī → a bahuvrīhi with kap by nadyṛtaś ca (SK 833) → sa + rākṣasī + ka → sarākṣasīkā niśā "a night with a demoness in it"
The demoness is not seen directly; her presence is inferred from the night.
Rule. In the Veda, sa replaces samāna before an uttarapada, except before mūrdhan, prabhṛti and udarka.
Example.
samāne garbhe bhavaḥ "born in the same womb" → samāna + garbha + the affix yat by sagarbhasayūthasanutād yat (SK 3460) → sa + garbhya → anu bhrātā sagarbhyaḥ
Likewise anu sakhā sayūthyaḥ, yo naḥ sanutyaḥ.
Applies when / blocked by. Why "except mūrdhan and the rest"? samānamūrdhā, samānaprabhṛtayaḥ, samānodarkāḥ keep samāna.
The rule is Vedic, yet ordinary Sanskrit has sapakṣaḥ, sādharmyam, sajātīyam. Bhaṭṭoji gives two explanations. The Kāśikā divides the rule at samānasya (yogavibhāga), so that "sa for samāna" also stands on its own, without "in the Veda". Or else saha also means "similar". Then these words are bahuvrīhis of saha, whose analysis is stated with another word: samānaḥ pakṣo 'sya "whose side is the same". sa then replaces saha by SK 849. Bhaṭṭoji's commentators note that the division of the rule is not found in the Bhāṣya, the ancient commentary.
Rule. sa replaces samāna before these twelve uttarapadas: jyotis, janapada, rātri, nābhi, nāman, gotra, rūpa, sthāna, varṇa, vayas, vacana, bandhu. Bhaṭṭoji's gloss does not repeat "in the Veda".
Example.
samānaṃ jyotir asya → samāna + jyotis → sajyotiḥ
samāna + janapada → sajanapadaḥ "of the same country"
and so on for the other ten.
Bhaṭṭoji's commentators explain sajyotiḥ as the name of a ritual impurity that lasts until a given sun or star sets.
Rule. sa replaces samāna before brahmacārin when the sameness is of caraṇa, a Vedic school (śākhā).
Example.
brahma is the Veda; the vow for studying it is also called brahma; one who practises (carati) it is a brahmacārī.
samāno brahmacārī "a student of the same Vedic school" → samāna → sa → sabrahmacārī
Applies when / blocked by. samānasya is carried from SK 1012 and saḥ from SK 1009, as Bhaṭṭoji's commentators note.
Rule. sa replaces samāna before tīrtha when an affix beginning with y is intended to follow.
Example.
samāne tīrthe vāsī "one who lives with the same teacher" → the affix yat (heard as ya) by samānatīrthe vāsī (SK 1658) is intended
samāna → sa → sa + tīrtha + ya → satīrthyaḥ "one who has the same guru"
Watch out. The rule says "intended", not "following". Bhaṭṭoji's commentators explain the order: ya is added only after the compound is finished, and the replacement by sa happens before that. So ya never literally follows samāna; it is only intended when sa comes.
Rule. sa optionally replaces samāna before udara "belly, womb", with the same condition: an affix beginning with y is intended.
Example.
samāna + udara + ya → sodaryaḥ or samānodaryaḥ "born of the same womb"
Rule. sa replaces samāna before dṛk, dṛśa and the affix vatu.
Example.
samāno dṛśyate "is seen as the same" → dṛś with the affixes kvin or kañ → samāna → sa → sadṛk, sadṛśaḥ "similar"
Applies when / blocked by. A vārttika, dṛkṣe ca, adds dṛkṣa: sadṛkṣaḥ. Bhaṭṭoji's commentators name its affix: ksa after dṛś, by the vārttika kso 'pi. The affix vatu cannot come after samāna; its mention serves the next rule.
Rule. Before dṛk, dṛśa and vatu, īś replaces idam and kī replaces kim. The ś of īś is a marker, so the substitute replaces the whole of idam.
Example.
idam iva dṛśyate "is seen like this" → idam + dṛśa → idam → ī → īdṛśaḥ; likewise īdṛk
kim + dṛśa → kim → kī → kīdṛśaḥ; likewise kīdṛk
By the vārttika dṛkṣe ca: īdṛkṣaḥ, kīdṛkṣaḥ
The vatu example is given in the taddhita section.
Applies when / blocked by. Bhaṭṭoji adds the related rule ā sarvanāmnaḥ (SK 430): before the same items the final of a pronoun becomes ā, and dṛkṣe ca applies there too.
tad + dṛk / dṛśa / dṛkṣa → tādṛk, tādṛśaḥ (printed tadṛśaḥ), tādṛkṣaḥ; with vatu, tāvān
For adas: ā for the final, then the long vowel by savarṇa-dīrgha (two like vowels merging into one long vowel), then the substitutes u and m (SK 419) → amūdṛk, amūdṛśaḥ, amūdṛkṣaḥ.
aṅguli + saṅga → aṅguliṣaṅgaḥSix rules turn the first s of an uttarapada into the retroflex ṣ. This change of s to ṣ is called ṣatva; ṣ is the mūrdhanya, made with the tongue-tip turned back to the top of the palate (retroflex). The first three name the words concerned and require a compound. In the running example the s of saṅga "clinging" becomes ṣ after aṅguli "finger": aṅguliṣaṅgaḥ.
Rule. In a compound, the s of saṅga after the word aṅguli becomes mūrdhanya, that is ṣ.
Example.
aṅguleḥ saṅgaḥ → compounded → aṅguli + saṅga → s → ṣ → aṅguliṣaṅgaḥ
Applies when / blocked by. Why "in a compound"? Uncompounded, aṅguleḥ saṅgaḥ keeps its s. Bhaṭṭoji's commentators note that for this rule and the next two the condition iṇkoḥ of SK 211 is not carried in. So the ṣ does not depend on a preceding iṇ vowel or k-class sound; it depends on the two words standing together in a compound.
Rule. In a compound, the s of sthāna after the word bhīru becomes mūrdhanya.
Example.
bhīru + sthāna "a place of the timid" → s → ṣ, and the th after ṣ becomes ṭh → bhīruṣṭhānam
Applies when / blocked by. Outside a compound: bhīroḥ sthānam.
Rule. In a compound, the s of stoma after jyotis and āyus becomes mūrdhanya.
Example.
jyotis + stoma → s → ṣ → jyotiṣṭomaḥ, the name of a soma rite (printed jyātiṣṭomaḥ)
āyus + stoma → āyuṣṭomaḥ
Applies when / blocked by. Why "in a compound"? jyotiṣaḥ stomaḥ.
Rule. In suṣāman and the other words of its list, the s becomes mūrdhanya.
Example.
śobhanaṃ sāma yasya "one whose sāman chant is fine" → su + sāman → s → ṣ → suṣāmā
Likewise suṣandhiḥ.
Rule. In a name, an s followed by e becomes mūrdhanya, but not after g. The usual condition of SK 211 also holds: the s must stand after an iṇ vowel or a k-class sound.
Example.
hari + sena → a name; s before e, after i → s → ṣ → then the n becomes ṇ after ṣ → hariṣeṇaḥ
Applies when / blocked by.
Why "before e"? harisaktham.
Why "in a name"? pṛthusenaḥ.
Why "not after g"? viṣvaksenaḥ: the k of viṣvak counts as g, because the rule that turned g into k is treated as not yet applied (asiddha).
The condition of SK 211: sarvasenaḥ, where s stands after a.
One of Bhaṭṭoji's commentators notes that this rule and the next are not independent sūtras of the same kind as the rest. They are gaṇa-sūtras, rules stated inside the suṣāmādi list of SK 1022.
Rule. After the name of a lunar asterism (nakṣatra), the s before e optionally becomes mūrdhanya, under the same conditions: in a name, and not after g.
Example.
rohiṇī + sena → rohiṇīṣeṇaḥ or rohiṇīsenaḥ
Applies when / blocked by. Why "not after g"? śatabhiṣaksenaḥ.
Bhaṭṭoji ends with "this is an ākṛtigaṇa", a list defined by type and left open. His commentators take "this" to be the suṣāmādi list of SK 1022, inside which these two rules stand.
anya + āśīs → anyadāśīḥ (also kutsito 'śvaḥ → kadaśvaḥ)Nine rules work on two small first members. anya "other" takes the augment duk, heard as d, before certain words. The prefix ku "bad, slight" is replaced by kat, kā or kava. In the running example anya takes d before āśīs "blessing": anyadāśīḥ. The second example turns ku + aśva "a bad horse" into kadaśvaḥ.
Rule. The word anya, when it does not stand in a genitive (ṣaṣṭhī) or instrumental (tṛtīyā) relation, takes the augment duk before āśīs, āśā, āsthā, āsthita, utsuka, ūti, kāraka, rāga and the affix cha. The k of duk is a marker and the u is for pronunciation; being marked k, it goes at the end of anya (SK 36).
Example.
anyā āśīḥ "another blessing" → a karmadhāraya anya + āśīs → anya + d + āśīs → anyadāśīḥ
Likewise anyadāśā, anyadāsthā, anyadāsthitaḥ, anyadutsukaḥ (printed anyadutsakaḥ), anyadūtiḥ, anyadrāgaḥ, anyadīyaḥ.
Applies when / blocked by. Why "not in a genitive or instrumental relation"? anyasya anyena vā āśīḥ "the blessing of another, or by another" → anyāśīḥ, with no d.
A vārttika, kārake che ca nāyaṃ niṣedhaḥ, removes that bar before kāraka and cha. So anyasya kārakaḥ "the maker of another" → anyatkārakaḥ (printed anyatkāraḥ), and anyasyāyam "this belongs to another" → anyadīyaḥ. The affix cha comes because the gahādi list is an ākṛtigaṇa.
Rule. Before artha, anya optionally takes duk.
Example.
anya + artha → anyadarthaḥ or anyārthaḥ "another purpose"
Rule. In a tatpuruṣa, kat replaces ku before an uttarapada beginning with a vowel.
Example.
kutsito 'śvaḥ "a bad horse" → a tatpuruṣa by kugatiprādayaḥ (SK 761) → ku + aśva → ku → kat → kadaśvaḥ
Likewise kadannam "bad food".
Applies when / blocked by. Why "in a tatpuruṣa"? kūṣṭro rājā "a king whose camel is bad" is a bahuvrīhi, so ku stays and joins uṣṭra by ordinary sandhi.
A vārttika, trau ca, adds tri "three", which does not begin with a vowel: kutsitās trayaḥ "three bad ones" → kattrayaḥ.
Rule. In a tatpuruṣa, kat replaces ku also before ratha and vada.
Example.
ku + ratha → kadrathaḥ "a bad chariot"
kutsito vadaḥ "a contemptible speaker" → kadvadaḥ
Rule. kat replaces ku before tṛṇa "grass" when a species (jāti) is named.
Example.
ku + tṛṇa → the name of a particular kind of grass → ku → kat → kattṛṇam
Rule. kā replaces ku before pathin "road" and akṣa.
Example.
kutsitaḥ panthāḥ "a bad road" → ku + pathin → ku → kā → kāpatham
ku + akṣa → kākṣaḥ
Applies when / blocked by. kākṣaḥ can be analysed two ways. It is a tatpuruṣa with akṣa, "a bad sense-organ"; or a bahuvrīhi with akṣi "eye", "one whose eyes are bad", which takes the closing affix ṣac.
Rule. kā replaces ku when ku means "slightly" (īṣat).
Example.
īṣaj jalam "slightly water, a little water" → ku + jala → ku → kā → kājalam
ku + amla → kā + amla → kāmlaḥ
Applies when / blocked by. In kāmlaḥ the uttarapada begins with a vowel, so SK 1027 would give kat. This rule wins because it is the later one (paratva): when two rules conflict, the one placed later in the grammar prevails.
Rule. kā optionally replaces ku before puruṣa "man".
Example.
ku + puruṣa → kāpuruṣaḥ or kupuruṣaḥ
Watch out. This option is an aprāpta-vibhāṣā: an option in a place where the form was not otherwise obtained. When ku means "slightly", kā is already obligatory by SK 1031, and there it stays obligatory: īṣatpuruṣaḥ → kāpuruṣaḥ only. The earlier rule prevails here, by pūrva-vipratiṣedha. Bhaṭṭoji's commentators note that he follows the Vṛtti in this; the Bhāṣya does not state it.
Rule. Before uṣṇa "hot", kava and kā optionally replace ku.
Example.
ku + uṣṇa "lukewarm" → kava + uṣṇa → kavoṣṇam; or kā + uṣṇa → koṣṇam
When neither applies, uṣṇa begins with a vowel, so SK 1027 gives kat → kaduṣṇam
Three forms result.
pṛṣataḥ udaram → pṛṣodaramOne rule, with two vārttikas, accepts a type of compound that the other rules do not produce. The grammar does not derive these forms step by step. It certifies them as correct because the learned (śiṣṭa) pronounce them so. In the running example pṛṣataḥ udaram "the belly of a spotted (deer)" loses the t of pṛṣat, and a + u becomes o: pṛṣodaram.
Rule. Words of the type of pṛṣodara are correct exactly as the learned pronounce them. Here ādi means "of that type", not "beginning with". Bhaṭṭoji's commentators explain: no list of pṛṣodara words exists, and these words lack the elisions, augments and substitutes that the grammar teaches.
Example.
pṛṣataḥ udaram "the belly of a spotted (deer)" → pṛṣat + udara → the t is elided → pṛṣa + udara → a + u → o → pṛṣodaram
vārivāhakaḥ "water-carrier, cloud" → b replaces the whole pūrvapada vāri, and l replaces the v at the start of the uttarapada → balāhakaḥ
An old verse (kārikā) sorts such words by what happens to their sounds. haṃsa arises by the addition of a sound, siṃha by the transposition of sounds, gūḍhotmā by the alteration of a sound, and pṛṣodara by the loss of a sound.
Applies when / blocked by. Two vārttikas elaborate the type.
dakṣiṇatāram or dakṣiṇatīram; uttaratāram or uttaratīram.duḥkhena dāśyate "given with difficulty" → dūḍāśaḥ; duḥkhena nāśyate "destroyed with difficulty" → dūṇāśaḥ; duḥkhena dabhyate "harmed with difficulty" → dūḍabhaḥ. The affix in these three is khal. The loss of the n of dambh is laid down by nipātana. duḥkhena dhyāyati "one who meditates with difficulty" → dūḍhyaḥ, with the affix ka by ātaś ca (SK 2898).Bhaṭṭoji adds bṛsī, "a seat on which those who speak sit": the word bruvat is replaced by bṛ, and sad "sit" takes ḍaṭ in the sense of place.
He ends: "this is an ākṛtigaṇa". The type is open; other words of the same kind belong to it.
dviguṇa + karṇa → dviguṇākarṇaḥA heading and thirteen rules lengthen the final vowel of a first member (or of a stem before an affix). The heading is saṃhitāyām "in close juncture". The word dīrgha "long" is carried from SK 174. In the running example dviguṇa, the name of a double-line mark made on cattle, lengthens its a before karṇa "ear": dviguṇākarṇaḥ "one whose ears bear the double-line mark".
Rule. This sūtra is an adhikāra, a heading. The rules under it apply only in saṃhitā, the close joining of sounds.
Example.
dviguṇa + karṇa → joined in saṃhitā → SK 1036 lengthens → dviguṇākarṇaḥ
Bhaṭṭoji's commentators suggest the heading's purpose. When the members are recited separated, as in the Vedic word-by-word text, the lengthening does not happen.
Rule. Before karṇa "ear", the final of a word naming a mark (lakṣaṇa) is lengthened. Nine marks are excepted: viṣṭa, aṣṭa, pañca, maṇi, bhinna, chinna, chidra, sruva and svastika.
Example.
dviguṇa + karṇa → dviguṇa names a mark → a → ā → dviguṇākarṇaḥ
Bhaṭṭoji's commentators say what a mark is here. It is a sign, such as a sickle, spear or wheel, made on cattle so that the owner can be known.
Applies when / blocked by. Why "a mark"? śobhanakarṇaḥ "fine-eared": śobhana is not a mark.
Why the exceptions? viṣṭakarṇaḥ, aṣṭakarṇaḥ, pañcakarṇaḥ, maṇikarṇaḥ, bhinnakarṇaḥ, chinnakarṇaḥ, chidrakarṇaḥ, sruvakarṇaḥ, svastikakarṇaḥ keep the short vowel.
Rule. Before the roots nah, vṛt, vṛṣ, vyadh, ruc, sah and tan with the affix kvip, the pūrvapada takes a long vowel. kvip is a kṛt affix that leaves no sound behind.
Example.
upa + nah + kvip "that which is tied on" → a → ā → upānat
Likewise nīvṛt, prāvṛṭ, marmāvit, nīruk, abhīruk, ṛtīṣaṭ, parītat.
Applies when / blocked by. Why "with kvip"? pariṇahanam has another affix, so no lengthening.
The word vibhāṣā is carried here from SK 1032, skipping the rules between (a "frog's leap", maṇḍūkapluti). It is a vyavasthita-vibhāṣā, fixed to one domain: only a gati (a prefix like upa) or a kāraka word (one naming a participant in the action) is lengthened. So paṭuruk and tigmaruk keep their short vowel, since paṭu and tigma are neither.
Rule. In a name, the final of koṭara and the words listed with it is lengthened before vana "forest". The final of kiṃśuluka and the words listed with it is lengthened before giri "mountain".
Example.
koṭara + vana → a name → a → ā → koṭarāvana → with the n made ṇ by SK 1039 → koṭarāvaṇam
kiṃśuluka + giri → kiṃśulukāgiriḥ; Bhaṭṭoji's commentators add añjanāgiriḥ.
Bhaṭṭoji gives these examples under SK 1039, the ṇatva rule for vana (group K).
Rule. Before the affix valac, the final of the stem is lengthened, in a name.
Example.
kṛṣir asyāsti "one who has ploughing" → kṛṣi + vala → i → ī → kṛṣīvalaḥ
Rule. Before the affix matup, a stem with many vowels (bahvac) is lengthened, in a name, except ajira and the words listed with it.
Example.
amarā asyāṃ santi "in which there are immortals" → amara + vatī (matup, its m as v) → a → ā → amarāvatī, the name of Indra's city
Applies when / blocked by.
Why "except ajira and the rest"? ajiravatī, the name of a river.
Why "many vowels"? vrīhimatī: vrīhi has only two.
"In a name" is carried as before: valayavatī is not a name, so no lengthening.
Rule. Before matup, in a name, śara and the words listed with it are also lengthened.
Example.
śara + vatī "in which there are reeds", the name of a river → a → ā → śarāvatī
Applies when / blocked by. śara has only two vowels, so SK 1041 cannot reach it. This rule is needed for it.
Rule. Before vaha, a pūrvapada ending in an ik vowel is lengthened, but not pīlu.
Example.
ṛṣi + vaha → i → ī → ṛṣīvaham
Applies when / blocked by. Why "ending in ik"? piṇḍavaham. Why "not pīlu"? pīluvaham.
A vārttika widens the exception to "not pīlu and the rest" (apīlvādīnām): dāruvaham also stays short.
Rule. An upasarga (a prefix such as pari or ni) variously takes a long vowel before a word ending in the affix ghañ, unless the word names a human being.
Example.
pari + pāka (pac "cook" with ghañ) → parīpākaḥ or paripākaḥ
Applies when / blocked by. Why "not a human being"? niṣādaḥ, the name of a tribe of men, keeps its short i.
Rule. An upasarga ending in an ik vowel is lengthened before kāśa.
Example.
vi + kāśa → vīkāśaḥ; ni + kāśa → nīkāśaḥ
Applies when / blocked by. Why "ending in ik"? prakāśaḥ. Bhaṭṭoji's commentators explain the need for this rule: kāśa has the affix ac (an affix, not the sound-group ac), not ghañ, so SK 1044 does not reach it.
Rule. The final of aṣṭan "eight" is lengthened before an uttarapada, in a name.
Example.
aṣṭan + pada → aṣṭā + pada → aṣṭāpadam
Applies when / blocked by. Why "in a name"? aṣṭaputraḥ "having eight sons". One of Bhaṭṭoji's commentators remarks that the name-status of aṣṭāpada still needs to be shown.
Rule. The final of citi is lengthened before the closing affix kap.
Example.
ekā citir yasya "that which has one layer" → ekaciti + kap → i → ī → ekacitīkaḥ, said of a fire-altar
Rule. The final of viśva is lengthened before nara, in a name. The word viśvasya is carried from the preceding sūtra, viśvasya vasurāṭoḥ (A 6.3.128).
Example.
viśva + nara → a name → a → ā → viśvānaraḥ
Rule. The final of viśva is lengthened before mitra when the compound names the ṛṣi, the seer.
Example.
viśva + mitra → the seer's name → a → ā → viśvāmitraḥ
Applies when / blocked by. Why "the ṛṣi"? viśvamitro māṇavakaḥ, a boy of that name, keeps the short a.
A vārttika, śuno dantadaṃṣṭrākarṇakundavarāhapucchapadeṣu dīrgho vācyaḥ, lengthens śvan "dog" before danta, daṃṣṭrā, karṇa, kunda, varāha, puccha and pada. śuno dantaḥ "a dog's tooth" → śvādantaḥ, and so on.
pra + vana → pravaṇam (also māṣavāpinau → māṣavāpiṇau)Nine rules decide when an n in the uttarapada becomes the retroflex ṇ because of an r or ṣ in the pūrvapada. This change is ṇatva; the r or ṣ that causes it is its nimitta, its conditioning sound. Chapter 8 taught ṇatva inside one word (SK 235). Across the members of a compound it needs these special rules. In the running example the r of pra turns the n of vana "forest" into ṇ: pravaṇam.
Rule. The n of the uttarapada vana becomes ṇ only after these six: puragā, miśrakā, sidhrakā, sārikā, koṭarā and agre.
Example.
puragāvaṇam, miśrakāvaṇam, sidhrakāvaṇam, sārikāvaṇam, koṭarāvaṇam
vanasya agre "in the fore-part of the forest" → agrevaṇam
Bhaṭṭoji's commentators say the first five are names of particular hells.
Applies when / blocked by. The first five words are the koṭara group of SK 1038, already lengthened. They are lengthened only in a name. In a name, SK 857 (pūrvapadāt saṃjñāyām agaḥ) already gives ṇ after them. So their mention here is a niyama, a restriction: after these words, and no others, vana takes ṇ. The word agre, however, is a vidhi: for it, the rule itself gives the ṇ.
Why "only after these"? asipatravanam, the name of another hell, keeps its n.
In agrevaṇam the locative agre keeps its ending (aluk) because the word is listed as a ready-made form in the rājadantādi list. The compound takes the nominative (prathamā), since the locative meaning is contained in the stem itself.
(This rule stands between SK 1038 and SK 1040 in the Siddhānta-kaumudī; it is placed here to open the ṇatva rules.)
Rule. After pra, nir, antar, śara, ikṣu, plakṣa, āmra, kārṣya, khadira and pīyūkṣā, the n of vana becomes ṇ even when the compound is not a name.
Example.
prakṛṣṭaṃ vanam "a great forest" → pra + vana → the r of pra is the conditioning sound → n → ṇ → pravaṇam
kārṣya + vana → kārṣyavaṇam
Bhaṭṭoji's commentators list the rest: nirvaṇam, antarvaṇam, śaravaṇam, ikṣuvaṇam, plakṣavaṇam, āmravaṇam, khadiravaṇam, pīyūkṣāvaṇam.
Watch out. In kārṣyavaṇam the ṇ comes from the ṣ, not from the r. The ṣ stands between the r and the n, and ṣ is not one of the sounds that may stand between. His commentators draw the consequence: a spelling kārśya, with palatal ś, would allow no ṇ at all, so it cannot be right.
Rule. After the name of a plant (oṣadhi) or a tree (vanaspati), the n of vana optionally becomes ṇ.
Example.
dūrvā + vana (a grass) → dūrvāvaṇam or dūrvāvanam
śirīṣa + vana (a tree) → śirīṣavaṇam or śirīṣavanam
Bhaṭṭoji's commentators note that vanaspati here means any tree. Strictly it names a tree that fruits without flowering, and śirīṣa flowers.
Applies when / blocked by. Two vārttikas limit the rule.
devadāruvanam has four, so it keeps n.irikāvanam, mirikāvanam.Rule. The n of vāhana "vehicle" becomes ṇ after an r or ṣ standing in a word that names the load, the thing loaded on and carried (āhita).
Example.
ikṣu + vāhana "a cart loaded with sugar-cane" → sugar-cane is the load; the ṣ of ikṣu is the conditioning sound → n → ṇ → ikṣuvāhaṇam
Applies when / blocked by. Why "the load"? indravāhanam means the vehicle whose owner is Indra. Indra is not loaded on it, so no ṇ.
The long ā of vāhana, from vah with the affix lyuṭ, is laid down by nipātana in this very sūtra.
Rule. The n of pāna "drink" becomes ṇ after an r or ṣ in the pūrvapada, when a region (deśa) is meant.
Example.
kṣīraṃ pānaṃ yeṣām "those whose drink is milk" → kṣīra + pāna → the r of kṣīra → n → ṇ → kṣīrapāṇā uśīnarāḥ "the Uśīnaras"
Likewise surāpāṇāḥ prācyāḥ "the Easterners, whose drink is liquor".
Watch out. Here pāna means "what is drunk": the affix lyuṭ names the object. Only so can "milk" and "drink" refer to the same thing.
Rule. When pāna means the act of drinking (bhāva) or the means of drinking (karaṇa), its n optionally becomes ṇ.
Example.
kṣīrasya pānam "the drinking of milk", or "a milk-cup" → kṣīrapāṇam or kṣīrapānam
Applies when / blocked by. A vārttika, girinadyādīnāṃ vā, gives the same option for girinadī and the rest: giriṇadī or girinadī "a mountain stream"; cakraṇitambā or cakranitambā "a woman whose hips are like a wheel".
Rule. After an r or ṣ in the pūrvapada, an n optionally becomes ṇ in three places: at the end of a prātipadika (a noun stem), in the augment num, and in a case-ending (vibhakti).
Example.
At the end of a stem: māṣān vapete "the two who sow beans" → māṣavāpin + au → māṣavāpiṇau or māṣavāpinau
In num: vrīhivāpa + num + i → vrīhivāpāṇi or vrīhivāpāni
In a case-ending: māṣavāpa + ena → māṣavāpeṇa or māṣavāpena
Applies when / blocked by. A vārttika, uttarapadaṃ yat prātipadikaṃ tadantasyaiva ṇatvam, narrows the first place: the stem must be the uttarapada itself. So gargāṇāṃ bhaginī "the sister of the Gargas" → gargabhaginī, with no ṇ: bhaginī is the uttarapada, but it ends in ī, not in n.
Bhaṭṭoji then reasons about the mention of num. Because num is added to the whole stem, the num of vrīhivāpāṇi belongs to vrīhivāpa, not to the uttarapada vāpa. So the sūtra must name num separately. But num is also needed for the num of the root hivi in prahiṇvan. So it cannot serve as proof of the vārttika. Scholars discuss this. In prenvanam and the like there is no ṇ, because they belong to the kṣubhnādi list (SK 792).
A second vārttika, yuvāder na, removes the option for yuvan, pakva and the rest: ramyayūnā, paripakvāni.
Bhaṭṭoji recalls ekājuttarapade ṇaḥ (SK 307): when the uttarapada has one vowel, the ṇ is obligatory. vṛtrahaṇau; hariṃ mānayati "one who honours Hari" → harimāṇī; in num, kṣīrapāṇi; in case-endings, kṣīrapeṇa, ramyaviṇā.
Rule. When the uttarapada contains a k-class consonant, the same three *n*s become ṇ obligatorily. The three are the stem-final n, the n of num, and the n of a case-ending. Bhaṭṭoji's commentators note that this rule is for an uttarapada of more than one vowel; SK 307 already covers one vowel.
Example.
Stem-final: harikāmin + au → the k of kāma is in the uttarapada → harikāmiṇau
In num: harikāmāṇi
In a case-ending: harikāmeṇa
Watch out. The rule says "containing" a k-class sound, not "beginning with" one. Bhaṭṭoji's commentators explain the wording. A rule stated with a single sound would reach only an uttarapada beginning with it, as in harikāmāṇi. The fuller wording also reaches forms like vastrayugeṇa.
Rule. When a pada, a whole word, stands between the conditioning sound and the n, there is no ṇatva. The word na "not" is carried from A 8.4.34.
Example.
māṣakumbhavāpena → the ṣ of māṣa and the n of the ending are separated by the pada kumbha → the n stays
caturaṅgayogena → the r of catur and the n are separated by the pada aṅga → the n stays
Scholars discuss how these two compounds are best analysed.
Applies when / blocked by. A vārttika, ataddhita iti vācyam, limits the bar. It holds only when the intervening pada is not followed by a taddhita. In ārdragomayeṇa and śuṣkagomayeṇa the pada go stands between, but it is followed by the taddhita mayaṭ in gomaya "cow-dung". So the n becomes ṇ, after the r of ārdra and the ṣ of śuṣka.
kāraṃ karoti → kāraskaraḥFourteen rules list words in which an s is inserted, the augment suṭ. The word suṭ is carried from suṭ kāt pūrvaḥ (SK 2553). None of these words is derived step by step. Each is set down ready-made by nipātana, and each rule names the sense in which the s appears. Outside that sense the word has no s. In the running example kāraṃ karoti "it makes kāra" names a tree, and an s stands before kara: kāraskaraḥ.
Rule. kustumburu, with suṭ, is set down by nipātana when it names a species: coriander.
Example.
ku + tumburu → naming the species coriander → s inserted → kustumburūṇi
The neuter gender of the sūtra's form is not essential.
Applies when / blocked by. Why "a species"? kutumburūṇi means bad tindukī fruits, with no s.
Rule. aparaspara, with suṭ, is set down in the sense of continuity of action.
Example.
apara + para → action without a break → aparasparāḥ sārthā gacchanti "the caravans go on continuously"
Applies when / blocked by. Why "of action"? aparaparā gacchanti "the nearer and the farther ones go", once only, has no s.
Rule. goṣpada is set down, with suṭ and the change of that s to ṣ, in three senses: "frequented", "not frequented" and "a measure".
Example.
Frequented: gāvaḥ padyante 'smin deśe "cows tread in this region" → goṣpadaḥ
Not frequented: agoṣpadāny araṇyāni "forests not frequented by cows"
A measure: goṣpadamātraṃ kṣetram "a field the size of a cow's footprint"
Applies when / blocked by. Why these senses? goḥ padam "a cow's footprint" → gopadam, with no s.
Rule. āspada, with suṭ, is set down in the sense of a firm footing: a place for maintaining oneself.
Example.
ā + pada → a place to maintain oneself → āspadam
Applies when / blocked by. Why "a firm footing"? The printed counter-example is āpadāpadam, without s. Scholars discuss the reading of this counter-example, and the gloss "maintaining oneself".
Rule. āścarya, with suṭ, is set down in the sense of the marvellous. Bhaṭṭoji glosses the sūtra's anitye "not permanent" as "marvellous" (adbhuta).
Example.
ā + car + yat → s inserted before car → āścaryaṃ yadi sa bhuñjīta "it would be a marvel if he ate"
Applies when / blocked by. Why "the marvellous"? ācaryaṃ karma śobhanam "a fine deed to be practised" has no s.
Rule. avaskara, with suṭ, is set down in the sense of varcaska, excrement, the waste of food.
Example.
avakīryate "it is scattered away" → ava + s + kara → avaskaraḥ
Applies when / blocked by. In another sense: avakaraḥ.
Rule. apaskara, with suṭ, is set down when it names a part of a chariot. Bhaṭṭoji's commentators identify the part as the wheel.
Example.
apa + s + kara → a chariot-part → apaskaraḥ
Applies when / blocked by. In another sense: apakaraḥ.
Rule. viṣkira, with suṭ, is set down optionally when it names a bird.
Example.
vi + kira → a bird → viṣkiraḥ; in the alternative, vikiraḥ
Watch out. The Vṛtti reads the sūtra with the word vikira added. It then argues that this mention of vikira restricts that form too to birds. Bhaṭṭoji rejects this, because it conflicts with the Bhāṣya.
Rule. pratiṣkaśa is set down from the root kaś "go, command" with prati and the affix ac, taking suṭ and the change of its s to ṣ.
Example.
prati + kaś + ac → prati + s + kaśa → s → ṣ → pratiṣkaśaḥ, a companion, or one who goes in front
Applies when / blocked by. Why "from the root kaś"? pratigataḥ kaśām "a horse that has gone against the whip" → pratikaśo 'śvaḥ, with no s. The word kaśā "whip" itself comes from kaś. But the rule names the root so that prati must be the prefix of that root. In pratikaśa the prati belongs to another verb, "go".
Rule. praskaṇva and hariścandra, with suṭ, are set down when they name ṛṣis.
Example.
pra + kaṇva → a seer → praskaṇvaḥ
hari + candra → a seer → hariścandraḥ
Applies when / blocked by. Why "ṛṣis"? prakaṇvaḥ is a region; haricandraḥ is a young brāhmaṇa.
hariścandra is named here for its use outside mantras. In mantras an earlier rule, taught in the Vedic section, already gives it.
Rule. maskara and maskarin, with suṭ, are set down in the senses "bamboo" and "wandering ascetic" respectively.
Example.
makara → an underived word → with suṭ → maskaraḥ "bamboo"
makara → with suṭ and the affix ini → maskarī "a wandering ascetic"
Applies when / blocked by. In other senses: makaro grāhaḥ "a sea-monster"; makarī samudraḥ "the ocean".
Rule. kāstīra and ajastunda, with suṭ, are set down when they name a city.
Example.
īṣat tīram asyāsti "that which has a slight bank" → kāstīram, a city
ajasyeva tundam asya "that whose belly is like a goat's" → ajastundam, a city
Applies when / blocked by. Why "a city"? kātīram, ajatundam.
Rule. kāraskara, with suṭ, is set down when it names a tree. Only the s is inserted; it stays dental.
Example.
kāraṃ karoti "it makes kāra" → kāra + kara → s inserted → kāraskaraḥ, a tree
Applies when / blocked by. Elsewhere: kārakaraḥ. Some read this word in the kaskādi list (A 8.3.48) instead of among the sūtras.
Rule. pāraskara and the words listed with it are set down with suṭ when they are names.
Example.
pāraṃ karoti → pāra + s + kara → pāraskaraḥ
kiṣkindhā
Applies when / blocked by. Two further statements belong to the list. The printed text labels them vārttikas; the Bālamanoramā calls them rules of the list itself.
tad + kara → ta + s + kara → taskaraḥ "a thief"; bṛhat + pati → bṛha + s + pati → bṛhaspatiḥ. The senses "thief" and "deity" belong to the whole compound.prāyaścittiḥ, prāyaścittam. Bhaṭṭoji's commentators explain prāya as sin and citta as its purification.Also vanaspatiḥ, and so on. The list is an ākṛtigaṇa, open to other words of the kind.
| SK | Sūtra | What it does | Example |
|---|---|---|---|
| 985 | gharūpakalpa… ṅyo 'nekāco hrasvaḥ | A many-vowelled ṅī-final (bhāṣitapuṃska) shortens before gha, rūpap, kalpap, celaṭ etc. | brāhmaṇitarā |
| 986 | nadyāḥ śeṣasyānyatarasyām | Other nadīs (non-ṅī, or one-vowelled ṅī) shorten optionally; not a kṛt-nadī. | brahmabandhutarā / -ūtarā, stritarā |
| 987 | ugitaś ca | A nadī after an ugit stem shortens optionally; else puṃvat. | viduṣitarā / vidvattarā |
| 988 | hṛdayasya hṛllekhayadaṇlāseṣu | hṛd for hṛdaya before lekha, yat, aṇ, lāsa. | hṛllekhaḥ, hṛdyam, hārdam |
| 989 | vā śokaṣyañrogeṣu | hṛd optionally before śoka, ṣyañ, roga. | hṛcchokaḥ, hṛdrogaḥ / hṛdayarogaḥ |
| 990 | pādasya padājyātigopahateṣu | pada for pāda before āji, āti, ga, upahata. | padājiḥ, padātiḥ |
| 991 | pad yaty atadarthe | pad before yat not meaning "for that"; also before ika "goes". | padyāḥ, padikaḥ; but pādyam |
| 992 | himakāṣihatiṣu ca | pat before hima, kāṣin, hati. | paddhimam, paddhatiḥ |
| 993 | ṛcaḥ śe | pad for the foot of a ṛc before śas. | pacchaḥ; but pādaśaḥ |
| 994 | vā ghoṣamiśraśabdeṣu | pat optionally before ghoṣa, miśra, śabda, niṣka. | padghoṣaḥ / pādaghoṣaḥ |
| 995 | udakasyodaḥ saṃjñāyām | uda for udaka in a name; also as uttarapada. | udameghaḥ, kṣīrodaḥ |
| 996 | peṣaṃvāsavāhanadhiṣu ca | uda before peṣam, vāsa, vāhana, dhi, even outside names. | udavāsaḥ, udadhir ghaṭaḥ |
| 997 | ekahalādau pūrayitavye 'nyatarasyām | uda optionally before a single-consonant word naming a thing to be filled. | udakumbhaḥ / udakakumbhaḥ |
| 998 | manthaudana… gāheṣu ca | uda optionally before mantha, odana and seven more. | udamanthaḥ / udakamanthaḥ |
| 999 | iko hrasvo 'ṅyo gālavasya | A non-ṅī ik-final pūrvapada shortens optionally. | grāmaṇiputraḥ / grāmaṇī- |
| 1000 | eka taddhite ca | Feminine ekā shortens before a taddhita or uttarapada. | ekarūpyam, ekakṣīram |
| 1001 | ṅyāpoḥ saṃjñāchandasor bahulam | ṅī / āp shorten variously in names and the Veda. | revatiputraḥ, ajakṣīram |
| 1002 | tve ca | ṅī / āp optionally short before tva. | ajatvam / ajātvam |
| 1006 | iṣṭakeṣīkāmālānāṃ citatūlabhāriṣu | iṣṭakā, iṣīkā, mālā (and words ending in them) shorten before cita, tūla, bhārin. | iṣṭakacitam, mālabhāri |
| 1003 | ṣyaṅaḥ samprasāraṇaṃ putrapatyos tatpuruṣe | ṣyaṅ takes samprasāraṇa before putra / pati in a tatpuruṣa. | kaumudagandhi-putra |
| 1004 | samprasāraṇasya | The samprasāraṇa vowel is lengthened before an uttarapada. | kaumudagandhīputraḥ |
| 1005 | bandhuni bahuvrīhau | ṣyaṅ takes samprasāraṇa before bandhu in a bahuvrīhi; optionally before mātac etc. | kārīṣagandhībandhu |
| 1007 | kāre satyāgadasya | mum after satya, agada before kāra; vārttikas extend it. | satyaṅkāraḥ, timiṅgilaḥ |
| 1008 | rātreḥ kṛti vibhāṣā | mum optionally after rātri before a kṛt-final. | rātriñcaraḥ / rātricaraḥ |
| 1009 | sahasya saḥ saṃjñāyām | sa for saha in a name. | sapalāśam; but sahayudhvā |
| 1010 | granthāntādhike ca | sa for saha meaning "to the end of a text", "more by". | samuhūrtam, sadroṇā |
| 1011 | dvitīye cānupākhye | sa for saha before an inferred companion. | sarākṣasīkā niśā |
| 1012 | samānasya chandasy amūrdha… | In the Veda sa for samāna, except before mūrdhan, prabhṛti, udarka. | sagarbhyaḥ |
| 1013 | jyotirjanapada… bandhuṣu | sa for samāna before twelve words. | sajyotiḥ, sajanapadaḥ |
| 1014 | caraṇe brahmacāriṇi | sa for samāna before brahmacārin (same school). | sabrahmacārī |
| 1015 | tīrthe ye | sa for samāna before tīrtha, a y-affix intended. | satīrthyaḥ |
| 1016 | vibhāṣodare | Same, optionally, before udara. | sodaryaḥ / samānodaryaḥ |
| 1017 | dṛgdṛśavatuṣu | sa for samāna before dṛk, dṛśa (and dṛkṣa). | sadṛk, sadṛśaḥ |
| 1018 | idaṅkimor īśkī | īś for idam, kī for kim before dṛk, dṛśa, vatu, dṛkṣa. | īdṛśaḥ, kīdṛk |
| 1019 | samāse 'ṅguleḥ saṅgaḥ | ṣ for the s of saṅga after aṅguli, in a compound. | aṅguliṣaṅgaḥ |
| 1020 | bhīroḥ sthānam | ṣ for the s of sthāna after bhīru. | bhīruṣṭhānam |
| 1021 | jyotirāyuṣaḥ stomaḥ | ṣ for the s of stoma after jyotis, āyus. | jyotiṣṭomaḥ |
| 1022 | suṣāmādiṣu ca | ṣ in suṣāman and its list. | suṣāmā, suṣandhiḥ |
| 1023 | eti saṃjñāyām agāt | ṣ for s before e, in a name, not after g. | hariṣeṇaḥ; but viṣvaksenaḥ |
| 1024 | nakṣatrād vā | Same, optionally, after a nakṣatra. | rohiṇīṣeṇaḥ / -senaḥ |
| 1025 | aṣaṣṭhyatṛtīyāsthasyānyasya dug… | duk for anya (not genitive / instrumental) before āśīs etc. | anyadāśīḥ; but anyāśīḥ |
| 1026 | arthe vibhāṣā | duk optionally before artha. | anyadarthaḥ / anyārthaḥ |
| 1027 | koḥ kat tatpuruṣe 'ci | kat for ku in a tatpuruṣa before a vowel (and tri). | kadaśvaḥ, kattrayaḥ |
| 1028 | rathavadayoś ca | kat before ratha, vada. | kadrathaḥ, kadvadaḥ |
| 1029 | tṛṇe ca jātau | kat before tṛṇa naming a species. | kattṛṇam |
| 1030 | kā pathyakṣayoḥ | kā before pathin, akṣa. | kāpatham, kākṣaḥ |
| 1031 | īṣadarthe | kā for ku meaning "slightly", even before a vowel. | kājalam, kāmlaḥ |
| 1032 | vibhāṣā puruṣe | kā optionally before puruṣa. | kāpuruṣaḥ / kupuruṣaḥ |
| 1033 | kavaṃ coṣṇe | kava or kā optionally before uṣṇa; else kat. | kavoṣṇam, koṣṇam, kaduṣṇam |
| 1034 | pṛṣodarādīni yathopadiṣṭam | pṛṣodara-type words are correct as the learned say them. | pṛṣodaram, balāhakaḥ |
| 1035 | saṃhitāyām | Heading: what follows holds in close juncture. | dviguṇākarṇaḥ |
| 1036 | karṇe lakṣaṇasya… | A cattle-mark word lengthens before karṇa, nine excepted. | dviguṇākarṇaḥ; but aṣṭakarṇaḥ |
| 1037 | nahivṛti… kvau | Lengthening before kvip-final nah, vṛt etc. (gati / kāraka only). | upānat, nīvṛt, prāvṛṭ |
| 1038 | vanagiryoḥ saṃjñāyāṃ koṭara… | koṭara etc. before vana, kiṃśuluka etc. before giri lengthen, in names. | koṭarāvaṇam, kiṃśulukāgiriḥ |
| 1040 | vale | Lengthening before valac, in a name. | kṛṣīvalaḥ |
| 1041 | matau bahvaco 'najirādīnām | A many-vowelled stem lengthens before matup, in a name. | amarāvatī; but ajiravatī |
| 1042 | śarādīnāṃ ca | śara etc. also lengthen before matup. | śarāvatī |
| 1043 | ikaḥ vahe 'pīloḥ | An ik-final lengthens before vaha, not pīlu etc. | ṛṣīvaham; but pīluvaham |
| 1044 | upasargasya ghañy amanuṣye bahulam | An upasarga lengthens variously before a ghañ-word, not for humans. | parīpākaḥ / paripākaḥ |
| 1045 | ikaḥ kāśe | An ik-final upasarga lengthens before kāśa. | vīkāśaḥ, nīkāśaḥ |
| 1046 | aṣṭanaḥ saṃjñāyām | aṣṭan lengthens before an uttarapada, in a name. | aṣṭāpadam |
| 1047 | citeḥ kapi | citi lengthens before kap. | ekacitīkaḥ |
| 1048 | nare saṃjñāyām | viśva lengthens before nara, in a name. | viśvānaraḥ |
| 1049 | mitre carṣau | viśva lengthens before mitra naming the ṛṣi; śvan before danta etc. | viśvāmitraḥ, śvādantaḥ |
| 1039 | vanaṃ puragā… agrebhyaḥ | ṇ for the n of vana only after these six. | koṭarāvaṇam, agrevaṇam |
| 1050 | pranirantaḥ… asaṃjñāyām api | ṇ in vana after pra, nir etc., even outside names. | pravaṇam, kārṣyavaṇam |
| 1051 | vibhāṣauṣadhivanaspatibhyaḥ | ṇ in vana optionally after plant / tree names. | dūrvāvaṇam / -vanam |
| 1052 | vāhanam āhitāt | ṇ in vāhana after the word for its load. | ikṣuvāhaṇam; but indravāhanam |
| 1053 | pānaṃ deśe | ṇ in pāna when a region is meant. | kṣīrapāṇā uśīnarāḥ |
| 1054 | vā bhāvakaraṇayoḥ | ṇ in pāna optionally in the act / means sense. | kṣīrapāṇam / -pānam |
| 1055 | prātipadikāntanumvibhaktiṣu ca | Optional ṇ for a stem-final n, the n of num, the n of an ending. | māṣavāpiṇau, vrīhivāpāṇi, māṣavāpeṇa |
| 1056 | kumati ca | Same, obligatory, when the uttarapada has a k-class sound. | harikāmiṇau, harikāmeṇa |
| 1057 | padavyavāye 'pi | No ṇatva when a pada intervenes (unless it has a taddhita). | māṣakumbhavāpena; but ārdragomayeṇa |
| 1058 | kustumburūṇi jātiḥ | suṭ in kustumburu naming coriander. | kustumburūṇi |
| 1059 | aparasparāḥ kriyāsātatye | suṭ in aparaspara for continuous action. | aparasparāḥ sārthā gacchanti |
| 1060 | goṣpadaṃ sevitāsevitapramāṇeṣu | suṭ and ṣ in goṣpada in three senses. | goṣpadaḥ; but gopadam |
| 1061 | āspadaṃ pratiṣṭhāyām | suṭ in āspada meaning a firm footing. | āspadam |
| 1062 | āścaryam anitye | suṭ in āścarya meaning the marvellous. | āścaryam; but ācaryam |
| 1063 | varcaske 'vaskaraḥ | suṭ in avaskara meaning excrement. | avaskaraḥ; but avakaraḥ |
| 1064 | apaskaro rathāṅgam | suṭ in apaskara meaning a chariot-part. | apaskaraḥ; but apakaraḥ |
| 1065 | viṣkiraḥ śakunau vā | suṭ in viṣkira optionally, for a bird. | viṣkiraḥ / vikiraḥ |
| 1066 | pratiṣkaśaś ca kaśeḥ | suṭ and ṣ in pratiṣkaśa from kaś. | pratiṣkaśaḥ; but pratikaśaḥ |
| 1067 | praskaṇvahariścandrāv ṛṣī | suṭ in praskaṇva, hariścandra naming seers. | hariścandraḥ; but haricandraḥ |
| 1068 | maskaramaskariṇau veṇuparivrājakayoḥ | suṭ in maskara "bamboo", maskarin "ascetic". | maskaraḥ, maskarī |
| 1069 | kāstīrājastunde nagare | suṭ in kāstīra, ajastunda naming cities. | kāstīram, ajastundam |
| 1070 | kāraskaro vṛkṣaḥ | suṭ in kāraskara naming a tree. | kāraskaraḥ; but kārakaraḥ |
| 1071 | pāraskaraprabhṛtīni ca saṃjñāyām | suṭ in pāraskara and its open list of names. | pāraskaraḥ, taskaraḥ, bṛhaspatiḥ |